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
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 Subâ—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 hiâ— hand and say to him VVhy didst thoâ— it c. Now therefore I Nabuchodonosor prayse and magnify and glorifâ— the King of Heauen because all hiâ— VVorks are true and his wayes Iudgements and them that walke in pride he can humble Thus Kâ—ng Nabuchodonosor confessed of himself who may be an exaÌ„ple 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 clâ—tioâ— of heart to resist his Wiâ—l by which their course they are in the end forced to suffer condigne punishments vnder his most rigorous hand accordâ—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 Bâ—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 shal be my Sonne Thus therfore as the same Saints may be said to be SeruaÌ„ts 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 oâ— this homage euen by the testimony of Dauid saying All things do seruâ— thee Psal 118. They may be also called the Sonnes of God because theâ— receaue their regeneration from God by water and the Holy Ghost Finally they are Kings since Regalâ— Poweâ— and Dignity is communicated vntâ— them by the King of Kings who euer in thâ—s respect is styled in the Apocalyps cap. 19. The King of Kings anâ— Lord of Lords Perhaps it may be heere vrged that it is not repugnaÌ„t that one the same man should be a temporall King and withall a Seruant of God as it iâ— said accordingly in the 2. Psalme Anâ— now your Kings vnderstaÌ„d take instructioÌ„ 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 difficuâ—ty or belieue it â— answere notwithstanding it is so â—nd facile to fayth both to conceaue and to belieue it Therefore the Iust â—n the Kingdome of Heauen shall aâ—so be Kings of the Kingdom of Heauen because they shall participate of that Regall Dignity and power as also of the spiritual riches aâ—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 Ghospeâ—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 promâ—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 HeaueÌ„ â—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 eâ—ery particular Euen as â—he Sunne â—s wholy seene of all men and wholy â—â—ene of euery particuâ—ar Man And iâ— selfe doth no lesse â—eate and illuminâ—â—e ech particular Man then a l Men. Which â—oint shal be more clearely â—llâ—â—trated in our explication of the Gâ—ods of the K ngdome of Heauen But now before we are heere to assigne the condâ—tions and qualities required to be â—n Kings that no Man may reâ—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 Tâ— wit VVisdome and Iustice. But with Wisdome the Scripture doth ioyne Pâ—â—dence Councell all other things â—â—â—onging to Intelligence with Iustice â—â—ngeth Mercy Clemency and the 〈◊〉 of the Vertues which do beautiâ—â—nd perfect the VVill. Wisdome â—efore is required that a King may â—â—w how to gouerne his Subiects â—â—â—â—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 petâ—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 â—annot be wheras Wisdome at â—east sâ—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 IustitiaÌ„ 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 dispositioÌ„ to Wisdomâ— 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 shal be 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 theÌ„ 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 contradâ—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 shal be 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 caÌ„not loue God but wâ—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 conteÌ„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
râ—quisite for all those who couet to be â—uâ—â—t vpon the foundation of the Apostles and Prophets vnder the suprâ—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 stonâ— 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 stabâ—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 accuâ—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 accordâ—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 shal be heard in the Celestiall Ierusalees for ther shal be no persecution no tribulation no penâ—tentiall labour no complayning no dolour no heauines And therefore the stones designed to the glory of this HeaueÌ„ly 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 knocking 's 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 haÌ„ds 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 coÌ„digne to the glory to come that shal be 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 bâ—n hewed with knocking 's or strokes and polished with seuerall pressures Christ himselfe the most precious Corner-stone 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
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 wilâ— 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 theâ— 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 suffâ—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 ancieÌ„t 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 nuÌ„ber of Hermites Monkes and other religious Persons who being vertuously emulous of the life of the Angellâ— 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 â—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 shal be the first in receauing of hyre or reward so of those who refused to labour manfully in the last hower the last shal be 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
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 saâ—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 â—eader he may peruse S. Bernard froÌ„ 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 â—anctity yea Emperours themselues were ambitious of his friendship and amity What solace then wilâ— it be noâ— 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 shal be 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 CoÌ„monwealth whether the CoÌ„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 shal be done but yet his directions cannot be put in execution except his Subiects doe affoard their concurrency aide And
or Lords of the world and ouer all the inuisible Powers And with how much ioy shâ—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 wheÌ„ she shall be made partaker of all the goods of her Lord and Creatour yea euen to the parâ—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 subiâ—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 wil be honored with a certaine height of veneration and worship almost transcending mans Nature for they expect the bowing of the knee neither will they ofteÌ„ vouchsafe to heare their Subiects speake but with a submisse and humble couÌ„tenance 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 huÌ„dred thousands this not without iust reason since they are not to mantayne ten or tweÌ„ty 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 pouÌ„ds of gould and siluer in banqueting huÌ„ting and in publike shewes and sights And these things aboue rehearsed are the sole goods almost belonging to teÌ„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 â—tings Thus power is oftentymes ballanced with infirmity and weakenes Honour with ignominy Riches with Pouâ—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 MammeÌ„a 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 aâ—under with contumelious Inuectiues In like sort in their owne presence â—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 halfpeÌ„nies 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 stomâ—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 choseÌ„ 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 garmeÌ„t 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 â—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 lâ—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 waÌ„teth 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
lyeth open to all men that the getting thereof may be had without suffering of blowes or sheeding of bloud and that it incoÌ„parably 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 â— 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 â— busines he would assist vs. Certainty â—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 shall be giuen to you Morall doctrine beginneth from the end our End is the Kingdome of God which Kingdome shal be 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 â—he scope or marke whereat we â—re to â—euell if so we desire to enioy â—he reward of the Kingdom of Heauen For as Cassianus rightly teacheth col â— cap. 2. The End is one thing the scope an other thing The Scope is a signe or marke vnto which arrowes â—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 â—ustice the Reward of those who obâ—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 â—he Preceps Neyther it is the Iuâ—â—ice of the Philosophers which did â—ot transcend the light of naturaâ—l â—eason corrupted by Sinne. But it â—s the Euangelicall Iustice which teaâ—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 maÌ„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 shal be giuen vnto you But that celestiall Kingdome is not of that basenes and meane esteeme as that it should be thrust vpoÌ„ 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 meÌ„ 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
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 shal be 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 conâ—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 shal be equall with the Longitude because there shal be 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 shal be of the same dimeÌ„sion 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 aâ— 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 vnwiâ—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 buâ—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 lâ—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 bâ—essed Cit y do so sweat and labour in building and adorning Ciâ—ties and stately Houses as if we were neuer to dye or neuer expected to arriue to Heaueâ— In which our proceeding we doublesly imitate not the belâ—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 ChristiaÌ„s 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 â—e know but but we onâ—y require and allow a mediocrity in these things the extreme we codemne especially when we see that Priuate men couet to haue Pallaces fiâ—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 chiâ—fe felicity in them and we prayse and allow the contempt of the world and the humiâ—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 descâ—iption doth signify that that holy Citty is moâ—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