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

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

• 1. Of the estate of Angels and of Men.
• 2. Of the eternall and vnchangeable will of God.
• 3. The promise of the Saints eternall blisse, and the wickeds perpetuall torment.
• 4. Against the wise-men of the world that hold it impossible for mans body to bee trans∣ported vp to the dwellings of ioy in heauen.
• 5. Of the resurrection of the body, beleeued by the whole world, excepting some few.
• 6▪ That loue made the Romaines deifie their founder Romulus, and faith made the Church to loue her Lord and maister Christ Iesus.
• 7. That the beleefe of Christs deity was wrought by Gods power, not mans perswasion.
• 8. Of the miracles which haue beene, and are as yet wrought, to procure and confirme the worlds beleefe in Christ.
• 9. That all the miracles done by the Mar∣tyrs in the name of Christ, were onely confir∣mations of that faith, whereby the Mariyrs beleeued in Christ.
• 10. How much honour the Martyres de∣serue in obtaining miracles for the worship of the true God, in respect of the Deuills, whose workes tend all to make men thinke that they are Gods.
• 11. Against the Platonists, that oppose the eleuation of the body vp to Heauen by argu∣ments of elementary ponderosity.
• 12. Against the Infidels calumnies, cast out in scorne of the Christians beleefe of the resur∣rection.
• 13. Whether Abortiues belong not to the re∣surrection, if they belong to the dead.
• 14. Whether Infants shall rise againe in the stature that they dyed in.
• 15. Whether all of the resurrection shall bee of the stature of Christ.
• 16. What is meant by the confirmation of the Saints vnto the Image of the Sonne of God.
• 17. Whether that women shall retaine their proper sexe in the resurrection.
• 18. Of Christ the perfect man, and the Church, his body and fulnesse.
• 19. That our bodies in the resurrection shall haue no imperfection at all, what-so-euer they haue had during this life, but shall •…•…e perfect both in quantity and quality.
• 20. That euery mans body, how euer disper∣sed heere, shall bee restored him perfect at the resurrection.
• 21. What new and spirituall bodies shall bee giuen vnto the Saints.
• 22. Of mans miseries drawne vpon him by his first parents, and taken away from him, one∣ly by Christs merits and gratious goodnesse.
• 23. Of accidents, seuered from the common estate of man, and peculiar onely to the iust and righteous.
• 24. Of the goods that God hath bestowed vpon this miserable life of ours.
• 25. Of the obstinacie of some few in denying the resurrection, which the whole world belee∣ueth, as it was fore-told.
• 26. That Porphiries opinion that the bles∣sed soules should haue no bodies, is confuted by Plato him-selfe, who saith that the Creator promised the inferiour Deities, that they should neuer loose their bodies.
• 27. Contrarieties betweene Plato and Por∣phery, wherein if either should yeeld vnto other, both should finde out the truth.
• 28. What either Plato, Labeo or Varro might haue auailed to the true faith of the resurrecti∣on, if they had had an harmony in their opinions.
• 29. Of the quality of the vision, with which the Saints shall see GOD in the world to come.
• 30. Of the eternall felicity of the Citty of GOD, and the perpetuall Sabboth.

FINIS.

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

Of the estate of Angels and of men. CHAP. 1.

THIS present volume, being the last of this whole worke, shall containe a discourse of the eternall beatitude of the Citty of God. Which Cittie is not called eternall, as if it should continue for the space of so many, or so many thousand ages, and then haue an end, but as it is written in the Ghospell, Of his kingdome there shall bee none end. Nor shall this perpetuitie preserue the forme by succession, as * 1.1 a Baye tree seemeth to keepe a continuall verdure, though one leafe fall of, and another spring vp: but euery Cittizen therein shall bee im∣mortall, and man shall attaine to that which the Angells haue neuer forgone. This God the founder of this Citty, will effect: for so hee hath promised, who cannot lye, and who to confirme the rest hath effected part of his promises al∣ready.

Hee it is that made the world, with all things sensible and intelligible therein, whose chiefe worke the spirits were, to whome hee gaue an vnder∣standing, making them capable of his contemplation, and combining them in one holy and vnited society, which wee call the Citty of God, holy and hea∣uenly, wherein God is their life, their nutriment, and their beatitude. Hee gaue a free election also vnto those intellectuall natures, that if they would for sake him, who was their blisse, they should presently bee enthralled in misery. And fore-knowing that certaine of the Angels, proudly presuming that them-selues were sufficient beatitude to them-selues, would forsake him, and all good with him, hee did not abridge them of his power, knowing it a more powerfull thing to make good vse of such as were euill, then to exclude euill for altogether. Nor had there beene any euill at all, but that those spirits (though good, yet mutable) which were formed by the omnipotent and vnchangeable Deitie, procured such euill vnto them-selues by sinne: which very sinne, prooued that their natures were good in them-selues. For if they had not beene so (although inferiour to the maker) their apostacie had not fallen so heauie vpon them. For as blindnesse beeing a defect, prooueth plainely that the eye was made to see, the excellencie of the eye beeing heereby made more apparent (for other-wise blindnesse were no deffect) so those natures enioying GOD, prooued them-selues to bee created good, in their very fall, and that eter∣nall misery that fell vpon them for forsaking GOD, who hath giuen assu∣rance of eternall perseuerance vnto those that stood firme in him, as a fitte

reward for their constancy. He also made man, vpright of a free election, earth∣ly, yet worthy of Heauen, if he stuck fast to his Creator, otherwise, to pertake of such misery as sorted with a nature of that kinde: and fore-knowing likewise, that he would break the law that he bound him to, and forsake his Maker, yet did hee not take away his freedome of election, fore-seeing the good vse that hee would make of this euill, by restoring man to his grace by meanes of a man, borne of the condemned seed of man-kinde, and by gathering so many vnto this grace as should supply the places of the falne Angels, and so preserue (and perhaps aug∣ment) the number of the heauenly Inhabitants. For euill men do much against the will of God, but yet his wisedome fore-sees that all such actions as seeme to oppose his will, do tend to such ends as hee fore-knew to be good and iust. And therefore, wheras God is said To change his will, that is to turne his meeknesse in∣to anger, against some persons, the change in this c•…•…se is in the persons, and not in him: and they finde him changed in their sufferances, as a sore eye findeth the sun sharp, and being cured, findes it comfortable, wheras this change was in the eie and not in the sun, which keeps his office as he did at first. For Gods operati∣on in the hearts of the obedient, is said to be his will, where-vppon the Apostle faith, It is God that worketh in you both will and deed. For euen as that righteous∣nesse * 1.2 wherein both God him-selfe is righteous, and whereby also a man that is iustified of God is such, is termed the righteousnes of God; So also is that law which hee giueth vnto man, called his law, whereas it is rather pertinent vnto man then vnto him. For those were men vnto whom Christ said, It is written al∣so in your law; though we read else-where, The law of his God is in his heart: and ac∣cording * 1.3 vnto his wil, which God worketh in man, him-selfe is said to wil it, be∣cause he worketh it in others who do will it, as he is said to know that which hee maketh the ignorant to know. For whereas S. Peter saith, We now knowing God, yea rather being knowne of God we may not hereby gather that God came but as then to the knowledg of those who hee had predestinate before the foundations of the world, but God as then is said to know that which he made knowne to o∣thers. Of this phraze of speach I haue spoken (I remember) heretofore. And according vnto this Will, wherby we say that God willeth that which he maketh others to will, who know not what is to come, hee willeth many things, and yet effecteth them not.

The promise of the Saints eternall blisse, and the wickeds per∣petuall torment. CHAP. 2.

FOr the Saints doe will many things that are inspired with his holy will, and yet are not done by him, as when they pray for any one, it is not hee that causeth this their praier, though he do produce this will of praier in them, by his holy spi∣rit. And therfore when the Saints do will, and pray according to God, wee may well say that God willeth it and yet worketh it not, as we say hee willeth that him-self, which he maketh others to wil. But according to his eternall wil, ioined with his fore-knowledge, therby did he create al that he pleased, in heauen and in earth, and hath wrought al things already, as well future as past or present. But when as the time of manifestation of any thing which God fore-knoweth to come, is not yet come, we say, It shal be when God wil: & if both the time be vncer∣taine, and the thing it selfe, then we say, It shall be if God will: not that God shall haue any other will as than, then hee had before, but because that shall bee then effected, which his eternall, vnchanging will, had from al eternity ordained.

The promise of the Saints eternall blisse, and the wickeds perpetual torment. CHAP. 3.

VVHerefore (to omit many wordes) As we see his promise to Abraham. In thy seed shall all nations be blessed, fulfilled in Christ, so shall that be fulfilled hereafter which was promised to the said seed by the Prophet, The dead shal liue, * 1.4 euen with their bodies shall they rise. And whereas he saith, I will create new heauens and a new earth, and the former shall not be remembred, nor come into minde, But be you glad, and reioice in the things I shal create; For behold I will create Hierusalem as a reioycing, and her people as a ioy, &c. And by another Prophet, At that time shall thy people be deliuered, euery one that shall bee found written in the booke of life, and many that sleepe in the dust of the earth, shall awake, some to euer lasting life, and some * 1.5 to shame and perpetuall contempt: And againe, they shall take the kingdome of the Saintes of the most High, and possesse it for euer, euen for euer and euer. And by and by after, His Kingdome is an euerlasting kingdome. &c. Together with all such places as I eyther put into the twentith booke, or left vntouched; All these things shall come to passe, and those haue already which the infidels would neuer beleeue. For the same GOD promised them both, euen hee whome the pagan goddes do tremble before, as Porphyry a worthy Phylosopher of theirs confesseth.

Against the wise men of the world that hold it impossible for mans bodie to be transported vp to the dwellings of ioy i•…•… heauen. CHAP. 4.

BVt the learned of the world thinke that they oppose this all-conuerting power very strongly, as touching the resurrection, when they vse that place of Cicero in his third booke de repub. Who hauing affirmed that Romu∣lus and Hercules were both deified, yet were (a) not their bodies (saith hee) translated into heauen, for nature will alow an earthly body no place but in the earth. This is the wise mans argument, which GOD knowes how vaine it is: for admit that wee were all meere spirits, without bodies, dwel∣ling in heauen▪ and beeing ignorant of all earthly creatures, and it should be told vs, that one day we should be bound in corporal bodies, might we not then vse this obiection to more power, and refuse to beleeue that nature would euer suffer an •…•…ncorporeall substance to bee bound or circumscribed by a corporeall one? Yet is the earth full of vegetable soules, strangely combined with earthly bo∣dies. Why then cannot God that made this creature, transport an earthly body into heauen, as well as he can bring a soule (a purer essence then any celestiall body) downe from heauen, and inclose it in a forme of earth. Can this little peece of earth include so excellent a nature in it, and liue by it, and cannot heauen enter∣taine it▪ nor keepe it in it, seeing that it liueth by an essence more excellent then heauen it selfe is? Indeed this shall not come to passe as yet, because it is not his pleasure who made this that we daily see and so respect not, in a far more admi∣rable manner then that shall be which those wise men beleeue not: for why is it not more strange that a most pure and incorporeall soule should be chai∣ned to an earthly bodie, then that an earthly bodie should bee lifted vppe to heauen, which is but a body it selfe? Onely because the first wee see daily

in our selues, & the second we haue yet neuer seen. But reason wil tel one that it is a more diuine work to ioyne bodies and soules, then to ioine bodies to bodies though neuer so different in natures, as if y^e one be heauenly & the other of earth.

L VIVES.

YEt were not (a) their bodies] But Romulus his body was not to bee found, and therefore the vulgar beleeued that it was gone vp to heauen. And the Greekes say that Aesculapius re∣stored Hercules his body to the former soundnesse, and so it was taken vp into the skies.

Of the resurrection of the body, beleeued by the whole world excepting some few. CHAP. 5.

THis was once incredible. But now wee see the whole world beleeues that Christs body is taken vp to heauen. The resurrection of the body, and the as∣cention vnto blisse is beleeued now by all the earth, learned and vnlearned im∣brace it, only some few reiect it: If it be credible, what fooles are they not to be∣leeue it: if it be not, how incredible a thing is it, that it should be so generally be∣leeued! These two incredible things, to wit the resurrection, and the worldes beleefe thereof, Our Lord Iesus Christ (a) promised should come to passe, before * 1.6 that he had effected either of them. Now one of them (the worldes beleefe of the resurrection) we see is come to passe already; why then should wee dispaire of the other, that this incredible thing which the world beleeueth, should come to passe as well as that other? Especially seeing that they are both promised in those scriptures, whereby the world beleeued. The maner of which beleefe is more incredible then the rest; That men ignorant in all arts, without Rhetorike, Logike or Grammar, plaine Fishers should be sent by Christ into the sea of this world, onely with the nets of faith, and draw such an inumerable multitude of fishes of al sorts, so much the stranger, in that they took many rare Phylosophers. So that this may well bee accounted the third incredible thing, and yet all three are come to passe. It is incredible that Christ should rise againe in the flesh, and carry it vp to heauen with him. It is incredible that the world should beleeue this: and it is incredible that this beleefe should bee effected by a small sort of poore, simple, vnlearned men. The first of these our aduersaries beleeue not: the second they behold, and cannot tell how it is wrought, if it bee not done by the third. Christs resurrection and ascension is taught and beleeued all the world ouer▪ if it be incredible, why doth all the world beleeue it? If many noble, learned and mighty persons, or men of great sway had said they had seene it, and should haue divulged it abroad, it had bin no maruaile if the world had beleeued them, and vnbeleeuers should haue bin thought hardly off. But seeing that the world beleeueth it from the mouths of a few, meane, obscure and ignorant men, why do not our obstinat aduersaries belieue the whole world which beleeued those sim∣ple, mean, and vnlearned witnesses, because that the deity it selfe in these poore shapes did work the more effectually, and far more admirably: for their proofs & perswasions lay not in words, but wonders: and such as had not seene Christ ri∣sen againe, and ascending, beleeued their affirmations thereof, because they con∣firmed them with miracles: for whereas they spake but one language, or (at the most) but two, before, now of a sodaine, they spoke all the tongues of all nations. They cured a man that had bin forty yerres lame, euer from his mothers brests, only by the very name of Iesus Christ. Their handkerchiefs helped diseases; the sicke persons got them-selues laid in the way where they should passe, that they

might haue helpe from their very shadowes, and amongst all these miracles done by the name of Christ, they raized some from the dead. If these things be true as they are written, then may al these be added to the three former incredibles: thus do we bring a multitude of incredible effects to perswade our aduersaries but vn∣to the beleefe of one, namely the resurrection, and yet their horrible obstinacy will not let them see the light: If they belieue not that the Apostles wrought any such things for confirmation of the resurrection of Christ, sufficeth then that the whole world beleeued them without miracles, which is a miracle as great as any of the rest,

L. VIVES.

CHrist (a) promised] In the house of Simon the leaper, and when he sent out his Apostles to preach. Mat. 27. and promised that his Ghospell should passe throughout the world, and that he would rise againe the third day.

That Loue made the Romanes deify their founder Romulus, and Faith made the Church to loue hir Lord and maister Christ Iesus. CHAP. 6.

Let vs heare what Tully saith of the fabulous deity of Romulus it is more admi∣rable in Romulus (saith he) that the rest of the deified men liued in the times of ignorance, where there was more scope for fiction, and where the rude vulgar were far more credulous. But Romulus we see liued, within (a) this 600. yeares, since which time (and before also) learning hath bin (b) more common, and the ig∣norance of elder times vtterly abolished. Thus sai•…•…h Tully: and by and by after, Hereby it is euident, that Homer was long before Romulus, so y^• in the later times, men grew learned, and fictions were wel neare wholy excluded, wheras antiqui∣ty hath giuen credence to some very vnlikely fables: but our moderne ages being more polished, deride and reiect al things that seeme impossible. Thus saith the most learned and eloquent man, that Romulus his diuinity was the more admira∣ble, because his times were witty, and kept no place for fabulous assertions. But who beleeued this deity, but Rome, as then a litle thing (god knowes) and a yong? posterity indeed must needs preserue the traditions of antiquity, euery one suckt superstition from his nurse, whilest, the citty grew to such power, that s•…•…∣ming in soueraingty to stand aboue the nations vnder it, shee powred the beliefe of this deity of his▪ throughout hir conquered Prouinces, that they should af∣firme Romulus to be a god (how-soeuer they thought) least they should scandalize the founder of their Lady and mistresse, in saying other wise of him then error of loue (not loue of error) had induced hir to beleeue. Now Christ likewise though he founded the Celestiall Citty, yet doth not she thinke him a God for founding of her, but she is rather founded for thinking him to be a God. Rome beeing already built and finished, adored her founder in a temple: but the Heauenly Hierusalem placeth Christ hir founder in the foundation of hir faith, that hereby shee may bee built and perfited. Loue made Rome beleeue that Romulus was a god: & the beleefe that CHRIST is GOD, made his Citty to loue him. So that euen as Rome hadde an obiect for hir loue, which shee was ready to honour with a false beleefe: So the Citie of GOD hath an obiect for her sayth

which shee is euer ready to honour with a true and rightly grounded loue. For as touching Christ, besides those many miracles, the holy Prophets also did teach him to be God, long before his comming: which as the fathers beleeued should come to passe, so that we do now see that they are come to passe. But as touching Romulus, wee read that hee built Rome, and raigned in it, not that this was prophecyed before: but as for his deifying, their bookes affirme that it was beleeued, but they shew not how it was effected, for there were no miracles to proue it. The shee Wolfe that fedde the two brethren with her milke, which is held so miraculous, what doth this prooue as concerning his deity? If this shee Wolfe were not a strumpet, but a brute beast, yet the accident concerning both the bretheren alike, why was not (d) Remus deified for company? And who is there that if hee bee forbidden vppon paine of death, to say that Hercules, Romu∣lus, or such, are deities, had rather loofe his life, then leaue to affirme it? What nation would worship Romulus as a God, if it were not for feare of Rome? But on the other side, who is hee that can number those that haue suffered death willingly in what forme of cruelty soeuer, rather then deny the deity of Christ? A light and little feare of the Romaine power, compelled diuers inferior citties to honour Romulus as a god: but neither feare of power, torment, nor death could hinder an infinite multitude of Martyrs, all the world through, both to be∣leeue and professe that Christ was God. Nor did his Citty, though shee were as then a pilgrime vppon earth, and had huge multitudes within her, euer go about to (e) defend her temporall estate against her persecutors, by force, but neglec∣ted that, to gaine her place in eternity. Her people were bound, imprisoned, beaten, rackt, burnt, torne, butchered, and yet multiplyed. Their fight for life, was the contempt of life for their Sauiour. Tully in his 3▪ De rep. (Or I am de∣ceiued) argueth that a iust Citty neuer should take armes, but either for her safety or faith. What he meanes by safety, be sheweth else-where. From those paines (saith hee) which the fondest may feele, as pouerty, banishment, stripes, imprisonment or so, do priuate men escape, by the ready dispatch of death. But this death which seemeth to free priuate men from paines, is paine it selfe vnto a citty For the aime of a citties continuance, should bee eternity. Death ther∣fore is not so naturall to a common wealth as to a priuate man, hee may often times bee driuen to wish for it: but when a citty is destroyed, the whole world seemes (in a manner) to perish with it. Thus saith Tully holding the worlds eternity with the Platonists. So then hee would haue a citty to take armes for her safety, that is, for her continuance for euer here vppon earth, al∣though her members perish, and renew successiuely, as the leaues of the Oliue and lawrell trees, and such like as they are: for death (saith hee) may free priuate men from misery, but it is misery it selfe vnto a common-wealth. And there∣fore it is a questiō whether the Saguntines did well, in choosing the destruction of their citty, before the breach of faith with the common-wealth of Rome; an act which all the world commendeth. But I cannot see how they could possibly keepe this rule, that a Citty should not take armes but eyther for her faith or safety. For when these two are ioyntly endangered, that one cannot bee saued without the others losse, one cannot determine which should bee chosen. If the Saguntines had chosen to preserue their safety, they had broken their faith: If their faith, then should they lose their safety, as indeed they did. But the safety of the Cittie of GOD is such, that it is preserued (or rather purchased) by faith, and fayth beeing once lost, the safetie cannot

possibly but perish also. This cogitation with a firme and patient resolution, crowned so many Martyrs for Christ, when as Romulus neuer had so much as one man that would die in defence of his deity.

