OF THE ETERNAL FELICITY OF THE SAINTS, Five Books.  
Written in Latin by the most Illustrious Cardinal Bellarmine, of the Society of jesus.  
And translated into English by A. ●.   seal of the Society of Jesus Seek first the Kingdom of God, and the justice thereof, Matth, 6. 
Permissu Superiorum. 1638.   

The Epistle Dedicatory of the Translator, to the Reader.  
GOOD Reader.  
I here present thee with a Translation of one of the spiritual Books of the learned, and pious Bellarmine, memorable in all future Ages. But before I proceed further, I would wish thee call to mind, that two things necessarily concur to the perfection, and consummation of a Good Christian. The first is a true and Orthodoxal faith, residing in the understanding; The second a devout and virtuous life, resting in the V●ill. Touching the first, it is recorded in sacred Writ: That without faith it is impossible to please God, Heb. 11. and of the other we thus read, Decline from evil and do good. Psal. 36. Now this Blessed deceased Cardinal (whose happy Soul I most humbly beseech to pray for me, his poor Client) endeavouring to forestall (as it were) & surprise the contrary ways leading to man's perdition, did first for the instruction of Christians of this Age in true faith, writ his learned Tomes of Controversies, for their worth deserving to be stamped in letters of Gould, and for their continuance to future ages, in Characters of Brass, or Marble, threatening therein a total profligation, or rather extinguishment of all present Novellisme.  
After this his labour accomplished, & himself growing into greater years, than did he turn his pen to write certain spiritual Treatises wholly breathing devotion and Sanctity, & teaching the way of performance of the foresaid Precept of declining from Evil, and doing Good. Among which his devout Discourses, he made one of the joys of Heaven, entituling it: De aeterna Felicitate Sanctorum; The which book translated into English, I do now present unto thee. In thy serious perusing whereof, thou wilt rest astonished at the proceed of most Worldlings, who are so wholly buried in Earth, as that whereas Man is borne Heir to the Kingdom of Heaven (for we read to our comfort, that we are Heirs of God, and Coheyres of Christ, Rom. 8.) Nevertheless diverse of them do even breathlesly labour & toil in seeking to add earth for their Sons to inherit; and yet are of such niceness and delicacy themselves, as that they will not once stir a foot, that (not their Sons, but) themselves may inherit, not Earth, but the true Land of promise, I mean the kingdom of God; but in lieu thereof though their leading a wicked life, become inheritors of Hell fire and everlasting damnation. But to return to the most worthy Bellarmine. In the reading of this his Book thou shalt doublesly find him not to act Moses, who was permitted only to show the Israelites the way to the Land of Promise, & not to enter with them therein; but rather josua, who conducted them into the Land, and also entered with them; which Land was but a Type or adumbration of the Celestial Land or Country here discoursed of.  
Touching my course held in translating this Treatise, thou mayst be advertized, that I have translated it faithfully and truly. Bellarmine's gravity scorns to use in his Writings any flowers of youthful Oratory; but only writes, whatsoever it pleased God to dictate unto his spirit: Therefore I should have wronged him, and his work, in disuesting it of its own purity and easiness of style, by new clothing it in forced and borrowed robes of speech. No, let Bellarmine be ever suffered to speak in the dialect of Bellarmine, that is gravely, and persuadingly; for since his words are darted out of a fiery devotion and charity, they therefore are most persuading; and if he speaketh persuadingly, no doubt he speaketh eloquently; since Persuasion is the But, or scope of true Eloquence.  
I know full well that Translations in this our fastidious age, are slighted or little regarded; and that highly prized, which cometh heat out of the forge, or mint of a Mans own wit, and invention. Let those men whom God and their own endeavours have enriched with such high Talents, happily employ them to the good of God's Church; I am not emulous of their due reputation▪ and deserved praise gained thereby: I content myself with the loely title of a poor Translator, a● not being able to perform more: Only I desire to do good thereby. Nevertheless to Apologise, and speak in defence of Translatours, I may be bold to say, that they in some sense may be said to be the Authors of other men's Works by them translated; seeing they are Authors and Causers, why diverse (ignorant in the Latin Tongue) though benefit of their Translations, do participate of the contents of the said Works translated, of which otherwise they would never have taken notice. And thus a good Translator is a good Engineer, since he openeth and ●is●loseth the Ours of the hidden, and golden Treasure of other men's learning.  
And thus leaving thee to the perusing or rather meditating of this golden Book, If thou be Catholic, & reap any profit thereby I entreat thy Prayers to God in my behalf, for the remission of my infinite sins. This I speak not, by way of Ceremony, and for fashion sake, as it is often usual to diverse in their Epistles Dedicatory to do; but most humbly & earnestly beseech of thee this favour; & if it shall please his divine Goodness out of his boundless mercy, to call me (before thy death) to the most happy place of Eternal Felicity (of which this Book intreateth) I will not there forget to requite this thy Charity shown me.  
Thine in Christ jesus, A. ●.   

The Preface of the Author.  
THE last year, I wrote a small Treatise (chief for my own spiritual good) of the Ascending of the mind to God, by consideration of certain steps, or degrees of things created. Now, in that it hath pleased the divine Majesty, to draw out a little longer my feeble old age, it came into my thoughts, to make the Heavenly City (to the which all we Sons of Adam, who bewailing do inhabitate this Vale of mortality, do greedily seek after) the subject of my present meditations: and to commit the same to print, to the end they may not wholly perish. Therefore in the sacred Scriptures (which are, as it were, certain Consolatory Epistles, sent from our Father in this our exile, or place of banishment) I find four Names, by which the good and Felicity of that place may in some sort be made known unto us.  
The Names an these: A Paradise, a House, a City, a Kingdom, Of Paradise S. Paul thus saith, 2. Cor. 12. Scio hominem in Christo etc. I know a man in Christ, above fourteen years ago, rapt even to the third Haven: And then a little after: rapt into Paradise. And that we might not imagine, he spoke of the earthly Paradise he did promise and set down before those words; rapt even to the third Heaven. Concer-a House, the Son of God himself thus speaketh: In my Father's House, there be many Mansions, joan. 14. Touching a City these be the words of the Apostle: You are come to the City of the living God, the heavenly jerusalem. Hebr. 12. To conclude, of the Kingdom of Heaven, our Lord himself thus in S. Matthew 5. Beatipauperes spiritu etc. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven: And no other name through out the whole body of the Scripture, is more frequently used, than this of the Kingdom of Heaven.  
The Place of the Saints in Heaven is called a Paradise, because Heaven is a most pleasant place, abounding withal spiritual delicacies. But because some Men may conjecture, that a Paradise is but a small Garden, placed in some one corner of a House capable to receive but few Men; the Holy Ghost did adjoin in the Scripture the Word & name of House, because a Regal and Princely House is accustomed to be a great Palace, in which besides the Garden or Orchard, there are certaaine open Halls, or places of disport, diverse Chambers and rooms of repose and retirement, besides many others of different sort.  
Now seeing a House (notwithstanding it be great) cannot contain many men; therefore, that we should not think that they are but few, who belong to the Kingdom of Heaven, the Scripture doth annex the Name of a City, which usually comprehendeth in itself many Orchards, and many Palaces of Pleasure. But seeing S. john writeth in the Apocalyps 7. of the number of the Blessed: Vidi turbam magnam etc. I saw a great multitude, which no man could number. And that there is no City, which is capable of an innumerable multitude; therefore the Holy Scripture useth the name of a Kingdom, and of the Kingdom of Heaven; than which place no other throughout the whole University of things created, is more capacious.  
But now again, to show other reasons in warrant of the former four different Appellations or Names. Because in a most ample Kingdom, there are many Men, who never see nor know the Names of d verse inhabitants of the same Kingdom; nor know not whether such Men are, or have an Existence or Being; and also in that it is certain, that all the Blessed do see and know one another, and as friends conjoined in a straight bond of love, do familiarly converse among themselves; therefore the Scripture, as not being content with the Name of a Kingdom, added the Name of a City; giving us to understand thereby, that all those, who do dwell in that (though most vast) Kingdom, are truly Citizens of the Saints, and are so conjoined in familiarity among themselves, as the Citizens of one small City are accustomed to be. And that we may be further instructed, that all those happy Men, are not only the Citizens of the Saints, but also the domestic friends of God, yea the Sons of God; therefore the same Holy Ghost, who had called it a City, calleth it also a House. To conclude, in that all the Blessed in Heaven do enjoy the same delights and pleasures in Heaven, therefore is that place, entitled by the Name of Paradise. Thus these four Words; to wit, a Kingdom, a City, a House, a Paradise do signify one and the same thing: And that Paradise here mentioned, is so spacious and large, as that it may be truly called a House, a City, a Kingdom.  
Therefore I have here determined to commit to Print, whatsoever God sha●l vouchsafe to suggest and minister to me (by way of meditation) in the secret Closet of my soul, of this most happy place. And this, first un-the name of a Kingdom; next under the name of a City; then of a House; and lastly of Paradise. Towards the end of the discourse, I will subjoine six other Names (not of places, but of things) out of the Parables of our Lord▪ to wit, A Treasure hidden in a field; A precious Pearl or Margarite; The daily Penny; The joy of our Lord; A great supper; And a regal or Princely marriage; As also two other Names out of the Apostle, which are, a Price or Reward, and a Crown; so in all, there shallbe twelve distinct Considerations, by the which the Eternal Felicity of the Saints is described in the sacred Scriptures.   

OF THE ETERNAL FELICITY OF THE SAINTS, Under the Name, or Title of the Kingdom of God. THE FIRST BOOK.  

Of the Amplitude, or largeness of the Kingdom of God. CHAP. I.  
OF what worth and dignity the doctrine of the Kingdom of Heaven is, may partly be known, in that our Heavenly Master did begin his Sermons to his Auditory from those words of Matth. 4. De penance, for the Kingdom of Heaven is at hand. And further, in that he made the Kingdom of Heaven, the Subject of most of his Parables, saying (Matth. 13.18.20.21.22.25.) The Kingdom of Heaven is resembled etc. And after his Resurrection, in the time of those forty days before his Ascension, appearing to his Disciples, he discoursed of the Kingdom of Heaven, as S. Luke doth witness in the Acts of the Apostles. Therefore we see, the beginning progress, and consummation or end of the speeches of Christ, were ever of the Kingdom of Heaven. Now we in this place will not undertake to dispute of all points, touching the Kingdom of Heaven; but only so fare forth, as concerns the place and state of the Blessed Saints. And first, we will explicate, why the place and state of the Saints is named in the holy Scriptures, The Kingdom of Heaven.  
Well then, the Habitation of the Saints for several respects is entitled, The Kingdom of Heaven. First, because Heaven is a most ample Region, and far more ample and large, than the narrow limits even of Man's thought can comprehend. The whole Earth, which is but a Prick or Point, in comparison of the highest Heaven, doth contain so many, and so great Kingdoms, as that with difficulty they can be numbered. Of what immenseness and huge Vastness than shall that Kingdom be, which is but one, and yet dispersed and spread throughout the whole latitude and breadth of the Heaven of Heavens? For the Kingdom of Heaven doth not only contain through its own capacity) the Celestial Region, but also all this University, ●nd general State of things, For that supercelestial Region as I may term it, which is properly the Kingdom of Heaven is as it were the first Province of the Kingdom of God, in which the chief Princes (all which are the Sons of God) do reside and dwell. The s●cond Province may be called Eternal; in which the Stars are seated. Which Stars, though they be inanimate, nevertheless they are so obedient and serviceable to the will & beck of their Creator as that they may be well said to have life and sense, according to that of Ecclesiasticus: Come, and let us adore the King, to whom all things do● live.  
The third Province is that of the Air, wherein the Winds and Clouds, do move to and fro: where also storms, Rain, Snow, hail, and Thunder are engendered; and in which the Birds of several kinds do live and fly. The fourth Province is that ●f the water, comprehending the Sea, Fountains, Rivers & Lakes, in which the fishes are procreated, And which walk the paths of the Sea, Psal. 8. The ●f Province is th●s of the Earth, which being (as it were) emulous of that of Heaven, is enriched with most noble Inhabitants, though not blessed, to wit, with men, endued with Reason, but yet mortal, and obnoxious to death; Who nevertheless have dominion of the beasts of the Earth, the birds of the Air, and the fishes of the Sea.  
The last Province is that, which may be called, subterranea, as being under the Earth; being (as it were) as other desert of Arabia, and producing no good fruits, but only thorns and briars. In which the wicked Spirits do live; who through their Pride deserved this punishment, and who aspiring to be the first, came thereby to be the last; And thus they endeavouring to advance their Seats above the stars of heaven, were for such their attempt detruded from thence, and cast out to ●he lowest Hell. And this place doth daily expect the arrival of such Men, who (as being companions to the di●ells) wallow in all flagitious sins, ●nd enormities; and who depart from the stage of this life without true repentance. All these several Provinces God doth hold within his Empire and Government, according whereunto the Psalmist saith: All things do serve thee. Psal. 118. All which most spacious Kingdoms God will communicate to such, as love and serve him, as hereafter we will show.  
Now, O Christian Soul, spread and dilate thy hart; suffer not thyself to be confined within the niggard and narrow bounds of things only that are present; why dost thou so incessantly sweat and toil to obtain some small part of this world, since if thou wilt, thou mayst purchase it all? Certainly, if mortal men would with a serious and earnest thirst aspire to this Kingdom, or would with mature reflection of the soul, meditate thereon, they would even blush to wage war for any small, or narrow portion of the earth. God (O Man) offereth to thee the society and partage of his immense and eternal Kingdom; And thou for the defence or gaining of one little Town; dost enter into war and open hostility, by means whereof many rapines, bloodshed, and other innumerable sins are committed: all which must justly provoke the King of Kings to wrath and indignation. Where then is there any wisdom in this thy proceeding? Where any judgement, or true consideration? I speak not this, as if I were persuaded, it were unlawful for Christians to move war in defence of their own Towns and Cities; For I well know, that just wars are maintained and allowed, not only by the holy Fathers (and particularly by S. Austin Ep. ad Marcel.) but also by S. Thomas (2.8 q. 40.) the chief of all Schoolmen. Yea the Precursour of our Lord (than whom not any was borne gteater of Women) Luc 3. admonisheth soldiers, not that they should forsake a lawful war; but that, as being content with their stipends and pays, should forbear to wrong any man. And I myself in my Books of Controversies of Religion. 〈◊〉 defended lawful wars: Therefore we● do not absolutely forbid & disallow of war, but we only exhort to that, which is more perfect, and (for the most part) more profitable, with the same inten●ion, with which Saint Paul speakech to the Corinthians cap. 6. It is a fault in you, that you have judgements among ●ou: Why do you not rather take wrong? Why do you not rather suffer fraud? And S. james in his Epistle (cap. 4.) From whence are wars & contentions ●mong you? Are the not of your Concupiscences, which war in your members? You covet, and have not; you kill ●nd envy, and cannot obtain; you contend, and war, and you have not, because you ask not. Certainly, who is ●ruly solicitous of the Kingdom of Heaven would be little afflicted with ●he loss of any one Town or City; ●ut rather would be desirous to use ●●e mediation of others, for the compounding all depending Controversies, without the calamities and dan●ers of war. But let us pass on forward.   

