Of the Amplitude, or largeneſſe of the Kingdome of God. CHAP. I.

OF what worth and dignity the doctrine of the Kingdome of Heauen is, may partly be knowne, in that our Heauenly Maiſter did begin his Sermons to his Auditory frō thoſe words of Matth. 4. De pennance, for the Kingdome of Heauen is at hand. And further, in that he made the Kingdome of Heauen, the Subiect of moſt of his Parables, ſaying (Matth. 13.18.20.21.22.25.) The Kingdome of Heauen is reſembled &c. And after his Reſurrection, in the time of thoſe fourty dayes before his Aſcenſion, appearing to his Diſciples, he diſcourſed of the Kingdome of Heauen, as S. Luke doth witneſſe in the Acts of the Apoſtles. Therefore we ſee, the beginning progreſſe, and conſummation or end of the ſpeaches of Chriſt, were euer of the Kingdom of Heauē. Now we in this place will not vndertake to diſpute of all points, touching the Kingdome of Heauen; but only ſo farre forth, as concernes the place and ſtate of the Bleſſed Saints. And firſt, we will explicate, why the place and ſtate of the Saints is named in the holy Scriptures, The Kingdome of Heauen.

Well then, the Habitation of the Saints for ſeuerall reſpects is entitled, The Kingdome of Heauen. Firſt, becauſe Heauen is a moſt ample Region, and far more ample and large, then the narrow limits euen of Mans thought can comprehend. The whole Earth, which is but a Pricke or Point, in compariſon of the higheſt Heauen, doth containe ſo many, and ſo great Kingdomes, as that with difficulty they can be numbred. Of what immenſeneſſe and huge Vaſtneſſe then ſhall that Kingdome be, which is but one, and yet diſperſed and ſpread throughout the whole latitude and breadth of the Heauen of Heauens? For the King • ome of Heauen doth not only containe through its owne capacity) the Celeſtiall Region, but alſo all this Vniuerſity, • nd generall State of things, For that ſupercelestiall Region as I may tearme it, which is properly the Kingdome of Heauen is as it were the first Prouince of the Kingdome of God, in which the chiefe Princes (all which are the Sons of God) doe reſide and dwell. The ſ • cond Prouince may be called Eternall; in which the Stars are ſeated. Which Starres, though they be inanimate, neuertheleſſe they are ſo obedient and ſeruiceable to the will & beck of their Creatour as that they may be well ſaid to haue life and ſenſe, according to that of Eccleſiasticus: Come, and let vs adore the King, to whom all things do • liue.

The third Prouince is that of the Aire, wherein the Winds and Clouds, doe mooue to and fro: where alſo ſtormes, Raine, Snow, Hayle, and Thunder are ingendred; and in which the Birds of ſeuerall kindes doe liue and flie. The fourth Prouince is that • f the water, comprehending the Sea, Fountaines, Riuers & Lakes, in which the fiſhes are procreated, And which walke the paths of the Sea, Pſal. 8. The • f Prouince is th • s of the Earth, which being (as it were) emulous of that of Heauen, is enriched with moſt noble Inhabitants, though not bleſſed, to wit, with men, indued with Reaſon, but yet mortall, and obnoxious to death; Who neuertheleſſe haue dominion of the beaſts of the Earth, the birds of the Aire, and the fiſhes of the Sea.

The last Prouince is that, which may be called, ſubterranea, as being vnder the Earth; being (as it were) as other deſert of Arabia, and producing no good fruits, but only thornes and bryars. In which the wicked Spirits do liue; who through their Pride deſerued this puniſhment, and who aſpiring to be the first, came thereby to be the laſt; And thus they endeauouring to aduance their Seates aboue the ſtars of heauen, were for ſuch their attempt detruded from thence, and caſt out to • he loweſt Hell. And this place doth daily expect the arriuall of ſuch Men, who (as being companions to the di • ells) wallow in all flagitious ſinnes, • nd enormities; and who depart from the ſtage of this life without true repentance. All theſe ſeuerall Prouinces God doth hold within his Empire and Gouerment, according whereunto the Pſalmiſt ſaith: All things doe ſerue thee. Pſal. 118. All which moſt ſpatious Kingdomes God will communicate to ſuch, as loue and ſerue him, as hereafter we will ſhew.

Now, O Chriſtian Soule, ſpread and dilate thy hart; ſuffer not thy ſelfe to be confined within the niggard and narrow boūds of things only that are preſent; why doſt thou ſo inceſſantly ſweat and toyle to obtaine ſome ſmall part of this world, ſince if thou wilt, thou maiſt purchaſe it all? Certainly, if mortall men would with a ſerious and earneſt thirſt aſpire to this Kingdome, or would with mature reflexion of the ſoule, meditate thereon, they would euen bluſh to wage warre for any ſmall, or narrow portion of the earth. God (O Man) offereth to thee the ſociety and partage of his immenſe and eternall Kingdome; And thou for the defence or gaining of one little Towne; doſt enter into warre and open hoſtility, by meanes whereof many rapines, bloudſheds, and other innumerable ſinnes are committed: all which muſt iuſtly prouoke the King of Kings to wrath and indignation. Where then is there any wiſdome in this thy proceeding? Where any iudgement, or true conſideration? I ſpeake not this, as if I were perſwaded, it were vnlawfull for Chriſtians to mooue warre in defence of their owne Townes and Citties; For I well know, that iuſt warres are maintained and allowed, not only by the holy Fathers (and particularly by S. Auſtin Ep. ad Marcel.) but alſo by S. Thomas (2.8. q. 40.) the chiefe of all Schoolemen. Yea the Precurſour of our Lord (then whome not any was borne gteater of Women) Luc 3. admoniſheth ſouldiars, not that they ſhould forſake a lawfull warre; but that, as being content with their ſtipends and payes, ſhould forbeare to wrong any man. And I my ſelfe in my Books of Controuerſies of Religion. 〈◊〉 defended lawful warres: Therefore we • doe not • bſolutely forbid & di • a • low of warre, but we only exhort to that, which is more perfect, and (for the moſt part) more profitab • e, with the ſame inten • ion, with which Saint Paul ſpeakech to the Corinthians cap. 6. It is a fault in you, that you haue iudgments among • ou: VVhy do you not rather take wrong? VVhy doe you not rather ſuffer fraud? And S. Iames in his Epiſtle (cap. 4.) From whence are warres & contentions • mong you? Are the not of your Concu • iſcences, which warre in your mem • ers? You couet, and haue not; you kill • nd enuy, and cannot obtaine; you con • end, and warre, and you haue not, be • auſe you aske not. Certainly, who is • ruly ſollicitous of the Kingdome of Heauen would be little afflicted with • he loſſe of any one Towne or Citty; • ut rather would be deſirous to vſe •• e mediation of others, for the com • ounding all depending Controuer • ies, without the calamities and dan • ers of warre. But let vs paſſe on forward.

Of the Concourſe and Frequency of the Inhabitants in the Kingdome of God. CHAP. II.

THat ſupreme habitation is for • ſecond reſpect called the Kingdom of God; to wit, becauſe it containet • a greater multitude and diuerſity of Inhabitants, within the capacity and largeneſſe of its owne Orbe, then any Houſe or Citty, yea more then large & vaſt Kingdomes are accuſtomed to comprehend. For there is (as the Apoſtle ſpeaketh in his Epiſtle to the Hebrewes cap. 22.) the entercourſe of many thouſand Angells. There is alſo a confluence of the Spirits and Soules of all iuſt and perfect men; vnder which number are comprized all thoſe, who ſhall cloſe vp their dayes of this life in the feare of our Lord, euen from the day of Abel the Iuſt, vntill the conſummation of the world. Neither ſhall only the Spirits of luſt men ſtay there after the ending of the world; but alſo their glorious bodyes, being reunited to their ſoules: All which and e • ery one of them ſhall ſhine (euen as the Sunne) in the Kingdome of their • ather, as our Lord aſſureth vs, Ma • hew 13.

Now, ſo much as appertaineth to the diuerſity of the Angels, we during our • eregrination here vpon earth, are • carſely ſuffered to know any thing, • ut only their Names. For wee know out of the viſion of Eſay c. 6. that ſome of them are called Seraphims; • thers Cherubims out of the Prophet • zechiele, 28. others, Thrones, others Cominations; others, Principalities; • thers, Powers, from the Apoſtle to • he Coloſſians, c. 1. Others, Vertues, • rom the ſame Apoſtle to the Epheſi • ns, c. 1. Some, Archangels, from • he ſame Apoſtle 1. Theſſ. 4. and from • he Epiſtle of S. Iude. To conclude, others Angels, of whom moſt frequent mention is much celebrated in all the • acred Books of Scripture. From theſe • ifferent nine names and appellations, • he holy Doctors, with an vnanimous • onſent, doe proue, that there are nine different Orders of Angels, vnder • uery particular Order whereof many thouſands of Angells are ranged, according to the words of Daniel, c. 7. Thouſand of thouſands ministred vnto him, and ten thouſand hundred thouſand aſſisted him: with whom Iob conſpireth, ſaying: Is there any number of his ſouldiers? And although the Angells be doubtleſly moſt bleſſed, and ſhine with the ſplendour and brightneſſe of all vertues and diuine gifts; notwithſtanding thoſe are tearmed Seraphims, who are more remarkable & preeminent for their ardour and zeale of Charity: Thoſe Cherubims, who exceed in knowledge: Thoſe Thrones, who enioy an ineffable and ſilent tranquillity of Contemplation: Thoſe Dominations, to whome as to the Miniſters and Deputies of the ſupreme Emperour, the charge of this inferiour world is committed: Thoſe Vertues, who at the command of God, are exerciſed in the accompliſhing of Signes and miracles: Thoſe Powers, who haue the commandement and domination of the very powers of the vncleane Spirits: Thoſe Principalities, who haue a ſoueraignty ouer the Kings and Princes of this world: Thoſe Archangells, which are Adiutors and Aſſiſtors of the Prelates of the Church: Laſtly, thoſe Angells, whoſe incumbency and charge is of euery particular man, whiles he liueth hereupon the Earth.

Neither are theſe ſeuerall Points ſignified only by the ſeuerall Names of the Angels: but for more proofe therof, theſe very Names are certaine Enſignes, or Images of Gods Omnipotency, or mirrours, wherein we may glaſſe his Puiſſance. For example; The Seraphims, as by a certaine marke, Image, or glaſſe, doe repreſent the infinit Charity of God, who moued only by the force of loue, did create the Angels themſelues, men, and all other things; and being created, doth conſerue them. The Cherubims by the like Standard, Image, or glaſſe, doe proclaime and ſhew the infinite wiſdom of God, who hath ordained all things in number, weight, and meaſure. The Thrones doe in like manner demonſtrate (as it were in a perfect Image) that ſecure Reſt. which God ſitting in his Throne doth enioy; Who not being moued, moueth and worketh all things; and reſting in a continuall tranquillity, doth diſpoſe and gouerne all things. Dominations doe euen preach, that it is God, who truly and properly hath the full domination and gouerment ouer all Creatures; ſince it is in his power alone, eyther to conſerue all things, or elſe to annihilate and reduce them to nothing. The Vertues alſo doe ſignify, that it is God alone, who worketh mirabilia magna, great and ſtupendious wonders▪ and who hath reſerued only to himſelfe the power to renew or multiply at his pleaſure ſuch prodigious matters. The Powers by their name, doe figure out, how God is abſolutely and truly Potent; to whom nothing is impoſſible, ſince in him alone all true Power doth reſide. The Principalities doe import by their Enſeigne, that God is the Prince of all Kings of the Earth, the King of Kings, and the Lord of all thoſe who row at the oare of gouerment. The Archangells ſignify, that God is the true and ſupreme Prelate or Preſident of all Churches. Briefely, the Angells doe manifeſt, that God is the true Father of Orphanes; And that although he hath bequeathed Angells, as Guardians to euery particular man; yet that himſelfe is preſent to euery man, keepeth euery man, and protecteth euery Man For that ſame Prophet who hath ſavd: He that giuen his Angels charge of thee, that they keep thee in all thy wayes, doth alſo introduce God thus ſpeaking in the ſame place: VVith him I am in tribulation, I will deliuer him, I will glorify him. Pſal. 90. And our Lord, who ſa • d. Matt 18. Their Angels in Heauen alwayes do ſee the face of my Father, who is in Heauen, ſayd alſo Matt. 10. Are not two ſparrows ſould for a farthing, and not one of them shall fall vpon the ground, without your father? But the very hayres of your head are all numbred; feare not therefore, better are you, then many ſparrowes. And thus much of thoſe few things, we know touching the Angels. If it pleaſe the • eader, he may peruſe S. Bernard, frō whome I haue borrowed theſe few Points l. 5. de conſider. To theſe nyne Orders of Angels, doth anſwere ſo great a multitude of Holy Men, as that no man (as we haue proued out of the Apocalyps) is able to number them: which multitude are alſo reduced to nyne Orders. For ſome are Patriarchs, ſome Prophets, ſome Apostles, Others Pastours and Doctours, Others Prieſts and Leuites, Others Monks, and Hermites; To conclude, Others are holy Women, Virgins, Widowes, or thoſe who haue continued till death in coniugall State of Mariage.

And now, ô Christian Soule, I heere demaund of thee, how an ineffable Felicity ſhall it be, to interleague for all eternity with ſuch holy Angels, and Saints? S. Ierome in his Epiſtle to Paulinus, writeth; that many are accuſtomed to trauayle into other forrayne Prouinces, to diſcourſe with People of other Nations; as alſo to paſſe the very Seas, to the end, they might ſee and conuerſe with ſuch as were reputed moſt famous for learning and erudition. It is alſo recorded, 3. Reg 10. how the Queene of Saba came from the furtheſt parts of the Earth, to Salomon; for the ſo great opinion, ſhe had conceaued of his Wiſdome. To one Antony (by profeſſion of lyfe, a poore deſpicable Hermite) men of all parts, euen flocked, by reaſon of the report of his • anctity: yea Emperours themſelues were ambitious of his friendſhip▪ and amity. What ſolace then wil • it be, no • only to ſee ſo great a confluence of Angels and moſt holy Men; but alſo dayly to conuerſe and conſociate with them, in moſt ſtrict loue and participation of their felicity? If but one Angell ſhould exhibite himſelfe in his full ſplendour to our ſight now in our exile, who would not moſt willingly haſten to ſee him? What then will it be to behould all the Angels togeather at one ſight? And if any of the Prophets, Apoſtles, or Doctours of the Church ſhould now deſcend from Heauen; with what a thirſtines of attention, would we, euen drinke vp his words and ſpeaches? But in the Kingdome of heauen it ſhalbe lawfull for vs, to ſee and heare not only one, but all the Prophets, all the Apoſtles, all the Doctours, and to haue dayly intercourſe and familiarity with them. How much doth one Sunne exhilerate & reioyce the whole Earth? What then will ſo many innumerable Sunnes doe, being liuing Sunnes, vnderſtanding Sunnes, and ſuch as do make a continuall Iubiley in the Kingdome of God? I will euen vnbreaſt my ſelfe, and ſpeake what I thinke; to wit, the conſideration of this inward amity and familiarity with the Angels and holy Men (of which not any is fooliſh, not any wicked, but all moſt good, and moſt wiſe) is ſo pleaſing and preuayling with me; as that it alone would ſeeme a moſt great happineſſe; and for the obtaining only thereof, I would moſt willingly abandone and ſhake hands for euer with all the comforts and delights of this world.

Of the true Monarchicall forme of the Kingdome of God. CHAP. III.

THe third reaſon, why that Celeſtiall habitation is called a Kingdome, is, becauſe in that Place is found the perfect forme of Gouerment. This is the difference betweene a Kingdome & a Cōmonwealth; whether the Cō monwealth conſiſt of certaine and eminent men, or of the Communalty and more vulgar ſort. To wit, that in a Kingdome all ſupreme Soueraignty is inueſted in onely one; whereas in a Commonwealth it is ſhared and deuided among many. In theſe temporall Kingdoms of men, the ſupreme power doth not reſide truly and properly in one man; For it may be, that a King without either the counſell or conſent of others, may giue commandement, that ſuch or ſuch a thing ſhalbe done; but yet his directions cannot be put in execution, except his Subiects doe affoard their concurrency & aide. And often it ſo falleth out, that the King cannot command (at leaſt dare not) the effecting of a thing, if ſo he ſtand in feare, to the multitude of his Subiects. For how many Kings and Emperours haue beene dethroned, whoſe authority the Sub • ects haue ſhaken off, and often with death to the ſaid Kings and Emperours? Hiſtories are fraught with Examples of this ſubiect. Therefore that chiefe gouerment in mortall Kings is languide and weake; ſince thoſe Kings cannot performe any thing, or atcheiue any exploite, without the approbation, and allowance of the People. But the Soueraignty of God, who alone is ſtiled (and truly is) The great King, hath no dependancy of any thing, but only of his owne VVill. The which his VVill (ſince it is Omnipotent) cannot brooke any reſiſtance; neither ſtandeth it in need of ſouldiers, warlike prouiſion, or any other endeauour out of it ſelfe.

And although God doth vſe Angels, or Men, as alſo euen dead, and ſenſeleſſe things, as his inferiour Miniſters; yet this he doth not out of any neceſſity, but becauſe it ſo beſt pleaſeth his diuine Will. For he, who without the miniſteriall aſſiſtance of any, created only by the vertue of his VVord, Heauen, and Earth, and euery thing therin contained, and doth conſerue them only by his VVill, may alſo no doubt gouerne all things ſo created, only by his owne imperiall dominion. Neither only is God ſaid, moſt truly to rule, becauſe ſupreme, or (as I may tearme it) ſuperlatiue power remaineth in him alone; but alſo in that the chiefe miſtery of gouerning is peculiar only to him. For God needeth not any Senatours, or others to conſult withall. VVho hath knowne (ſaith S. Paul Rom. 11.) the mind of our Lord, or who hath beene his counſellour? And before the Apoſtle, Iſay c. 40. thus conteſteth the ſame, ſaying: VVho hath holpen the ſpirit of our Lord? Or who hath beene his counſellour, and shewed to him? VVith whom hath he taken counſell, and who hath inſtructed him, and taught him the path of Iuſtice, and taught him knowledge, and shewed him the way of Prudence? Therefore it followeth ineuitably from the Premiſſes, that a Monarchy (which is the beſt kind of gouerment) is not only found to bee in God; but it is found to be in him alone, true and perfect. For hee is not only formidable ouer all the Kings of the earth, as we reade, Pſal. 75. but alſo is a moſt Maieſticall King ouer all the Gods, as is ſaid againe in Pſalm 94. For there are certaine falſe Gods, who are rather to bee called diuells, according to that of the Prophet: The Gods of the Gentils are diuells: Pſal. 95. There are alſo other Gods by participation, as the Kings of the Earth, and the Angells of Heauen are, for we reade: Pſal. 81. I haue ſaid, you are Gods. But all theſe Gods ſtand ſubiect and obedient to that one ouerruling God, who reigneth in Heauen.

The refore it neceſſarily followeth from what is aboue ſaid, that, that King is truly a King, and moſt puiſſant, whom Nabuchodonoſor, that faſtigious King of Babylon, (after his pride was iuſtly puniſhed) in theſe words fully acknowledgeth: Dan. 4. Therefore after the end of the daies, I Nabucodonoſor lifted vp mine eyes to Heauen, and bleſſed the Highest, and prayſed him for euer, becauſe his power is an euerlaſting Power, and his Kingdome in generation to generation. And all the Inhabitants of the earth are reputed with him for nothing: for he doeth according to his will, as well in the Powers of Heauen, as in: he Inhabitants of the earth And there is none, that can reſiſt hi • hand, and ſay to him: VVhy didst tho • it? &c. Now therefore I Nabuchodonoſor prayſe, and magnify, and glorif • the King of Heauen, becauſe all hi • VVorks are true, and his wayes Iudgements, and them that walke in pride, he can humble

Thus K • ng Nabuchodonoſor confeſſed of himſelf: who may be an exāple to all others, that they doe humble and proſtrate themſelues, vnder the powerfull hand of God, as S Peter admoniſheth; And that they ſtand more prepared to ſerue the King of Kings, thereby to deſerue his beneuolence and fauour, then through pride and cl • tio • of heart, to reſiſt his Wi • l, by which their courſe, they are in the end forced to ſuffer condigne puniſhments vnder his moſt rigorous hand, accord • ng to their iuſt deſerts.

That all the Bleſſed in Heauen are Kings. CHAP. IV.

THE fourth and moſt principall reaſon why the place and ſtate of the Bleſſed may be called the Kingdome of Heauen, is, becauſe all the Bleſſed in Heauen are Kings, and in that, all the conditions of Regall Authority doe moſt aptly agree to them. For although all the Saints in Heauen doe ſerue and obey God, as is ſaid in the Apocalyps c. 22. yet with all, they gouerne and rule. For whereas, it is ſayd: in the ſame place his ſeruants shall ſerue him; it is alſo there ſayd: And they shall reigne for euer and euer. Neyther only doe all the B • eſſed ſerue togeather, and rule togeather; but withall they may be tearmed both Seruants and Sonnes; for thus God ſpeaketh in the Apocalyps cap. 21 They who shall ouercome, shall poſſeſſe theſe things &c And I will be his God, & he shalbe my Sonne. Thus therfore, as the ſame Saints may be ſaid to be Seruāts Sonnes; ſo, alſo may they be ſayd to be Seruants and Kings They are Seruanes in that they are created of God, and do owe all obedience and vaſſalage vnto him, of whome they receaue them Being, lyfe, and other thinges for nothing created is excepted out o • this homage, euen by the teſtimony of Dauid, ſaying: All things do ſeru • thee, Pſal. 118. They may be alſo called the Sonnes of God, becauſe the • receaue their regeneration from God by water, and the Holy Ghoſt. Finally they are Kings, ſince Regal • Powe • and Dignity is communicated vnt • them by the King of Kings, who euer in th • s reſpect is ſtyled in the Apocalyps cap. 19. The King of Kings, an • Lord of Lords.

Perhaps it may be heere vrged, that it is not repugnāt, that one & the ſame man ſhould be a temporall King, and withall a Seruant of God; as it i • ſaid accordingly in the 2. Pſalme: An • now your Kings vnderſtād, take instructiō you that iudge the earth. But to be King of the Kingdome of Heauen, and withall to be a ſeruant of the King of Heauen, ſeeme to be incompatible togeather. How then can a man apprehend this difficu • ty, or belieue it? • anſwere, notwithſtanding it is ſo, • nd facile to fayth both to conceaue, and to belieue it. Therefore the Iust • n the Kingdome of Heauen, ſhall a • ſo be Kings of the Kingdom of Heauen, becauſe they ſhall participate of that Regall Dignity and power, as alſo of the ſpiritual riches & a • l other goods which are in the Kingdome of Heauen. The Verity of which point the Holy Ghoſt conteſteth in three places of Scripture: One is, in the Ghoſpe • l of S. Matthew cap. 5. Bleſſed are the poore in ſpirit, for theirs is the Kingdome of Heauen. Another in the ſame Ghoſpell, cap. 15. Come yee bleſſed of my Father; poſſeſſe the Kingdome prepared for you, from the beginning of the VVorld. The third is in the Apocalyps cap. 3. He that shall ouercome, I will giue vnto him, to ſit with me, in my throne, as I haue alſo ouercome, & haue ſitten with my Father in his throne. What can be more clearely ſpoken, then this? We haue heare the Kingdome of God prom • ſed to vs; we haue the poſſeſſion of the ſame Kingdome, aſſigned to vs in the day of Iudgment; We haue granted to vs ſeates in the Regall Throne of the Sonne of God, & of his Father the Eternall King. And what other thing is all this, then the participation of the ſame Kingdome of Heauen, which God poſſeſſeth from all Eternity?

We may heer adioyne the teſtimony of S. Paul 2. Tim. 2. ſaying: If we shall ſuſtaine, we shall reigne togeather. And of S. Iohn in the beginning of the Apocalyps: and of S. Iames in his Epiſtle c. 2 thus writing: God hath choſen the poore of this world, rich in fayth, and heyres of the Kingdom, which God hath promiſed to them that loue him. Neyther are we to feare, that becauſe the Kingdome of Heauen is communicated to many, and almoſt innumerable Angels and men, it is therefore diminiſhed or leſſened; Since the Kingdom of Heauē • s not lyke to earthly Kingdomes which cannot brooke any corriualls, or participation; but if they be deuided, by diuiſion they are euer made leſſe; and in the end are brought to nothing: I ſay, the Kingdome of Heauen beareth no proportion 〈◊〉 lyknes to theſe but being whole, it is entirely poſſeſſed of all; as a ſo being whole▪ it is entirely poſſeſſed of e • ery particular. Euen as • he Sunne • s wholy ſeene of all men, and wholy •• ene of euery particu • ar Man; And i • ſelfe doth no leſſe • eate and illumin •• e ech particular Man, then a l Men. Which • oint ſhalbe more clearely • ll •• trated in our explication of the G • ods of the K ngdome of Heauen. But now before we are heere to aſſigne the cond • tions and qualities, required to be • n Kings; that no Man may re • t doubtfull, but that the Bleſſed Saints in Heauen are iuſtly called Kings, and Kings euen of Heauen.

There are two qualities, with which kings ought neceſſarily to be inueſted: T • wit, VViſdome and Iustice. But with Wiſdome the Scripture doth ioyne P •• dence, Councell, & all other things ••• onging to Intelligence; with Iuſtice •• ngeth Mercy, Clemency, and the 〈◊〉 of the Vertues which do beauti • • nd perfect the VVill. Wiſdome • efore is required, that a King may •• w, how to gouerne his Subiects; •••• ice, how to gouerne them well. And according heerto, Salomon being admoniſhed from God in the beginning of his Reigne, that he ſhould demand, what he moſt deſired, he demaunded Wiſdome, which is the Queene of all good qualities, neceſſarily required in Kings; And this his pet • tion was ſo pleaſing vnto God, as appeareth out of the third booke of Kings, that it was granted vnto him, as he deſired. I could haue wiſhed, he had demaunded alſo Iustice; for then perhaps he had not precipitated and caſt himſelfe into ſo many crimes, and ſinnes, as afterward he did. But with more iudgement did Dauid pray for the good and proſperity of his Sonne Salomon, in thoſe words of the 71. Pſalme, O God giue thy iudgment to the King, and thy Iuſtice to the Sonne of the King. In which words he may be thought to haue forſeene, that Salomon would aske for Wiſdome; and that therefore himſelfe prayed that Iuſtice & Iudgment might be giuen alſo to his Sonne; the which without Wiſdome • annot be; wheras Wiſdome (at • eaſt ſ • ming and imperfect) may be with out Iuſtice. In lyke ſort, the Booke of Wiſdome, which was principally written for the erudition and inſtruction of Kings, thus ſpeaketh vnto them: Diligite Iustitiā, qui iudicatis terram &c. Sap 1. and it beginneth at the vertue of Iuſtice, becauſe that alone and of its owne nature is not only neceſſary to Kings, but it is alſo a diſpoſitiō to Wiſdom • ; for a litle after followeth; Becauſe wiſdome will not enter into a malitious ſoule. To conclude, pretermitting other teſtimonies, Ieremy propheſying of Chriſt the eternall King thus ſayth: cap. 23. Behould the dayes do come (ſayth our Lord) and I will rayſe vp Dauid, a iuſt branch, and he shall reigne a King, and shalbe wife, and shall do iudgment and Iuſtice in the earth. From all this then it ineuitably followeth; that Wiſdome and Iuſtice are the endowments▪ chiefly required Kings.

That all the Bleſſed in Heauen (though many of thē perhaps▪ whiles they liued heere vpon earth; were but ignorant perſons) do excell in Wiſdom and Iustice, ſo as they may deſeruedly be Kings of any K ngdome, is ſo euident, that it can admit no contrad • ction: ſince there is not any one of the Bleſſed in Heauen, who doth not ſee the Eſſence of God, which is the firſt Cauſe of all things, and conſequently, he draweth ſo much Wiſdome out of that fountaine of increated Wiſdome, as that neyther Salomon, not any other Mortall man euer had in lyke degree, our Lord Ieſus Chriſt only excepted, who euen in the tyme of his mortality did ſee God, and in whome were all the Treaſures of Wiſdom & knowledge of God. Now, to the meaſure of Wiſdome in all the Saints, is giuen a proportionable meaſure of Iuſtice; ſo as for the tyme after, neyther haue they a deſire to ſinne, neither can they ſinne. For thus S. Austine ſpeaketh hereof (de grat. & cor. cap. 12.) Prima libertas voluntatis &c. The firſt liberty of the will, was to haue power not to ſinne: but the laſt liberty of the will shalbe farre greater, it being not to haue power to ſinne. And who cannot ſinne, cannot therefore become vniuſt. And ſince Charity is perfect, therefore Iuſtice is alſo perfect. And accordingly S. Auſtin affirmeth that he, who cā not loue God but w • th a ſupreme & perfect loue, cannot alſo but poſſeſſe ſupreme and perfect Iuſtice. They alſo who behould God their ſupreme, pure, and infinite Good, cannot diuert their eyes from him, neither can they but proſecute him euer with moſt ardent and burning Affection. From whence it is euicted, that all the Saints in Heauen are perfectly wyſe, and perfectly Iuſt; and are therefore moſt apt euer to reigne as Kings.

Now raiſe thy ſelfe vp, O Christian Soule, and aſcend in ſpirit, as much as thou canſt, and meditate, how great a felicity it is to reigne with God, and penetrate with the Wings of contē plation the very Heauens, & behould that ſublime Throne, of which our Sauiour ſpeaketh: Apoc. 3. He that shall ouercome, I will giue vnto him to ſit with me, in my throne. O how ineffable a glory will it be for a Soule in the preſence of an infinite multitude of Angells, to be placed in the Throne or ſeate it ſelfe of Chriſt, and God? And to be proclaimed by the iuſt iudgment of God, as conquerour ouer the World, ouer the gouernours or Lords of the world, and ouer all the inuiſible Powers? And with how much ioy ſh • ll that Soule exult, when ſhe ſhall perceaue her to be freed of all danger and labour, and to triumph moſt happily ouer all her enemies? And what is left more that ſhe can defir whē ſhe ſhall be made partaker of all the goods of her Lord and Creatour; yea euen to the par • icipation of his own Throne and Kingdome? O, with what alacrity doe thoſe Men fight heere vpon Earth, and how eaſily doe they tolerate and vndergoe all aduerſities for Chriſt, who with a vigorous faith, and erected hope, behould with the eye of the vnderſtanding, ſuch magnificent and ſupreme honours in Heauen!

Of the goods of the Kingdome of God. CHAP. V.

THe fift reaſon of calling the happineſſe of the Saints, the Kingdome of Heauen, may be taken from the ſimilitude and reſemblance of the Saints liuing in Heauen, to the goods, which terrene Kings do enioy: though thoſe of Heauen doe ſo much ouer-ballance theſe of the earth, and are greater then they, by how much Heauen is more worthy and noble then the Earth. Therefore the Kingdome prepared for the bleſſed, is not ſimply, a Kingdome, but is called for more fulneſſe of ſpeach, the Kingdome of Heauen; that thereby we may be inſtructed, that the like proportion here is of goods, to goods which is of the Earth to Heauen; that is, of a thing in it ſelfe narrow, baſe, ſordid, temporary, to that, which is moſt ample, moſt high, moſt noble, and (which is the chiefeſt) eternall and euerlaſting.

The goods of a terrene Kingdome are accounted theſe, to wit, Power, Honour, Riches, Pleaſures. A temporall King may commaund ouer his ſubi • cts, & if they be found diſobedient or ſtiffe-necked, he may puniſh them with bonds, impriſonment, baniſhment, penalty of money, whipping, or euen with death. And hence it is, that Kings become feareful to their Subiects, and are reputed (as it were) certaine Gods. Againe, Kings wilbe honored with a certaine height of veneration and worſhip, almoſt tranſcending mans Nature; for they expect the bowing of the knee; neither will they oftē vouchſafe to heare their Subiects ſpeake but with a ſubmiſſe and humble coūtenance, and deportement of body: and if they paſſe through the ſtreets, they looke that all men ſhould go backe and giue them the way. Againe, kings couet to haue a moſt copious and rich Treaſury, repleniſhed with gould ane ſiluer: neither do they number their reuenews by hundreds or thouſands, but by ten hūdred thouſands; & this not without iuſt reaſon, ſince they are not to mantayne ten or twēty ſeruants, or followers, but great & powerfull armyes of ſoldiers againſt their enemies. Laſtly, they are not content to recreate themſelues, with accuſtomed ſports, but they hould it as neceſſary to the ſplendour of their greatnes & maieſty to waſt many poūds of gould and ſiluer, in banqueting, hū ting, and in publike ſhewes and ſights. And theſe things aboue rehearſed are the ſole goods almoſt belonging to tē porall Princes: which goods haue this one thing incident to them all; that is, that they are but momentary & fading beginning at the birth of the Princes, and ending with their death, except perhaps it may fall ſo out, that the lyfe of the Kings be of longer continuance then their Reigne.

Furthermore theſe goods are not pure, but are accompanyed with their • tings. Thus power is oftentymes ballanced with infirmity and weakenes: Honour with ignominy: Riches with Pou • rty; and Ioy with griefe and lamentation. True it is, that Regall Dominion is ſuch, as that the People do depend vpon the leaſt intimation or ſignification of the King his mynd; yet this his power is mixed with infirmity ſince the Prince reſteth vpon the ſtrength and courage of his people. For what can the command of a Prince eyther in beſeiging or defending a Citty effect, if his ſubiects eyther be not able, or not willing to encounter the Enemy? Neyther doth the authority of the Prince reſt only vpon the ſtrength of his Subiects, but alſo in the walles of the Citty, of the Trenches; of weapons, of miliitary ſtratagems, and of Money, which is vſually called, the Sinew of Warre. Therefore the people reſt at the commaund of the Prince; and are ſubiect to one man; But the Prince relyeth vpon the Wills of many Men, as alſo vpon diuers other things, in all which he is forced in ſome ſort to be ſeruiceable.

To conclude, it is in the Power of the King to chaſtize his ſubiects with bonds, impriſonment, baniſhment, yea with death: notwithſtanding the King himſelfe (I ſpeake what actually may be done, not what by right ought to be done) lyeth open to bonds, impriſonment, baniſhment, wounds, & death. The truth of this point is proued from the pittifull examples of Iulius Caeſar, Caius, Nero, Galba, Vitellius, Domitian, Commodus, Heliogabalus, and from diuers others. Neyther do theſe wicked Princes, but ſuch as haue beene of great modeſty and moderation in their comportement, witnes the ſame; as Alexander Mammēa, Gordianus the yonger, Pertinax, Tacitus, Numerianus Probus, Gratianus, Valentinianus the ſecond. I could inſiſt alſo in ſuch Princes, which haue beene moſt remarkable for piety and Sanctimony of lyfe; as S. Edward, King of England, S. Wenceſlaus, duke of Bohemia, S. Sigiſmundus King of Burgandy, S. Canutus King of Denmark, and ſome others.

In this next place let vs diſcourſe of Honour. Kings indeede in their owne preſence, and in the preſence of others, are much reuerenced; but in their abſence they are often ſlaundered, and their Honours turne a • under with contumelious Inuectiues. In like ſort in their owne preſence, • hey are much flattered by ſuch their Sycophants, who ſecretly beare to them a great contempt, and inward hatred. And if account ſhould be taken both of ſuch, as extoll them in prayſe, and of others their detractours, theſe later would be found far more in number. Therfore doubtleſly the glory of Kings is for the moſt part leſſe, then their ignominy; ſince thoſe who in the preſence of a King, do honour him, are but few; whereas the abſent are many, of which ſome doe taxe the King with ſordide auarice, ſome with cruelty, others with luxury, and others with other vices.

To deſcend to riches. Perhaps ſome may thinke, that Kings haue no mixture of Pouerty adioyned to their riches. Nothing leſſe. For no men are found to be more wanting, and poore then Kings. They haue indeed great reuenewes and treaſure, but withall they often are indebted more they their Treaſure can diſcharge. And that man is not ſo poore who hath litle, as he who deſireth much, becauſe he wanteth much. And is it not a great argument of Pouerty, for Kings to extort farthings or halfpēnies from their Subiects, being poore, ſince they exact ſmall cuſtomes or payments of all thoſe, who ſell things neceſſary for mans ſuſtenance and prouiſion? I ſpeake not this, as reprehending ſuch exactions, fot I well know that Kings may iuſtly require theſe Tributs, according to thoſe words of the Apoſtle, in his Epiſtle to the Romans cap. 13. Be ſubiect not only for wrath, but for conſcience; therefore giue you Tributs alſo, for they are the Ministers of God &c. Render therefore to all men their due; to whome tribute, tribute; to whome cuſtome, custome. Onely my intention heere, is to paint out the miſerable ſtate of mortall Kings; who of neceſſity are to abound with great affluence of riches, and yet are forced to gather no ſmall part thereof from poore and needy men.

But now in this place what ſhal we ſay of the pleaſures and delicacies, which Kings enioy? Kinges indeed haue their gardens, their bowers, their Orchards, moſt ſumptuous tables of meate, their hunting ſportes, their theaters, and other ſuch pleaſures for their recreation; but theſe are often attended on with the goute, the griefe or paine of the ſtom • ke, or Head, and (which is more violent) with moſt grieuous ſolicitude and cares of the mynd, which not ſeldome do depriue them of their nightly reſt: ſuch are ſuſpicious, feares, augours &c. Thus if their Bedchamber dore doe but open, or make the leaſt noyſe in the night, they inſtantly ſuſpect treachery and treaſon. If newes be brought them, that there is ſeene a multude of armed men togeather, they feare a combination of their Subiects againſt them. Thus▪ is there made a compound of their ioyes and griefs, of their repoſe and diſquietneſſe; which hath beene the Motiue, why diuers Kings, abandoning all domination and Rule, haue finally choſē to liue vnder the hatches of a priuate lyfe.

But let vs heare S. Chryſostome, who diſcourſeth of the Emperours of his tyme in theſe words, hom. 66. ad pop. Antioch. Ne diadema reſpicias, ſed curarum tempestacem; neque purpuram intuere &c. Do not ſo much caſt thy eye vpon the diademe or Crowne of Kings, as vpon the storme of their Cares; neyther behould the Purple garmēt and Robe, but the Soule and mynd, more blacke then the Purple. The Crowne doth no more incompaſſe the Head, then Care doth the mynd, Neyther thinke thou of the great company and traine of Officers and Attendants, but of the multitude of troubles. For thou shalt • ot find a priuate houſe ſo replenished with cares, as Kings Pallaces are. For in the day tyme death is feared, in the night the very ſoule ſeemes to leape out of the body, through apprehenſion of terrours. And theſe thinges happen in tyme of Peace. But if the trumpet be once ſounded, and that VVarres rush on, what lyfe is more miſerable, then the lyfe of Kings? How many dangers doe their familiars and ſubiects threaten to them? For the very pauement and stones of Kings Courts doe euen flow with the bloud of their owne friends and kinred. This will be fully acknowledged, if I doe inſist in ſome examples both of former times, and of our dayes.

This King (for example) hauing a wife ſuſpected of Adultery, did tye her naked, leauing her to bee deuoured of beasts in the mountaines, though she became mother of many Princes. Now what kind of life may wee thinke this man did liue? For hee would neuer haue burst out into ſo great a reuenge, had he enioyed the true vſe of Iudgment. This other Prince did throtle to death his owne Sonne. This third being ſupriſed by his enemy, became his owne Homicide. Another muthered his owne Nephew, being Competitour to the Crowne. The fifth is reported to haue depriued his owne Brother of life. Another ended his life by taking Phyſicke being impoyſoned; and the eye of his Sonne was pulled out, for the preuenting of future dangers, when as yet he had committed no wrong. The next Emperour (as a Man, breathing only miſery and infelicity) was burned with his horſes, wagons, and other his furniture. VVords light short to expreſſe the calamities which the next Prince to the former, was forced to ſuffer. And as for this Emperour that now reigneth, is it not most euident, that after hee was crowned with the Diademe, he ſpent no short time in labours, in dangers, in diſconſolation, and ſecret endeauours? At non talis Caelorum Regia; but ſuch is not the Court or Kingdome of Heauen.

Thus farre S. Chryſoſtome. Who how truly he concluded, what wee ſhall now relate, will fully proue. For it is certaine, that the Kings of the Kingdome of Heauen (and ſuch are all the bleſſed, who doe liue with God) haue Power without weaknes, honour without ignominy, riches without Pouerry, and pleaſure without griefe. For of them it is ſaid in the 90. Pſalme: There ſhall no euill come to thee, and ſcourge ſhall not approach to thy Tabernacle. And in the Apocalyps cap. 21. And God ſhall wipe away all teares from cheir eyes, and there ſhall bee no more death, neither ſorrow, neither crying, neither ſhall there be any more paine. Therefore the power of thoſe celeſtiall Kings is moſt great, their imbecillity and weaknes none.

Wee reade in the 4. of Kings, that one Angell without any military forces, without any artillery, or ſvvords or launces did kill at one blow a hundred eighty thouſand of Aſſyrians; neither did the Angell feare to receaue any wound from them. S. Gregory relateth in his third booke of Dialogues, cap. 36. how a holy man being aſſaulted by a bloody and mercileſſe fellow, with his arme ſtretched out, and a naked ſword in his hand, inſtantly cried out: O Saint Iohn, hould him, And preſently thereupon his hand did grow ſtiffe, ſo as hee could not mooue it. Therefore Saint Iohn, did heare the prayer of his Client from Heauen; and with ſuch celerity did puniſh that wicked Man, as that it preuented the blow, being already begun to be giuen. Such is the power of Celeſtiall Kings, as that neither almoſt an infinite diſtance of place, nor the ſolitarines of one poore iuſt man, nor the multitude of armed men, could hinder S. Iohn, from deliuering his Suppliant from imminent death. Infinite other examples l • ke to this might be produced.

Now concerning the Honour of thoſe Kings of Heauen, it is ſo glorious, and great, as that not only the godly and vertuous, but euen the wicked, yea the very Diuells doe reuerence and giue veneration to them. Many doe contemne, and be trample vpon vertuous and holy men here liuing vpon the earth; whome, after that they be tranſlated to Heauen & their ſanctimony celebrated by the publicke ſuffrage and decree of the Church, the former men doe worſhip and honour. And the Diuells themſelues doe reuerence and feare the relicks and Images of ſuch holy Saints in Heauen, whome whiles they liued in fleſh, they vexed with their temptations; yea often times with ſtripes & blowes, through the permiſſion of God.

What ſhall I ſay of the Riches of theſe Heauenly Kings? Their chiefeſt riches is to want nothing, ſince God to them is, All in al, 1. Cor. 15. for he is not rich, who poſſeſſeth many things, but he who deſireth nothing, ſince he wāteth nothing. For it is the mynd, which maketh a man to be rich not his ſtored cheſts or coffers. We may add heerto, that Heauen and eatth, and what is therein contayned, belong to the riches of the Saints: for what do not they poſſeſſe, who are, the heyres of God, the coheyres of Christ? Rom. 8. And whome, the Father will conſtitute, the heyres of all things. Heb. 1.

There now remayneth to ſpeake of Pleaſure. Certainly the pleaſure, which the celeſtiall Kings enioy, is moſt pure and cleare, not contaminated with any droſſe of griefe or dolour. For we haue aboue learned out of the Apocalyps c. 21. that God ſhall wype away euery teare from their eyes, and that they ſhall not ſuffer any more lamentation. But touching Pleaſure, we ſhal enlarge our ſelues more in diſcourſe hereafter when we treate of Paradiſe. Now it is euident from what we haue aboue deliuered, that the goods of the Kingdome of Heauen ſhalbe common to all the Saints and Bleſſed; and that they are of that worth, as that they cannot brooke any compariſon, with the goods of this world; eſpecially ſince all terrene goods are temporary: but celeſtiall goods, euerlaſting.

〈1 page duplicate〉 〈1 page duplicate〉

How much earthly Kingdomes are prized by Men; and how much the Kingdome of Heauen ought to be eſteemed. CHAP. VI.

NOw let vs a little obſerue, with what vehemency and heate of endeauour are earthly Kingdomes deſired and ſought after by men, though they be vncertaine, ſmall in their own nature, and euen fraught with infinite feare and ſollicitudes; that from thence we may gather, with what a thirſty deſire & ardour the Kingdome of Heauen ought to be ſought after. The greedines of Domination & Rule doth incomparably exceed all other humane deſires: Since a Kingdome is not one only particular good, but it is a maſſing or heaping togeather of all the goods, which may be deſired of men. For there is Power, Honour, Riches, pleaſure, as is aboue ſayd. There alſo is found a liberty of liuing after ones owne will; which is incident & gratefull not only to men, but alſo to beaſts. There is alſo a ſupereminency, and (as it were) a certaine Diuinity in reſpect whereof Kings haue no Equals in the Kingdome, but are aboue all, command all, and are worſhipped of all. And hence it riſeth, that when Kings wil promiſe any thing of greatnes, they are often accuſtomed out of a glorious boaſting of their owne ſublimity and height, to promiſe the halfe of their Kingdome.

Thus we read of Aſſuerus, in Heſter cap. 5. VVhat doſt thou deſire to be giuen thee &c. Though thou aske the halfe of my Kingdome, thou shalt obtaine. And in lyke fort of Herod to the daughter of Herodias Mar. 6. VVhatſoeuer thou askeſt, I will giue thee, though the halfe of my Kingdome. And from this groūd it riſeth, that for the obtayning of a Kingdome, men hould it lawfull to peruert all lawes and right: neyther do they thinke any thing ſo ſacred and holy, which they may not violate to ſatisfy their thirſt of raigning.

Ninus was the firſt Man, who prouoked his friends and neighbours by vniuſt warres; that by that meanes (whether right or wrong) he might enlarge his Empire, as S▪ Auſtin relateth out of Iuſtin. lib. 4. de Ciuit. c. 6. Maximinus the Thracian hauing receaued many and great benefits from Alexander the Emperour; notwithſtanding cauſed him to be ſlayne by his owne Souldiers, that therby he might ſucceed in the Empyre The lyke facinorous and vnheard of act did Philip of Arabia commit vpon Gordianus his Lord and Emperour. Neither this vnquenchable luſt of raigning hath cauſed men to waſh their hands in the bloud only of their Neighbours and Benefactours, but alſo of their Brethren, Nephews, yea their owne Father. Romulus killed Remus his brother, and Caracalla, Geta his brother, and both through deſire of raigning. Athalia depriued of lyfe all the nephews of Ochozias King, that herſelfe might after gouerne the ſterne, as we read in the 4. Booke of Kings cap. 11.

Thus we ſee, that this greedines of Soueraingty inciteth not only men, but euen women, to commit moſt flagitious crymes, Sinochus (the Perſian) procured the murdering of Coſdroas his Father, and Medarſes his brother, that himſelfe alone might ſway the Gouernment. Yea which is more, the Mother of Nero hauing receaued anſwere from the Aſtrologers, that the Sonne ſhould reigne, but the mother ſhould periſh, is reported to haue ſaid, Interimat, dum imperet, Let Nero be the cauſe of my death, ſo that himſelf may raigne: So much did this ambitious Woman affect, that her Sonne ſhould gouerne, as that in reſpect therof ſhe nothing pryzed her owne lyfe.

Neyther doth this inſatiable honger of raygning and gouerning make Iniuſtice only to ſeeme iuſt, and ouercome the loue vvhich men vſe to beare to Brethren, Nephews, and Parents; but withall it maintayneth, that euen any religious oath is to be violated for that end; which act of Religion was euer houlden moſt ſacred in all Countryes, and was thought moſt fit to be kept euen by the moſt fierce and cruell Souldiers though with dangers of life. And according to this (if we may belieue Cicero) Iulius Caeſar had euer in his mouth thoſe verſes of Euripides: Si iuſiurandum violandum est, regnandi cauſa violandum est; in caeteris pietatem colas. If an Oath be to be broken, it is to be broken for gouernment ſake: in other reſpects thou oughtſt to keep it religiouſly. Cic. l. 3. de Off. I pretermit infinit examples, demonſtrating that in all ages nothing hath been ſo much eſteemed, as a Kingdome, though the Kings do not raigne long, and though the Kingdomes alſo do in a ſhort tyme come to vtter ruine and diſſolution; whereas the Kingdome of the Saints in Heauen ſhalbe eſtabliſhed for all Eternity. Heare the Prophet Daniel of this point, ſay, cap. 2. In theſe dayes of thoſe Kingdomes, the God of Heauen will raiſe vp a Kingdome, that ſhall not be diſsipated for euer; and his Kingdome ſhall not be deliuered vp to another People; and it ſhal breake in peeces and conſume all other Kingdomes, and it ſelfe ſhall ſtand for euer. This Propheſy is to be accompliſhed in the conſummation, and end of the world: at what tyme, not only greater monarchies; but alſo leſſer Kingdomes, and Magiſtracies, and power of temporall Princes ſhall vaniſh away, and reſolue to ſmoake; & the Kingdome of Chriſt and his Saints ſhall remaine euerlaſting, according to that of the Angell: Et regni eius non erit finis: and of his Kingdome there ſhallbe no end, Luc. 1.

Now if a Kingdome, which is to continue but for a moment; which of its one Nature is weake and vncertaine; which belongeth but to few; and which ſtandeth obnoxious and ſubiect to many anxieties and troubles, be ſo • rdently loued and ſought after, be to be preferred before all other things; yea to be acquired and obtained by ſlaughter, and great effuſion of bloud: what is then the cauſe, why ſo few do loue the Kingdome of Heauen, but moſt negligently, and careleſly doe ſleight it? And neuertheleſſe it is euident (if we belieue the Sacred Scriptures) that this Kingdome of Heauen lyeth open to all men; that the getting thereof may be had without ſuffering of blowes, or ſheeding of bloud, and that it incōparably ſurpaſſeth all earthly Kingdomes?

If I ſhould ſay to one; Contemne a whole Kingdome, that thou maiſt obtaine a litle field, or vineyard, thou wouldeſt deſeruedly eyther laugh, or wonder at me. But when I ſay, or rather God ſayth: Contemne a ſmall earthly Kingdome, and ſeeke after • moſt precious, great, and eternall Kingdome; the which thou mayſt purchaſe (if thou wilt) through the grace of God, which will neuer be wanting; why doſt thou not raiſe vp thy ſpirits both for the deſiring and gayning of it? Doubtleſly I cannot conceaue, what may be anſwered heerto, but that the glory of an earthly Kingdome as being preſent to the eye, may be (as it were) touched with the hand; whereas the Kingdome of Heauen cannot be ſeene, cannot be touched, nor ſcarſe apprehended by Fayth. This indeed is true; notwithſtanding if a man will ſeriouſly and intenſly conſider, what force and efficacy the Verity, Antiquity, Sincerity and grauity of the ſacred Scripture enioyeth, and how perſpicuouſly, and cleerly the ſayd Diuine VVrit ſpeaketh of this poynt; and how great a cloude of witneſſes during already ſo many ages, not only with miracles, but euen with bloud, haue confirmed the authority of the ſayd diuine writings; doubtleſly he cannot but burſt out with the Prophet, and ſay: Thy teſtimonyes (O Lord) are made ouer much credible. Pſal. 98.