L VIVES.

VVIthin this (a) 600. yeares] Tully speaketh not this of his owne times, but in the per∣son of Scipio Africanus the yonger, and Laelius, which Scipio liued about 602. yeares after the building of Rome, which was not 600. yeares after the death of Romulus. (b) More common] For in those times liued Orpheus, Musaeus, Linus, Philamnon, Thamyris, Orius, 〈◊〉〈◊〉, Aristheas, Proconnesius, Pronetidas of Athens, Euculus of Cyprus, Phenius of Ithaca, Ho∣•…•…r, &c. (c) Otherwise] That is in saying, he was but a man, wheras the Romanes held him for a God. Iames Passauant playeth the foole rarely in this place, but it is not worth relating (d) Why was 〈◊〉〈◊〉 Remus] Hee had a little Temple vppon Auenti•…•…e, but it was an obscure one, and ra∣ther like an Heroes temple then a gods. (e) To defend] She might haue repulsed iniuries by force and awed her aduersaries by power, but shee deemed it fitter for such as professed the Ghospell of Christ, to suffer, then to offer, to die then to kill, to loose their body rather then the soule.

That the beleefe of Christes Deity was wrought by Gods power, not mans perswasion. CHAP. 7.

BVt it is absurd to make any mention of the false Deity of Romulus, when wee speake of Christ. But if the age of Romulus, almost 600. yeares before Scipio, were so stored with men of vnderstanding, that no impossibility could enter their beleefe: how much more wise were they 600. yeares after, in Tulliestime, in Tiberius his, and in the daies of CHRISTS comming? So that his resurrecti∣on and ascension would haue beene reiected as fictions and impossibilities, if either the power of God or the multitude of miracles had not perswaded the contrary, teaching that it was now shewne in Christ, and hereafter to be shewne in all men besides, and auerring it strongly against all horrid persecutions throughout the whole world, through which the blood of the Martyrs made it spread and flourish. They read the Prophets, obserued a concordance, and a concurrence of all those miracles, the truth confirmed the noueltie, beeing not contrary to reason, so that at the last, the World imbraced and professed that which before it had hated and persecuted.

Of the miracles which hath beene and are as yet wrought to procure and confirme the worlds beleefe in Christ-CHAP. 8.

BVt how commeth it (say they) that you haue no such miracles now adaies, as you say were done of yore? I might answer, that they were necessary, before the world beleeued, to induce it to beleeue: and he that seeketh to bee confirmed by wonders now, is to bee wondred at most of al him-selfe: in refusing to be∣lee•…•… what al the world beleeueth besides him. But this they obiect, implyeth that they beleeue not that there were any miracles done at al? No? why then is Christs ascension in the flesh so generally auowed? why doth the world in such lear∣ned

and circumspect times, beleeue such incredible things, without seeing them confirmed by miracles? were they credible, and therefore beleeued? why then do not they them-selues beleeue them? Our conclusion is briefe▪ either this incredi∣ble thing which was not seene, was confirmed by other incrediles which were seen, or else this beeing so credible that it need no miracle to proue it, condem∣neth their own grosse incredulity, that will not beleeue it. This I say to silence fooles: for we cannot deny but that the miraculous Ascension of Christ in the flesh was ratified vnto vs by the power of many other miracles. The Scriptures doe both relate them, and the end where-vnto they tended. They were written to work faith in men, & the faith they wrought hath made them far more famous. They are read to induce the people to beleeue, & yet should not be read but that they are beleeued: and for miracles, there are some wrought as yet, partly by the Sacraments, partly by the memories and praiers of the Saints, but they are not so famous, nor so glorious as the other; for the Scriptures which were to bee di∣vulged in all places, hath giuen lustre to the first, in the knowledges of all nations, whereas the later are knowne but vnto the citties where they are done, or some parts about them. And generally, there are few that know them there, and many that do not, if the Citty be great; & when they relate them to others, they are not beleeued so fully, & so absolutely as the other, although they be declared by one christian to another. The miracle that was done at Millayne when I was there, might well become famous, both because the Citty was of great largenesse, and likewise for the great concourse of people that came to the Shrine of Pro∣tasius (a) and of Geruase, where the blinde man obteined his sight. The bodies of * 1.7 these two Martyrs lay long vnknown, vntil (b) Ambrose the Bishop had notice of them, by a relation in a dreame. But that at Carthage, whence Innocentius, one that had bin an aduocate of the neighbor state, receiued his health, was vnknown vnto the most, wheras notwithstanding I was present, and saw it with mine eies, for he was the man that gaue intertainment vnto mee & my brother Alipius, not being Clergy-men as yet, but onley lay christians, and wee dwelt as then in his house: he lay sicke of a many fistulaes bred in his fundament, & those secret parts of the body: the Chyurgions had lanced him, and put him to extreme and bitter paines, whereas notwithstanding they had left one part vntouched which they must perforce make incision into •…•…re they could possibly cure him: but they cu∣red al the rest, only that, being omitted troubled them exceedingly, and made all their applications tend to no purpose. Innocentius marking their protractions, and fearing another incision (which a Physitian that dwelt in his house had told him they would be driuen to make, whome they would not suffer to see how they cut him, wher-vpon Innocentius had angerly barred him his house, & could scarcely be brought to receiue him again) at last he burst forth, saying, wil you cut me again? wil it come to his sayings, whom you wil not haue to see your tricks? But they mocked at the ignorance of the Physitian and bad Innocentius be of good cheare, there was no such matter. Wel the time passed on, but no helpe of the malady could bee seen: the Chyurgions did still promise fayre, that they would cure him by salue & not by incision. Now they had got an old man and a cunning Chyurgion called (c) Ammonius to ioin with them, & he viewing the sore, affirmed as much as they; which assurance of his did satisfie Innocentius that he him-selfe did now begin to gibe and ieast at his other Physitian that said hee must bee cutte againe. Well to be briefe, when they had spent some weekes more, they all left him, shewing (to their shame) that hee could not possible bee cured but by incision. This, and

the excessiue feare thereof strucke him immediately beyond his sences, but recol∣lecting of him-selfe he bad them begon, and neuer more come at him, being en∣forced now by necessity, to send for a cunning Surgeon of Alexandria, one that was held a rare Artist to performe that which his anger wuold not let the others do. The man comming to him, and (like a worke-man obseruing the worke of the others by the scarrs they had left) like a honest man, aduised him to let them finish the cure who had tane that great paines with it, as hee had with wonder obserued, for true it was, that incision was the onely meanes to cure him, but that it was farre from him to depriue those of the honor of their industry whose paines in the cure hee saw had beene so exceeding great. So the former Surgeons were sent for to performe it, and this Alexandrian must stand by, and see them open the part which was other-wise held to be vncurable. The businesse was put off vntill the next day. But the Surgeons being all departed, the house was so fil∣led with sorrow for the griefe of their maister, that it shewed more like a prepa∣ration for a funerall then any thing else, and was very hardly suppressed. Now he was dayly visited by diuers holy men, and namely by Saturninus (of blessed me∣mory) the Bishoppe of vzali, and Gelosus Priest, and Deacon of the Church of Carthage, as also by Bishop Aurelius, who onely is yet liuing of all these three: a man of worthy respect, and one with whome I now and then had conferred a∣bout the wonderful workes of God, I haue often taken occasion to speake of this, and sound that he remembred it exceeding wel. These men visiting him towards the euening, hee prayed them all to come againe the next day to be spectators of his death, rather then his paines, for his former suffrings had so terrified him, that he made no question but that hee should immediately perish vnder the Sur∣gions hands. They on the other side bad him bee comforted, trust in God, and beare his will with patience. Then went we to prayers, and kneeling of vs downe, hee threw him-selfe forcibly on his face, as if one had thrust him on, and so began to pray, with such passion of mind, such flouds of teares, such grones and sobbes (euen almost to the stopping of his breath) that it is vtterly inexplicable. Whe∣ther the rest praied, or marked him I know not; for my selfe, could not pray a iot, onely I said in my heart, Lord whose praiers wilt thou heare, if thou heare not his? for me thought his prayer could not but procure his sute: well we rose, and being blessed by the Bishop, we departed the roome, he in the meane time intreating them to come to him in the morning, and they strengthening his spirit with as good consolations as they could giue him. The feared morning was now come, the holy men came, according to their promises: so did the Surgeons, the ter∣rible Irons were made ready, and all things fit for such a worke, whilest all the company sat silent in a deepe amazement. The chiefe and such as had more au∣thority then the rest, comforted him as well as they could, his body was layd fit for the hand of him that was to cut him, the clothes vntyed, the place bared, the Surgeon veweth it with his knife in his hand ready to lance it, feeling with his fingers where the vlcerous matter shouldlye: at length, hauing made an abso∣lute triall of all the part that was before affected, hee found the orifice firmely closed, and euery place thereof as sound and as solid as it was first created. Then ioy & prayses vnto God (with teares of comfort) were yeelded on al sides beyond the power my pen hath to describe them. In the same towne, one Innocentia, a deuout woman, and one of the chiefe in the citty had a canker on her brest, a kind of sore, which the Surgeons told her is vtterly (d) incurable: wherefore they •…•…se either to cut the infected part away, or for the prolonging of the life (as

Hippocrates they say doth aduise) to omit all attempt of •…•…uring it. This a skillfull Phisitian (her familiar friend) told her, so that shee now sought helpe of none but the Lord, who told her in a dreame, that at (e) Easter next (which then drew neare) shee should marke, on the womans side by the fount, what wo∣man shee was that (being then Baptized) should first meete her, and that shee should in treat her to signe the sore with the signe of the crosse. She did it, and was cured. The former Phisitian that had wished her to abstaine from all at∣tempt of cure, seeing her afterwards whole and sound whome hee knew cer∣tainely to haue had that vncurable vlcer before, earnestly desired to know how shee was cured, longing to finde the medicine that had frustrated Hippocrates his Aphorisme.

Shee told him: Hee presently with a voyce (as if hee had contemned it, in so much that she feared exceedingly that hee would haue spoken blasphemy) repli∣ed: Why I thought you would haue told me some strange thing, she standing al amazed, * 1.8 Why is it so strange, (quoth hee) for CHRIST to heale a Canker, that could rayse one to life that had beene foure dayes dead? When I first heard of this, it greeued mee that so great a miracle wrought vpon so great a personage should bee so suppressed, where-vpon I thought it good to giue her a checking ad∣monition thereof, and meeting her and questioning the matter, shee told mee shee had not concealed it, so that I went and enquired of her fellow matrons, who told mee, they neuer heard of it. Behold (sayd I to her, before them) haue you not concealed it, when as your nearest familiars do not know of it? Where-vpon shee •…•…ell to relate the whole order of it, vnto their great admi∣ration, and the glorification of GOD. There was also a Phisitian, in the same towne, much troubled with the Goute, who hauing giuen vp his name to * 1.9 bee Baptised, the night before hee should receiue this sacrament, in his sleepe was forbidden it by a crue of curled headed Negro boyes, which he knew to bee Deuills, but hee refusing to obey them, they stamped on his feete, so that they put him to most extreame payne, yet hee keeping his firme resolue, and being Baptised the next day, was freed both from his paine and the cause thereof, so that hee neuer had the Goute in all his daies after. But who knew this man? wee did, and a few of our neighbour brethren, other-wise it had beene vtterly vnknowne.

One of (f) Curubis was by Baptisme freed bo•…•…h from the Palsie, and the excessiue tumor of the Genitories, so that he went from the font as found a man as euer was borne. Where was this knowne but in Curubis, and vnto a few besides? But when I heard of it, I got Bishop Aurelius to send him to Carthage, notwithstanding that it was first told mee by men of sufficient cre∣dite. Hesperius, one that hath beene a Captaine, and liueth at this day by * 1.10 vs, hath a litte Farme, called Zubedi, in the liberties of fussali which hee hauing obserued (by the harme done to his seruants and cattle) to bee haun∣ted with euill spirits hee entreated one of our Priests, (in mine absence) to go thether and expell them by prayer. One went, prayed, and ministred the Communion, and by GODS mercy the Deuill was quit from the place euer after. Now hee had a little of the earth wherein the Sepulchre of CHRIST standeth, bestowed vpon him by a friend, which hee had hung vp in his Chamber for the better a voydance of those wicked illusions from his owne person.

Now they being expelled, hee knew not what to do with this earth being not

willing, for the reuerence hee bore it, to keepe it any longer in his lodging. So I, and my fellow Maximus Bishoppe of Synica, being at the next towne, hee prayd vs to come to his house, wee did, hee told vs all the matter, and reques∣ted that this Earth might bee buried some-where, and made a place for pray∣er, and for the Christians to celebrate Gods seruice in, and it was done ac∣cordingly.

Now there was a country youth that was troubled with the Palsie, who hea∣ring of this, desired his Parents to bring him thether: They did so, where hee prayed, and was presently cured. Victoriana is a towne some thirty miles from Hippo regium. There is a memoriall of the two Martyres of Millayne. Geruase and Protasius, and thether they carried a young man who bathing him-selfe in * 1.11 summer, at noone day was possessed with a Deuill. Being brought hether, he lay as one dead, or very neare death: meane while the Lady of the village, (as custome is) entred the place vnto euening prayers, with her maydes and cer∣taine votaresses, and began to sing Psalmes, which sound, made the man start vp as in an afright, and with a terible rauing hee catched fast hold vpon the Altar, whence hee durst not once moue, but held it as if hee had beene bound to it. Then the Deuili within him began mournefully to cry for mercy, re∣lating how and when hee entred the man, and lastly saying that hee would leaue him: hee named what parts of him hee would spoyle at his departure, and saying these words, departed. But one of the mans eyes fell downe vpon his cheeke, and hung onely by a little string, all the puple of it (with is natu∣rally blacke) becomming white, which the people (whome his cries had cal∣led: seeing, they fell to helpe him with their prayers: and though they reioy∣ced at the recouery of his wittes, yet sorrowed they for the losse of his eye, and aduised him to get a Surgeon for it. But his sisters husband, who brought him thether, replied, saying, the GOD that deliuered him from the Diuell, hath power to restore him his eye; which sayd hee put it into the place as well as hee could, and bound it vp with his napkin: wishing him not to loose it vntill sea∣uen daies were past, which doing, hee found it as sound as euer it was. At this place were many others helped, whome it were to long to rehearse particularly.

I knew a Virgin in Hippon, who was freed from the Diuell, onely by an∣oynting with oyle mixed with the teares of the Priest that prayed for her. I know a Bishoppe who by prayer dispossessed the Diuell being in a youth that he neuer saw. There was one Florentius here of Hippo, a poore and Godly Oldman, who getting his liuing by mending of shooes, lost his vpper gar∣ment, and being not able to buy another, hee came to the shrine of the twenty Martīres and praied aloud vnto them, to helpe him to rayments. A sort of scoffing youthes ouer-heard him, and at his departure, followed him with mockes, asking him if hee had begged fifty (g) halfpence of the martirs to buy him a coate withall. But he, going quietly on, spied a great fish, a new cast vp by the sea, and yet panting, which fish, by their permission that were by, hee tooke, and caried it to one Carchosus a cooke a good Christian, and fold it to him for 300. halfe pence, intending to bestowe this mony vpon woll for his wife to spinne, and make into a garment for him. The Cooke cutting vp the fish, found a ring of gold in his belly, which amazing him, his con∣science made him send for the poore man, and giue him the ring, saying to him: behold how the twenty Martyrs haue apparelled you. When Bishop Proiectus

brought Saint Steuens reliques to the Towne called Aquae Tibilitanae, there were a many people flocked together to honour them. Amongst whome there was a blinde woman, who prayed them to lead her to the Bishoppe that bare the holy reliques. So the bishoppe gaue her certaine flowers which hee hadde in his hand, shee tooke them, putte them to her eyes, and presently hadde her sight restored, in so much that shee passed speedily on, before all the rest, as now not needing any more to bee guided. So Bishoppe Lucillus bearing the reliques of the sayd Martyr, inshrined in the castle of (b) Synice, neare to Hippo, was thereby absolutely cured of a fistula where-with hee hadde bene long vexed, and was come to that passe that he euery day expected when the Chyurgion should lance it: but hee was neuer troubled with it after that daie. Eucherius a Spanish Priest, that dwelt at Calame, was cured of the stone by the same reliques, which Bishoppe Posidius brought thether, and beeing afterwardes layd out for dead of another disease, by the helpe of the said Mar∣tyr (vnto whose shrine they brought him) was restored vnto his former life and soundnesse.