Of the Concourse and Frequency of the Inhabitants in the Kingdom of God. CHAP. II.  
THat supreme habitation is for ● second respect called the Kingdom of God; to wit, because it containeth a greater multitude and diversity of Inhabitants, within the capacity and largeness of its own Orb, than any House or City, yea more than large & vast Kingdoms are accustomed to comprehend. For there is (as the Apostle speaketh in his Epistle to the Hebrews cap. 22.) the intercourse of many thousand Angels. There is also a confluence of the Spirits and Souls of all just and perfect men; under which number are comprised all those, who shall close up their days of this life in the fear of our Lord, even from the day of Abel the Just, until the consummation of the world. Neither shall only the Spirits of lust men stay there after the ending of the world; but also their glorious bodies, being reunited to their souls: All which and e●ery one of them shall shine (even as the Sun) in the Kingdom of their ●ather, as our Lord assureth us, Ma●hew 13.  
Now, so much as appertaineth to the diversity of the Angels, we during our peregrination here upon earth, are scarcely suffered to know any thing, ●ut only their Names. For we know out of the vision of Esay c. 6. that some of them are called Seraphims; uther's Cherubims out of the Prophet ●zechiele, 28. others, Thrones, others Cominations; others, Principalities; uthers, Powers, from the Apostle to ●he Colossians, c. 1. Others, Virtues, from the same Apostle to the Ephesi●ns, c. 1. Some, Archangels, from ●he same Apostle 1. Thess. 4. and from ●he Epistle of S. jude. To conclude, others Angels, of whom most frequent mention is much celebrated in all the sacred Books of Scripture. From these different nine names and appellations, ●he holy Doctors, with an unanimous consent, do prove, that there are nine different Orders of Angels, under ●uery particular Order whereof many thousands of Angels are ranged, according to the words of Daniel, c. 7. Thousand of thousands ministered unto him, and ten thousand hundred thousand assisted him: with whom job conspireth, saying: Is there any number of his soldiers? And although the Angels be doubtlessly most blessed, and shine with the splendour and brightness of all virtues and divine gifts; notwithstanding those are termed Seraphims, who are more remarkable & preeminent for their ardour and zeal of Charity: Those Cherubims, who exceed in knowledge: Those Thrones, who enjoy an ineffable and silent tranquillity of Contemplation: Those Dominations, to whom as to the Ministers and Deputies of the supreme Emperor, the charge of this inferior world is committed: Those Virtues, who at the command of God, are exercised in the accomplishing of Signs and miracles: Those Powers, who have the commandment and domination of the very powers of the unclean Spirits: Those Principalities, who have a sovereignty over the Kings and Princes of this world: Those archangels, which are Adjutors and Assistors' of the Prelates of the Church: Lastly, those Angels, whose incumbency and charge is of every particular man, whiles he liveth hereupon the Earth.  
Neither are these several Points signified only by the several Names of the Angels: but for more proof thereof, these very Names are certain Ensigns, or Images of God's Omnipotency, or mirrors, wherein we may glass his Puissance. For example; The Seraphims, as by a certain mark, Image, or glass, do represent the infinite Charity of God, who moved only by the force of love, did create the Angels themselves, men, and all other things; and being created, doth conserve them. The Cherubims by the like Standard, Image, or glass, do proclaim and show the infinite wisdom of God, who hath ordained all things in number, weight, and measure. The Thrones do in like manner demonstrate (as it were in a perfect Image) that secure Rest. which God sitting in his Throne doth enjoy; Who not being moved, moveth and worketh all things; and resting in a continual tranquillity, doth dispose and govern all things. Dominations do even preach, that it is God, who truly and properly hath the full domination and government over all Creatures; since it is in his power alone, either to conserve all things, or else to annihilate and reduce them to nothing. The Virtues also do signify, that it is God alone, who worketh mirabilia magna, great and stupendious wonders▪ and who hath reserved only to himself the power to renew or multiply at his pleasure such prodigious matters. The Powers by their name, do 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 do import by their Ensign, 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 oar of government. The archangels signify, that God is the true and supreme Prelate or Precedent of all Churches. Briefly, the Angels do manifest, that God is the true Father of Orphans; And that although he hath bequeathed Angels, as Guardians to every particular man; yet that himself is present to every man, keepeth every man, and protecteth every Man For that same Prophet who hath saved: He that given his Angels charge of thee, that they keep thee in all thy ways, doth also introduce God thus speaking in the same place: With him I am in tribulation, I will deliver him, I will glorify him. Psal. 90. And our Lord, who sa●d. Matt 18. Their Angels in Heaven always do see the face of my Father, who is in Heaven, said also Matt. 10. Are not two sparrows sold for a farthing, and not one of them shall fall upon the ground, without your father? But the very hairs of your head are all numbered; fear not therefore, better are you, than many sparrows. And thus much of those few things, we know touching the Angels. If it please the ●eader, he may peruse S. Bernard, from whom I have borrowed these few Points l. 5. the consider. To these nine Orders of Angels, doth answer so great a multitude of Holy Men, as that no man (as we have proved out of the Apocalyps) is able to number them: which multitude are also reduced to nine Orders. For some are Patriarches, some Prophets, some Apostles, Others Pastors and Doctors, Others Priests and Levites, Others Monks, and Hermit's; To conclude, Others are holy Women, Virgins, Widows, or those who have continued till death in conjugal State of Marriage.  
And now, o Christian Soul, I here demand of thee, how an ineffable Felicity shall it be, to interleague for all eternity with such holy Angels, and Saints? S. Jerome in his Epistle to Paulinus, writeth; that many are accustomed to travail into other foreign Provinces, to discourse with People of other Nations; as also to pass the very Seas, to the end, they might see and converse with such as were reputed most famous for learning and erudition. It is also recorded, 3. Reg 10. how the Queen of Saba came from the furthest parts of the Earth, to Solomon; for the so great opinion, she had conceived of his Wisdom. To one Antony (by profession of life, a poor despicable Hermit) men of all parts, even flocked, by reason of the report of his sanctity: yea Emperors themselves were ambitious of his friendship▪ and amity. What solace then wil● it be, no● only to see so great a confluence of Angels and most holy Men; but also daily to converse and consociate with them, in most strict love and participation of their felicity? If but one Angel should exhibit himself 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 behold all the Angels together at one sight? And if any of the Prophets, Apostles, or Doctors of the Church should now descend from Heaven; with what a thirstines of attention, would we, even drink up his words and speeches? But in the Kingdom of heaven it shallbe lawful for us, to see and hear not only one, but all the Prophets, all the Apostles, all the Doctors, and to have daily intercourse and familiarity with them. How much doth one Sun exhilerate & rejoice the whole Earth? What then will so many innumerable Suns do, being living Suns, understanding Suns, and such as do make a continual jubiley in the Kingdom of God? I will even unbreast myself, and speak what I think; 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 prevailing with me; as that it alone would seem a most great happiness; and for the obtaining only thereof, I would most willingly abandon and shake hands for ever with all the comforts and delights of this world.   

Of the true Monarchical form of the Kingdom of God. CHAP. III.  
THe third reason, why that Celestial habitation is called a Kingdom, is, because in that Place is found the perfect form of Government. This is the difference between a Kingdom & a Commonwealth; whether the Commonwealth consist of certain and eminent men, or of the Communality and more vulgar sort. To wit, that in a Kingdom all supreme Sovereignty is invested in only one; whereas in a Commonwealth it is shared and divided among many. In these temporal 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 counsel or consent of others, may give commandment, that such or such a thing shallbe done; but yet his directions cannot be put in execution, except his Subjects do afford their concurrency & aid. And often it so falleth out, that the King cannot command (at least dare not) the effecting of a thing, if so he stand in fear, to the multitude of his Subjects. For how many Kings and Emperors have been dethroned, whose authority the Subjects have shaken off, and often with death to the said Kings and Emperors? Histories are fraught with Examples of this subject. Therefore that chief government in mortal Kings is languide and weak; since those Kings cannot perform any thing, or achieve any exploit, without the approbation, and allowance of the People. But the Sovereignty of God, who alone is styled (and truly is) The great King, hath no dependency of any thing, but only of his own William. The which his Will (since it is Omnipotent) cannot brook any resistance; neither standeth it in need of soldiers, warlike provision, or any other endeavour out of itself.  
And although God doth use Angels, or Men, as also even dead, and senseless things, as his inferior Ministers; yet this he doth not out of any necessity, but because it so best pleaseth his divine Will. For he, who without the ministerial assistance of any, created only by the virtue of his Word, Heaven, and Earth, and every thing therein contained, and doth conserve them only by his Will, may also no doubt govern all things so created, only by his own imperial dominion. Neither only is God said, most truly to rule, because supreme, or (as I may term it) superlative power remaineth in him alone; but also in that the chief mystery of governing is peculiar only to him. For God needeth not any Senators, or others to consult withal. Who hath known (saith S. Paul Rom. 11.) the mind of our Lord, or who hath been his counsellor? And before the Apostle, Isay c. 40. thus contesteth the same, saying: Who hath helped the spirit of our Lord? Or who hath been his counsellor, and shown to him? With whom hath he taken counsel, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and shown him the way of Prudence? Therefore it followeth inevitably from the Premises, that a Monarchy (which is the best kind of government) is not only found to be in God; but it is found to be in him alone, true and perfect. For he is not only formidable over all the Kings of the earth, as we read, Psal. 75. but also is a most Majestical King over all the Gods, as is said again in Psalm 94. For there are certain false Gods, who are rather to be called devils, according to that of the Prophet: The Gods of the Gentiles are devils: Psal. 95. There are also other Gods by participation, as the Kings of the Earth, and the Angels of Heaven are, for we read: Psal. 81. I have said, you are Gods. But all these Gods stand subject and obedient to that one overruling God, who reigneth in Heaven.  
The refore it necessarily followeth from what is above said, that, that King is truly a King, and most puissant, whom Nabuchodonosor, that fastigious King of Babylon, (after his pride was justly punished) in these words fully acknowledgeth: Dan. 4. Therefore after the end of the days, I Nabucodonosor lifted up mine eyes to Heaven, and blessed the Highest, and praised him for ever, because his power is an everlasting Power, and his Kingdom in generation to generation. And all the Inhabitants of the earth are reputed with him for nothing: for he doth according to his will, as well in the Powers of Heaven, as in: he Inhabitants of the earth And there is none, that can resist hi● hand, and say to him: Why didst tho● it? etc. Now therefore I Nabuchodonosor praise, and magnify, and glorify the King of Heaven, because all hi● Works are true, and his ways judgements, and them that walk in pride, he can humble  
Thus K●ng Nabuchodonosor confessed of himself: who may be an example to all others, that they do humble and prostrate themselves, under the powerful hand of God, as S Peter admonisheth; And that they stand more prepared to serve the King of Kings, thereby to deserve his benevolence and favour, then through pride and cl●tio● of heart, to resist his Will, by which their course, they are in the end forced to suffer condign punishments under his most rigorous hand, according to their just deserts.   

