the Authour of sweetnes was thither come But if the glorifyed Body of our Redeemer did breath an odour of such sweetnes then it is altogether credible that all the Bodies of the Saints shall send forth in Heauen a wonderfull sweetnes For it is fitting that the members should be conformable to the Head not only in splendour but also in suauity of Odour Those men therefore who are delighted with Odours let them thinke with what sweetnes they are to be replenished when they shall draw into their glorified sent the diuerse and most sweet odours of so many thousands of Celestiall flowers on euery syde breathing forth in that diuine garden Of the Ioy of the senses of Tasting and Touching CHAP. VIII COncerning the Sense of Tast Deuines do write that the Blessed shall not vse any mortall meates Notwithanding they shall haue some delight in that sense that it may not seeme to be superfluous But concerning the Sense of touching or Feeling all do agree that the Vse thereof shall not be wanting in Heauen Since the Bodies of the Blessed as being true bodies with life may doubtlesly be touche Our Lord thus speaking Touch and see for a spirit hath not flesh and bones as you see me to haue Luc. 24. Yet all impure touching shal be most remote from their bodies for they shall haue no desire of Generation And therefore our Lord speaketh thus Math. 22. In the Resurrection neither shall they marry nor be marryed But are as the Angels of God in Heauen But we will not heere stay about these things which are daily disputed in the Schooles This one thing we affirme that the Sense of Touching shall receaue no small pleasure from the perpetuâ—ll and most excellent habitude or disposition of a Glorious Body through its qualities of which the Apostle thus speaketh 1. Cor. 15. The body is sowen in Corruption it riseth in Incorruption It is sowen in Dishonour it shall ryse in Glory It is sowen in Infirmity it shall rise in Power It is sowen a naturall Body it shall rise a spirituall Body Of these foure qualities or priuiledges of a glorified Body that of glory or splendour belongeth to the sense of Seeing as aboue we haue said the other three seeme properly to belong to the sense of Touching For euen as when the Body is oppressed with strokes diseases or wounds endangering the life the Sense of Touching is that which suffereth and grieueth so in like manner when the Body enioyeth perfect health is sound and of a strong constitution the Sense of Touching doth reioyce Therefore this sense shall haue great ioy in Heauen vvhen after the Resurrection it shal be clad with Immortality Impassibility and Health in the highest degree and this for all Eternity What charges would not men willingly be at especially Princes and others of great estates to be freed all their life time from the dolours of the Goute or of the Heade the stomack or the reynes What ioy shall it then be in Heauen from whence not only death but all diseases and griefs shal be altogeather exiled Furthermore those Qualities through the which a corruptible body doth rise incorruptible and a body that is infirme riseth impassible do belong to the ioy of the Sense of Touching In like sort the qualities of Agility or Subtility by which a Naturall Body shall rise spirituall seeme to belong to the same Sense of touching since that Body shaâ—l be called spirituall and shal be a glorious Body not in that it hath not truly flesh and bones but because it shal be so subiect to the spirit as that at the very beck and pleasure of the spirit or soule it shal be able without any difficulty toyle or wearines to be moued most swiftly to ascend and descend to goe and returne to penetrate and pierce all places and this in such sort as if it were not a Body but a spirit Therefore euen as the Sense of Touching grieueth and beareth it selfe not well when a heauy and weighty body is forced to ascend high or with great swiftnes speed to be remoued from place to place so also on the contrary it much reioyceth and exulteth when a Body without any toyle or wearines either ascendeth aboue or passeth most speedily from place to place Behould therefore from what seruitude of Corruption the Blessed shal be freed when as they shaâ—l no more stand in neede of Horses Coaches Gards of men Weapons nor any other thing but those Blessed Bodies euen by their ovvne forces shall passe and goe into what places themselues Will and they shall be euery where most safe and exempt from all danger yea in the middest and thickest troupes of armed men I would to God that such men who cannot tast or resent spirituall delights in that they haue an inuenomed and corrupted palate or Tast at least would entertayne with due consideration these most great and perpetuall Corporall Goods and Pleasures and that they