Wherefore we may conclude, that it is not the obſcurity and darknes of Fayth, which withdrawes vs from ſeeking after the Kingdome of Heauen; but it is becauſe our mynds are wholy abſorpt in exteriour things, and burdened with the weight of cuſtome; & therefore we do not take ſufficient tyme and leaſure to meditate and ponder of ſuch things as conduce to our Soules good, neyther do we (according to the counſell of our Lord, Mat. 6.) enter into the cloſet of our hart, and the dore being ſhut, we do not euen beſiege God with our feruerous prayers, that in ſo great and wayghty • buſines he would aſſiſt vs. Certainty • f once laying a ſyde all care of inferiour and leſſer matters, we would ſeriouſly and with due preparation take into our thought, what the Kingdome of Heauen is, and how eaſily, & certainly it might be obtayned; and what infinite diſparity there is betweene things euerlaſting and temporall, betweene matters of greateſt weight, and trifles; and briefly betweene the Kingdome of Heauen & earthly Kingdoms; without doubt ſo great a contempt of temporall Thrones, Crownes, and Scepters, would be ingendred in vs; and on the contrary, ſo ardent a deſire of celeſtiall affayres would ſo inflame vs, as that we ſhould without difficulty, yea with much eaſe and facility, beſtow all our labour and diligence in purſuite of the Kingdome of Heauen; to the which, as to one true and laſt end we are made by our Creatour.

The firſt path-way, or Tract, leading to the Kingdome of God. CHAP. VII.

HEre we are now to know, what is neceſſarily to be done, that we may arriue to the moſt deſired, and moſt happy Kingdome of Heauen. But to know this, is no great difficulty, ſince the King of Heauen himſelfe to teach vs the ſame, did deſcend to the Earth; And being become our Maſter and Captaine, ſetteth before vs foure chiefe, and moſt ſafe wayes thereunto. Of theſe the firſt is contayned in thoſe words of Mat. 6. Seeke firſt the Kingdome of God, & the Iustice of him, and all theſe things ſhallbe giuen to you.

Morall doctrine beginneth from the end; our End is the Kingdome of God; which Kingdome ſhalbe ours, if ſo we will walke in that path, wherein our Captaine walked. Alſo the Iuſtice of the Kingdome of God is (as it were) • he ſcope, or marke, whereat we • re to • euell, if ſo we deſire to enioy • he reward of the Kingdom of Heauen, For as Caſsianus rightly teacheth, col. • . cap. 2. The End is one thing; the ſcope an other thing. The Scope is a ſigne or marke, vnto which arrowes • re directed in ſhooting; But the End, is the reward which thoſe do take, who haue ſhot more neere the ſcope, or marke. In lyke manner, the Scope, of our Actions propounded by God, is • uſtice; the Reward of thoſe, who ob • aine this marke is the Kingdome of Heauen. But the Iuſtice of the Kingdome of God, is not the Iuſtice of the Scribes and Phariſies, which was placed in the externall obſeruation of • he Preceps: Neyther it is the Iu •• ice of the Philoſophers, which did • ot tranſcend the light of natura • l • eaſon, corrupted by Sinne. But it • s the Euangelicall Iuſtice, which tea • heth to loue God with all our hart, withall our ſoule, withall our strength and to loue our neighbour (though our Enemy) as our ſelfe. Of this Scope & End S. Paul Rom. 6. ſpeaketh, ſaying: You haue your fayth vnto Iustification; but the End, life euerlaſting.

This is that, whereunto the Apoſtle admoniſheth vs, that the firſt of all things, we do ſeeke the Kingdome of Heauen, and the Iuſtice therof; that is, that our earneſt and chiefeſt thoughts be not caryed away to any temporall goods, but be directed to the gayning of the Kingdome of Heauen, and to a moſt diligent and inuiolable keeping of that firſt and greateſt Precept; The which Precept being neglected, and broken by moſt men, therefore it is ſayd, Matt. 22. Many are called, but few are choſen. For moſt men do ſo liue and comport themſelues in their mā ners; as that their furtheſt thought, is to ſeeke, how they may come to this Kingdome of Heauen; neither is there anything, which they more couldly looke after, then the Kingdome of Heauen & the Iustice therof. As if our Lord had ſaid: First ſeeke after the Kingdom of this world, and its iniuſtice and deceyt, and the Kingdome of God shalbe giuen vnto you. But that celeſtiall Kingdome is not of that baſenes and meane eſteeme, as that it ſhould be thruſt vpō thoſe, who do preferre all other things before the obtaining thereof. Therefore he that will learne a certaine and eaſy way for gayning the Iuſtice of the Kingdome of God, which leadeth directly to the Kingdome it ſelfe, let that man heare our forſayd Mayſter and Lord, Chriſt Ieſus, thus affirming: Matt. 5. Bleſſed be they, that hungar & thirst after Iustice, for they shall haue their fill.

But what, ô Lord, is the facility of fynding Iuſtice ſo great with thee, as that it is ſufficient onely to be hungry or thirſty of it? Certainly all poore mē would be bleſſed, if only by thirſting after money, they ſhould be ſo repleniſhed therewith, as that they ſhould not need to be ſatiated with any other thing. But the matter heere is farre otherwiſe, for it is one thing to be hungry and thirſt after money, and other thing after Iuſtice. For they who ſuffer hunger and thirſt after Iuſtice, that is, who ſo greedily and anxiouſly ſeeke after Iuſtice, as men doe who thirſt after water, and are hungry after meate; thoſe men certainly doe euer buſy their mind with the thought of it, and breathleſly labour after it, and (which is the chiefeſt) do humbly beſeech it of God with inutterable ſighs, and lamentations. God doth willingly heare men praying in this manner, and is ready to repleniſh them with the guifts of Iuſtice, ſo as they being ſatiated therwith, may euen breath nothing, but words and works of Iuſtice. But money or riches is not a good of this nature, as that who deſireth or prayeth for it to God, is preſently heard; Since many abuſe the vſe of money our riches, but of Iuſtice there can be no abuſe. To conclude, Iuſtice is like to Wiſdome, of which S. Iames ſayth, cap. 1. If any of you lack VViſdome, let him aske of God, who giueth to all men abundantly, and vpbraydeth none.

O ineffable clemency of God, who is more ready and wi • ling to giue vs thoſe things, which conduce to our Soules good, then we are eyther to demaund or deſire them! Whoſoeuer therefore wanteth the wiſdome of Saints, or the guift of Iuſtice, which are the chiefe diſpoſitions for the gayning the Kingdome of Heauen, let him moſt humbly beſeech God by moſt earneſt prayers, and deep ſighs and cō plaints, and he ſhall infallibly obtaine his deſire. For God giueth to men thus praying, and he do not repell or exclude any man; neither doth he giue ſparingly and nigardly, but largely, abondantly & without any vpbraiding or delay, for God is not agrieued with mans importunity herein.

Now what may we heer ſay? With what colour of excuſe can a man plai • ter ouer eyther his ignorance or weakenes, at the day of iudgement? On • y thirſt after Iuſtice, and demaund it of God, and thou ſhalt fully drinke thereof to thy owne ſatiety; but do not thirſt after the blandiſhments, or allurements of the fleſh, neyther after the empty ſmoake of Honours, nor • ny other earthly benefits; ſo ſhalt thou draw out thy dayes in this world in all iuſtice, ſobriety, and Piety; & in the next thou ſhalt arriue to the euerlaſting Kingdome of Heauen.

The ſecond Path to the Kingdome of God. CHAP. VIII.

ANother Tract, or Path of the Kingdome of God, the which our Captaine ſheweth vs, is that of Matt. 5. Bleſſed are the poore in ſpirit. By which words we are not commanded to empty our cheſts and bags altogeather of money, but only to keep our harts voyde of all greedy affection and deſire of earthly things. Our Lord doth offer to vs great wealth and abundāce of riches; but he will not giue them to vs, except we do bring an open hart, free, and eſtranged from all worldly couetouſnes. The roote of all euils, is couetouſnes. 1. Tim. 6. Which in the Greeke is called Philargyria, that is, loue of Siluer. The roote of all good, is Charity, which two things, cannot ſtand togeather. Therefore except a man become truly and wholy poore in ſpirit, ſo as whether he haue great or ſmall ſtore of riches, his mynd be not fixed vpon them; but that he be ready to diſtribute to them • hat want, and reſerue to himſelfe, • n • y what is neceſſary to his ſtate; this • an I ſay, cannot fulfill the Iuſtice of • he Kingdome of Heauen; and conſe • uently cannot obtaine that King • ome.

This is the true Tract to the King • ome of Heauen; & in this path Chriſt • imſelf did firſt tread, who for vs was • ade poore, that he might enrich • s through his Pouerty. And although • e had ſome money, yet he deliuered • t to Iudas to keepe, whome he knew • o be a thiefe; that thereby we might • nderſtand, his mynd was not poſſeſ • ed with the deſire of money. This Tract the Apoſtles alſo did follow, • ho might eaſily haue procured abun • ance of riches, ſince they were fa • ous for working of wondrous ſi • nes and Miracles, did ſpeake the ton • ues of all Countries, and became ad • irable throughout the whole world • or their Wiſdom. But they, who once • yd: Behould, we haue left all things, • nd followed thee, did taſt the ſweet • es of liberty, as being free from the • ares and loue of riches; and conten • ng themſelues with meate, drinke, cloaths, did eſteeme piety, and the Iuſtice of the Kingdome of God, to be the greateſt riches.

This path not only Monks and Hermites, but alſo Kings, and ſupreme Biſhops haue walked in, who are arriued to the Kingdome of Heauen. Certainly S. Lewis King of France was rich; but withall he was poore in ſpirit; for he did vſe but ordinary cloathing, did much faſt, was liberall and open-handed to the poore, and onely to himſelfe moſt ſparing; nor do we read, that he waſted any money in Playes, or Banquets. S. Gregory alſo, (being Pope) did poſſeſſe in diuers places great ſtore of Eccleſiaſticall Patrimony and riches; yet becauſe he was poore in ſpirit, he was moſt profuſe, and bountifull in giuing Almes, and moſt ſparing, yea euen almoſt couetous in beſtowing any thing vpon himſelfe, or his kinred: Thus he might well be thought to haue exceeded the bonds of liberality towards others, and of ſparingnes toward • himſelfe, and his friends. But this is the way, which leadeth to life euerlaſting.

We will adioyne to the former Examples, two rare Women. S. Paula • e Roman, (whoſe lyfe was written 〈◊〉 S. Ierome) was no leſſe rich in poſſeſſions and reuenues, then poore in ſ • irit; for being a Woman of moſt •• ble extraction, ſhe beſtowed all her • ealth & riches in erecting of Mona •• ries, and relieuing the poore, and •• is with ſuch feruour of charity, as •• at ſhe deſired in ſoule, to be brought 〈◊〉 that low degree of want as that the Charity and mercy of others ſhould diſcharge her funeralls. Now how ſparing in charges ſhe was to herſelfe, appeareth, in that, ſhe forbore to feed vpon fleſh, or egs, or to drinke wyne; for linnen next to her body ſ • e wore a haire-cloath, ſhe did lie vpō the ground, and did purge & cancell euen her ſmalleſt offences, with continuall prayers, and teares.

To proceed to the next. Heduigis Queene of Polonia, was rich in temporall faculties, but more rich in po • erty of Spirit. She did content herſelfe with one poore gowne, and wore i • alone euen in the greateſt froſts. She f • ſted euery day, Sūdayes & great feſtiuall dayes only excepted. She afflicted her tender body with ſharpe diſciplines, with great watching, and all mā ner of auſterities. Now from this he courſe of lyfe, we may eaſely coniecture, vpon what things ſhe did ſpen • all her Regall wealth, and how ſmal an affection (or rather none) ſhe bare to riches. Therefore we are not to wounder, that a woman ſo poore i • ſpirit, and ſo deſirous to ſhake of al • temporall cares, did at the laſt through ſuch ſpirituall endeauours, arriue to Heauen.

The third Path way to the Kingdome of God. CHAP. IX.

THE third way appointed by ou • Spirituall Captaine is this, Ma •• S. Bleſſed are they, who ſuffer perſecuti •• for Iuſtice, for theirs is the Kingdom • of Heauen. The wiſdome of Ieſas Chri •• our Doctour is moſt admirable, yet altogether ſecret and vnknowne to th • wiſemen of this world. For who woul • belieue (were it not that God auerret • it) that it is good & expedient for vs t • be poore in riches, & rich in preſſur • and Afflictions? And notwithſtanding • his is moſt true, nothing more con • uceth to the acquiring of true riches 〈◊〉 which are the merits of the King • om of Heauen) then to haue a mind, • oyd of all affection to temporall be • efits, and withall to haue an ardent deſire to ſuffer for Chriſt. Heare then our Lord himſelfe ſaying, Luc. 6. VVoe • e to you, that are rich, becauſe you • aue your conſolation: VVoe to you that are filled, becauſe you sh • lbe hungry: VVoe be to you that laugh, becauſe you • hall mourne and weep. As alſo on the contrary ſyde: Bleſſed are you, poore; for yours is the Kingdome of God▪ Bleſſed are you that now weep; Bleſſed shall you be, when men shall hate and reuile you, and shall ſeparate you, and vpbraid you: and abandon your name as euill, for the Sonne of Mans ſake. Be glad in that day, and reioyce, for behould your reward is great in Heauen.

Heare alſo S. Iames, how he magnifyeth Tribulation cap. 1. Eſteeme it • ll ioy, when you shall fall into diuers temptations; knowing that the probation of your faith worketh patience, and patience hath a perfect VVorke. Where we are to obſerue, that the Apoſtle he • ſayth not, Tolerate, ſuſtaine, be you patient, when you fall in tribulation, be gaudete, reioyce, yea eſteeme it to be • ioy. That is, take tribulation not as tribulation but as matter of all ioy, comfort, and exultation. And as touching riches, obſerue the iudgement of the ſame Apoſtle S. Iames cap. 5. Go too yo • Rich Men, weep, howling in your miſeries, which shall come to you. And i • another place, the ſame Apoſtle ſaith of rich men: Be miſerable and mourne, and weep; let your laughter be turne • into mourning, and ioy into ſorrow. Iac • 4. But from whence commeth it, tha • perſecution doth make a man bleſſed, the which rather ſhould ſeeme to make him miſerable? Many thinges might be alledged in proofe of this verity, but I will content my ſelfe with one reaſon. To wit, that perſecution is like to a forge of burning fire. For fire doth prepare and dreſſe meates, doth purge ſiluer, and proue gould: Euen ſo perſecution, if it be patiently ſuffered, rectifieth, and diſpoſeth Sinners, refineth the imperfect, and is a touchſtone to the Iuſt: And thus is perſecution become ſeruiceable to all ſortes of men. A ſinner is lyke to raw fleſh, vvhich except it be rightly dreſſed, is caſt forth to the beaſts to be eaten, for • ſinners is full of vnvvholeſome and bad humours; to vvit, concupiſcence of the fleſh, vvhich is Luxury; concupiſcence of the eyes, which is Auarice; and pride of life vvhich is Ambition. But novv if perſecution be at hand, threatning a ſinner, then is he ſo prepared in that fire, as that he may be fit to be honourably brought to the table of our Lord. For perſecution, or grieuous tribulation violently ruſhing vpon a ſinner, he inſtantly forgetteth all luſt, lucre, and ambition, and ſo becommeth transformed, and another man, from vvhat before he vvas.

A iuſt man (but weake and imperfect) though hee doth not fall into any grieuous ſinne; yet he is a fauourer of his fleſh, followeth his pleaſures, loueth gaine and wealth, doth not deteſt the vanities of the world; This man is like vnto ſiluer mixed with much droſſe; but if once the forge of Perſecution take hould of him, and that with patience hee entertaine it, then preſently the refuſe matter in him doth beginne to bee ſeparated from the ſiluer. For then • e beginneth to gather his forces togeather, to meditate of things which are aboue, to abhorre and loath carnall deſires, and to liue iuſtly, temperatly, and piouſly in this world, and to expect with great hope and alacrity the approach and comming of the glory of that great & puiſſant God. To conclude, a man perfect in Charity is gold, yet he is to be tried in the fire of Tribulation, that both himſelfe and others may be aſſured, that he is gold, and not copper. For after it is ſeene, that he is able to endure the fire of Pereſecution with all patience and euenneſſe of mind; not only others take notice, what he in himſelfe is, but alſo himſelfe with a more erected conſcience, hope, and ſecurity doth expect the wages and reward of the Kingdome of Heauen; according to that of the Apoſtle: Rom 5. Tribulation worketh Patience; and Patience, Probation; and Probation, Hope; and Hope confoundeth not. And God himſelfe doth daily more and more raiſe and exalt his ſeruant tryed in tribulation, vntill he maketh him partaker of his Kingdome and Felicity.

Behould here, how many goods Patience in perſecution doth ingender. And indeed it deſerueth admiration to obſerue, how few men there are, who haue the fruition of theſe goods of Perſecution, although they doe lie open to all men, to be partakers of them; ſince perſecution and affliction may bee found in euery place. For in euery place it doth • ffront vs, whether in our owne houſe, in the way, in intercourſe with others, yea euen in the Church; becauſe in euery place the wicked doe aſſault the good and vertuous; and that Sentence of the Apoſtle is moſt true, 2. Tim. 3. All, that will liue godly in Christ Ieſus, shall ſuffer perſecution. Notwithſtanding we being ouer delicate and nice ſouldiers doe either flye from this trying-fire of Perſecution wholy, or elſe, we retort, and beate backe the receaued iniury or wrong vpon our Aduerſary. And thus wee doe not ſuffer perſecution and wrong, but we commit it. And there are not wanting, A mans owne enemyes (being) they of his owne Houſe, who doe prayſe and commend him, that disburdeneth himſelfe of the wrong offered, and doe transferre it vpon the Aduerſary: And yet theſe men will be accounted Chriſtians, who thus doe violate and contemne the Precepts of Chriſt.

The fourth Way to the Kingdome of God. CHAP. X.

BVt becauſe few men there are, who vnderſtand aright theſe great difficulties aboue diſcourſed of, and more few, who will make triall of them by their owne practice; therefore our Captaine Chriſt Ieſus, hath ſhewed vs a fourth way (and that a moſt ſtrait and narrow) leading vs to the Kingdome of God, ſaying: Matth. 11. The Kingdome of Heauen ſuffereth violence, & the violent beare it away. As if he would ſay; I well know, that it ſeemes a ſtrange Paradoxe to men, that ſuch as are bleſſed ſhould be poore, and miſerable men ſhould bee rich; and that on the contrary, we ought to reioyce in Perſecution, and weepe in Proſperity. Neither am I ignorant, that there are fevv, vvho vvould looſe and exchange goods preſent, for the gayning of goods future; and vvould imbrace and vviſh for preſent euills, therby to auoid euills to come. But I, vvho am Truth it ſelfe, neither can I, nor ought to conceale the truth: and therefore I haue here added, That the Kingdome of God cannot be taken but by ſuch, as offer great violence, ſo as only men of violence doe carry it avvay. Hence it is, that in another place I haue ſaid, Luc. 18. How hardly shall they, that haue money enter into the Kingdome of God? For it is eaſier for a Camell to paſſe through the eye of a nedle, then a rich man to enter into the Kingdome of God. And againe: How narrow is the gate, and how straite is the way, that leadeth to life: And few there are, that find it?

I haue alſo compared the Kingdome of Heauen, to a Treaſure hid in a Field, as alſo to a precious Margarite vvhich cannot be bought, vvithout the ſale of all other things; intimating thereby, that a man muſt depriue himſelfe of all things, vvhich he holds deare vpon earth, if ſo he hope to poſſeſſe the celeſtiall Treaſure, and precious Margarite in Heauen, I haue furthermore perſpicuouſly, and vvithout any ambiguity of vvords, proteſted, Luc. 1. VVho doth not renounce all things, which he poſſeſſeth, cannot be my diſciple. And although this renunciation is to bee vnderſtood of the preparation of the mind; Neuertheleſſe ſeeing this preparation of the mind, to renounce all temporalities, vvhen either the health of the Soule, or the glory of God doth require it, is not eaſily performed; and the accompliſhment thereof is found but in few: therefore I haue adioyned the ſimilitudes of him, vvho vvill build a Tovver, not hauing ſufficient prouiſion & meanes to performe the ſame; as alſo of that King, vvho thinketh of vvaging vvarre againſt another King, and yet hath not equall forces, vvherby hee might hope for victory. Novv if the building of a Tovver vvithout good ſtore of money; and the encountring in vvarre and hoſtility againſt a potent King, be things moſt difficult, and almoſt impoſſible: Hovv much more difficult then is it to performe both theſe tvvo points together? But hee ought to performe them, vvho vvil beſiege or lay battery to the Kingdome of God.

For firſt, a Tovver is to be built, vvhich may reach to Heauen; That is, merits and the price of good vvorks, are to be procured, vvhich may deſerue eternall life. And with all he is to fight vvith very many and moſt potent enemies, to vvit with the vncleane & vvicked Spirits; vvho ſhall labour by their ſubtile endeauours to hinder the building of the foreſaid Tovver. The Tipe or figure herof happened to the Iſraelits, vvho endeuouring to reedify and build vp the Citty of Ieruſalem, then ruined and beaten to the ground by the Chaldeans, were hindred by their neighboring Countreyes, vvarring againſt them; ſo as they vvere forced to vſe incredible ſollicitude and care in building vvith one hand, and fighting vvith the other. From all vvhich the Concluſion is, that the Kingdome of Heauen cannot without great paynes and ſweat be purchaſed by ſuch men, who become a prey to earthly and momentary pleaſures and benefits; not knowing how to bridle and tame the Concupiſcence of the fleſh, or to fight with an inuiſible enemy. Neuertheleſſe, whoſoeuer, being aſſiſted by the the grace of God, ſhall ſeriouſly giue his mind to Chriſtian Perfection, and ſhall moſt attentiuely conſider the words of Chriſt, following the examples of him and all other Saints; to this man by little and little the way and Tract ſhall be enlarged, the gates ſhall be opened, the vigour and courage of the mind ſhall increaſe, the enemies ſhall be enfeebled; and thus through the charity of God in Chriſt Ieſus, increaſing in him, the burden ſhall beginne to be light, and the yoke ſweet. And thoſe words of Eſay c. 40. ſhall be verified: They that hope in our Lord, shall renew their strength; they shall take wings as Eagles; they shall runne, and not labour, walke and not faint. And this man ſhall ſay with the Royall Prophet: I did runne the way of thy commandements, when thou didſt dilate my heart. Pſal. 118.

Certainly, it was not grieuous to S. Antony to ſpend whole nights without ſleepe; yea the night did ſeeme moſt ſhort to him, in reſpect of the ſweetneſſe of diuine Contemplation; as well appeared, when he complained of the Sunne it ſelfe in theſe words: Quid me impedis, Sol, &c. VVhy doſt thou h • nder me, O Sunne, which riſest ſo ſoone, to the end, thou maiſt withdraw me from the ſplendour and brightneſſe of the true light? Caſſ. Col. 9. cap. 31. Neither ſeemed it any difficult matter to this Saint, and ſuch like holy men, to cōtinue their faſts by whole weeks, when they euen fed vpon, and were refreſhed with the reading and meditating of the ſacred Word of God, as with a celeſtiall & ſupernaturall bread. Neither was it painfull to S. Austin to weane himſelfe from the ſweetneſſe of worldly pleaſures (to the which euen from his youth he had beene enthralled) after he once had taſted the ſweetneſſe of diuine loue, and of internall Contemplation. Therefore let no man be diſanimated or let his heart and courage fall, but caſt himſelfe with an immoueable Hope into the Armes of Gods moſt holy aſſiſtance, who, as he made vs for himſelfe, ſo will he draw vs to himſelfe; And who will vouchſafe to place all thoſe in his Kingdome, whome hee vouchſafed to redeeme with the precious bloud of his only begotten Sonne,

Now in regard of all this (O Chriſtian Soule) thou oughteſt not through the aſperity of the way to reſt diſheartned, but to truſt in our Lord; who would neuer haue inuited vs to ſeeke after his Kingdome before all other things whatſoeuer, had he not beene prepared to ſtrenghthen vs in this our iourney, with his moſt powerfull and puiſſable help.

Therefore enter into this Path, or tract-way towards the Kingdome of Heauen, with all cherefull animoſity of mind. Here is no place left for a wauering mind or iudgement. For if the labour be great, which here preſents it ſelfe to thee, yet the reward propounded for this thy labour, is incomparably farre greater; and if the forces of thy enemies hindering thee in this thy voyage, be powerfull, yet the hand of God vvhich leads and conducts thee, is more povverfull; And if many of all Ages and Sexes could by this vvay arriue to the Kingdome of God vvhy vvilt thou be ſo faint-harted and deiected in ſpirit, as to deſpaire by the ſame vvay, to arriue to the ſame Kingdome?

Their bodies vvere not made of ſtone or iron, but of fleſh, and they vvere mortall and fraile; And therfore vvhat they atcheiued, vvas not through their ovvne ſtrength, but through the ſtrength of our Lord. Why therefore mayſt not thou (though vveake and infirme) accompliſh the like attempt? Caſt thy ſelfe vpon God (faith S. Auſtin l. 8. confeſſ. c. 11.) and be not afraid; He will not withdraw himſelfe from thee, that thou ſhouldeſt fall: Caſt thy ſelfe vpon him confidently, He will receaue thee, He will help thee. God is faithfu • l, hee cannot deny himſelfe. Two things are required at thy hands; The one, that moſt firmely and vnalterably thou wouldſt reſolue, to preferre the glory of God, and ſaluation of thy ovvne Soule, before all other things vvhatſoeuer. The other, That thou vvouldſt repoſe all thy hope and confidence, not in thy ovvne ſtrength, neither in thy ovvne vviſdome, but in the Omnipotency and infinite Charity of God. Which tvvo Points if thou do performe, Crooked things ſhall become ſtraight, and rough wayes plaine. Eſa. 40. And thou ſhalt ſerue our Lord vvith ineffable comfort. ioy, and exultation; And thou ſhalt ſing, in the wayes of our Lord, becauſe the glory of our Lord is great. Pſal. 137.

Of the Beauty of the Citty of God. CHAP. I.

GLORIOSA dicta ſunt de te, Ciuitas Dei. Glorious things are ſaid of thee, O Citty of God. Pſal. 86. In regard herof, I much couet to behold thy Beauty by way of meditatiō, though it be (as it were) by a glaſſe, in a dark manner. And among other things this firſt occurreth to be conſidered, why the Felicity of the Saints, which in the holy Scriptures is called the Kingdome of Heauen, is alſo called the Citty of God. One chiefe reaſon thereof ſeemeth to be, becauſe as it is called a Kingdom in reſpect of its amplitude & largnes: ſo it alſo deſerueth to be called a Citty with reference to its ſplenſtour and beauty. When one heareth any ſpeach of a moſt large and vaſt Kingdome, he may eaſily thinke, that in the ſame there are many ſolitary and vnpleaſing places, left onely for beaſts to inhabit, many hills vncultiuated, many Vales ouergrowne with wood, many Rocks inacceſſible, wayes vneauen and vnhaunted, and finally moſt deepe precipices, and the lyke.

But becauſe all this infelicity of place ought to be moſt diſtant and remote from the felicity of Saints; Therfore the holy Ghoſt doth inſtruct vs in the Scriptures, that the Kingdome of Heauen is like to a moſt fayre and adorned Citty; and though this Kingdom be of a moſt immenſe and almoſt infinite Circuite; yet that it doth euen ſhine, and appeare fayre, as any Citty that is moſt populous and moſt rich, is accuſtomed to doe. For in the chiefeſt and greateſt Citties there are to be ſeene moſt ſumptuous and adorned Temples or Churches, moſt ſtately and haughty Pallaces, moſt pleaſant Orchards, moſt large places for reſort of the Citizens, moſt repleniſhed houſes with people; beſids goodly fountaines Columnes, Pyramiſſes, Theaters, Towers, and ſhops fraught with all things neceſſary for the vſe of Man. What had beene the ſplendour of Italy, if (wanting the barraine Apennines) it all ſhould ſhyne, not as Rome as this day, but as it was vnder Augustus Caeſar, who turned its Mud-wals into edifices of Marble? And how beautifull had Syria beene long ſince, if all of it had beene lyke to Ieruſalem, before Ieruſalem had come to deſolation by the Romans? For Ioſephus deſcribeth the magnificence of it with all wounder, ſo as the Prophet might not without iuſt cauſe ſay thereof, Glorioſa dicta ſunt de te, Ciuitas Dei, and yet euen then, it was not brought to that height of eminency, to the which after Dauid and Salomon, Herod the great had aduanced it. Of what luſter had Chaldaea, and all Aſsyria and Meſopotamia, or rather all the East beene, if the Citty of Babylon could haue contained all the parts thereof within the compaſſe of its owne Walles? For both Pliny and Strabo deſcribe that Citty in ſuch manner, as that the largenes and beauty thereof may ſeeme to be incredible. And therfore the Citty of Babylon was worthily ranged among the ſeauen Miracles of the World.

But now to parallell things togeather: What kind of Citty then, ſhall that heauenly Citty, that ſupernall Ieruſalem be, which poſſeſſeth, or containeth the whole Kingdome of Heauen? I meane that Citty, which maketh, that great Kingdome of Heauen ſo to caſt forth its ſplendour and light, as if it all were but one moſt faire and glorious Citty, in the which there is no vacancy of place, no deformity, nothing vile or baſe. Doubtleſly the ſupernall Citty is of ſuch nature, as that no man can ſeriouſly and with due attention meditate thereof, but that he muſt inſtantly burne with deſire of ſo great a matter: And no man can trul • burne therewith, but that abandoning all things, he muſt thirſt after it, and neuer ceaſe, till he hath found it.

Obſerue, what Tobias the yonger, reioycing in ſpirit, ſpeaketh of this Citty c. 13. Thou ſhalt ſhine with a glorious light, and all the coasts of the earth ſhall adore thee &c. The gates of Ieruſalem ſhall be built of Saphire and Emerauld, and all the compaſſe of the walls, of precious stones: VVith white and cleane stone ſhall all the ſtreetes thereof be paued, and in the streets Alleluia ſhalbe ſung. And S. Iohn accordeth to Toby herein, ſaying, Apoc. 21. And the building of the wall thereof was of Iaſpar-stone, &c. And the Citty was pure gold, as it were tranſparent glaſſe &c. And the foundation of the Citty was adorned with all precious ſtones; and the ſeuerall gates thereof were of ſeuerall margarites, and the ſtreetes of the Citty, pure gould. Now heere we are not to imagine, that the heauenly Ieruſalem ſhalbe ſeene, as adorned with gould and precious ſtones, ſuch as are heere vpon the earth; • ut theſe things are ſo deliuered in holy Writ, that thereby we may vnderſtand, that the Heauenly Citty is ſo farre more noble then any earthly Citty, by how much gould is better then mud or dyrt, Margarites then common ſtones, ſtarres then lights, the Sunne then a torch or lampe, Heauen then the earth; and finally God the immortall Workeman, then any mortall Architect. But becauſe we are heerafter more fully to diſcourſe of the beauty of all the parts of the Citty of God, I will heere forbeare further ſpeach thereof.

Of the Concord and Peace of the Citty of God. CHAP. II.

ANother reaſon, why the Kingdome of God may be called the Citty of God, ſeemeth to be, in that a Kingdome is accuſtomed to comprehend within it almoſt an infinite multitude of perſons being among themſelues diſtinct in language, Manners, and Lawes; of which number (though all of one Kingdome) many did neuer ſee one another, much leſſe euer contracted any mutuall friendſhip or familiarity. Now a Citty contayneth onely thoſe which ſpeake one and the ſame tongue, who are of lyke manners, and are gouerned by the ſame cuſtomes or lawes. Thus the ſame thing is called both a Kingdome, and a Citty, becauſe the inhabitants of the Heauenly Kingdome, are ſo many, as that they can hardly be numbred; and as S. Iohn ſayth Apoc 7. they are gathered togeather of ſeuerall Nations, of ſeuerall Tribes and People, and of ſeuerall tongues; as alſo of Angels, Archangels, Principalities, Powers, Vertues, Dominations, Thrones, Cherubims, and Seraphims, who exceed men in number; of which euery one of them do differ from another, not in Country, people, language, but in diuerſity of nature, I meane in a ſpecificall difference: And yet neuertheles they are all true Cittizens, all of vnanimous conſent, and are gouerned only by the law of Charity. And hence it is, that they are all one Hart, and one Spirit. And ſince charity cannot brooke Hatred, Enuy, Contentions, diſcord, and the lyke; therefore all ſuch diſſentiōs, & iarres are moſt remoted frō that holy Citty of Ieruſalem; and only Charity there raigneth being attēded on with • ustice, peace, & ioy, in the Holy Ghoſt.

In the beginning of the Creation of things there was a great wa • re in Heauen, betweene S. Michael the Archangell, and the Dragon; But S. Michael and the other Angells, who ranged themſelues with him, and remayned in the Truth, and performed their loyalty and obedience to their Lord, obtained victory ouer the Dragon and his Aſſociats, who breathing nothing but pride, reuolted from their common Lord, and Soueraigne: And the great Dragon was caſt forth, the old Serpent, wh • ch is called the Diuell, and Satan, which ſeduceth the whole world; and he was cast into the earth. Apoc. 12. From which time the Holy Citty (the heauenly Ieruſalem) did border it ſelfe within the limitts of Peace; Neither hath any warlike Trumpet beene hard therein, neyther ſhall hereafter be heard, and this for a • l Eternity.

Now to reflect vpon what is aboue ſaid: What can be reputed more pleaſing or happy, then this Citty? Such men, who by their owne experience haue tryed the euills of warres, robberies, ſlaughters, Rapines, deuaſtation of places by Lies, ſacriledges and the like, may eaſily and truly preach of the great pleaſure and ſweetnes of peace. But paſſing ouer publike warres and Hoſtility; who hath not made triall in his owne Citty, yea in his owne houſe, how diſtaſtfull and vnpleaſing it is, daily to conuerſe with men of an irefull, and froward diſpoſition, who doe interprete euery thing in the worſt • art? Depart from the wicked, and euill ſhall fall from thee, ſaith Eccleſiasticus c. 7. But whither can we fly where we ſhall not be encountred with wicked men? And if euery place doe ſwarme with ſuch men, then doubtleſly muſt many euills, diſcontents, and vnquietnes attend vpon vs, during this our tyme of exile. Giue eare to what the foreſaid Eccleſiaſticus pronounceth of an euill wife: It ſhall be more pleaſant to abide with a Lion and Dragon, then to dwell with a wicked woman. c. 25. And if ſhe, who is the fellow and companion of mans l • fe, be through wickedneſſe, turned into a Lyon, or Dragon, to how great angours and infelicities are many men expoſed? All, that will liue godly in Christ Ieſus (faith the Apoſtle) • ▪ Tim. 3. ſhall ſuffer perſecution.

Therefore how vnhappy is the Citty of this world, in vvhich a man of neceſſity muſt be affronted vvith Aduerſaries, and vvage vvarre? For if thou vvilt liue piouſly and godly, thou ſhalt ſuffer perſecution at the hands of men; And if thou vvilt giue the bridle to all impiety, thereby to decline and auoid perſecution of men, thou ſhalt then fall into the wrath and indignation of that moſt high and powerfull King, who ſhall perſecute and puniſh thee, both liuing and dead; whoſe anger no man can reſiſt. Moſt vnfortunate therfore and calamitous is that Countrey in which no man can eſcape warre, no man can fly from perſecution, no man can find true peace. What then remaineth, but that euen from the bottome of our heart, we doe proſecute with a I loue and prayſe the Heauenly Citty, wherein no perſecution can be found, no warres, broyles, or diſcord can take place.

Of the liberty, or freedome of the Citty of God. CHAP. III.

THe third Reaſon, why the Kingdome of God, may be called a Citty, is, in that a Kingdome hath a Monarchicall forme o gouerment, which ſeemeth to be oppoſed to liberty; whereas all the Cittizens of Heauen, are free, and our Mother, which is the ſupreme Ieruſalem, is alſo free, as S. Paul witneſſeth to the Galathians c. 4. Which bleſſed Apoſtle did well know, what he did ſpeake, ſince he being once taken vp in ſpirit into the third Heauen, was thereby acquainted with the manners, and lawes of that Citty. Therefore ſeeing a Kingdome doth ſeeme to include ſeruitude, and a Citty liberty; that Kingdome may well be called a Citty, in wh • ch all, who ſerue the King, are free. Now among the holy inhabitants of Heauen, there is not one only liberty, but a liberty of ſeuerall kinds. For firſt, all the Cittizens of Heauen are free from the bondage of ſinne, ſeeing the firſt liberty, which was in the terreſtriall Paradiſe, was to haue power not to ſinne; wheras the ſecond liberty in the celeſtiall Paradiſe is far greater; to wit, not to be able to ſinne, as S. Austin teacheth. lib. de correp. & gra c. 11.

Another kind of liberty conſiſteth in being free from death, being like to the former liberty. For Adam vvas ſo free in the terreſtriall Paradiſe, as that it vvas in his povver not to dye: And the Sonnes of Adam are ſo free in the celeſtiall Paradiſe, as that they cannot dye. Neyther muſt it ſeeme ſtrange, that vve p • ace liberty in that, vvhich conſiſteth in not being able to doe; ſeeing not to be able to ſinne, and not to be able to dye, imply an eminency of freedome from the captiuity of ſinne, and thraldome of mortality. For vvho hath not povver to ſinne, is not only free from ſinne; but alſo is ſo farre from the bondage thereof, as that he remaines ſecure, that ſinne ſhall neuer haue any ſoueraignty ouer him. In like ſort, he vvho cannot dye, remaines not only free from death, but is ſo farre diſtant from death, as that he is aſcertained, that death ſhall neuer make any aſſault tovvards him: Which liberty only God through his owne Nature enioyeth, according to thoſe words of the Apoſtle 1. Tim. 6. VVho alone hath immortality. For although the Angells and rationall ſoules be ſaid to be naturally immortall, becauſe they haue no Principle, or cauſe of Corruption in their • ature; Neuertheleſſe, God who firſt created them, can at his pleaſure, reduce them to Nothing. But the Angells, and the bleſſed Saints are moſt ſecure, that they ſhall for neuer after ſinne, nor dye; and are in this reſpect moſt free from the ſeruitude of ſinne or death; which priuiledge is a moſt honorable participation of the diuine liberty of God.

The third kind of liberty, is to be free from Neceſſity; and this liberty, is alſo of ſeuerall ſorts. For now mortal men are forced (through a certaine conſtraint of neceſſity) to eate, to drinke, to ſleepe, to labour, ſometymes to ſtand, another time to walke, or to lye downe, and repoſe themſelues. But the Saints in Heauen ſtand ſubiect and thra l to no ſuch neceſſity, but are freed from all corporall neceſſitudes; And this is the liberty of the glory of the Sonnes of God, of which the Apoſtle ſpeaketh in his Epiſtle to the Romans. Now of what dignity this liberty is, firſt poore men, ſecondly ſpirituall men, laſtly rich men, & ſuch as are louers of this world, do fully teſtify. Men oppreſſed with penury and want in the higheſt degree, what indefatigable paynes d • they vndergoe, thereby to prouide for themſelues and theirs, meate, drinke, cloaths, and other neceſſaries? And how much would they acknowledge themſelues to be obliged to ſuch men, who would disburden and free them from all ſuch ſeruitude of Want & Neceſſity? And hence it is, that many of them practiſe theft, and other prohibited courſes, for the maintayning of their liues; for they ſay with that wicked Steward in the Ghoſpell Luc. 16. To dig I am not able, to beg I am aſhamed, I know what I will do: To witt, I will deceaue my Lord; I meane, I wil free my ſelfe by theft and rapine from this burden of want and neceſſity. But the cloſe or end of this is to fall into a neceſſity far more grieuous; that is, into the ſeruitude of ſinne and the diuell, mans greateſt enemy.

To come to holy men who greedly thirſt after Heauen; theſe men accoūt it a great burden, to haue the care of prouiding al things n • ceſſary for the body, ſtanding in need of ſo many things, and ſpending much tyme therin, which they would beſtow willingly vpon more noble employments. Euſebius l. 2. hist. cap. 16 recordeth out of Philo, that the firſt Chriſtians of Alexandria in Egypt, liuing vnder the gouernm nt of S. Marke the Euangeliſt, were ſo wholy deuoted to their accuſtomed heauenly meditations, as that they neuer refreſhed their. Bodies with meate, till after the Sunne was ſet, that ſo they might ſpend the whole day, and a great part of the night in ſuch celeſtiall ſtudies; ſo allotting but a ſmall part of the night for their Bodies eaſe and cheriſhment. Yea he relateth, that diuers, for the ſpace of three whole dayes, others for ſix dayes togeather, abſtayned frō meate. In like ſort Ioannes Caſsianus in his Collations, and Theodoret in his history, do affirme, that the ſame long • bſtinence from meate was much practized by many holy • rmites. Therefore from hence we may gather, that the ſeruitude of corporall neceſſities was a great clogge to theſe men; they complaining and crying out with the Apoſtle: Rom. 7. Vnhappy man that I am, who ſhall deliuer me from the body of this death?

Now to deſcend to the Cittizens of this World, and particularly to rich men (who breath nothing but temporall gaine and pleaſures:) To theſe this ſeruitude of neceſſity is not vngratefull; neuertheles if they weighed the matter in an euen ballance, they would cenſure it to be moſt grieuous. Meate, drinke, and ſleep are pleaſing to them, but if theſe benefits of nature be taken in a ſuperfluous degree, they fill the body w • th a troubleſome ouercharge of bad humours & diſeaſes; which after to expell they are forced to drinke diuers better potions; and to ſuffer no ſleight paines. Agayne ſuch men are violently conſtrayned eyther to profeſſe open emnity to God, and thereupon to vndergoe his moſt dread • ull wrath and indignation; or els moſt couragiouſly to wage Warre againſt concupiſcence of the fleſh for the obtayning of temperance and ſobriety; which kind of feight is accuſtomed to be moſt laborious, and moſt dangerous. Therefore I conclude, that both the poore, the rich, the godly, and the wicked, are disburdened and freed of a moſt faſtidious weariſom neceſſity and vaſſilage, when they are freed from the ſeruitude of this miſerable and manifold Neceſſity.

The fourth kind of liberty conſiſteth, in being free and vnobliged to the Law, and the Precepts; ſince the Law was inſtituted not for the iuſt, but for the iniuſt, as the Apoſtle teacheth. Now there are none more iuſt, then the Bleſſed; for they are confirmed and corroborated in Iuſtice, neither can they poſſibly become iniuſt. True it is, that the threatning and preſſing Law is not ordained for iuſt men, liuing in this World; ſince of their owne accord, they are obedient to the Law; neuertheleſſe it cannot be denied, but the Law doth oblige and direct euen them to do that, which the law commandeth, and to flye that, which the Law prohibiteth.

But the iuſt, who doe enioy the liberty of the glory of the Sonnes of God, doe ſtand in need of no Law, for they contēplate all Iuſtice in the VVord; and as being ſtrenghtned and fortified in perfect Charity, they cannot deflect or decline from the will of God. This liberty indeed is of great moment, which diſchargeth one of all ſollicitude and anxiety; and it is wholy oppoſite to that captiuity & thraldome of thoſe vnfortunate Soules, who hauing their hands and feete bound, ſhalbe caſt into exteriour darknes, and into a furnace of fire; So as they ſhall not be able either to tolerate, or to auoid thoſe torments. And yet there is not any man, but of neceſſity he muſt vndergoe one of theſe two contrary lotts or fortunes. Notwithſtanding men are ſo blinded with the empty ſmoake of preſent Honour, and the duſt of terrene Benefits, as that they make no cogitation, no introuerſion of iudgment vpon theſe matters, vntill a ſudden ouerthrow and calamity doe ruſh vpon them; and thus doth irreuocable puniſhment open their eyes, vvhich ſinne had before ſhut, and cloſed vp.

Of the Situation, and forme, or ſtructure of the Citty of God. CHAP. IV.

BVT let vs returne to the Heauenly Citty; & let vs attentiuely cō conſider the ſituation, forme, foundation, gates, walles, and ſtreets therof. And to beginne with the ſituation: This Citty is placed in Holy mountaines; for thus we read: Pſal. 86. The foundations thereof are in holy mountaines: With whome agreeth S. Iohn Apoc. 21. And he tooke me vp in ſpirit to a Mountaine great and high, and shewed me the holy Citty. Now Citties are ſeated vpō Hils or moūtaines, both for healthfulnes of the ayre, as alſo for ſtrength. But what mountaines are higher then Heauen? And which is that mountaine that is exalted aboue all mountaines, if not the Heauen of Heauens, of which Dauid thus ſingeth: Pſ • l. 113. Caelum Caeli Domino. This is that mountaine, to the which the ſayd Prophet coueted to aſpire, when he ſaid againe, Pſal. 23. VVho ſhall afcend into the mount of our Lord, or who ſhall stand in his holy place? And from whence he implored & expected aide, ſaying: Pſal. 120. I haue lifted vp mine • yes vnto the mountaines, from whence helpe ſhall come to me Therefore from all this we may gather, that the Seate of the Citty of God, is moſt ſublime & high, and tranſcendeth al • things, which may in any ſort diſturbe the peace and tranquillity of the ſaid Citty: for it is erected to a greater height then any duſt, myre, thornes, the bitings of venemous beaſts of the earth can reach vnto. It is more high, then any vapours, darknes of the ayre, hayle, thunder, or lightning can terrify, or annoy. Briefly it is more high, then thoſe vncleane, and rauenous Birds, which the Apoſtle Eph. 6. calleth, Spiritualia nequitiae in caeleſtibus, can aſcend vnto. He meaneth ſpirituall wickednes in heauenly places.

The forme of the Citty of God is foure ſquare; for thus ſpeaketh S. Iohn, Apoc. 2 • . And the City is ſituated quadrangle wiſe; and the length thereof is as great, as the breadth. This ſignifieth no other thing, but an admirable & moſt perfect Iustice, which reigneth in that Citty, in which there is no Iniuſtice, no obliquity, or diſtortion of mens Actions; which point S. Auſtin toucheth in explicating that of the Pſalm. 64. mirabile in aequitate, that is, wonderfull in Iustice. And doubtleſly it vvill deſerue admiration, to behold ſo many almoſt innumerable Cittizens of that Citty, all of them enioying a moſt exact freedome of Will, and yet not any one (for all eternity) to be noted for any exorbitancy or miſcariadge either in vvorke, vvord, or thought. Therefore vve may truly ſay, that that Citty is placed in a ſquare, ſo as the length and breadth thereof are equall.

Furthermore, this foure-ſquared forme, may alſo figure out, that the latitude of the Heauenly felicity is equall to the longitude; I meane, becauſe as the ſtore or abundance of celeſtiall Goods ſhalbe infinite, ſo alſo ſhall their continuance be infinit, and interminable. For according to the Dialect of holy Scripture, Latitude is accuſtomed to be applyed to the multitude of things, and Longitude to their con • inuance. According heereto vve read, that the manifold vviſdome of Salomon is called in the booke of the Kings, the Latitude of the Heart, like vnto the ſand, which is in the ſea ſhore; and in the Pſalmes, duration or continuance of time, is tearmed the length of dayes. Therefore it followeth, that in the Citty of our Lord, the Latitude ſhalbe equall with the Longitude, becauſe there ſhalbe an immenſity of good things, ioyned with an eternity of their fruition. S. Iohn addeth, a little after the place aboue alledged, that the height of this glorious Citty ſhalbe of the ſame dimēſion with its breadth, ſo as the Citty may be foure ſquare euery way; the meaning whereof is, that the goods of the Celeſtiall Ieruſalem ſhall not be only many and euerlaſting, but alſo moſt noble, and moſt ſublime or high. Neither doth it import any thing, that Vitruuius and Vigetius doe not allow in Citties a foure-ſquare forme; ſeeing they ſpeake of Citties, which ſtand in feare of the enemy; Whereas the Holy Scripture celebrateth in words, that Citty whoſe borders and limitts are Peace; and to which, in regard of its height, no euill can make approach, as the holy Prophet hath auerred. Pſal. 90.

Of the foundations and gates of the Citty of God. CHAP. V.

THE foundation of the Citty of God is of that ſort or manner, a • that it alone may deſeruedly be ſaid to haue a foundation or worke; for thus doth the Holy Apoſtle ſpeake: Heb. 11. He expected that Citty, that had foundations; whoſe artificer and maker is God. For the Apoſtle doth in theſe words giue a reaſon, why Abraham did not build a Citty in the Land of Promiſe, nor ſo much as any houſe, or place of habitation, but did there liue as a ſtranger. The cauſe being, in that he was inſtructed, that, that Land of Promiſe was but a figure of a greater Land of Promiſe: and therefore he was vnwi • ling to erect a houſe or Citty, which was after to become a ruine & deſolation; as expecting a Citty built vpon a firme and ſtable foundation, whoſe Architect or builder is God. Therefore from hence it reſulteth, that the Heauenly Citty is only that Citty, which truly and properly hath a foundation, and which, as being bu • lt by God, ſhall laſt for euer.

The Citty which Cain, Nembroth, Ninus, Nabuchodonoſor, Romulus, and others haue built, in that they were after ſubiect to ruine, & ſhall all of them at the end of the world come to vtter deſolation, doe euen proclaime, that they had no foundation; And from hence we may gather, how much more wiſe and prudent were the auncient Prophets, then we are; for they, although they l • ued as long againe, as we doe now liue, and were to expect for certaine thouſands of yeares, before they could enter into the Heauenly Citty; neuertheleſſe they vouchſafed not to build either Citties or houſes, but liued only in Tabernacles, as ſtrangers and Pilgrims; comforting themſelues with a certaine and liuely Faith and Hope, that ſince all things vpon earth doe finally come to decay, they at laſt ſhould enioy the eternall Citty of Heauen. Whereas we, who doe liue but few yeares, and may (if our ſelues will) preſently after our death, enter into that moſt b • eſſed Cit y, do ſo ſweat and labour in building, and adorning Ci • ties, and ſtately Houſes, as if we were neuer to dye, or neuer expected to arriue to Heaue • ; In which our proceeding, we doubleſly imitate not the bel • euing Patriarchs, but the misbelieuing Heathens: And yet we are Chriſtians, and doe well know, that neither Chriſt nor any of the Apoſtles had here vpon Earth any Citty, Pallace, or ſo much as an houſe; much leſſe, that they did build any of theſe.