That all the Blessed in Heaven are Kings. CHAP. IU.  
THE fourth and most principal reason why the place and state of the Blessed may be called the Kingdom of Heaven, is, because all the Blessed in Heaven are Kings, and in that, all the conditions of Regal Authority do most aptly agree to them. For although all the Saints in Heaven do serve and obey God, as is said in the Apocalyps c. 22. yet with all, they govern and rule. For whereas, it is said: in the same place his servants shall serve him; it is also there said: And they shall reign for ever and ever. Neither only do all the Blessed serve together, and rule together; but withal they may be termed both Servants and Sons; for thus God speaketh in the Apocalyps cap. 21 They who shall overcome, shall possess these things &c And I will be his God, & he shallbe my Son. Thus therefore, as the same Saints may be said to be Seruamts Sons; so, also may they be said to be Servants and Kings They are Servants in that they are created of God, and do owe all obedience and vassalage unto him, of whom they receive them Being, life, and other things for nothing created is excepted out o● this homage, even by the testimony of David, saying: All things do seru● thee, Psal. 118. They may be also called the Sons of God, because the● receive their regeneration from God by water, and the Holy Ghost. Finally they are Kings, since Regal● Powe● and Dignity is communicated vnt● them by the King of Kings, who ever in th●s respect is styled in the Apocalyps cap. 19 The King of Kings, an● Lord of Lords.  
Perhaps it may be here urged, that it is not repugnant, that one & the same man should be a temporal King, and withal a Servant of God; as it i● said accordingly in the 2. Psalm: An● now your Kings understand, take instruction you that judge the earth. But to be King of the Kingdom of Heaven, and withal to be a servant of the King of Heaven, seem to be incompatible together. How then can a man apprehend this difficulty, or believe it? ● answer, notwithstanding it is so, ●nd facile to faith both to conceive, and to believe it. Therefore the Iust ●n the Kingdom of Heaven, shall also be Kings of the Kingdom of Heaven, because they shall participate of that Regal Dignity and power, as also of the spiritual riches & a●l other goods which are in the Kingdom of Heaven. The Verity of which point the Holy Ghost contesteth in three places of Scripture: One is, in the Gospel of S. Matthew cap. 5. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Another in the same Gospel, cap. 15. Come ye blessed of my Father; possess the Kingdom prepared for you, from the beginning of the World. The third is in the Apocalyps cap. 3. He that shall overcome, I will give unto him, to sit with me, in my throne, as I have also overcome, & have sitten with my Father in his throne. What can be more clearly spoken, than this? We have hear the Kingdom of God promised to us; we have the possession of the same Kingdom, assigned to us in the day of judgement; We have granted to us seats in the Regal Throne of the Son of God, & of his Father the Eternal King. And what other thing is all this, than the participation of the same Kingdom of Heaven, which God possesseth from all Eternity?  
We may here adjoin the testimony of S. Paul 2. Tim. 2. saying: If we shall sustain, we shall reign together. And of S. john in the beginning of the Apocalyps: and of S. james in his Epistle c. 2 thus writing: God hath chosen the poor of this world, rich in faith, and heirs of the Kingdom, which God hath promised to them that love him. Neither are we to fear, that because the Kingdom of Heaven is communicated to many, and almost innumerable Angels and men, it is therefore diminished or lessened; Since the Kingdom of heaven ●s not like to earthly Kingdoms which cannot brook any corrivals, or participation; but if they be divided, by division they are ever made less; and in the end are brought to nothing: I say, the Kingdom of Heaven beareth no proportion 〈◊〉 likeness to these but being whole, it is entirely possessed of all; as a so being whole▪ it is entirely possessed of e●ery particular. Even as ●he Sun ●s wholly seen of all men, and wholly ●●ene of every particular Man; And i● self doth no less ●eate and illumin●●e each particular Man, than a l Men. Which ●oint shallbe more clearly illustrated in our explication of the Goods of the K ngdome of Heaven. But now before we are here to assign the cond●tions and qualities, required to be ●n Kings; that no Man may re●t doubtful, but that the Blessed Saints in Heaven are justly called Kings, and Kings even of Heaven.  
There are two qualities, with which kings ought necessarily to be invested: T● wit, Wisdom and justice.. But with Wisdom the Scripture doth join P●●dence, Council, & all other things ●●●onging to Intelligence; with Iustice ●●ngeth Mercy, Clemency, and the 〈◊〉 of the Virtues which do beauti●●nd perfect the William. Wisdome ●efore is required, that a King may ●●w, how to govern his Subjects; ●●●●ice, how to govern them well. And according heerto, Solomon being admonished from God in the beginning of his Reign, that he should demand, what he most desired, he demanded Wisdom, which is the Queen of all good qualities, necessarily required in Kings; And this his petition was so pleasing unto God, as appeareth out of the third book of Kings, that it was granted unto him, as he desired. I could have wished, he had demanded also justice; for then perhaps he had not precipitated and cast himself into so many crimes, and sins, as afterward he did. But with more judgement did David pray for the good and prosperity of his Son Solomon, in those words of the 71. Psalm, O God give thy judgement to the King, and thy justice to the Son of the King. In which words he may be thought to have foreseen, that Solomon would ask for Wisdom; and that therefore himself prayed that justice & judgement might be given also to his Son; the which without Wisdome ●annot be; whereas Wisdom (at ●east saming and imperfect) may be with out justice. In like sort, the Book of Wisdom, which was principally written for the erudition and instruction of Kings, thus speaketh unto them: Diligite justitian, qui iudicatis terram etc. Sap 1. and it beginneth at the virtue of justice, because that alone and of its own nature is not only necessary to Kings, but it is also a disposition to Wisdom's; for a little after followeth; Because wisdom will not enter into a malicious soul. To conclude, pretermitting other testimonies, jeremy prophesying of Christ the eternal King thus saith: cap. 23. Behold the days do come (saith our Lord) and I will raise up David, a just branch, and he shall reign a King, and shallbe wife, and shall do judgement and justice in the earth. From all this than it inevitably followeth; that Wisdom and justice are the endowments▪ chief required Kings.  
That all the Blessed in Heaven (though many of them perhaps▪ whiles they lived here upon earth; were but ignorant persons) do excel in Wisdom and justice, so as they may deservedly be Kings of any K ngdome, is so evident, that it can admit no contradiction: since there is not any one of the Blessed in Heaven, who doth not see the Essence of God, which is the first Cause of all things, and consequently, he draweth so much Wisdom out of that fountain of increated Wisdom, as that neither Solomon, not any other Mortal man ever had in like degree, our Lord jesus Christ only excepted, who even in the time of his mortality did see God, and in whom were all the Treasures of Wisdom & knowledge of God. Now, to the measure of Wisdom in all the Saints, is given a proportionable measure of justice; so as for the time after, neither have they a desire to sin, neither can they sin. For thus S. Austin speaketh hereof (the great. & cor. cap. 12.) Prima libertas voluntatis etc. The first liberty of the will, was to have power not to sin: but the last liberty of the will shallbe fare greater, it being not to have power to sin. And who cannot sinne, cannot therefore become unjust. And since Charity is perfect, therefore justice is also perfect. And accordingly S. Austin affirmeth that he, who cannot love God but w●th a supreme & perfect love, cannot also but possess supreme and perfect justice. They also who behold God their supreme, pure, and infinite Good, cannot divert their eyes from him, neither can they but prosecute him ever with most ardent and burning Affection. From whence it is evicted, that all the Saints in Heaven are perfectly wise, and perfectly Just; and are therefore most apt ever to reign as Kings.  
Now raise thyself up, O Christian Soul, and ascend in spirit, as much as thou canst, and meditate, how great a felicity it is to reign with God, and penetrate with the Wings of contemplation the very Heavens, & behold that sublime Throne, of which our Saviour speaketh: Apoc. 3. He that shall overcome, I will give unto him to sit with me, in my throne. O how ineffable a glory will it be for a Soul in the presence of an infinite multitude of Angels, to be placed in the Throne or seat itself of Christ, and God? And to be proclaimed by the just judgement of God, as conqueror over the World, over the governors or Lords of the world, and over all the invisible Powers? And with how much joy sh●ll that Soul exult, when she shall perceive her to be freed of all danger and labour, and to triumph most happily over all her enemies? And what is left more that she can defir when she shall be made partaker of all the goods of her Lord and Creator; yea even to the participation of his own Throne and Kingdom? O, with what alacrity do those Men fight here upon Earth, and how easily do they tolerate and undergo all adversities for Christ, who with a vigorous faith, and erected hope, behold with the eye of the understanding, such magnificent and supreme honours in Heaven!   

Of the goods of the Kingdom of God. CHAP. V.  
THe fift reason of calling the happiness of the Saints, the Kingdom of Heaven, may be taken from the similitude and resemblance of the Saints living in Heaven, to the goods, which terrene Kings do enjoy: though those of Heaven do so much overbalance these of the earth, and are greater than they, by how much Heaven is more worthy and noble than the Earth. Therefore the Kingdom prepared for the blessed, is not simply, a Kingdom, but is called for more fullness of speech, the Kingdom of Heaven; that thereby we may be instructed, that the like proportion here is of goods, to goods which is of the Earth to Heaven; that is, of a thing in itself narrow, base, sordid, temporary, to that, which is most ample, most high, most noble, and (which is the chiefest) eternal and everlasting.  
The goods of a terrene Kingdom are accounted these, to wit, Power, Honour, Riches, Pleasures. A temporal King may command over his subjects, & if they be found disobedient or stiffnecked, he may punish them with bonds, imprisonment, banishment, penalty of money, whipping, or even with death. And hence it is, that Kings become fearful to their Subjects, and are reputed (as it were) certain Gods. Again, Kings willbe honoured with a certain height of veneration and worship, almost transcending man's Nature; for they expect the bowing of the knee; neither will they often vouchsafe to hear their Subjects speak but with a submiss and humble countenance, and deportement of body: and if they pass through the streets, they look that all men should go back and give them the way. Again, kings covet to have a most copious and rich Treasury, replenished with gold one silver: neither do they number their revenues by hundreds or thousands, but by ten hundred thousands; & this not without just reason, since they are not to maintain ten or twenty servants, or followers, but great & powerful armies of soldiers against their enemies. Lastly, they are not content to recreate themselves, with accustomed sports, but they hold it as necessary to the splendour of their greatness & majesty to waste many pounds of gold and silver, in banqueting, hunting, and in public shows and sights. And these things above rehearsed are the sole goods almost belonging to temporal Princes: which goods have 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 life of the Kings be of longer continuance than their Reign.  
Furthermore these goods are not pure, but are accompanied with their stings. Thus power is oftentimes balanced with infirmity and weakness: Honour with ignominy: Riches with Poverty; and joy with grief and lamentation. True it is, that Regal Dominion is such, as that the People do depend upon the least intimation or signification of the King his mind; yet this his power is mixed with infirmity since the Prince resteth upon the strength and courage of his people. For what can the command of a Prince either in beseiging or defending a City effect, if his subjects either be not able, or not willing to encounter the Enemy? Neither doth the authority of the Prince rest only upon the strength of his Subjects, but also in the walls of the City, of the Trenches; of weapons, of miliitary stratagems, and of Money, which is usually called, the Sinew of War. Therefore the people rest at the command of the Prince; and are subject to one man; But the Prince relieth upon the Wills of many Men, as also upon diverse other things, in all which he is forced in some sort to be serviceable.  
To conclude, it is in the Power of the King to chastise his subjects with bonds, imprisonment, banishment, yea with death: notwithstanding the King himself (I speak what actually may be done, not what by right aught to be done) lieth open to bonds, imprisonment, banishment, wounds, & death. The truth of this point is proved from the pitiful examples of julius Caesar, Caius, Nero, Galba, Vitellius, Domitian, Commodus, Heliogabalus, and from diverse others. Neither do these wicked Princes, but such as have been of great modesty and moderation in their comportement, witness the same; as Alexander Mammena, Gordianus the younger, Pertinax, Tacitus, Numerianus Probus, Gratianus, Valentinianus the second. I could insist also in such Princes, which have been most remarkable for piety and Sanctimony of life; as S. Edward, King of England, S. Wenceslaus, duke of Bohemia, S. Sigismundus King of Burgundy, S. Canutus King of Denmark, and some others.  
In this next place let us discourse of Honour. King's indeed in their own presence, and in the presence of others, are much reverenced; but in their absence they are often slandered, and their Honours turn asunder with contumelious Inuectives. In like sort in their own presence, ●hey are much flattered by such their Sycophants, who secretly bear to them a great contempt, and inward hatred. And if account should be taken both of such, as extol them in praise, and of others their detractours, these later would be found far more in number. Therefore doubtlessly the glory of Kings is for the most part less, than 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 do tax the King with sordid avarice, some with cruelty, others with luxury, and others with other vices.  
To descend to riches. Perhaps some may think, that Kings have no mixture of Poverty adjoined to their riches. Nothing less. For no men are found to be more wanting, and poor than Kings. They have indeed great revenues and treasure, but withal they often are indebted more they their Treasure can discharge. And that man is not so poor who hath little, as he who desireth much, because he wanteth much. And is it not a great argument of Poverty, for Kings to extort farthings or halfpennies from their Subjects, being poor, since they exact small customs or payments of all those, who sell things necessary for man's sustenance and provision? I speak not this, as reprehending such exactions, for I well know that Kings may justly require these Tributs, according to those words of the Apostle, in his Epistle to the Romans cap. 13. Be subject not only for wrath, but for conscience; therefore give you Tributs also, for they are the Ministers of God etc. Render therefore to all men their due; to whom tribute, tribute; to whom custom, custom. Only my intention here, is to paint out the miserable state of mortal Kings; who of necessity are to abound with great affluence of riches, and yet are forced to gather no small part thereof from poor and needy men.  
But now in this place what shall we say of the pleasures and delicacies, which Kings enjoy? King's indeed have their gardens, their bowers, their Orchards, most sumptuous tables of meat, their hunting sports, their theatres, and other such pleasures for their recreation; but these are often attended on with the gout, the grief or pain of the stomach, or Head, and (which is more violent) with most grievous solicitude and cares of the mind, which not seldom do deprive them of their nightly rest: such are suspicious, fears, augours etc. Thus if their Bedchamber door do but open, or make the least noise in the night, they instantly suspect treachery and treason. If news be brought them, that there is seen a multude of armed men together, they fear a combination of their Subjects against them. Thus▪ is there made a compound of their joys and griefs, of their repose and disquietness; which hath been the Motive, why diverse Kings, abandoning all domination and Rule, have finally choose to live under the hatches of a private life.  
But let us hear S. Chrysostome, who discourseth of the Emperors of his time in these words, hom. 66. ad pop. Antioch. Ne diadema respicias, sed curarum tempestacem; neque purpuram intuere etc. Do not so much cast thy eye upon the diadem or Crown of Kings, as upon the storm of their Cares; neither behold the Purple garment and Robe, but the Soul and mind, more black than the Purple. The Crown doth no more encompass the Head, than Care doth the mind, Neither think thou of the great company and train of Officers and Attendants, but of the multitude of troubles. For thou shalt ●ot find a private house so replenished with cares, as King's Palaces are. For in the day time death is feared, in the night the very soul seems to leap out of the body, through apprehension of terrors. And these things happen in time of Peace. But if the trumpet be once sounded, and that Wars rush on, what life is more miserable, than the life of Kings? How many dangers do their familiars and subjects threaten to them? For the very pavement and stones of King's Courts do even flow with the blood of their own friends and kindred. This will be fully acknowledged, if I do insist in some examples both of former times, and of our days.  
This King (for example) having a wife suspected of Adultery, did tie her naked, leaving her to be devoured of beasts in the mountains, though she became mother of many Princes. Now what kind of life may we think this man did live? For he would never have burst out into so great a revenge, had he enjoyed the true use of judgement. This other Prince did throttle to death his own Son. This third being suprised by his enemy, became his own Homicide. Another murdered his own Nephew, being Competitour to the Crown. The fifth is reported to have deprived his own Brother of life. Another ended his life by taking Physic being empoisoned; and the eye of his Son was pulled out, for the preventing of future dangers, when as yet he had committed no wrong. The next Emperor (as a Man, breathing only misery and infelicity) was burned with his horses, wagons, and other his furniture. Words light short to express the calamities which the next Prince to the former, was forced to suffer. And as for this Emperor that now reigneth, is it not most evident, that after he was crowned with the Diadem, he spent no short time in labours, in dangers, in disconsolation, and secret endeavours? At non talis Caelorum Regia; but such is not the Court or Kingdom of Heaven.  
Thus fare S. Chrysostome. Who how truly he concluded, what we shall now relate, will fully prove. For it is certain, that the Kings of the Kingdom of Heaven (and such are all the blessed, who do live with God) have Power without weakness, honour without ignominy, riches without Poverty, and pleasure without grief. For of them it is said in the 90. Psalm: There shall no evil come to thee, and scourge shall not approach to thy Tabernacle. And in the Apocalyps cap. 21. And God shall wipe away all tears from cheir eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain. Therefore the power of those celestial Kings is most great, their imbecility and weakness none.  
We read in the 4. of Kings, that one Angel without any military forces, without any artillery, or swords or lances did kill at one blow a hundred eighty thousand of Assyrians; neither did the Angel fear to receive any wound from them. S. Gregory relateth in his third book of Dialogues, cap. 36. how a holy man being assaulted by a bloody and merciless fellow, with his arm stretched out, and a naked sword in his hand, instantly cried out: O Saint john, hold him, And presently thereupon his hand did grow stiff, so as he could not move it. Therefore Saint john, did hear the prayer of his Client from Heaven; and with such celerity did punish that wicked Man, as that it prevented the blow, being already begun to be given. Such is the power of Celestial Kings, as that neither almost an infinite distance of place, nor the solitariness of one poor just man, nor the multitude of armed men, could hinder S. john, from delivering his Suppliant from imminent death. Infinite other examples l●ke to this might be produced.  
Now concerning the Honour of those Kings of Heaven, it is so glorious, and great, as that not only the godly and virtuous, but even the wicked, yea the very Devils do reverence and give veneration to them. Many do contemn, and be trample upon virtuous and holy men here living upon the earth; whom, after that they be translated to Heaven & their sanctimony celebrated by the public suffrage and decree of the Church, the former men do worship and honour. And the Devils themselves do reverence and fear the relics and Images of such holy Saints in Heaven, whom whiles they lived in flesh, they vexed with their temptations; yea often times with stripes & blows, through the permission of God.  
What shall I say of the Riches of these Heavenly Kings? Their chiefest riches is to want nothing, since God to them is, All in all, 1. Cor. 15. for he is not rich, who possesseth many things, but he who desireth nothing, since he wanteth nothing. For it is the mind, which maketh a man to be rich not his stored chests or coffers. We may add heerto, that Heaven and eatth, and what is therein contained, belong to the riches of the Saints: for what do not they possess, who are, the heirs of God, the coheyres of Christ? Rom. 8. And whom, the Father will constitute, the heirs of all things. Heb. 1.  
There now remaineth to speak of Pleasure. Certainly the pleasure, which the celestial Kings enjoy, is most pure and clear, not contaminated with any dross of grief or dolour. For we have above learned out of the Apocalyps c. 21. that God shall wipe away every tear from their eyes, and that they shall not suffer any more lamentation. But touching Pleasure, we shall enlarge ourselves more in discourse hereafter when we treat of Paradise. Now it is evident from what we have above delivered, that the goods of the Kingdom of Heaven shallbe common to all the Saints and Blessed; and that they are of that worth, as that they cannot brook any comparison, with the goods of this world; especially since all terrene goods are temporary: but celestial goods, everlasting.   