There was one Martialis a great man, of good years, but a great foe to CHRISTE, who dwelt in this place. This mans daughter was a Christi∣an, and marryed vnto a Christian. The father beeing very sicke was intreated by them both with praiers and teares, to become a Christian, but hee vtterly and angerly refused. So the husband thought it good to go to Saint Steuens shrine, and there to pray the LORD to send his father in law into a better minde, and to imbrace CHRISTE IESVS without further delay. For this hee prayed with great zeale and affect, with showers of teares, and stormes of religious sighes, and then departing, hee tooke some of the flow∣ers from off the Altar, and in the night laid them at his fathers head, who slept well that night, and in the morning, called in all haste for the Bishoppe, who was then at Hippo with me. They tolde him therefore so: hee forth-with sendes for the Priestes, and when they came tolde them presently that hee beleeued, and so was immediatly baptized, to the amazement of them all. This man all the time hee liued after, hadde this saying continually in his mouth. LORD * 1.12 IESVS receiue my spirite: These were his last wordes, though hee knew them not to bee Saint Steuens, for hee liued not long after. At this place also were two healed of the Gowte, a cittizen and a stranger: The cittizen knewe by example what to doe to bee ridde of his payne, but the stranger hadde it reuealed vnto him.

There is a place called Andurus, where S. Steuen hath a part of his body remai∣ning also. A child being in the Street, certaine Oxen that drew a cart, growing vnruly, left the way, and ouer-run the child with the wheel, so that it lay all crush∣ed, and past al hope of life. The mother snatched it vppe and ran to the shrine with it, where laying it downe, it recouered both life and full strength a∣gaine in an instant, beeing absolutely cured of all hurt what-soeuer. Neare this place, at Caspalia, dwelt a Votaresse, who beeing sicke and past reco∣uery, sent her garment to the shrine, but ere it came backe, shee was dead, yet her parents couered hir with it, which done, she presently reuiued and was as sound as euer. The like happened to one Bassus, a Syrian that dwelt at Hippo. Praying for his sicke daughter at Saint Steuens, and

hauing her garment with him, worde came by a boy that shee was dead. But as hee was at prayer, his friendes mette the boy, (before hee hadde beene with him) and bad him not to tell him there, least hee went mourning through the streetes. So hee comming home, and finding all in teares, hee layd her garment vppon her, and shee presently reuiued. So like-wise Ireneus his sonne, a Collector, being dead, and readie to go out for buriall, one adui∣sed to anoynt him with some of Saint Stephens oyle. They did so, and hee reuiued. Elusinus likewise a Captayne, seeing his sonne dead, tooke him and laid him vppon the shrine that is in his farme in our Suburbes, where after hee had prayed a while, hee found him reuiued? What shall I doe, my promises bindes mee to bee breefe, whereas doubtlesse many that shall read these thinges, will greeue that I haue omitted so many that are knowne both to them and mee.

But I intreat their pardon that they would consider how tedious a taske it is, so that my promised respect of breuity will not allow it. For if I should but beleeue all the miracles done by the memorials of Saint Steuen, onely at Cala∣•…•…a and Hippo, It should bee a worke of many volumes, and yet not bee per∣fect neither; I could not relate all, but onely such as are recorded for the know∣ledge of the people, for that we desire, when wee see our times produce won∣ders like to those of yore, that they should not be vtterly in vaine, by being lost in forgetfulnesse, and obliuion.

It is not yet two yeares since the shrine was built at Hippo, and although wee our s•…•…lues doe know many miracles done there since, that are recorded, yet are there almost seauenty volumes written of those that haue beene recorded since that time to this. But at Calama, the shrine is more ancient, the mi∣racles more often, and the bookes farre more in number. At Vzali also, neare Vtica haue many miracles beene wrought by the power of the said Martyr, where Bishoppe E•…•…dius erected his memoriall, long before this of ours. But there they didde not vse to record them, though it may bee they haue begunne such a custome of late. For when wee were there, wee aduised Pe∣tronia (a Noble woman who was cured of an olde disease which all the Physiti∣ans had giuen ouer) to haue the order of her miraculous cure drawne in a booke (as the Bishoppe of that place liked) and that it might bee read vnto the people: And she did accordingly. Wherin was one strange passage, which I cannot omit, though my time will hardly allow me to relate it.

A certaine Iew hadde aduised her to take a ring, with a stone sette in it that is found (i) in the reines of an Oxe, and sow it in a girdle of haire which shee must weare vppon her skinne, vnder all her other rayments. This girdle shee hadde on, when shee sette forth to come to the Martyrs shrine, but hauing left Carthage before, and dwelling at a house of her owne by the Riuer (k) Bagra∣da, as shee rose to go on the rest of her iourney, shee spied the ring lye at her feete: Whereat wondering, shee felt for her girdle, and finding it tyed, as shee hadde bound it, shee imagined that the ring was broken, and so worne out: But finding it whole, then shee tooke this as a good presage of her future recouery, and loofing her girdle, cast both it and the ring into the Riuer. Now they that will not beleeue that IESVS CHRISTE was borne without interruption of the virginall partes, nor passed into his Apostles when the dores were shutte, neyther will they beleeue this.

But when they examine it, and finde it true, then let them beleeue the other. The woman is of noble birth, nobly married, and dwelleth at Carthage▪ so great a Citty, so great a person in the Citty cannot lye vnknowne to any that are inqui∣sitiue. And the Martyr by whose prayer shee was cured beleeued in him that was borne of an eternall virgin, and entred to his Disciples when the doores were shutte: And lastly (where-vnto all hath reference) who ascended into heauen in the flesh, wherein hee rose againe from death: for which faith this Martyr lost his life.

So that wee see there are miracles at this day, wrought by GOD, with what meanes hee liketh best who wrought them of yore: but they are not so famous, nor fastned in the memory by often reading, that they might not bee forgotten. For although wee haue gotten a good custome of late, to read the relations of such as these miracles are wrought vpon, vnto the people, yet perhaps they are read but once, which they that are present doe heare, but no one else: nor doe they that heare them, keepe them long in remembrance, nor will any of them take the paines to relate them to those that haue not heard them. Wee had one miracle wrought amongst vs, so famous, and so worthy, that I thinke not one of Hippon but saw it, or knoweth it, and not one that knoweth it that can euer forget it.

There were seauen brethren, and three sisters (borne all of one couple in (l) Caesarea, a citty of Cappadocia) their parents were noble; Their father being newly dead, and they giuing their mother some cause of anger, shee laide an heauy (m) curse vpon them all, which was so seconded by GODS iudge∣ment, that they were all taken with an horrible trembling of all their whole bo∣dies: which ougly sight they them-selues loathing that their country-men should behold, became vagrant through most parts of the Romaine Empire. Two of them, Paul and Palladia came to vs, beeing notified by their miseries in many other places. They came some sifteene dayes before Easter, and euery day they visited Saint Steuens shrine, humbly beseeching GOO at length to haue mercy vpon them, and to restore them their former health. Where-so-euer they went, they drew the eyes of all men vpon them, and some that knew how they came so plagued, told it vnto others, that all might know it. Now was Easter day come, and many were come to Church in the morning, amongst whome this Paul was one, and had gotten him to the barres that enclosed Saint Steuens reliques, and there was praying, hauing holde of the barres: Presently hee fell flatte downe, and laye as if hee had slept, but trembled not as hee had vsed to doe before, euer in his sleepe.

The people were all amazed, some feared, some pittied him, some would haue raised him, and other some say nay, rather expect the euent: presently hee started vp, and rose as sound a man as euer hee was borne. With that, all the Church resounded againe, with lowde acclamations and praises to GOD. And then they came flocking to mee, who was about to come forth to them, euery one telling mee this strange and miraculous euent. I reioyced, and thanked GOD within my selfe: Presently enters the young man, and falleth downe at my knees, I tooke him vp, and kissed him, so foorth wee went vnto the people, who filled the Church, and did nothing but crye, GOD bee thank∣ed, GOD bee praysed. Euery mouth vttered this: I saluted them, and then the crye redoubled.

At length, silence beeing made, the Scriptures were read, and when it was Ser∣mon time, I made onely a briefe exhortation to them, according to the time, and that present ioy. For in so great a worke of GOD, I did leaue them to thinke of it them-selues, rather then to giue eare to others. The young man di∣ned with vs, and related the whole story of his mother and brethrens misery. The next day, after my Sermon, I told the people that to morrow they should heare the whole order of this miracle read vnto them: which I dooing, made the young-man and his sister stand both vpon the steps that go vp into the chan∣cell, (wherein I had a place aloft, to speake from thence to the people) that the congregation might see them both. So they all viewed them, the brother stand∣ing sound and firme, and the sister trembling euery ioynt of her. And they that saw not him, might know Gods mercy shewen to him by seeing his sister, and dis∣cerne both what to giue thankes for in him, and what to pray for in her. The re∣lation being read, I willed them to depart out of the peoples sight, and began to dispute of the cause of this, when as suddenly there arose another acclama∣tion from about the shrine. They that hearkned vnto mee, left mee, and drew thether, for the maide when shee departed from the steps, went thether to pray, and assoone as shee touched the grate, shee was so wrapt as he was, and so resto∣red to the perfect vse of all her limmes. So while I was asking the reason of this noyse, the people brings her vnto the Quire to mee, beeing now fully as sound as her brother. And then arose such an exultation, that one would haue thought it should neuer haue end. And the maide was brought thether where shee had stood before. Then the people reioyced that shee was like her brother now, as had lamented that shee was vnlike him before, seeing that the will of the Al∣mighty had preuented their intents to pray for her. This their ioy was so lowd∣lie expressed, that it was able to strike the strongest eare with stupor. And what was in ther hearts that reioyced thus, but the faith of CHRIST, for which Saint Steuen shed his bloud.

L. VIVES.

PRotasius (a) and Geruase] Sonnes to Vitalis, a Gentleman of Rome, and a Martyr, and Valeria his wife. Fredericke the first translated their bodyes from Millaine to Brisach in Germany. (b) Ambrose] That famous Father of the Church, and Bishop of Millaine. (c) Ammonius] Not that famous Platonist, Origens maister. (d) Uncurable] Yet Galen and Auicen▪ teach the cure: marry it must not then bee at the fulnesse of the maleuolence, for then it cannot bee rooted out. Celsus reckons three kindes of Canckers. First Cacoethes, with a •…•…all rooted vlcer, swelling the parts adioyning: the second, with no vlcer at all: the third is called Thymius, arising from melancholy burnt by choller. (e) At Easter next] It was a custome as then, betweene Easter and Whitsontide to Baptise persons of discretion, and such as required it. There are many additions in this Chapter (I make no question) foysted in by such as make a practise of deprauing authors of authoritie: •…•…ome I will cut off, and other some I will but touch at. (f) Curubis] A free towne in Africa, neere to Mercury his pro∣montory, beyond Carthage. Plin. lib. 4. Ptolom. (g) Halfe-pence] The Latine word is Phollis, which is either a weight, conteining three hundred & twelue pound, and sixe ounces, or it is a kind of tribute, or (when it is vsed in the masculine gender, as it is here) it is the same that Obo∣lus is with vs, an half-peny. Alciat. Hesich de temp. diuis. l. 6. Suidas, &c. (h) Since] It may be put for Thirissa, a place which Ptolomy placeth nere Hippo Diarrhytus, the same y^• Pliny corruptly

calleth Ticisa, and Tirisa. lib. 5. Or perhaps it is Sitisa, for there were such a people in Mauri∣tania Caesariensis. (i) Found in the reines] Of this I neuer read. Pliny (lib. 30.) saith there is a little one in the head of an Oxe, which hee casieth out when hee feareth death, and that (if one can get it) it is wonderfull good to further the growth of the teeth, beeing worne about ones neck. But I see no reason why a stone should not grow in an Oxes kidney sooner then in a mans. His heat is more, his bloud and humours farre groser. (k) Bagrada] It riseth out of Mapsar, a mountaine of Lybia the farther, and passing through Affrick, falleth into our sea at Vtica. Strabo. (l) Caesarea, a Citty of Cappadocia] Cappadocia is a part of Asia minor, bounded on the weast with Galatia and Paphlagonia, on the east with Armenia the lesse, and on the north with the Euxine sea, it hath the name from the riuer that passeth betweene it and Galatia. For it was before called Leuco Syria, white Syria, in respect of that Syria by mount Taurus, whose people are of swarty and sunne-burnt complexions, Strabo. They were called Syrians of Syrus, sonne to Apollo, and Sinope, who gaue the name also to Sinope where Dioge∣nes the Cynike was borne. Herodot. Plutarch.

Now amongst the other citties of Cappadocia, there was Diocaesarea, Neocaesarea, vpon the riuer Lycus, and Caesarea by mount Aegeus: as witnesseth Pliny, Solinus, Ptolomy, and Ammi∣anus. This towne (saith Sextus Rufus) was called Caesarea, in honor of Augustus Caesar. But Eu∣sebius saith that Tiberius, hauing expelled Archelaus, gaue it this name, whereas it was called Mazaca before, as the forenamed authors do affirme. Perhaps he did so in memory of his father Augustus. This Mazaca was called the mother of the Cappadocian citties. Solinus, Martianus Capella. Strabo saith it was called Eusebia, and maketh it the Metropolitane citty of Cappa∣docia. There were excellent horses bred in this liberty, as Claudian saith. And Basil, that great father, was borne in this towne.

(m) An heauy curse] Children ought euer to auoide their parents curses, as ominous, and confirmed by many horrible examples. (n) Chancell] The text calleth it Exedra, which signi∣fieth a place full of seates, such as the ancient Philosophers disputed in. Vitru. lib. 5. But I wonder much that Uitruuius saith there were none in Italy, when as Tully saith that Crassus the Orator, and Cotta the Arch-flamine had such, belonging to their houses. But those in Churches, wee doe vsually call the Quier, or Chancell, as Augustine vseth the word here: and such the Monkes, and Chanons haue in their Cloysters. Budaeus in Pandectas.

That all the myracles done by the Martyrs in the name of CHRIST, were onely confirmations of that faith, whereby the Martyrs beleeued in CHRIST. CHAP. 9.

AND what doth all this multitude of miracles, but confirme that faith which holdeth that CHRIST rose againe in the flesh, and so ascended into hea∣uen? For the Martyrs were all but Martyrs, that is, witnesses of this; and for this, they suffered the malice of the cruell world, which they neuer resisted, but subdued by sufferance. For this faith they dyed, obtaining this of him for whom they dyed. For this, their pacience made the way for the power of these so powerfull miracles to follow. For if this resurrection had not beene past, in CHRIST, or had not beene to come, as CHRIST promised, as well as those Prophets that promised CHRIST; how commeth it that the martyrs that dy∣ed for this beleefe should haue the power to worke such wonders? For whe∣ther GOD him-selfe, (who being eternall can effect things temporall by such wondrous meanes) hath wrought these things of himselfe, or by his ministers, or by the soules of the martyrs, as if hee wrought by liuing men, or by his An∣gels ouer whome hee hath an inuisible, vnchangeable, and meerely intellectuall

command, (so that those things which the Martyrs are said to doe, bee onely wrought by their prayers, and not by their powers): bee they effected by this meanes, or by that; they doe neuer-the-lesse in euery perticuler, tend onely to confirme that faith which professeth the resurrection of the flesh vnto all eternity.

How much honor the Martyrs deserue in obtayning miracles for the worship of the true God; in respect of the Deuills, whose workes tend all to make men thinke that they are Gods. CHAP. 10.

BVt it may be, here they will say, that they Gods haue also wrought wonders: very well, they must come now to compare their deities with our dead men. Will they say (thinke you) that they haue gods that haue beene men, such as Romulus, Hercules, &c. Well, but wee make no Gods of our Martyrs, the Martyrs and wee haue both but one God, and no more. But the miracles that the Pagans ascribe vnto their Idolds, are no way comparable to the wonders wrought by our Martyrs. But as Moyses ouer-threw the enchanters of Pharao, so do our mar∣tyrs * 1.13 ouer-throw their deuills, who wrought those wonders out of their owne pride, onely to gaine the reputation of Gods. But our Martyrs (or rather GOD him-selfe through their prayers) wrought vnto another end, onely to confirme that faith which excludeth multitude of Gods, and beleeueth but in one. The Pa∣gans built Temples to those Deuills, ordeining Priests and sacrifices for them, as for Gods. But we build our martyrs no temples, but onely erect them monu∣ments, as in memory of men departed, whose spirits are at rest in God. Wee erect no altars to sacrifice to them, we offer onely to him who is both their God and ours, at which offring those conquerors of the world as men of God, haue each one his peculiar commemoration, but no inuocation at all. For the sacrifice is of∣fred vnto Cod, though it be in memory of them, and he that offreth it, is a Priest of the Lord, and not of theirs, and the offring is the body of the Lord, which is not offred vnto them, because they are that body them-selues. Whose miracles shall wee then beleeue? Theirs that would be accompted for Gods by those to whom they shew them; or theirs which tend all to confirme our beleefe in one GOD, which is CHRIST? Those that would haue their filthiest acts held sacred, or those that will not haue their very vertues held sacred in respect of their owne glories, but referred vnto his glory, who hath imparted such goodnesse vnto them? Let vs beleeue them that doe both worke miracles, and teach the truth: for this latter gaue them power to performe the former. A chiefe point of which truth is this. CHRIST rose againe in the flesh, and shewed the immortality of the resurrection in his owne body, which hee promised vnto vs in the end of this world, or in the beginning of the next.