I would not heere be vnderſtood to reprehend Princes of this world (although Chriſtians) for erecting of Citties, and priuate men for building conuenient houſes for themſelues & their Poſterity; for we well know, that Dauid (a pious King) did much inlarge the Citty of Ieruſalem, and did in the ſame Citty build himſelfe a moſt Regall Pallace, as we read in the ſecond Booke of Kings. We likewiſe know, that S. Lewis (King of France) repayred at his owne peculiar charges, certaine much ruined Citties of the Chriſtiās in Palestine. Neither are we ignorant, that Princes ſhould liue in more magnificent Buildings, then priuate men; and in lyke ſort men of worth & dignity, then men of the common and vulgar ſort. All this • e know; but but we on • y require and allow a mediocrity in theſe things; the extreme we codemne, eſpecially when we ſee that Priuate men couet to haue Pallaces fi • ting for Kings; and Kings not content with Pallaces, do buyld for themſelues huge maſles and heights of Edifices, equalling euen townes in greatnes: To conclude, we condemne an ouer-affectionate deſire to theſe temporal chings, as if we were to repoſe and place our chi • fe felicity in them; and we prayſe and allow the contempt of the world, and the humi • ity of Chriſt.

Now touching the Ports or Gates of the Citty of Heauen; they are ſayd by S. Iohn in the place aboue alledged to conſiſt of Margarites and Pearles. In lyke ſort, the ſtructure of the walls is of Iaſpar ſtone, & the ſtreets of the Citty, as alſo the whole Citty of pure gould. All which deſc • iption doth ſignify, that that holy Citty is mo • t precious, and withall moſt bright & ſhining. For it is well knowne, that the Margarite or Pearle is precious, and lightſome. Now, the Iaſpar is eyther greene or whyte; and therefore for the better diſtinction of theſe two colours, S. Iohn addeth, Et lumen eius ſimile lapidi precioſo, and the light thereof, lyke to a precious stone, as it were to the Iaſpar stone, euen as Cristal. Where he adioyneth the words, euen as Criſtall, to ſignify that he ſpake not of the greene, but of the whyte and tranſparent Iaſpar: So alſo, where he ſayth; that the ſtreetes are of pure gould, he annexeth theſe wordes lyke to pure glaſſe; that is traſparent▪ and of a whyte colour, lyke vnto Criſtall.

From this it followeth, that the whole Citty, whether you reſpect the gates, the wall, or the ſtreets, is moſt precious, which hath not within it any ordure, or any thing that is baſe, abiect ſordid, or of ſmall continuance. And withall the Citty is ſayd to be whyte, and plainly lyeth open to the eye; for therin is nothing couered. All the Citizens then ſee all things; neither is there any ſuſpicion, or any impoſture, or deceyte. And perhaps this is the reaſon, why S. Iohn ſubnecteth in the ſame place this ſhort paſſage: An • the Gates thereof shall not be ſhut; becauſe there ſhalbe no darknes, no theeues, no Enemies, for feare of whome the Gates ſhould be ſhut. Neither is this repugnant to the wordes of the Pſalmiſt, who celebrateth the prayſe of his Heauenly Ieruſalem in theſe words: Pſal. 147. O Ieruſalem praiſe our Lord, becauſe he hath strengthened the locks of thy Gates. Since both the Prophe • & the Euangaliſt do inſinuate one and the ſame thing; to wit, that there are not any enemies or theeues, who can threaten danger to this heauenly Ieruſalem. For the Prophet, by the Gates being euer ſhut, ſign fyeth that Gods holy Protection will not ſuffer the enemy at any time to inuade or enter into that Citty, ſo much beloued by him. The Euangeliſt by the gates being open, ſheweth, that that Citty is ſo ſecure and free from all hoſtile incurſions, as that it needeth n t to ſhut its Gates; much leſſe to keep any Watch, or Centinall.

But let as proceed, and ſhew, what the Gates, the VValls, and the Streetes of his Citty do import? The Gates (by their ſtandſng euer open) declare, that now after the Paſſion of our Sauiour, entrance into this Citty of God and Angels, is giuen to men, ſince Christ himſelfe, after he had ſuffered death, did open the Kingdome of Heauen to the faithfull. Neither is there one only Port or gate, but twelue, by which the faythful may enter into this Citty: for thus S. Iohn ſpeaketh: On the East ſide three gates, on the North three, and on the South three, and on the VVeſt three. Since not only the Iewes (as themſelues dreamed) doe enter into that Citty, but men euen from • ll the moſt remote and diſcoſted parts of the whole World. Yea, ſo few Iewes do enter there into, as with reference to men of other Nations, they may be ſaid to be almoſt none at all: for thus did our Lord (ſpeaking to the Centurion) propheſy of them. Matth. 8. I haue not found ſo great faith in Iſrael; And, I ſay vnto you, that many ſhall come from the Eaſt, and the VVest, and ſhall ſit downe with Abraham, and Iſaac, and Iacob, in the kingdome of Heauen; but the children of the Kingdome shalbe caſt out into exteriour darknes. In like ſort, in the Parable of the Vine, our Lord thus ſaith, Matt 21. The Kingdome of God shalbe taken away from you, and shalbe giuen to a Nation yielding fruit thereof. And the ſame point is inculcated moſt clearly in S Luke. VVhen you ſhall ſee Abraham, & Iſaac, and Iacob, and all the Prophets in the Kingdom of God, & you to be thrust out. And there ſhall come from the Eaſt, and the VVest, and the North, and the South & ſhal ſit down in the Kingdom of God.

Now there are ſaid to be three Gates from euery part of the World, (& ſo in number twelue) becauſe entrance ſha be giuen not only to thoſe comming from the Eaſt, the South, the Weſt, and the North; but alſo from the beginning or firſt entrance of the Eaſt, from the middle of the Eaſt, and from the end of the Eaſt; the lyke may be ſayd of the three other Parts of the World. Except this other conſtruction following of the foreſaid number of the Gates, may be perhaps more pertinent to the purpoſe, to wit, that three gates are aſſigned to ſeuerall parts of the Heauenly Citty, with reference to the miſtery of the Bleſſed Trinity, and the three moſt neceſſary Vertues; ſince they all, from all the foure parts of the World, doe enter into this Heauenly Citty, who being baptiz • d in the name of the three diuine Perſons, haue perſeuered to their laſt end in Fayth, Hope, and Charity.

Of the Wall, and streetes of the Citty of God. CHAP. VI.

TO proceed. The VVall of the Citty ſignifieth nothing els, then Gods holy Protectiō & cuſtody, which one thing alone is ſufficient, to preſerue this Citty, without any watch, forces, or fortreſſes. I will be to it (ſaith God by the mouth of Zachary) A wall of fyer round about; and I wilbe in glory in the middeſt thereof. Zach. 2. A moſt wonderfull Promiſe He ſaith, I will be a wall of fyer round about, that I may hinder the entrance of Enemies; and I will be a glory in the middeſt thereof that I may enlighten the Cittizens: as if he would ſay; Fyer burneth, and ſhyneth; therefore I will conſume the enemy with fyer, & and will illuminate and comfort the Cittizens. So I ſhalbe a wall of fyer round about, and a light of glory in the middeſt: which very point S. Iohn a little after doth explicate, when he ſaith: Apoc. 21. And the Citty needeth not Sunne nor Moone to ſhine in it; for the glory of God hath illuminated it, and the Lambe is the Lampe thereof. The clarity and brightneſſe of God, as a Sunne, doth enlighten the minds, and Christ being the Lambe of God, as a Lampe, doth illuminate the bodyes of the bleſſed. Now Christ is here called a Lampe, not as if this Lampe were neceſſary in the night time, but is ſo called in compariſon of the Diuinity. For if the faces of the Saints ſhall ſhine as the Sunne in the Kingdome of God (as our Lord himſelfe teſtifieth Matth. 13.) then how much more ſhall the face of Chriſt, not as a Lamp, but as a chiefe Sunne, enlighten the Citty of God? And hence it is, that S. Iohn doth there ſubioyne, that there ſhalbe no Night in that Citty.

Here yet remaineth the ſtreet of this Citty to be diſcourſed of. This ſtreet cōprehendeth the whole ſpace, wh • ch is within the compaſſe of the walls. And this ſtreet is the common habitation of all the Celeſtiall Cittizens; The which is all of pure gold; that is, of a fiery and bright Charity, which ſhall containe all thoſe Cittizens; and through force of which one of the Inhabitants ſhall euen liue in another, through the vertue of pure Loue. Neither only ſhall one liue in another, but all of them ſhall liue in God, and God in thē all; for who remayneth in Charity, remaineth in God, & God in him. 1. Ioan. 4. The which point, that it might be affected Chriſt our Lord asked of his Father in that praier which, ready to goe to his Paſſion, he made in the hearing of all of his Apoſtles, ſaying: Ioan. 17. Not for them alone doe I pray, but for thē alſo, who by their word ſhall belieue in me, that they all may be one, as thou (Father) in me, and I in thee, that they alſo in vs may be one.

O moſt bleſſed Citty, which being ſeated vpon a moſt high mountaine, doſt enioy a moſt pure ayre! Which art founded vpon a Rocke, as being ſupported with eternall ſtability and firmenes! Whoſe gates doe ſhine like Margarites, and euer ſtand open for Holy Soules to enter into! Whoſe wall is God, encompaſſing thee about with his vigilancy and protection, and as a precious Ia • per-ſtone doth adorne thee! Whoſe ſtreet is Charity, more bright and glorious, then all gould, more white then any Cryſtall! Which maketh all the inhabitants to be of one heart, of one mind! repleniſhing them with an inutterable ioy, and placing them in an interminable and euerlaſting tranquillity and peace! Concupiſcit, & deficit anima mea; my ſoule coueteth, and euen fainteth, vnto thy streets. Pſal. 9 • . What is more gratefull, and more wiſhed for, by our labouring, and lamenting in the midſt of a wicked Nation, among falſe brethren, and in that world, which is wholy placed in malignity & wickednes, then euen in all haſt to flye to that place, in which only Charity reigneth? VVhen ſhall I come, and appeare before the face of God? Pſal. 41. What greater conſolation and comfort can be to a ſ • ule louing our Lord, then to ſee his beloued, and to be ſeene of his beloued, and through an inward and moſt ſweet connexion reciprocally to dvvell the one in the other? It is inſufferable bouldnes (O Holy Citty) that duſt and aſhes ſhould dare to aſpire to thy Pallaces; and it is greater bouldnes, that a vile and deiected ſoule ſhould dare to approach to the fruition of his Creatour. But he vvill excuſe and pleade for this boldnes, vvho gaue it, vvhen he prayed to his Father, that vve all might be one; and that as the Father is in the Sonne, and the Sonne in the Father; ſo vve may be but one, in one another.

Of the Temple of the Citty of God. CHAP. VII.

VVE are heer further to inlarge our diſcourſe of the Citty of God, in ſhewing the Temple therein to prayſe God, & the meate & drinke, which there is to be eaten and drunkē; for as for cloathing the Inhabitants need not to be ſollicitous. For if Adam and Eue needed not any cloathing in the terreſtriall Paradiſe, much leſſe ſhall the Saints in the celeſtiall Pararadiſe need any ſuch; who ſhall be all cloathed with ſplendour and light, as with a veſtment. Now concerning meate & drinke, Adam and Eue could not want them; neyther doe the Angells themſelues want them, according to thoſe words of the Angell Raphael: I vſe an inuiſible meate & drinke, which cannot be ſeene of men. Tob. 12.

And firſt touching the Temple, S. Iohn thus ſpeaketh in the Apocalyps 21. And temple I ſaw none therein, for our Lord God omnipotent is the Temple thereof, and the Lambe. That S. Iohn did not ſee any Temple in the Citty, may not ſeeme ſtrange; ſince Temples are erected in the Militant Church for foure ends; to wit, that the Word of God may be preached in them to the faythfull; that the Sacraments and Sacrifices may be celebrated in them; that Publike Prayer may be in them offered vp to God; And finally that due praiſes with ſinging & ioy may be performed to him. Now the preaching of the Word of God ſhall ceaſe in Heauen; ſeeing there the increated VVord himſefe ſhall manifeſtly ſpeake to all; And according to the preaching of Ieremy the Prophet. cap. 31. Man ſhall no more teach his neighbour, or his brother, ſaying, Know our Lord: for all ſhal know me from the leaſt to the greateſt.

Sacraments in lyke manner and Sacrifices ſhall not be neceſſary in that Citty; ſince neither Sins ſhalbe there expiated, neither ſhall ſignes be there required, where things ſignifyed ſhall manifeſtly appeare. Prayers and Laudes to God are heer vpon earth, performed in Churches and Temples, dedicated vnto God, becauſe himſelfe hath promiſed, that in ſuch ſacred places his eyes ſhalbe open, & eares attēt; for thus he ſpeaketh to Salomon: Paral. 7. Myne eyes ſhalbe open, and mine eares erected to his prayer, that ſhall pray in this place. But now ſeeing in the Celeſtiall Citty, God wilbe openly ſeene and heard of all men, therefore not any Temple ſeemeth to be neceſſary in that place. Hence then we may eaſily gather, why S. Iohn ſaid, And I ſaw no Temple in the Citty.

But h • er it may be demaūded, why S. Iohn ſubioineth theſe words: The God omnipotent, is the Temple thereof, and the Lambe? For if no Temple be required in that Citty, why then is God himſelfe ſaid to be the Temple thereof? and not only the Temple, but alſo the Lambe? Or what explication can it haue; to ſay, that God and the Lābe ſhalbe called Temples in Heauen? Or to what vſe ſhall this Temple be in Heauen? In anſwere heerto, we are to recurre to the cuſtome of the holy Scriptures, where one text or ſentence doth comment, and explaine another, and the more darke and obſcure paſſage receaues its illuſtratiō from that which is more perſpicuous and cleare. Well then, we thus reade in the 90. Pſalme: He that dwelleth in the help of the higheſt, ſhall ab • d • in the Protectiō of the God of Heaue • 〈…〉 ſenſe and meaning of which Words is this: Who by a firme Confidence & Hope is ioyned with God, he (as it were) maketh to himſelfe a houſe in God, in the which he may ſecurely liue, as being exempt and free from all euill. The ſame may be ſaid of Prayſes and Prayers to God. For he that, through an inward reuerence, is conioyned with God, doth in lyke ſort build to himſelfe a place of Habitation in God, the which he inhabitating in that ſort as he ought to doe, may therein pray, and offer vp his prayſes vnto God,

So heer we ſay, that our Lord (the Omniporent God of Heauen) is the Temple of the holy Citty; becauſe all thoſe holy Cittizens moſt intenſly and with a ſtrong bent of feruour, meditating on the omnipotency of God 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 (and ſo by this meanes ioyned to him, by an inward reuerence) do dwell in him, and exhibit to him due prayſes; and when they pray for vs, they are heard with a moſt willing and ready care. In lyke manner, when they ſeriouſly contemplate the merits of Christ, who, as an innocent Lambe, deliuered himſelf vp in oblation and Sacrifice to God 〈…〉 odour of ſweetnes; they being firmely vnited by loue, and dwelling in him, as in a Temple, doe powre out their Prayers, and impetrations for vs, and doe doubtleſly find the eyes of God open, and his eares attentiue, that they may obtaine in our behalfe any thing, for which they pray.

But if thoſe bleſſed Cittizens be accuſtomed to dwell in God & in Chriſt, as in a Temple, thereby to offer vp their prayſes and prayers for vs; what are we (poore men) to doe, who neither ſee God nor Chriſt? O would to God, that we might be ſo happy, out of the immenſe fauour of God, as to approach neere, to magnify and pray to God, as that now through true Humility and perfect reuerence, proceeding out of the conſideration of his ſupreme Maieſty, we being with God, might dwell in him, as in a moſt ſacred Temple.

For then would we not performe our prayſes and prayers with a yawning & heedles attentiō, our thoughts being then fixed vpon other things; but with all ſerious and recollected deuotion we would exhibite gratefull Prayſes to God, and profitable Prayers for our ſelues and our Brethren. And then would be accompliſhed and fulfilled that ſentence: The Sacrifice of praiſe ſhall glorify me; and there is the way, by which I will ſhew him the ſaluation of God. Pſal. 49. For diuine prayſes offered vp as an Holocaust vpon the Altar of the Heart, and heated with the fire of Charity, doe aſcend vp, in an odour of wonderfull ſweetnes, and doe obtaine, that a way may be opened to vs, by the illuſtration of the hart, to behold that true health or ſaluation, which God hath prepared for all that loue him. All which benefitts thoſe poore ſoules looſe, who performe their Prayers with a wandring of the mind, and a voluntary drineſſe of the Heart. And thus doe theſe men partake of the labour and paines with others, who pray, and ſing Laudes to God; but of the diuine conſolation, and taſt before hand of the Heauenly Beatitude, they partake not at all.

Of the meate and drinke of the Citty of God. CHAP. VIII.

TOuching the Meate and drinke of the celeſtial Inhabitants, we thus read in the Apocalyps cap. 22. And he ſhewed me a riuer of liuing water, cleare as chriſtall, proceeding from the ſeate of God, and of the Lambe. In the middest of the ſtreete thereof, and of both ſides of the riuer, the tree of lyfe, yielding twelue fruits, rendring his fruit euery moneth, and the leaues of the tree for the curing of the Gentils. I partly feare that ſome who read this paſſage, may wonder at the parcimony of the ſupernall Citizens, and may be perſuaded that better prouiſiō of meate may be had in this our peregrination: for heere in Heauen we heare nothing concerning meate, but of the fruite of one tree; and concerning drinke, but of the water of a riuer But let ſuch Men (who thus talke) call to mynd, that in the terreſtriall Paradiſe (where no doubt there were better meats, thē are in this our exile and baniſhment) Adam had nothing els granted him, but fruites and herbs for his meate, & water for his drinke; and neuertheles thoſe fruites, herbs, and water exceeded the moſt delicious meates and wynes of this life, and yet were many degrees inferiour to the tree of life and liuing water of the Heauenly Paradiſe.

In this vale of miſery, all Men are ſicke, and haue their ſenſe of Taſt corrupted, through a certaine bitter ſharpnes; therefore to take avvay all kind of loathing, they haue found out diuers ſorts of meates; But yet this delicate variety of meates ſo diminiſheth the loathing, as that it engendreth many diſeaſes. In the earthly Paradiſe all men were ſound and healthfull; & the ſalubrity and ſweetnes of thoſe fruites, and of that water was of that vertue, as that it could with incredible delectatiō, perfectly nouriſh them (without any nauſeous ſaciety) and conſerue them in their health: We may add heerto, that they had their meate and drinke euen abundantly, & this without any labour or paine of the body taken therfore. But howſoeuer theſe matters were in the earthly Paradiſe; doubtleſly the liuely VVater and the tree of lyfe in the Citty of God are not meate and drinke commō to Beaſts with men (as the Waters & fruites heere in the vale of our peregrination are) but they are of ſuch worth, and in nature ſo diuine, as that the Prophet not without cauſe thus ſpeaketh: Pſal. 33. They ſhallbe inebriated with the plenty of thy houſe; & with the torrent of thy pleaſure thou ſhalt make them drinke; for theſe meats and drinke are not corporall, but ſpirituall and diuine things. The VVater of life is VViſdome, which we thus read: Eccleſ. 15. She ſhall giue him VVater of wholſome VViſdome to drinke; And the tree of lyfe is that bread, of which in the ſame place we lykewiſe read: She ſhall feed him with the bread of lyfe, & vnderſtanding. For as S. Auſtin teacheth; in corporall nouriſhments one thinge is meate, and another thinge drinke; but in ſpirituall nouriſhments one and the ſame thing is both meate and drinke; to wit, VViſdome, Vnderstanding, or intelligence; ſince wiſedome is meate, as it nouriſheth; it is alſo drinke, as it quencheth thirſt.

Notwithſtanding what is heere ſayd, I grant alſo, that as by the water of lyfe; VViſdome may be ſignifyed ſo by the tree of life Chaeity; for thus we fynd in S. Iohn, He who loueth not, remayneth in death, 1. Ioan 3. And againe; VVe know, that we are trāſlated from death to life, becauſe we loue the brethren And ceriainly as well to vnderſtand, as to loue, are vitall Actions. Therfore it followeth, that the drinke in the Citty of God, is to drinke of that liuely riuer, which ſtreameth from the fountaine of lyfe, which is God; to wit, to enioy the participation of that wiſdome, by the which God is wiſe; the w • ich wiſdom is moſt high, and not to be expreſſed in words. And the meate of thoſe Saints, is to eare of the tree of lyfe; that is, to enioy the participation of that ineffable Loue, with the which Goodnes it ſelfe (being clearely ſeene) may be loued, and with the which God (who is infinitly good, and the fountaine of all goodnes) doth loue himſelfe. What theſe things are, may after a ſort, come within the compaſſe of our coniecture but of our Vnderſtanding they cānot, nor euer ſhall, vntill we arriue to that Citty it ſelfe.

Now where S. Iohn ſayth, that the tree was vpon eyther ſyde of the riuer; and that ſeuerall moneths it yielded forth fruite; all this is to be vnderſtood figuratiuely, that ſo by the ſimilitude, or reſemblance of corporal things, we may better apprehend ſpirituall things. For the Bleſſed Euangelist his ſcope was, to paint forth in words a tree of ſupreme goodnes and fertility, the which to performe, he deſcribeth a tree, which groweth at the banke of a Riuer, & which throgh its owne goodnes, and through a cō tinuall irrigation, bringeth forth fruit (not euery yeere only, as other trees vſually do, but) euery moneth. Neyther doth the Euangeliſt meane, that there is only one tree in the Heauenly Citty, but many trees of the ſame kind, which grow vpon both ſides of the riuer, running though the middſt of the Citty; ſo as betweene one tree & another, the diſtance was not great, but of that conuenient ſpace, as that the whole Citty may enioy both the benefit of the W • ter, and the fruite of the tree. The goodnes of the tree is intimated and ſignifyed, in being called The tree of lyfe. The fertility thereof is ſhewed, in that it bringeth forth fruit euery moueth. Thus it falleth out, that the Inhabitants of that Citty haue euer new & rype fruit▪ new (I meane) of the preſent moneth, & rype of the moneth next paſt; ſo as the fruit is neuer rotten, neuer dry, neuer vnpleaſing to the taſt. All which deſcriptions and circumſtances do ſignify, and figure out the meate and drinke of the Bleſſed; to wit, VViſdom, by the which they perfectly vnderſtād God, and Charity by the which they perfectly loue God; And this meate and drinke of the Saints being of chiefeſt worth, are neuer wanting.

Now where the Euangelist ſpeaketh of the leaues of that tree conducing to the health of Nations, he may be thought to ſignify thereby, that during our baniſhment in this world, the fruites themſelues of the tree of life are neuer ſent to vs, but only certaine leaues of that tree; the which although they do not conferre eternall lyfe, neuertheles they are very medicinable to cure our diſeaſes, to wit, the Concupiſcence of the fleſh, Concupiſcence of the eyes, Pryde of life, and other ſuch maladies, of which all of vs eyther in a high, meane, or low degree, are ſicke. Theſe Leaues are the diuine word of God, brought to vs, by the Prophets and Apoſtles from Heauen, that is, by diuine Reuelation. O how ſweet an odour do theſe leaues breath forth to ſuch, as haue the ſpirit of our Lord! Reade the Prophets, reade the Pſalmiſt, reade the Goſpe • ls, read the Apoſtles, Peter, Paul Iohn, Iames, and Iude, all theſe leaues do euen breath forth Humility, the Charity of God, Virginity into the Readers hart; of all which the Philoſophers are wholy ſilent: but this we are not to wounder at, ſeeing theſe leaues are the leaues of Paradiſe; thoſe of the Philoſophers, the leaues of the Earth. Therefore (O Chriſtian Soule) gather theſe Leaues moſt diligently, and make to thy ſelf of them a daily medicine; and from the worth of theſe leaues, make a coniecture what the fruit is; and loathing the draffe of ſwine, aſpire with a breathles and inceſſant deſire, to this fruite of Eternall lyfe which is aboue: of this meditate and let the remembrance thereof be euer deeply fixed in thy mynd.

Of the Mysticall foundation of the Citty of God. CHAP. IX.

VVE haue already taken into our conſideration the ſtructure of the ſupernall Ieruſalem, we will now intreate of another ſtructure thereof. For a Citty doth not onely containe the foūdations, the wals, the ſtreets, but alſo the multitude of the Citizens, who in regard of the diuerſity of their functions and offices, are alſo ſaid in a figuratiue ſenſe, to be the Foundations, Ports, or Walls, and the lyke. And perhaps the gathering, and liuing togeather vnder the ſame Lawes, is more properly called a Citty, then a continuation of a multitude of houſes vnder the ſame walls; for thus doth Tully (in ſomni • Scipionis) ſpeake heereof: Concilia coetuſque hominum &c. The familiarityes, and companies of men, linked togeather within one Law, are called Citties. Of this celeſtiall Citty, which conſiſteth of Citizens, not only S. Iohn, but alſo S. Peter, and S. Paul do ſpeake. In the Apocalyps cap. 21. we read: that in the twelue gates, were ſeene twelue Angels, and the inſcription of their Names were the twelue Tribes of the children of Iſrael; and in the foundations were written twelue names of the twelue Apoſtles of the Lambe.

In S. Peter we thus reade: Vnto whome approching, a liuing ſtone, of men indeed reprobated, but of God elect and made honourable, 1. Pet. 2. And you as liuing ſtones, be you made &c. To come to S. Paul: he thus writeth Epheſ. 1. Now therefore you are not ſtrangers, and forreners, but are Citizens of the Saints, & the domeſtiks of God, built vpon the foundation of the Apostles and Prophets, Ieſus Chriſt himſelfe being the higheſt Corner-ſtone. Therfore from all this we gather, that the Citty of God hath for foundation or ground worke▪ the Apoſtles and Prophets; for the doctrine of the Apoſtles and the Prophets doth ſupport the whole fabrick thereof. For fayth is the beginning of ſa • uation. Now fayth is • e •• aled by the Apoſtl • s and Prophets, eyther by writing, or preaching the myſteries of the Trinity, the In • arna • ion, the Reſurrection of the dead, the glory of the Saints, Eternall puniſhments, and other poin • s tranſcending humane reaſon; all which we haue learned from the Prophets and Apoſtles, to whome God hath vouchſafed to reueale theſe Myſteries. For although Fayth hath no place in the bleſſed Soules, becauſe that which they did belieue, they • ow ſee (bu • what is ſeene is not belieued, but knowne;) notwithſtanding the Prophets and Apoſtles are ſayd to be the foundation of the ſupernall Citty, becauſe Faith is the beginning of ſalua • ion, and therefore the beginning of Beatitude.

But becauſe S. Peter teacheth 1. Pet. 2. That we (as liuing ſtones) are • uilt vpon Chriſt: And S. Paul 1. Cor. • . ſayth: Other foundation no man can • y beſides that which is layd, which • Christ Ieſus: Therefore there is one • oundation, and there are alſo twelue • oundations, as S. Austin (in explic. Pſ. • 6.) teacheth, becauſe in the twelue Apoſtles Chriſt was: for he, or his Spirit did ſpeake and teach by thē. Heare the Apoſtle himſelfe, 2. Cor. 13. Doe you ſeeke an experiment of him, that ſpeaketh in me, Chriſt? Heare Christ himſelfe ſaying; VVho ſo heareth you, heareth me. And in another place: It is not you that ſpeake, but it is the ſpirit of your Father, that ſpeaketh in you. And it is not to be doubted, but that one and the ſame ſpirit is of the Holy Ghoſt, of the Father, & of the Sonne. From whence we may further learne, that by the twelue foundations, not only the twelue Apoſtles are vnderſtood, but alſo all thoſe, who firſt preached the ſame fayth with them; ſince otherwiſe S. Paul himſelfe, Barnabas, and the ſeauenty diſciples (all who were not of the number of the foreſayd twelue diſciples) ſhould not hau • belonged to theſe foundations; ye • neyther the Prophets thēſelues ſhoul • appertaine thereto; And thus (whic • God forbid) we ſhould make the Apoſtle lyar, who ſaid, that we ar • built vpon the foundation of the Apoſtles and Prophets.

But here occurreth no ſmall doub • to wit. How Chriſt can truly be calle • the foundotion of this Edifice or building, ſince he is the chiefe Cornerſtone thereof, as the Apoſtle ſpeaketh, and is exalted aboue the head of the Angle, or Corner, as the Prophet affirmeth. For how can the ſame ſtone be in the higheſt and loweſt place? be in the foundation, and in topp of the building? But he that ſhal call to mind, that theſe words are vſed in a Metaphoricall ſenſe, will eaſily conceaue, how by reaſon of diuers functions or offices, contrary words may be applied to one and the ſame perſon. For not only Chriſt, who is both God and Mā, but euery Prelate in his owne Church, is both the foundatiō, & height; becauſe as he is the foundation, he ought to ſuſtaine the burden or weight of the Edifice; to tolerate the infirmities of all; and in this reſpect to be vnder all; And yet the ſame Prelate, as being the Summity, or height of the building, ought to be aboue all, to cōmaund all: & to be obeyed by All Therfore with much more reaſon, may Chriſt, as the foūdation of the Church, be of Power to beare all vp, through his authority and vertue: And withall, as he is placed in the head of the angle, may cō ioyne two Wall • togeather, and conſtitute one People of the Gentils and the Iewes; and ſo preſide ouer All, and commaund ouer All.

Of the myſticall Port, or Gate of the Citty of God. CHAP. X.

IT now followeth, that we conſider the ports or gates of this Celeſtiall Ieruſalem. The common expoſition of Interpreters, is, that by the Ports are vnderſtood the Apoſtles; which expoſitours doe herein follow the iudgement of S. Auſtin, in expoſit. Pſal. 86. But the Euangeliſt, Apoc. 21. ſpeaking of the Gates, maketh mētion of twelve Angells, & twelue Tribes of the Childrē of Iſrael, whoſe names (he ſaid) were written in the twelue gates of the Citty of God; but of the twelue Apoſtles he there ſpeaketh not at all, Yet from hence it followeth not, that the ſentence of S. Austin, (and of others following him) is falſe; ſince S. Iohn ſpeaketh myſtically, and not as the Words doe ſound, and there ſpeaketh as a Prophet, not as an Hiſtorian; and all that deſcription of his is euen moſt redundant of myſticall ſignifications.

The Land of Promiſe was (by the ioint conſent of all) a figure of this Heauenly Citty. Abraham was the firſt to whom Promiſe of that Land was made, for thus doth God ſpeake to Abraham: Gen. 13. All the Land which thou ſeeſt, will I giue to thee, and to thy ſeed for euer. And the Apoſtle conſpir • ngly ſaith the like: Gal. 3. To Abrahā, and his ſeed the Promiſes were made; And a little after: God gaue is to Abraham by Promiſe, Iſaac was the ſole heyre to Abraham, Iſmael (who was the Sonne of a handmaid) being excluded, the Scripture thus ſpeaking thereof: The Sonne of the Handmaid ſhall not be heyre, with the Sonne of a Freewoman The Sonne of Iſaac, was only Iacob, Eſau being excluded, who ſould his birth- • ight; Of whome the Prophet Malachy thus ſpeaketh: I loued Iacob, and hated Eſau. Which ſentence the Apoſtle ſpeaketh to the Romans cap. 9. The Heyres of Iacob, were all his Sonnes, which were twelue, not any of them being diſinherited; And thus the Land of Promiſe was deuided among the twelue Tribes of Iſrael, as appeareth out of the Book of Ioſue.

Now this therefore is the cauſe, why S. Iohn in the Apocalyps ſaid, that the names of the twelue Tribes of Iſrael were written vpon the twelue Gates, to wit, becauſe the Port or Gate of entring into the Land of Promiſe, was that Heredita • y right, which belonged to all, and only the Sonnes of Iſrael. But as I noted a little aboue, the Apoſtle S. Iohn ſpeaketh myſtically; and by the twelue Tribes of Iſrael, are vnderſtood true Iſraelits, not according to the fleſh, but according to the Spirit, and Faith; and conſequently the twelue Apoſtles, and their ſpirituall Children are vnderſtood thereby. For as S. Paul expreſly teacheth: Rom. 9. Not all that are of Iſrael, be Iſraelites: Nor they, which be the ſeed of Abraham, all be children. Which Apoſtle • little after compareth Iſrael to a Tree, of which many boughes are broke • through incredulity; and others inſerted and implanted through faith. In this ſenſe the Gentills, being conuerted to the faith, did begin to become the children of • ſrael; and many of the Iewes did ceaſe to be true Iſraelits.

Saint Austin d • monſtrateth and expli • ateth all th • ſe points very • argely, thus writing: Ep ad Aſ • l. Are not theſe great wounders, and a deep myſtery, that many not borne of Iſrael, ſhould be Iſrael, and man • ſhould not be the Children, who are the ſeed of Abraham? But how commeth it to paſſ • , that they are not? and how commeth is to paſſe, that the other • re? I will ſhew, Thoſe are not the Sonne • of the Promi • e▪ who do not belong to the grace of Chriſt, but are the Sonnes according to the fleſ • ▪ ſo enioying an empty name or title; and th ••• fore they • re not Iſrael, as we are. Neither are we Iſrael, as they are; for we are Iſrael ac • ording to ſpirituall regeneration; the • are Iſrael, in reſpect of carnall generation. And a little after the ſaid S Auſtin thus further enlargeth himſelfe, ſaying; Euen among the Nephewes of Abraham, the Sonnes of Iſaac, thoſe two brethren (I meane) Eſau, and Iacob who after was called Iſrael, this great and deepe mystery taketh place; of which point the Apostle ſpeaketh, when by Iſaac he maketh mention of the children of the Promiſe, belonging to the grace of Christ. Certainly this Apostolicall and Catholik • doctrine euidently ſheweth, that according to the origine of the fleſh, the Iewes did belong to Sara, the Iſmaelits to Agar; But according to the mystery of the Spirit, the Christians did appertaine to Sara, and the Iewes to Agar. In like ſort, according to the origine of the fleſh, to Eſau (who is alſo called Edom) the ofspring of the Idumeans belongeth; and to Iacob (who was alſo called Iſrael) the Progeny of the Iewes appertaineth. Lastly according to the myſtery of the Spirit, the Iewes belong to Eſau, and to Iſrael the Christians.

Thus far S. Austin; Who fully inſtructeth vs, that Chriſtians are true Iſraelits, not according to the fleſh, but according to the Spirit, and conſequently are the true Heyres of the Land of Promiſe, which is in Heauen, And thus it appeareth, that the Gates of heauenly Ieruſalem haue the Names of the twelue Tribes of Iſrael written vpon them: becauſe the Port or Gate by the which entrance is made into that Heauenly Land of Promiſe, is the right, or title of the inheritance of the Sonnes of God; who alone are true and ſincere Chriſtians, being the Sons of the Holy Apoſtles, which are vnderſtood by the name of Iſraelits, that is, by the Sonnes of Iacob the Patriarke. Now where S. Iohn addeth, that in thoſe gates were twelue Angells; this ſignifieth, that the Angells are the keepers or warders of the gates; their office being to take care, that not any doe enter therein, who haue not right of Inheritance: And perhaps for this reaſon, S. Michael (the Archangell) is pictured with a paire of ballance or weights in his hand, in that by the Miniſtery of the Angells, ſubiect vnto him, he doth examine and weigh the meritts of thoſe, who doe ſeeke to aſpire to this Heauenly Citty. Thus much touching the Gates.

Of the Mysticall ſtones of the Citty of God. CHAP. XII.

THE reſt of the Edifice conſiſteth of ſtones, which are all the faithfull, that are built vpon the foundation, as the Apoſtles S. Peter, and S. 〈1 page duplicate〉 〈1 page duplicate〉 Paul haue perſpicuouſly expounded. Now ſince this part of the building extendeth it ſelfe to all men, I hould it a thing conu • nient, to conſider the conditions and qualities, which are r • quiſite for all thoſe, who couet to be • u •• t vpon the foundation of the Apoſtles and Prophets, vnder the ſupr • me Corner ſtone, Ieſus Christ; ſo as they may not only be in the Citty of God, but themſelues may be that high, and moſt happy Citty of God

Three things concurre to the end: man may be built vpon ſo noble and worthy a foundation. Firſt, that he be a stone; Secondly, that he be a liuing ſton • ; laſtly, that this ſtone be curiouſly poliſhed, and ſquared. Firſt then we ought to be stones, not Wood, not Hay, not ſtraw, that ſo we may make a ſolid and firme Wall; that is, we ought to be graue and ſtab • e Men, perſeuering in Fayth, in Charity, in Humility, in obedience of the Commandements, and not ſuffer our ſelfs to be carryed away and blowne to and fro with euery wind of doctrine, as Heretiks are accu • tomed to be; neyther violently to be poſſeſſed with ſeuerall deſires and Paſſions as ſome light and vnſteddy Catholiks are wont to be. For not any of theſe Men are admitted by the builders of the eternal Citty, but only ſerue to make poore and weake cottages, which are after preſently ouerthrowne and ruines. We ought alſo to be liuing stones, as S. Peter admoniſheth, that is, to be full of Charity, of the Spirit of lyfe, as the Corner ſtone Chriſt is; who though he once dyed in fleſh, yet he euer liued in Spirit, and accord • ng to the fleſh did reuiue, after he had taſted death, and is neuer after more to dye. Dead ſtones do buyld and make dead howſes, I meane corporall howſes; whereas the ſpirituall howſe or rather the Citty of the great King (wh ch is both ſpirituall and Heauenly) requireth ſpirituall ſtones, and in this reſpect liuely ſtones.

To conclude, it is neceſſary, that we be ſtones artificially wrought and ſquared; not ſtones vnpoliſhed, and without forme, becauſe ſuch building is beſt ſorting to the moſt noble Citty of all Citties. So we read, in Iudith 1. that Arphaxad (the King) did build the Citty Echatanis, of ſquared and cut ſtones. And if King Salomon built the Temple of our Lord heere vpon earth, of poliſhed, carued, and curious ſtones; what ſtones then ought to be vſed for the building of that Eternall Citty, which infinitly is exalted aboue all other Citties? But this ſquaring & working is to be performed in this life and not in Heauen; The figure, or Type wherof, was the building of the Temple of Salomon; for thus we read in the third of the Kings cap. 6. VVhen the Houſe was building, neyther hammer, nor hatchet, nor any toole of Iron was heard in the Houſe. Becauſe the ſtones were hewed, cut, and ſo perfectly and euenly ſquared far from the houſe of the Lord, as that when they were brought to the Temple, they were put in their place, without any noyſe, or ſound of the Hammer. Therfore we gather from hence, that no ſound or blow of the ſtriking Hammer ſhalbe heard in the Celeſtiall Ieruſalees; for ther ſhalbe no perſecution, no tribulation, no pen • tentiall labour, no complayning, no dolour, no heauines; And therefore the ſtones deſigned to the glory of this Heauēly houſe, ought in this vale of miſery and teares to be poliſhed with ſtrokes and preſſures; for thus the Church ſingeth.

Tunſionibus, preſſuris Expoliti lapides, Suis cooptantur locis Per manus artificis, Diſponuntur permanſuri Sacris edificijs.

That is, The stones being poliſhed with knockings & preſſures, are made apt for their places by the hands of the VVorkeman; And ſo they are diſpoſed for euer to remaine in the ſacred buildings.

Thus heer in this world the burden of pennance is neceſſarily to be vndergone, ſince we all offend in many things, as S. Iames affirmeth cap. 3. Heer our carnall concupiſcences are to be tamed; Here our proper Wills are to be ouercome; Heer our Body is to brought into ſeruitude; Heere the buckler of fayth through an indefatigable labour is to be interpoſed againſt the fyery darts of vncleane Spirits: Since otherwiſe if we cannot endure the ſtroke of the Hammer, how can we then expect to be admitted by the Heauenly Architect, vnto the ſtructure of the Celeſtiall Houſe? O! that Men would vnderſtood and conceaue, of how great a good they depriue themſelues, whiles they do auoyd and decline the Hammer of perſecution, and cannot (at leaſt will not) ſuffer any incommodity or loſſe, any aſperity, any thing bitter and aduerſe vnto them; they would then, doubtleſly change their courſes; they would ruine banquettings and good fellowſhip into faſting; delicate and coſtly apparell into hayre-ſhirts; and idle diſcourſes and vnneceſſary words into watching, and prayer. And if they ſuffered any iniuſtice or wrong at the hāds of falſe Brethren, or open and profeſſed enemies, they would not (in requitall) meditate vpon reuenge; but they would giue thanks to God, and pray euen from their heart for their Calumniatours & Perſecutours, becauſe The ſufferings of theſe tymes are not cō digne to the glory to come, that ſhalbe reuealed to vs. Rom. 8. And in that; Our Tribulation, which is now momentary and light, worketh aboue meaſure exceedingly an eternall weight of glory in vs. 2. Cor. 4.

And certainly if we caſt our eye backe vpon thoſe liuing ſtones, who are gone before vs towards the ſtructure of this Heauenly edifice, we ſhal behould ech one of them to haue b • n hewed with knockings or ſtrokes, and poliſhed with ſeuerall preſſures. Christ himſelfe (the moſt precious Cornerstone, who did not ſtand in need of any hammering or working vpon) did ſo ſuffer for vs, as that by ſuch a ſufferance he did leaue to vs an Example, who, when he was reuiled, did not reuyle, and when he ſuffered▪ he threatned not 1. Pet. 2. In like ſort, all the Apoſtles could ſay with S. Paul: vntill this houre we do both hunger and thirst, & are naked; and are beaten with buffets, and are wanderers, and labour working with our Hands; we are curſed, and do bleſſe; we are perſecuted, and ſuſtaine it: we are blaſphemed, and we do beſeech; we are made the out-cast of this VVorld, the droſſe of all. 1. Cor. 4. What may we relate of the Martyrs; did not they all, being cut and wrought by many tribulations, calamities, and moſt bitter deaths, aſcend to the edifice of the Heauenly Ieruſalem? I paſſe ouer the Holy Confeſſours, Anchorets, Virgins, Widdowes, and all others, gratefull to God; who had not beene admitted to this Celeſtiall building, if they had not crucifyed their fleſh with their vices, and had not proclaimed open warre and hoſtility euen againſt themſelues.

Neither this refining and poliſhing of the liuely ſtones was neceſſary only after the comming of Christ; but it was practiſed euen from the beginning of the world. The firſt liuing ſtone was Abel, who was cruelly ſlaine by his owne brother Cain. The holy Patriarke Ioſeph was ſould by his Brethren, Tobias receaued theſe words from the Angell: Becauſe thou waſt acceptable to God, it was neceſſary, that temptation ſhould proue thee. Tob. 12. The Angell ſaid not; becauſe thou wert a ſinner, and hatefu • l to God, it was needfull that thou ſhouldſt be puniſhed with blindnes and pouerty; But the Angell ſaid: Becauſe thou art gratefull to God, as being a iuſt and holy man, therefore as a liuing ſtone, deſigned to the celeſtiall edifice, it was neceſſary, that thou ſhouldſt ſuffer the hammer of Perſecution. Which of the Prophets eſcaped Perſecution and Iniuries comming from the wicked? What torments did not the bleſſed children of the Machabees endure? But let vs heare the Apoſtle (touching this point) preaching of the Saints of the Old Teſtament: They had triall of mockery and ſtripes, and alſo of bands and priſons: They were stoned, they were hewed, they were tempted; they died in the ſlaughter of the ſword: They went abroad in Sheep-skins, in Goate-skins, needy, in distres, afflicted, of whome the world was not worthy; wandering in deſerts, in mountaines, and dennes, and in the Caues of the earth. Heb. 11.

And now, ô Chriſtian Soule, what canſt thou reply hereto? If the hammer of the builder did not ſpare thoſe Men, of whome the world through their eminent ſanctity, was not worthy, that thereby they might be ſquared, laboured, and made fit for the celeſtiall Edifice: what then ſhall become of thee, and ſuch as are lyke to thee; to whome ſinne is pleaſing and gratefull, but all pennance & ſatisfaction for ſinne, moſt grieuous and vngratefull? One of theſe two fortunes perforce thou muſt vndergo, to wit, eyther thou muſt be hammered in this life, or in Purgatory; or els thou ſhalt not haue any place in that ſublime building, but in lieu thereof the hammer of Hell, for all eternity ſhalbe ſtriking vpon thee Why then (O poore Soule) wilt thou not rather ſuffer to be wrought fayre & poliſhed in this life, through a ſhort and ſleight tribulation, then in the next lyfe to be reprobated, and caſt into that place, where thou muſt ſuffer an euerlaſting and intollerable preſſure, and bruiſing of the hammer?

Neither oughteſt thou to ſleight or litle regard the Purgatory-refyning and hammering in the lyfe to come, ſince that puniſhment (though not eternall) is moſt grieuous and oftentimes of longer continuance then any Paine of this life. Heare S. Austin in Pſal 37. diſcourſing of this point. Dicitur, ſuluus eris, ſic tamen quaſi per ignem &c. It is ſaid. Thou ſhalt be ſaued, as it were by fyar: And becauſe it is ſayd, thou ſhalt be ſaued, therefore this fyar is contemned; and yet is more inſupportable, then any thing which man can ſuffer in this lyfe. Thus this holy Father, who further addeth, that the paines of Purgatory do exceed all puniſhments inflicted vpon Theeues and other malefactours, as alſo all the torments of the Martyrs; Therefore ſuch men are euen fooles, and depriued of all true Iudgement, who contemne the fyre of Purgatory, and do abhorre all tribulations of this preſent lyfe.

But obſerue how other fathers conſpire with S Austin herein. S Bernard thus writeth: Know you this that ſuch ſinnes which are in this lyfe neglected, ſhall be puniſhed a hundred tymes more in the purging places, euen till the very laſt farthing be payed. ſerm. de obitu Humberti Monachi. To conclude, S. Anſelm in theſe words agreeth with the former father: Sciendum eſt, quia grauior eſt ille ignis &c. VVe are to know that this fyre is more inſufferable, then any thing, which man can endure in this lyfe. For all the torments heere vpon Earth, are more ſufferable and eaſy: And yet men for the auoyding of thoſe paynes here, will performe any labour whatſoeuer impoſed vpon them. How much better then is it & more profitable to do thoſe things, which God commāds vs, that thereby we may not ſuffer thoſe other paines, farre more horrible and grieuous? Anſel. in explicat cap. 3. ad Cor. 1.

Of flying from the Citty of the World. CHAP. XII.

NOw hauing explicated the ſtructure and building of the Citty of God; it remaineth that we briefly ſhew, what is chiefly requiſite, that men may be aſcribed, and admitted Citizens into this moſt happy Citty. This may be declared euen in one word; to wit, that we doe renounce and diſclaime from the Citty of this World, and that in the meane time we liue here, as ſtrangers or pilgrims, for it is impoſſible for vs, to be both Citizens of this world, and Citizens in the Heauenly Citty. And a man no ſooner giueth (by diſclayming from it) his laſt farewell to this World, but that he is inſtantly admitted into the boſome of the Citty of God. But let vs ſtir more fully the earth, or mould, about the roote of this point.

Well then, there are two Citties ſet downe and declared to vs in the Holy Scripturs; The Earthly Citty, which began in Cain, who firſt vpon earth builded a Citty, as we reade in the booke of Geneſis cap. 4. And the Celeſtiall Citty, taking its beginning in Abel; of which Citty not Abel, but God was the Builder and Workman, as aboue we haue ſhewed out of the Apoſtle, Heb. 11. Babylon the Great (which ſignifieth the Confuſion) was a figure of that Citty of the world: And Ieruſalem (which is called, Vifio Pacis) was the type of this Heauenly Citty, which is the Citty of the ſupreme King. The Cittizens of the earthly Citty are thoſe, who not only in body, but in ſoule doe inhabite the earth; who euen adore the earth; who gape after earthly pleaſures and profitts; who tumultuouſly fight and ſtriue for them; finally who are wholly drowned in the purſuite thereof.

The Prince of this Citty is the Diuell, who being caſt out of the Celestiall Citty, firſt poſſeſſed the Tyranny of the earthly Citty: for though our Lord, approaching were vnto his Paſſion ſaid, Ioan. 12. Now is the iudgment of the world; Now the Prince of this world ſhall be caſt forth; and accordingly our Lord did truly driue him forth with the ſtaffe of his Croſſe; and through the ſaid Croſſe did triumph ouer him, according to thoſe words of the Apoſtle Coloſſ. 2. Spoyling the Principalities and Potentates, haue led them confidently in open ſhew, triumphing ouer them in himſelfe; notwithſtanding this is not ſo to be vnderſtood, as if the Diuel were wholly caſt out of this world, or had loſt all Principality thereof; but that he is ca • t out from all thoſe, and among all ſuch hath loſt his dominion and Empyre, as haue ranged themſelues vnder Christ; and who flying out of the terrene City, are deſigned to the Heauenly

That the Diuell exerciſeth his rule and gouerment yet in this Citty of the world, the Apoſtle teacheth, when he ſaith: Our wreſtling is not againſt fleſh and bloud, but againſt Princes and Potentates, against the rulers of the world of this darkneſſe: Epheſ. 4. Therefore as yet Sathan with his miniſters hath h s rule and gouerment in this world, and is Prince thereof, I meane, of worldly men, and Cittizens of the earthly Citty; of which world S. Iohn ſaith cap. 5. The whole world is ſet in wickedneſſe. As if he would had ſaid: The world adhereth to its head, who is called maligne, or wicked tranſcendently; or, the world is vnder the gouerment and power of the wicked Diuell.