How much earthly Kingdoms are prized by Men; and how much the Kingdom of Heaven ought to be esteemed. CHAP. VI  
NOw let us a little observe, with what vehemency and heat of endeavour are earthly Kingdoms desired and sought after by men, though they be uncertain, small in their own nature, and even fraught with infinite fear and sollicitudes; that from thence we may gather, with what a thirsty desire & ardour the Kingdom of Heaven ought to be sought after. The greediness of Domination & Rule doth incomparably exceed all other humane desires: Since a Kingdom is not one only particular good, but it is a massing or heaping together of all the goods, which may be desired of men. For there is Power, Honour, Riches, pleasure, as is above said. There also is found a liberty of living after one's own will; which is incident & grateful not only to men, but also to beasts. There is also a supereminency, and (as it were) a certain Divinity in respect whereof Kings have no Equals in the Kingdom, but are above all, command all, and are worshipped of all. And hence it riseth, that when Kings will promise any thing of greatness, they are often accustomed out of a glorious boasting of their own sublimity and height, to promise the half of their Kingdom.  
Thus we read of Assuerus, in Hester cap. 5. What dost thou desire to be given thee etc. Though thou ask the half of my Kingdom, thou shalt obtain. And in like fort of Herod to the daughter of Herodias Mar. 6. Whatsoever thou askest, I will give thee, though the half of my Kingdom. And from this ground it riseth, that for the obtaining of a Kingdom, men hold it lawful to pervert all laws and right: neither do they think any thing so sacred and holy, which they may not violate to satisfy their thirst of reigning.  
Ninus was the first Man, who provoked his friends and neighbours by unjust wars; that by that means (whether right or wrong) he might enlarge his Empire, as S▪ Austin relateth out of justin. lib. 4. de Civit. c. 6. Maximinus the Thracian having received many and great benefits from Alexander the Emperor; notwithstanding caused him to be slain by his own Soldiers, that thereby he might succeed in the Empire The like facinorous and unheard of act did Philip of Arabia commit upon Gordianus his Lord and Emperor. Neither this unquenchable lust of reigning hath caused men to wash their hands in the blood only of their Neighbours and Benefactors, but also of their Brethren, Nephews, yea their own Father. Romulus' killed Remus his brother, and Caracalla, Geta his brother, and both through desire of reigning. Athalia deprived of life all the nephews of Ochozias King, that herself might after govern the stern, as we read in the 4. Book of Kings cap. 11.  
Thus we see, that this greediness of Soveraingty inciteth not only men, but even women, to commit most flagitious crimes, Sinochus (the Persian) procured the murdering of Cosdroas his Father, and Medarses his brother, that himself alone might sway the Government. Yea which is more, the Mother of Nero having received answer from the Astrologers, that the Son should reign, but the mother should perish, is reported to have said, Interimat, dum imperet, Let Nero be the cause of my death, so that himself may reign: So much did this ambitious Woman affect, that her Son should govern, as that in respect thereof she nothing pryzed her own life.  
Neither doth this insatiable hunger of reigning and governing make Injustice only to seem just, and overcome the love which men use to bear to Brethren, Nephews, and Parents; but withal it maintaineth, that even any religious oath is to be violated for that end; which act of Religion was ever holden most sacred in all Countries, and was thought most fit to be kept even by the most fierce and cruel Soldiers though with dangers of life. And according to this (if we may believe Cicero) julius Caesar had ever in his mouth those verses of Euripides: Si iusiurandum violandum est, regnandi causa violandum est; in caeteris pietatem colas. If an Oath be to be broken, it is to be broken for government sake: in other respects thou oughtest to keep it religiously. Cic. l. 3. de Off. I pretermit infinite examples, demonstrating that in all ages nothing hath been so much esteemed, as a Kingdom, though the Kings do not reign long, and though the Kingdoms also do in a short time come to utter ruin and dissolution; whereas the Kingdom of the Saints in Heaven shallbe established for all Eternity. Hear the Prophet Daniel of this point, say, cap. 2. In these days of those Kingdoms, the God of Heaven will raise up a Kingdom, that shall not be dissipated for ever; and his Kingdom shall not be delivered up to another People; and it shall break in pieces and consume all other Kingdoms, and itself shall stand for ever. This Prophecy is to be accomplished in the consummation, and end of the world: at what time, not only greater monarchies; but also lesser Kingdoms, and Magistracies, and power of temporal Princes shall vanish away, and resolve to smoke; & the Kingdom of Christ and his Saints shall remain everlasting, according to that of the Angel: Et regni eius non erit finis: and of his Kingdom there shallbe no end, Luc. 1.  
Now if a Kingdom, which is to continue but for a moment; which of its one Nature is weak and uncertain; which belongeth but to few; and which standeth obnoxious and subject to many anxieties and troubles, be so ardently loved and sought after, be to be preferred before all other things; yea to be acquired and obtained by slaughter, and great effusion of blood: what is then the cause, why so few do love the Kingdom of Heaven, but most negligently, and carelessly do sleight it? And nevertheless it is evident (if we believe the Sacred Scriptures) that this Kingdom of Heaven lieth open to all men; that the getting thereof may be had without suffering of blows, or sheeding of blood, and that it incomparably surpasseth all earthly Kingdoms?  
If I should say to one; Contemn a whole Kingdom, that thou mayst obtain a little field, or vineyard, thou wouldst deservedly either laugh, or wonder at me. But when I say, or rather God saith: Contemn a small earthly Kingdom, and seek after ● most precious, great, and eternal Kingdom; the which thou mayst purchase (if thou wilt) through the grace of God, which will never be wanting; why dost thou not raise up thy spirits both for the desiring and gaining of it? Doubtlessly I cannot conceive, what may be answered heerto, but that the glory of an earthly Kingdom as being present to the eye, may be (as it were) touched with the hand; whereas the Kingdom of Heaven cannot be seen, cannot be touched, nor scarce apprehended by Faith. This indeed is true; notwithstanding if a man will seriously and intensely consider, what force and efficacy the Verity, Antiquity, Sincerity and gravity of the sacred Scripture enjoyeth, and how perspicuously, and clearly the said Divine Writ speaketh of this point; and how great a cloud of witnesses during already so many ages, not only with miracles, but even with blood, have confirmed the authority of the said divine writings; doubtlessly he cannot but burst out with the Prophet, and say: Thy testimonies (O Lord) are made over much credible. Psal. 98.  
Wherefore we may conclude, that it is not the obscurity and darkness of Faith, which withdraws us from seeking after the Kingdom of Heaven; but it is because our minds are wholly absorbed in exterior things, and burdened with the weight of custom; & therefore we do not take sufficient time and leisure to meditate and ponder of such things as conduce to our Souls good, neither do we (according to the counsel of our Lord, Mat. 6.) enter into the closet of our hart, and the door being shut, we do not even besiege God with our fervorous prayers, that in so great and weighty ● business he would assist us. Certainty ●f once laying a side all care of inferior and lesser matters, we would seriously and with due preparation take into our thought, what the Kingdom of Heaven is, and how easily, & certainly it might be obtained; and what infinite disparity there is between things everlasting and temporal, between matters of greatest weight, and trifles; and briefly between the Kingdom of Heaven & earthly Kingdoms; without doubt so great a contempt of temporal Thrones, Crowns, and Sceptres, would be engendered in us; and on the contrary, so ardent a desire of celestial affairs would so inflame us, as that we should without difficulty, yea with much ease and facility, bestow all our labour and diligence in pursuit of the Kingdom of Heaven; to the which, as to one true and last end we are made by our Creator.   

