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 wâ— may not be damned with this world 1. Cor. 11. But we may here furtheâ— say Christ did not pray for the world because such things as he then prayeâ— for his Apostles did not in any soâ— agree to the world For he prayed foâ— the gift of Perseuerance Keepe theâ— saith our Sauiour Ioan. 17. in mâ— 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 aâ—d ordure apt for the Kingdome of Hâ—auen euen as it is not fitting for a man that is bemyâ—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 thaâ— 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 buâ— tâ—at his Father might pardon them and in p rdoning of them might cause them to leaue and goe out of the world Anâ— 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 hâ—st 〈◊〉 me Thus the closure of all 〈…〉 Christ prayed for his owne Discipâ—â— not for the world because exceâ—â— man doe first goe out of the world bâ—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 remeÌ„ber 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
said not because thou wert a sinner and hatefuâ—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 shal be 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 commaÌ„ds 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 caâ—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
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 abâ—oad their Sect that they haue destroyed and expunged almost all the most difficult poâ—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 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 proceâ—d Neither haue haue all Catholiks ouercome all the straites of Faith For although they belieue aâ—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 leadâ—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. â—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 wâ—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 shâ—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 poâ—â—ing from the Eaâ—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 shal be coadopted into his Sonne shal be truly heyre of all those goods which God himselfe possesseth shal be the Coheyre of Christ who is the natura l and pâ—oper Sonne of God whom the Father hath constituted Heyre of aâ—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 staÌ„d 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
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 â—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 â—f Prouince is thâ—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 â—he lowest Hell And this place doth daily expect the arriuall of such Men who as being companions to the diâ—ells wallow in all flagitious sinnes â—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 bouÌ„ds 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 weâ— doe not â—bsolutely forbid diâ—aâ—low of warre but we only exhort to that which is more perfect and for the most part more profitabâ—e with the same intenâ—ion with which Saint Paul speakech to the Corinthians cap. 6. It is a fault in you that you haue iudgments among â—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 â—mong you Are the not of your Concuâ—iscences which warre in your memâ—ers You couet and haue not you kill â—nd enuy and cannot obtaine you conâ—end and warre and you haue not beâ—ause you aske not Certainly who is â—ruly sollicitous of the Kingdome of Heauen would be little afflicted with â—he losse of any one Towne or Citty â—ut rather would be desirous to vse â—â—e mediation of others for the comâ—ounding all depending Controuerâ—ies without the calamities and danâ—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 â— second respect called the Kingdom of God to wit because it containetâ— 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 eâ—ery one of them shall shine euen as the Sunne in the Kingdome of their â—ather as our Lord assureth vs Maâ—hew 13. Now so much as appertaineth to the diuersity of the Angels we during our â—eregrination here vpon earth are â—carsely suffered to know any thing â—ut only their Names For wee know out of the vision of Esay c. 6. that some of them are called Seraphims â—thers Cherubims out of the Prophet â—zechiele 28. others Thrones others Cominations others Principalities â—thers Powers from the Apostle to â—he Colossians c. 1. Others Vertues â—rom the same Apostle to the Ephesiâ—ns c. 1. Some Archangels from â—he same Apostle 1. Thess 4. and from â—he Epistle of S. Iude. To conclude others Angels of whom most frequent mention is much celebrated in all the â—acred Books of Scripture From these â—ifferent nine names and appellations â—he holy Doctors with an vnanimous â—onsent doe proue that there are nine different Orders of Angels vnder â—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 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 vnderstaÌ„d 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 Gospeâ—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 fouÌ„dations 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 somniâ— 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 saâ—uation Now fayth is â—eâ—â—aled by the Apostlâ—s and Prophets eyther by writing or preaching the mysteries of the Trinity the Inâ—arnaâ—ion the Resurrection of the dead the glory of the Saints Eternall punishments and other poinâ—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 â—ow see buâ— 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 saluaâ—ion and therefore the beginning of Beatitude But because S. Peter teacheth 1. Pet. 2. That we as liuing stones are â—uilt vpon Christ And S. Paul 1. Cor. â— sayth Other foundation no man can â—y besides that which is layd which â— Christ Iesus Therefore there is one â—oundation and there are also twelue â—oundations as S. Austin in explic Ps â—6 teacheth because in the twelue Apostles Christ was for he or his Spirit did speake and teach by theÌ„ 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 hauâ— belonged to these foundations yeâ— neyther the Prophets theÌ„selues shoulâ— appertaine thereto And thus whicâ— God forbid we should make the Apostle lyar who said that we arâ— built vpon the foundation of the Apostles and Prophets But here occurreth no small doubâ— to wit How Christ can truly be calleâ— the foundotion of this Edifice or building since he is the chiefe Corner-stone 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 MaÌ„ but euery Prelate in his owne Church is both the foundatioÌ„ height because as he is the foundation he ought to sustaine the burden or
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 faâ—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 froÌ„ 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 traÌ„sformed 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 externalâ— And in some senses there is no Vniâ—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 shal be 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 Angelâ—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 CoÌ„templation will it be how delightfull how much to be loued when we shal be 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 shal be 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 shal be 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 shal be 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 shal be conioyned with Sinne and all Reward
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 whiâ—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 aâ—l to suffer pressures and â—fflictions in this World and to become balls to their Enemies that therby he might after crowne them most gloriously And from this remembraÌ„ce 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 brightneâ— we are to be coÌ„formed 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 meÌ„bers 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 shal be able to looke vpon not one only sunne but innumerable sunnes This further shal be 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 incredâ—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