would labour with all endeauour bent of Will for the purchasing therof For thus it might come to passe that by litle and litle they would aspire to higher Matters and so by these degrees they might at length through the assistance of God arriue to euerlasting Ioyes Of the Comparison of the Ioyes of the Earth with the Ioyes of Heauen CHAP. IX VVE haue vnfoulded and explicated according to our small ability what Ioyes are prepared in Heauen for those that loue God Now we will endeauour to demonstrate by certaine externall ArgumeÌ„ts how great and transcendent those Ioyes are Our first argument shal be taken from the comparison of the Ioyes which God often in this World giueth euen to his professed Enemies and to the Reprobate And certainly there is such a confluence of Ioyes consisting in Riches Honours Power and diuers pleasures which God imparteth to sinners to his Enemies either blaspheming against his dignity or not belieuing in him as that of most men they are judged to be Blessed and most happy according to the vvords of the Prophet Psal 143. They haue said it is a happy People which hath these things Which of the Louers of this world doth not enuy and grudge at Salomons Prosperity who reigned fourty yeares abounded with all affluence of riches and delights had seauen hundred wyues and three hundred Concubines Who neuerthelesse according to the iudgment of S. Austin was a Reprobate for thus this Father writeth in Psal 126. Euen Salomon himselfe was a louer of VVomen and was reprobated of God And in his booke de Ciuitate Dei c. 20. he sayth the same of Salomon which Salust did of Cataline This man had a good beginning but an euill ending S Gregory followeth S. Austins iudgment herein thus writing l. 2. moral cap. 2. Hence it is that Salomon though receauing VVisdome did not perseuere in Gods fauour c. Neither are the Kings or Emperours of the Turks the Persians those of China and Tartary vnlike to Salomon herein
Christian Soule to be espoused vnto Christ euen as he is God perhaps he could find nothing more honorable more profitable more sweet neither in this world nor in the next It is a great Glory pleasure to serue the King of Kings It is a greater to be numbred among his friends and to be ranged as I may say in the role of his Domesticks It is the greatest to be stiled the Sonne of God and Brother of Christ But to haue the Honour to be called the Spouse of God the Consort or partaker of his throne the Consort of his Chamber of his Crowne of all his Titles seemeth to be more then the greatest Good if it be lawfull so to speake For this is that which our Lord speaketh in Esay of spirituall Eunuchs I will giue vnto them in my house a Name better then Sonnes and daughters That is I will giue to them the Name of a Spouse or Wyfe Isa 56. Who can conceaue how sublime how honorable and how pleasant it is not only to see God but to conuerse and liue with him What is it then to be made one spirit with God that is to be transformed and changed into the Supreme Good The Words of the Apostle are these 1. Cor. 6. He that adhereth to a Harlot is made one Body for they shall be two in one flesh But he that adhereth to our Lord is one spirit And againe But we all â—ehoulding the glory of our Lord with face reuealed are transformed into the same Image from Glory vnto Glory as our Lords spirit What pâ—easuâ—e shall it be when we being vnited to God and receauing our beames from the splendour of his Countenance shal be transformed into the splendour of God that so we may be made most like to God S. Iohn sayth We shall belike vnto him because we shall see him as he is 1. Ioan. 3. We shall not be only like to him as we are Images created to his similitude but like in glory in beatitude in felicity The Apostle S. Paul in that great Extasy which he suffâ—red when being rapt vp into Paradise did heare those secret words which were not lawfull to speake to Man was not as then Blessed and yet he was so absorpt in God as that be obserued not whether he was in Body or out of Body How gâ—eat then shall that most happy Vnion of a Soule with God be how shall that Soule which shal be one spirit with God be euen drowned as it were in seaâ—s of such inexplicable sweetenesse Truâ—y this ioy shall be such as that according to S. Bernards words Epist. 