The first pathway, or Tract, leading to the Kingdom of God. CHAP. VII.  
HEre we are now to know, what is necessarily to be done, that we may arrive to the most desired, and most happy Kingdom of Heaven. But to know this, is no great difficulty, since the King of Heaven himself to teach us the same, did descend to the Earth; And being become our Master and Captain, setteth before us four chief, and most safe ways thereunto. Of these the first is contained in those words of Mat. 6. Seek first the Kingdom of God, & the justice of him, and all these things shallbe given to you.  
Moral doctrine beginneth from the end; our End is the Kingdom of God; which Kingdom shallbe ours, if so we will walk in that path, wherein our Captain walked. Also the justice of the Kingdom of God is (as it were) ●he scope, or mark, whereat we ●re to ●euell, if so we desire to enjoy ●he reward of the Kingdom of Heaven, For as Cassianus rightly teacheth, col. ●. cap. 2. The End is one thing; the scope an other thing. The Scope is a sign or mark, unto which arrows ●re directed in shooting; But the End, is the reward which those do take, who have shot more near the scope, or mark. In like manner, the Scope, of our Actions propounded by God, is ●ustice; the Reward of those, who obtain this mark is the Kingdom of Heaven. But the justice of the Kingdom of God, is not the justice of the Scribes and pharisees, which was placed in the external observation of ●he Precepts: Neither it is the justice of the Philosophers, which did ●ot transcend the light of natura●l ●eason, corrupted by Sinne. But it ●s the Evangelicall justice, which tea●heth to love God with all our hart, withal our soul, withal our strength and to love our neighbour (though our Enemy) as ourself. Of this Scope & End S. Paul Rom. 6. speaketh, saying: You have your faith unto justification; but the End, life everlasting.  
This is that, whereunto the Apostle admonisheth us, that the first of all things, we do seek the Kingdom of Heaven, and the justice thereof; that is, that our earnest and chiefest thoughts be not carried away to any temporal goods, but be directed to the gaining of the Kingdom of Heaven, and to a most diligent and inviolable keeping of that first and greatest Precept; The which Precept being neglected, and broken by most men, therefore it is said, Matt. 22. Many are called, but few are chosen. For most men do so live and comport themselves in their manners; as that their furthest thought, is to seek, how they may come to this Kingdom of Heaven; neither is there anything, which they more couldly look after, than the Kingdom of Heaven & the justice thereof. As if our Lord had said: First seek after the Kingdom of this world, and its injustice and deceit, and the Kingdom of God shallbe given unto you. But that celestial Kingdom is not of that baseness and mean esteem, as that it should be thrust upon those, who do prefer all other things before the obtaining thereof. Therefore he that will learn a certain and easy way for gaining the justice of the Kingdom of God, which leadeth directly to the Kingdom itself, let that man hear our foresaid Master and Lord, Christ jesus, thus affirming: Matt. 5. Blessed be they, that hunger & thirst after justice, for they shall have their fill.  
But what, o Lord, is the facility of finding justice so great with thee, as that it is sufficient only to be hungry or thirsty of it? Certainly all poor men 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 here is fare otherwise, for it is one thing to be hungry and thirst after money, and other thing after justice. For they who suffer hunger and thirst after justice, that is, who so greedily and anxiously seek after justice, as men do who thirst after water, and are hungry after meat; those men certainly do ever 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 hear men praying in this manner, and is ready to replenish them with the gifts of justice, so as they being satiated therewith, may even breathe nothing, but words and works of justice. 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 use of money our riches, but of justice there can be no abuse. To conclude, justice is like to Wisdom, of which S. james saith, cap. 1. If any of you lack Wisdom, let him ask of God, who giveth to all men abundantly, and upbraideth none.  
O ineffable clemency of God, who is more ready and wi●ling to give us those things, which conduce to our Souls good, than we are either to demand or desire them! Whosoever therefore wanteth the wisdom of Saints, or the gift of justice, which are the chief dispositions for the gaining the Kingdom of Heaven, let him most humbly beseech God by most earnest prayers, and deep sighs and complaints, and he shall infallibly obtain his desire. For God giveth to men thus praying, and he do not repel or exclude any man; neither doth he give sparingly and niggardly, but largely, abondantly & without any upbraiding or delay, for God is not aggrieved with man's importunity herein.  
Now what may we here say? With what colour of excuse can a man plaster over either his ignorance or weakness, at the day of judgement? On●y thirst after justice, and demand it of God, and thou shalt fully drink thereof to thy own satiety; but do not thirst after the blandishments, or allurements of the flesh, neither after the empty smoke of Honours, nor ●ny other earthly benefits; so shalt thou draw out thy days in this world in all justice, sobriety, and Piety; & in the next thou shalt arrive to the everlasting Kingdom of Heaven.   

The second Path to the Kingdom of God. CHAP. VIII.  
ANother Tract, or Path of the Kingdom of God, the which our Captain showeth us, is that of Matt. 5. Blessed are the poor in spirit. By which words we are not commanded to empty our chests and bags altogether of money, but only to keep our hearts void of all greedy affection and desire of earthly things. Our Lord doth offer to us great wealth and abundance of riches; but he will not give them to us, except we do bring an open hart, free, and estranged from all worldly covetousness. The root of all evils, is covetousness. 1. Tim. 6. Which in the Greek is called Philargyria, that is, love of Silver. The root of all good, is Charity, which two things, cannot stand together. Therefore except a man become truly and wholly poor in spirit, so as whether he have great or small store of riches, his mind be not fixed upon them; but that he be ready to distribute to them ●hat want, and reserve to himself, ●n●y what is necessary to his state; this ●an I say, cannot fulfil the justice of ●he Kingdom of Heaven; and consequently cannot obtain that Kingdom.  
This is the true Tract to the Kingdom of Heaven; & in this path Christ himself did first tread, who for us was ●ade poor, that he might enrich ●s through his Poverty. And although ●e had some money, yet he delivered ●t to judas to keep, whom he knew ●o be a thief; that thereby we might ●nderstand, his mind was not possessed with the desire of money. This Tract the Apostles also did follow, ●ho might easily have procured abundance of riches, since they were fa●ous for working of wondrous sinnes and Miracles, did speak the ton●ues of all Countries, and became admirable throughout the whole world ●or their Wisdom. But they, who once ●yd: Behold, we have left all things, ●nd followed thee, did taste the sweetness of liberty, as being free from the ●ares and love of riches; and conten●ng themselves with meat, drink, , did esteem piety, and the justice of the Kingdom of God, to be the greatest riches.  
This path not only Monks and Hermit's, but also Kings, and supreme Bishops have walked in, who are arrived to the Kingdom of Heaven. Certainly S. Lewis King of France was rich; but withal he was poor in spirit; for he did use but ordinary clothing, did much fast, was liberal and openhanded to the poor, and only to himself most sparing; nor do we read, that he wasted any money in Plays, or Banquets. S. Gregory also, (being Pope) did possess in diverse places great store of Ecclesiastical Patrimony and riches; yet because he was poor in spirit, he was most profuse, and bountiful in giving Alms, and most sparing, yea even almost covetous in bestowing any thing upon himself, or his kindred: Thus he might well be thought to have exceeded the bonds of liberality towards others, and of sparingness towards himself, and his friends. But this is the way, which leadeth to life everlasting.  
We will adjoin to the former Examples, two rare Women. S. Paula ●e Roman, (whose life was written 〈◊〉 S. Jerome) was no less rich in possessions and revenues, then poor in spirit; for being a Woman of most ●●ble extraction, she bestowed all her ●ealth & riches in erecting of Mona●●ries, and relieving the poor, and ●●is with such fervour of charity, as ●●at she desired in soul, to be brought 〈◊〉 that low degree of want as that the Charity and mercy of others should discharge her funerals. Now how sparing in charges she was to herself, appeareth, in that, she forbore to feed upon flesh, or eggs, or to drink wine; for linen next to her body s●e wore a haircloth, she did lie upon the ground, and did purge & cancel even her smallest offences, with continual prayers, and tears.  
To proceed to the next. Heduigis Queen of Polonia, was rich in temporal faculties, but more rich in poverty of Spirit. She did content herself with one poor gown, and wore i● alone even in the greatest frosts. She f●sted every day, Sundays & great festival days only excepted. She afflicted her tender body with sharp disciplines, with great watching, and all manner of austerities. Now from this he course of life, we may easily conjecture, upon what things she did spen● all her Regal wealth, and how small an affection (or rather none) she bore to riches. Therefore we are not to wonder, that a woman so poor i● spirit, and so desirous to shake of al● temporal cares, did at the last through such spiritual endeavours, arrive to Heaven.   

The third Path way to the Kingdom of God. CHAP. IX.  
THE third way appointed by ou● Spiritual Captain is this, Ma●● S. Blessed are they, who suffer persecuti●● for justice, for theirs is the Kingdoms of Heaven. The wisdom of jesas Chri●● our Doctor is most admirable, yet altogether secret and unknown to th● wisemen of this world. For who woul● believe (were it not that God averreth it) that it is good & expedient for us t● be poor in riches, & rich in pressure and Afflictions? And notwithstanding ●his is most true, nothing more con●uceth to the acquiring of true riches 〈◊〉 which are the merits of the Kingdom of Heaven) then to have a mind, ●oyd of all affection to temporal benefits, and withal to have an ardent desire to suffer for Christ. Hear then our Lord himself saying, Luc. 6. Woe ●e to you, that are rich, because you ●aue your consolation: Woe to you that are filled, because you sh●lbe hungry: Woe be to you that laugh, because you ●hall mourn and weep. As also on the contrary side: Blessed are you, poor; for yours is the Kingdom of God▪ Blessed are you that now weep; Blessed shall you be, when men shall hate and revile you, and shall separate you, and upbraid you: and abandon your name as evil, for the Son of Man's sake. Be glad in that day, and rejoice, for behold your reward is great in Heaven.  
Hear also S. james, how he magnifyeth Tribulation cap. 1. Esteem it ●ll joy, when you shall fall into diverse temptations; knowing that the probation of your faith worketh patience, and patience hath a perfect Work. Where we are to observe, that the Apostle he● saith not, Tolerate, sustain, be you patiented, when you fall in tribulation, be gaudete, rejoice, yea esteem it to be ● joy. That is, take tribulation not as tribulation but as matter of all joy, comfort, and exultation. And as touching riches, observe the judgement of the same Apostle S. james cap. 5. Go too yo● Rich Men, weep, howling in your miseries, which shall come to you. And i● another place, the same Apostle saith of rich men: Be miserable and mourn, and weep; let your laughter be turne● into mourning, and joy into sorrow. Iac● 4. But from whence cometh it, tha● persecution doth make a man blessed, the which rather should seem to make him miserable? Many things might be alleged in proof of this verity, but I will content myself with one reason. To wit, that persecution is like to a forge of burning fire. For fire doth prepare and dress meats, doth purge silver, and prove gold: Even so persecution, if it be patiently suffered, rectifieth, and disposeth Sinners, refineth the imperfect, and is a touchstone to the Just: And thus is persecution become serviceable to all sorts of men. A sinner is like to raw flesh, which except it be rightly dressed, is cast forth to the beasts to be eaten, for ● sinners is full of unwholesome and bad humours; to wit, concupiscence of the flesh, which is Luxury; concupiscence of the eyes, which is Avarice; and pride of life which is Ambition. But now if persecution be at hand, threatening a sinner, then is he so prepared in that fire, as that he may be fit to be honourably brought to the table of our Lord. For persecution, or grievous tribulation violently rushing upon a sinner, he instantly forgetteth all lust, lucre, and ambition, and so becometh transformed, and another man, from what before he was.  
A just man (but weak and imperfect) though he doth not fall into any grievous sin; yet he is a favourer of his flesh, followeth his pleasures, loveth gain and wealth, doth not detest the vanities of the world; This man is like unto silver mixed with much dross; but if once the forge of Persecution take hold of him, and that with patience he entertain it, then presently the refuse matter in him doth begin to be separated from the silver. For than ●e beginneth to gather his forces together, to meditate of things which are above, to abhor and loathe carnal desires, and to live justly, temperately, and piously in this world, and to expect with great hope and alacrity the approach and coming of the glory of that great & puissant God. To conclude, a man perfect in Charity is gold, yet he is to be tried in the fire of Tribulation, that both himself and others may be assured, that he is gold, and not copper. For after it is seen, that he is able to endure the fire of Peresecution with all patience and evenness of mind; not only others take notice, what he in himself is, but also himself with a more erected conscience, hope, and security doth expect the wages and reward of the Kingdom of Heaven; according to that of the Apostle: Rom 5. Tribulation worketh Patience; and Patience, Probation; and Probation, Hope; and Hope confoundeth not. And God himself doth daily more and more raise and exalt his servant tried in tribulation, until he maketh him partaker of his Kingdom and Felicity.  
Behold here, how many goods Patience in persecution doth engender. And indeed it deserveth admiration to observe, how few men there are, who have the fruition of these goods of Persecution, although they do lie open to all men, to be partakers of them; since persecution and affliction may be found in every place. For in every place it doth ●ffront us, whether in our own house, in the way, in intercourse with others, yea even in the Church; because in every place the wicked do assault the good and virtuous; and that Sentence of the Apostle is most true, 2. Tim. 3. All, that will live godly in Christ jesus, shall suffer persecution. Notwithstanding we being over delicate and nice soldiers do either fly from this trying-fire of Persecution wholly, or else, we retort, and beat back the received injury or wrong upon our Adversary. And thus we do not suffer persecution and wrong, but we commit it. And there are not wanting, A man's own enemies (being) they of his own House, who do praise and commend him, that disburdeneth himself of the wrong offered, and do transfer it upon the Adversary: And yet these men will be accounted Christians, who thus do violate and contemn the Precepts of Christ.   