Against the Platonists that oppose the eleuation of the body vp to heauen, by arguments of elementary ponderosity. CHAP. 11.

AGainst this promise do many (whose thoughts God knoweth to be vaine) make op∣positiō * 1.14 out of the nature of elements: Plato (their M^r.) teaching them that the

two most contrary bodies of the world are combined by other two meanes: that is, by ayre, and water. Therefore (say they) earth being lowest, water next, then ayre, and then the heauen, earth cannot possibly bee contained in heauen▪ euery element hauing his peculiar poise, and tending naturally to his proper place. See with what vaine, weake, and weightlesse arguments mans infirmity opposeth Gods omnipotency! Why then are there so many earthly bodies in the ayre▪ ayre being the third element from earth? Cannot he that gaue birds (that are earthly bodyes) fethers, of power to sustaine them in the ayre, giue the like power to glorified and immortall bodies, to possesse the heauen? Againe, if this reason of theirs were true, all that cannot flie, should liue vnder the earth, as fishes doe in the water. Why then doe not the earthly creatures liue in the water, which is the next element vnto earth, but in the ayre, which is the third? And seeing they belong to the earth, why doth the next element aboue the earth presently choake them, and drowne them, and the third feed and nourish them? Are the elements out of order here now, or are their arguments out of reason? I will not stand heere to make a rehearsall of what I spake in the thirteene booke, of many ter∣rene substances of great weight, as Lead, Iron, &c. which not-with-standing may haue such a forme giuen it, that it will swimme, and support it selfe vpon the water. And cannot God almighty giue the body of man such a forme like-wise that it may ascend, and support it selfe in heauen? Let them stick to their method of elements (which is all their trust) yet can they not tell what to say to my former assertion. For earth is the lowest element, and then water and ayre suc∣cessiuely, and heauen the fourth and highest, but the soule is a fifth essence aboue them all. Aristotle calleth it a fifth (a) body, and Plato saith it is vtterly incorpo∣reall. If it were the fift in order, then were it aboue the rest: but being incorpo∣reall, it is much more aboue all substances corporeall. What doth it then in a lumpe of earth, it being the most subtile, and this the most grosse essence? It be∣ing the most actiue, and this the most vnweeldy! Cannot the excellencie of it haue power to lift vp this? Hath the nature of the body power to draw downe a soule from heauen, and shall not the soule haue power to carry the body the∣ther whence it came it selfe? And now if we should examine the miracles which they parallell with those of our martyrs, wee should finde proofes against them∣selues out of their owne relations.

One of their greatest ones is that which Varro reports of a vestall votaresse, who being suspected of whoredome, filled a Siue with the water of Tiber and carried it vnto her Iudges, with-out spilling a drop. Who was it that kept the water in the siue, so that not one droppe passed through those thousand holes? Some God, or some Diuell, they must needs say. Well, if hee were a God, is hee greater then hee that made the world? if then an inferiour God, Angell, or De∣uill had this power to dispose thus of an heauie element, that the very nature of it seemed altered; cannot then the Almighty maker of the whole world, take away the ponderosity of earth, and giue the quickned body an hability to dwell in the same place that the quickning spirit shall elect? And where-as they place the ayre betweene the fire aboue, and the water beneath, how commeth it that wee often-times finde it betweene water and water, or betweene water and earth; for what will they make of those watry clowds, betweene which and the sea, the ayre hath an ordinary passage? What order of the elements doth appoint, that those flouds of raine that fall vpon the earth below the ayre, should first hang in the clowds aboue the ayre? And why is ayre in the midst betweene the heauen,

and the earth, if it were (as they say) to haue the place betweene the heauens and the waters, as water is betweene it and the earth? And lastly, if the elements bee so disposed as that the two meanes, ayre and water, doe combine the two ex∣treames, fire and earth, heauen being in the highest place, and earth in the lowest, as the worlds foundation, and therefore (say they) impossible to bee in heauen; what doe wee then with fire here vpon earth? for if this order of theirs bee kept inuiolate, then, as earth cannot haue any place in fire, no more should fire haue any in earth: as that which is lowest cannot haue residence aloft, no more should that which is aloft haue residence below. But we see this order renuersed: We haue fire both on the earth, and in the earth: the mountaine tops giue it vp in a∣boundance, nay more, wee see that fire is produced out of earth•…•…, namely of wood, and stones, and what are these but earthly bodyes? yea but the elementary fire (say they) is pure, hurtlesse, quiet, and eternall: and this of ours, turbulent, smoakie, corrupting, and corruptible. Yet doth it not corrupt nor hurt the hills where-in it burneth perpetually, nor the hollowes within ground, where it work∣eth most powerfully. It is not like the other indeed, but adapted vnto the conue∣nient vse of man. But why then may we not beleeue that the nature of a corrup∣tible body may bee made incorruptible, and fitte for heauen, as well as we see the elementary fire made corruptible, and fitte for vs? So that these arguments drawne from the sight and qualities of the elements, can no way diminish the power that Almighty God hath, to make mans body of a quality fitte and able to inhabite the heauens.

L. VIVES.

A Fifth (a) body] But Aristotle frees the soule from all corporeall beeing, as you may read De anima, lib. 1. disputing against Democritus, Empedocles, Alcm•…•…on, Plato and Xenocra∣tes. But indeed, Plato teaching that the soule was composed of celestiall fire taken from the starres, and with-all, that the starres were composed of the elementary bodies, made Aristotle thinke (else-where) that it was of an elementary nature as well as the starres whence it was taken. But in this hee mistooke him-selfe and miss-vnderstood his maister. But indeed Saint Augustine in this place taketh the opinion of Aristotle from Tully (for Aristotles bookes were rare, and vntranslated as then) who saith that hee held their soule to bee quintam na∣turam, which Saint Augustine calleth quintum corpus, a fifth body, seuerall from the elemen∣tary compounds. But indeede it is a question whether Aristotle hold the soule to bee corpo∣reall or no, hee is obscure on both sides, though his followers •…•…old that it is absolutely incor∣poreall, as wee hold generally at this day. And Tullyes words were cause both of Saint Au∣gustines miss-prision, and like-wise set almost all the Grecians both of this age and the last, against him-selfe, for calling the soule 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas they say Aristotle calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, habitio perfecta, and not motio pere•…•…nis, as Tullyes word implieth. But alas, why should Tully be so baited for so small an error? O let vs bee ashamed to vpbraide the father of Latine eloquence with any misprision, for his errors are generally more learned then our labours!

Against the Infidels calumnies, cast out in scorne of the Christians beleefe of the resurrection. CHAP. 12.

BVt in their scrupulous inquiries, touching this point, they come against vs

with such scoffes as these: Whether shall the Ab-ortiue births haue any part in the resurrection? And seeing the LORD saith, there shall no•…•… one haire of your headperish, whether shall all men bee of one stature and bignesse or no? If they bee, how shall the Ab-ortiues (if they rise againe) haue that at the resurrection which they wanted at the first? Or if they doe not rise againe because they were neuer borne, but cast out, wee may make the same doubt of infants, where shall they haue that bignesse of body which they wanted when they died? for they you know are capable of regeneration, and therefore must haue their part in the resurrection. And then these Pagans aske vs, of what height and quantity shall mens bodies be then? If they bee as tall as euer was any man then both lit∣tle and many great ones shall want that which they wanted here on earth, and whence shall they haue it? But if it bee true that Saint Paul saith, th•…•…t wee shall meete vnto the measure of the age of the fulnesse of CHRIST, and againe if that * 1.15 place, Hee predestinated [them] to bee made like to the Image of his Sonne, imply * 1.16 that all the members of Christs Kingdome shalbe like him in shape and stature, then must many men (say they) forgoe part of the stature which they had vpon earth. And then where is that great protection of euery haire, if there bee such a diminution made of the stature and body. Besides, wee make a question (say they) whether man shall arise withall the haire that euer the Barber cut from his head. If hee doe, who will not loath such an ougly sight? for so likewise must it follow that hee haue on all the parings of his nayles. And where is then that comelinesse, which ought in that immortality to bee so farre exceeding that of this world, while man is in corruption? But if hee doe not rise with all his haire, then it is lost, and where is your scriptures then? Thus they proceed vnto fatnesse and leannesse. If all bee a like (say they) then one shall bee fatte and an∣other leane. So that some must loose flesh, and some must gaine: some must haue what they wanted and some must leaue what they had. Besides, as touching the putrefaction, and dissolution of mens bodies, part going into dust, part into ayre, part into fire, part into the guttes of beasts and birds; part are drowned and dis∣solued into water, these accidents trouble them much, and make them thinke that such bodies, can neuer gather to flesh againe. Then passe they to defor∣mities, as monstrous births, misse-shapen members, scarres and such like; inqui∣ring with scoffes what formes these shall haue in the resurrection. For if wee say they shall bee all taken away, then they come vpon vs with our doctrine that CHRIST arose with his woundes vpon him still. But their most difficult question of all, is, whose flesh shall that mans bee in the resurrection, which is eaten by another man through compulsion of hunger? for it is turned into his flesh that eateth it, and filleth the parts that famine had made hollow, and leane.

Whether therefore, shall hee haue it againe that ought it at first, or hee that eate it and so ought it afterwards? These doubts are put vnto our resolu∣tions by the scorners of our faith in the resurrection, and they themselues doe either estate mens soules for euer in a state neuer certaine, but now wretched, and now blessed (as Plato doth) or else with Porphyry they affirme that these re∣uolutions doe tosse the soule along time, but notwithstanding haue a finall end at last, leauing the spirit at rest, but beeing vtterly separated from the body for euer.

Whether Ab-ortiues, belong not to the resurrection, if they belong to the dead. CHAP. 13.

TO all which obiections of theirs, I meane by GODS helpe to answere, and first, as touching Ab-ortiues, which die after they are quick in the mothers wombe, that such shall rise againe, I dare neither affirme nor deny. Yet, if they bee reckned amongst the dead, I see no reason to exclude them from the resur∣rection. For either all the dead shall not rise againe, and the soules that had no bodies, sauing in the mothers wombe, shall continue bodilesse for euer: or else all soules shall haue their bodies againe, and consequently they whose bodies perished before the time of perfection. Which soeuer of these two, be receiued for truth, that which we will now (by and by) affirme concerning Infants is to be vnderstood of Ab-ortiues also, if they haue any part in the resurrection.

Whether Infants shall rise againe in the stature that they died in. CHAP. 14.

NOw as touching infants, I say they shall not rise againe with that littlenesse of bodie in which they died: the sudden and strange power of GOD shall giue them a stature of full growth. For Our Sauiours words, There shall not one heire of our heads perish, doe onely promise them all that they had before, not ex∣cluding an addition of what they had not before. The infant wanted the per∣fection of his bodies quantity (as euery (a) perfect infant wanteth) that is, it was not come to the full height and bignesse, which all are borne to haue, and haue at their birth, potentially (not actually) as all the members of man are potentially in the generatiue sperme, though the child may want some of them (as namely the teeth) when it is borne. In which hability of substance, that which is not ap∣parant vntill afterwards, lieth (as one would say) wound vppe before, from the first originall of the sayd substance. And in this hability, or possibility, the in∣fant may bee sayd to bee tall, or low already, because hee shall prooue such here∣after. Which may secure vs from all losse of body or part of body in the resur∣rection: for if wee should be made all a like, neuer so tall, or giantlike, yet such as were reduced from a taller stature vnto that, should loose no part of their bo∣die: for Christ hath sayd they should not loose an haire. And as for the meanes of ad∣dition, how can that wondrous worke-man of the world want fit substance to ad where he thinketh good?

L. VIVES.

EUery (a) perfect infant] Euery thing hath a set quantity which it cannot exceed, and hath a power to attaine to it, from the generatiue causes whereof the thing it selfe is produced: by which power, if it be not hindered, it dilateth it selfe gradually in time▪ till it come to the ful∣nesse, where it either resteth, or declineth againe as it grew vppe. This manner of augmen∣tation proceedeth from the qualities that nature hath infused into euery thing, and neither from matter nor forme.

Whether all of the resurrection shalbe of the stature of Christ. CHAP. 15.

BVt Christ himselfe arose in the same stature wherein hee died: nor may wee say that at the resurrection hee shall put on any other height or quantity, then that wherein he appeared vnto his disciples after hee was risen againe, or become as tall as any man euer was. Now if wee say that all shall bee made e∣quall vnto his stature, then must many that were taller, loose part of their bo∣dies against the expresse wordes of CHRIST. Euery one therefore shall a∣rise in that stature which hee either had at his full mans state, or should haue had, if hee had not died before. As for Saint Pauls words of the measure of the fulnesse of CHRIST, they either imply that all his members as then bee∣ing ioyned with him their head, should make vp the times consummation, or if they tend to the resurrection, the meaning is that all should arise neither youn∣ger, nor elder, but iust of that age whereat CHRIST himself suffered and rose againe. For the learned authors of this world say that about thirty yeares, man is in his full state, and from that time, hee declineth to an age of more graui∣ty and decay: wherefore the Apostle saith not, vnto the measure of the body, nor vnto the measure of the stature, but, vnto the measure of the age of the fulnesse of CHRIST.

[What is meant by the conformation of the Saints vnto the Image of the Sonne of GOD. CHAP. 16.

ANd whereas he saith that the predestinate shalbe made like to the Image of * 1.17 the Sonne of GOD, this may be vnderstood of the inward man; for he saith else-where, fashion not your selues like vnto this world, but bee yee changed by the re∣newing * 1.18 of your minde. So then, when wee are changed from being like the world, wee are made like vnto the Image of the Sonne of God. Besides, wee may take it thus, that as hee was made like vs in mortality, so wee should bee made like him in immortality, and thus it is pertinent to the resurrection. But if that it con∣cerne the forme of our rysing againe, then it speaketh (as the other place doth) onely of the age of our bodies, not of their quantities. Wherefore all men shall arise in the stature that they either were of, or should haue beene of in their fulnesse of mans state: although indeed it is no matter what bodies they haue, of old men or of infants, the soule and bodie beeing both absolute and without all infirmity. So that if any one say that euery man shall rise againe in the same stature wherein hee died, it is not an opinion that requireth much opposition.

Whether that women shall retaine their proper sexe in the resurrection CHAP. 17.

THere are some, who out of these words of Saint Paul, Till wee all meete toge∣ther in the vnity of faith and knowledge of the Sonne of GOD, vnto a perfect man * 1.19

and vnto the measure of the age of the fulnesse of IESVS CHRIST, would proue that no woman shall retaine her sexe in the resurrection, but all shall become men: for GOD (say they) made man onely of earth, and woman of man. But I am rather of their minde that hold a resurrection in both sexes. For there shall be none of that lust, which caused mans confusion. For our first parents before their fall, were both naked, and were not ashamed. So at the later day, the sinne shalbe taken away, and yet nature still preserued. The sexe in woman is no cor∣ruption, it is naturall, and as then shalbe free both from child-birth, nor shall the female parts be any more powerfull to stirre vp the lusts of the beholders (for all lust shall then be extinguished) but praise and glory shalbe bee giuen to GOD for creating what was not, and for freeing that from corruption which hee had created. For, In the beginning when a rib was taken from Adam being a sleepe, to make E•…•…e, this was a plaine prophecy (a) of Christ and the Church. Adams sleepe was CHRISTS death, from whose side beeing opened with a speare as hee hung vpon the crosse, came bloud and water, the two Sacraments whereby the church is built vp. For the word of the text is not formauit, nor finxit, but Aedi∣fic•…•…it eam in mulierem hee built her vppe into a woman. So the Apostle cal∣leth * 1.20 the church, the aedification of the body of CHRIST. The •…•…man there∣fore was GODS creature as well as man: but made of man, (b) for vnity sake. And in the manner thereof was a plaine figure of Christ and his Church. Hee therefore that made both sexes will raise them both to life. And IESVS him∣selfe, beeing questioned by the Sadduces, that deny the resurrection, which of the seauen bretheren should haue her to wife at the resurrection whom they had all had before, answered them saying, Yee are deceiued, not knowing the Scriptures nor * 1.21 the power of GOD. And whereas he might haue sayd (if it had beene so) shee whom you inquire of shalbe a man at that day, and not a woman, he sayd no such matter, but onely this, In the resurrection they neither marry wiues nor wiues, are bestowed in marriage, but are as the Angells of GOD in Heauen. That is, they are like them in felicity, not in flesh: nor in their resurrection, which the Angells need not, be∣cause they cannot die. So that CHRIST doth not deny that there shalbe wo∣men at the resurrection, but onely mariage: whereas if there should haue beene none of the female sexe, hee might haue answered the Sadduces more easily by sauing so: but hee affirmed that there should bee both sexes, in these wordes; They neither marry wiues, that is, men doe not, nor wiues are bestowed in marri∣age, that is, women are not. So that there shalbe there both such as vse to marry, and such as vse to be married here in this world.

L. VIVES.

PRophecy (a) of Christ] Ephes. 5. (b) For vnity sake] That their concord might bee the more, the one knowing that hee brought forth the other, and the other that she came of him. So should man and wife thinke themselues but one thing, nothing should diuide them, and this is the preseruation of peace in their family.

Of CHRIST, the perfect man, and the Church, his body, and fulnesse. CHAP. 18.

NOw touching Saint Pauls words, Till wee all meete together &c. vnto a perfect

man, were to obserue the circumstances of the whole speech, which is this. Hee that descended▪ is euen the same that ascended, farre aboue all heauens that hee might fill all things. Hee therefore gaue some to bee Apostles, and some Prophets, and some * 1.22 Euangelists, and some Pastors and teachers, for the gathering together of the Saints, and for the worke of their ministery and for the edification of the body of CHRIST, till we all meete together in the vnity of faith and knowledge of the Sonne of GOD, vnto a perfect man and vnto the measure of the age of the fulnesse of CHRIST: that we may hence-forth bee no more childeren, wauering and caried about with euery winde of doc∣trine, by the deceipt of men, and with craftinesse, whereby they lie in waite to deceiue.