14. in comparison thereof All other pleasure is griefe all sweetnes dolour euery pleasant thing bitter all Beauty foule and finally all that may any way delight troublesome and molestious But since this imbracement of the most beautifull Bridegrome with a blessâ—d soule is ineffable let vs seeke out of the propounded Parable wâ—at is necessariâ—y requiâ—ed of vs that we may be admitted â—ully to this most happy Mariage This we know from the qualâ—ties of the wise Virgins seing these alone the folish being excluded did enter into the Nuptialls of the Heauenly Bridegrome There are fiue Conditions or Qualiâ—ies which are exacted hereunto The first that the souâ—e be a Virgin Next that she be Wyse Then that she haue light in her Lampe and Oyle in her Vessell Lastly that she be watchfull diligently attending and obseruing the comming of the Bridegrome Concerning the first Condition The spouses of Christ ought all to be Virgins but this not necessarily through Virginity of the flesh but through Virginity of fayth and manners as S. Austin in serm de verb. Dom. 13. truly expoundeth according to that of the Apostle I haue despoused you vnto one Man to present you a chast Virgin vnto Christ. Where by the chast Virgin he vnderstood the whole Church of the Corinthians in which it is euident that all were not Virgins according to the flesh since the same Apostle in his first Epistle to the Corinthians admonisheth the faythfull matried Persons of their Duty Therefore those men and Women are Virgins in this Parable who are not corrupted touching manners and Fayth and flying from all Euill do not contaminate their soules therewith But because it sufficeth not to the perfection of Iustice to decline from euill but it is necessary also to do Good according to the Propheticall King Psal 36. Decline from Euill and do good therefore the second Condition is added to wit that the Virgin be wyse not foolish Neither let her thinke it to be inough if she hurt no man do not kill do not steale do not beare false witnes but she is to vnderstand that she ought to proportion and ordaine means to her End And because Eternall life is the End and the merit of good Works are the Meanes therefore there is annexed a third Condition that is that the Virgin haue light in her Lampe or a sbining Lamp which are good VVorks as S. Austin teacheth in the place aboue noted Which very point our Lord himselfe taught when he said Let your light so shyne before men that they may see your good works and glorify your Father which is in Heauen Now for that good Works do flow from Charity as from their sourse neither can they be preserued except they haue their cherishment from the same Charity euen as a light is infallibly extinguished in a Lampe if it be not nourished and fedd with Oyle Therefore a fourth Condition is required which is that the VVise Virgin euer haue Oyle in her Vessell By Oyle Charity is signified as S. Austin in the place aboue alledged doth teach For as Oyle doth swim as it were aboue all Humors so Charity is supereminent to all vertues the Apostle saying Eminentiorem viam c. I show you a more eminent or more excellent way And a litle after Nun autem manent fides spes Chaâ—itas c. Now there remaine Fayth Hope Charity These three but the greater of these is Charity Therefore if a man doth either prefer or eqâ—a l any thing in his Hart with Charity she instantly departeth for she will haue either the precedency and fiâ—st place in our Harts or els she goeth away Oyle is a Humour most subtill aëry and fiery which ascendeth aboue all oâ—her Humours And so great is the force of the oyle of Charity in ascending vpward as if it were part into a soule o a Publican or Common strumpet it would instantly draw it vp making it of sinfull to become Holy and of Carnall spirituall Yea I dare be bould to say that if this Oyle of Chaâ—ity could be distilled into the soules of damned men or into the very Deuils we should presently behould all the damned either Men or Deuils to ascend vpward As on the Contrary if this Oyle should forsake the Holy Aâ—gâ—lls and the soules of the Apostles Martyrs Viâ—gins they thereupon would become lumpish and Heauy wouâ—d
because of the blindnes of their Hart. Therefore euen as the Reprobate haue during this present tyme interiour darknes and exteriour light so in the tyme to come they shall suffer exteriour darknes and interiour Light I meane not interiour light towards the knowledge of God but towards their owne Miseries so as that light shall bring to them a greater torment for then they shall vnderstand that all tēporalities haue vanished away with tyme and then they shall vndergoe an improfitable and fruitlesse Penance Of which Persons the VViseman thus speaketh Sap. 9. They repenting sighing through anguish of spirit shall say within themselues VVe haue therefore erred from the VVay of Truth and the sunne of Iustice hath not shined to vs. Therefore the Reprobate shall haue interiour light so far forth as thereby they may see and acknowledge their Errours but they shall suffer interiour darknes so as they shal be able to see discerne nothing which may bring them any solace or may in any sort affoard the least ease or lessning of their Infelicity VVhat this torment