The fourth Way to the Kingdom of God. CHAP. X.  
But because few men there are, who understand aright these great difficulties above discoursed of, and more few, who will make trial of them by their own practice; therefore our Captain Christ jesus, hath showed us a fourth way (and that a most straight and narrow) leading us to the Kingdom of God, saying: Matth. 11. The Kingdom of Heaven suffereth violence, & the violent bear it away. As if he would say; I well know, that it seems a strange Paradox to men, that such as are blessed should be poor, and miserable men should be rich; and that on the contrary, we ought to rejoice in Persecution, and weep in Prosperity. Neither am I ignorant, that there are few, who would lose and exchange goods present, for the gaining of goods future; and would embrace and wish for present evils, thereby to avoid evils to come. But I, who am Truth itself, neither can I, nor aught to conceal the truth: and therefore I have here added, That the Kingdom of God cannot be taken but by such, as offer great violence, so as only men of violence do carry it away. Hence it is, that in another place I have said, Luc. 18. How hardly shall they, that have money enter into the Kingdom of God? For it is easier for a Camel to pass through the eye of a needle, than a rich man to enter into the Kingdom of God. And again: How narrow is the gate, and how straight is the way, that leadeth to life: And few there are, that find it?  
I have also compared the Kingdom of Heaven, to a Treasure hid in a Field, as also to a precious Margarite which cannot be bought, without the sale of all other things; intimating thereby, that a man must deprive himself of all things, which he holds dear upon earth, if so he hope to possess the celestial Treasure, and precious Margarite in Heaven, I have furthermore perspicuously, and without any ambiguity of words, protested, Luc. 1. Who doth not renounce all things, which he possesseth, cannot be my disciple. And although this renunciation is to be understood of the preparation of the mind; Nevertheless seeing this preparation of the mind, to renounce all temporalities, when either the health of the Soul, or the glory of God doth require it, is not easily performed; and the accomplishment thereof is found but in few: therefore I have adjoined the similitudes of him, who will build a Tower, not having sufficient provision & means to perform the same; as also of that King, who thinketh of waging war against another King, and yet hath not equal forces, whereby he might hope for victory. Now if the building of a Tower without good store of money; and the encountering in war and hostility against a potent King, be things most difficult, and almost impossible: How much more difficult than is it to perform both these two points together? But he ought to perform them, who will besiege or lay battery to the Kingdom of God.  
For first, a Tower is to be built, which may reach to Heaven; That is, merits and the price of good works, are to be procured, which may deserve eternal life. And with all he is to fight with very many and most potent enemies, to wit with the unclean & wicked Spirits; who shall labour by their subtle endeavours to hinder the building of the foresaid Tower. The Type or figure hereof happened to the Israelits, who endeavouring to reedify and build up the City of jerusalem, then ruined and beaten to the ground by the Chaldeans, were hindered by their neighbouring Countries, warring against them; so as they were forced to use incredible solicitude and care in building with one hand, and fight with the other. From all which the Conclusion is, that the Kingdom of Heaven cannot without great pains and sweat be purchased by such men, who become a prey to earthly and momentary pleasures and benefits; not knowing how to bridle and tame the Concupiscence of the flesh, or to fight with an invisible enemy. Nevertheless, whosoever, being assisted by the the grace of God, shall seriously give his mind to Christian Perfection, and shall most attentively consider the words of Christ, following the examples of him and all other Saints; to this man by little and little the way and Tract shall be enlarged, the gates shall be opened, the vigour and courage of the mind shall increase, the enemies shall be enfeebled; and thus through the charity of God in Christ jesus, increasing in him, the burden shall begin to be light, and the yoke sweet. And those words of Esay c. 40. shall be verified: They that hope in our Lord, shall renew their strength; they shall take wings as Eagles; they shall run, and not labour, walk and not faint. And this man shall say with the Royal Prophet: I did run the way of thy commandments, when thou didst dilate my heart. Psal. 118.  
Certainly, it was not grievous to S. Antony to spend whole nights without sleep; yea the night did seem most short to him, in respect of the sweetness of divine Contemplation; as well appeared, when he complained of the Sun itself in these words: Quid me impedis, Sol, etc. Why dost thou h●nder me, O Sun, which risest so soon, to the end, thou mayst withdraw me from the splendour and brightness of the true light? Cass. Col. 9 cap. 31. Neither seemed it any difficult matter to this Saint, and such like holy men, to continued their fasts by whole weeks, when they even fed upon, and were refreshed with the reading and meditating of the sacred Word of God, as with a celestial & supernatural bread. Neither was it painful to S. Austin to wean himself from the sweetness of worldly pleasures (to the which even from his youth he had been enthralled) after he once had tasted the sweetness of divine love, and of internal Contemplation. Therefore let no man be disanimated or let his heart and courage fall, but cast himself with an immoveable Hope into the Arms of Gods most holy assistance, who, as he made us for himself, so will he draw us to himself; And who will vouchsafe to place all those in his Kingdom, whom he vouchsafed to redeem with the precious blood of his only begotten Son,  
Now in regard of all this (O Christian Soul) thou oughtest not through the asperity of the way to rest disheartened, but to trust in our Lord; who would never have invited us to seek after his Kingdom before all other things whatsoever, had he not been prepared to strengthen us in this our journey, with his most powerful and puissable help.  
Therefore enter into this Path, or tract-way towards the Kingdom of Heaven, with all cheerful animosity of mind. Here is no place left for a wavering mind or judgement. For if the labour be great, which here presents itself to thee, yet the reward propounded for this thy labour, is incomparably fare greater; and if the forces of thy enemies hindering thee in this thy voyage, be powerful, yet the hand of God which leads and conducts thee, is more powerful; And if many of all Ages and Sexes could by this way arrive to the Kingdom of God why wilt thou be so faint-hearted and dejected in spirit, as to despair by the same way, to arrive to the same Kingdom?  
Their bodies were not made of stone or iron, but of flesh, and they were mortal and frail; And therefore what they atcheived, was not through their own strength, but through the strength of our Lord. Why therefore mayst not thou (though weak and infirm) accomplish the like attempt? Cast thyself upon God (faith S. Austin l. 8. confess. c. 11.) and be not afraid; He will not withdraw himself from thee, that thou shouldest fall: Cast thyself upon him confidently, He will receive thee, He will help thee. God is faithfu●l, he cannot deny himself. Two things are required at thy hands; The one, that most firmly and unalterably thou wouldst resolve, to prefer the glory of God, and salvation of thy own Soul, before all other things whatsoever. The other, That thou wouldst repose all thy hope and confidence, not in thy own strength, neither in thy own wisdom, but in the Omnipotency and infinite Charity of God. Which two Points if thou do perform, Crooked things shall become strait, and rough ways plain. Esa. 40. And thou shalt serve our Lord with ineffable comfort. joy, and exultation; And thou shalt sing, in the ways of our Lord, because the glory of our Lord is great. Psal. 137.    

OF THE ETERNAL FELICITY OF THE SAINTS, Under the Title of the City of God. THE SECOND BOOK.  

Of the Beauty of the City of God. CHAP. I.  
GLORIOSA dicta sunt de te, Civitas Dei. Glorious things are said of thee, O City of God. Psal. 86. In regard hereof, I much covet to behold thy Beauty by way of meditation, though it be (as it were) by a glass, in a dark manner. And among other things this first occurreth to be considered, why the Felicity of the Saints, which in the holy Scriptures is called the Kingdom of Heaven, is also called the City of God. One chief reason thereof seemeth to be, because as it is called a Kingdom in respect of its amplitude & largnes: so it also deserveth to be called a City with reference to its splenstour and beauty. When one heareth any speech of a most large and vast Kingdom, he may easily think, that in the same there are many solitary and unpleasing places, left only for beasts to inhabit, many hills uncultivated, many Vales overgrown with wood, many Rocks inaccessible, ways uneven and unhaunted, and finally most deep precipices, and the like.  
But because all this infelicity of place ought to be most distant and remote from the felicity of Saints; Therefore the holy Ghost doth instruct us in the Scriptures, that the Kingdom of Heaven is like to a most fair and adorned City; and though this Kingdom be of a most immense and almost infinite Circuit; yet that it doth even shine, and appear fair, as any City that is most populous and most rich, is accustomed to do. For in the chiefest and greatest Cities there are to be seen most sumptuous and adorned Temples or Churches, most stately and haughty Palaces, most pleasant Orchards, most large places for resort of the Citizens, most replenished houses with people; besides goodly fountains Columns, Pyramisses, theatres, Towers, and shops fraught with all things necessary for the use of Man. What had been the splendour of Italy, if (wanting the barren Apennines) it all should shine, not as Rome as this day, but as it was under Augustus Caesar, who turned its Mudwals into edifices of Marble? And how beautiful had Syria been long since, if all of it had been like to jerusalem, before jerusalem had come to desolation by the Romans? For josephus describeth the magnificence of it with all wonder, so as the Prophet might not without just cause say thereof, Gloriosa dicta sunt de te, Civitas Dei, and yet even then, it was not brought to that height of eminency, to the which after David and Solomon, Herod the great had advanced it. Of what lustre had Chaldaea, and all Assyria and Mesopotamia, or rather all the East been, if the City of Babylon could have contained all the parts thereof within the compass of its own Walls? For both Pliny and Strabo describe that City in such manner, as that the largeness and beauty thereof may seem to be incredible. And therefore the City of Babylon was worthily ranged among the seven Miracles of the World.  
But now to parallel things together: What kind of City then, shall that heavenly City, that supernal jerusalem be, which possesseth, or containeth the whole Kingdom of Heaven? I mean that City, which maketh, that great Kingdom of Heaven so to cast forth its splendour and light, as if it all were but one most fair and glorious City, in the which there is no vacancy of place, no deformity, nothing vile or base. Doubtlessly the supernal City is of such nature, as that no man can seriously and with due attention meditate thereof, but that he must instantly burn with desire of so great a matter: And no man can trul● burn therewith, but that abandoning all things, he must thirst after it, and never cease, till he hath found it.  
Observe, what Tobias the younger, rejoicing in spirit, speaketh of this City c. 13. Thou shalt shine with a glorious light, and all the coasts of the earth shall adore thee etc. The gates of jerusalem shall be built of Saphire and Emerald, and all the compass of the walls, of precious stones: With white and clean stone shall all the streets thereof be paved, and in the streets Alleluia shallbe sung. And S. john accordeth to Toby herein, saying, Apoc. 21. And the building of the wall thereof was of jaspar-stone, etc. And the City was pure gold, as it were transparent glass etc. And the foundation of the City was adorned with all precious stones; and the several gates thereof were of several margarites, and the streets of the City, pure gold. Now here we are not to imagine, that the heavenly jerusalem shallbe seen, as adorned with gold and precious stones, such as are here upon the earth; ●ut these things are so delivered in holy Writ, that thereby we may understand, that the Heavenly City is so fare more noble than any earthly City, by how much gold is better than mud or dirt, Margarites then common stones, stars than lights, the Sun than a torch or lamp, Heaven then the earth; and finally God the immortal Workman, than any mortal Architect. But because we are hereafter more fully to discourse of the beauty of all the parts of the City of God, I will here forbear further speech thereof.   

Of the Concord and Peace of the City of God. CHAP. II.  
ANother reason, why the Kingdom of God may be called the City of God, seemeth to be, in that a Kingdom is accustomed to comprehend within it almost an infinite multitude of persons being among themselves distinct in language, Manners, and Laws; of which number (though all of one Kingdom) many did never see one another, much less ever contracted any mutual friendship or familiarity. Now a City containeth only those which speak one and the same tongue, who are of like manners, and are governed by the same customs or laws. Thus the same thing is called both a Kingdom, and a City, because the inhabitants of the Heavenly Kingdom, are so many, as that they can hardly be numbered; and as S. john saith Apoc 7. they are gathered together of several Nations, of several Tribes and People, and of several tongues; as also of Angels, Archangels, Principalities, Powers, Virtues, Dominations, Thrones, Cherubims, and Seraphims, who exceed men in number; of which every one of them do differ from another, not in Country, people, language, but in diversity of nature, I mean in a specifical difference: And yet nevertheless they are all true Citizens, all of unanimous consent, and are governed only by the law of Charity. And hence it is, that they are all one Hart, and one Spirit. And since charity cannot brook Hatred, Envy, Contentions, discord, and the like; therefore all such dissensions, & jars are most remoted from that holy City of jerusalem; and only Charity there reigneth being attended on with ●ustice, peace, & joy, in the Holy Ghost.  
In the beginning of the Creation of things there was a great wa●re in Heaven, between S. Michael the Archangel, and the Dragon; But S. Michael and the other Angels, who ranged themselves with him, and remained in the Truth, and performed their loyalty and obedience to their Lord, obtained victory over the Dragon and his Associates, who breathing nothing but pride, revolted from their common Lord, and Sovereign: And the great Dragon was cast forth, the old Serpent, wh●ch is called the Devil, and Satan, which seduceth the whole world; and he was cast into the earth. Apoc. 12. From which time the Holy City (the heavenly jerusalem) did border itself within the limits of Peace; Neither hath any warlike Trumpet been hard therein, neither shall hereafter be heard, and this for a●l Eternity.  
Now to reflect upon what is above said: What can be reputed more pleasing or happy, than this City? Such men, who by their own experience have tried the evils of wars, robberies, slaughters, Rapines, devastation of places by Lies, sacrileges and the like, may easily and truly preach of the great pleasure and sweetness of peace. But passing over public wars and Hostility; who hath not made trial in his own City, yea in his own house, how distasteful and unpleasing it is, daily to converse with men of an ireful, and froward disposition, who do interpret every thing in the worst ●art? Depart from the wicked, and evil shall fall from thee, saith Ecclesiasticus c. 7. But whither can we fly where we shall not be encountered with wicked men? And if every place do swarm with such men, then doubtlessly must many evils, discontents, and unquietness attend upon us, during this our time of exile. Give ear to what the foresaid Ecclesiasticus pronounceth of an evil wife: It shall be more pleasant to abide with a Lion and Dragon, then to dwell with a wicked woman. c. 25. And if she, who is the fellow and companion of man's l●fe, be through wickedness, turned into a Lion, or Dragon, to how great angours and infelicities are many men exposed? All, that will live godly in Christ jesus (faith the Apostle) ●▪ Tim. 3. shall suffer persecution.  
Therefore how unhappy is the City of this world, in which a man of necessity must be affronted with Adversaries, and wage war? For if thou wilt live piously and godly, thou shalt suffer persecution at the hands of men; And if thou wilt give the bridle to all impiety, thereby to decline and avoid persecution of men, thou shalt then fall into the wrath and indignation of that most high and powerful King, who shall persecute and punish thee, both living and dead; whose anger no man can resist. Most unfortunate therefore and calamitous is that Country in which no man can escape war, no man can fly from persecution, no man can find true peace. What then remaineth, but that even from the bottom of our heart, we do prosecute with a I love and praise the Heavenly City, wherein no persecution can be found, no wars, broils, or discord can take place.   