But to proceed further. The Cittizens of this Heauenly Citty, are thoſe, who being already bleſſed, doe reigne in the Kingdome of Heauen; as alſo all thoſe, who remaining yet in mortall body, doe inhabitate the Earth; yet this not in Heart, but only in Body; ſince in heart and ſoule their Conuerſation is in Heauen, and they couet to be diſſolued, and with Chriſt, who is the King of the Celeſtiall Citty. But now becauſe the celeſtiall Cittizens are promiſcuouſly mixed with the earthly Citizens, therefore the holy Scriptures ſay (for greater diſtinction) That the Cittizens of Heauen are in the VVorld, but not of the VVorld; And that they are in the World, not as Cittizens thereof, but as ſtrangers and Pilgrims, for S. Peter ſpeaketh: I beſeech you, as Strangers and Pilgrimes, to refraine from carnall deſires: 1. Pet. 2. But of the Citizens of the earth the Scripture changeth its ſtyle, and thus ſpeaketh of them: They are ſtrangers of the Testament, hauing no Hope of the Promiſe, and without God in this world, Epheſ. 2. Now theſe things being thus, Let no man deceaue himſelfe, nor dreame, that he can be a Cittizen of the world, and withall a Cittizen of Heauen. The Cittizens of the World, are of the World; The Cittizens of Heauen, are not of the World. To be of the world, and not to be of the world, are contradictory, and incompatible togeather; and therefore cannot brooke any conuinction; In regard whereof let thoſe men then, (to whom the world and earthly matters are gratefull) not perſwade themſelues, that they can haue any place in the Heauenly Citty, except they firſt goe out, and (as it were) wholy forſake the world, voyding their iudgements and wills of all earthly Pleaſures, and Benefitts.

But becauſe theſe Points are high myſteries, and are vnderſtood by few, at leaſt not thought and meditated on as they ought to be; therefore to the end, that no man at the laſt day may pretend ignorance, there is not any thing, which the Apoſtles and Euangeliſts doe more often inculcate and repeate, then this one point; Heare our Lord: Ioan. 8. You are of this world, I am not of this world. Againe, he thus ſpeaketh to the Apoſtles: If you had beene of the world, the world would loue its owne; but becauſe, you are not of the world, therefore the world hateth you. Heare S. Paul 2. Cor. 3. The wiſdome of this world, is fooliſhneſſe with God. And againe: You ought to haue gone out of this world. And yet more; That we may not be damned with this world. Heare S. Iames: cap. 4. Know you not, that the friendſhip of this world, is the enemy of God? VVhoſoeuer therefore will be a friend of this world, is made an enemy of God. Heare S. Peter: Fly the corruption of the concupiſcence which is in the world. 2. Pet. 1. Heare S. Iohn: Doe not you loue the world, or thoſe things in the world: 1. Ioan 2. And againe: If any man loue the world, the charity of the Father is not in him; And yet more cap. 5. The whole world is ſet in wickednes. To conclude heare our Lord himſelfe, ſpeaking in prayer to his Father: Ioan 17. For them doe I pray, not for the world doe I pray, but for them, whom thou hast giuen me. And the world doth hate them, becauſe they are not of the world, as alſo I am not of the world.

Now from hence we may gather moſt euidently, that the world is ſo (as it were) excommunicated and curſed by God, as that Chriſt thinketh it not conuenient to pray for it. Yet may it be here obiected, that if Christ doth not pray for the world, how is it ſaid: Ioan. 3. God ſo loued the world, as that he gaue his only begotten Sonne? what, doth the Father loue the world, and the Sonne hate the World? Or how doth the Sonne exclude the world from his prayer, which the Father doth not exclude from his loue? S. Auſtin expounding this later place, ſaith, that the world for whom Chriſt denyed to pray, ſignifieth only the wicked; according to which acceptance, the Apoſtle ſaith, ſo that w • may not be damned with this world: 1. Cor. 11. But we may here furthe • ſay, Chriſt did not pray for the world becauſe ſuch things, as he then praye • for his Apoſtles, did not in any ſo • agree to the world. For he prayed fo • the gift of Perſeuerance; Keepe the • (ſaith our Sauiour, Ioan. 17.) in m • Name; And withall he 〈◊〉 , that they might obtaine eternity of glory, ſaying: I will (Father) that where I am, they may be alſo with me, that they may ſee my glory. But theſe things are not agreeable to the world for neither is the world (except it be afore cleanſed of its filth a • d ordure) apt for the Kingdome of H • auen euen as it is not fitting, for a man that is bemy • ed with dirt in riding, to enter into the bedchamber of a K ng. God doth truly loue the world, and for it gaue his only Sonne, thereby to clenſe and purge the world, tha • it may be fit for his Kingdome; And ſo Chriſt prayed for his Crucifiers, not, that they ſhould perſeuere in that ſtate, in which they then were; bu • t • at his Father might pardon them, and in p rdoning of them, might cauſe them to leaue, and goe out of the world. An • therefore though Chriſt did ſay, I do not pray for the world; yet he adioyne a little after theſe words: That 〈◊〉 world may belieue, that thou h • ſt 〈◊〉 me. Thus the cloſure of all 〈…〉 Chriſt prayed for his owne Diſcip •• not for the world; becauſe exce •• man doe firſt goe out of the world, b • fore he goe out of his Body, he can neuer arriue to the Kingdome of Heauen.

Whoſoeuer therefore doth thirſt after that ſupreme and high Citty, let him haſten to goe out of the world, for feare leaſt his laſt day may ſuddenly and vnexpectedly ſurprize him, and take him out of this life, when he ſhall be depriued of all hope of his conuerſion. But if he be once happily gotten out of the world, then let him forſake the ſame with all its concupiſcences, that he may daily meditate only of the Citty of our Lord, and that he may euen proteſt with the Holy Prophet: If I ſhall forget thee, O Ieruſalem, let my right Hand be forgotten; let my tongue cleaue to my mouth, if I do not remēber thee, if I ſhall not ſet Ieruſalem in the beginning of my ioy. Pſal. 136. For this is the true Character, or Note of the Cittizens of the Eternall Citty; to wit, to be more deſirous to want both tongue and hands, then to ſpeake, or attempt any thing againſt the loue of God their Father, and their Celeſtiall Countrey; that ſo the beginning of their ioy, may be the Citty it ſelfe, which repleniſheth its Cittizens with ſuch beatitude, as that no worldly felicity can delight them; and thus the only remembrance and expectation of future ioyes, is ſufficient in this their baniſhment to comfort them.

I hold it conuenient, to cloſe vp this Booke with the words of S. Austin, that ſuch, who will not perhapps belieue me, may not doubt to giue credit vnto ſo great and worthy a man. This Father in theſe following words doth expreſſe, which is the true note of the inhabitants of the Citty of the world, and of the Citty of God; Thus he then writeth: Omnes qui terrena ſapiunt &c▪ All thoſe, who are wholly immerſed in earthly affayres; All, who doe preferre a temporary felicity before God; All, who ſeeke after their owne things, not after thoſe of Ieſus Chriſt, doe belong vnto th • t one Citty, which myſtically is called Babylon, and which hath the Diuell for their King. But all ſuch others, who bend their labours to things, which are ſupernall and aboue; who are euen abſorpt in the meditation of Celeſtiall matters; who liue in this world with all ſollicitude and care, that they doe not offend God, or ſinne; who ſinning, are not aſh • med to confeſſe their offences; finally who are humble, meeke, holy, iuſt, pious, good: All ſuch (I ſay) belong to that one Citty, which hath Chriſt for its King. Thus fa • re Saint Auſtin, in explicat. Pſal 61.

That all the Bleſſed are the Domeſticks, and Sonnes of God. CHAP. I.

I Reioyced in theſe thinges, which were ſaid to we: VVe ſhal go into the Houſe of our Lord ſayth the Royall Prophet, Pſal. 121. Certainly it is a great and ineffable cauſe of reioycing for a good and faithful ſeruant after he hath painefully laboured in the Vineyard, or hath multiplyed his Talents, through negotiation and trafficke, or (as firſt) hath gained the Prize in the race; or hath deſerued the Crowne in warre & ſpirituall fight; or hath diligently fed the ſheep committed to his charge, couragiouſly and valiantly defending them from wolues; for then ſuch a man, after the accompliſhment of all theſe his labours, doth with all alacrity & cheerfulnes enter into the Houſe of his Lord. But let is firſt conſider, why that is called a Houſe, which a litle before was called a Citty. Truly we cannot thinke, that the cauſe of this appellation is, that this Houſe is ſtrait, or narrow, and therefore doth deſerue the name of a Citty; ſince indeed it is of that largenes, as that in greatnes, it giueth not place to any Citty, or Kingdome. Giue eare to what the Prophet Baruch. cap. 3. (by way of acclamaaion) ſpeakes hereof: O Iſrael, how great is the Houſe of God, and how great is the place of his Poſſeſſion! It is great, and hath no end. Why then may not ſo great a Houſe iuſtly be called a Citty.

The firſt reaſon heerof then is, becauſe the bleſſed, though they be ſpred throughout the Kingdome of Heauen, are the domeſticks and familiars of our Lord. For perhaps a man might imagine, that if mention were made only of a Kingdome, or of a Citty, that many might be in the Kingdome of Heauen, and in the Citty of God, who did neuer ſee God, nor were euer admitted to ſpeake or haue any entercourſe with God but onely by the mediation of other greater Saints. But becauſe the matter ſtandeth farre otherwiſe; and that all the Sa • nts do euer ſee God do cōuerſe with him, and do ſpeake to him face to face; whether they be the ſupreme Seraphims and Cherubims, Patriarches, Apoſtles, Prophets, inferiour Angels, and the loweſt Saints. For euen of our Angels Gardians, who belong to the leaſt degree of Angells, our Lord thus ſaith: Matth. 18. Their Angels in Heauen alwayes do ſee the face of my Father, which is Heauen. And the Apoſtle writing to the Epheſians cap. 4. auerreth, that all the Saints are not only the Citizens of God, but euen the domeſtick friends of God. Therefore from hence I inferre that the habitation of the Saints is not only called a Citty, but alſo a Houſe. There are doubtleſly diuers Māſions in Heauen; to wit greater, and leſſer; there are alſo ſeuerall Crownes, ſome more illuſtrious, others not ſo illuſtrious, according to the diſparity and inequality of merits; neuertheles all thoſe Cittizens are bleſſed and happy, and are cleane in hart, and repleniſhed with Charity. We may then from hence cōclude, that there is no Saint, who is not in that ce • eſtiall houſe, and who ſeeth not God, and conuerſeth not with him, as a domeſticall and familiar friend; howſoeuer contrary heerto in other Kingdomes and Citties, there are many, who neuer ſee the King, and moſt few they are, to whome he vouchſafes any ſpeach, or familiarity,

Another reaſon, why the Citty of God is called a Houſe, may ſeeme to be, in that in a Citty many do ſee the King, and do ſpeake to him; yet all thoſe are not the Domeſticks, Sonnes & heyres of the King; but only thoſe, who dwelling in the Kings Pallace, are acknowledged by the King, for ſuch. But now in the Kingdome of Heauen and in the Citty of God, all the Saints, whether o • higher or low degree, are truly the Domeſtickes of God, and Brethren of Chriſt; & by reaſon heerof they are linked togeather in the ſtrait coniunction of fraternity or brotherhood; ſo as the Superiours among them do not contemne their inferiours, neither with them is any cōtention or malignity. For when our Lord did teach the Pater noſter, that chiefe Prayer, which is daily to be recited; he in theſe words excluded not any man; and when at the day of Iudgement he ſhall ſay: Come you Bleſſed of my Father, poſſeſſe you the Kingdome, prepared for you from the foundation the VVorld. Matth. 25. he ſhall not except any out of this moſt confortable inuitation. And when the Apoſtle ſaid to the Romans, cap. 8. whoſoeuer are gouerned with the ſpirit of God, thoſe are the Sonnes of God; and if Sonnes, Heyres alſo; Heyres truly of God; and Coheires of Christ: He in theſe words ſhutteth out no man, whether great or litle, ſo that he enioyeth the Spirit of God, and will ſuffer himſelfe to be ſterned and guided therewith. Which one Point is doubtleſly common to all the regenerate in Chriſt, perſeuering in Fayth, Hope, Charity. In like ſort S. Peter, 1. Pet. 1. promiſeth to all the regenerate, an incorruptible inheritance, incontaminate, and not decaying, being reſerued in Heauen. To conclude S. Iohn without any exception thus preacheth to all the iuſt: See (I pray) what manner of Charity the Father hath giuen vs, that we ſhould be named, and be the Sonnes of God. 1. Ioan 3.

From all this then we gather that the Place of habitation of the Saints is a Houſe, and not only a Citty or Kingdome; in which houſe all are Domeſtickes, Sonnes and heyres of the great King, and all of them are beloued of God, as Sonnes, and of Chriſt as brethren; & that they may by good right ſay with the Prophet: Pſal. 132. O how good and pleaſant a thing it is, for brethren to dwell in one? For what greater conſolation and comfort can be imagined to a man, then to conuerſe with innumerable Angels, with men of all degrees, eyther ſuperiour, equall, and inferiour to him, and he to be beloued of them all with moſt ſincere affectiō, as a brother, to be vſed as a brother, & imbraced & entertained as a brother?

Of the greatnes, and Beauty of the Houſe of God. CHAP. II.

ANother reaſon, for which the Habitations of the Saints is called a Houſe, may be taken from that, Houſes (eſpecially the houſes of Kings) haue many ornaments in their Hals, in their Bedchābers, in other withdrawing roomes, which the reſt of the Citty doth want. For who can recoūt the Arras, Tapeſtry, precious veſtmēts, plate of Gold and Siluer, with the which the Palaces of Kings do glitter and ſhine? Neither are theſe interiour ornaments only of great worth and pryce; but alſo the externall and outward building it ſelfe is accuſtomed to be moſt admirable for the goodly marble, ſtately Pillars, guilded Porches, hanging gardens, and ſuch other delicacies, which is ouer long to relate,

Salomon King of Ieruſalem, after he had built a Temple to our Lord, with ſuch coſt and charges, as was fitting, did make a Pallace for himſelfe with ſuch profuſe coſt, as that he ſpent thirteene yeares in the building of it; although he had many Maiſters and Ouerſeers of the whole Fabricke, and had (at hand, with ſmall labour) great ſtore of precious and curious marble, and other ſtones, and abundance of Cedar-trees. And not with leſſe charge and magnificence did he erect a Pallace for his vvife, being the daughter of the King of Egypt, ſo ſumptuous, as it ſeemed incredible. Therefore when the Sacred Scripture calleth that Habitation, the Houſe of God, which in other paſſages therof, it calleth the Citty of God, and the Kingdome of Heauen, it ſeemeth to inſinuate, that all that Citty, and Kingdome is as reſplendent and glorious, as any Regall houſe or Pallace. For as we haue learned aboue, out of the Prophet Baruch; the Houſe of God, is of that largeneſſe and extenſion, as that it is able to comprepend and containe the whole Kingdome of Heauen.

It ſeemed (a little aboue) a thing worthy of admiration, if any whole Kingdome ſhould appeare to be of that ſplendour and fayreneſſe, with which its chiefe Citty is adorned: Who then will not reſt aſtoniſhed, •• en he ſhall thinke, that the whole Kingdome of Heauen is ſtyled the Houſe of God, in that, it is all ſtately, all fayre, all precious, as beſeemeth the Houſe of God to be? Therefore with good reaſon did the Prophet Dauid burſt forth into thoſe words: Pſal, 83. My ſoule euen coueteth, and fainteth vnto the Courts of our Lord. For who doth not thirſtingly deſire to ſee and poſſeſſe a moſt noble Kingly houſe, which in its ſpacious greatneſſe may equall any Kingdome? As on the contrary, to ſee and enioy a moſt ample and large Kingdome, which for ornaments, ſplendour, and magnificence may contend and compare with any Princely houſe or Pallace? Neither would our ſoule only deſire the fruition of ſuch a Houſe & ſuch a Kingdom, if attentiuely it did thinke thereof, and confidently belieue the ſame; but it would be wholy abſorpt, and euen faint, and tranſgreſſe its owne limits through the incredible beauty, and worth of ſo great a matter.

But (alas) we, who lie vpon the ground, and are become thrall to temporalities and earthly things, and doe admire ſo much what we here ſee, doe little buſy our thoughts with inuiſible matters; we bearing our ſelues herein, like to little children, who neuer going out of their Fathers houſe, doe ſo loue that poore Cottage, as that they neuer once thinke of the Pallaces of Kings. In like ſort, we imitate herein the Countrey-peſants, who neuer ſaw any Citty, but are buſied in tilling their ground, and in repayring their poore wodden, and clayie houſe; neuer thinking on Pallaces, Towers, Theaters, Honours, dignities, increaſing of ſiluer, chargeable banquets, and the like. And perhapps theſe Ruſticks and Children are more happy, then many rich Cittizens, and great Princes; becauſe thoſe things which are in this world much prized and highly eſteemed, are commonly attended on with more anxiety, care, and danger, then with ſolid profit and dignity. But the goods, which are in that Heauenly houſe of our Father, are ineſtimable; neither are they accōpanied with any ſollicitude, diſcontent, or perill; but are exempted from all griefe and moleſtation; and this, not for any ſhort time, but for all Eternity.

Therefore S. Paul, who was neither a Ch ld, nor a Ruſticke, and who well knew the goods and commodities of this wor • d; for he was a man moſt learned, and conuerſed with moſt wiſe men; He alſo had beene in the Houſe of God, and had peruſed and viewed the Heuenly Citty, as being rapt into the third Heauen, doth thus ſpeake of himſelfe: 2. Cor. 4. VVe not conſidering the things which are ſeene, but which are not ſeene; for the things that are ſeene, are temporall; but the things that be not ſeene, are eternall.

And againe: Phil. 3. Our conuerſation is in Heauen And according hereto he exhorteth vs all: Colloſſ. 3. To ſeeke the things, which are aboue; where Christ is ſitting on the right hand of God. And to mind the things which are aboue, not the thinges which are vpon the Earth.

Of the Dyning Chamber of the Houſe of God. CHAP. III.

ANother reaſon, why that, which is cal ed a Citty, and a Kingdome, is alſo called the Houſe of God, may be taken from thoſe words of our Lord, Ioan. 14. In my Fathers Houſe there be many manſions: Thus we ſee, that in Houſes, there be Chambers or Partours to dine and ſup in; Chambers alſo for men to take their repoſe and ſleepe; Halles, and other ſpacious roomes for the exerciſe of ſeuerall Actions, which out of the Houſe are not accuſtomed to be done. But to begin with the Great Chamber (as I may ſay) or place of Refection: Certainly there is a place in the Houſe of our Lord, in which all the Saints are not only fed w • th Princely viands, but (which is wonderfull, and ſcarcely credible, were it not that the Holy Ghoſt teacheth vs ſo much) where the King himſelfe ſhalbe girded and prepared to miniſter and ſerue the Table. For thus doth our Lord himſelf ſpeake: Luc. 12. Bleſſed are thoſe ſeruants, whome when our Lord commeth, he ſhal find watching: Verily I ſay vnto you, that he will gird himſelfe, and make them ſit downe▪ and will come forth, & miniſter vnto them. What kind of bā quetting Houſe is this? Who euer heard of the lyke? The Lord ſtandeth, the ſeruant ſitteth downe; the Lord is girded, that without any hinderance or let, he may wayte; The Seruant is vngirded, that ſo more freely and cō modiouſly he may ſit at Table: The Lord goeth vp and downe, to bring in and ſerue the meates; The Seruant quietly feedeth vpon thoſe Princely viands. O, if we would ſeriouſly take theſe things into our conſideration, how loathing and cloying would all earthly pleaſures ſeeme vnto vs?

Our Lord did ſometime gird himſelfe with a towel, that he might waſh his Diſciples feete. Peter was affrighted at this ſight, and could not endure that his feete ſhould be waſhed by his Lord. But Peter was iuſtly affrighted, becauſe he ſaw therein maieſty humbled, to the end to giue an Example of Humility to his ſeruants. But in that Celeſtial Manſion, thi • miniſtery of our Lord, is not of humi • iation, but of dignation or vouchſafing; for the ſeruants of God in Heauen ſhall not need any example of humility and ſubmiſſiuenes, ſince not one of them ſhall be once touched with any pryde of mind, but they all ſhall be confirmed and ſtrengthened in all kind of vertue. Therefore that girding of our Lord doth ſignify, that he ſhall ſo freely, ſo readily, and without any delay be preſent to euery one of his Seruants and Brethren; euen heaping vpon them all goodneſſe, as if there were no other imployment remayning for him, but only this.

O Chriſtian Soule, what thing is this? would to God, thou wouldſt once truly conceaue and vnderſtand, what honours and true pleaſures our Lord will abundantly beſtow vpon his ſeruants for eu • r. For certainly if the thought and cogitation heereof did deeply deſcend into thy Hart, thou as euē boyling in feruour of ſpirit, wouldeſt gird thy loynes togeather, and wouldeſt proſtrate thy ſelf moſt cheerfully in all obſequy and ſeruice before our Lord. And if any one of thy brethren (oppreſſed with want) did meete thee, thou wouldeſt not onely not diſdaine him with a ſcornefull and ſide-caſt eye, but euen dilating thy Bowells of Charity, thou wouldſt with all willingnes refreſh and feed him; ſollacing thy ſelfe with thoſe wordes of the Ghoſpell, Matth. 25, Amen, I ſay vnto you, as long as you did it to one of theſe my least Brethren, you did it to me, Now where it is ſayd, that our Lord ſhall make all his ſeruants to ſit downe, this ſheweth, that they being admitted into the Houſe of his Father, may moſt ſafely, and without any dā ger, or ſollicitude repoſe and reſt thē ſelues, and enioy all thoſe goods, with the which the Houſe of our Lord is repleniſhed: for there ſhall not be any after, who eyther by force, or by deceite ſhall depriue them of the fruition of the ſame.

To conclude, where further it is ſaid, that our Lord himſelfe paſſing vp and downe, ſhall miniſter and ſerue; the meaning hereof is, that the chiefeſt dainties and meates of the Saints are in our Lord himſelfe; for He, is the Bread of life: He is the fountaine of VViſdome; He is that hidden manna, which no man knoweth, but he who receaueth and taſteth of it. Therefore our Lord paſſeth through all, he miniſtreth to all, vnſpeakable Viands and Banquets, the which doe ſatiate without faſtidiouſneſſe, and fill without ſaciety.

Of the Bed-chambers of the Houſe of God. CHAP. IIII.

LEt vs paſſe from the Chamber of Repaſt, to the Chambers of Reſt and repoſe. Dauid ſaith: The Saints ſhall reioyce in glory, they ſhalbe ioyfull in their Bedds. This Bed is nothing els, then a full and continuall Repoſe of the Saints; and of that ſleepe which the ſame Prophet Pſal. 126. thus praiſeth, VVhen he ſhall giue ſleepe to his Beloued, behold the inheritance of our Lord. Of which point he thus ſpeaketh: Pſal. 4. In peace, in the ſelfe ſame, will I ſleepe and rest. To conclude, This is that Rest, of which it was thus ſaid to S. Iohn. Apoc. 14. VVrite: Bleſſed are the dead, which dye in our Lord; for hence forth, ſaith the ſpirit, they ſhall reſt from their labours, for their works follow them.

This is a great felicity, and peculiar only to the Bleſſed For in this life there is no man wholy disburdened of all labour; and euen thoſe men, who ſeeme moſt to be at reſt and quietnes (to wit, noble and rich men) are commonly preſſed with greater anxieties. And therefore not without cauſe did our Lord cōpare Riches vnto Thornes in the Parable of the Sower: Matth. 13. And Iob ſaith cap. 7. The life of man is a warfare vpon the Earth. And one of his fellowes conſpiringly thus auerreth, Iob. 5. A man is borne to labour, and a bird to flye. But Eccleſiaſticus more copiouſly doth inlarge himſelfe vpon this point, thus preaching: cap. 4. Great trauell is created to all men, and a heauy yoke vpon the children of Adam, from the day of their comming forth of their Mothers wombe, vntill the day of their burying into the mother of all. Their Cogitations and feares of the Heart, imagination of things to come, and the day of their ending, from him that ſitteth vpon the glorious Seate, vnto him that is humbled in earth and aſhes; from him, that weareth Hyacinth, and the Diademe, euen to him that is couered with rude ſackcloth. Thus Eccleſiasticus. In which words he teacheth vs, that no mortall man is at any time made entirely partaker of Reſt.

But to the end, that all men may vnderſtand, of what worth and moment the ſleep, that is, the ſweet Repoſe of the Saints, is to be reſpected, therefore I will (as it were) lay open the ſeuerall points of the former ſentence. Firſt then he ſaith: Great trauell is created to all men, and an heauy yoke vpon the children of Adam. Here occupation & buſines is oppoſed to reſt; But becauſe many are buſied in things comfortable and pleaſant, as in hunting, playing, ſinging, and the like; therefore Eccleſiasticus addeth, an heauy yoke; thereby to ſhew, that he ſpeaketh of a labourſome, vnpleaſant, and toyleſome occupation, with which no man is delighted, and which All endeauour to decline and auoid. And this moſt troubleſome occupation, or negotiation he affirmeth to be created for men; that is, adioyned and aſſigned to man, euen from his Creation, as an indiuiduall and inſeparable Companion, Which point he further explicateth (that men may better vnderſtand his meaning) by adioyning theſe words, From the day of their comming forth of their mothers wombe, vntill the day of their burying into the mother of all. Therefore a more mild and gentill courſe is taken with Oxen, which beare the yoke in the day-time, and reſt in the night, then with men, who both day and night are forced to beare the yoke of labour, and ſollicitude. And after this, Eccleſiasticus briefly toucheth vpon particular troubleſome moleſtitions, which like vnto a moſt heauy yoke, doe preſſe and bow down euen the necks of mortall men, ſaying: Their cogitations, and feares of the hart, imagination of things to come, and the day of their ending.

Thus we ſee, that the firſt part or Scene of their laborious and painefull trauell, is a cogitation of thinges to come. For a worldly man is euer anxious and carefull of the day to come, ſaying to himſelfe: VVhat ſhall heerter fall out? Shall we loſe the ſmal good which we now enioy? And from this riſeth a continuall feare of the Hart, which neuer ſuffereth a Man to remaine and quiet. Now this intenſe cogitation is two-fold. For one part is that, which the mynd frames and figures out to it ſelf. The other is neceſſary, and ſuch as no man can auoyd. Of the firſt, he ſaith, Imagination of things to come; of the other, the day of their Ending. A man doth imagine, that is, he doth frame to himſelfe diuers expectations of future things and perils, which do no leſſe torment him, then if it were certaine they ſhould come to paſſe, and take effect. But the greateſt torment to man, is the cogitation and feare of death, which Eccleſiaſticus aboue calleth, the day of mans ending; the which day all men haue in ſo great an a horrour, as that the Apoſtle, Heb. 2. calleth it a continuall ſeruitude: ſince the ineuitable expectation of death doth make better, and (as it were) put wormewood, into all the ſweetneſſe and delicacies of this life.

To conclude, Eccleſiasticus addeth, that this laborious occupation and trauell is ſo common to all the Sonnes of Adam, as that euery one of them from the firſt to the laſt (euen from him, who ſits enthroned in the Chayre of Soueraignty, and weareth the Diademe, and Hyacinth, to the poore & deſpicable man, who liueth vpon the ground, and weareth ſackcloth) is made thrall thereto. Thus in all theſe things men after the ſinne of Adam, are made more vnhappy then beaſts. For beaſts liue without feare; are not ſollicitous and forecaſting for the morrow; neither doe they remember the labour once paſſed; neither are they affrighted with expectation of things to come. And therefore the foreſaid wiſe Eccleſiasticus doth heere teach, that this burdenſome yoke is layd vpō the Sonnes as Adan; partly to exclude beaſts, as exempted from this yoke; and partly to ſhew the cauſe of this miſery; which is, the firſt ſinne of the firſt Man.

But this is the height of all miſery, to thoſe who labour, and couer not to aſcend to the Celeſtiall Houſe or manſion; to wit, that in this life they ſuffer a grieuous yoake, but a farre mo •• grieuous ſhall they find in Hell. For here in this life no man is free from labour; yet is his labour eaſed, being ioyned with ſome conſolation; but after this life in Hell, all labour and dolour is without any comfort or repoſe: Only in the bleſſed Houſe of God, Reſt is without any labour, and conſolation without any dolour. Therefore the Prophet Pſal. 149. iuſtly pronounceth; The Saints ſhall reioyce in glory, they ſhalbe ioyfull in their beddes. Becauſe they ſhall not reſt, as men ſleeping, who do not feele or perceaue their reſt; but they ſhal reſt with great exultation and ioy: well knowing and acknowledging with an eternall gratitude the good of their moſt happy reſt and quietnes; it being moſt free from all labour, griefe, feare, or moleſtation. Certainly if no other good were in the Houſe of our Lord, but only this euerlaſting Rest, were it not (thinke you) worthy to ouer-ballāce & weigh downe all the labours, paines, and dolours of this life? And if in Hell there were no other torment, then an euerlaſting and vnquiet watching, did it not deſerue to be redeemed with all daily and nighly Prayers, & other pennance whatſoeuer?

O how pleaſant and gratefull will it appeare to the Saints, at their departure out of the world, to behould an end of their labours, and other their paines; and on the other ſyde, how bitter will it be to the wicked, at their lyke leauing this world, to ſee, that neuer after they are in hope for any relaxation or eaſe of their labours, and dolours? Death is ſaid to be the greateſt, and laſt of all terrible things; yet becauſe death ſeemeth to haue ſome reſpiration or reſt from paines, therefore thoſe miſerable wretches, who ſhall deſcend into Hell, ſhall ſeeke for death, and ſhall not find it, & they ſhall deſire to dye, and death ſhall fly from them. Apoc. 9. Therefore the want of al Rest ſhalbe iudged a greater euill and infelicity, then the laſt and greatſt of all terrible things. And yet neuertheleſſe ſuch is the blindnes of Men in this world, as that they repute in nothing, to loſe euerlaſting rest & quietnes, and to deſcend to that place, where torments ſhall admit no eaſe, reſt or intermiſſion whatſoeuer.

Of the Princely Court of the Houſe of God. CHAP. V.

IN a Houſe there are ſeueral roomes, deſigned for ſeuerall buſineſſes and negotiations; but in that ſupernall & bleſſed Houſe there ſhalbe but one Office or buſineſſe, common to all the Saints, to wit, the prayſing and lauding of the King of Heauen. Here in this life diuers doe buſy themſelues to gather and heape vp money and riches; others to aſpire to honour and dignity; others to adorne themſelues with learning, that ſo they may be able to teach; others againe apply themſelues to mechanicall Arts, thereby to prouide things neceſſary, for the ſuſtentation of their life. But in that region and habitation of Immortality, there ſhalbe no penury or want, no ignorance, no necſſity, no amb • tion; ſince all, being contented with their preſent ſtate, ſhall deſire nothing more; but ſhall be wholy occupied and buſied in the fruition, loue, and prayſes of their chiefe and ſupreme good.

But it may be, ſome men will ſay, that the office of prayſing God in Pſalmes and Hymnes, and eſpecially in reciting the Canonicall Houres, is accompanyed with labour, and of the Spirits; and heerupon perhaps ſome will auerre, yea accomplaine, that a heauy burden is impoſed vpon them, in that they are commanded to ſpend daily ſo many houres, in ſinging in the Church, and in prayſing of God. To this I anſwere, that to performe laudes and prayſes to God by Prayer, is in this lyfe a Merit; & in the Eternall lyfe a Reward; and from hence it cō meth, that the exhibiting of laudes & prayers, is heer laborious and painful to many, which in Heauen ſhalbe moſt pleaſant and ioyfull. For now we read and ſing many paſſages, which we do not vnderſtand: beſides during our tyme of prayer, we are not a little troubled in driuing away idle & vaine cogita • ions, as ſo many moſt importune fl •• s To conclude, the Body, which now ſtands ſubiect to corrupt on, cannot long be intent to the fū ctions of the Soule without weariſomnes: but in that bleſſed Country, the Body ſhalbe immortall, it ſhallbe impaſſ • ble, the flyes of d ſtractions and vnnecſſary thoughts ſhallbe abſent; A • d (which is the chiefeſt) the performance of diuine ſeruice and prayers ſhalbe nothing els, then the exerciſe of Felicity: and therefore if eternall Felicity ſhall not be troubleſome, then ſhall not the eternall prayſing of God become troubleſome. That our prayſes and laudes exhibited in Heauen to his d • uine Maieſty ſh • llbe the exerciſe of our Beatitude, the Prophet teacheth Pſal 82. ſaying: Bleſſed are they that dwell in thy houſe, O Lord; for euer and euer they ſhall prayſe thee.

For as it appertaineth to Beatitude, euer to loue, and haue the eye fixed vpon the chiefeſt good; ſo alſo it belongeth to the exerciſe of Beatitude euer to admire and prayſe the pulchritude & beauty of the ſaid chiefe good. And as no mā ſhalbe tired wi • h louing God, ſo alſo be ſhall not be tired in prayſing of God. We may adde heerto that we ſhall not on • y be not weary of louing and ſeeing God; but neither ſhall we be weary in contemplating and prayſing the workes of God; all which workes ſhall euer be preſent in our ſight, and ſhal be manifeſting their owne admirable ſplendour & beauty. And we cannot prayſe the workes of God, as very fayre; but withall we muſt prayſe and offer vp incenſe of laudes to the • uthour of thoſe workes, which ſhall euer proclaime, Ipſe fecit nos, & non ipſi nos; He made vs, and not we our ſelues. To conclude, as we ſhall neuer be able to forget the benefitts, with the which God doth daily, euen ouerwhelme vs, and hath tyed vs to him by certaine indiſoluble knots (as it were) of loue; ſo alſo we cannot, but euer be preſt and ready to ſpend our voices and breath in the praiſes & lauds of ſo great a benefactour. Therefore let vs conclude with S. Auſtin l. 22. de Ciuit cap. • 0. and let vs burſt forth with him in like feruour of ſpeach, ſaying: VVhat other thing ſhalbe there performed, where neither it ſhall be intermitted through any ſloth, nor vndertaken through aan want? God himſelfe who is the end of our deſires, ſhalbe ſeene without end, ſhalbe loued without irkſomnes, and ſhalbe prayſed without weariſomnes▪ This functiō, this affection, this exerciſe ſhall doubtleſly be common to all, as euen eternall lyfe is common. For there we ſhalbe at leaſure, and we ſhall ſee, and and we ſhall loue we ſhall loue; and we ſhall prayſe. Thus behould, what ſhall be in the end, without end. For what other end ſhalbe aſsigned to vs, but to come to that Kingdome, • f which there is no End▪ Thus S. Auſtin.

Of the first Part of the Port, or Gate of the Houſe of God, which is Fayh. CHAP. VI.

THeſe former Points being already explicated, one thing yet remaineth to be conſi • e • ed; that is, to ſhew the Gate, by which we may be able to enter into this mo • t happy Houſe. But our Lord himſelfe doth not only ſhew in the Ghoſpell, what this Port, or Gate is, but with all hath foretould, that it is very ſtrayt & narrow; admoniſhing vs thereby, that we labour and ſtriue to enter the rat. For he being thus demanded: Luc. 13. Lor • be they few, th • t are ſaued? He replied ſaying: striue to enter by the narrow gate; becauſe I ſay vnto you, many ſhall ſeeke to enter, and ſhall not be able. But, when the goodman of the Houſe ſhall enter in, and ſhut the dore, and you ſhall beginne to ſtand without, and knocke at the dore, ſaying, Lord open to v • ; and he anſwering ſhall ſay to you: I know yoe not &c. depart from me, all you VVorkers of iniquity; there ſhallbe weeping and gnaſhing of teeth. Thus our Lord. By which wordes he euidently inough teacheth that the Gate of the Houſe of God, which is in Heauen, is very narrow, although the Houſe it ſelfe be moſt ample and large; and that through the ſtraitnes therof many ſhall nor enter, who otherwiſe willingly wou • d; and t •• refore they are not to enter, becauſe they couet indeed to enter, but they are loath to ſuffer any thronge, or preſſure

But let vs explicate, from whence it proceedeth, that the Gate of ſo ample and great a houſe, is ſtrait. Well then, a Gate conſiſteth of foure parts; That is, of the Threeſhould, the Tranſome ouer the dore, and two ſide-ſtones; thus a Gate conſiſteth of foure ſtones; One below, another aboue, and two on the ſides. Theſe foure ſtones in this our Gate, are foure vertues altogeather neceſſary, for a mans entrance into the Houſe of God; to wit, Faith; Hope, Charity, Humility, Faith, and Hope, are the laterall, or ſide-ſtones; Charity the Tranſome-ſtone aboue, Humility, the threeſhold, which is worne and troden vpon with feete. But all theſe ſtones, I meane all theſe vertues haue in themſelues but a ſmall longitude, and latitude or breadth; ſo as they are narrow in themſelues, and doe make a moſt ſtrait entrance.

Let vs begin with Faith. The Chriſtian and t • ue Faith doth ſuffer ſuch ſtraits, as that except mans iudgment doe offer to it ſelfe violence, and endure it ſelfe to be brought into captiuity, and (as it were) enthralled; no man is of power to enter by it, into the Celeſtiall houſe. And this is the meaning of thoſe words which the Apoſtle writeth to the Corinthians 2. Cor. • 0. Bringing into Captiuity all vnderstanding, vnto the obedience of Chriſt. For the Fayth of Christ propoſeth many things to be belieued, the which do ſo farre tranſcend a • reaſon, as that it is moſt hard to giue aſſent vnto them; & yet the ſayd Fayth doth command theſe points ſo conſtantly & vndoubtfully to be belieued, as that a man ought to be ready rather a thouſand tymes to ſpend his l • fe, then to deny but any one A • ticle thereof. Certainly great are theſe ſtraits, & therefore the leſſe wonder it is, if but few mē do ouercome ſuch diffi ulties. And this is the rea • on, why ſo many do apoſtate from the truth, to the Mahometans and Heretikes; for all theſe haue taken away the ſtraits of Fayth, and in lieu thereof haue made the Gate more large and ſpacious; by the which notwithſtanding a man goeth not to lyfe, but to perdition, according to that ſentence of our Lord, Matth. 7. Broade is the Gate, and large is the way that leadeth to perdition; and many there be, that enter by it. Certainly euery Man is carryed with a naturall propenſion and deſire to know, as the Philoſopher writeth in his metaphyſicks, & therfore he is ſlow in giuing any credit to ſuch ſpeculations, except eyther they can be demonſtrated, or at leaſt fortified with ſtrōg probabilities.

The Apoſtle S. Paul had experience hereof in himſelfe, who though he preached, as being inſtructed therein both by infuſed, & laboured doctrine, as alſo by the miraculous guyft of the tongues; yet when he was to teach the Reſurrection of the dead, there were not wanting ſome, who did deride and ſcorne him therefore; and others, who in plaine words thus reprehended him, what is it, that this VVord ſower would ſay? In lyke ſort, when he preached Chriſt crucifyed, he was reputed a foole with the Gen • ils, and the Iewes did ſuffer a ſcandall therein, as himſelfe witneſſeth. 1. Cor. 1. And from this ſource it ſtreamed, that the old Heretickes by dilating & enlarging this narrow gate, did ſet abroach diuers errours. For ſome of them tooke away the myſtery of the Trinity, as the Sabellians and Arians; others the myſtery of the Incarnation, as the Nestorius and Eutichians; others againe the Reſurrection of the dead, as the Origeniſts &c. But all theſe ports or Gates (and almoſt 200. more) becauſe they were builded by humane and weake Architects, and did want a ſolid and firme foundation, did decay, and became ſo ruinous (as I may ſay) in a ſhort tyme, as that ſcarcely their Names are now extant; neither ſhould we at this day take notice of their names, had they not beene recorded in the Bookes of Catholike Writers, who firſt impugned them, as Irenaeus, Philastrius, Epiphanius, Austin, Theodoret, and the lyke.

Now the Mahometans who ſo long and ſo wide, haue ſo ſpread ab • oad their Sect, that they haue deſtroyed and expunged almoſt all the moſt difficult po • nts of Chriſtian Faith; as the Trinity of the Diuine Perſons, the Incarnation of the diuine VVord, the death and Reſurrection of the Sonne of God, the Sacraments of Pennance and of the Euchariſt. All which myſteries being taken away, all ſtraitneſſe touching Faith, is taken away. And thus the Gate being enlarged, admitteth entrance for an innumerable multitude. But thoſe men, who ſay, they preach the Goſpell of Chriſt in theſe our dayes, haue entred in by another way; and thoſe ſtraites they haue wholy taken away, which doe not ſo much conduce to the Vnderstanding, as to the VVill, and Practice. Chriſtian Faith teacheth, that all ſinnes are to be auoided, and that an account muſt be rendred of euery idle word. And that 〈1 page duplicate〉 〈1 page duplicate〉 if a man doe fal into mortall ſinne, he muſt confeſſe the ſame to a Prieſt, and waſh it away by a vehement Contrition and ſatisfaction; That good works (though laborious and difficult) are to be performed, being preſcribed and enioyned by the ſpirituall Paſtours of mans ſoule; That the Kingdome of Heauen may be obtained and purchaſed by good works, as the Crowne of Iuſtice, and reward of labour; That ſingle and vnmaried life is to be led by Eccleſiaſticall Perſons, and ſuch others of the Clergy; That the Vowes of Monks and Nuns are religiouſly to be obſerued.

Theſe Catholike and Chriſtian Articles, and ſuch others, as ſeemed to ſtraiten the Gate of the Celestiall houſe, our Aduerſaries in Faith haue ſo ouerthrowne, as that they haue opened a moſt large and wide Gate to Heauen; teaching in all theſe points the contrary to vs Catholicks. But to proce • d. Neither haue haue all Catholiks ouercome all the ſtraites of Faith. For although they belieue a • l thoſe points, which Faith teacheth; yet whiles they liue otherwiſe, then their Faith inſtructeth and bindeth them, they range themſelues in the number of thoſe, of whom the Apoſtle ſpeaketh, Tim. 1. ſaying: They confeſſe they know God, but in their works they deny him. And ſo by this manner themſelues doe fly from the ſtraites of Faith, and enter into the broad Gate, which lead • th to the moſt deadly ouerthrow of their Soules. Therefore ſo farre forth as concerneth Faith, the anſwere to the queſtion propounded to our Lord, VVhether they be but few, that are ſaued? is, That they are but few; and therefore men ought to labour and ſtriue to enter in, by the narrow Gate.

Of Hope, which is another part of the gate of the Houſe of GOD. CHAP. VII.

NOw touching Hope, it alſo is ſtraitned, and narrow on all ſides, whether we conſider the greatneſſe of the reward, or our baſeneſſe, and littleneſſe. For if one ſhould command an vnlearned clowne, vnexperienced in humane affayres to hope, for that in a ſhort time he ſhould arriue to the wiſdome of Salomon, or at leaſt of Plato & Aristotle; & withall ſhould haue the Empyre of Alexander the Great, or of Augustus, deliuered vp to him; when would this poore ſilly fellow be perſuaded, that from his dunghil ſtate he ſhould aſpire to ſuch height of Wiſedome and Soueraignty? Yet this is far more eaſy, then that a mortall man ſhould hope for the Wiſedome and Power of Angells, who are in Heauen, and are pure Intelligences, For that poore Countrey Peſant, and Alexander, and Ariſtotle were of the ſame nature, and all were mortall men, And the wiſdome of Ariſtotle did not tranſcend humane wiſdome; and the Empyre of Alexander did not comprehend within it the third part of the world. But the Hope of the faithfull commands them, to hope for the equality of the Angells, our Lord himſelfe thus ſaying: Luc. • 0. They, who ſhall be counted worthy of that world, and the reſurrection from the Dead, neither marry, nor take wiues; neither can they dye any more for they are equall to Angells, and are the Sonnes of God.

In like ſort, if a man, who only creepeth vpon the earth, ſhould be commanded to hope, that w • thin few dayes, he ſhould be ab e to fly in the ayre, or to continue a long time vnder the water; when could he be brought to hope for theſe things? And yet Birds (though great) as Cranes, Storks, Eagles, doe moſt ſwiftly fly through the aire▪ and moſt huge and loaded ſh • pps doe ſubſiſt in the waters, paſſing to and fro with great ſpeedines, as the Saylers ſhall gouerne them. But the Hope of Chriſtians, without the leaſt doubt or wauering commandeth, that a Chriſtian man ſhall Hope, euen with his body to aſcend aboue the Heauens; and that he ſhall deſcend from Heauen to earth, without any danger of ruine or fall; and that in his po •• ing from the Ea • t to the Weſt, he ſhall ſtriue euen with the Sunne, and ſhall doubtleſly ouercome it in ſwiftneſſe. To conclude, if any poore man, who is depriued of his Parents, ſhould be commanded to Hope, that a great King (altogeather vnknowne to him) ſhould adopt him for his Sonne; no doubt be would much ſtruggle with his owne iudgement, before he could be induced to hope for the true euent thereof; And yet Chriſtian fayth teacheth, that euery Man, who is baptized in Chriſt, and keepeth the Commandements of Chriſt, shall haue the ſpirit of Adoption from God; ſhalbe coadopted into his Sonne; ſhalbe truly heyre of all thoſe goods, which God himſelfe poſſeſſeth; ſhalbe the Coheyre of Chriſt; who is the natura l and p • oper Sonne of God, & whom the Father hath conſtituted Heyre of a • l things whatſoeuer.

This vigorous Fayth, if according to its owne worth, it were imbraced by Christians, would make them ſo fearleſſe and reſolute, as that they would yield to no peri ls, and dangers; but would confidently ſay with the Prophet; Pſal. 117. God is my Helper, I will not feare, what Man can do against me. And: Yf whole armyes should ſtād againſt me, my hart shal not feare. And with the Apoſtle: Phil 4. I can do all things in him that ſtrenghn th me. And againe, Rom 8. Yſ God he for vs, who is againſt vs? But there are very few, who do hope for ſuch high and hard matters, as they ought; ſince there are many who do expect to receaue only temporall and ſmall matters from God; but for the gayning of them doe confide and truſt in, their owne ſubtilties, in thefts, and lyes, rather then in the help of the Higheſt. Our Lord him elfe in Mathew 6. and Luke 12. admoniſhed the faythfull by moſt forcing and mouing ſimilitudes, tha they ſhould not be ouer ſollicitous in ſeeking of meate and cloathing, but that they ſhould euen anker their hope and confidence vpon Gods good Prouidence; becau e (ſayth he) our Heauenly Father doth nouriſh the litle B • rds, which do neither ſow nor gather, and cloatheth the lyllyes of the fie d, which neither labour, nor ſpinne. Therefore much more will he prouide for his owne Sonnes, for whom he hath reſerued the kingdome of Heauen; And yet notwithſtanding all this, there is ſo ſma • l, or els no confidence in God found in many Chriſtians, as that in their neceſſities, they rather flie for their ſanctuary to the fraudes and impoſtures of men, or to diabolicall Arts, then to God. Therefore we may bouldly conclude, that if ſuch men do not hope for theſe things from God, which God affordeth euen to the Birds of the field, and which himſelfe promiſeth to giue to thoſe who place their truſt and Hope in him; that then all theſe men haue not that Hope, which is peculiar to the ſonnes of God, and which all ſuch ought to haue, who hope from God, to be partakers of the kingdome of Heauen. And hence it commeth, that ſeeing no man without an inexpugnable and liuely Hope (which is a part of the gate of this ſupernall Houſe) can obtayne his ſaluation, that therefore they are not many who are ſaued.

But there are yet remayning ſome greater ſtraytes in the Vertue of Hope. For, Chriſtian Hope commandeth to ſl • ight, or rather contemne things preſent which are ſeene; to Hope for things future which are not ſeene. For example, it commandeth to diſtribute a mans ſubſtance to the Poore, to the end that it being mu • tiplied, may be reſtored to the giuer in Heauen, where no man hath beene, who could ſee, or thincke, what are thoſe goods, which ſhalbe reſtored to vs in Heauen, if ſo we ſow and di • perſe our goods here vpon earth. We ſee, that a Countrey Plowman is eaſely perſuaded, that in ſowing of wheate, it multiplieth vpon the earth; And of this the vſe and obſeruation of many yeares hath warranted the truth; to wit, that what is ſowed with labour, is reaped with comfort; But that riches diſtributed among the poore, ſhould be gathered and reaped with great multip • ication therof in Heauen, no experience hath yet taught vs. Therefore it ſeemeth a difficult and harſh courſe to relinquiſh things preſent, which are ſeene, and to hope for things future, which are not ſeene. To conclude, it is a great Argument, that a firme and vnſhaken Confidence in God, is a moſt narrow and ſtrai • e Gate; in that we find in euery plac • , almoſt ſuch a multitude of miſerable, lamenting, exclayming, blaſpheming, and deſpayring Men. For God doth either take away the Miſeries from thoſe who do truſt in him, or at leaſt giueth patience, conioyned with ſo great conſolation, as that they may well ſay with the Apoſtle. 2. Cor. 7. I am filled full with conſolation; I do exceedingly abound in ioy, in all my tribulation. Therefore that confuſed Multitude of diſconſolate, and bewayling Men in their Miſeries, is an euident argument and demonſtration, that (as S. Baſill writeth in Pſal 45.) there are many, who haue in their mouth; Deus refugium noſtrum & Virtus; but moſt few, who in their ſecret hart and mind, do truly hope, and truſt in God.

Of Charity, which is the third part of the Gate. CHAP. VIII.

LEt vs come to Charity, which is the Tranſome, or higheſt ſtone of the Heauenly Gate. Charity is the Queene of Vertues, which on the one ſyde, ſeemeth to be of a greater breadth and Latitude, in that it extendeth it ſelfe to God, to Angels, to Men; yea ſuch as be vnknowne to vs, or our Enemyes. On the other ſyde, it is made more narrow, in regard of the incredible difficulty, which doth accompany it, in our paſſing through by it; ſince not only in word and tongue, but in worke, and truth, the Precepts therof are to be fulfilled. For what doth this Queene impoſe by Command vpon her Seruants? Firſt, ſhe commandeth, that we loue God with all our Hart, with all our ſoule, with all our ſtrength. Matth. 20. Luc. • 0. Certainly, Man is brought into great ſtraits, when he prepares himſelfe to the accompliſhment hereof. For what other thing is it to loue God withall our ſtrength, then to loue him with a true and ſupreme Loue? That, (with our Harte and ſoule) ſignifyeth, that the Loue towards God, ſhou • d be ſincere, not counterfayted; not in word and Tongue, but as S Iames ſayth, in worke and Verity. That other (with all our strength, with all our forces, as another Euangeliſt hath) ſheweth, that our Loue of God ought to be moſt intenſe and great. Therefore the force of this Precept is, that we loue God with a true and chiefe loue; and that by no ballancing therof, we either prefer or equall any thing before, or with him; but that all things be caſt backe, and ſet in a lower degree, in reſpect of our Loue to him; So as a Chriſtian man o • ght to be prepared with he Patriarch Abraham (if ſo it conduceth to the glory of God) not to ſpare the life of his ow • e, and only b • gotten, and moſt louing Child.