may be especially to those who are accustomed to please and delight their Eyes with sights of thinges Tobias the elder may well testify who when the Angell said to him Tob. 5. Let Ioy be euer vnto thee answered Quale gaudium mihi erit c. VVhat manner of ioy shal be to me who sit in darknes and sea not the light of Heauen But if good Toby persuaded himselfe he could not be partaker of any Ioy whiles he remained blind vvhat may we conceaue of them who for all Eternity shall lye in darknes They shall looke for light but they shall not see it neither shall they see the rising morning VVhen any of vs lyeth alone in the darknes of the Night troubled with some sharpe paine which banisheth all sleepe how long and wearisome seemeth all the Night to be And how anxiously do we count the Howers and expect the end of the night What then do those Miserable Creatures suffer who are assured they shal watch in euerlasting darknes and dolours shall neuer find any Consolation 3. But now in this next place what shall we say of the torment of Fyer which is the third payne of the damned That the Wicked shall suffer a horrible punishment of perpetuall fier the Scripture is so plentifull in proofe and this so euident cleare as that no euasion can be excogitated against the said diuine Authorities S. Iohn Baptist speaking of Christ thus sayth Matth. 3. VVhose fanne is in his hand and he will gather his wheate into the barne but the chaffe he will burne with vnquencheable fier And Christ himselfe speaking of the darnell or Cocle in Corne to wit of sinners saith Cast them into the furnace of fire And againe Get you away from me you eursed into euerlasting fyre which was prepared for the Deuill and his Angells Matth. 25. And further our Lord saith It is good for thee to enter into euerlasting life lame rather then hauing two feete to be cast into the hell of vnquenchable fyre Mar. 9. Also in Luke cap. 3. Euery tree that yieldeth not good fruite shal be cut downe and cast into the fire To conclude our Lord in S. Iohn sayth Yf any abide not in me he shall be cast forth as a branch and shall wither and they shall gather him vp and cast him into the fyer and he burneth Ioan. 15. And accordingly we thus read in the Apocalyps cap. 20. He that was not found written in the booke of life was cast into the lake of fyar And there a litle after To the fearefull and incredulous and execrable and murtherers and fornicatours and sorcerers and Idolaters and all Lyars their part shal be in the lake burning with fier and brimstone which is the second death Apo. 21. Therefore touching the punishment of Fyer there can be no doubt Neither are we here to coniecture that the fyre of Hell is a fyre only Metaphoricall or spirituall because it is prepared for the Deuill and his Angels as we read in S. Mathew For S. Gregory affirmeth in direct words that fyre to be corporal◠and hereafter to burne the Bodies with the spirits The same is vnanimously taught in the Schoole of the deuines Now how spirits can be tormented and afflicted by corporall fyre is a large disputation though S. Austin solueth this doubt in one Word when he writeth that it is performed by a wonderfull yet true manner l. 22. de Ciuit. cap. 10. Which same answere may serue if any ouer curiously should demaūd from whēce this continuall fyre doth receaue its nourishment and supply and how are the bodies of the Reprobate euer burning and yet neuer finally consumed That all these things are accomplished by wōderfull yet true meanes the Catholike Church belieueth and securely belieueth because he that doth this is Omnipotent and who first reuealed it is Infinite Wisdome it selfe and the first Truth But these things omitted it is more incumbent vpon vs most attentiuely to thinke what a punishment it wil be for a mans Body truly indued with the sense of feeling to be tormented with sulphurious fyre and extremity of dolour and yet neuer to be consumed That thus in whose Will sinne would neuer haue an End in his soule and flesh torments shall neuer haue an End There are many punishments invented by Men but not any more sharpe more vehement more insufferable then fyre And as there is no torment which tortureth more cruelly and more intollerably then fyre so there is none which sooner consumeth and ceaseth to afflict then fyre In what lamentable plight then are those poore Wretches who are tormented with Fyre which most intollerably and most cruelly doth burne and yet shall neuer cease to burne Certainly if these points were attentiuely considered and withall firmely belieued no man who is guilty of mortall sinne could refraine from lamentation and teares I would to God at least that those who are touched with the guilty Conscience of their Crimes would ponder againe and againe those