But let vs follow the truth in loue, and in althings growe vppe into him, which is the head, that is, CHRIST, by whome all the bodie beeing coupled and knit toge∣ther by euery ioynt, for the furniture thereof according to the effectuall power which is in the measure of euery part, receiueth increase of the body vnto the edifying of it selfe in loue. Behold heere the perfect man, head and bodie, consisting of all members; which shalbe complete in due time. But as yet the bodie increaseth daily in members, as the church enlargeth, to which it is sayd, yee are the bodie of CHRIST, and members for your part: and againe; for his bodies sake, which is * 1.23 the Church: and in another place: For wee beeing many, are one bread, and one body. Of the edification whereof you heare what Saint Paul saith heere: for the gathe∣ring together of the Saints, and for the worke of the ministery, and for the edification of the bodie of CHRIST. And then hee addeth that which all this concerneth: Till wee all meete together &c. vnto the measure of the age of the fulnesse of Christ. Which measure, vnto what bodie it pertaineth, hee sheweth, saying, Let vs in all things growe vppe into him which is the head, that is CHRIST, by whome all the bodie &c.

So that both the measure of the whole bodie, and of each part therein, is this measure of fulnesse whereof the Apostle speaketh here, and also else-where, saying of Christ, Hee hath giuen him to bee the head ouer all the Church which is his bodie, his fulnesse, who filleth all in all. But if this belong to the forme of the resur∣rection, why may wee not imagine woman to be included by man, as in that place, Blessed is the man that feareth the LORD, giueh the same blessing also to such wo∣men as feare him.

That our bodies in the resurrection shall haue no imperfection at all, whatsoeuer they haue had during this life, but shall be perfect both in quantity and quality. CHAP. 19.

NOw what shall I say concerning mans haire, and nayles? vnderstand but that then no part of body shall perish, yet so as no deformity shall abide, and it includeth, that such parts as doe procure those deformities shalbe resident on∣ly in the whole lumpe, not vpon any part where they may offend the eye. As for example, make a pot of clay; marre it, and make it againe: it is not necessary that the clay which was in the handle before should bee in the handle now a∣gaine, and so of the bottome and the parts: sufficeth that it is the same clay it was before.

Wherefore the cut haire, and nayles, shall not returne to deforme their pla∣ces, yet shall they not perrish (if they returne) but haue their congruent places in the same flesh from whence they had their beeing. Although that our Saui∣ours words may rather bee vnderstood of the number of our haires, then the length, wherevpon hee saith else-where, All the haires of your head are numbered. * 1.24 I say not this to imply that any essentiall part of the body shall perish, but that which ariseth out of deformity, and sheweth the wretched estate of mortality, shall so returne that the substance shall bee there, and the deformity gone. For if a statuary hauing for some purpose made a deformed statue, can mold, or cast it new and comely, with the same substance of matter, and yet without all the former miss-shapednesse; neither cutting away any of the exorbitant parts that deformed the whole, no•…•… vsing any other meanes but onely the new casting of his mettall, or molding of his matter; what shall wee thinke of the Almighty Molder of the whole world? Cannot hee then take away mens deformities of body, common or extraordinary (beeing onely notes of our present misery, and farre excluded from our future blisse) as well as a common statuary can reforme a mis-shapen statue of stone, wood, clay or mettall? Wherefore the fatte, or the leane neede neuer feare to bee such hereafter, as if they could choose, they would not be now.

For all bodily beauty, (a) is a good congruence in the members, ioyned with a pleasing collour. And where that is not, there is euer-more dislike, either by reason of superfluity, or defect. Wherefore there shalbe no cause of dis∣like through incongruence of parts, where the deformed ones are reformed, the defects supplied, and the excesses fitly proportioned. And for collour, how glorious will it bee! The iust shall shine as the Sunne in the Kingdome of their Father. And this lustre was rather hidden from the Apostles eyes at CHRISTS resurrection, then wanting in his bodie. For mans weake eyes could not haue endured it, and CHRIST was rather to make them to know him then to shew them his glory, as hee manifested by letting them touch his woundes, by eating, and drinking with them, which hee did not for any neede of meate or sustenance, but because hee had power to doe it. And when a things is present thus, and not seene, with other things that are present and seene (as this glory was, vnseene, beeing with his person, which was seene) this in greeke, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines translate it in Genesis, caecitas, blind∣nesse. The Sodomites were smitten with it, when they sought Lots dore, and * 1.25 could not finde it. But if it had beene direct blindnesse, they would rather haue sought for guides to lead them home, then for this dore which they could not finde.

L. VIVES.

BEauty (a) is] So sayth Tully Tuse. quest. 3. who maketh beauty of two sorts: one, wherein dignity excelleth, another wherein comelinesse. Aristotle giueth euery part of mans life a seuerall beauty. 〈◊〉〈◊〉. 1.

That euery mans body, how euer dispersed here, shall bee restored him, perfect, at the Resurrection. CHAP. 20.

OVr loue vnto the Martyrs is of that nature that wee desire to behold the scarres of their wounds (borne for the name of Christ) euen in their glori∣fication, and perhaps so wee shall. For they will not deforme, but grace them as then, and giue out a lustre of their vertue, not bodily, albeit in the body. But if any of them lost any member for his Sauiour, surely hee shall not want that in the resurrection, for vnto such was it sayd, not an haire of your heads shall * 1.26 perish.

But if CHRISTS pleasure bee to make their scarres apparant in the world to come, then shall those members also that were cut off haue visible markes in the place whence they were cut, and where they are reioyned, for al∣though all their miserable hurts shall not bee their visible, yet their shalbe some, which neuerthelesse shalbe no more called hurts, but honours. And farre bee it from vs to thinke (a) GODS power insufficient to recollect and vnite e∣uery atome of the bodie, were it burnt, or torne by beasts, or fallen to dust, or dissolued into moysture, or exhaled into ayre. GOD forbid that any corner of nature (though it may bee vnknowne to vs) should lie hid from the eye and power of the almighty. (b) Tully (their great author) going about to define GOD, as well as hee could; affirmed him to bee. Mens soluta & libera, secreta ab omni concretione mortali, omnia sentiens & mouens ispa{que} motu predita sempiterno. A free and vnbounded intellect, separate from all mortall composition, moo∣uing and knowing althings and moouing eternally in himselfe. This hee found in the great Philosophers. Now then to come vp to them, what can lie hid from him that knoweth all? what can avoide his power that mooueth all? And now may wee answere the doubt that seemeth most difficult: that is, whose flesh shall that mans bee at the resurrection, which another man eateth? •…•…c) Anci∣ent stories, and late experience haue lamentably enformed vs, that this hath often come to passe that one man hath eaten another: in which case none will say that all the flesh went quite through the body, and none was turned into nutriment: the meager places becomming by this onely meate, more full and fleshy doe prooue the contarry. Now then my premises shall serue to resolue this Ambiguity.

The flesh of the famished man that hunger consumed, is exhaled into ayre, and thence (as wee sayd before) the Creator can fetch it againe. This flesh therefore of the man that was eaten, shall returne to the first owner, of whome the famished man doth but as it were borrow it, and so must repay it againe. And that of his owne which famine dried vppe into ayre, shalbe recollected, and restored into some conuenient place of his body, which were it so consu∣med that no part thereof remained in nature, yet GOD could fetch it a∣gaine at an instant, and when hee would himselfe. But seeing that the ve∣rie heires of our head are secured vs, it were absurd to imagine that famine shold haue the power to depriue vs of so much of our flesh.

These things beeing duely considered, this is the summe of all, that in the Resurrection euery man shall arise with the same bodie that hee had, or should

haue had in his fullest growth, in all comelinesse, and without deformity of any the least member. To preserue with comelinesse, if some what bee taken from any vnshapely part, and decently disposed of amongst the rest (that it bee not lost, and withall, that the congruence bee obserued) wee may without absurdity beleeue that there may be some addition vnto the stature of the bodie; the incon∣uenience that was visible in one part, beeing inuisibly distributed (and so annihi∣lated) amongst the rest. If any one avow precisely that euery man shall a∣rise in the proper stature of his growth which hee had when hee died, wee doe not oppose it, so that hee grant vnto an vtter abolishing of all deformity, dulnesse and corruptibility of the sayd forme and stature, as things that bee∣•…•…it not that Kingdome, wherein the sonnes of promise shalbe •…•…uall to the An∣gells of GOD, if not in their bodies, nor ages, yet in absolut•…•… perfection and beatitude.

L. VIVES.

TO thinke (a) Gods power] The Gouernor of a family (if hee bee wise and diligent) knowes at an instant where to fetch any thinke in his house, be his roomes neuer so large, and ma∣ny; and shall we thinke that GOD cannot doe the like in the world, vnto whose wisdome it is but a very casket? (b) Tully] Tusc. quaest. lib. 1. (c) Ancient stories] Many Cities in straite sieges haue beene driuen to this. There is also a people, called Anthropophagi, or Caniballs, that liue vpon mans flesh.

What new and spirituall bodies shalbe giuen vnto the Saints. CHAP. 21.

EVery part therefore of the bodies, peryshing either in death, or after it, in the graue, or wheresoeuer, shalbe restored, renewed, and of a naturall, and corruptible bodie, it shall become immortall, spirituall and incorruptible. Bee it all made into pouder, and dust, by chance, or cruelty, or dissolued into ayre, or water, so that no part remaine vndispersed, yet shall it not, yet can it not, bee kept hidden from the omnipotency of the Creator, who will not haue one haire of the head to perish. Thus shall the spirituall flesh become subiect to the spirit, yet shall it bee flesh still, as the carnall spirit before was subiect to the flesh, and yet a spirit still.

A proofe of which, wee haue in the deformity of our penall estate. For they were carnall in respect of the spirit indeede, (not meerely of the flesh) to whom Saint Paul sayd, I could not speake vnto you as vnto spirituall men, but as vnto carnall. So man in this life is called spirituall, though hee * 1.27 bee carnall still, and haue a lawe in his members, rebelling against the law of his minde. But hee shalbe spirituall in bodie, when hee riseth againe, •…•…o that it is so•…•… a •…•…urall bodie, but raised a spirituall bodie, as the sayd Apos∣tle sayth. But of the measure of this spirituall grace, what and how great * 1.28 it shalbe in the bodie, I feare to determine: for it were rashnesse to goe a∣•…•… it.

But seeing wee may not conceale the ioy of our hope for the glorifying of GOD, and seeing that it was sayd from the very bowells of diuine rapture, Oh LORD, I haue loued the habitation of thine house! wee may by GODS helpe, * 1.29 make a coniecture from the goods imparted to vs in this transitory life, how great the glories shalbe that wee shall receiue in the other, which as yet wee neither haue tried, nor can any way truely describe. I omit mans estate before his fall; our first parents happinesse in the fertyle Paradise, which was so short, that their progeny had no taste of it. Who is hee that can expresse the bound∣lesse mercies of GOD shewen vnto mankinde, euen in this life that wee all trie, and wherein we suffer temptations, or rather a continuall temptation (be wee ne∣uer so vigilant) all the time that we enioy it?

Of mans miseries, drawne vpon him by his first parents, and taken away from him onely by CHRISTS merites, and gratious goodnesse. CHAP. 22.

COncerning mans first originall, our present life (if such a miserable estate bee to bee called a life) doth sufficiently prooue that all his progeny was condemned in him. What else doth that horred gulfe of ignorance confirme, whence all error hath birth, and wherein all the sonnes of Adam are so deepe∣ly drenshed, that none can bee freed without toile, feare and sorrow? what else doth our loue of vanities affirme, whence there ariseth such a tempest of cares, sorrowes, repinings, feares, madde exultations, discords, altercations, warres, treasons, furies, hates, deceipts, flatteries, thefts, rapines, periuries, pride, ambition, enuy, murder, parricide, cruelty, villany, luxury, impudence, vnchastnesse, fornications, adulteries, incests, seuerall sorts of sinnes against na∣ture, (beastly euen to bee named) sacriledge, heresie, blasphemy, oppression, ca∣lumnies, circumuentions, cousnages, false witnesses, false iudgements, violence, robberies, and such like, out of my rememberance to recken, but not excluded from the life of man? All these euills are belonging to man, and arise out of the roote of that error and peruerse affection which euery Sonne of Adam brings into the world with him. For who knoweth not in what a mist of ignorance (as wee see in infantes) and with what a crue of vaine desires (as wee see in boies) all man-kinde entreth this world? so that (a) might hee bee left vnto his owne election, hee would fall into most of the fore-sayd mis∣chiues.

But the hand of GOD bearing a raine vpon our condemned soules, and pow∣ring our his mercies vpon vs (not shutting them vppe in displeasure) law, and instruction were reuealed vnto the capacity of man, to awake vs out of those lethargies of ignorance, and to withstand those former incursions, which not∣withstanding is not done without great toyle and trouble. For what imply those feares whereby wee keepe little children in order? what doe teachers, rods, fer•…•…∣laes, thongs, and such like, but confirme this? And that discipline of the scrip∣tures that sayth that our sonnes must bee beaten on the sides whilest they are childeren, least they waxe stubborne, and either past, or very neere past refor∣mation? What is the end of all these, but to abolish ignorance, and to bridle

corruption both which we come wrapped into the world withall? what is our la∣bour to remember things, our labour to learne, and our ignorance without this labour; our agility got by toyle, and our dulnesse if wee neglect it? doth not all declare the promptnesse of our nature (in it selfe) vnto all viciousnesse, and the care that must bee had in reclayming it? Sloath, dulnesse, and negligence, are all vices that avoide labour, and yet labour it selfe is but a profitable paine.

But to omit the paines that enforce childeren tolearne the (scarcely vsefull) bookes that please their parents▪ how huge a band of paines attend the firmer state of man, and bee not peculiarly inflicted on the wicked, but generallie impendent ouer vs all, through our common estate in misery? who can recount them, who can conceiue them? What feares, what calamities •…•…doth the losse of childeren, of goods, or of credite, the false dealing of others, false suspect, open violence, and all other mischieues inflicted by others, heape vpon the heart of man? beeing generally accompanied with pouerty, inprisonment, bandes, ba∣nishments, tortures, losse of limmes or sences, prostitution to beastly lust, and other such horred euents? So are wee afflicted on the other side with chances ab externo, with cold, heate, stormes, shoures, deluges, lightning, thunder, earth∣quakes, falls of houses, furie of beasts, poisons of ayres, waters, plants, and beasts of a thousand forts, stinging of serpents, byting of madde dogges, a strange acci∣dent, wherein a beast most sociable and familiar with man, shall sometimes be∣come more to bee feared then a Lion or a Dragon, infecting him whom hee bit∣eth, with such a furious madnesse, that hee is to bee feared of his family worse then any wilde beast? what misery doe Nauigators now and then endure? or trauellers by land? what man can walke any where free from sudden accidents? (b) One comming home from the court, (beeing sound enough of his feete) fell downe, broke his legge, and died of▪ 〈◊〉〈◊〉, who would haue thought this that had seene him sitting in the court? Heli the Priest, fell from his chaire where hee •…•…ate and brake his neck. What feares are husband-men, yea all men subiect vnto, that the fruites should bee hurt by the heauens, or earth, or caterpillers, or locusts or such other pernicious things? yet when they haue gathered them and layd them vp, they are secured: notwithstanding I haue knowne granaries full of 〈◊〉〈◊〉 borne quite away with an invndation.

Who can bee secured by his owne innocency against the innumerable in∣cursions of the deuills, when as wee see that they doe some-times afflict little baptized infants (who are as innocent as can bee) and (by the permission of GOD) euen vpon their harmelesse bodies, doe shew the miseries of this life, and excite vs all to labour for the blisse of the other? Besides, mans body wee see how subiect it is to (c) diseases, more then phisick can either cure or compre∣hend. And in most of these, we see how offensiue the very medicines are that cure them, nay euen our very meate we eate, during the time of the maladies domina∣tion. Hath not extremity of heate made man to drinke his owne vrine, and o∣thers too? Hath not hunger enforced man to eate man, and to kill one another to make meate of; yea euen the mother to massacre and deuowre her owne child? Nay is not our very (d) sleepe (which wee tearme rest) some-times so fraught with disquiet, that it disturbes the soule, and all her powers at once, by obiecting such horred terrours to the phantasie, and with such an expression, that shee cannot discerne them from true terrours? This is ordinary in some diseases: besides that the deceiptfull fiends some-times will▪ so delude

the eye of a sound man with such apparitions, that although they make no f•…•…r∣ther impression into him, yet they perswade the sence that they are truely so as they seeme, and the deuills desire is euer to deceiue. From all these miserable engagements, (representing a kinde of direct hell) wee are not freed but by the grace of IESVS CHRIST, For this is his name; IESVS IS A SAVIOVR, and he it is that will saue vs from a worse life, or rather a perpetuall death, after this life: for although wee haue many and great comforts by the Saints in this life, yet the benefits hereof are not giuen at euery ones request, least wee should apply our faith vnto those transitory respects, whereas it ra∣ther concerneth the purchase of a life which shalbe absolutely free from all in∣conuenience. And the more faithfull that one is in this life, the greater con∣firmation hath hee from grace, to endure those miseries without faynting, where-vnto the Paynin authors referre their true Philosophy; which their Gods, (e) as Tully saith, reuealed vnto some few of them (f) There was neuer (saith hee) nor could there bee a greater guift giuen vnto man, then this. Thus our aduer∣saries are faine to confesse that true Philosophy is a diuine gift: which beeing (as they confesse) the onely helpe against our humane miseries, and comming from aboue, hence then it appeareth that all mankinde was condemned to suffer miseries. But as they confesse that this helpe was the greatest guift that GOD euer gaue, so doe wee avow and beleeue, that it was giuen by no other God but he to whom euen the worshippers of many gods, giue the preheminence.