Neyther is this onely exacted, but man is obliged to hate (as our Lord commaundeth Luc. 14.) Father, Mother, VVife, Children, Brothers, Sisters, yea alſo his owne Soule, and to renoū ce & diſclayme from all things which he poſſeſſeth; that is, he ought to be ready (with that promptitude of mind) to be depriued of all his kinred, his owne life, all his wealth and dignity, with the which promptitude he ſhould be depriued of them, if ſo he truly and from his hart did • ate all theſe things. Doubtleſly, theſe are great ſtraits; and who is prepared and ready to penetrate and paſſe through them? And how more eaſely can we fynd Men (and thoſe not few) who are preſſed, and (as it vvere) ready charged to abandon and renounce euen God himſelfe, and all his Promiſes, rather then riches and temporall Honours, much leſſe their owne life, and the life of their Children? Witnes hereof is S. Cyprian in Tract. de lapſis, who writeth, that euen in the primitiue Church (at what tyme the heate of Charity was more boyling in Mens breaſts then in theſe dayes it is) for a ſmall number of Martyrs, very many were forſakers of the Chriſtian ſayth, who preferred their temporall ſtates (much more their liues) before their Charity, and Loue of God. The ſame Point is in like ſort teſtified by Euſebius, in hist. Eccl. l. 8, c. 2.

Now what ſhall we ſpeake of Charity towards a Mans neighbour? What doth Charity preſcribe to performe to our Neighbour? It teacheth, that we muſt loue him, as well as we loue our ſelues. And what proceeding in matters we do expect from him, the ſame, we ſhould practiſe towards him. Who is he, if he much labour vvith pouerty, but that he vviſheth part of the ſuperfluities of rich men might be giuen to him? And yet it is no ſufficient excuſe for the rich-man to ſay, that he taketh money vp at rent; or that he hath lately bought a Farme at a great price; Or that he hath beene at charges of buylding a ſtately Houſe, and of buying coſtly hangings for the roomes; For perhaps all theſe are needles expences; and Charity doth not ſuffer, that a man ſhould abound and flow in all opulency of ſtate, and his poore Neighbour ſhould want things neceſſary to the ſuſtentation of his life. Of which point the Reader may peruſe S. Baſil, orat. ad diuites, and S Bernard ſup. illa verba, Ecce nos reliquimus. For he ſhall there ſee, and vvithall reſt terrifyed a • the danger of thoſe, vvho neuer thinke, that they are to giue an account, how they do ſpend their ovvne goods, but thinke that they may (vvithout all impunitie) vſe them accord • ng as they are ſvvayed by their o • vne Paſſions, and not according to the rules of Charity tovvards their Neighbours. But let ſuch be afraid; for if vve muſt anſvvere for euery idle Word (Math 12.) vvhy then not much more, for the bad expenſes of our riches?

But let vs heare the Apoſtle S. Iohn, and let vs learne of him, how far the due of Charity extendeth its limits who thus writeth, 1. Ioan 3. In this we haue knowne the Charity of God, becauſe he hath yielded his life for vs, & we ought to yield our liues for our Brethren Chriſt (being God) • ayed downe lis lyfe for his ſeruants; what great matter then is it, if we lay downe ours for our Brethren? Where we are to obſerue, that the Apoſtle ſayth not, we may, but we ought to lay downe our liues for our Brethrē; neither ſaith he, I do Iudge, thinke, or I do counſell; but he ſaith, and prononceth ab • olutely, we ought to lay downe our liues for our Brethren. And if we ought to ſpend our liues for our neigbour, then much more our goods: And therefore S. Gregory thus truly concludeth, Hom. 14. in Euang. Seeing that the lyfe, by which we liue, is incomparably far better, then the earthly ſubstance and riches which we externally poſſeſſe; he therefore, who will not giue his riches, when will he giue his lyfe? And the lyke inference we may deduce touching other thinges. For He, that ought to lay downe his lyfe for his brethren, ought much more to pardon, and remit an iniury or offence to his Brethren. Agayne, He, that ought to lay downe his lyfe for his brethren, ought with all diligence to be wary and eautelous, that he do not hurt his Brethren eyther in word or deed. Now ſeeing the Precept of Charity towards God and our Neighbour, is enuironed with ſuch ſtraitnes, as few men do ouercome it, 〈1 page duplicate〉 〈1 page duplicate〉 therefore our Lord being demanded, If they be few who are ſaued, might with iuſt reaſon anſwere, that they were but few; and conſequently that we ought with all our forces ſtriue, to ouercome the ſtraitnes of that celeſtial Gate with thoſe few.

Of Humility, which is the fourth Part of the Gate. CHAP. IX.

VVE vvill heer deſcend to Humility; which alſo hath no ſmall ſtraites. What doth our Maiſter command, who moſt truly thus ſpeaks of himſelfe, Matth. 11. Learne of me, becauſe I am meeke and humble of hart? Go in the lowest place. Luc. 14. And vvhat he ſpake in wordes, he practiſed in vvorkes. For he comming into the vvorld, did firſt lye in a manger; and then dying, did hang vpon the Croſſe. So as we ſee, neyther in his byrth, nor in his death, could he find a more humble, and louer place. And vvhiles he liued, he vvas more poore not only then men, but euen then vnreaſonable creatures, For the Foxes haue their holes, and the birds of the Ayre their Neſts Luc. 9. but he had no place to repoſe his Head. But vvhat meaneth thoſe vvords, Sit downe in the lowest Place? They ſignify, th • t vvhoſoeuer thou art, or of what greatnes ſoeuer, yet repute thy ſelfe to be vvorthy only of the lovveſt Place. Of vvhich point the Apoſtle giueth a reſaon, ſaying: Gal▪ 6. For if any man eſteeme himſelfe to be ſomething, whereas he is nothing, he ſeduceth himſelfe. Heere the Apoſtle ſayth not: Who thinketh himſelfe to be great, or greater then others either in Wiſdome, Power, or Vertue; neither ſayth he; Yf any man eſteeme himſelfe not to be great, neither greater then others, but only like to others; But the Apoſtle plainly ſaid: Yf a man eſteeme himſelfe to be ſomething. To conclude, He did not ſay: vvhereas he is but poore, or vnlearned, or contemptible; but he ſaid, whereas he is nothing. Therefore the Apoſtle could not deſcend more by his Pen, to deſigne the loweſt place, then he did, and to giue a true Commentary of the Words of our Lord▪

But againſt this it may ſeeme to be vrged, that ſome Men ought to be in high degree, and ſublimity of ſtate; as Prelates, Princes, Kings, Emperours, Popes. This indeed is true, yet euery one of theſe ought to ſit in the loweſt place, and expect till our Lord ſayth: Ariſe and ſit higher: Of which matter we haue a Notable Example in S. Auſtin of himſelfe, whoſe words I thinke good here to ſet downe. Thus then he writeth in ſerm. de com. vita Clericorum▪ Ab ijs, qui diligunt ſaeculum, ſegregaui me &c. I haue ſeparated my ſelfe from thoſe, who loue the World; and with thoſe, who haue a preſidency and charge ouer the common People, I haue not equalled me. Neither in distributing the banquet of our Lord haue I choſen any high place, but that which is inferiour and abiect. And it pleaſed our Lord to ſay to me: Aſcend aboue: I did much feare to vndergoe an Epiſcopall ſtate, after my name did once begin to ſpread it ſelfe: I did decline that dignity as much as I could, to the end, that my poore ſoule might be ſaued in a low and humble place, and not indangered in a high place. But as I ſaid, the ſeruant ought not to withstand or contradict his Lord and Maiſter. Thus this Holy Father. And I would to God, all men vvould be emulous of S. Austin herein; for then we ſhould haue many good Prelates, many good Princes, many good Magiſtrates. But becauſe there are many, who thruſt themſelues vp into high places, and do not vouchſafe to expect the calling of our Lord thereto, therefore God is ſometimes offended thereat, and for the example of others, he forceth many of them to ſit in the loweſt place; to the end, that all may vnderſtand and confeſſe, that honours, riches (as other temporall and ſpirituall goods) do depend vpon the diſtribution of Gods hand. And hence it is, that we often ſee, men moſt rich, in a ſhort tyme, to be brought to the extremity of all want and penury; and great Princes to be dethroned, and caſt out of their ſeates of Maieſty.

But it is not ſufficient only to expect the calling of God, but a man ought to beare himſelfe in his Prelature or Principality without any pride or elation of mind; but according to the counſell of the Wiſeman Eccl. 3. by how much a man is greater, by ſo much to humble himſelfe the more to all; and this not in Body, but in Hart alſo, as S. Gregory teacheth. Past. l. 2 c. 6. & more perſpicuouſly S. Austin, Ep. 109. ſaying: Let Gouerment before men be in Honour with you; but before God let it become euer prostrate to your feete: Since euery one ought to belieue, that all others are better then himſelfe; and therefore greater then himſelfe; For that man is truly and ſimply greater, who is greater with God. Now with God he is greater, who is better; and he is better, who more excelleth in Vertue, notwithſtanding their Gouerment, riches, titles, crownes, or diademes; Since they are Vertues (not Prelacy, Riches, Honours, and the like) which make a man good. And if Vertues do make man good; then the greater Vertues he hath, make him better; and the moſt Vertues make him beſt; and conſequently they who are inueſted with Vertues in a more high degree, do the more excell others. Now that Humility is one of theſe Great and prime Vertues, appeareth, from that our Lord giueth exaltation and aduancement to Humility, in that (ſo often by him repeated) ſentence: Matth. 23. Euery one that humbleth himſelfe ſhalbe exalted. Which ſentence the Bleſſed Virgin followed in her Canticle Luc. 14. He hath depoſed the mighty from their Seate, and hath exalted the Humble. In like ſort, S. Peter ſaying, 1 Pet. 5. Be you humbled vnder the m • ghty hand of God, that he may exalt you in the day of Viſitation. And S. Iames cap. 4. Be you humbled in the ſight of God, that he may exalt you. And to conclude. S Paul, Philip. 2. thus ſpeaketh of Chriſt himſelfe: He hath humbled himſelfe, for which thing God hath exalted him.

Now becauſe Vertues (and eſpecially Charity and Humility) do make men truly Good before God, and ſo proportionably better, and beſt of all; And becauſe no man knoweth certainly, how he ſtands in the ſight of God, and how he now is, or others are, or hereafter may be; therefore it is dangerous to prefer himſelfe before others, and moſt profitable to humble himſelfe after others; Therefore our Lord abſolutly pronounceth; Sit downe in the loweſt place. But who is he, th • obſerueth our Lords Precept her • For about vvhat matter is there greater contention and diſtaſt among men, then about Precedency of place? And what paynes do men take, who labour to reduce to peace and friendſh • p ſuch, as contend about Points of Honou • ? • ovv may haue we heard alledging that ſentence of Scripture, Iſa. 4: or rather vſurping it: I will not giue my Glory to another? But let ſuch remember, that the Prophet ſpeaketh theſe words in the Perſon of Almighty God, to whom alone Glory iuſtly agreeth. For God alone ought not to be humble; ſince Humility is a Vertue, which bridleth the deſires of a man, and will not ſuffer him to aſcend aboue himſelfe; But God, who is moſt high, hath nothing aboue him. Therefore it is an inſufferable pryde, that a poore Worme of the Earth dare conteſt and ſay; I will not giue my glory to another. And yet we may obſerue, that theſe poore Wormes, vvhom winde and pryde do ſo puff vp, as that they ſay with God, I will not giue my Honour to another, do neuertheleſſe ſo debaſe and caſt themſelues •• wne, as that confeſſedly they be •••• e thrall, and ſlaues to Honour; I meane, to a wyndy eſtimation, conſiſting in the breath of oth • r men. And thus they do ſo faythful • y ſerue this their Lord, or rather Idoll, as that they rather chuſe, in • ingle fight, or Duelliſme, to be cruelly ſlayne, and ſo (by deſcēding to Hell) to looſe both eternal and temporall life, then that their Honour ſhould ſuffer any diſpargement forſooth, or diſgrace from them-O Vanity of Vanities! and how wonderfully doth this ſmoake of Honour blind the eyes of the ſoule? And yet, notvvithſtanding this, we are Chriſtians, and vve know, that Christ himſelfe did heare from the mouths of his Enemyes, theſe enſuing reproaches: Behould a man, that is a glutton, and a Wine-drinker. Matth. 11. And againe: Thou art a Samaritane, and haſt a Deuill. Ioan. 8. And more: He caſteth forth Deuills in Belzebub the Prince of Deuills: And yet in anſwere to all this, no man did heare from the mouth of our Lord this Word; Thou lieſt, or the like. But what was the reaſon hereof? to wit, becauſe he was meeke and humble of H • rt, and, when he was reuiled, did not reuyle, and when he ſuffered, he threatned not; As S. Peter 〈1 page duplicate〉 〈1 page duplicate〉 ſayth, 1 Pet. 2.

Now from theſe Points aboue diſcuſſed, it appeareth, that the Gate of Eternall life is encompaſſed with great ſtraites, and penetrable but vnto few; and this no leſſe in regard of Humility, then of the Theologicall Vertues, Fayth, Hope, and Charity; And therefore if it be demanded, whether They be few, that are ſaued; it may moſt truly be replyed, That they are but few: becauſe there are but few, who (as they ought to doe) do labour with all their force and endeauour, to enter by the ſtrait way of that Heauenly Gate.

A ſecond Diſcourſe of Fayth, which is the firſt Part of the Gate of the Houſe of God. CHAP. X.

TO the end, that we may not be thought, through ouer much terrour and feare, to auert men frō their entrance into this Gate, ſince our only drift and ſcope throughout this booke is, to inflame the minds of the faythfull to deſire and ſeeke after our moſt ſweet, and moſt bleſſed Country; I will therefore briefly ſhew, that that Gate, which by reaſon of the eminency and perfection of the former vertues, is moſt narrow & ſtrait may alſo (through the Omnipotency, truth, and mercy of God) be ſayd to be moſt wyde and large, and eaſy for entrance; if ſo a man do truly deſyre to enter thereinto. And that we may beginne with Fayth. True it is, that fayth teacheth Articles and Points moſt hard, far tranſcending all ſenſe and reaſon, and farre aduanced aboue the naturall capacity euen of the Angells: yet when we are admoniſhed by fayth it ſelfe, that we are to belieue thoſe points or ſp ••• lations, through the authority of God (who cannot lye) of Angels, or of men; then the ſtraytnes of this Port of Gate begins to be delated and enlarged.

If Fayth ſhould command & ſay: Belieue, that there are three Perſons▪ and one God; belieue, that the Sonne of God is made the Sonne of a Virgin; belieue, that Christ did riſe after three dayes from the dead by his own vertue and power, after being immortall. And belieue all theſe things moſt firmely and vndoubtedly, becauſe S. Peter, S. Paul, S. Iohn, Iſay, Ieremy, & Ezechiel haue deliuered theſe points for true, I ſhould without doubt wauer and reſt doubtfull therein, neither could I be eaſily induced to giue credi • thereto, only for the authority of Men, lyke vnto my ſelfe; Becauſe it is written, Pſal. 115 Euery man is a lyar; and therefore ſo many Oaths & Sureties are exacted, that we may credit men. But whereas Fayth ſayth: All theſe former articles of beliefe God hath firſt reuealed; and that neyther Peter, nor Paul, nor Iohn, nor the reſt of the Apoſtles and Prophets taught theſe Points of their owne Authority; but they were inſtructed therin of God himſelf, & they did preach the word of God, not their w • e word; thē preſently is the Hart dilated, and prepared to belieue, without the leaſt doubt or wauering in fayth.

Now that it was God, who taught and ſpake by the Apoſtles and Prophets, is made manifeſt from his working of ſo many manifeſt, & ſtupendious miracles; ſo as it were not only ſimplicity, but great temerity to reſt diffident and diſtruſtfull of the Truth. For thus doth the Apoſtle ſpeake to the Hebrews cap. 2. VVhich when it was begun to be declared by our Lord, of them that heard was confirmed on vs, God withall testifying by ſignes and wonders, and diuers miracles, and distributions of the Holy Ghost, according to his VVill. But what things God ſpeaketh, who dare deny to be true, ſeeing God cannot poſſibly lye; for if he could iye, then were he not God? Yet is it vrged: what things are propoūded to vs to belieue are aboue reaſon. This is true; but they are not aboue the Power and Wiſdome of God. And therefore S. Iohn ſayth, 1. Ioan. 3. God is greater then our Hart: becauſe he is able to do, and which we are not able to vnderſtand: And his Eſſence and Exiſtence is more perfect and worthy, then mans Soule can poſſibly comprehend, or take the true height thereof. If an vnlearned and ignorant man be ready to belieue the Philoſophers and Astrologers, diſcourſing of the greatnes of the Sunne and the ſtarrs (vvhich ſeeme incredible;) Why then may not man with the like promptitude and facility giue credit to God himſelfe touching thoſe points of fayth, which it ſhall pleaſe him to reueale, and the rather, ſeing the Wiſdome and power of God, do by infinit degrees differ from that ſparke of Reaſon, with which men are endued? Thoſe men therfore, who haue a true apprehenſion of theſe reaſons, do not ſuffer any ſtraitnes or difficulty in belieuing thoſe dogmaticall Points, which the Church propounds to vs to belieue.

A ſecond diſcourſe of Hope, which is the ſecond Part of the Gate of the Houſe of God. CHAP. XI.

VVHat we haue ſaid of the Vertue of Fayth, the ſame we may bouldly pronounce of the Vertue of Hope; for if we ſhould ſay, that what we expect in the life to come, we do expect to proceede from the bounty and liberality of men, we might be deſeruedly reiected, as vayne Impoſtours; ſince men may lye; and it is not in their power to afford & diſtribute ſo great and tranſcendent Rewards: But we teach not, that they are to be hoped for from man, but from God; Who neither can lye, ſince he is Truth; nor deceaue, ſince he is Goodnes; nor can promiſe any thing impoſſible, ſince he is Omnipotent. Therefore a Ruſticke fellow might deſeruedly thinke himſelfe to be mocked and derided, if any man ſhould promiſe to him the Wiſdome of Salomon, or the Greatnes of Augustus; becauſe that man, who thus ſhould promiſe, ſhould be reputed as a Lyar. But why ought not a Chriſtian, to whom God hath promiſed eternall life, the kingdome of Heauen, the Paradiſe of all Pleaſure, aſſuredly hope for the ſame? Is there perhaps wanting an Earneſt, or Pledge of Gods moſt bountifull Good Will to vs? Not ſo. For did not God by way of figure and adumbration of things Preſent, lead his People without any ſtep, or print of vvet, through the Red Sea? did he not rayne Manna from Heauen? did he not draw Water from out a Rock? To conclude, did he not bring his Seruants, by the Conduct of Ioſue, into the Land of Promiſe? And muſt ſo remarkable a figure be reputed, as empty, and of no force?

Furthermore, If God ſo loued the World, that he gaue his only begotten ſonne, Ioan. 3. Hath be not then giuen with him all things to vs? Rom. 8. What great thing do we hope for, to be giuen vs from God, the which is not inferiour to that guift, which already he hath giuen to vs; we neither hoping for it, nor demanding it? Yf God gaue to ſinners, and his Enemyes the Death of his owne Sonne; will he not giue to the luſt, and his friends, the life of his Sonne? Neither ſatisfying himſelfe herewith, he gaue and adioyned the Holy Ghoſt, as a pledge of our Inheritance, who cryeth in our Harts; Abba Pater. And the ſpirit giueth testimony to our ſpirit, that we are the Sonnes of God; and if Sonnes, Heyres alſo of God, and Coheyres with Christ. Rom. 8. Wherefore if the greatnes of the things promiſed may ſeeme to ouercome our Hope; yet can they not ouercome the greatnes of him, that promiſeth. Which greatnes, ſince it is infinite, may ſo eaſely ſtrengthen our Hope, as that without any fearefull doubtfulnes, it may arriue, and attaine to the things promiſed. Which Promiſe (as the Apoſtle proueth Heb. 6.) God hath euen confirmed with a moſt ſolemne Oath: That ſo by force of two inexpugnable and immoueable forts (to wit, the Promiſe of him who cannot lye, and his annexed Oath) we may haue Hope, as a ſ •• me and ſafe Anker leading vs to thoſe Penetralia, into which Christ entred for vs, who is made a Priest for euer, according to the Order of Melchiſedech.

A ſecond diſcourſe of Charity, which is the third part of the Gate of the Houſe of God. CHAP. XII.

NOw, what ſhall we ſpeake of Charity? This Vertue, as in regard of the difficulty of fulfilling its precepts, is of a moſt narrow and ſtrayt extent; ſo in reſpect of the excellency of the Diuine Goodnes (whervnto Charity hath reference) it may be ſaid to be of a moſt great breadth. For why ought it to ſeeme hard, to loue God with all our Hart, with all our ſoule, with all our strength, when as he is moſt ſayre, moſt good, & moſt worthy of infinite Loue? It is not a hard matter here vpō Earth, to loue things that are fayre and good; but it is hard not to loue them at all, or not to loue them too much. Therefore God▪ ſeemeth (after a certaine manner) to offer vs wrong, in commanding, vnder ſo ſeuere puniſhments to loue him, as if of our owne accord and willingly we ought not to loue him. But ſome may reply, ſaying: Thoſe things, which are good, & fayre here vpon the Earth, are ſo ardently loued, and affected, becauſe they are clearely ſeene, as being ſubiect to the ſenſe; But God no man euer ſaw. Ioan. 1. It is true indeed, we ſee not God; neuertheleſſe we haue ſeene, and do dayly ſee his workes, which are very fayre: of which works the VViſeman thus ſayth, Sap. 13. Yf with whoſe beauty being delighted (meaning with the beauty of the Sunne and the Moone) they thought them Gods let them know, how much the Lord of them, is more beautifull then they; for the Authour of Beauty made all thoſe things. We in like ſort do make triall and taſt of the ſweetnes of God, in his daily Benefits conferred vpon vs. To conclude, we haue the teſtimony of him, who ſayth, and cannot lye; to wit, of the Holy Ghost, who preacheth by the Apoſtles and Prophets in the Holy Scriptures, that God is ſo good, and ſo fayre, as that He alone deſerueth to be ſtyled Good, and Fayre.

But here ſome will inſiſt, and ſay, It is very hard, and euen incompatible with our Nature, to be forced (for Gods ſake) to loſe our ſubſtance and riches, our neareſt friends, yea ſometimes our owne liues. I confeſſe, that this is hard to men not louing God; but to ſuch, as do loue him; and couet to enioy him, ſay it is light and eaſy; eſpecially ſeing in recompence of our contempt of theſe tempora • l goods, there are prepared for vs, goods incomparably far more in number, and better. O! obſerue the diſparity. Thou loſeſt corruptible and fading riches; thou ſhalt gaine an euerlaſting Kingdome. Thou loſeſt Father, and Brothers and friends; thou ſhalt gaine God to be thy Father, and Chriſt thy Brother, and all the Angells & Saints thy friends and Companions. Thou loſeſt a temporall life, euen ouercharged with miſery; thou ſhalt gaine an eternall life, fraught with all felicity. Heare then this Canticle or ſong of diuine Loue: Yf a man ſhall giue all the ſubſtance of his houſe for loue, as nothing ſhall he deſpiſe it. Cant. 8. And a litle afore: Many VVaters (meaning of tribulatiōs) cānot quēch Charity, neither ſhall flouds ouerwhelme it. Heare a ſo one of thoſe, who loued God, Rom. 8. Who then ſhall ſeparate vs from the Charity of Chriſt? tribulation? or diſtreſſe? or famine? or nakednes? or danger? or perſecution? or the ſword? But in all theſe we ouercome, becauſe of him that hath loued vs.

But ſome do yet further vrge: So to loue my neighbour, as to communicate and impart my goods to him, yea though he were my deadly Enemy, and had much iniured me, ſo as I ought not only to pardon him, but to heape benefits vpon him; this appeareth to be very harſh and repugnant to Humane Nature. This perhaps may be truly ſaid, being ſpoken of mās Nature, as it is corrupted by ſinne; but not of Nature repayred through the Grace of Chriſt. Doth not God himſelfe communicate his goods and benefits, euen to his Enemies? And doth he not duly pardon his enemies, rendring to them by way of a ſtrange exchange Good for Bad, whiles he maketh the ſunne to ſhyne vpon the good & the euill, and rayneth vpon the Iuſt & Vniuſt? Matth. 5. Now if God do ſo beare himſelfe towards his Enemies; it then followeth, that it is not contrary either to the Nature of God, or of man (who is created to the Image of God) to loue our Enemies, or to do them benefits; but it is only contrary to the nature of Beaſts, and of thoſe men, who, when they were in Honour, did not vnderſtand: they were compared to Beaſts without vnderſtāding, & became like to them. Pſ. 48.

A ſecond Diſcourſe of Humility, which is the fourth Part of the Gate of the Houſe of God. CHAP. XIII.

IN this laſt place I come to Humility, which is like to its Siſters, the which Vertue, as it begetteth great ſtraits to the proud and arrogant, ſo with eaſe it beginneth to be dilated and made larger, to ſuch who wilbe taught in the Schoole of Chriſt. For firſt, we ought to humble our ſelfes vnder the potent hand of God, as the Chiefe of the Apoſtles hath admoniſhed vs, 1. Pet 5. and as his Coapoſtle S. Iames confirmeth, cap. 4. Now what difficulty can be imagined, to be in the humiliation of a mortall man, to the immortall and Omnipotent God? Furthermore, we ought alſo to make choiſe of the loweſt place among men, as preſuming them to be better then our ſelues are, as the Apoſtle counſelleth vs, ſaying, Philip 2. Ech one counting others better then himſelfe. Therefore who know themſelues, and are priuy to their owne imperfections, but knovv not what ſecret Vertue may lye hid in the breaſt of others, do ſuffer no difficulty to repute others ſuperiour to themſelues, and do willingly honour them, and giue to them the higher and more worthy place. For as Pryde groweth from the ignorance of a man no knowing himſelfe, ſo Humility from the true knowing of himſelfe.

A proude Hart quickly penetrateth into the Vices▪ which it ſelfe hath not, but which others haue, becauſe all theſe are out of him: yet his proper Vices, though often far greater and knowne to all other men, this man ſeeth not, becauſe they are within him: Euen as the Eye, which ſeeth not what is within it ſelfe, but only what is without it. The Phariſy Luc, 18. may be an example hereof to vs, who gaue thanks to God, that he was not, as other men were, to wit, Robbers, Iniust; Adulterers; for he did ſee, that the Vices of Rapine, Iniustice, Adultery were not in him; but he did not ſee the more grieuous Vices vvhich did lye lurking within him, I meane, Pryde, blindnes of mind, and impenitency; and therefore he preferred himſelfe before the Publican, praying in the ſame Temple. But the Publican, who was of a more cleare ſight, did ſee the Vices in himſelfe, but not the Vertues; and therefore he tooke the lovveſt place, ſtanding a far off, beating his breaſt, and imploring the mercy of God: And ſo the euent was, that by the iudgment of God, this poore humbled man departed iuſtified, that other, reprobated. Wherefore if a man (voyding his iudgment of all ſelfeloue) vvill labour diligently to knovv his ovvne imbecillity and imperfections, he vvill not ſuffer any ſtraits, in entring into the Gate of the hovvſe of God.

To all theſe precedent diſcourſes, it is needfull to adioyne this one Conſideration. That vvheras the Port or Gate of the Houſe of God ſeemeth moſt narrovv, and almoſt impenetrable to thoſe vvho come to is heauily burdened and loaden, or vvho are of a groſſe and corpulent body, or cloathed vvith many garments, or labour to enter therin, lifting themſelues vp in their full height and ſtature; So is the ſame Gate become large, and eaſy for entrance to thoſe, vvho come vnto it, without burden, naked, leane, and crooked, or bending themſelues: and therefore the fault is in vs, why vve may not eaſily enter by that Gate, through the vvhich many Saints vvithout any difficulty, and trouble haue already paſſed.

Therefore let a Chriſtian man lay dovvne the burden of his Riches: Let him knovv, that riches are giuen by God to him, to be a Diſpenſer, and not an abſolute Lord therof, that ſo he do diſtribute them to the needy & poore, and not reſerue them to himſelfe alone. And then it ſhall to fall out, that his mind being free from the loue of riches, and he lightned of the great burden thereof, ſhall fynd the Gate wyde inough for his entrance; In like ſort, let him free, and deliuer himſelfe of that ouermuch fatnes (as I may terme it) of carnall delights; or rather let him caſt out the hurtfull and dangerous Humour of ſeuerall Concupiſcences; which engender a ſpirituall Dropſy, and puffe vp the Body. To conclude, let him diſueſt himſelfe of all proper eſtimation and ſelfe loue; let him put on the Humility of Chriſt, let him incline and bend his necke to the obedience of the Commandements; and then let him complayne (if he can) if with all conuenient facility and eaſe, he cannot paſſe through the Gate of Saluation.

That it is abſolutely neceſſary to enter through the Gate, though it be ſtrait, if ſo a man will be ſaued. CHAP. XIV.

BVt whether this Gate, be large, or ſtrait, we ought w • th all our endeauour labour to enter thereinto. For there is no other place left vs after this life (which flieth away like a ſhadow) where we can well repoſe our ſelues, but within this Port, and Gate. Therefore our Lord exhorteth vs ſaying, Luc. 13. Striue to enter in by the narrow Gate. Becauſe as himſelfe in the ſame place ſubioyneth, all thoſe who remaine without, ſhalbe caſt downe into thoſe places, where there is an euerlasting weeping, & continuall gnaſhing of teeth. Which words do import extremity of dolours, with deſpayre of remedy: from whence then riſeth certaine fury or madnes, which impatiently ſuffereth thoſe torments, which it cannot but ſuffer, and muſt be forced for all eternity to ſuffer How much more ſecure therefore is it, to ſtriue to enter by the narrow Gate, where (after ſome ſmall paynes and labour endured) euerlaſting reſt and felicity is found?

If ſo the matter did ſt • nd, as that men might to auoyd the ſtraitnes of the Gate, & withall the paines of Hell; perhaps the weaknes and imbecillity of them might in part ſeeme excuſab • e, who haue not the courage to lay battery to the narrownes of that Gate; but ſince of neceſſity men moſt here for a ſhort tyme labour to enlarge this Gate, or otherwiſe irreuocably fall into eternall paynes and torments, what kind of iudgment is that, or how can it be ſtyled Reaſon, which dictateth, that leſſer and ſhorter labours are to be auoyded, that more intollerable paynes therby muſt after be ſuffered? But admit for the tyme, that no torments were ro ſeyze vpon men after this life, but only they ſhould be depriued of the Houſe of God, wherein there be euerlaſting, and endles ioyes; yet theſe very ioyes alone ought to be a ſufficient inducement to encourage vs, with all alacrity to enter into the Houſe of God; not only through the ſtraitnes of the Gate, but euen through thornes and bryars, yea through ſword and fyer.

And although during our peregrination here, we cannot feelingly conceaue, what it is to be depriued of euerlasting Beatitude; yet after the ſeparation of the ſoule from the Body, then ſhall the Eyes of the mind be inſtantly opened, that they may moſt clearly ſee, how great a detriment, yea how infinit a loſſe and ouerthrow it is, not to arriue to that last End, to the which we are created. And this deſire is ſignified by thoſe Words, which being related in the Goſpell, are repeated by thoſe who ſhall remayne excluded out of the Gate: Math. 22. Lord, Lord, open vnto vs. Which deſire truly of the Laſt end, ſhall euer torment and afflict thoſe miſerable Wretches, and their remorſe of Conſcience ſhall neuer ceaſe; And ſo that ſentence ſhalbe fulfilled, Marc. 9 Their worme ſhall not dye, and their fyer ſhall not be quenched.

O, if we could novv ſeriouſly conſider and thinke with what a greedy deſire, ſuch men ſhall ſay: Lord, Lord, open vnto vs, as if they would ſay and complayne: Without entrance into this Houſe of God, we cannot liue; and yet to dye, is not granted to vs: therefore we liue, not to the end we may liue, but to the end we may be euer miſerable. Open to vs therefore, O Lord; for we are prepared to vndergoe any torments ſo that we may enter in. But it ſhalbe anſwered them: Matth. 25. I know you not; The yeare of Iubily is now expired: When you might haue entred, you would not; now therefore it is but reaſonable, that when you would enter, you cannot. Thus theſe men being irremediably excluded, ſhall neuertheleſſe ceaſe to cry out (pricked thereto through a naturall deſire) Lord, Lord, open vnto vs. But becauſe in this life they were deafe to the exhortatiōs of our Lord, crying out and ſaying: Luc. 13. Striue to enter by the narrow Gate; Therfore after, they ſhall cry to the deafe eares of our Lord: Lord, Lord open to vs. To conclude, if we haue any ſpatke of true iudgment, let vs prouide and take care for the ſtate of our owne ſoules; whyles we haue tyme; Let vs do that now when it is lawfull, and in our power; the which doubtleſly, then from our hart we ſhall couet to doe, or to haue done, and yet it ſhall not be then lawfull, nor in our power to do it.

That in Heauen there are true Ioyes. CHAP. I.

PAradiſe is a name of Pleaſure and Delight: For it ſignifieth▪ moſt pleaſant Garden or Orchard, moſt apt for recreation and pleaſure. In the Booke of Geneſis (cap. 1. & 3.) where ſpeach is made of the Terrestriall Paradiſe, it is called oftener then once, The Paradiſe of Pleaſure. But in Ezechiel cap. 28. touching the Celeſtiall Paradiſe it is ſaid to the chiefe Angell, who after fell, and became a Deuill: Thou waſt in the delicacies of the Paradiſe of God. Now becauſe we find nothing in the Holy Scriptures touching Paradiſe, but that in it there were many trees, and a fountaine of liuing water; Therefore I thought good through occaſion of the Title, or Name of Paradiſe, to explicate the pleaſures & felicity, which the Bleſſed do enioy in Heauen. It will be (I truſt) a profitable contemplation to ſtir vp and incite mens minds, to ſeeke and meditate vpon thoſe things, which be aboue; and conſequently ſo to gouerne and order our liues, that when we are to leaue this our earthly habitation, we may remoue, not to lamentation and darknes, but (by the aſſiſtance of God) to light and euerlaſting conſolation. Moſt men (ſome few excepted) are accuſtom •• to be drawne more with pleaſure, then with any other good or benefit; and accordingly the Church in one prayer ſayth: Let our Harts be fixed there, where true ioyes are.

Firſt therefore, we vvill conſider vvhat the Holy Scriptures do teach vs touching the celeſtiall Paradiſe; from whence we shall be able to proue, that there are true ioyes therein. That done, vve vvill attempt to explicate vvhat thoſe Ioyes may be. In the laſt place vve vvill demonſtrate by many reaſons, or rather compariſons, that thoſe Ioyes be far greater, then vve can either apprehend, thinke, or but once coniecture. Firſt then, the name it ſelfe of Paradiſe doth euen ſound Pleaſure, and Delight, as vve haue shevved before our of the Booke of Geneſis. And that there is a Paradiſe in Heauen, Ezechiel teſtified as aboue is ſaid. The ſame doth our Lord in the Ghoſpell vvitneſſe, when he ſaid to the good Theefe hanging with him vpon the Croſſe, Luc. 23. To day thou ſhalt be with me in Paradiſe: For by the vvord Paradiſe our Sauiour did vnderſtand the Kingdome of Heauen, and eſſentiall Beatitude. For when the Theefe had ſaid: O Lord, remember me, when thou ſhalt come into thy Kingdome; our Lord promiſing to him the participation of his Kingdome, did anſwere: To day thou ſhalt be with me in Paradiſe. The ſame is alſo witneſſed by S. Paul, when he ſaid, 2. Cor. 12. I know a man in Christ, rapt euen to the third Heauen; he was rapt into Paradiſe. S. Iohn doth witneſſe the ſame in his Apocalyps cap. 2. where he bringeth in our Lord thus ſpeaking: To him, that ouercommeth, I will giue to eate of the tree of life, which is in the Paradiſe of my God. Now from theſe paſſages of Scripture it is euident, that the Region of the Bleſſed is a place of delight and Pleaſure.

Furthermore when our Lord ſaid to the good and faythfull ſeruant, Math. 25. Enter into the ioy of thy Lord; doth he not moſt openly declare, the Houſe of God, or the City of God, to the which all the good and faythfull Seruants are admitted after their paſſing out of this world, to be a place of Ioy? And where in many places be compareth the Kingdome of Heauen to a Supper, as in Luc. 14. A certaine m • n made a great ſupper. And againe cap. 22. where he ſayth: And I diſpoſe to you, as my Father diſpoſed to me, a kingdome, that you may eate and drinke vpon my Table, in my kingdome. To conclude in the Apocalyps • t is ſaid: cap. 19. Bleſſed are they; who are called to the ſupper of the Mariage of the Lambe. Certainly the Scripture by the Metaphor of a ſupper, ſignifieth delectation and pleaſure; except we will maintayne, that in the ſenſe of Taſting there is no pleaſure. And we may annex hereto, that in the Goſpell, and in the Apocalips, the Kingdome of Heauen is compared to a Regall or Princely Supper; as is euident out of that King, VVho made a mariage for his ſonne; and out of the Parable of the Wiſe & fooliſh Virgins; of which, the Wiſe Virgins did enter with the Bridegroome to the Mariage, but the Fooliſh Virgins were ſhut out. We alſo fynd in the Apocalyps many things to be ſpoken of the Mariage of the Lambe in the Kingdome of Heauen, being celebrated with all magnificent preparation. Furthermore, the felicity of the Saints is compared to Princely Mariages, at what tyme all kind of pleaſures almoſt are enioyed; of which point we are further to diſcourſe in the next enſuing Booke.

To conclude. S. Iohn in the Apocalyps did ſee a Company of Virgins, who did follow the Lambe whereſoeuer he went, and did ſing a new ſong which no others could ſing: Which place S. Austin expoundeth of certaine holy ioyes and pleaſures, which the Virgins (either men, or Women) do enioy. His words are theſe: You ſhall bring to the Mariage of the Lambe a new ſong, which you ſhall ſing vpon your Citherns: that is, you ſhall ſing prayſes in your Harts; not ſuch as the whole Earth ſingeth, but ſuch, as not any can ſing but your ſelues. Aug. de ſancta Virgin. c. 27. And then after: Whither may we thinke this Lambe will goe? Where none ſhalbe able, or dare to follow him but your ſelues? Whither may we thinke him to goe, into what gardens or other pleaſant places? Thither I belieue, where the graſſe is ioyes, not the vayne ioyes of this VVorld being but lying Madnes; neither the ioyes, which are graunted in the kingdome of God to others not being Virgins; but they are ioyes, diſtinguiſhed from all other kind of ioyes. And then againe a little after: The rest of the multitude of the faithfull ſhall ſee you, which cannot follow this Lambe; They ſhall ſee, but the ſhall not enjoy; and reioycing with you that which they haue not in themſelues, they ſhall haue in you; for they ſhall not be able to ſing that new ſong peculiar to you, but they ſhalbe able to heare it, and to be delighted in your great delight. But you, who ſhall both ſing and heare this new ſong, becauſe in that you ſhall ſing it, you ſhall heare it, you ſhall with more felicity exult or reioyce, and with more pleaſure reigne. ibid. c. 29. Thus from all aboue expreſſed it is manifeſt, that in the Heauenly Kingdome, and City, or Houſe, there be many true Ioyes, and moſt true, and moſt great Pleaſures.

Of the Ioy of the Vnderstanding. CHAP. II.

SEing aboue we haue proued out of the Holy Scripture, that there are true Ioyes in the Kingdome of Heauen, we wi • l now explicate what thoſe Ioyes be. And firſt we will vndertake to ſhew, what the Ioyes of the Vnderstanding, VVill, and Memory be, all which do belong to the ſpirit or ſoule; next, what the ioyes of the ſeuerall ſenſes be, which do appertaine vnto the Body. VVe do not inten • herby to maintayne, that the Vnderſtanding, the Memory, and the ſ • nſes of the Body are the proper ſeats of Ioy; for we are not ignorant that Ioy (as alſo deſire) do properly belōg to the will in the ſuperiour part, and to the Appetite in the inferiour. But we heare ſpeake, as men do vulgarly ſpeak, who forbeare not to ſay, that the Eye is delighted with the beauty of Colours▪ and the Eare with ſweetnes of ſounds. Therefore we vnderſtand by the Ioy of the mynd, or of the Memory, or of the Externall ſenſes, a delectation or pleaſure, which a man taketh from thoſe things, which either he doth vnderſtand, or remember, or which he doth draw from the externall ſenſes.

The firſt Ioy then of the Bleſſed, ſhalbe to ſee with the eyes of the mind, God, euen face to face, as S. Paul ſpeaketh, and as S. Iohn ſayth; to ſee him, as he is. Now how great a Ioy this wilbe, we may in part coniecture, in that the Prophet Iſay, and the Apoſtle do witnes, that it exceedeth all the Ioyes, which any mā hath either ſeene, heard, deſired, or euer imagined: The eye hath not ſeene, nor the eare hath heard, neither hath it entred into the har • of man, what things God hath prepared for them that loue him. (Iſa. 64. 1. Cor. 2) For the Scripture here ſpeaketh of the chiefe, and Eſſentiall Beatitude or Happines, which is placed in the viſion and ſight of God himſelfe, according to that ſaving of our Lord: Matth. 5 Bleſſ • d are the cleane of Hart, for they ſhall ſee God. And; This is life euerlaſting, that they know thee, the only true God, and whome thou haſt ſent Ieſus Christ. And truly there ſemeth in the former VVords a great amplification; to wit, That no man hath either ſeene, or heard, or deſired, or thought, what kind of ioy conſiſteth in the Viſion of God; Notw • thſtanding it is no amplification, but a ſimple Truth; becauſe the Eyes, the eares, and the harts of men are accuſtomed to perceaue only ioyes that haue end; but the Viſion of God is a Viſion of an inacceſſible light, and of a Good which hath no end, and which comprehendeth in it ſelfe All Good, according to the words of our Lord to Moyſes: I wil ſhew thee all good, when Moyſes a litle afore thus deſired of Ged, Shew me thy fa • e. Exod. 33.

But to proceed, and that we may proue the truth of this point by force of Reaſon. We are to learne out of S. Thomas (p. 2. q. 31. a. 5.) that delectation, which is taken from knowledg, requireth three things; to wit, an Intelligent or ſentient Power; an Obiect, ſorting to that Power; and an Vnion of the Obiect with that Power. Now by how much the power is more apt to know, and the Obiect more noble, and the Vnion more intrinſecall & inward; by ſo much the delectation frō thence proceeding, is greater. That the Vnderstanding, or the mynd is more pure, more high, more noble, and more liuely (as I may ſay) and therein more apt for knowledge, then the externall ſenſe, is ſo euident, as it needeth no proofe. Now that God is a more high, and more noble Obiect, not only aboue all the Obiects of the Senſes, but euen aboue all the Obiects of the ſoule or mind (ſince he is an Infinite Good, all good, or rather Goodnes it ſelf) no man can doubt. That the Vnion of the Intelligence, by an open & cleare Viſion, is an Vnion ſo inward, as that the Eſſence of God doth penetrate the vvhole mind of the ſeer, and the mind is euen trāsformed into God himſelfe, as into a great ſea, is likewiſe certaine.

Who therefore is able to comprehend or coniecture, how great that Ioy is, or what kind of kiſſe is that of the ſupreme good, or what imbracement is it of a Spouſe of an infinite Beauty? Certainly in the coniunction of a fayre Colour with the ſenſe of ſeeing, or of a ſweete ſound with the ſenſe of Hearing (and the like is to be ſaid of other ſenſible Obiects, with their ſenſes) we receaue great pleaſure, and often ſo great, as that diuers men by this meanes do almoſt become madd; Neuertheleſſe the Powers of the ſenſes are materiall, and common to vs with Beaſts: And the Obiects of them, are things Corporall, and ſometymes do no leſſe hurt, then delight & pleaſe. To conclude, the Vnion is but ſuperficiall and external • ; And in ſome ſenſes, there is no Vni • n at all of the Obiect it ſelfe, but only of its image or likenes with the Power. VVe may add hereto, that ſpirituall Vnion, and the Vnion of God with the Intelligence or mind by Viſion, is more firme, more durable, and altogether entyre; wheras corporall delectations, which are taken by the ſenſes, becauſe they are ſubiect to change, they cannot continue long; neither are they wholy taken togeather, but are inſtilled by degrees, and as it were, by drops: VVherfore the infallible Concluſion of all this is, that the delectation and pleaſure of the mind, is incomparably greater, then the Pleaſure of the ſenſe.

Now (O Man) gather thy ſelfe togeather, and weigh in a true ballance, and with a ſteedy hand, the Pleaſure, which the VVorld proſtituteth and offereth to thee, with that Pleaſure, which God doth promiſe, when he promiſeth the ſight & Viſion of himſelfe to thoſe that loue him; And then in this thy ballancing make choyce of that pleaſure thou moſt doeſt couet. Certainly if thou loueſt Pleaſure, the which thou canſt not deny thou loueſt, then wilt thou make choyſe, of that Pleaſure, vvhich is greateſt, rather then of that which is leaſt, and of that which is for all eternity, then of that which is momentary and fading.

But neither the only Viſion of God is promiſed to holy men in Heauen, but alſo the Viſion and ſight of all things, which God hath made. Heere vpon the Earth we behould by the ſenſe of our ſight, the Sunne, the Moone, the ſtars, the ſea, riuers, liuing Creatures, Trees, and Mettalls; but our mind ſeeth nothing hereof; that is, it perfectly ſeeth no ſubſtance, no eſſentiall differences, or proprieties: neither truly doth it ſee its owne ſoule, but only after the manner of blind men, it gropeth after the effects, and ſo by diſcourſe of Reaſon it gaineth ſome knowledge. What then ſhalbe that Ioy, when the face of things being vnueyled, our Vnderſtanding ſhall clearely ſee the Nature of all things, their differences, proprieties, & forces? And with how great an exultation, & comfort will it be euen aſtoniſhed, when it ſhall behould a whole Army of innumerable Angel • s (all differing one from another, in ſpecie) and ſhall perſpicuouſly obſerue the differences of all and euery one of them?

O Good God, what a Theater and Cōtemplation will it be, how delightfull, how much to be loued, when we ſhalbe admitted to behould, and view all the Holy men, and women, vvhich haue beene from the Creation of the VVorld, to the End thereof, gathered togeather, with all the Angels, as alſo their merits, Palms, and Trophies of Victory? Neither ſhall we ſee & conſider the Wickednes and torments of the reprobate, without ſome pleaſure, in whom the Sanctity of good men, and Iuſtice of God ſhall wonderfully ſhyne: For then the Iuſt ſhall waſh their hands in the bloud of ſinners, as the Prophet ſo long ſince foretould. For what other thing is it to waſh the hands in the bloud of ſinners, but that the works of the Iuſt ſhall more clearely appeare, as being compared with the Works of Wicked men? Certainly at that tyme the Virginity & Chaſtity of ſome men ſhalbe more reſplendent and remarkable, when it is compared with the Adulteries of others, their Equalls. In like ſort the Faſtings & Almsdeeds of ſome, when they are ballanced with the Epicuriſme, drunkennes, and cruelty of others: I meane, when it ſhalbe truly ſaid; This young man was comely and pleaſing of Body, yet neuertheleſſe he euer profeſſed Virginity or Chastity: That other yong man was alſo fayre; and of a good preſence; yet not contenting himſelfe with his wyfe, he often defyled himſelf with Adultery and ſacriledge.

Againe, that man was rich and noble, and faſted, and prayed much, and moſt bountifull in Alms deeds; This man being as rich; and noble by byrth, was ſo wholy giuen ouer to dainty fayre, drinking, and Iouialliſme, as that conſuming all his ſubſtance and riches in voluptuouſnes▪ he did leaue nothing for the reliefe of the poore. And thus from hence it ſhall ariſe, that the Ioyes of the Iuſt ſhall receaue an increaſe, from their Knowledge of the wicked deportment and cariage of the Iniuſt; & conſequently, their Ioy ſhalbe augmented from the contemplation of Gods Iuſtice, which ſhall wonderfully ſhyne in the rewards of the Bleſſed, and puniſhments of the Wicked. For now in humaine proceedings, a great deformity or irregularity appeareth; in that offence and ſinne is often accompained vvith Revvard, and Vertue vvith Puniſhment; ſo as the Iuſtice of God may ſomevvhat ſeeme to be obſcured or darkened in the Eye of men; But then all Puniſhment ſhalbe conioyned with Sinne, and all Reward vvith Vertue: And ſo the cōformity or beauty of Iuſtice ſhall ſtir vp an incredible ioy in the minds of the Bleſſed.

Of the Ioy of the Will. CHAP. III.

BEſides that Pleaſure, vvhich the Will taketh from the good of the Vnderſtanding, there are three things, vvhich ſhall properly beget and cauſe Ioy in the VVill it ſelfe. One of theſe is, a moſt ardent Loue of God, and of our Neighbour: For Loue is a principall ſauce, or ſeaſoning of all things that are to be beloued. He that loueth, iudgeth all thoſe things which he loueth, to be moſt fayre and good; and therefore he much reioyceth at the preſence and ſight of them: As contrary-wiſe at their abſence he greatly lamenteth. We ſee that Parents, who out of a naturall affection loue their Children dearely, do belieue, that they are moſt fayre, moſt witty, and moſt wyſe; although often they be deformed, and but ſhallow-witted; & if choyce were giuen them, they vvould not change them for any others, though in an impartiall Eye far better and fayrer. In like ſort, we ſee, that men either through VVitchcraft, or ſome vnexpected accident, are taken and ſurprized with the Loue of deformed perſons; houlding it a moſt pleaſant thing to conuerſe with them; and moſt infortunate to be ſeparated from their company and familiariry. Which proceeding only Loue cauſeth, being (as aboue we ſaid) a ſauce to all things, which are the ſubiect of Loue.

Now ſeeing theſe thinges ſtand thus, what, and how ineffable ſhall the pleaſure of the Saints be, euer to conuerſe with God, and all the Bleſſed whom they ſhall moſt ardently loue; who are truly moſt fayre and moſt good, euen in a cleare and vnpartiall iudgment, and from whom they ſhall know, that they are neuer to be ſeparated? As on the contrary, it ſhalbe one of the greateſt puniſhments of Hell, to be forced euer to be in the Company of thoſe damned ſpirits, whom they extremely hate, and by whoſe diuers ſtratagems and deuiſes they know, themſelues to haue beene circumuented and abuſed.