words of Esay as spoken to themselues by the spirit of God VVhich of you can dwell with deuouring syre VVhich of you shall dwell with euerlasting burnings Isa 35. As if the Prophet would say to sinners Do not take vpon you a burden which you are not able to beare make triall if you be able to dwell with deuouring fyre stretch out your hand into the fyer see how long you can endure the burning thereof And if you be not of ability to suffer it for the space but of one hower how then can you be able to dwell with euerlasting fyres and ardours Keepe therefore your hart from wicked Concupiscences bridle your tongue from ill Words withdraw your hand from euill Works if you haue already sinned in hart word or worke wash your sinnes away with teares confession Fasting and Almes-deeds for this is the way of escaping the deuouring fyre
doe euer busy their mind with the thought of it and breathlesly labour after it and which is the chiefest do humbly beseech it of God with inutterable sighs and lamentations God doth willingly heare men praying in this manner and is ready to replenish them with the guifts of Iustice so as they being satiated therwith may euen breath nothing but words and works of Iustice But money or riches is not a good of this nature as that who desireth or prayeth for it to God is presently heard Since many abuse the vse of money our riches but of Iustice there can be no abuse To conclude Iustice is like to Wisdome of which S. Iames sayth cap. 1. If any of you lack VVisdome let him aske of God who giueth to all men abundantly and vpbraydeth none O ineffable clemency of God who is more ready and wiâ—ling to giue vs those things which conduce to our Soules good then we are eyther to demaund or desire them Whosoeuer therefore wanteth the wisdome of Saints or the guift of Iustice which are the chiefe dispositions for the gayning the Kingdome of Heauen let him most humbly beseech God by most earnest prayers and deep sighs and coÌ„plaints and he shall infallibly obtaine his desire For God giueth to men thus praying and he do not repell or exclude any man neither doth he giue sparingly and nigardly but largely abondantly without any vpbraiding or delay for God is not agrieued with mans importunity herein Now what may we heer say With what colour of excuse can a man plaiâ—ter ouer eyther his ignorance or weakenes at the day of iudgement Onâ—y thirst after Iustice and demaund it of God and thou shalt fully drinke thereof to thy owne satiety but do not thirst after the blandishments or allurements of the flesh neyther after the empty smoake of Honours nor â—ny other earthly benefits so shalt thou draw out thy dayes in this world in all iustice sobriety and Piety in the next thou shalt arriue to the euerlasting Kingdome of Heauen The second Path to the Kingdome of God CHAP. VIII ANother Tract or Path of the Kingdome of God the which our Captaine sheweth vs is that of Matt. 5. Blessed are the poore in spirit By which words we are not commanded to empty our chests and bags altogeather of money but only to keep our harts voyde of all greedy affection and desire of earthly things Our Lord doth offer to vs great wealth and abundaÌ„ce of riches but he will not giue them to vs except we do bring an open hart free and estranged from all worldly couetousnes The roote of all euils is couetousnes 1. Tim. 6. Which in the Greeke is called Philargyria that is loue of Siluer The roote of all good is Charity which two things cannot stand togeather Therefore except a man become truly and wholy poore in spirit so as whether he haue great or small store of riches his mynd be not fixed vpon them but that he be ready to distribute to them â—hat want and reserue to himselfe â—nâ—y what is necessary to his state this â—an I say cannot fulfill the Iustice of â—he Kingdome of Heauen and conseâ—uently cannot obtaine that Kingâ—ome This is the true Tract to the Kingâ—ome of Heauen in this path Christ â—imself did first tread who for vs was â—ade poore that he might enrich â—s through his Pouerty And although â—e had some money yet he deliuered â—t to Iudas to keepe whome he knew â—o be a thiefe that thereby we might â—nderstand his mynd was not possesâ—ed with the desire of money This Tract the Apostles also did follow â—ho might easily haue procured abunâ—ance of riches since they were faâ—ous for working of wondrous siâ—nes and Miracles did speake the tonâ—ues of all Countries and became adâ—irable throughout the whole world â—or their Wisdom But they who once â—yd Behould we haue left all things â—nd followed thee did tast the sweetâ—es of liberty as being free from the â—ares and loue of riches and contenâ—ng themselues with meate drinke cloaths did esteeme piety and the Iustice of the Kingdome of God to be the