L. VIVES.

MIght (a) hee bee left] There was neuer wild beast more vnruely then man would bee, if education and discipline did not represse him: hee would make all his reason serue to compasse his apperites, and become as brutish and fond as the very brutest beast of all (b) One comming] Of such accidents as this read Pliny lib. 7. cap. 4. and Valer. Max. lib. 9. (c) Diseases] As the poxe, (call them French, Neapolitane, Spanish, or what you will, they are indeed, In∣dian, and came from thence hether. Childeren are borne with them, in the Spanish Indies.) or the pestilent sweate that killeth so quickly: the ancient writers neuer mention these. Such another strange disease a Nobleman lay sicke of at Bruges, when I was there, the Em∣peror Charles beeing as then in the towne. Iohn Martin Poblatio told mee that hee had ne∣uer read of the like, and yet I will auouch his theory in phisicke so exact, that either the anci∣ent phisitions neuer wrote of it, or if they did, their bookes are lost and perished. (d) Sleepe] So Dido complayneth to her sister of her frightfull dreames. Uirg. Aeneid. (e) As Tully saith] But where, I cannot finde, vnlesse it bee in his 5. de finibus. (f) There was neuer] The words of Plato in his Timaeus translated by Tully towards the end of the dialogue. Tully •…•…ath it also in his fifth de Legib.

Of accidents, seuered from the common estate of man, and peculiar onely to the iust and righteous. CHAP. 23.

BEsides those calamities that lie generally vpon all, the righteous haue a pecu∣liar labour, to resist vice, and be continually in combat with dangerous temp∣tations. The flesh is some-times furious, some-times remisse, but alwaies rebel∣lious against the spirit, and the spirit hath the same sorts of conflict against the

flesh: so that wee cannot doe as wee would, or expell all concupiscence, but wee striue (by the helpe of GOD) to suppresse it by not consenting, and to curbe it as well as we can, by a continuall vigilance: least we should bee deceiued by like∣lyhoods, or suttleties, or involued in errors, least wee should take good for euill and euill for good, least feare should hold vs from what wee should doe, and de∣sire entice to vs do what we should not: least the sunne should set vpon our anger: least enmity should make vs returne mischiefe for mischiefe; least ingratitude should make vs forget our benefactors; least euill reports should molest our good conscience; least our rash suspect of others should deceiue vs, or others false suspect of vs, deiect vs▪ least sinne should bring our bodies to obey it: least our members should bee giuen vppe as weapons to sinne: least our eye should follow our appetite: least desire of reuenge should drawe vs to inconuenience: least our sight or our thought should stay too long vpon a sinfull delight: least we should giue willing eare to euill and vndecent talke▪ least our lust should become our law: and least that wee our selues in this dangerous conflict should either hope to winne the victory by our owne strength, or hauing gotten it, should giue the glory to our selues, and not to his grace of whom Saint Paul saith: Thankes bee vnto GOD, who hath giuen vs victory through our Lord Iesus Christ: and else-where: In all these things we are more then conqueror through him that * 1.30 loued vs.

But yet wee are to know this, that stand wee neuer so strong against sinne, or subdue it neuer so much: yet as long as wee are mortall, wee haue cause eue∣ry day to say, Forgiue vs our trespasses. But when wee ascend into that King∣dome where immortality dwelleth, wee shall neither haue warres wherein to fight, nor trespasses to pray for, nor had not had any heere below, if our natures had kept the guifts of their first creation. And therefore these con∣flicts, wherein wee are endangered, and whence we desire (by a finall victory) freedome, are part of those miseries where-with the life of man is continually molested.

Of the goods that GOD hath bestowed vpon this miserable life of ours. CHAP. 24.

NOw let vs see what goods the Great Creator hath bestowed in his mercy vpon this life of ours made miserable by his iustice. The first was that blessing before our Parents fall, Increase and multiply, fill the earth, &c. And this hee reuoked not, for all that they sinned, but left the guift of fruitful∣nesse to their condemned off-spring: nor could their crime abolish that pow∣er of the (seede-producing) seed inherent, and as it were wouen vppe in the bodies of man and woman: vnto which neuerthelesse death was annexed, so that in one and the same current (as it were) of man-kinde, ranne both the euill me∣rited by the parent, and the good, bestowed by the creator. In which originall euill, lieth sinne, and punishment: and in which originall good, lieth propagati∣on, and conformation or information. But of those euills, the one whereof (sinne) came from our owne audaciousnesse, and the other, (punishment) from the iudgement of GOD, we haue sayd sufficient already.

This place is for the goods which GOD hath giuen, and doth still giue to the condemned state of man. In which condemnation of his GOD tooke not all from him that he had giuen him, (for so hee should haue ceased to haue had any beeing) nor did hee resigne his power ouer him, when hee gaue him thrall to the Deuill, for the Deuill him-selfe is his thrall, he is cause of his subsistence, he that is onely and absolutely essentiall, and giueth all things essence vnder him, gaue the Deuill his being also.

Of these two goods therefore which wee sayd that his Almighty goodnesse had allowed our nature (how euer depraued, and cursed) hee gaue the first (pro∣pagation) as a blessing in the beginning of his workes from which hee rested the seauenth day. The second, (conformation) hee giueth as yet, vnto euery worke which hee as yet effecteth. For if hee should but with-hold his efficient power from the creatures of the earth, they could neither increase to any further per∣fection, nor continue in the state wherein hee should leaue them. So then GOD creating man, gaue him a power to propagate others, and to allow them a pow∣er of propagation also, yet no necessity, for that GOD can depriue them of it, whome hee pleaseth: but it was his guift vnto the first parents of man-kinde, and hee hauing once giuen, hath not taken it any more away from all man-kinde.

But although sinne did not abolish this propagation, yet it made it farre lesse then it had beene if sinne had not beene. For man beeing in honour, vnderstood not, and so was compared vnto beasts, begetting such like as him-selfe: yet hath hee * 1.31 a little sparke left him of that reason whereby hee was like the image of GOD. Now if this propagation wanted conformation, nature could keepe no forme nor similitude in her seuerall productions. For if man and woman had not had copulation, and that GOD neuer-the-lesse would haue filled the earth with men, as hee made Adam with-out generation of man or woman, so could hee haue made all the rest. But man and woman coupling, cannot beget vnlesse hee create. For as Saint Paul saith in a spirituall sence, touching mans confor∣mation in righteousnesse: Neither is hee that planteth, any thing, nor hee that wa∣tereth, but GOD that giueth the increase: so may wee say heere; Neyther is * 1.32 hee that soweth any thing, nor shee that conceiueth, but GOD that giueth the forme.

It is his dayly worke that the seed vnsoldeth it selfe out of a secret clew as it were, and brings the potentiall formes into such actuall decorum. It is hee that maketh that strange combination of a nature incorporeall (the ruler) and a nature corporeall (the subiect) by which the whole becommeth a liuing creature. A worke so admirable, that it is able to amaze the minde, and force praise to the Creator from it, beeing obserued not onely in man, whose rea∣son giueth him excellence aboue all other creatures, but euen in the least flye that is, one may behold this wondrous and stupendious combination. It is hee that giuen mans spirit an apprehension (which seemeth, together with reason, to lye dead in an infant, vntill yeares bring it to vse) where-by hee hath a power to conceiue knowledge, discipline, and all habites of truth and good quality, and by which he may extract the vnderstanding of all the vertues, of pru∣dence, iustice fortitude, and temperance, to be thereby the better armed against viciousnesse and incited to subdue them by the contemplation of that high and vnchangeable goodnesse: which height, although it doe not attaine vnto, yet who can sufficiently declare how great a good it is, and how wonderfull a worke

of the Highest, beeing considered in other respects? for besides the disciplines of good behauiour, and the wayes to eternall happinesse (which are called ver∣tues) and besides the grace of GOD which is in IESVS CHRIST, impar∣ted onely to the sonnes of the promise, mans inuention hath brought forth so many and such rare sciences, and artes (partly (a) necessary, and partly volunta∣ry) that the excellency of his capacity maketh the rare goodnesse of his creation apparant, euen then when hee goeth about things that are either superfluous or pernicious, and sheweth from what an excellent guift, hee hath those his inuen∣tions and practises. What varieties hath man found out in Buildings, Attyres, Husbandry, Nauigation, Sculpture, and Imagery? what perfection hath hee shewen in the shewes of Theaters, in taming, killing, and catching wilde beasts? What millions of inuentions hath hee against others, and for him-selfe in poy∣sons, armes, engines, stratagems, and such like? What thousands of medecines, for the health, of meates for the weasand, of meanes and figures to perswade, of eloquent phrases to delight, of verses to disport, of musicall inuentions and instruments? How excellent an inuention is Geography, Arithmetique, Astro∣logie, and the rest? How large is the capacity of man, if wee should stand vpon perticulars? Lastly, how cunningly, and with what exquisite witte, haue the Phi∣losophers, and the Heretiques defended their very errors: it is strange to ima∣gine? for heere wee speake of the nature of mans soule in generall, as man is mortall, without any reference to the tract of truth, whereby hee commeth to the life eternall.

Now therefore seeing that the true and onely GOD, that ruleth all in his al∣mighty power and iustice, was the creator of this excellent essence him-selfe; doubtlesse man had neuer fallen into such misery, (which many shall neuer bee freed from, and some shall) if the sinne of those that first incurred it, had not beene extreamly malicious. Come now to the body: though it bee mortall as the beasts are, and more weaker then many of theirs are, yet marke what great goodnesse, and prouidence is shewen herein by GOD Almighty. Are not all the sinews and members disposed in such fitte places, and the whole body so compo∣sed, as if one would say, Such an habitation is fittest for a spirit of reason? You see the other creatures haue a groueling posture, and looke towards earth, whereas mans vpright forme bids him continually respect the things in heauen. The nimblenesse of his tongue and hand, in speaking, and writing, and working in trades, what doth it but declare for whose vse they were made so? Yet (exclu∣ding respect of worke,) the very congruence, and parilitie of the parts doe so concurre, that one cannot discerne whether mans body were made more for vse, or for comlinesse. For there is no part of vse in man, that hath not the proper decorum, as wee should better discerne, if wee knew the numbers of the propor∣tions wherein each part is combined to the other, which wee may perhaps come to learne by those that are apparant. As for the rest that are not seene, as the courses of the veines, sinews, and arteries, and the secrets of the spiritualls, wee cannot come to know their numbers: for though some butcherly Surgeons (b) (Anotamists they call them) haue often cut vp dead men, (and liue men some∣times) to learne the posture of mans inward parts, and which way to make in∣cisions, and to effect their cures; yet those members whereof I speake, and whereof the (c) harmony and proportion of mans whole body doth consist, no man could euer finde, or durst euer vndertake to enquire, which if they could bee knowne, we should finde more reason, and pleasing contemplation in the forming

of the interior parts, then wee can obserue or collect from those that lye open to the eye. There are some parts of the body that concerne decorum onely, and are of no vse: such are the pappes on the brests of men, and the beard, which is no strengthning, but an ornament to the face, as the naked chins of women (which being weaker, were other-wise to haue this strengthning also) do plainly declare. Now if there be no exterior part of man that is vse-full, which is not also come∣ly, and if there bee also parts in man that are comely and not vse-full, then GOD in the framing of mans body, had a greater respect of dignity then of necessity. For necessity shall cease, the time shall come when wee shall doe nothing but enioy our (lustlesse) beauties, for which we must especially glorifie him, to whom the Psalme saith; Thou hast put on praise, and comlinesse. And then for the beauty and vse of other creatures, which God hath set before the eyes of man (though as yet miserable, and amongst miseries) what man is able to recount them? the vni∣uersall gracefulnesse of the heauens, the earth, and the sea, the brightnesse of the light in the Sunne, Moone, and Starres, the shades of the woods, the colours and smells of flowres, the numbers of birds, and their varied hewes and songs, the many formes of beasts and fishes, whereof the least are the rarest (for the fa∣brike of the Bee or Pismier is more admired then the Whales) and the strange alterations in the colour of the sea, (as beeing in seuerall garments) now one greene, then another; now blew, and then purple? How pleasing a sight some∣times it is to see it rough, and how more pleasing when it is calme? And O what a hand is that, that giueth so many meates to asswage hunger? so many tastes to those meates (with-out helpe of Cooke) and so many medecinall powers to those tastes? How delightfull is the dayes reciprocation with the night? the tem∣peratenesse of the ayre, and the workes of nature in the barkes of trees, and skinnes of beasts? O who can draw the perticulars? How tedious should I be in euery peculiar of these few, that I haue heere as it were heaped together, if I should stand vpon them one by one? Yet are all these but solaces of mans mise∣ries, no way pertinent to his glories.

What are they then that his blisse shall giue him, if that his misery haue such blessings as these? What will GOD giue them whome hee hath predestinated vnto life, hauing giuen such great things euen to them whome hee hath prede∣stinated vnto death? What will hee giue them in his kingdome, for whome hee sent his onely sonne to suffer all iniuries, euen to death, vpon earth? Where∣vpon Saint Paul sayth vnto them; Hee who spared not his owne sonne, but gaue him * 1.33 for vs all vnto death, how shall hee not with Him giue vs all things also? When this promise is fulfilled, O what shall wee bee then? How glorious shall the soule of man bee, with-out all staine and sinne, that can either subdue or oppose it, or against which it need to contend; perfect in all vertue, and enthroned in all perfection of peace?

How great, how delightfull, how true, shall our knowledge of all things be there, with-out all error, with-out all labour, where wee shall drinke at the spring head of GODS sapience, with-out all difficulty, and in all felicity? How perfect shall our bodies bee, beeing wholy subiect vnto their spirits, and there-by suffi∣ciently quickned, and nourished with-out any other sustenance? for they shall now bee no more naturall, but spirituall, they shall haue the substance of •…•…sh, quite exempt from all fleshly corruption.

L. VIVES.

PArtly (a) necessary] Such as husbandry, the Arte of Spinning, weauing, and such as man cannot liue without. (b) Anatomists] that is, cutters vp; of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a section, incision, or cut∣ting. (c) Harmony] The congruence, connexion, and concurrence of any thing may be cal∣led so: it commeth of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to adapt, or compose a thing proportionably.

Of the obstinacie of some few in denying the resurrection, which the whole world beleeueth, as it was fore-told. CHAP. 25.

BVT as touching the goods of the minde, which the blessed shall enioy after this life, the Philosophers and wee are both of one minde. Our difference is concerning the resurrection which they deny with all the power they haue: but the increase of the beleeuers hath left vs but a few opposers; CHRIST, (that disprooued the obstinate euen in his proper body) gathering all vnto his faith, learned and vnlearned, wise and simple. The world beleeued GODS promise in this; who promised also that it should beleeue this. It was (a) not Peters ma∣gick that wrought it, but it was that GOD, of whome (as I haue said often, and as Porphyry confesseth from their owne Oracles) all their Gods doe stand in awe and dread. Porphyry calles him GOD the Father, and King of GODS: But GOD forbid that wee should beleeue his promises as they doe, that will not beleeue what hee had promised, that the world should beleeue. For why should wee not rather beleeue as the world doth, and as it was prophecied it should, and leaue them to their owne idle talke that will not beleeue this that the world was pro∣mised to beleeue? for if they say wee must take it in another sence; because they will not doe that GOD whome they haue commended, so much iniury, as to say his Scriptures are idle things; Yet surely they iniure him as much, or more, in saying they must bee vnderstood other-wise then the world vnderstandeth them, which is, as GOD both promised and performed. Why cannot GOD raise the flesh vnto eternall life? Is it a worke vnworthy of God? Touching his omnipotencie, whereby hee worketh so many wonders, I haue sayd enough al∣ready. If they would shew mee a thing which hee cannot doe: I will tell them hee cannot lye. Let vs therefore beleeue onely what hee can doe, and not be∣leeue what hee cannot. If they doe not then beleeue that hee can lye, let them beleeue that hee will doe what hee promiseth. And let them beleeue as the world beleeues, which (hee promised) should beleeue, and whose beleefe hee both produced, and praised. And how prooue they the worke of the resurrecti∣on any way vnworthy of GOD? There shall be no corruption there-in, and that is all the euill that can be-fall the body. Of the elementary orders, wee haue spoken already: as also of the possibility of the swift motion of the incorrup∣tible body. Of mans bodily health in this world, and the weakenesse of it in re∣spect of immortality, I thinke our thirteenth booke conteineth what will satisfie. Let such as haue not read this booke, or will not rehearse what they haue read, read the passages of this present volume already recorded.

L. VIVES.

NOt (a) Peters Magick] He toucheth at Porphyryes slandering of Saint Peter with sorcery and Magicall enchantments: as you may read in the end of the eighteenth booke.

That Porphyryes opinion that the blessed soules should haue no bodiss, is con∣futed by Plato himselfe, who saith that the Creator promised the infe∣riour deities, that they should neuer loose ther bodyes. CHAP. 26.

YEa but (saith Porphyry) a blessed soule must haue no body: so that the bodies incorruptibility is nothing worth, if the soule cannot bee blessed vnlesse it want a body. But hereof wee haue sufficiently argued in the thirteenth booke: onely I will rehearse but one onely thing. If this were true, then Plato their great Maister must goe reforme his bookes, and say that the GODS must goe and leaue their bodies (for hee saith they all haue celestiall bodyes) that is, they must dye, ere they can bee blessed: how-so-euer that hee hath made them, promised them immortality, and an eternall dwelling in their bodies, to assure them of their blisse: and this should come from his power-full will, not from their na∣tures. The same Plato in the same place, ouer-throwes their reason that say there shall be no resurrection, because it is impossible for GOD the vncreated maker of the other Gods, promising them eternity, saith plainly that hee will doe a thing which is impossible: for thus (quoth Plato) hee said vnto them. Because you are created, you cannot but hee mortall and dissoluble: yet shall you neuer dye, nor be dissolued; fate shall not controule my will, which is a greater bond for your perpetuity, then all those where-by you are composed. No man that heareth this, (bee hee neuer so doltish, so hee bee not deafe) will make any question that this was an impos∣sibility which Platoes Creator promised the deities which hee had made. For say∣ing, You cannot bee eternall, yet by my will you shall bee eternall, what is it but to say, my will shall make you a thing impossible? Hee therefore that (as Plato saith) did promise to effect this impossibility, will also raise the flesh in an incorruptible, spirituall and immortall quality. Why doe they now crye out that that is impos∣sible which GOD hath promised, which the world hath beleeued, and which it was promised it should beleeue, seeing that Plato him-selfe is of our minde, and saith that GOD can worke impossibilities? Therefore it must not bee the want of a body, but the possession of one vtterly incorruptible, that the soule shall be blessed in. And what such body shall bee so fitte for their ioy, as that wherein (whilest it was corruptible) they endured such woe? They shall not then be plagued with that desire that Virgil relateth out of Plato, saying:

Rursus & incipiunt in corpora velle reuerti. Now gan they wish to liue on earth againe.