An other Conſideration, which ſhal much increaſe the ioy of the Bleſſed in the will, ſhalbe an vnſpeakable reſt, and ſatiety without cloying, vvhich ſhall make them on all ſydes ſatisfyed and content. Heere vpon Earth no man liues contented with his ſtate; There is no man, but he coueteth many things which he cannot obtaine. And hence it riſeth, that there are ſo many hungry and thirſty men in the purſuit of temporall Benefits in the VVorld. Neither is this to be much wondred at; ſince our mind is capable of an infinite and euerlaſting Good; wheras the things created are ſmall in themſelues, of a fading nature, and cannot long continue. Therefore what exultation and ioy ſhall it be to that man, who ſhall ſee himſelfe ſeated in that place, where he ſhall liue in all contentment and ſweete repoſe of mind; vvhere nothing ſhalbe wanting, nothing ſhall affright him, nothing ſhalbe deſired, nothing more ſhalbe ſought after? O Peace ſurmounting all apprehenſion of ſenſe, the which the VVorld cannot affoard, and vvhich is found only in the heauenly Ieruſalem, the City of the peacefull & moſt great King. To thee, this our Peregrination doth greedily bend it ſelf; VVe are here loaden vvith temptations and ſollicitudes, and we greatly appeaſe and quiet our ſelues only in the thought and expectation of thee.

The third thing, which ſhall bring great Ioy to a Bleſſed VVill, is Iuſtice; and this perfect, and more perfect, then was the Originall Iuſtice in Adam. The Iustice of him did ſubiect the inferiour part of the ſoule to the ſuperiour, as long as the ſuperiour was ſubiect to God: But this Iuſtice ſubiecteth the inferiour part to the ſuperiour, and the ſuperiour to God, by a moſt firme and indiſſoluble band and connexion: That was (as it were) a wollen or linnen Garment, this a ſilken, or goulden Veſtment which maketh the VVill moſt fayre & amiable to God, to the Angells, & all Bleſſed ſoules. This is that perfect Iuſtice, which admitteth no ſpot, nor any veniall blemiſh. So as of a ſoule cloathed with this Iustice, it may be ſaid: Thou art all fayre, O my Loue, and there is no ſpot in thee. Cant. 4. This comprehendeth all Vertues, as they are vnmixted with the droſſe of any imperfection. Now how great ioy and pleaſure this Iustice may bring to a ſoule in Heauen, the VViſeman doth witneſſe, ſaying: A ſecure mind is as it were, a continuall feast. Prou. 15.

Heere only that mind is ſecure, which is neuer gnawed with the worme of Conſcience; in that through a perfect Iuſtice it is ſo eſtabliſhed in good, as that euen for any ſhort moment it cannot ſlyde. Of which point the Apoſtle is alſo witneſſe, ſaying: Rom. 14. The kingdome of God is not meate and drinke, but Iuſtice, and peace, and ioy in the Holy Ghost. In which words, the holy Apoſtle clearely teacheth, that the Kingdome of Heauen contayneth in it ſelfe great Pleaſure, conſiſting not in delighting the thtoat, and repletion of the Belly (as carnall and ſenſuall men perhaps could wiſh) but in Iuſtice, which engenders in the ſoule a firme Peace, and true Ioy. For who is perfectly iuſt, hath nothing in his hart, which may vpbraid or reprehend him: neither any thing in his Actions, at which other men can take exceptions. And from hence ſpringeth a moſt conſtant and ſweete Peace betweene God himſelfe, and all others: From hence alſo riſeth an ineffable ioy in the Holy Ghoſt; with which ioy no earthly or temporall pleaſures can be compared.

Of the Ioy of the Memory. CHAP. IV.

NOw the faculty of Memory through remembrance of things paſt, ſhall miniſter no ſmall matter of Ioy. For firſt the calling to mind the benefits of God, either touching ſpirituall or corporall matters, naturall or ſupernaturall, temporall or eternall, throughout our whole life, ſhall bring an incredible Ioy, when the iuſt ſoule ſhall call to mind by how many wayes it was preuented in the benedictions of all ſweetnes. Againe, the remembrance of the perills and dangers, out of which God by ſtrange meanes hath euen ſnatched vs, throughout all our life, how great a comfort will it affoard? Among other dangers I put in the firſt place, That a man being very neere vnto committing of a mortall ſinne, and ſo thereby neere vnto Hell, God moued only through his benignity and loue, did hinder the committing therof. Certainly this mercy of God being ſo great, and often extended to the Elect, when it ſhall be called to mind in that moſt ſafe and moſt peacefull Region, ſhall affoard moſt great Ioy. VVhich remembrance, if it were wanting to the Saints in Heauen, how then could it be ſaid of them in the Pſalme 88. I will ſing the mercyes of our Lord for euer? Then which Canticle (ſayth S. Austin) being ſong in the glory of the grace and fauour of Christ, nothing ſhalbe more pleaſant to that Heauenly Citty. l 22. de ciuit. c. 30.

What may I ſpeake of the deuolution and current of Tymes and ages, euen from the beginning to the End? What pleaſure will the remembrance of ſo many Viciſſitudes of things, and of ſo great Variety bring, which the Prouidence of God hath gouerned ſo wiſely, and brought to their due ends? And perhaps this is that mayne current of that Riuer, which ſo wonderfully exhilerateth the Citty of God. Pſal. 45. For what other thing is the Order of ages paſſing away with ſuch ſpeede, and neuer intermitting their courſe, then the great ſwiftnes of the Riuer, running without any ceſſation, till it be wholy abſorpt in the mayne Ocean? And now truly, whiles the Riuer is in running, and the Times ſlipping away, many do diſpute of the Prouidence of God; yea ſome euen of Gods ſeruants are much troubled with this impetuoſity of the ſtreame; for ſeing that it is often hurtfull to good men, but commodious and beneficiall to the Wicked, whi • es it carieth away the good earth, taken from the fields of the Vertuous, vnto the fields of the Wicked, thus they often ſuffer great Temptations, and ſeeme to complayne of Gods Prouidence.

Heare of this point the Royall Prophet, thus moaning: Pſal 72. My feete were almost moued, my ſteps almoſt ſlipped, becauſe I had zeale vpon the wicked, ſeing the peace of ſinners. And a little after: Loe the ſinners themſelues; and they that abound in the World, haue obtayned riches; And I ſaid, then I haue iuſtified my hart without cauſe, and haue waſhed my hands among Innocents, and haue bene ſcourged all the day. Heare alſo Ieremy the Prophet thus expoſtulating cap. 12. Thou (O Lord) art iuſt if I diſpute with thee; but yet I will ſpeake iuſt things to thee: Why doth the way of the impious proſper? And why is it well with all, that tranſgreſſe and do wickedly? Thou haſt planted them, & they haue taken roote; They proſper and bring forth fruite: thou art nigh to their mouth, and far from their reynes, To conclude, Heare the Prophet Habacuc, c. 1. Why lookest thou vpon them that do vniuſt things, and houldest thy peace, when the impious deuoureth him that is more iust then himſelfe? Thou wilt make men, as the fiſhes of the Sea, and as the creeping Beast, not hauing a Prince. Thus theſe former Prophets.

But after the reuolution of tymes, and after the forſaid Riuer hath diſgorged it ſelfe into the ſea, when the Saints in Heauen ſhall cleerely ſee & read the reaſons of all thoſe viciſſitudes, or alterations, as written in the Booke of the diuine Prouidence; then VVords will light ſhort to expreſſe the ioye, which the City of God ſhall receaue thereby. There they ſhall read, why God ſuffered the firſt Angell, and the firſt man to ſinne; and why the Mercy of God did reſtore the man, but would not reſtore the Angell. There they ſhall ſee, why God did make choyce of the ſonnes of Abraham for his peculiar people; whome notwithſtanding he did foreſee, to be after of a moſt ſtubborne necke, and what good through their obſtinacy he was after to prepare for the Gentills. And that I may pretermit the Vniuerſall Prouidence of God, there they ſhall ſee why he did permit many iuſt Men (or rather almoſt a • l) to ſuffer preſſures and • fflictions in this World, and to become balls to their Enemies, that therby he might after crowne them moſt gloriouſly. And from this remembrāce the Saints ſhall with great ioy euen bleſſe all thoſe Croſſes, which they ſuffered in the VVord, when they ſhall ſee them changed into euerlaſting Crownes, and ſhall ſay with the Prophet, Pſal. 93. According to the multude of my ſorrowes in my hart, thy Conſolations haue made my ſoule ioyfull.

Of the Ioy of the Eyes. CHAP. V.

LEt vs now take into our conſideration the ioyes of a glorified Body. And firſt the Ioy of the ſenſe of ſeeing preſenteth it ſelfe; which ſenſe among the ſenſes of the Body is moſt noble, and in its office and vſe dilateth it ſelfe moſt largly. This ſenſe in the Celeſtiall Country ſhall firſt reioyce at the ſplendour of its owne proper Body, changed by Chriſt, and configured, or made like to the Body of his Glory, as the Apoſtle ſpeaketh. Phil. 3. Neither ſhall its brightnes be leſſe then the ſplendour of the ſunne. For the ſame Apoſtle Act. 26. affirmeth, that Christ (according to whoſe brightne • we are to be cōformed) was ſeene of him, to exceed the brightnes of the ſunne. And our Lord himſelfe thus ſpeaketh in the Ghoſpell. Then the iuſt ſhall shyne as the ſunne, in the kingdome of their Father. Matth. 13. How pleaſing and gratefull a ſpectacle will it be, when the Eyes of the Bleſſed ſhall behould their hands, their feete, and all their mēbers ſo to ſend forth beames of light, as that they ſhall not neede any more the light of the ſunne, or of the moone (much leſſe the light of a Candle) to diſpenſe all darknes? And they ſhall ſee not only their owne body, to ſhyne like to the ſunne, but alſo the bodies of all Saints, and eſpecially of Christ himſelfe, and of his Bleſſed Mother.

How much doth one Sunne at its riſing, reioyce the whole Earth? What then will it be, to behould innumerable ſunnes togeather, not reſplendent only in light, but alſo moſt fayre for their variety and proportion of members? Neither in that place ſhall the Eyes ſhut themſelues, for feare leaſt they be oppreſſed, and hurt with ouer much brightnes; for thoſe Eyes ſhall be Bleſſed, and in this reſpect impaſſible and immortall. For he, who ſhall ſo comfort the Eyes of the mind, with the light of Glory, as that they behoulding God face to face, ſhall not be oppreſſed by his Glory; he ſhall alſo comfort the Eyes of the body with the guift, or priuiledge of Impaſſibility; ſo as without any danger they ſhalbe able to looke vpon, not one only ſunne but, innumerable ſunnes.

This further ſhalbe adioyned to increaſe the glory of the Eyes, as S. Auſtin teacheth; l. 22. de Ciu. c. 20. to wit, that the moſt Bleſſed Martyrs ſhall beare moſt fayre and beautifull prints, or ſignes of Vertue, euen in thoſe particular partes of the Body, wherein they ſuffered their torments. What ſolace to the eye then ſhall it be, to behould S. Stephen, ſhyning with as many precious ſtones, as he ſuffered dints of ſtones in his Body? In like ſort what pleaſure wil it be to ſee S. Io. Baptiſt, S. Iames the elder S. Paul, & almoſt infinite others (whoſe heads were cut of for profeſſing Chriſt) to ſhyne vvith a moſt rich chayne, more precious then any gould? What to ſee S. Bartholomew (whoſe skinne was fleaed off) ſo illuſtrious in body, as that it may ſeeme to exceed all Purple, though neuer ſo precious? What ſhall it be (to omit all others) to behould S. Peter, S. Andrew, and many others (who ſuffered death vpon the Croſſe) to repreſent, or beare moſt ſhining ſtars (as it were) in their hands and feete, with incred • ble Beauty? Concerning Chriſt, the king of Martyrs, who for his glory, and our comfort will haue the ſignes, or marks of the nayles and the Lance preſerued, no tongue is able to expreſſe, with what radiant ſplendour & light thoſe moſt holy impreſsions ſhall ſhyne, ſeing all the glory of Saints compared to the Glory of Christ, is leſſe then the Beauty of the ſtarrs, with reference to the Beauty of the ſunne.

But now what ſhall I ſpeake of the Pleaſures, which the Eyes of the Bleſſed ſhall take in behoulding that moſt ſpacious and large City, which Tobias, and S. Iohn (as aboue we haue proued) as not hauing Words worthy inough to ſet out and proclaime its beauty, ſaid, That it was all made of gould, and garniſhed with rich Iewels. Margarites, and other precious ſtones? Tob. 13. Apoc. 21. What laſtly may I ſay of the New Heauen, and the New Earth, the which the Holy Scriptures do promiſe to vs after the day of Iudgment, and of the renouation of all things into a better ſtate? For theſe things, as they are vnknowne to vs, ſo they ſhall delight the Eyes of the Bleſſed with a new and admirable ioy, when their Beauty ſhall begin to be ſeene.

Of the Ioy of the Eares. CHAP. VI.

THat the ſenſe of Hearing, and the Inſtruments of ſpeach ſhalbe in the Kingdome of Heauen, no man may doubt: For the Bodies of the Bleſſed ſhalbe true and liuing Bodies, and in euery part perfect. And ſuch was the Body of Chriſt after his Reſurrection, as all the Apoſtles, many diſciples, and others haue teſtified. For they did heare him ſpeake, and he did anſwere to their demaunds: And S. Paul himſelf did heare Christ ſpeaking to him from Heauen; & he anſwered to Christ hearing him. That there ſhalbe Canticles, and ſongs, and chiefly of that Word Alleluia, the aforeſaid Toby and S. Iohn do witnes. From hence then we may gather, that in that Heauenly City, there ſhall not be wanting many moſt ſweet Sonnets, with the which God may be prayſed, and the Bleſſed eares of Holy men may be wonderfully delighted. And if theſe things ought to be performed in proportion and meaſure, thē doubtleſly thoſe ſongs ought to be the more ſweet, & harmonious, by how much the ſingers ſhalbe more skilfull, and he that is prayſed, more noble and ſublime, & the place where the Muſicke is made, more high, and the Company or preſence of the Auditours more intelligent, and in greater number.

What conſolation therefore will it be, in that moſt high peace, and in the concord of ſoules, and in that ardour and heate of Charity towards their ſupreme Benefactour, to heare the moſt cleare voyces of thoſe, which ſhall ſing Alleluia? If S. Francis (as S. Bonauenture hath left written) was ſo rapt and moued at the ſound of a Citherne, played vpon but a very ſhort tyme by an Angell, as that he thought himſelfe to haue beene in a new World; what delights then ſhall our Eares enioy, when millions of muſitians with moſt concordant and ſweet voyces ſhall with full accord and conſent prayſe God; and other Millions with like melody and feruour, ſhall many tymes repeate the ſaid Prayſes? And perhaps in that Heauenly Citty, not only the prayſes of God ſhalbe celebrated with Muſicall voyces; but alſo the Triumphs of Martyrs, the Honour of Confeſſours, the Glory of Virgins, and the victories of all the Saints againſt the Deuill, ſhalbe extolled with Celeſtiall Muſicke. For we thus read Eccl. 31. Who is proued therein and perfect, ſhall haue eternall Glory: He that could tranſgreſſe, and hath not tranſgreſſed; and do Euill, and hath not done it; therfore are his good things establiſhed in our Lord, and all the Church of Saints ſhal declare his Almes. Although this may be vnderſtood of the prayſes of mortall men, in the militāt Church here vpon Earth; yet withall it may be meant of the immortall Citizens, and of the triumphant Church in Heauen; Since there the Saints ſhall haue truly eternall glory, and that is truly and properly the Church of Saints.

And whereas our Lord in the Goſpell ſayth, that the faythfull and prudent ſeruants ſhalbe prayſed of God in the Heauenly Kingdome Matth. 28. Well farre thee, good and faythfull ſeruant, becauſe thou hast beene faythfull ouer a few things, I will place thee ouer many things: Enter into the ioy of thy Lord; Why may we not thinke, that thoſe words of our Lord ſhalbe celebrated with the ſinging of the whole Celeſtiall Court, & ſhall againe and againe be moſt ſweetly repeated? Certainly the Catholike Church doubted not thus to ſpeake of S. Martin: Martinus hic pauper & modicus, diues Caelum ingreditur, hymnis caeleſtibus honoratur. Martin being but poore and temperate, did enter into Heauen rich; and is honored with Celestiall Hymnes. To conclude, S. Auſtin affirmeth the ſame point in expreſſe Words, l. 22. de Ciu. c. 30. ſaying: There ſhalbe true glory, where no man ſhalbe prayſed through the errour, or adulation of the Prayſer. True Honour, which ſhall not be conferred vpon any, not worthy; Neither ſhall any vnworthy ſeeke after that Honour, where none but he that is worthy, ſhall be permitted to be. O therefore thrice Happy Soules, who in that place, where all flattery is baniſhed and exiled, and no lye is found to be, ſhall heare their owne Prayſes and Trophees to be celebrated without danger of Pryde, but not without increaſe of ioy, and comfort.

Of the Ioy of the ſenſe of ſmelling. CHAP. VII.

TOuching the other ſenſes, litle is to be ſaid; not in that they want their great Pleaſures; but becauſe what Pleaſures thoſe ſhalbe, the Holy Scripture hath not declared. Neuertheleſſe this is euident to vs, that many Bodies of Holy Saints haue after their deaths braathed out a moſt ſweet Odour. This S. Ierome teſtifieth of the Body of S. Hilarion. For he affirmeth, that ten Months after the Body was interred, it was found entyre, as if it were then liuing, and did caſt from it ſuch a fragrant ſmel, as if it had beene imbalmed with ſweet oyntments. The like doth S. Gregory witnes of the body of S. Seruulus, the Palſeyman; His words are theſe: l. 4. Dial. c. 14. The ſoule departing, ſuch a fragrancy of ſmell did riſe, as that all there preſent were repleniſhed with incredible ſweetnes. And a litle after: Till the Body was buried, the ſweetnes of that ſmell did not depart from their Noſes. Neither are there wanting many other ſuch like Examples both of former & later tymes: from all which we may gather, that if the Bodies of the dead Saints (after the Soule is glorifyed) do ſend forth ſuch ſweet ſmells, then much more the liuing and glorifyed Bodies of the ſaints ſhall breath forth a moſt delicious and ſweet Odour.

I will adioyne hereto that, which the ſaid S. Gregory relateth of the liuing and moſt glorious Body of our Sauiour. Thus he writeth: lib. 4. c. 16. & hom. 38. ſup. Euang. Tarſilla the Virgin then looking vp, ſow Ieſus comming; and ſuddenly there was (as it were) ſprinkled ſuch a fragrancy of a wounderful Odour, as that the ſweetnes therof did aſſure all, that the Authour of ſweetnes was thither come. But if the glorifyed Body of our Redeemer did breath an odour of ſuch ſweetnes, then it is altogether credible, that all the Bodies of the Saints ſhall ſend forth in Heauen a wonderfull ſweetnes: For it is fitting, that the members ſhould be conformable to the Head, not only in ſplendour, but alſo in ſuauity of Odour. Thoſe men therefore, who are delighted with Odours, let them thinke, with what ſweetnes they are to be repleniſhed, when they ſhall draw into their glorified ſent, the diuerſe, and moſt ſweet, odours of ſo many thouſands of Celeſtiall flowers, on euery ſyde breathing forth in that diuine garden.

Of the Ioy of the ſenſes of Taſting, and Touching. CHAP. VIII.

COncerning the Senſe of Tast, Deuines do write that the Bleſſed ſhall not vſe any mortall meates: Notwithanding they ſhall haue ſome delight in that ſenſe, that it may not ſeeme to be ſuperfluous. But concerning the Senſe of touching; or Feeling, all do agree, that the Vſe thereof ſhall not be wanting in Heauen. Since the Bodies of the Bleſſed (as being true bodies with life) may doubtleſly be touche; Our Lord thus ſpeaking: Touch and ſee, for a ſpirit hath not flesh and bones, as you ſee me to haue Luc. 24. Yet all impure touching ſhalbe moſt remote from their bodies, for they ſhall haue no deſire of Generation: And therefore our Lord ſpeaketh thus: Math. 22. In the Reſurrection neither ſhall they marry, nor be marryed, But are as the Angels of God in Heauen. But we will not heere ſtay about theſe things, which are daily diſputed in the Schooles. This one thing we affirme, that the Senſe of Touching ſhall receaue no ſmall pleaſure from the perpetu • ll and moſt excellent habitude, or diſpoſition of a Glorious Body, through its qualities; of which the Apoſtle thus ſpeaketh: 1. Cor. 15. The body is ſowen in Corruption, it riſeth in Incorruption; It is ſowen in Diſhonour, it ſhall ryſe in Glory; It is ſowen in Infirmity, it ſhall riſe in Power; It is ſowen a naturall Body, it ſhall riſe a ſpirituall Body.

Of theſe foure qualities, or priuiledges of a glorified Body, that of glory or ſplendour belongeth to the ſenſe of Seeing, as aboue we haue ſaid; the other three ſeeme properly to belong to the ſenſe of Touching. For euen as, when the Body is oppreſſed with ſtrokes, diſeaſes, or wounds endangering the life, the Senſe of Touching is that, which ſuffereth and grieueth; ſo in like manner, when the Body enioyeth perfect health, is ſound, and of a ſtrong conſtitution, the Senſe of Touching doth reioyce. Therefore this ſenſe ſhall haue great ioy in Heauen, vvhen after the Reſurrection it ſhalbe clad with Immortality, Impaſsibility, and Health in the higheſt degree, and this for all Eternity. What charges would not men willingly be at (eſpecially Princes, and others of great eſtates) to be freed all their life time, from the dolours of the Goute, or of the Heade, the ſtomack, or the reynes? What ioy ſhall it then be in Heauen, from whence not only death, but all diſeaſes and griefs ſhalbe altogeather exiled? Furthermore, thoſe Qualities, through the which a corruptible body doth riſe incorruptible, and a body that is infirme, riſeth impaſſible, do belong to the ioy of the Senſe of Touching.

In like ſort, the qualities of Agility, or Subtility, by which a Naturall Body ſhall riſe ſpirituall, ſeeme to belong to the ſame Senſe of touching: ſince that Body ſha • l be called ſpirituall, and ſhalbe a glorious Body, not in that it hath not truly fleſh and bones; but becauſe it ſhalbe ſo ſubiect to the ſpirit, as that at the very beck and pleaſure of the ſpirit or ſoule, it ſhalbe able without any difficulty, toyle, or wearines, to be moued moſt ſwiftly, to aſcend and deſcend, to goe and returne, to penetrate and pierce all places; and this in ſuch ſort, as if it were not a Body, but a ſpirit. Therefore euen as the Senſe of Touching grieueth and beareth it ſelfe not well, when a heauy and weighty body is forced to aſcend high, or with great ſwiftnes & ſpeed to be remoued from place to place; ſo alſo on the contrary, it much reioyceth and exulteth, when a Body without any toyle, or wearines, either aſcendeth aboue, or paſſeth moſt ſpeedily from place to place.

Behould therefore from what ſeruitude of Corruption the Bleſſed ſhalbe freed, when as they ſha • l no more ſtand in neede of Horſes, Coaches, Gards of men, Weapons, nor any other thing; but thoſe Bleſſed Bodies euen by their ovvne forces ſhall paſſe, and goe, into what places themſelues Will; and they ſhall be euery where moſt ſafe and exempt from all danger, yea in the middeſt and thickeſt troupes of armed men. I would to God, that ſuch men, who cannot taſt or reſent ſpirituall delights, in that they haue an inuenomed and corrupted palate or Taſt; at leaſt would entertayne with due conſideration theſe moſt great and perpetuall Corporall Goods and Pleaſures; and that they would labour, with all endeauour, & bent of Will, for the purchaſing therof; For thus it might come to paſſe, that by litle and litle they would aſpire to higher Matters; and ſo by theſe degrees they might at length, through the aſſiſtance of God, arriue to euerlaſting Ioyes.

Of the Compariſon of the Ioyes of the Earth, with the Ioyes of Heauen. CHAP. IX.

VVE haue vnfoulded and explicated (according to our ſmall ability) what Ioyes are prepared in Heauen for thoſe that loue God. Now we will endeauour to demonſtrate by certaine externall Argumēts, how great, and tranſcendent thoſe Ioyes are. Our firſt argument ſhalbe taken from the compariſon of the Ioyes, which God often in this World, giueth euen to his profeſſed Enemies, and to the Reprobate. And certainly there is ſuch a confluence of Ioyes conſiſting in Riches, Honours, Power, and diuers pleaſures, which God imparteth to ſinners, to his Enemies, either blaſpheming againſt his dignity, or not belieuing in him, as that of moſt men they are judged to be Bleſſed and moſt happy, according to the vvords of the Prophet: Pſal. 143. They haue ſaid, it is a happy People, which hath theſe things. Which of the Louers of this world doth not enuy and grudge at Salomons Proſperity, who reigned fourty yeares, abounded with all affluence of riches and delights, & had ſeauen hundred wyues, and three hundred Concubines? Who neuertheleſſe (according to the iudgment of S. Auſtin) was a Reprobate: for thus this Father writeth, in Pſal. 126. Euen Salomon himſelfe was a louer of VVomen, and was reprobated of God. And in his booke de Ciuitate Dei c. 20. he ſayth the ſame of Salomon, which Saluſt did of Cataline: This man had a good beginning, but an euill ending. S Gregory followeth S. Auſtins iudgment herein, thus writing: l. 2. moral. cap. 2. Hence it is, that Salomon (though receauing VViſdome) did not perſeuere in Gods fauour &c. Neither are the Kings, or Emperours of the Turks, the Perſians, thoſe of China, and Tartary, vnlike to Salomon herein; all who enioy moſt vaſt and large Kingdoms, and are ſo deuoted, or rather become ſlaues, to all ſorts of pleaſure of the fleſh, as that they giue all liberty to the Hart, to the Eyes, to the eares, to their taſt, vnto Luſt, wallowing in all ſuch voluptuouſnes, and ſenſualities, as may content any of theſe Parts.

But to paſſe ouer theſe Ioyes, of which but few are partakers: How great are the conſolations and Ioyes, which God giueth to all men in Common, of whom the Greateſt part either know not God, or at leſt do not adore him with that Honour & feare, with which they oxght? Doth he not giue all the Earth, with all its riches, delights, liuing Creatures, flowers, Mettals to men in generall? Doth he not giue the ſeas, the fountaynes, Riuers, Lakes with ſo ſeuerall ſorts of fiſh to all men promiſcuouſly? Hath he not created Heauen (which is, as a Couer of this great Houſe, and beautified with ſo many ſtarrs) for the generall vſe of Man? Hath not this our moſt gratious and moſt bountifull Lord commanded the ſunne to riſe, and the Clouds to rayne vpon both the Iuſt & Iniuſt? Now, if he be ſo profuſe (as I may ſay) in diſtributing ſo great benefits & comforts to reprobate ſinners, (being his vngratefull bondſlaues, & worthy all puniſhment) in this life; Is it then not moſt iuſt and reaſonable, that he ſhould reſerue incomparably far greater Ioyes for his friends, and his ſonnes? Heare what S Auſtin meditateth hereof, ſaying: in Pſal. 10. Seing God giueth to ſinners (dayly blaſpheming him) the Heauens, the Earth, the Fountaines, Fruits, Health, Children, Ri • hes, abundance of all temporall Benefits; VVhat then dost thou thinke, he layeth vp, and prouides for his ſeruants, who giu • th all theſe former ioyes and Comforts to ſin • ers?

It is written of S. Fulgentius in his life, that he once behoulding the glory and magnificence of the Senate of Rome, did burſt forth into exclamation, ſaying: How ſpecious & illustrious may the Celestiall Ieruſalem be, if Earthly Rome, do thus shyne? And if in this world ſo great dignity and Honour be aſcribed to the Louers of Vanity, what Honour and Glory ſhalbe due to the Saints, contemplating the Truth? Certainly S. Auſtin (who made a prudent and true eſtimation of things) affirmed all earthly pleaſures whatſoeuer, to be ſo far ſhort and inferiour to Celeſtiall, as he doubted not to ſay, that it were more to be wiſhed for a man to enioy Heauenly pleaſure, but for the ſpace of one day, then to enioy all temporall pleaſures for many thouſands of Ages. His words are theſe l. 3. de lib. arbit. c. vit. So great is the pleaſure of eternall Light, as that if it were permitted for one, to remayne and ſtay therein, no more, then the ſpace of one day; yet euen for ſo ſhort a ſpace of the fruition therof, innumerable yeares of this life, (though fraught with all delights and affluence of temporall goods) are deſeruedly to be contemned. For it is not ſaid through any falſe or mistaking iudgment, Pſal 83. Better is one day in thy Courtes, aboue thouſands. Thus S. Austin.

Novv what ſhall we from all this conclude? If theſe things be true (as they are moſt true) haue we not reaſon as length to begin to be wiſe, and open our eyes? Hitherto we haue beene accuſtomed to ſay, that earthly pleaſures are to be contemned, becauſe they are but ſhort and momentary; and that Celeſtiall are to be loued, becauſe they are euerlaſting: But we haue heard S. Austin (a moſt wiſe Doctour) inueighing againſt this our manner of ſpeach, and earneſtly conteſting, that if earthly matters were euerlaſting, and Celestiall but momentary, that neuertheleſſe in a cleere iudgment, Heauenly goods and benefits were to be preferred before Earthly. Are we not therefore deafe, are we not blind, are we not fooles and ſtupid, if for earthly benefits & pleaſures, which are not only baſe and ignoble, but alſo fading and momentary, we do contemne or ſleight Celeſtiall, which are moſt precious, and ſhall continue for all Eternity? O moſt mercifull Lord, diſſolue this our deafnes, enlighten our blindnes, diſpell our ſtupidity, & cure our madnes. To what end haſt thou ſigned vpon vs the light of thy Countenance, Pſal. 4. if we cannot diſcerne, and ſee theſe ſo great and ſo neceſſary matters? And why haſt thou giuen vs iudgment of Reaſon, if we do not penetrate points ſo euident?

A Compariſon of the Terreſtriall Paradiſe, with the Celestiall. CHAP. X.

VVE haue aboue compared the Ioyes of this World with the Ioyes of the kingdome of Heauen. In this next place we will briefly parallel togeather the Ioyes of the Terrestriall Paradiſe. How great the Ioyes of the Earthly Paradiſe were, may be knowne from that it was (as it were) a Garden of Delights, allotted to men who were created to the image & ſimilitude of God, whereas the reſt of the Earth was giuen to Brute Beaſts. And hereupon when Adam by ſinning did loſe his Honour, in which God had conſtituted him, and was made like to Beaſts without Vnderstanding, Pſal. 48. he was then caſt out of that Place, and baniſhed into this. S. Alcuinus ſurnamed Auitas writing vpon Geneſis, doth liuely deſcribe this Terreſtriall Paradiſe▪ and ſheweth it to haue byn a Region moſt pleaſant and moſt temperate, where the Heate of the ſommer did not ſcorch or burne, nor the cold of the Winter annoy or hurt; but a perpetuall ſpring of flowers did exhilerate, & refreſh; and the Autumne to abound with all kind of fruits. His words are theſe: Hic ver aſſiduum &c. In this place the mildnes of the Aire cauſeth a continuall ſpring; the tēpestuous Southwind is abſent; the Cloudes do flye away from vnder the cleere firmament, giuing place to a continuall ſerenity. Neither doth the nature of the Soyle require any showers; ſince the buds, and the young plant are content with the falling dew. Thus ſeing neither Winter to hurt, nor Sommer to burne, the Autumne furniſheth the yeare with all fruits, and the ſpring-tyme with flowers. Thus he,

S. Baſill in like manner (lib. de paradiſo) thus deſcribeth this Terrestriall Paradiſe, ſaying: Illic plantauit Deus &c. God placed Paradiſe there, where no violence of wynds, nor vnpleaſantnes of times, nor Hayle, nor lightning, nor thunder, nor froſt, nor moysture, nor ſcorching eate, nor drines is to be found: But there is a peacefull and temperate agreement of all times amōg themſelues &c. And S. Auſtin agreeth with the former doctours in deſcribing this Terreſtriall Paradiſe lib. 14. de Ciuit. cap. 10. Quid timere vel dolere poterant illi &c. VVhat ſhould thoſe men feare or grieue at, who were euen incompaſſed about with ſuch an affluency of ſo great goods, where neyther death, nor any euill diſpoſition of the Body was to be feared; neither was there any thing abſent, which a vertuous will could deſire; nor any thing there preſent which could diſpleaſe or offend the fleſh, or mynd of a man, liuing happily &c. And then a litle after: How happy therfore were our first Parents, who were not troubled with any perturbations of the mynd, nor hurt with any diſcommodities of the Body? So happy ſhould all mankind haue beene, if they had cō mitted no euill which after they did caſt vpon their children, nor any of their poſterity had perpetrated iniquity, which ſhould deſerue damnation, Thus S. Auſtin.

But howſoeuer theſe particularities of the pleaſantnes and frutfulnes of this Terrestriall Paradiſe went; we infallibly gather from the holy Scripture, that it was a farre more happy place, then this our Habitation is; ſince it is ſaid to Adam by way of puniſhment of his ſinne, Gen. 3. Becauſe thou hast heard the voyce of thy VVyfe, and haſt eaten of the tree, whereof I cō manded thee not to eate, curſed he the Earth in thy worke; with much toyle & labour ſhalt thou eate thereof all the dayes of thy lyfe; thornes and thisles ſhall it bring forth to thee. And to the Woman it was ſayd: I will multiply thy ſorrowes, and thy childbearings in trauel; thou ſhalt be vnder thy Husbāds Power, and he ſhall haue dominion ouer thee. Thus we ſee, that in Paradiſe there was not any barrenes of Earth, nor was it to be inhabited with any labour or paines; neyther did it bring forth any thornes or thisle. In lyke ſort the Women there ſhould neuer haue conceaued in vaine, but their cō ceauings ſhould euer haue beene accompanyed with moſt happy byrths. And although they had beene ſubiect to their Husbands; yet this not after any Lord lyke authority ouer them, but after a ciuill and moderate māner: Therefore men ſhould there haue led a happy lyfe, voyd of all feare, griefe, or labour.

Now if the Terrestriall Paradiſe wanted all Euill, and abounded with many and great goods and commodities, what then may we conceaue of the Celestiall Paradiſe▪ which ought to be ſo much the more high, and ſo much the more good, by how much the perſons for which it is ordayned, are better? But the Height of the Heauen of the Bleſſed, is without any compariſon, more ſublime and high, then the Paradiſe of Adam; and the Bleſſed men in Heauen, who can neither ſinne▪ nor dye, are by infinit degrees better, then the inhabitants of the Terreſtriall Paradiſe, who could both ſinne and dye: Therfore we may ineuitably inferre, that the Heauenly Paradiſe doth not only want all Euill, but that it is repleniſhed with Pleaſures, Goodnes, and Felicity; and this incomparably greater in worth, and more in number, then the Earthly Paradiſe did abound. Now theſe things being moſt certaine, let vs burſt out into thanks and gratefulnes to God, who for the Terrestriall Paradiſe, taken from vs through the malice and enuy of the deuill, hath by the Redemption of his Sonne prepared for vs the Celestiall Paradiſe, farre more bleſſed, and happy. And to the end, that we may not be vnthankfull to ſo great a Redemer, and alſo that we may not ſeeme to be enemies to our ſelues; let vs ſtriue vvith all our endeauour and forces, to fynd a way to the Celestial Paradiſe, and to enlarge the way therto by an entyre Fayth, ſincere Hope, perfect Charity, and good VVorkes.

A Compariſon of the goods of this World, & the goods of the Terrestriall Paradiſe ioyned together, with the goods of the Celeſtiall Paradiſe only. CHAP. XI.

BVT let vs proceed further in this our ballancing of things; and let vs cōpare all the goods of this world, as alſo all the goods of the Earthly Paradiſe (ioyned togeather) with the goods only of the Celestiall Paradiſe; and ſo ſee, whether of theſe do preponderate, and weigh downe the other. This we ſhall more eaſily effect if we conceaue, that Riches, Empyres, Pleaſures, and all the glory of Salomon, and of all other lyke moſt happy men, could be obtained without labour, and retained and kept without feare; as alſo if we further ſuppoſe ſuch moſt fortunate men neuer to ſin, nor neuet to dye; yet ſo, as that they might ſinne, and might dye: Now all this by ſuppoſall being granted, I moſt confidently affirme, that the goods of the Celeſtiall Paradiſe only, do infinitly ſurpaſſe all the goods of this world, and of the Terrestriall Paradiſe together, From whence it will appeare, that thoſe goods being ioyned togeather cā neither ſatisfy the mynd; nor ſatiate the deſire of the mynd; ſince the Hart of Man is capable of an infinit and boundleſſe good. Therefore that ſhall euer ſtand for a true & maine Poſition, which S. Auſtin hath left recorded lib. 1. Confeſſ. cap. 1. Thou haſt O Lord made vs for thy ſelf, and to the lykenes of thy ſelfe; yet our Hart is vnquiet, till it reſt in thy ſclfe, And ſo true alſo is that, which the Prophet ſpeaketh, Pſal. 16. I ſhall be filled, whē thy glory ſhall appeare. Now ſo long as the Hart ſhalbe vnquiet, it ſhalbe miſerable; and if it be miſerable, ſo long it cannot be bleſſed or happy.

But the Celeſtiall Paradiſe enioyeth this priuiledg, that, it is of power to ſatiate the ſoule, and to exile and expell all vnquietneſſe and ſolicitude. For what can that man want, who ſhalbe lyke to God, Becauſe he ſhall ſee God, as he is, 1. Ioan. 3.? What can he wāt, whome God ſhall conſtitute or appoint ouer all goods. Matth. 24.? What can he want, who ſhall reigne with God, ſhalbe coheyre with Chriſt, whome the Father hath appointed heyre of all. Heb. 1.? I ſay, what can this man want, except he will dreame, that God himſelfe is miſerable? Furthermore, thoſe goods of the world, and of the Terreſtrial Paradiſe (how great, or of what Nature ſoeuer they might be) in that they ſtood obnoxious to be loſt, were not perfect goods; neither could they ſatiate the mynd, or giue to it a full repoſe, or reſt; and for this reſpect they did not, nor could make a Man Bleſſed or happy: but the goods of the Celeſtiall Paradiſe are on euery ſyde perfect & ſtable; neyther are they in any ſort ſubiect to loſſe, or dimunition: for the Saints placed in thoſe moſt happy Seates, can neither dye, neyther can they ſinne; and of their euerlaſting felicity they are moſt ſecure. Therefore let mortall men open their eyes, let them often call to mynd, of what moment it is, not to looſe the Celestiall Paradiſe. For heare the buſineſſe toucheth the maine matter of all others, and is not about trifles, or fading vanities, And therefore the Wiſdome of God, euen through a diuine Iudgement, hath pronounced: VVhat doth it profit a man, if he gaine the whole VVorld, and ſuſtaine the domage of his ſoule? Matt. 16. Marc. 8. Luc. 9.

A Compariſon of the price of the Celestiall Paradiſe, and the Paradiſe it ſelfe. CHAP. XII.

THe laſt Compariſon ſhalbe of the Pryce, with the which Chriſt did buy Paradiſe, and with the which it ought to be bought of vs, with relation to the greatnes and dignity of Paradiſe it ſelfe. Chriſt with effuſion of his owne moſt precious bloud did buy Paradiſe for vs, which the Enuy of the Deuill had afore violently taken from vs, not that himſelfe might enioy it, but only that we might be depriued of it. For to this end the Deuill ſeduced Eue, and by her he cauſed Adam to ſinne, that ſo they might be Conſorts and fellowes in puniſhment. Chriſt therefore is that prudent Merchant, (Matth. 13.) who gaue all his goods, that he might buy this precious Margarite; by the which he clearely inough did teach, that the Kingdome of Heauen is ſignified: for it is he, of whom the Apoſtle ſpeaketh, when he ſayth, 1. Cor. 6. You are brought with a great Pryce. And the Apoſtle S. Peter: Not with corruptible things, gould, or ſiluer are you redeemed, but with the precious bloud (as it were) of an immaculate and vnſpotted Lambe, Christ, 1. Pet. 1. And againe; They deny him, that bought them, the Lord. 2. Pet. 2. For Chriſt (at one and the ſame tyme) did buy Paradiſe for vs, and did buy vs. For we before were made Captiues, and had loſt Paradiſe by ſinne: But Chriſt redeeming vs from ſinne, and from the Captiuity of the Deuill, did withall adopt vs the Sonnes, and heyres of God; and in ſo doing, did reſtore Paradiſe vnto vs. From hence therefore the greatnes and vvorth of the Celeſtiall Paradiſe may be conceaued; to wit, that in the Wiſdome of God, it is thought to be vvorthy of an infinite Pryce.

If heere among men a prudent & rich merchant ſhould be content to giue all his vvealth for the buying of a precious Pearle; certainly no man vvould once doubt, but that the Ievvell vvere of ſo ineſtimable Worth and valew, as that it could hardly fynd a ſufficient pryce. Of what account and eſtimation then (if vve haue any ſparke of true iudgment) ought the Poſſeſſion of the Kingdome of Heauen ſeeme to vs to be, the vvhich the VViſdome of God, the VVord Incarnate, vvith all his labours, toyles, and dolours, for the ſpace of thirty three yeares, and laſtly vvith his owne bloud and moſt precious death, did purchaſe, and buy? VVe are vvholy ſtupid, yea mad, if vve vvill ſell our intereſt and title of that thing, for a baſe and moſt vile price of temporall Good, vvhich Chriſt our Lord rated at an infinite Pryce and valevv.

But vvhat? Not only Chriſt vvas content to buy Paradiſe with the effuſion of his owne bloud; but all Saints being herein taught by him, did moſt willingly expoſe whatſoeuer they had, with all their force & ſtrength, for the gayning of the ſaid Paradiſe. Yea the Bleſſed Apoſtle thus burſteth out in words: Rom. 8. The Paſsions of this tyme are not worthy of the glory to come, that shalbe reuealed to vs. And if any of the Martyrs were demanded, whether they did willingly buy Paradiſe vvith ſuch Torments; as alſo if the Holy Confeſſours were queſtioned, whether they did in like ſort promptly and readily buy Paradiſe with their ſo many Watchings, Faſts, Prayers, Almes deedes, and Perſecutions; no doubt they would all cry out in one voyce with the Apoſtle: The Paſsions and ſufferings of this tyme, are not worthy of the glory to come, which shalbe reuealed to vs. For although the Bloud of Chriſt was not only a worthy price of Paradiſe for vs, but alſo (as I may ſpeake) more then a worthy Pryce, as being ſupereminent, and exceeding the dignity of the thing which was bought; neuertheleſſe Chriſts good pleaſure was, that we alſo ſhould buy Paradiſe, thereby the more to honour and exalt vs. The Glory of man is great, in that he obtayneth Paradiſe, not only from the merits of Christ; but alſo from his owne merits, ſtreaming from the Vertue and force of Christ his merits. And if a man will not (when it is in his povver) do good, and ſuffer euill, for the buying of Paradiſe, he is worthily expelled from the buying of Chriſt, as an euill and ſlouthfull ſeruant, as Chriſt himſelfe admoniſheth in the Parable of the Talents, Matth. 25. and the Apoſtle vehemently counſelleth, Rom. 8. when he ſayth: Yf ſonnes, Heyres alſo; Heyres truly of God, and Coheyres of Chriſt; yet if we ſuffer with him, that we may be alſo glorified with him.

And to preuent, that whereas ſome men may perhaps complayne, they haue not a ſufficient Pryce for the buying of Paradiſe; let ſuch take notice, that nothing more is asked of vs here, but what our ſelues haue. For thus S. Auſtin ſpeaketh: The kingdome of God is worth ſo much, as thou haſt. Which point the ſame Father proueth from examples of diuine Scripture, thus he writing tract. in Pſal. 49. Quid tam vile &c. What is ſo vile, what is ſo terrene and earthly, as to breake and giue a peece of bread to the Hungry? So much the kingdome of Heauen is worth. For it is written. Poſſeſſe the kingdome prepared for you, for I was hungry, and you gaue me bread. The VVidow did buy it with two mytes. Peter bought Paradiſe by leauing his nets: and Zacheus by giuing the halfe of his Patrimony. Thus far S. Auſtin diſcourſeth. To whom Venerable Bede is heerein agreable, when he ſayth, that he, who hath nothing beſides himſelfe, yet in giuing himſelfe, he buieth Heauen. His words are theſe Serm. 19. de Sanctis: Regnum caeleſte &c. The kingdome of heauen, requireth no other price then thy ſelfe. Tantum valet, quantum es tu; te da, & habebis illud. Certainly Lazarus the beggar, had nothing, which he could giue, but only his patience in ſuffering his griefes and paynes; and yet he was carryed by the Angells into the boſome of Abraham. And the good thiefe had nothing in this World that was his, but only a free & ready voyce, with vvhich he cryed out: Remember me, when thou ſhalt come into thy kingdome; and yet he preſently did heare, To day thou ſhalt be with me in Paradiſe.

O moſt truly great liberality of God! O ineffable felicity of man, who can ſo eaſily make bargaine (as it were) with his Lord, for the price of a thing, moſt precious aboue all other things! Doſt thou (O man) couet of God, and thirſt after the enioying of Paradiſe, the height of all delights & pleaſures? Giue thy ſelfe in pryce, & thou ſhalt obtaine it. But what is the meaning of theſe Words, Giue thy ſelfe? To wit Loue God from the depth of thy hart; Humble thy ſelfe vnder his potent & mighty hand; Prayſe him at all tymes; Submit thy ſelfe with all promptitude of mind to his will, whether it ſhalbe his pleaſure, that thou ſhalt be rich or poore; glorious or ignoble; finally in Health, or in ſicknes: for his Will in euery thing is good, and all his Iudgments are iuſt. Say to God: I am thyne, diſpoſe of me according to thy best pleaſure and Will. I do not reſist, I do not reclayme, I do not with-draw my ſelfe out of thy iuriſdiction: My Hart is prepared and ready (O my God) my hart is prepared; Let not my VVill, but thy VVill be done.

This Holocaust of Obedience did Chriſt daily offer vp to his Father, as himſelfe doth teſtify, vvhen he ſaid: The things that pleaſe him, I do alwayes, Ioan. 8. And the like did the Apoſtle, the true imitatour of Christ, ſaying, 2. Cor. 5. We ſtriue, whether we be ahſent, or preſent, to pleaſe him. This perfect renunciation, and diſclayming from all things which a man poſſeſſeth, or deſires to poſſeſſe; this abnegation of a mans ſelfe, that he may ſerue only God, is the true Pryce of Paradiſe. Neither followeth it, that who giueth himſelfe away after this manner, that he may buy Paradiſe, doth looſe himſelfe: but moſt truly & moſt happily he doth find himſelfe, according to thoſe words of our Lord Matth. • 0. He that loſeth his life for me, ſhall find it; He that hateth his life in this VVorld, doth keep it to life euerlasting. But becauſe this Wiſdome is hidden from the wyſe and prudent men of this wor d; who truly are fooles in the ſight of God; and becauſe the number of fooles is infinite; therefore many are called, but few are choſen. Matth. 22.

Of a Treaſure hidden in the field. CHAP. I.

HITHERTO I haue written ſo far forth, as God hath vouchſafed to dictate to me in my Meditations, of the felicity of the Saints vnder the name of thoſe places which they do inhabit; I meane, vnder the places of the kingdome of Heauen; of the Citty of God; of • he Houſe of our Lord; and of the Para • 〈◊〉 • elights and Pleaſures. I will in this next place add ſomething concerning the ſame Felicity, vnder the name of ſuch Things, to the which our Lord in Parables hath compared the Felicity of Saints. And heere in the beginning, it is to be aduertized, that thoſe Words of our Lord, The kingdome of Heauen is like &c. (the which our Lord doth commonly vſe) are not euer referred to the Words immediatly following; As where our Lord ſayth: The kingdome of Heauen is like vnto a Merchant man; he meaneth not, that the Kingdome of Heauen is like vnto a Merchant man, but he referreth thoſe words to the whole Narration, in which by way of ſimilitude, the way to the Kingdome of Heauen is demonſtrated. And further, we are to obſerue, that the Kingdome of Heauen, is ſometimes in the Parables deſcribed more obſcurely, at other tymes more clearely, and ſometimes not touched at all. I wil explicate the ſeuerall members of this diuiſion.

Whereas our Lord in S. Matthew, ſetteth downe the Parable of the ſower, he deſcribeth the fruite, which the Preaching of the Ghoſpell bringeth forth, according to the diuers diſpoſitions of the earth: and this he calleth the Miſtery of the Kingdome of God: but touching the Beatitude of the Saints he ſpeaketh nothing. But where our Lord in the ſame place, doth add the Parable of the Cockle, he briefly toucheth the felicity of Saints, when he ſayth, that the good Seede, or wheat is to be gathered vp into the barne of our Lord, and the Cockle to be tyed togeather and burned. But when in the ſame Chapter he relateth the Parables of him that ſought for good Pearles, and of him that did find the Treaſure hidden in the field, then more perſpicuouſly he compareth the Kingdome of God to a Pearle, and to a Treaſure: And of this third kind, among the Parables of our Lord, I find only ſix. One of a Treaſure hidden in a field; another of a precious Margarite or Pearle; The third of the daily Penny; the fourth of the Lord, or Mayſter distributing the Talents; The fift, of a Great ſupper; the ſixt of a Mariage. To the which we will adioyne two ſimilitudes out of the Apoſtle; the one of thoſe who runne in a race; the other, who fight, or ſtryue for the Maistery: So as there ſhalbe eight Conſiderations touching the Bleſſed life of the Saints, deduced from Parabolicall Names, or Titles.

The firſt Parable then is taken from S. Mathew: cap 13. The kingdome of heauen is like to a Treaſure, hidden in a field. VVhere our Lord teacheth, how it may be gotten, when he ſayth: Which when a man hauing found, did hide it, and for ioy thereof goeth, and ſelleth all that he hath, and buyeth that field. Treaſure ſignifieth a great aboundance of gould, ſiluer, and precious ſtones; as Paulus the Ciuill Lawyer teacheth (de acquir. rerum dom. L. Nunquam) & this Treaſure ought to be ſo ancient, as that there remayned no memory therof before; and therfore it hath no proper Lord, but belongeth by right to him, that findeth it. This Treaſure in S. Mathew, is the Diuinity it ſelfe, which is hid in the field of the Humanity of Chriſt, as S. Hilarius and S. Ierome (in Com. cap. 13. Matth.) do rightly expound. For in Christ (as the Apoſtle ſayth) all the Treaſures of the knowledge and VViſdome of God are hidden. Now the Diuinity is the moſt true Treaſure of all goods, and is indeed ſo ancient (ſince it is eternall, and did precede all Ages) as that there can be no former memory of it extant. Neither had this Infinite Treaſure any proper Lord to own it, for it ſelfe is the Lord of all things. Neuertheleſſe this Treaſure of the Diuinity is ſaid to belong to the right of them that find it; becauſe God giueth himſelfe freely to thoſe, who by ſelling all their ſubſtance and Goods, earneſtly labour to acquire & purchaſe him.