greatest riches This path not only Monks and Hermites but also Kings and supreme Bishops haue walked in who are arriued to the Kingdome of Heauen Certainly S. Lewis King of France was rich but withall he was poore in spirit for he did vse but ordinary cloathing did much fast was liberall and open-handed to the poore and onely to himselfe most sparing nor do we read that he wasted any money in Playes or Banquets S. Gregory also being Pope did possesse in diuers places great store of Ecclesiasticall Patrimony and riches yet because he was poore in spirit he was most profuse and bountifull in giuing Almes and most sparing yea euen almost couetous in bestowing any thing vpon himselfe or his kinred Thus he might well be thought to haue exceeded the bonds of liberality towards others and of sparingnes towardâ— himselfe and his friends But this is the way which leadeth to life euerlasting We will adioyne to the former Examples two rare Women S. Paula â—e Roman whose lyfe was written 〈◊〉 S. Ierome was no lesse rich in possessions and reuenues then poore in sâ—irit for being a Woman of most â—â—ble extraction she bestowed all her â—ealth riches in erecting of Monaâ—â—ries and relieuing the poore and â—â—is with such feruour of charity as â—â—at she desired in soule to be brought 〈◊〉 that low degree of want as that the Charity and mercy of others should discharge her funeralls Now how sparing in charges she was to herselfe appeareth in that she forbore to feed vpon flesh or egs or to drinke wyne for linnen next to her body sâ—e wore a haire-cloath she did lie vpoÌ„ the ground and did purge cancell euen her smallest offences with continuall prayers and teares To proceed to the next Heduigis Queene of Polonia was rich in temporall faculties but more rich in poâ—erty of Spirit She did content herselfe with one poore gowne and wore iâ— alone euen in the greatest frosts She fâ—sted euery day SuÌ„dayes great festiuall dayes only excepted She afflicted her tender body with sharpe disciplines with great watching and all maÌ„ner of austerities Now from this he course of lyfe we may easely coniecture vpon what things she did spenâ— all her Regall wealth and how smal an affection or rather none she bare to riches Therefore we are not to wounder that a woman so poore iâ— spirit and so desirous to shake of alâ— temporall cares did at the last through such spirituall endeauours arriue to Heauen The third Path way to the Kingdome of God CHAP. IX THE third way appointed by ouâ— Spirituall Captaine is this Maâ—â— S. Blessed are they who suffer persecutiâ—â— for Iustice for theirs is the Kingdomâ— of Heauen The wisdome of Iesas Chriâ—â— our Doctour is most admirable yet altogether secret and vnknowne to thâ— wisemen of this world For who woulâ— belieue were it not
weight of the Edifice to tolerate the infirmities of all and in this respect to be vnder all And yet the same Prelate as being the Summity or height of the building ought to be aboue all to coÌ„maund all to be obeyed by All Therfore with much more reason may Christ as the fouÌ„dation of the Church be of Power to beare all vp through his authority and vertue And withall as he is placed in the head of the angle may coÌ„ioyne two Wallâ— togeather and constitute one People of the Gentils and the Iewes and so preside ouer All and commaund ouer All. Of the mysticall Port or Gate of the Citty of God CHAP. X. IT now followeth that we consider the ports or gates of this Celestiall Ierusalem The common exposition of Interpreters is that by the Ports are vnderstood the Apostles which expositours doe herein follow the iudgement of S. Austin in exposit Psal 86. But the Euangelist Apoc. 21. speaking of the Gates maketh meÌ„tion of twelve Angells twelue Tribes of the ChildreÌ„ of Israel whose names he said were written in the twelue gates of the Citty of God but of the twelue Apostles he there speaketh not at all Yet from hence it followeth not that the sentence of S. Austin and of others following him is false since S. Iohn speaketh mystically and not as the Words doe sound and there speaketh as a Prophet not as an Historian and all that description of his is euen most redundant of mysticall significations The Land of Promise was by the ioint consent of all a figure of this Heauenly Citty Abraham was the first to whom Promise of that Land was made for thus doth God speake to Abraham Gen. 13. All the Land which thou seest will I giue to thee and to thy seed for euer And the Apostle conspirâ—ngly saith the like Gal. 3. To AbrahaÌ„ and his seed the Promises were made And a little after God gaue is to Abraham by Promise Isaac was the sole heyre to Abraham Ismael who was the Sonne of a handmaid being excluded the Scripture thus speaking thereof The Sonne of the Handmaid