I meane, when they haue their bodies that they desired, they shall no more de∣sire any bodyes: but shall possesse those for euer, without beeing euer seuered from them so much as one moment.

Contrarieties betweene Plato and Porphyry, wherein if eyther should yeeld vnto other, both should find out the truth. CHAP. 27.

PLato and Porphyry held diuers opinions, which if they could haue come to re∣concile, they might perhaps haue prooued Christians. Plato said, That the soule could not bee alwayes without a body: but that the soules of the wisest, at length should returne into bodyes againe. Porphyry sayd, That when the purged soule ascen∣deth to the father, it returnes no more to the infection of this world. Now if Plato had yeelded vnto Porphyry, that the soules returne should bee onely into an humaine body: and Porphyry vnto Plato, that the soule should neuer returne vnto the mi∣series of a corruptible body, if both of them ioyntly had held both these posi∣tions, I thinke it would haue followed, both that the soules should returne into bodies, and also into such bodies as were befitting them for eternall felicity. For Plato saith, The holy soules shall returne to humaine bodyes: and Porphyry saith; The holy soules shall not returne to the euills of this world. Let Porphyry therefore say with Plato, They shall returne vnto bodyes: and Plato with Porphyry, they shall not returne vnto euills: And then they shall-both say; They shall returne vnto such bodyes as shall not molest them with any euills, namely those wherein GOD hath promised that the blessed soules should haue their eternall dwellings. For this I thinke they would both grant vs; that if they confessed a returne of the soules of the iust into im∣mortall bodies, it should bee into those wherein they suffred the miseries of this world, and wherein they serued GOD so faithfully, that they obteined an euer∣lasting deliuery from all future calamities.

What either Plato, Labeo, or Varro might haue auailed to the true faith of the resurrection, if there had beene an Harmonie in their opinions. CHAP. 28.

SOme of vs liking and louing Plato (a) for a certaine eloquent and excellent kinde of speaking: and because his opinion hath beene true in some things, say, that he thought some thing like vnto that which we doe, concerning the Re∣surrection of the (b) dead. Which thing Tully so toucheth in lib. de rep. that hee af∣firmeth that hee rather spake in sport, than that he had any intent to relate it, as a matter of truth. For (c) he declareth a man reuiued and related some things agreeable to Platoes disputations. (d) Labeo also saith, that there were two which dyed both in one day, and that they met together in a crosse-way, and that atfer∣ward they were commanded to returne againe to their bodies, and then that they decreed to liue in perpetuall loue together, and that it was so vntill they dyed af∣terward. But these authors haue declared, that they had such a resurrection of body, as they haue had, whome truly wee haue knowne to haue risen againe, and to haue beene restored to this life: but they doe not declare it in that manner, that they should not dye againe. Yet Marcus Varro recordeth a more strange, admirable, and wonderfull matter, in his bookes which hee wrote of a Nation

of the people of Rome. I haue thought good to set downe his owne words. Certaine Genethliaci (wisards) Haue written, (saith he) that there is a regenerati∣on, * 1.34 or second birth in men to bee borne againe, which the Greekes call (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They haue written, that it is brought to passe, and effected in the space of foure hundred and fortie yeares: so that the same body and soule which had bene fore∣time knit together, should returne againe into the same coniunction and vnion they had before. Truly this Varro, or those Genethliaci (I know not who they are For he hath related their opinion concealing their names) haue said something, which although it be false, because the soules returning into the bodies, which they haue before managed, will neuer after forsake them: not-withstanding it serueth to stoppe the mouth of those babblers, and to ouerthrow the strong hold of many arguments of that impossibility. For they doe not thinke it an impossi∣ble thing which haue thought these things, that dead bodies resolued into aire, dust, ashes, humors, bodies of deuouring beastes, or of men them selues, should returne againe to that they haue beene. Wherefore let Plato, and Porphyry, or such rather, as doe affect them and are now liuing, if they accord with vs, that holy soules shall returne to their bodies, as Plato saith, but not to returne to any eiuls as Porphyrie saith, that that sequele may follow, which our Christian faith doth declare, to wit, that they shall receiue such bodies, as they shall liue happi∣ly in them eternally without any euill: Let them (I say) assume and take this al∣so from Varro, that they returne to the same bodies in which they had beene before time, and then there shall bee a sweete harmony betweene them, concer∣ning the resurrection of the flesh eternally.

L. VIVES.

FOr (a) certaine.] Three things moued not only Greece, but the whole world to applaud Plato, to wit, integritie of life, sanctity of precepts, and eloquence. The (b) dead Euseb lib. 11. thinketh that Plato learned the alteration of the world, the resurrection and the iudge∣ment of the damned, out of the bookes of Moyses 〈◊〉〈◊〉 Plato relateth that all earthly thinges shall perish, a cercaine space of time being expired, and that the frame of the worlde shall bee moued and shaken with wonderfull and strange •…•…otions, not without a great destruction, and ouerthrow of all liuing creatures: and then that a little time after, it shall rest and bee at quiet by the assistance of the highest God, who shall receiue the gouernment of it, that it may not fall and perish, endowing it with an euerlasting flourishing estate, and with immortalitie. (c) For he declareth] Herus Pamphilius, who dyed in battell (Plato in fine in lib. de rep) writeth y^t he was restored to life the tenth day after his death. Cicero saith, macrob. lib. 1.) may * 1.35 be grieued that this fable was scoffed at, although of the vnlearned, knowing it well ynough him-selfe, neuerthelesse auoyding the scandall of a foolish reprehension, hee had rather tell it that he was raized, than that he reuiued. (d) Labeo] Plin, lib. 7. setteth downe some examp∣les of them which being carried forth to their graue reuiued againe, and Plutarch in 〈◊〉〈◊〉. de anima relateth that one Enarchus returned to life againe after hee died, who said that his soule did * 1.36 depart indeed out of his bodie, but by the commandement of Pluto it was restored to his bo∣die againe, those hellish spirits being grieuously punished by their Prince, who commaunded to bring one Nicandas a tanner, and a wrastler, forgetting their errant and foulie mistaking the man went to Enarchus in stead of Nicandas who dyed within a little while after. (e) Ge∣nethliaci] They are mathematicall pettie sooth-sayers, or fortune-tellers, which by the day of * 1.37 Natiuitie presage what shall happen in the whole course of mans life. Gellius hath the Chal∣daeans and the Genethliaci both in one place lib. 14. Against them (saith he) who name them-selues Caldaeans, or Genethliaci, and professe to prognosticate future thinges by the mo∣tion and posture of the stars. (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Regeneration or a second birth, Lactant. also

lib. 7. rehearseth these wordes of Chrysippus the stoicke out of his booke de prouidentia, by which he confirmeth a returne after death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And wee (saith hee) certaine reuolutions of time being complet and finished, after our death, shall be restored to the same figure and shape which we haue now.

Of the quality of the vision, with which the Saintes shall see GOD in the world to come. CHAP. 29.

NOw lette vs see what the Saintes shall doe in their immortall and spirituall bodies, their flesh liuing now no more carnally but spiritually: so far forth as the Lord shal vouchsafe to enable vs. And truly what maner of action or (a) ra∣ther rest and quietnesse it shall be, if I say the truth, I know not. For I haue neuer seene it by the sences of the bodie. But if I shall say I haue seene it by the mind, that is by the vnderstanding, (alasse) how great, or what is our vnderstanding in comparison of that exceeding excellencie? For there is, the peace of God which * 1.38 passeth all vnderstanding, as the Apostle saith, what vnderstanding, but ours, or peraduenture of all the holy Angels? For it doth not passe the vnderstanding of God. If therefore the Saintes shall liue in the peace of GOD, without doubt they shall liue in that peace, Which passeth all vnderstanding. Now there is no doubt, but that it passeth our vnderstanding. But if it also passe the vnderstan∣ding of Angels, for hee seemeth not to except them when hee saith, All vn∣derstanding; then according to this saying wee ought to vnderstand that we are not able, nor any Angels to know that peace where-with GOD him-selfe is pacified, in such sort as GOD knoweth it. But wee beeing made partakers of his peace, according to the measure of our capacity, shall obtaine a most excellent peace in vs, and amongst vs, and with him, according to the quantity of our ex∣cellency: In this manner the holy Angels according to their measure do know the same: but men now doe know it in a farre lower degree, although they ex∣cell in acuity of vnderstanding.

Wee must consider what a great man did say, Wee know in part, and we prophe∣cie in part, vntill that come which is perfect. And wee see now in a glasse in a darke * 1.39 speaking: but then wee shall see him face to face. So doe the holy Angels now see which are called also our Angels, because we beeing deliuered from the power of darkenesse, and translated to the kingdome of God, hauing receiued the pledge of the Spirite, haue already begunne to pertaine to them, with whome wee shall enioy that most holy and pleasant Cittie of God, of which wee haue already written so many books. So therefore the Angels are ours, which are the Angels of God, euen as the Christe of God, is our Christe. They are the Angels of GOD, because they haue not forsaken God: they are ours, because they haue begunne to account * 1.40 vs their Cittizens. For the Lord Iesus hath sayd, Take heed you doe not despise one * 1.41 of these little ones: For I say vnto you, that their Angels doe alwayes beholde the face of my father, which is in heauen. As therefore they doe see, so also we shall see, but as yet wee doe not see so. Wherefore the Apostle saith that which I haue spoken a little before. We see now in a glasse in a dark speaking: but then wee shal see him face to face. Therfore that vision is kept for vs beeing the reward of faith, of which

also the Apostle Iohn speaking saith; When hee shall appeare, wee shall bee like vn∣to him, because wee shall see him as hee is. * 1.42

But wee must vnderstand by the face of GOD, his manifestation, and not to bee any such member, as wee haue in the body, and doe call it by that name. Wherefore when it is demanded of vs, what the Saints shall doe in that spiri∣tuall body, I doe not say, that I see now, but I say, that I beleeue: accord∣ing to that which I read in the Psalme. I beleeued, and therefore I spake. I say * 1.43 therefore, that they shall see GOD in the body, but whether by the same manner, as wee now see by the body, the Sunne, Moone, Starres, Sea and Earth, it is no small question.

It is a hard thing to say, that then the Saints shall haue such bodyes, that they cannot shutte and open their eyes, when they will. But it is more hard to say, that who-so-euer shall shutte their eyes there, shall not see GOD. For if the Prophet Heliseus absent in body, saw his seruant Giezi receiuing the guifts which Naaman gaue vnto him, whome the afore-said Prophet had * 1.44 cleansed from the deformitye of his leprosie, which the wicked seruant thought hee had done secretly, his maister not seeing him: how much more shall the Saints in that spirituall body see all things, not onely if they shutte their eyes, but also from whence they are absent in body? For then shall that bee perfect of which the Apostle speaking, saith, Wee know in part, and Prophecie in part: but when that shall come which is perfect, that which is in part, shall bee done away.

Afterward that hee might declare by some similitude, how much this life doth differ from that which shall bee, not of all sortes of men, but also of them which are endewed heere with an especiall holynesse, hee saith. When I was a childe, I vnderstood as a childe, I did speake as a child, I thought as a child, * 1.45 but when I became a man, I put away childish things. Wee see now in a Glasse in a darke-speaking, but then wee shall see face to see. Now I know in part, but then shall I knowe, euen as I am knowne. If therefore in this life, where the prophesie of admirable men is to bee compared to that life, as children to a young man: Not-with-standing Heliseus sawe his seruant receiuing guifts where hee him∣selfe was not: shall therefore the Saints stand in neede of corporall eyes to see those things which are to bee seene, which Heliseus beeing absent needed not to see his seruant? For when that which is perfect is come, neither now the corruptible body shall any more aggrauate the soule: and no incorrupti∣ble thing shall hinder it?

For according to the LXX. interpreters, these are the words of the Pro∣phet to Giezi: Did not my heart goe with thee, and I knew that the man turned backe from his charriot to meete thee, and thou hast receiued money, &c. But as Hierome hath interpreted it out of the Hebrew: Was not my heart, (saith hee) in presence, when the man returned from his Charriot to meete thee? There∣fore the Prophet sayd, That hee sawe this thing with his heart, wonderfully ay∣ded by the diuine powre, as no man doubteth. But how much more shall all abound with that guift, when GOD shall bee all things in all? Neuer-the∣lesse those corporall eyes also shall haue their office, and shall bee in their place, and the spirit shall vse them by the spirituall body. For the Prophet did vse them to see things present, though hee needed not them to see his absent seruant, which present things hee was able to see by the spirit, though

hee did shut his eyes, euen as hee saw things absent, where hee was not with them. GOD forbid therefore, that wee should say that the Saints shall not see GOD in that life, their eyes being shut, whome they shall all alwayes see by the spirit. But whether they shall also see by the eyes of the body, when they shall haue them open, from hence there ariseth a question. For if they shall bee able to doe no more, in the spirituall body by that meanes, as they are spirituall eyes, than those are able which wee haue now, with-out all doubt they shall not bee able to see GOD: Therefore they shall bee of a farre other power, if that incorporate nature shall bee seene by them, which is conteined in no place, but is whole euery where. For wee doe not say, because wee say that GOD is both in heauen and also in earth. (For hee saith by the Prophet, I fill heauen and earth.) * 1.46 that hee hath one part in heauen, and another in earth, but hee is whole in hea∣uen, and whole in earth, not at seuerall times, but hee is both together, which no corporall nature can bee. Therefore there shall bee a more excellent and po∣tent force of those eyes, not that they may see more sharply then some serpents and Eagles are reported to see: for those liuing creatures by their greatest sharpnesse of seeing can see nothing but bodies, but that they may also see incor∣porat things. And it may be, that great powre of seeing was granted for a time to the eyes of holy Iob, yea in that mortall body, when hee saith to GOD. By the * 1.47 hearing of the eare I did he are thee before, but now my eye doth see thee, therefore I de∣spised my selfe, consumed, and esteemed my selfe to bee earth and ashes. Although there is nothing to the contrary, but that the eye of the heart may be vnderstood, con∣cerning * 1.48 which eyes the Apostle saith: To haue the eyes of your heart enlightned. But no Christian man doubteth, that GOD shalbe seene with them, when hee shalbe seen which faithfully receiueth that which GOD the maister saith: Blessed are the pure in heart, because they shall see GOD. But it now is in question, whether * 1.49 hee may bee seene there also with corporall eyes. For that which is writ∣ten; And all flesh shall see the saluation of God, without any knotte, or scruple * 1.50 of difficulty may so bee vnderstood, as if it had beene sayd. And euery man shall see the CHRIST of GOD, who as hee hath beene seene in bodie shall likewise bee seene in bodie, when hee shall iudge the quicke, and the dead. But that hee is the Saluation of GOD, there are also many other testimonies of the Scriptures.

But the wordes of that worthie and reuerent old man Simeon declare it more euidentlie: who, after hee had receiued the Infant CHRIST into * 1.51 his hands, Now (sayth hee) lettest thou thy seruant, O LORD, depart in peace, according to thy worde: because mine eyes haue seene thy saluation. Also, that, which the aboue recited Iob saith, as it is found in many coppies taken from the Hebrew: And I shall see GOD in my flesh. Verelie hee prophecied the * 1.52 Resurrection of the flesh without all doubt, yet hee sayd not, By my flesh. For if hee had sayd so, GOD CHRIST might haue beene vnderstood, who shalbe seene in the flesh by the flesh: now indeed it may also be taken, In my flesh, (b) I shall see GOD: as if hee had sayd. I shalbe in my flesh, when I shall see GOD. And that which the Apostle saith, Face to face: doth not compell vs that * 1.53 wee beleeue that wee shall see GOD by this corporall face, where there are corporall eyes, whome wee shall see by the spirit without intermission. For vnlesse there were a face also of the inwarde man, the same Apostle * 1.54 would not say. But wee beholding the glorie of the LORD with the

face vnuayled are transformed into the same Image from glory into glory, as it were to the spirit of the LORD. Neither doe wee otherwise vnderstand that which is sung in the Psalme. Come vnto him and bee enlightened, and your faces shall not * 1.55 bee ashamed. For by faith wee come vnto GOD, which as it is euident, belongeth to the heart and not to the body (vniuersally). But because wee know not now how neare the spirituall body shall approche, for wee speake of a thing of which wee haue no experience, where some things are, which can-not otherwise bee vnderstood, the authority of the diuine Scriptures doth not resist, but succour vs: It must needs bee that that happen in vs which is read in the booke of Wisdome: The thoughts of men are fearefull, and our fore-sights are vncertaine. For if that man∣ner * 1.56 of arguing of the Philosophers, by which they dispute that intelligible things are so to bee seene by the aspect of the vnderstanding; and sensible, that is to say, corporall things, so to bee seene by the sence of the body, that neither the vnderstanding can bee able to behold intelligible things by the body, nor corpo∣rall things by them-selues, can bee most certaine vnto vs, truly it should likewise be certaine, that God could not be seene by the eyes of a spirituall body. But both true reason, and propheticall authority will deride this manner of disputing. For who is such an obstinate and opposite enemy to the truth, that hee dare say, that God knoweth not these corporall things? Hath hee therefore a body by the eyes of which he may learne those things? Further-more doth not that, which wee spake a little before of the Prophet Heliseus, declare sufficiently also, that corpo∣rall things may be seene by the spirit, not by the body? For when his seruant re∣ceiued rewards, though it was corporally done, yet the Prophet saw it, not by * 1.57 the body but by the spirit. As therefore it is manifest, that bodies are seene by the spirit: what if there shall be such a great powre of the spirituall body, that the spirit may also be seene by the body? For God is a spirit. More-ouer, euery man knoweth his owne life, by which hee liueth now in the body, and which doth make these earthly members growe and increase, and maketh them liuing, by the inward sense, and not by the eyes of the body. But hee seeth the liues of other men by the body, when as they are inuisible. For from whence doe wee discerne liuing bodyes from vn-liuing, vnlesse wee see the bodyes and liues together. But wee doe not see with corporall eyes the liues with-out bodyes.