It is further ſaid to be had, as it were, and digged in a field, to wit, in the Humanity of Chriſt; for although the Diuinity be euery where, yet it is in no place ſo properly and peculiarly, as in the Humanity of Chriſt, to the which it is ſo vnited▪ as that one and the ſame Perſon is both God and Man. And therefore the Apoſtle ſayth, 2. Cor 5. God was in Christ, reconciling the VVorld to himſelfe. And though the Diuinity be in no place more, then in the Humanity of Chriſt; notwithſtanding it ſeemeth to be ſo hid therein, as that it is needfull to vſe a light or candle, to demonſtrate and ſhew God to be in Chriſt. And this light was S. Iohn Baptist, who, as S. Iohn writeth cap. 5. was the lampe burning & ſhining; Of whom Dauid in the Perſon of God the Father, did thus propheſy, Pſ. 131. I haue prepared a Lampe vnto my Christ. For S. Iohn Baptiſt did manifeſt Chriſt, and did ſhew, that he was God, and the only begotten ſonne of God, when he ſaid Ioan. 1. God no man hath euer ſeene; the only begotten ſonne, which is in the boſome of the Father, he hath declared. And againe: He that commeth from Heauen, is aboue all. And a litle after: The Father loueth the Sonne, and he hath giuen all things in his hand: he that belieueth in the ſonne, hath life euerlaſting; but he that is incredulous to the ſonne, ſhall not ſee life, but the wrath of God remaineth vpon him. Ioan. 3.

But although this burning and ſhining Lampe did manifeſt Chriſt openly to be the Sonne of God; neuertheleſſe the blinded Iewes could not (at leaſt would not) acknowledge the Diuinity to be hidden in Chriſi. For if they had knowne ſo much, then, as the Apoſtle ſayth, 1. Cor. 2. they would neuer haue crucified the Lord of Glory. VVho therefore being enlightened from God, doth find this Treaſure, doth hide it, and for ioy thereof goeth, and ſelleth all that he hath, and buyeth the field. To hide the Treaſure being found, is nothing e • s, but to conceale and couer the receaued Grace of God, vnder the veyle of Humility, and not to vaunt▪ of diuine Conſolations and Reuelations, for feare that vayne and aery glory do corrupt true Glory. Therefore Eſay cap. 24. was accuſtomed to ſay: My ſecret is to my ſelfe: And the Apoſtle 2. Cor. 12. If I must needs glory (it is not expedient indeed) I will come to the Viſions and Reuelations of our Lord. I know a man in Chriſt, aboue foureteene yeares agoe &c. For that moſt remarkable Reuelation, which the Apoſtle being rapt into Paradiſe, receaued, he concealed for the ſpace of foureteene yeares, and would haue concealed it, but that the neceſſity of diſcloſing the ſame, forced him thereto. And he plainly pronounceth, that it is not expedient to publiſh and make knowne ſuch guifts or priuiledges; and therefore he did diſcouer it vnder an vncertaine name, well ſhewing thereby, how anxiouſly he ſuffered the manifeſtation thereof. The like fell out vnto S. Francis, when the ſacred Prints or wounds were from aboue impreſſed vpon his body, as S. Bonauenture in his life relateth; For at other tymes he was accuſtomed to conceale his diuine reuelations, and to ſay with Eſay: My ſecret is to my ſelfe &c. But when he ſaw the matter could be concealed no longer, he related with great feare the whole order of his Viſion to his Brethren demanding him therof.

But to proceed. To buy with ioy that field, wherein the Treaſure did lye hidden, ſignifieth only, that he, who will enioy God and Cbriſt in the Kingdome of Heauen, ought to ſuffer in affection, renouncing and caſting away of all temporall thinges, and to bequeath both himſelfe, and what he any way hath, vnto the ſeruice and obedience of God: and this not with any painefull reluctation of Will, or neceſſity, but with all alacrity and ioy, ſeeing that God loueth a chereful giuer. 2. Cor. 9. But he who truly knoweth, how immenſe a Treaſure it is, to enioy Chriſt in the Eternall Country, to behould his Diuinity with the Eye • of his Soule, and his Humanity with the Eyes of his Body, and to participate of all the goods of God and Chriſt, and to be ſure and certaine of ſo great a Poſſeſſion for all Eternity, will thinke it no great matter to ſpurne at, and contemne all temporalities whatſoeuer, yea his owne lyfe, for the loue of God, and euerlaſting felicity. Witnes to vs of this Point may be S. Ignatius Martyr, thus writing to the Romans: Fyar, the Croſſe, cruelty of beaſts, cutting aſunder my Body, breaking of my bones, a rending of all my members, the extinguiſhment of all my Body, yea all the whips, and ſcourges of the diuell, let ſhem full vpon me, ſo that I may deerue to obtaine, & purchaſe Chriſt. Now he, who out of the fulnes of his Charity towards Chriſt, thus ſpeaketh, doubtleſly would litle feare want, pouerty, ignominy, exile, priſons, ſo that he might not loſe that incōparable Treaſure. Whoſeuer therfore earneſtly coueteth to gaine the Treaſure of Eternall life, let him moſt ſeriouſly thinke & cōſider with himſelf, whether he be prepared with an immoueable reſolutiō, to contemne & betrāple vnder his feet all other goods: ſince otherwiſe, neither a liue, nor dead, ſhall he euer obtaine that Treaſure, without the which he ſhall eternally be moſt miſerable and poore.

But I heere will demaund, what is the reaſon, why ſo many men in ſuch heate of deſire, do ſeeke after the Treaſures of Gould and ſiluer: and not content to vſe herein humane diligēce, they flye, by moſt execrable Arts, to the help of the Deuill, with imminent danger both of their reputation and life? And yet thy Treaſure (O Lord my God) ſo few do ſeeke, which alone is able to enrich a man, and which they may eaſely purchaſe without labour, charge, or perill? Truly I do ſee no other Cauſe hereof, but either want of fayth in thy People, or their ouermuch negotiation in temporall affaires, which leaueth them no tyme to thinke, and meditate of thy diuine Promiſſes made vnto men. Therefore (O Bleſſed Lord,) increaſe our Fayth and beliefe concerning thy Promiſſes, and extinguiſh our thirſt in the purſuite of temporall riches. For ſo it may come to paſſe, that with greater and more feruerous bent of deſire, we ſhall ſeeke after thy Treaſure; and finding it, with ſale of all we haue, may reſolue to purchaſe it.

Of the precious Margarite, or Pearle. CHAP. II.

AN other Parable like to the former, and which alſo next follovveth in S. Mathew cap. 13. is of the Precious Pearle, or Margarite. For in that there was a Treaſure; in this a Pearle, which may be eſteemed, as a Treaſure. In that it was needfull by ſelling of all a man poſſeſſeth, to buy the field in which the Treaſure was hid; In this in like manner it is neceſſa • y to buy the Pearle, with the charges and expences of all we haue. Therefore it is conuenient only to explicate, in what points theſe two Parables do diff • r. They differ in two things; to wit, that in the firſt a Treaſure is mentioned, in this a Pearle. Againe, that the Treaſure was found by chance; whereas the Pearle, was d • ligently ſought after by the Merchant. And truly in this place the Celeſtiall Beatitude, or Chriſt himſelfe is vnderſtood by the Pearle, as S. Ambroſe, ſerm. 6. S. Gregory Nazianzen. orat. 49. Ruffinus and others do interprete. That is called the Pearle in this Parable, which in the former Parable was called a Treaſure, to giue vs to vnderſtand, that the Diuinity of Chriſt (which is the Obiect of Eternall felicity, or, the Viſion whereof (to ſpeake in the Deuines dialect) is the formall Beatitude or Felicity, is indeed a Treaſure, but not deuided into ſeuerall kinds of gould, ſiluer, and precious ſtones; but is one thing, which contayneth in it ſelfe the price of an infinite Treaſure. Whereas the Pearle is but one only thing, contayning in it ſelfe (according to the iudgment of Pliny) (lib 9. c. 35.) the perfection and height of all Precious things.

Furthermore, a Treaſure may conſiſt of only money or goods, though in very great quantity, which Treaſure reſpecteth only profit, & not pleaſure, or outward Pompe. Wherefore to preuent, that a man do not gather out of the former Parable, that Celestiall Beatitude is only profitable, and not ſpecious and honourable, our Lord did adde this other Parable of the Pearle: in which he teacheth, that the Diuinity of Chriſt, and our felicity is lyke to the Pearle; which (beſides the profit of a Treaſure) hath alſo in it fayrenes and ſplendour which doth adorne & delight. We may adde heerto, that the Pearle is the Symbole, Character, or ſigne of Chriſt, both as he is the Sonne of God, & alſo as he is the Sonne of the Virgin. For as the Pearle is ingendred of the light of the Sunne, and of the dew of Heauen (as Pliny in the place aboue cited, and others do teach) ſo alſo the Sonne of God according to his Deity, is begotten of the Father of lights, who is an increated Sunne, and therefore it is ſaid in the Creed, Light of Light, True God of true God. And the ſame Christ according to his Humanity, is begotten of the dew of Heauen; becauſe he was conceaued of the Holy Ghoſt, and not of the ſeed of man. To conclude, the Pearle is whyte, cleare, ſolid, pure, light, and round; In like ſort the Humanity of Chriſt (much more incomparably his Diuinity) is whyte through its innocency, lucid or cleare, through its wiſdome, ſolid for its cōſtancy, pure as being without ſpot, light in regard of its ſweetnes and mildnes, round in that it is of ech ſyde perfect.

Now the Pearle in the Goſpell is not found by chance, but it is ſought after diligently by the prudent Merchant. Neither doth this Parable contradict the former, in which the Treaſure is ſaid to be found by chance; for both theſe Points are true, but in diuers perſons: And therefore our Lord euen out of a diuine prudence, did adioyne this later Parable to the former, leſt it might be thought to happen to all men, to light vpon the Treaſure vnexpectedly, and caſually. For God doth illuminate ſome men vpon a ſudden, with ſingular or ſpeciall grace; ſo as they neither ſeeking, nor coueting, nor thinking thereof, do notwithſtanding arriue to truth of Fayth, to a moſt ardent Charity, yea to a certaine hope of obtayning eternall lyfe. And theſe men may be ſaid to find this Treaſure by chance; although God, not by chance, but through his Eternall Prouidence, did preordayne them to this grace, and to future Glory. Now other men God doth indeed preuent with his Grace, but he doth not preſently ſhow to them the Treaſure, but as it were breaths into them a deſire of ſeeking the Truth, making them carefull Merchants, and helping and directing them, vntill they find the Precious Pearle.

We may glaſſe this different proceeding of God in S. Paul and S. Auſtin, S. Paul did not ſeeke the true Treaſure, which is Chriſt; but did perſecute Christ as a ſeducer, and the Chriſtians as men ſeduced. And when he was in his iourney, Breathing forth threatnings and ſlaughter, against the diſciples of our Lord, Chriſt did appeare vnto him, and withall did blynd the eyes of his body, that he might illuminate the eyes of his hart; and this with ſo great a ſplendour and brightnes, as that inſtantly he became of a Perſecutour a Preacher. And although this by a happy chance did fall vnto him; yet that which was chance to S. Paul, was Prouidence in God. For thus himſelfe ſpeaketh to the Galatians, cap. 1. You haue heard of my conuerſation ſometime in Iudaiſme, that aboue meaſure I perſecuted the Church of God, and expugned it: and profited in Iudaiſme aboue many of myne Equalls in my Nation, being more abundantly an Emulatour of the Traditions of my Fathers. But when it pleaſed God, that ſeparated me from my Mothers wombe, and called me by his Grace, to reueale his Sonne in me, that I ſhould Euangelize him among the Gentills, incontinently I condeſcended not to fleſh and bloud &c. Therefore S. Paul euen from the wombe of his Mother, was ſeparated by diuine Prouidence, that he ſhould preach the Ghoſpell of Chriſt notwithſtanding he did not find the precious Pearle, or the Treaſure in the field; but the Treaſure did of it ſelfe offer it ſelfe vnto him, & cauſed it to be beloued of him with ſo an inflamed Charity, as that he ſpared no labour, but expoſed himſelfe to all dangers, prizing all things, as dung, ſo that he might gaine Chriſt. Phil 3.

But now S. Austin did tread contrary ſteps to the Apoſtle herein; for euen from his youth he began to burn with deſire of fynding out this precious Pearle, that is, true wiſdome, & eternall Felicity. For when he fel into the Sect of the Manichees, he much laboured with himſelfe, in ſearching, and diſputing with others, how he might fynd the Euāgelicall Truth. And whē as he found nothing in that Sect, but fabulous and lying Narrations, h • almoſt deſpayred of finding the Truth, though he had ſpēt many yeares in the ſearch therof. For thus himſelfe ſpeaketh, lib. 6. Confeſſ. c. 6. I deſcended euen into the depth of the ſea, and I did distruſt and deſpayre of fynding out the Truth. Yet it pleaſed God, that at length he ſhould find out the precious Pearle. And then without any delay, ſelling all his ſubſtance; that is abandoning the deſire of mariage (with which he was moſt forcibly with-houlden) and contemning all lucre, and honours (to which he afore had enſlaued himſelfe) he vvholy for euer after eſpouſed himſelfe to the obedience and ſeruice of God: this therfore is the cauſe, why our Lord in the firſt. Parable, compared the Kingdome of Heauen to a Treaſure, found without labour and by chance; and in the later Parable reſembled it to a Pearle, found out by the merchant, with great labour, trauell, and ſtudy.

Now this one thing remaineth▪ I meane, that a Chriſtian Soule do ſeriouſly ponder with it ſelf, in the ſight God ſetting aſide all other buſineſſe for a tyme, what kind of traffique this is, how profitable, and eaſy, during this time; and how difficult, or rather impoſſible vvill it be, if once the occaſion of the preſent Market be let ſlip & loſt. Doubtleſly, the children of this VVorld would not pretermit occaſion of buying a Pearle, vvhich might be ſould for many thouſands of Crovvnes of gold, and yet novv at the preſent Fayre might be bought for one hundred only of ſiluer; although they ſhould be forced to take vp the momoney at exceſſiue Vſe. And ſhall then the Children of light be ſo imprudent, and negligent, as that they cannot be induced to buy that Pearle, vvhich ſhal enrich and beautify them for all Eternity; vvhen as they need not neither take vp ſiluer at vſe, nor yet run vp and dovvne for enquiry of the price of the Pearle, but it may beholdē as ſufficiēt, freely to giue that, vvhich they haue, although all their ſubſtance arriue not to two Myres? Therfore (O Lord God) let thy light ſhyne in our Harts, giue to vs a deſire to know the valuable pryce and Worth of this thy Pearle, and withall the vtility of that pryce, which is exacted of vs, that ſo we may obtaine the Pearle. Adde (O Lord) to our Mercies, that thou wilt not in vaine ſhew to vs ſo rich a Pearle. And thou, who haſt ſaid: Cast not your Pearles before Swyne (Matth. 7.) ſo worke in vs by thy grace, that if at any tyme, we haue beene like to ſwyne, in not knowing the dignity and worth of this thy Pearle, but preferring ackornes, and husks before it, we may now be illuminated by thee, to acknowledge and ſeeke after the ſame, and by the ſelling of all that we haue, with ioy may purchaſe and buy it.

Of the daily Penny. CHAP. III.

HEere followeth the third Parable, touching the daily Penny, promiſed by the Houſehoulder to ſuch as labored in his Vineyard▪ Which Parable we find in S. Mathew cap. 20. At the firſt ſight, the reward of eternall life ſeemeth to be much extenuated, and leſſened in this Parable, ſince it is here compared but to a daily Penny, which before was compared to a Treaſure, and precious Pearle. But this extenuation is annexed▪ that the reward may be ſutable with the labour • nd the Worke: For the ſimilitude would ſeeme incongruous, if a huge Treaſure, or a Pearle, or a Scepter, or Regall Crowne ſhould be promiſed to laboring men only for the ſpace of one day. Now that this penny is not a penny of ſome few braſſe peeces, but a Celeſtiall Penny, which ſufficeth for the procuring of all neceſſary things, and this for all Eternity, may be eaſely demonſtrated: ſeing the wages or reward ought to be anſwerable to the labour. Now the labour of thoſe, which worke in the Vineyeard of Chriſt, ought not to be prized & eſteemed, only according to the ſubſtance of the Worke; For in this ſenſe we all ought to ſay with the Apoſtle Rom. 8. The paſsions of this tyme are not condigne to the glory to come, that ſhalbe reuealed in vs. But it is to receaue its valew and eſtimation from the grace of God, inhabitant in the harts of the Iuſt, which is a fountaine of liuing Water, ſpringing vp vnto life euerlasting. Ioan. 4.

Al • o it is to be weighed from the Ve • tue of Charity, which is infuſed into vs by the Holy Ghoſt, who is giuen to vs; for the Crowne of eternall life is prepared of God for all that loue him, as S. Iames writeth cap. 1. It is in like ſort to be prized from the Cōiunctiō the labour hath with Christ, who giueth a valew and chiefe eſtimation to the fruites of the liuing branches, as a true Vine; and to the works of the liuing members of his myſticall Body, of which he is the Head, and to whom himſelfe ſaid, Matth. 5. Be glad and reioyce, for your reward is very great in Heauen. To conclude, ſhall not our Lord at the day of Iudgment ſay, when the reward ſhalbe giuen to all that haue laboured in the Vineyard: Come you bleſſed of my Father, poſſeſſe you the kingdome, prepared for you from the beginning of the World; For I was hungry, and you gaue me to eate &c. ſeing the Works of Charity belong chiefly to labour, by the which we toyle, and ſweat in the Vineyard of Chriſt(

Behould therefore how precious and ineſtimable is that Penny, which of our Lord himſelfe is called a Kingdome. Neither can this Penny vndeſeruedly be called a Kingdome, ſince it doth repreſent and figure out Christ, no leſſe then a Treaſure, or a Pearle doth. For in a Penny is ingrauen the Image of the Prince; in it are alſo written certaine words, and the forme of it is round. Now Christ is the Image of the inuiſible God, as we learne from the Apoſtle, Coloſſ. 1. He is alſo the VVord of the Eternall Father, as S. Iohn the Euangeliſt ſayth; and he hath no beginning of dayes, nor end of life, as the Apoſtle teacheth Hebr. 7. which is ſignified by the roundnes of the figure. To conclude, the moſt wiſe Salomon ſayth: All things are obedient & ſubiect to money: and Chriſt is the Lord of all riches, as S. Peter witneſſeth. Act. 13. Therefore it followeth, that the Penny, which is giuen to thoſe that labour in the Vineyard, is Chriſt, true God, and therein Eternall life; according to that of S. Iohn: That we may know the true God, and may be in his true Sonne, this is the true God, and life euerlasting. 1. Ioan. 5.

But let vs ſee, to whom this precious Penny is to be giuen; the which who haue once obtayned, ſhall not ſtand in further neede of any thing. Our Lord ſayth, Math. 20. Call the VVorkmen, and pay them their hyre. Therefore it is to be giuen vnto thoſe, that labour in the Vineyard without intermiſſion, without ceſſation, without negligence. It ſhall not be giuen to thoſe that ſtand idle in the Marketplace, or to thoſe who ſpend their tyme in hawking, hunting, playes, or ſports. For the Reward or hyre is giuen onely to them that merit; it is not giuen gratis, much leſſe is it giuen to thoſe that do demerit. Which point the Apoſtle confirmeth ſaying, Rom. 6. The ſtipend of ſinne, is death; but the grace of God, is life euerlaſting. The Apoſtle thus ſpeaketh, becauſe without the precedent Grace of God no man can worke well, ſo, as the reward of Eternall life may be due to him; But Grace being receaued (I meane that Grace, which is giuen Gratis, & not by reaſon of any works) then the reward of Good workes ſhalbe Eternall life. And according hereto S. Auſtin thus ſpeaketh: As death is giuen as a reward for the merit of ſinne; ſo Eternall life is giuen, as a reward or ſtipend for the merit of Iustice, Ep. 105. ad Sixtum.

Neither are we heere to imagine, that becauſe the ſame Penny is giuen indifferently to all the Workemen & Labourers, that therefore in the Kingdome of Heauen the Rewards are alike to all. For thou this Penny doth ſignify Eternall life, or God, or Chriſt; & that Eternall life, and God, and Chriſt ſhalbe common to all: Yet here we are to obſerue, that euen as the ſame ſunne is more clearely ſeene of an Eagle, then of any other Bird; and the ſame fyer doth more heate thoſe who ſtand neere to it, then thoſe who are further diſtant: Euen ſo among thoſe, who ſhall ſee God and Chriſt, one ſhall ſee more clearely, and in ſeeing ſhall reioyce with greater pleaſure, then another. And as the merits of men ſhalbe different, ſo alſo ſhall their Revvards be different. But here one doubt may be vrged, why the Lord in diſtribution of his revvards, did change the order, ſaying: Pay them their hyr • beginning from the last, vnto the firſt; So ſhall the laſt be firſt, and the firſt laſt; for many be called, but few Elect. But here we are to conceaue, that this belongeth to the grace and priuiledge of the new Testament▪ that therby we may vnderſtand ourſelues to be more happy, then the Fathers of the Old Teſtament; and that in this reſpect we may be more gratefull to God, and may with more diligence and alacrity labour in his Vineyard.

The Holy Fathers, who before the Aſcenſion of Chriſt, did cultiuate the Vineyard of our Lord, were Adam, Noe, Abraham, Moyſes, and the reſt of the Patriarchs, and Prophets. They were called in the firſt, the third, the ſixt, the nynth hower; they not only laboured a long tyme, becauſe they liued long; but euen after their deaths for the ſpace of many Centuries of yeares, and ſome thouſands, they expected not to receaue their hyre, or vvages, that is, their Peny. But the Apoſtles, the Martyrs, and other labourers, who came to the Vineyard at the eleauenth hower (that is, as S. Iohn expoundeth, at the laſt hower) wrought therein but few yeares, and preſently vpon their death, entring into the Kingdome of Heauen, they receaued their Penny. Now how great and worthy is this grace, that a Christian Man (if himſelfe wil • ) may through his vndergoing a moſt ſhort labour, aſcend to that place, to the which the holy Patriarchs and Prophets for a moſt long tyme earneſtly deſired to arriue? Therefore not without cauſe, did thoſe ancient Fathers, ſay with a certaine murmure (which might ſeeme to ſignify rather admiration, then complaint) Matth. 20. Theſe last haue continued but one hower, and thou haſt made them equall to vs, that haue borne the burden of the day, and the heat. But our Lord did apologize, and anſwere for vs thus: Friend, I do the • no wrong, diddeſt not thou couenant with me for a penny? take that is thyne, and goe; I will alſo giue vnto this laſt, as vnto thee. Which anſwere doth not imply, that men of the New Teſtament receaued from Grace or fauour, and not from Iuſtice the ſame reward with them; but it only importeth, that they of the new Teſtament had greater abundance of Grace, by vertue wherof in a ſhort tyme they laboured no leſſe, but rather more in the Vineyard, then the Patriarchs and Prophets did in a long tyme; and therein receaued iuſtly the like reward, or rather greater.

Certainly the Apoſtles laboured but a ſhort tyme, yet they brought great Profit to the Vineyard of our Lord. When euer did the Patriarchs, or the Prophets, abandoning all temporalities, make a perluſtration of almoſt the whole Wor d, and did draw whole Prouinces of Heathens to the true Worſhip of God? When in thoſe ancient tymes, was there ſo numerous an Army of Martyrs, ſuff • ring for the fayth of the true God, all torments & moſt cruell deaths whatſoeuer? When in the Old Teſtament were found ſo many Companyes of Holy Virgins, who following the immaculate Lambe did deuote, and render themſelfes in all integrity of mind, and Body to God? Where were there in that anciēt time ſo many Paſtours and Doctours, who vſing all Vigilancy and care ouer their flock, moſt valorouſly by their learned Writings, reſiſted and oppugned the Wolues, I meane, the Heretiks and Heathens? To be ſhort, where was then that nūber of Hermites, Monkes, and other religious Perſons, who being vertuouſly emulous of the life of the Angell • , did ſpend both day and night in the prayſe of God, & Prayers to him? Theſe and other like Examples of moſt eminent and remarkable Vertue, do belong to the Grace of the New Testament; in regard of which Grace our Lord did rightly conclude his Parable in thoſe vvords: So ſhall the laſt be firſt, and the firſt laſt; for many be called, but few are choſen. That is, many are called throughout all the ages of the VVorld, to worke in the Vineyard, euen at the eleauenth hower; but few are choſen, that is, not few in number, but that few men of one hower, and that the laſt hower are elected to the grace of the New Teſtament; by vertue and force wherof they made to themſelues great benefit by their labouring, and receaued in a ſhort tyme, moſt great Rewards.

Neither are we to thinke, that all thoſe, who were called at the eleauenth hower, did receaue the Penny, but only thoſe, who in that ſhort time, with all their forces euen breathleſly and inceſſantly laboured in the Vineyard of our Lord. For there are many Men, who knowing this hower to be the laſt, and that there is but a ſhort tyme left them, do not ſay (as they haue reaſon to ſay) Our life is ſhort therefore let vs labour couragiouſly, that ſo in a ſmall tyme we may • eap great fruit; but they ſay with the fooliſh men, which we read in the Booke of Wiſdome: cap. 2. They haue ſaid, thinking with themſelues not well: Little and tedious is the tyme of our life; and in the end of a man there is no recouery, and there is none knowne who hath returned from Hell. And a little after: Come therefore, and let vs enioy the good things that are; let vs quickly vſe the Creatures, as in youth. Let vs fill our ſelues with precious VVynes and ointments, and let not the flower of our time paſſe Let vs crowne our ſelues with roſes, before they wither: Let there be no meadow, which our ryot ſhall not paſſe through. Let none of vs be exempted from our riotouſnes: Euery where let vs leaue ſignes of ioy, becauſe this is our portion, and this our lot.

Theſe be the vvords of thoſe, who eyther know not God, or ſaying they know him; do neuertheleſſe deny him in their deeds, and Works. VVhich men indeed are ſo many in number, as euen to them may be extended that Concluſion. Many are called, but few choſen. Woe therefore be to vs, who being called in the laſt hower, do conſume a great part of that hower in playing and ſleeping; whereas we ought to be ſo ſollicitous and carefull, of euery litle moment thereof, as that we ſhould not ſuffer any one minute to ſlip from vs idly, and without fruite, ſince of theſe Moments all Eternity of rewards, or puniſhments do depend. And without all doubt, by how much the Grace of the New Teſtament, granted to Chriſtians, is greater; by ſo much the more grieuouſly ſhall they be puniſhed, vvho receaue that grace in vayne. And as of thoſe, who painefully laboured in the laſt hower, the laſt ſhalbe the firſt, in receauing of hyre or reward; ſo of thoſe who refuſed to labour manfully in the last hower, the last ſhalbe the firſt, in ſuffering of puniſhment.

Of the Talents, and Ioy of our Lord. CHAP. IV.

THE fourth Parable is that, in the which our Lord in S. Matthew cap. 25. ſpeaketh of the reward of Beatitude: VVelfare thee, good and fay hfull ſeruant; becauſe thou haſt beene faythfull ouer few things, I will place thee ouer many: enter into the ioy of thy Lord. In which place two things are promiſed to fayhfull ſeruants; to wit, moſt ample Power, and moſt great & ineffable Ioy: I will place thee ouer many things: And which thoſe many things are, he explicateth in another place, when he ſayth. Ibid. cap. 14. Bleſſed is that ſeruant, whome when his Lord commeth, ſhall find ſo doing, for ouer all his goods he ſhall appoint him. Now what other thing is it, to be appointed ouer all the goods of our Lord then to receaue power ouer all inferiour things, and to be made partaker of that Empyre & Soueraingty which God hath, ouer all the vniuerſall Wolrd? Who is able to comprehend, how great this Power is? What King or Emperour on Earth can be compared with the leaſt Saint in Heauen? But becauſe ſo great power and domination in man is commonly attended on with much ſollicitude, care, and perturbation of mynd, therefore our Lord (as it were) to alleuiate & eaſe ſuch ſuppoſed paines, adioyneth thereto: Enter into the ioy of thy Lord. As if he ſhould ſay; As I haue made thee conſort and fellow of all ſupreme Power; ſo alſo will I make thee partaker of all deſired reſt and pleaſure; the which no anxiety, toyle, or labour ſhall be of force to take away, or diminiſh. Certainly how great this Ioy is, which is promiſed to the Iuſt in Heauen, is altogether inexplicable; neither can we know it, before vve haue taſted it by Experience. In the meane tyme, we may make ſome cohiecture out of three VVords of this very ſentence, that this ioy is moſt great.

The firſt word is, Intra, or Enter into. It is not ſaid: Let the ioy of thy Lord enter into thee, but contrarivviſe, enter thou into the ioy of thy Lord: An euident Argument, that, that ioy is greater, then vve are able to contayne wholy in our ſelues. Therefore we ſhall enter (as it were) into a great Sea of euerlaſting and diuine Ioy, which ſhall repleniſh vs both within and without, and ſhall haue in it ſelfe a redundancy on all ſydes. Therefore in ſo great an affluency of Ioy, what place can be left for care, or ſadnes? The ſecond word is, In gaudium, Into the Ioy. Where is not promiſed this or that ioy, of this good, or that good; but euen ioy it ſelfe is abſolutly promiſed, to wit, pleaſure it ſelfe, ſweetnes it ſelfe, Contentment it ſelfe. And how then can it be otherwiſe, but that the whole ſoule ſhall euen melt, and be diſſolued, being thus repleniſhed with ſo great a ſweetnes? And the third word, which doth mightely exaggerate this point, is, Domini tui, Of thy Lord. For we ſhall not enter into a Ioy, at which men or Angells do reioyce, but with which God himſelfe (in whome all things are infinite) doth reioyce. What Vnderſtanding can comprehend, of what nature the Ioy of God is, who knoweth perfectly his owne infinite goodnes, and who doth enioy the ſame, and reioyceth thereat after an infinite manner? And yet notwithſtanding all this, it is in thy power (O Chriſtian) to enioy, & taſt, and to haue the fruition of that for euer, the which now thou art not able to conceaue in thought, if ſo thou wilt be a good and faythfull ſeruant.

But now let vs conſider, to what men ſuch great Promiſes do belong. To them no doubt, who haue beene carefull to multiply the Talents deliuered to them by God. For this ſimilitude is borrowed from a Rich man, who deliuered his goods to his Seruants; entruſting one of them with fiue talents, an other with two, a third with one; ſtrictly commanding them, that by their carefull and prudent negotiation they ſhould labour to multiply the ſame. Now what theſe Talents may figuratiuely ſignify, the Iudgments of the learned Interpretes are various. For ſome do by the Talents vnderſtand Gratiam gratis datam, which is, Grace without any interueniency on our part, freely giuen; Others do vnderſtand thereby the holy Scriptures; Others will haue the fiue Talents to ſignify the knowledge of externall things, which is gotten by the mediation of the fiue ſenſes: And the two Talents to ſignify the Vnderstanding, and the Operation; and the one Talent alone, to denote only the Vnderstanding. But notwithſtanding this their diſparity of iudgments, they all iointly conſpire in this, That to multiply the Talents, is to worke well, and painefully, for the good of their owne Saluation, and of others. There occurreth to me another Expoſition, not repugnant to the former, and ſeemeth to be fitly accommodated to all thoſe things, the which our Lord did ſpeake of the Talents. And firſt, the Talents in this place are called the Goods of the Lord, for it is ſaid: He deliuered his goods vnto them.

Furthermore, it is commanded, that the Talents by negotiation be multiplyed in the ſame kynd: Fiue talents thou dideſt deliuer me, behould I haue gayned other fiue beſids. Thirdly, the Talents are ſaid to be giuen to euery one, according to their proper vertue and ability; Laſtly, the Talent is taken away from the naughty and ſlouthfull ſeruant. Therefore I, by the Talents, do vnderſtand the Soules of faithfull and pious men, which are cō mitted to the truſt and diligence of Prelates. For theſe are truly the goods of our Lord, the which he doth not giue to vs, but only committeth them to our care and multiplication of thē: Therefore according heerunto, our Lord did not ſay to S. Peter: feede thy ſheep, but my ſheep, Ioan. 21. Other things are our goods (though giuen to vs by our Lord) as Wit, Iudgment, the Scriptures, Grace freely giuen, & all the reſt: but faithfull and pious Soules our Lord calleth his Goods, his Vineyard, his Family, his Spouſe: For theſe he came into the World; for theſe he ſhed his bloud to gaine theſe he ſent his Apoſtles, to whom he ſaid: I will make you to be fiſhers of men. Matth. 4.

Furthermore faythfull ſoules are ſaid to be multiplied in the ſame kind, when the Prelate by word and example conuerteth ſinners: Which thing S. Peter performed; for when Chriſt had committed in the beginning, to his charge, a hundred and twenty faythfull perſons, when he ſaid, Feede my ſheep; S. Peter vpon the day of Pentecoſt euen by his firſt Sermon, conuerted three thouſand men, Act. 2. and after that, fiue thouſand. Act. 4. and after that againe many thouſands more. In like ſort S. Gregorius Thanmaturgus, when he was firſt created Biſhop of Neocaſarea, did find only ſeauenteene faythfull Belieuers in that Citty; but he ſo multiplied this ſmall number, as that being neere to his death, he had left before his departure, in ſo populous a Citty, only ſeauenteene Infidels, or misbelieuers; which point S. Gregory Nyſſene relateth in the life of the 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 ſaid Thaumaturgus, which he had fully and diligently written.

But to proceed. Theſe Talents are committed to euery one according to his proper Vertue and Ability. For God, who knoweth the ſtrength, that is, the prudence, knowledge, Charity, and Fortitude of all men, doth not commend ſoules to any, but to ſuch whom he knovveth to be fit, and couragious inough to ſuſtaine that burden. And therefore no man ought to intrude, and thurſt himſelfe into the care of ſoules, eſpecially into an Epiſcopall charge, except he be firſt called thereto by him, who diſtributeth the Talents according to the power, and ſufficiency of euery one: Since otherwiſe it vvill not ſeeme ſtrange, if many do fall vnder the Burden. Neither ſhall they find any excuſe with God, if they ſay, their ſhoulders were not able to beare ſo great a Burden: For it ſhall be anſvvered them: Who forced thee to vndertake a burden aboue thy ſtrength? Waſt not thou willing therto, didſt thou not petition for it, and labouredſt by ſeuerall meanes and endeauours to obtaine it? Therfore now ſuffer thy ſelfe with thy hands & feete bound together, to be caſt into exteriour darknes.

To conclude, the Talent committed to the ſlouthfull ſeruant, is taken from him. And this point alſo moſt aptly agreeth with my former expoſition, in teaching that the Talents are the ſoules of the faythfull. For he that taketh one talent, that is, the care of his owne only Soule, if he do not gouerne it rightly, he will loſe his owne Soule: for it ſhalbe made the bondſlaue of the Deuill. For as the Bleſſed do acquire, and obtaine the liberty of being the ſonnes of God, by the which they remaine in all freedome where they will, and do what they will; ſo on the contrary ſyde, the Reprobate do loſe all Liberty, and being bound hand and foote, neither can they vvalke vvhere they will, nor do what they deſire; but are forced to remaine vvhere they vvould not, and to do nothing of thoſe things which they would: and this is to loſe a mans ovvne Soule. So as this ſentence, according to which, by the Talents, are vnderſtood Faythfull ſoules, is altogether agreable to the Parable. Our Lord therfore did commit his Talents to three kinds of men; To thoſe, who were perfect (and ſuch ought Biſhops to be) he gaue fiue talents; that is, the charge of many people to be vnder them; To others, leſſe perfect (as the Pariſh Prieſts are wont to be) two talents, that is, a leſſer number of ſoules, and ſuch as are vſually contained within one Pariſh. To others yet more weake and infirme (vvhich are the common People) he gaue to euery one, one talent, that is, the care of his ovvne ſoule only: Yet neuertheleſſe ſuch men ought to conuert other men by priuate exhortation, & example of an innocent life, from their ſinnes to the vvay of Iuſtice; and ſo after that manner, to multiply the talent deliuered to him.

And vvhat is ſaid of Biſhops and Pariſh Prieſts, the ſame is to be vnderſtoode of Princes, and of ſecular Magiſtrates, and of Maiſters of families. For thus S. Austin writeth, tract. 51, in Ioan. Euery Maiſter, or Father of a Houſe, or family (euen by this Name) ought to acknowledge a paternall affection and care to his family. It is his offiec in the feare of Christ, and for the hope of Eternall life, to admonish, teach, exhort, and correct them; in like ſort to exerciſe his beneuolence, and diſcipline towards them; ſo as he ſhall fulfill and practize a certaine Eccleſiasticall, or Epiſcopall duty, or function in his owne Houſe. And in this ſenſe Conſtantine the Greae was accuſtomed to ſay, that himſelfe was a Biſhop, extra Eccleſiam, out of the Church; becauſe he was moſt vigilāt (as far as he could) that the Church of Chriſt ſhould be preſerued and propagated; and yet he did not vſurpe, or trench vpon Eccleſiaſticall Offices, or Orders.

But to preuent, that it may not be thought, that one only man, or one only kind of men is reprehended in this Parable, becauſe we read, that he only, who had but one talent, is reprehended and puniſhed; therefore we are to know, that our Lord from this one, would haue vs to vnderſtand the dangers of greater Nature. For as at the day of Iudgment, in that he will reward thoſe, who giue corporall Almes, and will puniſh ſuch, as giue none; we vnderſtand thereby, greater rewards to be giuen to ſuch as giue ſpirituall Almes, and greateſt to the Bleſſed Apoſtles, Martyrs, and Virgins, exerciſing Heroicall Vertues; and on the contrary, that theues, periured and ſacrilegious Perſons ate to vndergoe greater Puniſhments, then thoſe, who did not relieue the poore and needy with Almes: Euen ſo in this place, in that he who receaued one talent, the which he might eaſily haue multiplied, and yet did not, is moſt grieuouſly puniſhed, vve may learne, that ſo much the more eaſy it is for Biſhops, Paſtours, Princes, and Magiſtrats to offend in this kind, by how much they do exerciſe a more weighty and dangerous function; and that they are ſo much the more to be puniſhed in the laſt iudgment, by how much the loſſe of many ſoules is greater, then the loſſe, and ouerthrow but of only one.

Let vs heare, what S. Auſtin ſpeaketh of the danger of an Eccleſiaſticall ſtate or degree, Epist. 147. He thus writeth to Valerius Biſhop; I deſire before all other things, that thy religious Prudence would call to mind, Nothing in this lyfe, and eſpecially at this preſent, is more eaſy and more acceptable to men, then the Office of a Biſhop, Prieſt, or Deacon, if they exerciſe their authority though but negligently, or ſleightly. But in the ſight of God, nothing is more fearefull, miſerable, or damnable. In like ſort, there is nothing in this lif • , and particularly in theſe dayes, more hard, laborious, perilous, then the Office of a Biſhop, Priest, and Deacon; but with God nothing more bleſſed and happy, if ſo we ſerue in that War, as our Emperour & Generall commands vs. Thus S. Austin, who writeth further of this very Argument, through all that his Epiſtle to the aforeſaid Valerius Biſhop, as that it is to be wiſhed, that all Eccleſiaſticall Perſons would with attention and reflection vpon themſelues, read the ſame; eſpecially ſuch men, who raſhly aſpire to the function of a Biſhop, or Prieſt; and when they haue obtayned what they deſire, and found what they haue ſought for, do either forſake their flock, or being buſied with other affayres, do trouble their thoughts with nothing leſſe, then with the care of increaſing the number of pious and faithfull Chriſtians.

Truly the Shephards, vpon the Night of the Birth of our Lord (the prince of all Shephards) did watch all the night ouer their flock. And if this was done vpon a flock voyde of reaſon by thoſe who figure out the Paſtours of the Church; how much more then ought it to be performed by Paſtours, for their ſheepe, indued with reaſon, for whō Chriſt himſelfe, vvhen he was conuerſant vpon Earth, did watch whole nights? And if the Patriarch Iacob waſted himſelfe away with ſuch labour for the care he had of the ſheepe of Laban his Father in law, as that he ſaid: Day and night was I parched with heat, and with froſt, and ſleepe did flie from my eyes; what indefatigable paynes then ought the Paſtours of the ſheep of Chriſt to endure? And if the Deuill, as a roaring Lyon, goeth about, ſeeking whom he may deuoure; is it not then fit, that a good Pastour ſhould alſo daily goe about, ſeeking whom he may free and ſet at liberty?

But here it may be vrged, that the buſines & affaires of the Church, of which a man is Paſtour, may ſometimes force him to leaue his flock. I do not deny, but if ſuch neceſſituds be of great importance, and can be brought to an end in a ſhort tyme, that then a ſhort leauing of the flock is pardonable; Otherwiſe I ſay, let greater negotiations be preferred before leſſer, And ſuch as are greater to be performed by the Paſtour himſelfe; whereas the leſſer may be vndertaken by ſome others. For if buſines doth force a man to depart from his flock; then greater buſines, yea euen bloudy Warrs do force a man not to depart from the defence of his flock. The Apoſtolicall Trumpet thus ſoundeth in our eares. Epheſ. 6. Our wrestling is not against ſleſh and bloud; but against Princes, and Potentates, against the Gouernours of this darknes, againſt the ſpiritualls of wickednes, in the Celestialls. And if the Captaine be abſent, who ſhall teach the ſouldiers how to avoid the Weapons of their Enemies? Certainly our Lord ſaid to S. Peter, and in him to all Paſtours: Feede my sheepe: Of other things he ſpake nothing, that we might vnderſtand thereby, that the feeding of the flocke is the principall charge, incumbent vpon a Pastour.

In like ſort in the Conſecration of a Biſpop it is ſaid: Vade, praedica populo tibi commiſſo; Goe preach vnto the people committed vnto thee. But touching temporall buſines nothing is added or ſpoken; thereby to admoniſh the Biſhop, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 that Temporall things are not to be ballanced and equalled with ſpirituall, and much leſſe to be preferred.

To conclude, in the fourth Councell of Carthage Can. 17.18.19.20. Biſhops are earneſtly commaunded, that they ſhall not vndertake the gouerment of Widdowes, ſtrangers, Pupils by themſelues, but by the meanes and labour of the Arch-Prieſts, & the Arch-Deacons. In like ſort, that Biſhops ſhall not vndergoe the defence of Wills, or Contentions, for any tranſitory matters, and that they ſhall not ingroſſe to themſelues the care & dealing about other mens ſtates; but that they ſhall wholy, and only deuote their labours to reading, praying, and preaching of the Word. Therefore the Councell of Africa, conſiſting of two hundred and foureteene Biſhops (at which S. Auſtin was preſent) commanded, that Biſhops ſhould negotiate and execute all temporall affayres & occaſions (though otherwiſe pious and neceſſarie) by the miniſtery, and labours of other men, that ſo themſelues might more freely ſpend their dayes in defending and multiplying of their flock.

Therfore this Parable, as it ſheweth, that Eternall Felicity is chiefefly to be deſired, as containing moſt great power, accompained with moſt great Pleaſure; ſo alſo it demonſtrateth, that the way to this felicity is continuall & indefatigable labour, placed in ſeeking and procuring the Health of a Mans owne Soule, and of other mens alſo. Which labour whoſoeuer doth ſeeke to decline and auoyd, ſhall not onely be depriued of that felicity, and of that moſt excellent Power and Pleaſure; but being damned to Hell, ſhall there ſuffer eternall Puniſhments. For thus doth our Lord ſpeake Matth. 25. The vnprofitable ſeruāt caſt you out into vtter darknes; there ſhalbe weeping and gnashing of teeth. And heer we are diligently to note & obſerue, that the ſeruant in this place eondemed to ſuch puniſhment, is not called wicked, or facinorous, but vnprofitable only; for admitting that a Biſhop, a Pariſh Prieſt or Prince, or Magiſtrate, or Father of a family, or any other may be free frō other vices; yet in this reſpect onely, that he is vnprofitable, that is, he doth not procure and labour (according to his power) his owne health, & the health of others ſubiect vnto him; in this reſpect (I ſay) he ſhall be caſt out into vtter darknes, where ſhalbe weeping & gnaſhing of teeth, which ſhall neuer haue End. And if the vnprofitable ſeruant ſhall ſuffer theſe inſufferable calamities, what portion then is allotted to the wicked ſeruant, who is couetous, malignant, proud, luxurious and wholy drowned in all kind of vices? Yf the vnprofitable Seruāt be reiected, what account and reckoning then, muſt he who is wicked render to our Lord, touching the talents deliuered vnto him? Truly they who deepely & intenſly conſider theſe things, will not ambitiouſly ſeeke after Honour, or Authority; and if it be forcedly impoſed vpon them, let them euer watch with feare and trembling, ſince they are to render a moſt exact and ſtrict account for the ſoules, committed vnto their Charge.

Of the great Supper. CHAP. V.

THe fift Parable (which is in Luke 14.) reſembleth the felicity of the Saints to a Great Supper; and this truly not without iuſt reaſon. In a Great, Nuptiall, or Regall Supper all things are there found, which may delight the Senſes of men, or which may ſhew the Power, riches, and glory of this World. Truly King Aſſuerus, who gouerned ouer an hundred, twenty & ſeauen Prouinces, deſiring in great vaunting, to ſhew the riches, and glory of his Kingdomes, and the largenes of his power, did not find a more fitting and conuenient meanes thereto, then to make a moſt ſumptuous, and magnificent Banquet. For firſt at a great ſupper the Eyes are delighted in the moſt coſtly furniture and hangings of the Place, in the order of Officers, in coſtly and courtlike Apparell, in the golden and ſiluer plate, wherin the Meate is ſerued. The Eares are much delighted with melodious muſicke. The ſenſe of ſmell is ſatisfyed with the odour of flowers, of precious perfumes, and with other things, breathing forth fragrant and ſweet ſmells. The ſenſe of Tast is rauiſhed with the curious ſeaſoning of the meates of all ſorts, and with delicious Wynes.

To conclude, the ſenſe of Touching is greatly contented with repoſing vpon moſt ſoft and downy Beds. Therfore at a Regall Supper all corporall goods do meet togeather in the greateſt affluency this World can afford. So as our Lord willing to repreſent that Felicity, which comprehends in it ſelf all ſort of Goods, would compare it to a Great Supper; Of which Supper we alſo thus reade in the Apocalyps: Bleſſed are they, who are called to the ſupper of the marriage of the Lambe Apoc. 19. Furthermore, the greatnes of that ſupper of our Lord may be knowne, in that the Glory of all the glorified bodies ſhalbe (as it were) the laſt Table, vpon whome all delicates & daintyes ſhall be placed. Now the ſweetnes of theſe Dainties is ſo great, as that S. Peter once ſeeing the Body of our Lord, to ſhine like to the Sunne, ſaid; Matth. 17. It is good for vs to be heare. And if the dainties of Banquets be of ſo great worth; of what dignity then ſhall the ſubſtance of the ſupper be, which is placed in the fruition of the Diuinity?

Finally, All the goods of this vvorld are nothing els, then as barks, or huſkes of the fruites of Paradiſe. And if theſe husks be of that force, as to enchant men with the loue and deſire thereof; what then are the fruites themſelues able to worke in mens ſoules? And if the fruites be of ſuch Vertue, what then may we conceaue the more ſolid and ſubſtantiall meates of this Great Supper to be? Doubtleſly they ſhall be ſuch, as that they may be euer eaten, and euer deſired without any faſtidious ſatiety. Neither are we to imagine, that there ſhalbe a Supper in Heauen, ſuch as great Princes haue in the celebration of their Mariage, ſeing in Heauen we ſhalbe as the Angells are, who neither marry, nor feed on Meates neceſſary to the mantaining of a mortall life. Therefore that Supper ſhalbe full of riches, full of delights, full of Ornaments, & full of glory, agreable to the ſtate of the Bleſſed. Theſe materiall things are ſpoken vnto vs in this our exile, becauſe we do not here ſee better, or greater Matters. But from theſe we ought to learne, that that Celeſtiall Supper ſhall ſo much excell our ſuppers vpon earth (though neuer ſo dainty, or curious) by how much Heauen is better then the Earth, and by how much God, who ſhall prepare this Supper, doth tranſcend and ſurmount mortall Kings in power and riches.

But heare it may be queſtioned, why the felicity of the bleſſed is compared rather to a ſupper, then to a dinner? of this point the reaſon is, in that the tyme of Dinner is about the midſt of the day, and the tyme after dinner till ſupper is commonly ſpent in executing of buſines; whereas Supper is prepared at the end of the day, when as all negotiations are finiſhed; after which Supper followeth Reſt and Repoſe. And therefore in another Parable, which is in Matth. 22. where mē tion is made of the Incarnation of our Lord, the time of Dinner introduced for the Mariage with the Church his Spouſe, is begunne in the midle of the day; that is, long before the conſummation of the World. After which time of Dinner, many matters of greateſt importance, eſpecially the Redemption of the world, and the reconciliation of Mankind with God, are treated. But after all buſineſſe and ſollicitudes ſhall ceaſe, then the bringing of the Spouſe to the Houſe of the Bridegrome, and the Nuptiall Supper ſhall follow; that is, Eternall Repoſe at the cloſe of the day, and end of the World.