shall not be heyre with the Sonne of a Freewoman The Sonne of Isaac was only Iacob Esau being excluded who sould his birth-â—ight Of whome the Prophet Malachy thus speaketh I loued Iacob and hated Esau Which sentence the Apostle speaketh to the Romans cap. 9. The Heyres of Iacob were all his Sonnes which were twelue not any of them being disinherited And thus the Land of Promise was deuided among the twelue Tribes of Israel as appeareth out of the Book of Iosue Now this therefore is the cause why S. Iohn in the Apocalyps said that the names of the twelue Tribes of Israel were written vpon the twelue Gates to wit because the Port or Gate of entring into the Land of Promise was that Hereditaâ—y right which belonged to all and only the Sonnes of Israel But as I noted a little aboue the Apostle S. Iohn speaketh mystically and by the twelue Tribes of Israel are vnderstood true Israelits not according to the flesh but according to the Spirit and Faith and consequently the twelue Apostles and their spirituall Children are vnderstood thereby For as S. Paul expresly teacheth Rom. 9. Not all that are of Israel be Israelites Nor they which be the seed of Abraham all be children Which Apostle â— little after compareth Israel to a Tree of which many boughes are brokeâ— through incredulity and others inserted and implanted through faith In this sense the Gentills being conuerted to the faith did begin to become the children of â—srael and many of the Iewes did cease to be true Israelits Saint Austin dâ—monstrateth and expliâ—ateth all thâ—se points very â—argely thus writing Ep ad Asâ—l Are not these great wounders and a deep mystery that many not borne of Israel should be Israel and manâ— should not be the Children who are the seed of Abraham But how commeth it to passâ— that they are not and how commeth is to passe that the other â—re I will shew Those are not the Sonneâ— of the Promiâ—e who do not belong to the grace of Christ but are the Sonnes according to the flesâ— so enioying an empty name or title and thâ—â—â—fore they â—re not Israel as we are Neither are we Israel as they are for we are Israel acâ—ording to spirituall regeneration theâ— are Israel in respect of carnall generation And a little after the said S Austin thus further enlargeth himselfe saying Euen among the Nephewes of Abraham the Sonnes of Isaac those two brethren I meane Esau and Iacob who after was called Israel this great and deepe mystery taketh place of which point the Apostle speaketh when by Isaac he maketh mention of the children of the Promise belonging to the grace of Christ. Certainly this Apostolicall and Catholikâ— doctrine euidently sheweth that according to the origine of the flesh the Iewes did belong to Sara the Ismaelits to Agar But according to the mystery of the Spirit the Christians did appertaine to Sara and the Iewes to Agar In like sort according to the origine of the flesh to Esau who is also called Edom the ofspring of the Idumeans belongeth and to Iacob who was also called Israel the Progeny of the Iewes appertaineth Lastly according to the mystery of the Spirit the Iewes belong to Esau and to Israel the Christians Thus far S. Austin Who fully instructeth vs that Christians are true Israelits not according to the flesh but according to the Spirit and consequently are the true Heyres of the Land of Promise which is in Heauen And thus it appeareth that the Gates of heauenly Ierusalem haue the Names of the twelue Tribes of Israel written vpon them because the Port or Gate by the which entrance is made into that Heauenly Land of Promise is the right or title of the inheritance of the Sonnes of God who alone are true and sincere Christians being the Sons of the Holy Apostles which are vnderstood by the name of Israelits that is by the Sonnes of Iacob the Patriarke Now where S. Iohn addeth that in those gates were twelue Angells this signifieth that the Angells are the keepers or warders of the gates their office being to take care that not any doe enter therein who haue not right of Inheritance And perhaps for this reason S. Michael the Archangell is pictured with a paire of ballance or weights in his hand in that by the Ministery of the Angells subiect vnto him he doth examine and weigh the meritts of those who doe seeke to aspire to this Heauenly Citty Thus much touching the Gates Of the Mysticall stones of the Citty of God CHAP. XII THE rest of the Edifice consisteth of stones which are all the faithfull that are built vpon the foundation as the Apostles S. Peter and S. Paul haue perspicuously expounded Now since this part of the building extendeth it selfe to all men I hould it a thing conuâ—nient to consider the conditions and qualities which are
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