Of the liberty, or freedom of the City of God. CHAP. III.  
THe third Reason, why the Kingdom of God, may be called a City, is, in that a Kingdom hath a Monarchical form o government, which seemeth to be opposed to liberty; whereas all the Citizens of Heaven, are free, and our Mother, which is the supreme jerusalem, is also free, as S. Paul witnesseth to the Galathians c. 4. Which blessed Apostle did well know, what he did speak, since he being once taken up in spirit into the third Heaven, was thereby acquainted with the manners, and laws of that City. Therefore seeing a Kingdom doth seem to include servitude, and a City liberty; that Kingdom may well be called a City, in wh●ch all, who serve the King, are free. Now among the holy inhabitants of Heaven, there is not one only liberty, but a liberty of several kinds. For first, all the Citizens of Heaven are free from the bondage of sin, seeing the first liberty, which was in the terrestrial Paradise, was to have power not to sin; whereas the second liberty in the celestial Paradise is far greater; to wit, not to be able to sin, as S. Austin teacheth. lib. de correp. & gra c. 11.  
Another kind of liberty consisteth in being free from death, being like to the former liberty. For Adam was so free in the terrestrial Paradise, as that it was in his power not to dye: And the Sons of Adam are so free in the celestial Paradise, as that they cannot dye. Neither must it seem strange, that we p●ace liberty in that, which consisteth in not being able to do; seeing not to be able to sin, and not to be able to dye, imply an eminency of freedom from the captivity of sin, and thraldom of mortality. For who hath not power to sin, is not only free from sin; but also is so fare from the bondage thereof, as that he remains secure, that sin shall never have any sovereignty over him. In like sort, he who cannot dye, remains not only free from death, but is so fare distant from death, as that he is ascertained, that death shall never make any assault towards him: Which liberty only God through his own Nature enjoyeth, according to those words of the Apostle 1. Tim. 6. Who alone hath immortality. For although the Angels and rational souls be said to be naturally immortal, because they have no Principle, or cause of Corruption in their ●ature; Nevertheless, God who first created them, can at his pleasure, reduce them to Nothing. But the Angels, and the blessed Saints are most secure, that they shall for never after sin, nor dye; and are in this respect most free from the servitude of sin or death; which privilege is a most honourable participation of the divine liberty of God.  
The third kind of liberty, is to be free from Necessity; and this liberty, is also of several sorts. For now mortal men are forced (through a certain constraint of necessity) to eat, to drink, to sleep, to labour, sometimes to stand, another time to walk, or to lie down, and repose themselves. But the Saints in Heaven stand subject and thra l to no such necessity, but are freed from all corporal necessitudes; And this is the liberty of the glory of the Sons of God, of which the Apostle speaketh in his Epistle to the Romans. Now of what dignity this liberty is, first poor men, secondly spiritual men, lastly rich men, & such as are lovers of this world, do fully testify. Men oppressed with penury and want in the highest degree, what indefatigable pains d● they undergo, thereby to provide for themselves and theirs, meat, drink, , and other necessaries? And how much would they acknowledge themselves to be obliged to such men, who would disburden and free them from all such servitude of Want & Necessity? And hence it is, that many of them practise theft, and other prohibited courses, for the maintaining of their lives; for they say with that wicked Steward in the Gospel Luc. 16. To dig I am not able, to beg I am ashamed, I know what I will do: To wit, I will deceive my Lord; I mean, I will free myself by theft and rapine from this burden of want and necessity. But the close or end of this is to fall into a necessity far more grievous; that is, into the servitude of sin and the devil, man's greatest enemy.  
To come to holy men who greedly thirst after Heaven; these men accounted it a great burden, to have the care of providing all things necessary for the body, standing in need of so many things, and spending much time therein, which they would bestow willingly upon more noble employments. Eusebius l. 2. hist. cap. 16 recordeth out of Philo, that the first Christians of Alexandria in Egypt, living under the governm nt of S. Mark the Evangelist, were so wholly devoted to their accustomed heavenly meditations, as that they never refreshed their. Bodies with meat, till after the Sun was set, that so they might spend the whole day, and a great part of the night in such celestial studies; so allotting but a small part of the night for their Body's ease and cherishment. Yea he relateth, that diverse, for the space of three whole days, others for six days together, abstained from meat. In like sort joannes Cassianus in his Collations, and Theodoret in his history, do affirm, that the same long abstinence from meat was much practised by many holy ●rmites. Therefore from hence we may gather, that the servitude of corporal necessities was a great clog to these men; they complaining and crying out with the Apostle: Rom. 7. Unhappy man that I am, who shall deliver me from the body of this death?  
Now to descend to the Citizens of this World, and particularly to rich men (who breathe nothing but temporal gain and pleasures:) To these this servitude of necessity is not ungrateful; nevertheless if they weighed the matter in an even balance, they would censure it to be most grievous. Meat, drink, and sleep are pleasing to them, but if these benefits of nature be taken in a superfluous degree, they fill the body w●th a troublesome overcharge of bad humours & diseases; which after to expel they are forced to drink diverse better potions; and to suffer no sleight pains. Again such men are violently constrained either to profess open enmity to God, and thereupon to undergo his most dreadful wrath and indignation; or else most courageously to wage War against concupiscence of the flesh for the obtaining of temperance and sobriety; which kind of fight is accustomed to be most laborious, and most dangerous. Therefore I conclude, that both the poor, the rich, the godly, and the wicked, are disburdened and freed of a most fastidious wearisome necessity and vassilage, when they are freed from the servitude of this miserable and manifold Necessity.  
The fourth kind of liberty consisteth, in being free and unobliged to the Law, and the Precepts; since the Law was instituted not for the just, but for the injust, as the Apostle teacheth. Now there are none more just, than the Blessed; for they are confirmed and corroborated in justice, neither can they possibly become injust. True it is, that the threatening and pressing Law is not ordained for just men, living in this World; since of their own accord, they are obedient to the Law; nevertheless it cannot be denied, but the Law doth oblige and direct even them to do that, which the law commandeth, and to fly that, which the Law prohibiteth.  
But the just, who do enjoy the liberty of the glory of the Sons of God, do stand in need of no Law, for they contemplate all justice in the Word; and as being strenghtned and fortified in perfect Charity, they cannot deflect or decline from the will of God. This liberty indeed is of great moment, which dischargeth one of all solicitude and anxiety; and it is wholly opposite to that captivity & thraldom of those unfortunate Souls, who having their hands and feet bound, shallbe cast into exterior darkness, and into a furnace of fire; So as they shall not be able either to tolerate, or to avoid those torments. And yet there is not any man, but of necessity he must undergo one of these two contrary lots or fortunes. Notwithstanding men are so blinded with the empty smoke of present Honour, and the dust of terrene Benefits, as that they make no cogitation, no introversion of judgement upon these matters, until a sudden overthrow and calamity do rush upon them; and thus doth irrevocable punishment open their eyes, which sin had before shut, and closed up.   

Of the Situation, and form, or structure of the City of God. CHAP. IU.  
BUT let us return to the Heavenly City; & let us attentively conconsider the situation, form, foundation, gates, walls, and streets thereof. And to begin with the situation: This City is placed in Holy mountains; for thus we read: Psal. 86. The foundations thereof are in holy mountains: With whom agreeth S. john Apoc. 21. And he took me up in spirit to a Mountain great and high, and shown me the holy City. Now Cities are seated upon Hills or mountains, both for healthfulness of the air, as also for strength. But what mountains are higher than Heaven? And which is that mountain that is exalted above all mountains, if not the Heaven of Heavens, of which David thus singeth: Ps●l. 113. Caelum Caeli Domino. This is that mountain, to the which the said Prophet coveted to aspire, when he said again, Psal. 23. Who shall afcend into the mount of our Lord, or who shall stand in his holy place? And from whence he implored & expected aid, saying: Psal. 120. I have lifted up mine ●yes unto the mountains, from whence help shall come to me Therefore from all this we may gather, that the Seat of the City of God, is most sublime & high, and transcendeth al● things, which may in any sort disturb the peace and tranquillity of the said City: for it is erected to a greater height than any dust, mire, thorns, the bitings of venomous beasts of the earth can reach unto. It is more high, than any vapours, darkness of the air, hail, thunder, or lightning can terrify, or annoy. Briefly it is more high, than those unclean, and ravenous Birds, which the Apostle Eph. 6. calleth, Spiritualia nequitiae in caelestibus, can ascend unto. He meaneth spiritual wickedness in heavenly places.  
The form of the City of God is four square; for thus speaketh S. john, Apoc. 2●. And the City is situated quadrangle wise; and the length thereof is as great, as the breadth. This signifieth no other thing, but an admirable & most perfect justice, which reigneth in that City, in which there is no Injustice, no obliquity, or distortion of men's Actions; which point S. Austin toucheth in explicating that of the Psalm. 64. mirabile in aequitate, that is, wonderful in justice.. And doubtlessly it will deserve admiration, to behold so many almost innumerable Citizens of that City, all of them enjoying a most exact freedom of Will, and yet not any one (for all eternity) to be noted for any exorbitancy or miscariadge either in work, word, or thought. Therefore we may truly say, that that City is placed in a square, so as the length and breadth thereof are equal.  
Furthermore, this four-squared form, may also figure out, that the latitude of the Heavenly felicity is equal to the longitude; I mean, because as the store or abundance of celestial Goods shallbe infinite, so also shall their continuance be infinite, and interminable. For according to the Dialect of holy Scripture, Latitude is accustomed to be applied to the multitude of things, and Longitude to their continuance. According hereto we read, that the manifold wisdom of Solomon is called in the book of the Kings, the Latitude of the Heart, like unto the sand, which is in the sea shore; and in the Psalms, duration or continuance of time, is termed the length of days. Therefore it followeth, that in the City of our Lord, the Latitude shallbe equal with the Longitude, because there shallbe an immensity of good things, joined with an eternity of their fruition. S. john addeth, a little after the place above alleged, that the height of this glorious City shallbe of the same dimension with its breadth, so as the City may be four square every way; the meaning whereof is, that the goods of the Celestial jerusalem shall not be only many and everlasting, but also most noble, and most sublime or high. Neither doth it import any thing, that Vitrwius and Vigetius do not allow in Cities a fouresquare form; seeing they speak of Cities, which stand in fear of the enemy; Whereas the Holy Scripture celebrateth in words, that City whose borders and limits are Peace; and to which, in regard of its height, no evil can make approach, as the holy Prophet hath averred. Psal. 90.   