But yet it will be worthy of obſeruation to knovv vvhat is to be done, that vve may be admitted vnto this Supper. And of this our Lord himſelf hath byn pleaſed to inſtruct vs in this Parable, ſaying: Luc. 14. A certaine Man made a great Supper, and called many: but they began all at once to make excuſe. The firſt ſaid, I haue bought a Farme, and I muſt needs goe forth and ſee it, I pray thee haue me excuſed. And another ſaid. I haue bought fiue yoake of Oxen, and I goe to proue them, I pray thee hold me excuſed. The third ſaid, I haue maryed a Wyfe, and therefore I cannot come. A wonderfull matter! Men are inuited by God to a Nuptiall and Regall Supper, and they refuſe to come: what then would they do, if they vvere called to the labour of Warre, or to a long and perillous iourney? But this is humane blindnes, which can hardly be brought to belieue any thing, but what it ſeeth. But what is that which mortall men prefer before the Diuine Supper, which is our ſupreme and eternall good? Three things our Lord ſetteth downe, as maine impediments of our Saluation, which of their owne nature are not euill; and yet through an affection to them not vvell gouerned, they hinder mans Saluation. To buy a farme, to trye Oxen, and to marry a Wife, are no ſinnes; but to aduance and prefer them before the kingdome of God, is incredible ſtupidity and blindnes. And yet there be found many Chriſtians in euery place, who do affect and ſeeke after theſe temporalities with a wonderfull thirſt and hunger, cōſuming whole dayes and nights in purſuing of Honour, which is noted in buying of the farme; and of Lucre or Gayne, which is ſignified in manuring of ground, or drawing of Oxen; and of Pleaſure, or Voluptuouſnes, which it taken throgh new Mariage. Yea they are ſo abſort in the depth of theſe earthly matters, as that they remayne wholy forgetfull of the eternall and moſt great rewards, which God hath promiſed to them that loue him.

Neither are many men content to buy farmes, to proue their Oxen, to marry wiues, but, that they may the further depart from hope of Saluation, they ſeare not to inuade other mens farmes, to ſteale Oxen, and to maintayne Concubins, and proſtituted women; neuer euer thinking (much leſſe maturely conſidering) what hurt and domage it is for ſuch triffles, to ſuffer the loſſe of the Supper of our Lord. Certainly if God did not promiſe vnto vs (being but poore Wormes of the Earth) a Supper of infinite ſweetnes in Heauen, but only did promiſe the crums falling from that table, or the refuſe of the meates; yet it vvere moſt profitable for vs to contemne all temporall things whatſoeuer, that ſo we might feed vpon thoſe Offalls. What madnes then is it to aduance ſmall, decaying, and fleeting pleaſures aboue the Supper of our Lord himſelfe, vvhich abounds with all ſempiternall goods, and at the which we ſhall ſit downe in the Heauenly Kingdome with the holy Angells, and with him, who is the Lord of Angells?

To proceed. After our Lord had ſhevved vvhat might hinder our entrance vnto this great Supper, he therpon adioyneth certaine remedies to remoue thoſe lets and impediments, for thus he goeth forvvard in his Parable: Then the Maiſter of the Houſe being angry, ſaid to his ſeruants; Goe forth quickly into the streets, and lanes of the Citty, and the poore, and feeble, and blind, and lame, bring in hither. Becauſe rich men being occupied in buying of farmes, of Oxen, and in mariage, refuſed to come to the ſupper of this great Lord, he calleth in the Poore, Weake, and Lame, who neither haue money to buy Farmes, or Oxen, neither can eaſely get wyues, as wanting meanes to maintaine them. Theſe men therefore, as free from all intanglements, wherewith the others vvere enſnared, are admitted to the Great Supper; who may deſeruedly congratulate their ovvne fortune and ſtate, that God would haue them to be Poore, weake, blynd, and Lame.

Many heere in this life do much complaine, that they ar • borne Poore, or that they are often ſicke, or depriued of ſight, or are lame in their lymmes; and for theſe imperfections they hould themſelues moſt infortunate and miſerable; not knowing what good God doth prouide for them in the World to come, euen for this very cauſe, which many men repute as an Infelicity: But if they did know Gods ſweete proceeding herein, they would doubtleſly exult and reioy • e. Th • rfore no man ought to complaine of the Prouidence of God, but in all things to loue him▪ with due thanks (who hath a care and vigilancy ouer vs) and euer to reſt quiet▪ and repoſed in his good Will, & pleaſure. But how true ſoeuer theſe things are in a literall ſenſe; yet in this Parable, thoſe are ſaid prop • rly to be poore, who are poore in ſpirit, not in riches and thoſe weake, not in ſtrength, but in confidence and truſt of themſelues; thoſe blynd, not in their bodily eyes, but in ſubtilty and craft; thoſe lame, not in their feete, but in their affections. I wil ſpeake more plainly.

The Poore, who are admitted to the Supper of our Lord, are thoſe, who hearing the Apoſtle (1. Tim. 6. deſire not to be rich▪ and if they haue riches, they haue them not to heape vp togeather, and ſo to conſerue them, neither to wait and diſſipate them in Vanities; but to performe and exerciſe that, vvhich the Holy Ghoſt ſpeaketh of, by the mouth of Dauid Pſal. 111. He diſtributed, and gaue to the poore; his Iuſtice remayneth for euer and euer And thoſe are he • r ſaid to be weake & feeble, who do not confide and truſt in their ovvne force, nor glory in their owne ſtrēgth; The blind are thoſe, who truly belieue thoſe things they ſee not; eſpecially touching the rewards of the Vertuous, and puniſhmnents of the Wicked. For vvho aſſuredly perſuade themſelues, that the rewards of the Iuſt, are moſt great and ſempiternall, and the puniſhments of the malignant & wicked; moſt rigorous and interminable; theſe men do not lye groueling vpon the Earth, neither do they much pryze any thing which • s vnder the Moone, but there their Harts are fixed, where are true ioyes To conclude, thoſe men are happily lame, and may moſt hopefully aſpire to the Supper of our Lord, vvhoſe right foote is much lōger then the leaſt; that is; whoſe affections towards God and euerlaſting Beatitude, are far greater, then their ſiniſter affections and deſires tovva • ds their ovvne fleſh, and temporall goods or Pleaſures.

But let vs heare the Sentence of the great Maiſter of the Howſe againſt thoſe, who inconſiderarly & fooliſhly contemned his Supper; Thus then he ſayth: I ſay vnto you, that none of thoſe men, that were inuited, ſhall taſt of my Supper. For our Lord vvell knoweth, that it ſhall fall out vvithin a ſhort tyme, that thoſe who were inuited, and contemned, and ſleighted future goods, as vayne (their ſoules euen cleauing, and faſtened to preſent Benefits) ſhall after the diſſolution of their Body, and after their departure from all vvorldly matters, euen hunger after that Supper, through an incredible deſire. For as the Prophet Dauid ſpeaketh: Pſal 58. they will returne at Euening, and they ſhall ſuffer f • mine, euen as dogs, and ſhall comp • ſſe the Citty. Then at the Euening (the day of this preſent life being ended) they ſhall returne, and acknovvledge their folly, vvhen their repentance ſhalbe, vnprofitable; and they ſhall ſuffer hunger like rauenous dogs, and they ſhall incompaſſe the Citty of our Lord, if perchance they may be ſuffered but to feed only vpon the Crums of that ſupper. But that Sentence ſtands vnalterable, and irreuocable: None of th • ſe men ſhall taſt of my Supper.

O Chriſtian Soule, that thou dideſt but know, what it is to ſay: Thou ſhalt not tast of my Supper, Or that thou couldſt poſſibly conceaue, how great the hunger of reprobate ſinners ſhalbe, and of how ſweet a meate they ſhalbe for euer depriued; and what they would giue, that they might but taſt of that, vvhich they ſhall couet moſt ardently? But they ſhall gaine nothing, though they had the vvhole world at their command, and though they were ready to renounce and diſclaime from it, with all promptitude of mind. Now then ſince theſe things are thus, let vs returne from our ſins, whyle we haue tyme, whyle the day laſteth, and while our Pennance and Repentance is fruitfull and profitable. Now let vs hunger after that moſt ſweet Supper, let vs ſuff • r famine for it, not as vncleane and greedy doggs, who in eating, thinke nothing but of the pleaſure of their taſt and belly; But as men indued with Reaſon, let vs hunger after the meate of Eternall L • fe, the Bread of Angells, yea that hidden Manna, which no man knoweth, but he that receaueth; and which God himſelfe enioyeth from all, and for all Eternity. By this meanes we ſhall ſo liue in this our baniſhment, as that we ſhall not loue the ſame, but ſhall moſt earneſtly couet, and euen breath after our Heauenly Country; to the which after we are once arriued, we ſhall haue no need, to compaſſe about the Citty, but we may enter by the open Gate; and being freely admitted to the Supper of our Lord, we may feed and ſatiate our ſelfs vpon moſt pleaſing meate and drinke; that is, vpon the Bread of lyfe, and Water of Wiſdome.

〈1 page duplicate〉 〈1 page duplicate〉

Of the Mariage; and of the Wiſe, and Fooliſh Virgins. CHAP. VI.

THe laſt Parable is that, which reſembles the felicity of the Saints to a Kingly mariage, to the which are inuited ten Virgins, of which number fiue were fooliſh, and fiue prudent. And firſt is to be explicated, what the Bridgrome is, what the Bride or Spouſe: Next is to be ſhewed, how great a Good is intimated by the name of the Mariage; Laſtly what is required, that we may be able to come to ſo infinite▪ and ineſtimable a Good.

And firſt it is not be doubted, but that the Bridegrome here is Christ. For this S. • ohn Baptiſt in expreſſe words affirmeth, when he ſayth: He, that hath the Bride, is the Bridegrome; But the friend of the Bridegrome, that standeth and heareth him, reioyceth with ioy, for the voyce of the Bridegrome. Ioan. 3. The ſame doth our Lord himſelfe inſinuate in the Parable of the King, who made a Mariage for his Sonne. And the ſame a • ſo the Apoſtle moſt euidently confirmeth, when he ſaid to the Corinthians (2. Cor. 11. I haue deſpouſ • d you to one Man, to preſent you a chaſt Virgin to Christ. To be ſhort, S. Iohn in his Apocalyps ſignifieth the ſame, thus ſaying cap. 19 Let vs be glad and reioyce, and giue Glory vnto him, becauſe the Mariage of the Lambe is come, and the Bride hath prepared herſelfe. And againe, Bleſſed are they who are called to the ſupper of the Mariage of the Lambe.

Now concerning the Bride or Spouſe; it is certaine, that by her is meant the Church; For the Apoſtle in the Epiſt e to the Epheſians cap. 5. euidently ſayth: As the Church is ſubiect to Christ, ſo alſo Women to their Huſbands, in all things. Husbands, loue your wyues, as Christ alſo loued he Church, and deliuered himſelfe for it. And after againe: For this cauſe, ſhall man leaue Father and Mother, and ſhall cleaue vnto his Wyfe, and they ſhalbe two in one fleſh: This is a great Sacrament, but I ſpeake in Chriſt, and in the Church.

But a • though the Church be the Spouſe of Chriſt, and the faithfull are ſaid to be Sonnes of the Church, becauſe the Church after a certaine miner by the Sacramēt of Baptiſme doth beget them to Chriſt; neuertheleſſe, becauſe the Church is nothing els but the company of the fa • thfull, therefore all faithfull Soules are ſo many particular Spouſes, as the Church it ſelfe is the Vniuerſall Spouſe. For ſhe doth not vntruly thus celebrate the dignity of Virgins: Veni Sponſa Chriſti &c. Come thou ſpouſe of Christ, receaue the Crowne which our Lord hath prepared for thee, for all Eternity. And although the Holy Virgins after a peculiar manner are called the Spouſes of Chriſt, beca • ſe they refuſed Carnall Wedlocke, that they might ſpiritually eſpouſe themſelues on y vnto Chriſt; Neuertheleſſe other Chriſtian ſoules are the ſpouſes of Chriſt; ſince they being (as it were) betrothed to him by Fayth, and vnited by Charity, do earneſtly thirſt after a ſpirituall Conſummation, in the Kingdome of Heauen.

Now if one could comprehend, or but worthi • y imagine, hovv great a good it is, for a Christian Soule to be eſpouſed vnto Chriſt, euen as he is God; perhaps he could find nothing more honorable, more profitable, more ſweet neither in this world, nor in the next It is a great Glory, & pleaſure, to ſerue the King of Kings; It is a greater to be numbred among his friends, and to be ranged (as I may ſay) in the role of his Domeſticks, It is the greateſt, to be ſtiled the Sonne of God, and Brother of Chriſt: But to haue the Honour to be called the Spouſe of God, the Conſort, or partaker of his throne, the Conſort of his Chamber, of his Crowne, of all his Titles, ſeemeth to be more, then the greateſt Good, if it be lawfull ſo to ſpeake. For this is that, which our Lord ſpeaketh in Eſay of ſpirituall Eunuchs: I will giue vnto them in my houſe, a Name better, then Sonnes, and daughters; That is, I will giue to them the Name of a Spouſe, or Wyfe. Iſa. 56. Who can conceaue, how ſublime, how honorable, and how pleaſant it is, not only to ſee God, but to conuerſe and liue with him? What is it then to be made one ſpirit with God, that is, to be transformed and changed into the Supreme Good? The Words of the Apoſtle are theſe 1. Cor. 6. He that adhereth to a Harlot, is made one Body, for they ſhall be two in one fleſh; But he that adhereth to our Lord, is one ſpirit. And againe: But we all • ehoulding the glory of our Lord, with face reuealed, are transformed into the ſame Image, from Glory vnto Glory, as our Lords ſpirit. What p • eaſu • e ſhall it be, when we being vnited to God, and receauing our beames from the ſplendour of his Countenance, ſhalbe transformed into the ſplendour of God, that ſo we may be made moſt like to God? S. Iohn ſayth: We ſhall belike vnto him, becauſe we ſhall ſee him, as he is. 1. Ioan. 3. We ſhall not be only like to him, as we are Images created to his ſimilitude, but like in glory, in beatitude, in felicity. The Apoſtle S. Paul in that great Extaſy, which he ſuff • red, when being rapt vp into Paradiſe, did heare thoſe ſecret words, which were not lawfull to ſpeake to Man, was not as then Bleſſed, and yet he was ſo abſorpt in God, as that be obſerued not, whether he was in Body, or out of Body. How g • eat then ſhall that moſt happy Vnion of a Soule with God be, & how ſhall that Soule (which ſhalbe one ſpirit with God) be euen drowned as it were, in ſea • s of ſuch inexplicable ſweeteneſſe? Tru • y this ioy ſhall be ſuch, as that (according to S. Bernards words Epist. 14.) in compariſon thereof, All other pleaſure is griefe, all ſweetnes dolour, euery pleaſant thing bitter, all Beauty foule, and finally all that may any way delight, troubleſome and moleſtious.

But ſince this imbracement of the moſt beautifull Bridegrome with a bleſſ • d ſoule, is ineffable; let vs ſeeke out of the propounded Parable▪ w • at is neceſſari • y requi • ed of vs, that we may be admitted • ully to this moſt happy Mariage. This we know from the qual • ties of the wiſe Virgins, ſeing theſe alone (the foliſh being excluded) did enter into the Nuptialls of the Heauenly Bridegrome. There are fiue Conditions, or Quali • ies which are exacted hereunto. The firſt, that the ſou • e be a Virgin. Next, that ſhe be Wyſe; Then, that ſhe haue light in her Lampe, and Oyle in her Veſſell. Laſtly, that ſhe be watchfull, diligently attending and obſeruing the comming of the Bridegrome. Concerning the firſt Condition: The ſpouſes of Chriſt ought all to be Virgins; but this not neceſſarily through Virginity of the fleſh, but through Virginity of fayth and manners, as S. Austin (in ſerm. de verb. Dom. 13.) truly expoundeth, according to that of the Apoſtle: I haue deſpouſed you vnto one Man, to preſent you a chaſt Virgin vnto Christ. Where, by the chast Virgin, he vnderſtood the whole Church of the Corinthians, in which it is euident, that all were not Virgins according to the fleſh; ſince the ſame Apoſtle in his firſt Epiſtle to the Corinthians, admoniſheth the faythfull matried Perſons of their Duty. Therefore thoſe men and Women are Virgins in this Parable, who are not corrupted touching manners and Fayth, and flying from all Euill, do not contaminate their ſoules therewith.

But becauſe it ſufficeth not to the perfection of Iuſtice, to decline from euill, but it is neceſſary alſo to do Good according to the Propheticall King. Pſal. 36. Decline from Euill, and do good; therefore the ſecond Condition is added; to wit, that the Virgin be wyſe, not fooliſh; Neither let her thinke it to be inough, if ſhe hurt no man, do not kill, do not ſteale, do not beare falſe witnes; but ſhe is to vnderſtand, that ſhe ought to proportion, and ordaine means to her End. And becauſe Eternall life is the End, and the merit of good Works are the Meanes; therefore there is annexed a third Condition; that is, that the Virgin haue light in her Lampe, or, a ſbining Lamp, which are good VVorks, as S. Auſtin teacheth in the place aboue noted; Which very point our Lord himſelfe taught, when he ſaid: Let your light ſo ſhyne before men, that they may ſee your good works, and glorify your Father, which is in Heauen.

Now for that good Works do flow from Charity, as from their ſourſe; neither can they be preſerued, except they haue their cheriſhment from the ſame Charity, euen as a light is infallibly extinguiſhed in a Lampe, if it be not nouriſhed, and fedd with Oyle; Therefore a fourth Condition is required, which is, that the VViſe Virgin euer haue Oyle in her Veſſell. By Oyle, Charity is ſignified, as S. Auſtin in the place aboue alledged doth teach. For as Oyle doth ſwim (as it were) aboue all Humors, ſo Charity is ſupereminent to all vertues, the Apoſtle ſaying: Eminentiorem viam &c. I ſhow you a more eminent, or more excellent way. And a litle after: Nun autem manent fides, ſpes Cha • itas &c. Now there remaine, Fayth, Hope, Charity. Theſe three; but the greater of theſe is Charity. Therefore if a man doth either prefer or eq • a l any thing in his Hart with Charity, ſhe inſtantly departeth; for ſhe will haue either the precedency and fi • ſt place in our Harts, or els ſhe goeth away. Oyle is a Humour moſt ſubtill, aëry, and fiery, which aſcendeth aboue all o • her Humours, And ſo great is the force of the oyle of Charity in aſcending vpward, as if it were part into a ſoule o a Publican, or Common ſtrumpet, it would inſtantly draw it vp, making it of ſinfull to become Holy, and of Carnall ſpirituall. Yea, I dare be bould to ſay, that if this Oyle of Cha • ity could be diſtilled into the ſoules of damned men, or into the very Deuils, we ſhould preſently behould all the damned either Men, or Deuils, to aſcend vpward: As on the Contrary if this Oyle ſhould forſake the Holy A • g • lls, and the ſoules of the Apoſtles, Martyrs, Vi • gins, they thereupon would become lumpiſh and Heauy, & wou • d deſcend to the lower Parts. Behould therefore of what excellency and vertue this Oyle is, and how deſeruedly thoſe Virgins were cal • ed Fooles, who did want this Oyle.

But there yet remaineth another Reaſon, why by Oyle, Charit • is ſignified; to wit, becau • e Oyle doth lenify and ſotten things; making them of hard and ſharpe, ſmoth, ſupple, and ſweet. This Oyle maket • the yoake ſweete, of which our Lord ſaid: Iugum meum ſuaue eſt: My yoake is ſw • et▪ and as Eſay ſayth, the yoake being annoynted with the force of Charity, ſhall putrify at the face of oyle. What made the yoake o • Obedience ſweet in the Apoſtles, when they made a peragration and trauaile through • ut the whole World, to preach the Goſpell to euery Creature, but the Oyle of Charity? What in like ſort ſweetned the yoake of Patience in Martyrs i • ſuffering of many Torments, neu • r before that tyme heard of, but the Oyle of Charity? what hath made the yoake of Pouerty, Continency, and Obediēce ſo pleaſing • o ſo many thouſands of Religious Men and Women, but the Oyle of Charity? For there is nothing more ſweet to a Louer then to manifeſt his loue to the Party beloued, and to worke, or ſuffer for him great and hard matters; euen as our Sauiour declared his loue towards mankind, in nothing ſo much, as in ſuffering for vs.

I haue diſcourſed more fully of Oyle, becauſe the reaſon is not obuious, and facill to euery one, vvhy it ſhould figure out and ſignify Charity. The fift Condition, vvhich is the chiefeſt, and principally intended by our Lord in this Parable, is Vigilancy, or Watchfulnes; for thus is the Parab • e concluded: Matth. 25. Watch you therfore, becauſe you know not the day, or the houre. Which Sentence our Lord frequently repeateth, that he may firmely print it in the Harts of the faythfull. In S. Mathew c. 24. he thus ſayth: Watch therefore, becauſe you know not, what houre your Lord will come. In S. Mark cap. 13. Watch therefore, for you know not when the Lord of the houſe commeth, at Euen, at midnight, or at the Cock-crowing, or in the Morning; lest comming vpon a ſudden, he find you ſleeping? And that which I ſay to you, I ſay to All, Watch. In S. Luke c. 12. Bleſſed are thoſe Seruants, whome when their Lord commeth, he ſhall fynd watching. And in an other place: VVatch therefore, praying at all tymes. In like ſort, by the Apoſtle, S. Peter: Be wyſe therefore, and watch in prayer. 1. Pet. 4. By the Apoſtle S. Paul: Let vs not ſleep, as others do, but let vs watch; and be ſober. 1. Theſſ. 5. By the Apoſtle S. Iohn: Behould I come as a Thiefe, Bleſſed is he, that watcheth. Apoc. 26.

All theſe ſacred authorities ſignify, that the cōming of our Lord to Iudgment (whether the iudgment be vniuerſall at the Conſummation of the World, or particular at the death of euery one) is vncertaine; and that therfore God requireth of vs, that we be alwayes watching, and expecting his Comming, that ſo he may find vs prepared, and that he may not be forced to exclude vs (with the fooliſh Virgins) from his Mariage. Therfore to ſleepe, is nothing els, then to forget death and Iudgment, or to liue ſo heedleſly, as if we neuer thought, or tooke care of that ſo great a Matter, whereupon Eternall Saluation dependeth. For we are not to thinke, that corporall ſleepe is forbidden to the faythfull; otherwiſe it would not haue beene ſaid in the Parable: They ſlumbered all, and ſlept; but only Forgetfulnes and Inconſideration, is forbidden.

Therefore euery good Chriſtian, who hath a care of his owne ſoule, ought euery day both morning and euening (the dore of his hart being ſhut from all other buſines) attently to thinke, and certainly to perſuade himſelfe, that that day or night may eaſily be his laſt; and therefore ought ſeriouſly to prouide, that he be not found, and taken vnprepared, ſo that he ſhall loſe, through ſuch his great negligence, his owne ſoule, & all goods attending on it. Some men haue altogether a horrour to thinke, and meditate of death, and willingly they diuert their minds to other cogitations. But let ſuch remember, that the ſicke man hath a loathing to take his preſcribed phyſicke; and yet for the loue of his owne life, he willingly taketh it. In like ſort the eyes haue a horrour to looke vpon a dangerous and deadly wound in their body; and yet they looke vpon it earneſtly, and couet to receaue a medicinable playſter thereto: So is it needfull, that a prudent man do make a greater eſtimate of the detriment, and loſſe of his owne Soule, then of the dread & horrour of death. And therefore let him often, and often reuolue in his mind, that there is no age, no hower, in which he may not d • e. Since the meditation hereof, vvhen it en •• eth deepely into the entralls of the Ha • t, is accuſtomed eaſily to change the vvhole Man; ſo as of Carnall he may become ſpirituall, of a ſinner, Holy; not any more fearing, but louing, and expecting the Comming of our Lord.

Not without iuſt Cauſe therfore doth our Lord ſo often exhort vs to watch: neither in vayne do we thus read in Eccleſiaſticus cap. 7. In all thy VVorkes, remember thy laſt end, and thou wilt not ſinne for euer. For what man knowing, that he is to haſten towards a Iudge, and that he muſt ſpeedily be conuented before his Tribunall, dare yet in the meane tyme offend againſt the ſaid Iudge? And yet we euery moment, euen poſting towards our Iudgment, do in our iourney thereto ( • uch is mans blindnes) proſecute the Iudge with iniu • y, and iuſtly prouoke his wrath and indignation againſt vs. And who already condemned to death, would, whiles he is ledd to the place of Execution, laugh, and ſport, or would vaunt of his adulteries, or of his gaining of Honour, or of his encreaſing his temporall riches by his trafficke, except he were wholy diſtracted, and beſides his wits? And notwithſtanding we are truly condemned to death; for not any of the Sonnes of Adam did euer eſcape the ſentence of death; and our mortall life is nothing els, then a pace to death; yet neuertheleſſe in this our iourney (which cannot be long) what do the greateſt part of Chriſtians? What do they thinke of, what do they diſcourſe of, about what do they negoriate and buſy themſelues, if not about gaine, Honour, Pleaſures, I may well ſay, about all wickednes, and flagitious Crimes, as though the way to death would neuer haue end? And what other thing is this, then to ſleep, concerning matters ſerious, and of the greateſt importance, and to watch and be vigilant about toyes and triffles? Or els to ſleep, and in ſleeping dreame?

Therefore with good reaſon our Lord crieth out: Watch, O watch: And happy are thoſe men, who are ſtirred vp at this his Voyce; and do often thinke and meditate, where they are, and whither they are going, and in the meane tyme do labour, that their Lamps may ſhine, and oyle abound in their Veſſells; As that when the noyſe, or Watchword ſhalbe heard: Behould the Bridegrome commetg, goe you forth to meete him, Math. 25. they with incredible ioy may preſently run to meete him, and enter into the Mariage place with him. But woe to them, who being forgetfull of ſo great a Buſines, and are deafe to the words of holy Srciptures, & who hauing their Lamps put forth, are found ſleeping; and thereby being excluded from the moſt pleaſing and moſt delightfull Mariage, they ſhall in vayne cry out, Lord, Lord, open to vs. Matth. 25.

Of the Price, or Reward. CHAP. VII.

THe Parabolicall Names, which do occur in the Ghoſpell being explicated, it remayneth, that we vnfould the Names vſed by the Apoſtle in his firſt Epiſtle to the Corinthians, which are Brauium, A Pryze, or Reward; & Corona, a Crowne. Of Bra • iū, or Prize, the Apoſtle thus then ſpeaketh: They that runne in the race, all do runne indeed, but one receaueth the Prize: So runne you, that you may obtaine. And that in this place by the Word Prize; or Reward the celeſtiall Beatitude is vnderſtood, the ſame Apoſtle teacheth in his Epiſtle to the Philippians cap. 3. ſaying Forgetting the things that are behind; but ſtretching forth my ſelfe to thoſe that are before, I purſue vnto the marke, to the praiſe of the ſupernall vocation of God, in Christ Ieſus. Therefore we ſee, there is a Prize, or Reward in Heauen, to the which God doth call vs, through Chriſt Ieſus, Now although the Prizes, which the Princes of the vvorld, are accuſtomed to propoſe be of no extraordinarie valew or worth; Notwithſtanding the Celeſtiall Prize muſt of neceſſity in euery reſpect be of greateſt eſtimation; And this, whether thou conſidereſt God, who doth propoſe the Prize, he being of infinit Power and magnificence, of whom the Prophet thus ſpeaketh: Pſal. 8. Thy magnificency hath aſcended aboue the Heauens; or els the Perſons that do runne and ſtriue, to whom the Pryze is ſet forth; who are his Sonnes, and the Brethren of Chriſt, vvhome doubtleſly the King their Father would not haue inui • ed to runne, if the Prize, or Reward were not of that Worth and dignity, as that the Sonnes of God might worthily deſire and couet it.

But it importeth mu • h to ſhew, what it is to runne for the Prize, and with what art and skill we may ſo run, as we may wynne, or obtaine the ſame, To runne for the Prize is entirely to obſerue and keep the Commandements of our Lord God. For stadium, or a Ra • e heere ſignifieth the Law of God, euē as Dauid witneſſeth in thoſe words Pſ. 118. Bleſſed are the immaculate in the way, which walke in the law of our Lord &c. I ran the way of thy Commandements, when thou didſt dilate my hart. Therefore they who run the way of the Commandements, do runne in a Race for a Prize or Reward. To proceede, the skill of running ſo, as that vve may arriue to, and obtaine the Prize, comprehendeth three Documents. The firſt is, that we do not decline, or depart any vvay from the Race; for he vvho leaueth the Race, although he may runne ſpeedily, yet he ſhall neuer gaine the Prize; ſince not to the Prize or reward, but to ſome other Vnce • taine ſcope he directeth his Courſe; The which errour the Apoſtle teſtifi • th, that he diligently auoyded, ſaying 1. Cor. 11. I do ſo runne, not (as it were) at an vncertaine thing. VVhat then is it to runne out of the place of the Race? It is not to runne in the way of the Commandements; but in running to decline either to the right or left hand.

To inſtance this. The Law ſayth, Thou ſhalt loue thy neighbour as thy ſelfe. Leuit. 19. VVho ſo loueth his neighbour as himſelfe, runneth in the Race, and runneth for the Pryze. But who ſo paſſionatly and vehemently loueth his Neighbour, as that for his ſake, he is not affraid to offend God, thus making of a man an Idoll; this man declineth to the right hand, and running out of the Race, runneth not for the Pryze, but for ſome vncertaine thing. And by how much he more ſwiftly runneth in heaping benefits and fauours vpon that Perſon, whome he hath erected to himſelfe as an Idol; ſo much the more he erreth, and further departeth from the Prize, or Reward. But he, who leſſe loueth his Neighbour, then he ought to do; as when he ſeeth him to be oppreſſed with want and penury, and yet ſhutteth his bowells of mercy, and commiſeration from him (as S. Iohn ſpeaketh) this man ſtrayeth to the left hand, and neither doth he runne in the race, neither runneth he for the Pryze; although many other good Workes he may ſeeme to do. Therefore we ought to loue our neighbour as our ſelfs; That is, we ought ſo to beare our ſelfs towards our Neighbour, as we expect our neighbour ſhould comport, and beare himſelfe towards vs; And this is to loue our neighbour, neither more, nor leſſe then our ſelfs. For thus doth our Lord God, who gaue this Precept, explicate the ſame, Math. 7. Luc. 6.

And what I haue here ſpoken of loue of our Neighbour (being an affirmatiue Commandement) the ſame vve may ſpeake of Negatiue Commandements. For who ſtealeth another Mans goods, declineth to the right hand of that Commandement, Thou ſhalt not ſteale, and ſtrayeth from the race. But he vvho doth not ſteale another mans Goods, but maketh profuſion and waſt of his owne Subſtance and ſtate, ſuch an one declineth towards the left hād, & in like ſort goeth out of the race. For a Iuſt man, who only remaineth in the race, doth no leſſe depart from the race, if he violently take other mens goods, as if he did vainly waſt his owne; Becauſe the Vertue of Liberality (which belongeth to Iuſtice) is encompaſſed with two oppoſite Vices, being extremes, to wit, Auarice, and Effuſion or Prodigalitie. The ſumme and Concluſion of all this is; that he who will remaine in the Race, ought altogeather to auoyde mortall ſinne.

Another document is, that he vvho deſireth to obtaine the Prize, do runne ſwiftly, and conſtantly. He runneth ſwiftly or ſpeedely, vvho with an ardent and feruerous vvill, keepeth the precepts, according to that of the Prophet: Pſal. 111. Bleſſed is the man, that feareth our Lord, he ſhall haue great delight in his Commandements; As alſo of that other ſentence of the Apoſtle: In ſpirit feruent, ſeruing our Lord. Rom. 12. He runneth Conſtantly; vvho is neuer weary with running, nor euer ceaſeth from running; knowing, that it is written: He that perſeuereth vnto the End, ſhalbe ſaued. Matth. 10. And truly theſe tvvo actions, I meane to runne ſpedily, and not to be weary, or not to intermit running, ſeeme to be meere Contraries, and hardly compatible togeather. For he who runneth ſpeedily, is quickly tyred. But he who will not be vvearied, runneth a ſlow ſpace, and vvith moderate gate perſeuers in his running. This thing is true, and therefore few they are, who do arriue, and gayne the Pryze, or Reward. For it is moſt neceſſary, that he who coueteth to gaine the Prize, doth runne ſpeedely and inceſſantly; ſince the tyme allotted here for running, is ſhort, and the iourney long.

Neuertheleſſe if Chriſtians would imitate men, running and aſpiring but for a corruptible and ſmall Reward or Prize, they might be of power and hability to runne both ſpeedily, and without vveariſomnes, to the gaining of an incorruptible and ſublime Prize or Reward, What courſe take they, vvho runne for the purchaſing of a corruptible and tempora • l Pryze: They depoſe and lay aſide all Heauy burdens; they caſt of all their ſuperfluous cloaths, that they may runne vvith greater expedition, and vvillingnes. The ſame let Chriſtians do, let them disburden themſelfs of the heauy vveight of the Cares of this VVorld; Let then put of the Cloathes of Carna • l deſires, and Cupidities; or at leaſt, let them put of all inordinate affectiōs to earthly commodities, and Pleaſures. VVhen they haue performed this, let them not vaunt of their owne ſtrength and forces, but let them truſt in God; All which being accompliſhed, then let them complayne, if through ſpeedy running, they be wearied in their Courſe.

This doctrine is not myne, but it is the doctrine of the Proph • t Eſay & S. Paul. Eſay thus ſaith cap. 4. They that hope in our Lord ſhall runne, and not labour. And the Apoſtles words are theſe 1. Cor. 7. This I ſay Brethren; the time is ſhort, it remaineth, that they alſo, who haue wiues, he as though they had not; and they that weep, as though they wept not; and they that reioyce, as though they reioyced not; and they that buy, as though they poſſeſſed not; and they that vſe this VVorld, as though they vſed it not. In which wordes the Apoſtle forbiddeth not, that Chriſtian men ſhould haue no wyues, and that they do not lament in time of aduerſity, & reioyce in proſperity, and that they ſhould not buy thinges neceſſary, or vſe the goods and benefits of this World; but he only admoniſheth, that in the proſecution of all theſe matters, men ſhould vſe a mediocrity therein, and ſhould ſo curbe their owne immoderate Appetites in the fruition and practiſe of the forſaid Points, as if they did not in any ſort belong vnto them.

S. Melania (a moſt noble Roman Matrone) may be to vs an exāple, of whom S. Iero. thus writeth in Epitaph. Bleſillae. S. Melania being of theſe tymes, and of true Nobility among the Christians, when as ſbe had loſt at once two Sonnes, and this immediatly before the dead Body of her husband was cold, or interred, did in this manner beare theſe her griefes: I am heare to relate an incredible matter, but I call God to witnes, that it is very true. VVho would noe haue thought, but that ſhe would haue stroken her breast after an enraged manner, with tearing of her hayre, and rending aſunder her cloaths? But ſhe stood immouable, and kneeling at the feete of a Crucifixe did not ſheed a teare▪ but as it were (taking hould of Chriſt) ſmyled, and thus ſaid: I am now to ſerue thee heerafter with greater carefullnes and expedition, in that th • u hast freed me of ſo great a burden. Thus S. Ierome; vvho by this example, as by a moſt vvorthy Commentary hath explicated, what it is, that thoſe who haue wyues, children, and other goods of this VVorld, ſhould be, as though they had them not, that thereby they with greater ſpeed, and celerity runne vnto the Prize.

But of this point we haue a more wonderfull and aſtoniſhing example in Iob; who in one day loſt all his Sonnes and daughters, and his whole ſubſtance and riches, and being full of Vlcers, lay vpon a dunghill, who but a litle before, was the moſt happy man among all thoſe of the Eaſt. And yet as if all theſe loſſes had nothing concerned him, he thus brake out in Words, full of Wiſdome. Iob. 1. Naked came I out of my Mothers wombe, and naked ſpall I returne thither: Our Lord gaue, and our Lord hath taken away; as it pleaſed our Lord, ſo is it done: the name of our Lord be bleſſed. To conclude, S. Peter with the reſt of the Apoſtles (who were the firſt that followed Christ, running after the Prize) that they might teach vs, vvhat is required to run both ſpeedily and constantly, thus ſay. Matth. 19. Behould, we haue left all things, and haue followed thee, what therefore ſhall we haue? And our Lord approuing this their demaund, by his anſwere clearely promiſed to them a Prize or Reward, ſaying: Amen, I ſay to you, that you who haue followed me, in the regeneration, when the Sonne of man ſhall ſit in the ſeate of his Maiesty, you alſo ſhall ſit vpon twelue Seates, iudging the twelue Tribes of Iſrael.

There remaineth yet the third document, which teacheth vs, that who deſire in running to gaine the Goale▪ ought to be ioyned with Chriſt; for as the Apoſtle ſayth. 1. Cor. 9. All indeed do run but one gayneth the Prize. But by this One, doubtleſly is vnderſtood Chriſt; who, ad currendam viaem, reioyced as a Gyant to the race; And of whom it is ſaid in S. Iohn: No man hath aſcended into Heauen, but he that deſcended from Heauen; the Sonne of man, which is ln Heauen, Ioan. 3. But Christ doth not aſcend alone, but with all thoſe, who are liuing and true members of his Body, of which himſelfe is the Head. Therefore all thoſe who run, though they diſtribute all their goods vpon the poore, and deliuer vp their bodies euen to the fyer, do but toyle and labour in vayne, except they be ioyned with Chriſt, by fayth and Charity, and be made one with him, as himſelfe ſayth: Ioan. 17. As thou (Father) in me, and I in thee; that they alſo in vs may be One.

But there is yet another manner of Coniunction with Christ, which in a wondefull ſort doth aduantage vs both to rūne for the Price both ſwifly, and conſtantly. This manner conſiſteth in the vnion of the interiour Eye of the Soule with Christ himſelfe, as Christ is the Price. For Chriſt, as Man did runne for the Price; and as he is God, ſo himſelf in the Price; For Chriſt is true God, and eternall life, as S. Iohn witneſſeth; which point our Lord himſelfe inſinuated, when he ſayd: I am the way, the truth, and the lyfe: For Christ as the Truth, doth leade vs; as the VVay, doth draw vs by himſelfe; as the lyfe, doth bring vs to himſelfe. Therefore it followeth, that nothing is more profitable, or more conducing to the gaining of the Prize, then neuer to diuert our eyes frō the Prize it ſelf, and to ſay with the Prophet Pſal. 24. Myne Eyes are alwayes to our Lord. For that man, who hath the Eye of his hart vnited, and conioyned with the Prize, neyther ſeeth, nor heareth, nor regardeth what the behoulders do eyther ſay or doe, whether they do deride, prayſe, or diſpraiſe him; but ſayth with the Prophet. Pſal. 17. I am become, as a man not hearing; & with the Apoſtle. 1. Cor. 4. To me, it is a thing of least account, to be iudged of you, or humane day.

But to paſſe on forward. By how much a man draweth more neare to the Prize, by ſo much he better knoweth the greatnes of the Prize, which greatnes inſpireth ſtrength and cauſeth, that a man (though ſpent & tired out) do not intermit his Courſe. Whoſoeuer therefore aſpireth to the Celeſtiall Prize, let him not depart, or decline from the race of the Precepts of our Lord; let him run ardently, and constantly; and he being Vnited with Christ, by true Fayth and Charity, let him neuer turne the Eye of his Hart, from the Pryze it ſelfe.

Of the Crowne. CHAP. VIII.

THe laſt Name, or Appellation of eternall Felicity, is the Crowne of Iuſtice; of which Crowne the Apoſtle ſpeaketh thus in the ſame place, where he ſpeaketh of the Prize, ſaying: 1. Cor. 9. Euery one, that ſtriueth for the Maistry, refraineth himſelfe from al things, that he may receaue a corruptible Crowne, but we an incorruptible. Neither can it be heere doubted, whether by the word, Agon, the Maistry, Race or Courſe may be vnderſtood; So as this ſimilitude ſhould be the ſame with the former; or rather that a conflict, or contētion be to be vnderſtood thereby. Now thoſe words a litle after following do demonſtrate, that by the word Maistry, a Fight, or Contention is meant, to vvit: I therfore do ſo runne, not as it were, at an Vncertaine thing; do ſo fight, not as it were beating the ayre. The ſame do thoſe words of the Apoſtle ſhew. 2. Tim. 4. I haue fought a good fight, I haue conſummated my Courſe, I haue kept the Fayth; concerning the reſt, there is laid vp for me a Crowne of Iustice. For in both S. Paul diſtinguiſheth a Courſe from a Fight; vſing in the one the name of Brauium, in the other the name of Corona, which two words are in ſenſe euidently diſtinct, and diuerſe.

Certainly by the name of a Crowne, eternall felicity is ſignifyed, which by the Apoſtle is called 2. Tim. 4. The Crowne of Iustice, becauſe it is giuen, as a Reward for workes proceeding from Iuſtice. With S. Iames it is ſtyled, Corona vita. Iac. 1. in that it cō taineth euerlaſting lyfe. With S. Peter, An incorruptible Crown. 1. Pet. 5. ſeeing it comprehendeth in it ſelfe the ſplendour and beauty of Eternall Honour. To conclude in Eſay, God himſelfe is ſayd to be heereafter, A Crowne of glory to the reſidue of his People. Eſa. 18. From which place of Scripture, we are to vnderſtand, that 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 the Crowne, whereof S. Paul ſpeaketh, and which is allotted for the Ouercō merrs, or Maiſters in the fight, is moſt honourable, & moſt ſublime, ſince God himſelf vouchſafeth to be the crowne, encompaſſing, adorning, and glorifying the heads of the reſidue of his People; that is of thoſe few of his People, who in their ſpirituall Warre haue become victorious. For (as often I haue ſayd out of the teſtimonies of the Scripture) Many are called, but few elected, and at the day of Iudgement the Crowne of the Saints ſhall ſo much the more become glorious, by how much the fewer can iuſtly entitle themſelues thereto.

In this place we muſt to obſerue, in what kind of fight we are to exerciſe our ſelues, and what is incumbent to vs to doe, whereby to gaine the victory. And without doubt the fight (which we are to all vndergoe) is moſt cruell, and fraught with danger; eſpecially if compariſon therewith be made to the fight, which men heere vpon the earth do ſuſtaine for a corruptible Crowne. For the Apoſtle ſpeaketh of a ſportfull fight, openly perf • rmed in the eye, and ſight of the People. Therfore the Agoniſts, or Chā pions heere did fight with men lyke vnto themſelues, with equall weapons and but for a baſe Crowne, and becam • ſubiect eyther to a popular applauſe, or ignominy. But Chriſtians are to enter in combat, with thoſe enemies, whome they ſee not, & yet by whome themſelues are ſeene, and who are in number many, being moſt ſtrong, and moſt ſubtile; who fight with vnlyke weapons, in the ſight of God and his Angells, and for a Crowne of eternall lyfe; and this vnder the danger of eternall Damnation. To conclude▪ Chriſtiās here fight not in a ſportfull game, but in a moſt true, moſt fierce, and cruell Warre. Our Antigonists, or Enemies in this battell, are the Diuells, whome the holy Scripture ſometimes calleth Lyons, ſometimes Dragons, at other tymes Baſilisks; who haue Traytors euen within our owne houſes; I meane, the Concupiſcences of the fleſh, vvhich are our Bodies, & which do wage war againſt our ſoules in behalfe of our Enemies, as S. Peter teacheth, ſaying: 1. Pet. 2. I beſeech you as ſtrangers and pilgrimes, to refrayne your ſelfes from carnall deſires, which war against the Soule. We may add hereto (which is moſt miſerable and calamitous) that this fight is to be vndertaken euen at that very tyme, at vvhich the Courſe in the Race is to be performed; And therefore the Apoſtle hath conioyned theſe two different Points togeather; that therby we may vnderſtand, that thoſe who are running for the Pryze, or Reward, are hindered throughout their whole Courſe by their Enemyes; and •• at therefore it is neceſſary, that ſuch men, do at one and the ſame tyme, run with their feet, and fight with their hands.

O if Chriſtian men would haue a full reſent and feeling of theſe things, and of their owne dangerous eſtates, they would not ſo willingly rauell out their time in trifles, ſports, & playes; in banquetting, and good fellowſhip, in heaping vp togeather of riches, in ſeeking after Honours and dignities; as if the mayne matter of all were ſecure and in ſafety; But let ſuch men heare the Apoſtle preaching, and crying out in theſe words: Eph. 6. Take the armour of God, that you may reſiſt in the euill day, being cloathed with the Breaſtplate of Iuſtice, in all things taking the shield of fayth, wherewith you may extinguiſh all the fiery darts of the wicked One. And, Take vnto you the Helmet of Saluation, and the ſword of the ſpirit, which is the Word of God: In all prayer, and ſupplication, praying at all tymes in ſpirit, and in the ſame watching in all inſtance. Good God, vvhat an Exhortation is this, how full of feare, terrour, and vehemency, eſpecially if a man do throughly ponder theſe former words, In all prayer, & ſupplication; at all tymes; in all instance! And yet many of vs do beare our ſelfs in leading our liues, as if vve had no occaſion either to run in the Race, nor fight in the Conflict.

But alas, what are we to doe, that in this dreadfull ware we may come of with victory againſt our enemies? The Apoſtle diſpatcheth, and declareth this very point in few wordes, whē he ſaith, 1. Cor. 9. Euery one, that ſtriueth for the maiſtry, refraineth himſelfe from all things; & they, indeed that they may receaue a corruptible Crowne; but we an incorruptible. Of which Words the ſenſe and meaning is this: All thoſe Champions, that they may gaine a corruptible Crovvn, do abſtaine from al ſuch things vvhich may debilitate or weaken the Body, & make it leſſe apt for fight; to wit from ouer much gorging themſelues with meate and drinke, from accompanying their Wyues, from domeſticall negotiations; and briefly from all things (through othervviſe pleaſant or profitable) vvhich may hinder the Victory in this their ſportly Strife & Contention. Therefore we, who do euen ſweat, and labour in a true Warre, for an incorruptible and eternall Crowne, ought much more to forbeare, and withdraw our ſelues from all thoſe things, which may weaken the Soule, and cauſe it to be leſſe prepared to vndergoe this great and ſerious Warre, and withall to continue its Courſe & running in the ſpirituall Race. But vvhat are thoſe things, vvhich weaken the Soule? Euen thoſe very things, vvhich ſeeme to make the Body ſtrōg: To wit; much meate, much ſheep, frequent exerciſe, myrth, ſporting, ſingning, hauking, hunting; to pray litle, to auoyde meditation, not to bewaile a mans owne ſinnes; finally not to do works of Pennance; from all vvhich courſes he ought to abſtaine, who coueteth to haue his ſou • e ſtrong, that it may be apt to runne in the • a e, and to fight for the Maiſtry. Our Lord ſayth Luc. 21. Looke well to your ſelues, leaſt perhaps your harts be ouer • harged with ſurfet and drunkennes, and cares of this life, and that they day come vpon you ſuddenly.

Novv on the contrary part; The meate of the Soule, making it vigorous is faſting; the refection and reſocillation of the ſoule, is Prayer. The ſheep of the ſoule, is a healthfull Contemplation of things diuine. The purging of the ſoule from all dangerous humours, is Confeſſion of our ſinnes. The ioy and delight of the ſoule, is Teares. The triumph and Victory of the Soule, is the crucifying of our fleſh and Concupiſcences therof. For the Apoſtle ſayth. Gal. 5. They that be of Chriſt, ha • e crucified their fleſh togeather with their vices, and co • cupiſcences: And in like ſort he thus ſpeaketh in the place aboue alledged: I do ſo fight, not as it were beating the ayre: but I chaſtiſe my Body, and bring it into ſeruitude; best perhaps when I haue preached to others, my ſelfe become reprobate. Behould here a true Paraph • aze, or Explication of thoſe former words He abstayneth from all things. For the Apoſtle ſayth. 1. Cor. 9. I do ſo fight in this warre, as that I do abstaine from thoſe things, which pleaſe the Body, in which do reſide carnal concupiſcences which do fight againſt me, euen in behalfe of my Enemies: And I do reduce my Body into ſeruitude, by chaſtizing it with Faſting, Watching, and other mortifications of the fleſh, that ſo it may not rebell againſt the Empire, and Command of the Soule, or ioyne in Combat with myne Enemies againſt me.

But whome are not thoſe wordes (leſt perhaps when I haue preached to others, my ſelfe become reprobate) able to affright, and cauſe to tremble and feare? If a veſſell of Election, an Apoſtle created and choſen by God himſelfe, One who was rapt into the third Heauen, feared that he might become a Reprobate, if he did not puniſh his Body, & reduce it into ſeruitudes; Who then of vs hath not iuſt reaſon to feare Reprobation, except he crucify and mortify his fleſh, with all its Vices and Concupiſcenſes? Certainly this Apoſtolicall Example is of force to admoniſh all men, that they dare not preſume to hope for Victory and the Crowne, except euen in the depth of their Hart they make a ſerious & impartiall reflection of their owne State. doing works worthy of Pennance, and ſubduing in euery ſort the fl • ſh to the ſpirit. Therefore the madnes & blindnes of the Hart of many is wonderful, who though they performe none of theſe points ſo neceſſarily exacted; yea vvho are ſo far from abſtaying from things lawfull, as that they will not abſtaine from things vnlawfull and prohibited, do neuertheleſſe liue in ſuch ſecurity and ioillity of mind, as if they had already receaued a moſt certaine and infallible promiſe of God, touching their Saluation and Crowne of Glory. But this is a demonſtration (as often we haue ſaid) that they are but few, who ſhalbe ſaued; and that, Many are called, but few Elected.

Within the armes therefore of thy goodnes (O Bleſſed Lord) do I caſt my ſelfe, I am thy Seruant, and the ſonne of thy Hand-maid. Euen with all deſire of my ſoule I do greedily thirſt after that Heauenly reward, and moſt ſhyning Crowne, vvhich thou haſt prepared and promiſed to thoſe that loue. thee. I do acknowledge the greatnes of the Warre and Conflict, as alſo I do acknowledg the lēgth of the Race: I alſo • aily feele, and am guilty of my owne imbecilli • y and weaknes; and I do confeſſe before thee, vvho ſearcheſt the reines and harts of m • n, that the Vertue which is n me, is very ſmall, and almoſt nothing. And I am not ignorant of the great forces, and crue • ty of my inuiſible Enemies, who cannot brooke or diſgeſt, that we poore ſoules are called to that vnſpeakable Glory of the which Pryde hath depriued them. Enlighten (Sweet Ieſus) my eyes, that I may neuer ſleep in death; Increaſe my ſtrength, that I may not fayle in the Way; Let thy Grace fight for me, leaſt at any time my Enemy do ſay, I haue preuayled against him. And what I here a • ke for my ſelf, the ſame alſo I aske and beſeech for all my Brethren, but principally for thoſe (whether Ecc • eſiaſt ca • l, or ſecular) who are placed by thee, in ſublimity and height of Authority; Whoſe danger is ſo much the greater, by how much their P ace and Function is more eminent and high, and vvhoſe Crowne of Glory ſhall be ſo much the more illuſtrious, if ſo with care and ſol • icitude they rightly performe their Duty; by hovv much their damnation will be the greater, if the ſoules which thou (O Bleſſed Sauiour) haſt redeemed with thy precious bloud, do periſh through their owne fault, and careleſſe negligence.