Wherefore it may bee, and it is very credible, that then wee shall so see the worldly bodyes of the new heauen, and new earth, as wee see GOD present euery where, and also gouerning all corporall things, by the bodyes wee shall carry, and which wee shall see, where-so-euer wee shall turne our eyes, most euidently all clowds of obscurity beeing remooued; not in such sorts as the inuisible things of GOD are seene now, beeing vnderstood by those things which are made, in a glasse, darkly and in part, where faith preuaileth more in vs, by which wee beleeue, than the obiect of things which wee see by corporall eyes. But euen as, so soone as wee behold men amongst whome wee liue, beeing a∣liue, and performing vitall motions: wee doe not beleeue that they liue, but wee see them to liue, when wee cannot see their life with-out bodyes: which not-with-standing wee clearely behold by the bodyes, all ambiguity beeing re∣mooued: so where-so-euer wee shall turne about these spirituall eyes of our bodyes, wee shall like-wise see incorporate GOD gouerning all things by our bodyes.

GOD therefore shall eyther so bee seene by those eyes, because they haue

some-thing in that excellencie, like vnto the vnderstanding whereby the incor∣porall nature may be seene, which is either hard or impossible to declare by any examples or testimonies of diuine Scriptures: or that which is more easily to be vnderstood, God shall be so knowne, & conspicuous vnto vs, that he may be seene by the spirit of euery one of vs, in euery one of vs, may be seene of another in an∣other, may be seene in him-selfe, may be seene in the new heauen and in the new earth, and in euery creature, which shall be then: may be seene also by the bodies in euery body, where-so-euer the eyes of the spirituall body shall be directed by the sight comming thether. Also our thoughts shall bee open, and discouered to one another. For then shall that bee fulfilled which the Apostle intimateth when hee said. Iudge not any thing before the time, vntill the Lord come, who willl lighten things that are hid in darknesse, and make the counsels of the heart manifest, and then * 1.58 shall euery man haue praise of GOD.

L. VIVES.

OR (a) rather rest] For there shall be a rest from all labours, & I know not by what meanes, the name of rest is more delightfull and sweet than of action: therefore Aristotle nomi∣nateth that contemplation, which he maketh the chiefest beatitude, by the name of Rest. Be∣sides the Sabbath is that, to wit, a ceassing from labour and a sempeternall rest. (b) I shall see God] It is read in some ancient copies of Augustine. I shall see God my sauiour. But we doe nei∣ther read it in Hieromes translation, neither doth it seeme •…•…o be added of Augustine by those words which follow. For he speaketh of God with-out the man-hood. Further if he had added Sauiour, hee should haue seemed to haue spoken of Christ.

Of the eternall felicity of the Citty of God, and the perpetuall Sabbath. CHAP. 30.

HOw great (a) shall that felicity be, where there shall be no euill thing, where no good thing shall lye hidden, there wee shall haue leasure to vtter forth the praises of God, which shall bee all things in all? For what other thing is done, where we shall not rest with any slouthfulnesse, nor labour for any want I know not. I am admonished also by the holy song, where I read, or heare. Blessed are they * 1.59 oh Lord, which dwell in thy house, they shall praise thee for euer and euer. All the mem∣bers and bowels of the incorruptible body which we now see distributed to di∣uerse vses of necessity, because then there shall not bee that necessity, but a full, sure, secure, euer-lasting felicity, shall be aduanced and go forward in the praises of God. For then all the numbers (of which I haue already spoken) of the corpo∣rall Harmony shall not lye hid, which now lye hid: being disposed inwardly and out-wardly through all the members of the body, and with other things which shall be seene there, being great and wonderfull; shall kindle the reasonable soules with delight of such a reasonable beauty to sound forth the praises of such a great and excellent workman. What the motions of those bodies shall be there, I dare not rashly define, when I am not able to diue into the depth of that mistery. Ne∣uertheles both the motion & state, as the forme of them, shal be comly & decent, whatsoeuer it shall be, where there shall bee nothing which shall not bee comly. Truly where the spirit wil, there forth-with shall the body be: neither will the spi∣rit will any thing, which may not beseeme the body, nor the spirit. There shall be true glory, where no man shall be praised for error or flattery. True honor, which shall be denied vnto none which is worthy, shall bee giuen vnto none vnworthy. But neither shall any vnworthy person couet after it, where none is permitted to bee, but hee which is worthy. There is true peace, where no man suffereth any thing which may molest him, either of him-selfe, or of any other. Hee him∣selfe

shall bee the reward of vertue, which hath giuen vertue, and hath promised himselfe vnto him, then whom nothing can be better and greater. For what other thing is that, which he hath sayd by the Prophet: I wilbe their GOD, and they shal∣be * 1.60 my people: but I wilbe whereby they shalbe satisfied: I wil be what-soeuer is lawfully desired of men, life, health, food, abundance, glory, honor, peace, and all good things? For so also is that rightly vnderstood, which the Apostle sayth. * 1.61 That GOD may bee all in all. He shalbee the end of our desires, who shalbe seene without end, who shalbe loued without any saciety, and praised without any te∣diousnesse. This function, this affection, this action verily shalbe vnto all as the e∣ternall life shalbe common to all. But who is sufficient to thinke, much more to vtter what degrees there shall also bee of the rewardes for merits, of the ho∣nors, * 1.62 and glories? But wee must not doubt, but that there shalbe degrees. And also that Blessed Citty shall see that in it selfe, that no inferior shall enuy his su∣perior: euen as now the other Angells doe not enuie the Arch-angells: as eue∣ry one would not be which he hath not receiued, although hee be combined with a most peaceable bond of concord to him which hath receiued, by which the fin∣ger will not bee the eye in the body, when as a peaceable coniunction, and knit∣ting together of the whole flesh doth containe both members. Therefore one shall so haue a gift lesse then another hath, that hee also hath this gift, that he will haue no more. Neither therefore shall they not haue free will, because sinnes shall not delight them. For it shalbe more free beeing freed from the delight of sinning to an vndeclinable and sted-fast delight of not sinning. For the first free-will, which was giuen to man, when hee was created righteous, had power not to sinne, but it had also powre to sinne: but this last free-will shalbe more powerfull then that, because it shall not be able to sinne. But this also by the gift of GOD, not by the possibily of his owne nature. For it is one thing to be GOD, another thing to bee partaker of GOD. GOD cannot sinne by nature, but hee which is partaker of GOD, receiueth from him, that hee cannot sinne. But there were degrees to be obserued of the diuine gift, that the first free-will might be giuen, whereby man might be able not to sinne: the last whereby he might not be able to sinne: and the first did pertaine to obtaine a merit, the later to receiue a re∣ward. But because that nature sinned, when it might sinne, it is freed by a more bountifull grace, that it may be brought to that liberty, in which it cannot sinne. For as the first immortallity, which Adam lost by sinning, was to bee able not to die. For so the will of piety and equity shalbe free from beeing lost as the will of felicity is free from being lost. For as by sinning wee neither kept piety nor feli∣city: neither truely haue we lost the will of felicity, felicity, being lost.

Truely is GOD himselfe therefore to be denied to •…•…aue free-will, because hee cannot sinne? Therefore the free-will of that Citty shall both bee one in all, and also inseperable in euery one, freed from all euill, and filled with all good, enioy∣ing an euerlasting pleasure of eternall ioyes, forgetfull of faults, forgetfull of punishments, neither therefore so forgetfull of her deliuerance, that shee bee vngratefull to her deliuerer. For so much as concerneth reasonable knowledge shee is mindefull also of her euills, which are past: but so much as concerneth the experience of the senses, altogether vnmindefull.

For a most skilfull Phisition also knoweth almost all diseases of the bodie, as they are knowne by art: but as they are felt in the bodie, hee knoweth not many, which he hath not suffered. As therefore there are two knowledges of * 1.63 euills: one, by which they are not hidden from the power of the vnderstanding,

the other, by which they are infixed to the senses of him, that feeleth them (for all vices are otherwise knowne by the doctrine of wisdome, and otherwise by the most wicked life of a foolish man) so there are two forgetfulnesses of euills. For a skilfull and learned man doth forget them one way, and hee that hath had expe∣rience and suffered them, forgetteth them another way. The former, if he neg∣lect his skill, the later, if hee want misery. According to this forgetfulnesse, which I haue set downe in the later place, the Saints shall not be mindefull of e∣uils past. For they shall want all euils, so that they shall be abolished vtterly from their senses. Neuerthelesse that powre of knowledge, which shalbe great in them, shall not onely know their owne euils past, but also the euerlasting misery of the damned. Otherwise if they shall not know that they haue beene misera∣ble, how, as the psalme sayth, Shall they sing the mercies of the LORD for euer? * 1.64 Then which song nothing verily shalbe more delightfull to that Citty, to the glory of the loue of CHRIST, by whose bloud we are deliuered. There shalbe perfected, Bee at rest and see, because I am GOD. Because there shalbe the most * 1.65 great Sabbath hauing no euening. Which the LORD commended vnto vs in the first workes of the world, where it is read. And GOD rested the seauenth day from all his workes he made, and sanctified it, because in it hee rested from all his workes, * 1.66 which GOD began to make. For we our selues also bee the seauenth day, when wee shall be replenished, and repaired with his benediction and sanctification. There being freed from toyle wee shall see, because hee is GOD, which wee our selues would haue beene when we fell from him, hearing from the Seducer: Ye shalbe as goods: and departing from the true GOD, by whose meanes we should be gods * 1.67 by participation of him, not by forsaking him. For what haue wee done without him, but that we haue fayled from him and gone back in his anger? Of whom we being restored and perfected with a greater grace shall rest for euer, seeing that he is GOD, with whom we shalbe replenished, when hee shalbe all in all: for our good workes also, although they are rather vnderstood to bee his then ours, are then imputed vnto vs to obtaine this Sabbath: because if wee shall atrribute them vnto our selues, they shalbe seruile, when it is sayd of the Sabboth. Yee shall * 1.68 not doe any seruile worke in it. For which cause it is sayd also by the Prophet Eze∣chiel. And I haue giuen my Sabbaths vnto them for a signe betweene mee, and them, * 1.69 that they might know, that I am the LORD, which sanctifie them? Then shall wee know this thing perfectly, and wee shall perfectly rest and shall perfectly see, that he is GOD. If therefore that number of ages, as of daies bee accompted accor∣ding to the distinctions of times, which seeme to bee expressed in the sacred Scriptures, that Sabbath day shall appeare more euidently, because it is found to be the seauenth, that the first age, as it were the first day, bee from Adam vnto the floud, then the second from thence vnto Abraham, not by equality of times, * 1.70 but by number of generations. For they are found to haue a tenth number. From hence now, as Mathew the Euangelist doth conclude, three ages doe fol∣low euen vnto the comming of CHRIST, euery one of which is expressed by foureteene Generations. From Abraham vnto Dauid is one, from thence euen vntill the Transmigration into Babilon, is another, the third from thence vnto the incarnat Natiuity of CHRIST. So all of them are made fiue. Now this age is the sixt, to bee measured by no number, because of that which is spoken. It is not for you to know the seasons, which the father hath placed in his owne powre. * 1.71 After this age GOD shall rest as in the seauenth day, when GOD shall make that same seauenth day to rest in himselfe, which wee shalbe. Furthermore it

would take vp a long time to discourse now exactly of euery one of those seue∣rall ages. But this seauenth shalbe our Sabbath, whose end shall not be the eue∣ning, but the LORDS day, as the eight eternall day, which is sanctified and made holy by the resurrection of CHRIST, not onely prefiguring the eternal rest of the spirit, but also of the body. There we shall rest, and see, wee shall see, and loue, wee shall loue, and we shall praise: Behold what shalbe in the end with∣out end! For what other thing is our end, but to come to that Kingdome of which there is no end. (b) I thinke I haue discharged the debt of this great worke by the helpe of GOD. Let them which thinke I haue done too little, and they which thinke I haue done too much, grant mee a fauorable pardon: But let them, which thinke I haue performed enough, accepting it with a kinde con∣gratulation, giue no thankes vnto me, but vnto the LORD with me. Amen.

L. VIVES.

HOw (a) great shall that felicity be] Innumerable things might be sayd, but Augustine is to bee imitated in this, and wee must neither speake, nor write any thing rashly of so sacred and holy a matter; neither is it lawfull for vs to search out that by Philosophy and disputati∣ons of men, which the LORD hath commaunded to be most secret, neither hath vnuailed to the eies, nor vttered to the eares, nor hath infused into the thoughts and vnderstandings of mortall men. It is his will, that we should beleeue them to bee great, and admirable, and onely to hope after them, then at last to vnderstand them, when we being made partakers of our de∣sire, shall behold openly all things being present, and with our eyes, and so conioyned and af∣fixed vnto our selues, that we may so know, as we are now knowne: neither ought we to en∣quire, whether that blessednesse be an action of the vnderstanding, or rather of the will: whe∣ther our vnderstanding shal behold al things in GOD, or whether it shalbe restrained from some things: least if we enquire these things ouer contentiously there be neither blessednesse of our vnderstanding, nor of our will, nor wee see any thing in GOD. Althings shalbe full of ioyes, and beatitudes, not onely the will and vnderstanding, but the eyes, eares, hands, the whole body, the whole minde, the whole soule. Wee shall see al things in GOD, which wee will, and euery one shalbe content with the degree of his owne felicity: nor will enuy ano∣ther, whom hee shall behold to bee nearer vnto GOD, because euery man shalbe so blessed, as hee shall desire. I thinke (a) I haue discharged the debt of this great worke.] And I likewise thinke that I haue finished, no lesse worke and disburdened my selfe of no lesse labour then Augustine thinketh hee hath done. For the burden of these meane and light Commentaries hath beene as heauy to our imbecillity and vnskilfullnesse; as the admirable burden of those volumes was to the vigor and strength of his wit, learning, and sanctity. If I haue sayd any thing which may please, let the Reader giue thankes vnto GOD for mee; if any thing which may displease let him pardon me for GODS sake, and let things well spoken, obtaine fauour for things il-spoken. But if he shall kindly amend and take away the errors, he shall deserue a good turne of me and the Readers, which peraduenture relying vpon me might be deceiued.

FINIS.

Notes

• * 1.1

  Luc. 1
• * 1.2

  Phil, 2.
• * 1.3

  Io. 8. Ps•…•…l, 37.
• * 1.4

  Gen, 12. Isay, 26. Isay, 65
• * 1.5

  Dan. 12.
• * 1.6

  Mat. 27.
• * 1.7

  A blinde man reco∣uers sight, Innocen∣tius,
• * 1.8

  Iohn. 21.
• * 1.9

  A Phisitian sicke of the Goute Baptised.
• * 1.10

  Hespe•…•…,
• * 1.11

  Geruase & Protasius
• * 1.12

  Acts, 7. 59.
• * 1.13

  •…•…xod. 8
• * 1.14

  Psal▪ 93.
• * 1.15

  Eph. 〈◊〉〈◊〉
• * 1.16

  Rom. 8
• * 1.17

  Rom. 8
• * 1.18

  Rom. 1•…•…
• * 1.19

  Eph. 4
• * 1.20

  •…•…ph. 4
• * 1.21

  Mat. 22
• * 1.22

  Eph. 4
• * 1.23

  1 Cor 〈◊〉〈◊〉 〈◊〉〈◊〉. 1 Ephes. 4
• * 1.24

  Luc. 12
• * 1.25

  Gen. 19
• * 1.26

  Luck. 21
• * 1.27

  Cor. 3
• * 1.28

  Cor. 15
• * 1.29

  Psal 26, 8
• * 1.30

  1. Cor. 15 Rom. 8. 37
• * 1.31

  Psalm. 49.
• * 1.32

  1. Cor. 3.
• * 1.33

  Rom. 8.
• * 1.34

  Genethliaci.
• * 1.35

  Herus Pamphili∣us.
• * 1.36

  Enarchus.
• * 1.37

  Nicandas.
• * 1.38

  Phillip, 4.
• * 1.39

  1 Cor, 13.
• * 1.40

  Math, 22.
• * 1.41

  Math, 18. 10.
• * 1.42

  1. Iohn. 3.
• * 1.43

  Psalm. 115
• * 1.44

  4, King. 5.
• * 1.45

  1. Cor. 13.
• * 1.46

  Hier. 25.
• * 1.47

  Iob. 7.
• * 1.48

  Ephes. 1.
• * 1.49

  Math. 5.
• * 1.50

  Luke. 3.
• * 1.51

  Luc. 2.
• * 1.52

  Iob. 19.
• * 1.53

  1. Cor. 13.
• * 1.54

  2. Cor. 3.
• * 1.55

  Psal. 33. 34
• * 1.56

  Wisdom. 〈◊〉〈◊〉
• * 1.57

  Kings. 4. 5.
• * 1.58

  1. Cor. 4.
• * 1.59

  Psalm. 83.
• * 1.60

  Leu•…•…. 26
• * 1.61

  1. Cor. 15
• * 1.62

  Degrees of rewards.
• * 1.63

  Two knowleges of euills.
• * 1.64

  Psal. 88
• * 1.65

  Psal. 45
• * 1.66

  Gen. 2
• * 1.67

  Gene. 3
• * 1.68

  De•…•…t. 5
• * 1.69

  Ezech, 20
• * 1.70

  Three ages before the comming of Christ.
• * 1.71

  Act. 1