Of the foundations and gates of the City of God. CHAP. V.  
THE foundation of the City of God is of that sort or manner, a● that it alone may deservedly be said to have a foundation or work; for thus doth the Holy Apostle speak: Heb. 11. He expected that City, that had foundations; whose artificer and maker is God. For the Apostle doth in these words give a reason, why Abraham did not build a City in the Land of Promise, nor so much as any house, or place of habitation, but did there live 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 unwilling to erect a house or City, which was after to become a ruin & desolation; as expecting a City built upon a firm and stable foundation, whose Architect or builder is God. Therefore from hence it resulteth, that the Heavenly City is only that City, which truly and properly hath a foundation, and which, as being bu●lt by God, shall last for ever.  
The City which Cain, Nembroth, Ninus, Nabuchodonosor, Romulus, and others have built, in that they were after subject to ruin, & shall all of them at the end of the world come to utter desolation, do even proclaim, that they had no foundation; And from hence we may gather, how much more wise and prudent were the ancient Prophets, than we are; for they, although they l●ued as long again, as we do now live, and were to expect for certain thousands of years, before they could enter into the Heavenly City; nevertheless they vouchsafed not to build either Cities or houses, but lived only in Tabernacles, as strangers and Pilgrims; comforting themselves with a certain and lively Faith and Hope, that since all things upon earth do finally come to decay, they at last should enjoy the eternal City of Heaven. Whereas we, who do live but few years, and may (if ourselves will) presently after our death, enter into that most blessed Cit y, do so sweat and labour in building, and adorning Cities, and stately Houses, as if we were never to dye, or never expected to arrive to Heaue●; In which our proceeding, we doublesly imitate not the believing Patriarches, but the misbelieving Heathens: And yet we are Christians, and do well know, that neither Christ nor any of the Apostles had here upon Earth any City, Palace, or so much as an house; much less, that they did build any of these.  
I would not here be understood to reprehend Princes of this world (although Christians) for erecting of Cities, and private men for building convenient houses for themselves & their Posterity; for we well know, that David (a pious King) did much enlarge the City of jerusalem, and did in the same City build himself a most Regal Palace, as we read in the second Book of Kings. We likewise know, that S. Lewis (King of France) repaired at his own peculiar charges, certain much ruined Cities of the Christians in Palestine. Neither are we ignorant, that Princes should live in more magnificent Buildings, then private men; and in like sort men of worth & dignity, than men of the common and vulgar sort. All this ●e know; but but we on●y require and allow a mediocrity in these things; the extreme we codemne, especially when we see that Private men covet to have Palaces fi●ting for Kings; and Kings not content with Palaces, do build for themselves huge masles and heights of Edifices, equalling even towns in greatness: To conclude, we condemn an over-affectionate desire to these temporal ching, as if we were to repose and place our chief felicity in them; and we praise and allow the contempt of the world, and the humi●ity of Christ.  
Now touching the Ports or Gates of the City of Heaven; they are said by S. john in the place above alleged to consist of Margarites and Pearls. In like sort, the structure of the walls is of jaspar stone, & the streets of the City, as also the whole City of pure gold. All which description doth signify, that that holy City is mo●t precious, and withal most bright & shining. For it is well known, that the Margarite or Pearl is precious, and lightsome. Now, the jaspar is either green or white; and therefore for the better distinction of these two colours, S. john addeth, Et lumen eius simile lapidi precioso, and the light thereof, like to a precious stone, as it were to the jaspar stone, even as Crystal. Where he adjoineth the words, even as Crystal, to signify that he spoke not of the green, but of the white and transparent jaspar: So also, where he saith; that the streets are of pure gold, he annexeth these words like to pure glass; that is transparent▪ and of a white colour, like unto Crystal.  
From this it followeth, that the whole City, whether you respect the gates, the wall, or the streets, is most precious, which hath not within it any ordure, or any thing that is base, abject sordid, or of small continuance. And withal the City is said to be white, and plainly lieth open to the eye; for therein is nothing covered. All the Citizens than see all things; neither is there any suspicion, or any imposture, or deceit. And perhaps this is the reason, why S. john subnecteth in the same place this short passage: An● the Gates thereof shall not be shut; because there shallbe no darkness, no thiefs, no Enemies, for fear of whom the Gates should be shut. Neither is this repugnant to the words of the Psalmist, who celebrateth the praise of his Heavenly jerusalem in these words: Psal. 147. O jerusalem praise our Lord, because he hath strengthened the locks of thy Gates. Since both the Prophet & the Euangalist do insinuate one and the same thing; to wit, that there are not any enemies or thiefs, who can threaten danger to this heavenly jerusalem. For the Prophet, by the Gates being ever shut, sign fyeth that God's holy Protection will not suffer the enemy at any time to invade or enter into that City, so much beloved by him. The Evangelist by the gates being open, sheweth, that that City is so secure and free from all hostile incursions, as that it needeth n t to shut its Gates; much less to keep any Watch, or Centinall.  
But let as proceed, and show, what the Gates, the Walls, and the Streets of his City do import? The Gates (by their standsng ever open) declare, that now after the Passion of our Saviour, entrance into this City of God and Angels, is given to men, since Christ himself, after he had suffered death, did open the Kingdom of Heaven to the faithful. Neither is there one only Port or gate, but twelve, by which the faithful may enter into this City: for thus S. john speaketh: On the East side three gates, on the North three, and on the South three, and on the West three. Since not only the jews (as themselves dreamt) do enter into that City, but men even from ●ll the most remote and discosted parts of the whole World. Yea, so few jews do enter there into, as with reference to men of other Nations, they may be said to be almost none at all: for thus did our Lord (speaking to the Centurion) prophecy of them. Matth. 8. I have not found so great faith in Israel; And, I say unto you, that many shall come from the East, and the West, and shall sit down with Abraham, and Isaac, and jacob, in the kingdom of Heaven; but the children of the Kingdom shallbe cast out into exterior darkness. In like sort, in the Parable of the Vine, our Lord thus saith, Matt 21. The Kingdom of God shallbe taken away from you, and shallbe given to a Nation yielding fruit thereof. And the same point is inculcated most clearly in S Luke. When you shall see Abraham, & Isaac, and jacob, and all the Prophets in the Kingdom of God, & you to be thrust out. And there shall come from the East, and the West, and the North, and the South & shall sit down in the Kingdom of God.  
Now there are said to be three Gates from every part of the World, (& so in number twelve) because entrance sha' be given not only to those coming from the East, the South, the West, and the North; but also from the beginning or first entrance of the East, from the middle of the East, and from the end of the East; the like may be said of the three other Parts of the World. Except this other construction following of the foresaid number of the Gates, may be perhaps more pertinent to the purpose, to wit, that three gates are assigned to several parts of the Heavenly City, with reference to the mystery of the Blessed Trinity, and the three most necessary Virtues; since they all, from all the four parts of the World, do enter into this Heavenly City, who being baptised in the name of the three divine Persons, have persevered to their last end in Faith, Hope, and Charity.   

Of the Wall, and streets of the City of God. CHAP. VI  
TO proceed. The Wall of the City signifieth nothing else, than God's holy Protection & custody, which one thing alone is sufficient, to preserve this City, without any watch, forces, or fortresses. I will be to it (saith God by the mouth of Zachary) A wall of fire round about; and I willbe in glory in the midst thereof. Zach. 2. A most wonderful Promise He saith, I will be a wall of fire round about, that I may hinder the entrance of Enemies; and I will be a glory in the midst thereof that I may enlighten the Citizens: as if he would say; Fire burneth, and shineth; therefore I will consume the enemy with fire, & and will illuminate and comfort the Citizens. So I shallbe a wall of fire round about, and a light of glory in the midst: which very point S. john a little after doth explicate, when he saith: Apoc. 21. And the City needeth not Sun nor Moon to shine in it; for the glory of God hath illuminated it, and the Lamb is the Lamp thereof. The clarity and brightness of God, as a Sun, doth enlighten the minds, and Christ being the Lamb of God, as a Lamp, doth illuminate the bodies of the blessed. Now Christ is here called a Lamp, not as if this Lamp were necessary in the night time, but is so called in comparison of the Divinity. For if the faces of the Saints shall shine as the Sun in the Kingdom of God (as our Lord himself testifieth Matth. 13.) then how much more shall the face of Christ, not as a Lamp, but as a chief Sun, enlighten the City of God? And hence it is, that S. john doth there subjoine, that there shallbe no Night in that City.  
Here yet remaineth the street of this City to be discoursed of. This street comprehendeth the whole space, wh●ch is within the compass of the walls. And this street is the common habitation of all the Celestial Citizens; The which is all of pure gold; that is, of a fiery and bright Charity, which shall contain all those Citizens; and through force of which one of the Inhabitants shall even live in another, through the virtue of pure Love.. Neither only shall one live in another, but all of them shall live in God, and God in them all; for who remaineth in Charity, remaineth in God, & God in him. 1. joan. 4. The which point, that it might be affected Christ our Lord asked of his Father in that prayer which, ready to go to his Passion, he made in the hearing of all of his Apostles, saying: joan. 17. Not for them alone do I pray, but for them also, who by their word shall believe in me, that they all may be one, as thou (Father) in me, and I in thee, that they also in us may be one.  
O most blessed City, which being seated upon a most high mountain, dost enjoy a most pure air! Which art founded upon a Rock, as being supported with eternal stability and firmness! Whose gates do shine like Margarites, and ever stand open for Holy Souls to enter into! Whose wall is God, encompassing thee about with his vigilancy and protection, and as a precious Ia●per-stone doth adorn thee! Whose street is Charity, more bright and glorious, than all gold, more white than any Crystal! Which maketh all the inhabitants to be of one heart, of one mind! replenishing them with an inutterable joy, and placing them in an interminable and everlasting tranquillity and peace! Concupiscit, & deficit anima mea; my soul coveteth, and even fainteth, unto thy streets. Psal. 9●. What is more grateful, and more wished for, by our labouring, and lamenting in the midst of a wicked Nation, among false brethren, and in that world, which is wholly placed in malignity & wickedness, then even in all haste to fly to that place, in which only Charity reigneth? When shall I come, and appear before the face of God? Psal. 41. What greater consolation and comfort can be to a s●ule loving our Lord, then to see his beloved, and to be seen of his beloved, and through an inward and most sweet connexion reciprocally to devil the one in the other? It is insufferable boldness (O Holy City) that dust and ashes should dare to aspire to thy Palaces; and it is greater boldness, that a vile and dejected soul should dare to approach to the fruition of his Creator. But he will excuse and plead for this boldness, who gave it, when he prayed to his Father, that we all might be one; and that as the Father is in the Son, and the Son in the Father; so we may be but one, in one another.   

Of the Temple of the City of God. CHAP. VII.  
WE are here further to enlarge our discourse of the City of God, in showing the Temple therein to praise God, & the meat & drink, which there is to be eaten and drunken; for as for clothing the Inhabitants need not to be solicitous. For if Adam and Eve needed not any clothing in the terrestrial Paradise, much less shall the Saints in the celestial Pararadise need any such; who shall be all clothed with splendour and light, as with a vestment. Now concerning meat & drink, Adam and Eve could not want them; neither do the Angels themselves want them, according to those words of the Angel Raphael: I use an invisible meat & drink, which cannot be seen of men. Tob. 12.  
And first touching the Temple, S. john thus speaketh in the Apocalyps 21. And temple I saw none therein, for our Lord God omnipotent is the Temple thereof, and the Lamb. That S. john did not see any Temple in the City, may not seem strange; since Temples are erected in the Militant Church for four ends; to wit, that the Word of God may be preached in them to the faithful; that the Sacraments and Sacrifices may be celebrated in them; that Public Prayer may be in them offered up to God; And finally that due praises with singing & joy may be performed to him. Now the preaching of the Word of God shall cease in Heaven; seeing there the increated Word himself shall manifestly speak to all; And according to the preaching of jeremy the Prophet. cap. 31. Man shall no more teach his neighbour, or his brother, saying, Know our Lord: for all shall know me from the least to the greatest.  
Sacraments in like manner and Sacrifices shall not be necessary in that City; since neither Sins shallbe there expiated, neither shall signs be there required, where things signified shall manifestly appear. Prayers and Laudes to God are here upon earth, performed in Churches and Temples, dedicated unto God, because himself hath promised, that in such sacred places his eyes shallbe open, & ears attended; for thus he speaketh to Solomon: Paral. 7. Mine eyes shallbe open, and mine ears erected to his prayer, that shall pray in this place. But now seeing in the Celestial City, God willbe openly seen and heard of all men, therefore not any Temple seemeth to be necessary in that place. Hence than we may easily gather, why S. john said, And I saw no Temple in the City.  
But h●er it may be demanded, why S. john subjoineth these words: The God omnipotent, is the Temple thereof, and the Lamb? For if no Temple be required in that City, why then is God himself said to be the Temple thereof? and not only the Temple, but also the Lamb? Or what explication can it have; to say, that God and the Lamb shallbe called Temples in Heaven? Or to what use shall this Temple be in Heaven? In answer heerto, we are to recurre to the custom of the holy Scriptures, where one text or sentence doth comment, and explain another, and the more dark and obscure passage receives its illustration from that which is more perspicuous and clear. Well then, we thus read in the 90. Psalm: He that dwelleth in the help of the highest, shall ab●d● in the Protection of the God of Heaue● 〈…〉 sense and meaning of which Words is this: Who by a firm Confidence & Hope is joined with God, he (as it were) maketh to himself a house in God, in the which he may securely live, as being exempt and free from all evil. The same may be said of Praises and Prayers to God. For he that, through an inward reverence, is conjoined with God, doth in like sort build to himself a place of Habitation in God, the which he inhabitating in that sort as he ought to do, may therein pray, and offer up his praises unto God,  
So here we say, that our Lord (the Omniporent God of Heaven) is the Temple of the holy City; because all those holy Citizens most intensely and with a strong bent of fervour, meditating on the omnipotency of God (and so by this means joined to him, by an inward reverence) do dwell in him, and exhibit to him due praises; and when they pray for us, they are heard with a most willing and ready care. In like manner, when they seriously contemplate the merits of Christ, who, as an innocent Lamb, delivered himself up in oblation and Sacrifice to God 〈…〉 odour of sweetness; they being firmly united by love, and dwelling in him, as in a Temple, do power out their Prayers, and impetrations for us, and do doubtlessly find the eyes of God open, and his ears attentive, that they may obtain in our behalf any thing, for which they pray.  
But if those blessed Citizens be accustomed to dwell in God & in Christ, as in a Temple, thereby to offer up their praises and prayers for us; what are we (poor men) to do, who neither see God nor Christ? O would to God, that we might be so happy, out of the immense favour of God, as to approach near, to magnify and pray to God, as that now through true Humility and perfect reverence, proceeding out of the consideration of his supreme Majesty, we being with God, might dwell in him, as in a most sacred Temple.  
For than would we not perform our praises and prayers with a yawning & heedless attention, our thoughts being then fixed upon other things; but with all serious and recollected devotion we would exhibit grateful Praises to God, and profitable Prayers for ourselves and our Brethren. And then would be accomplished and fulfilled that sentence: The Sacrifice of praise shall glorify me; and there is the way, by which I will show him the salvation of God. Psal. 49. For divine praises offered up as an Holocaust upon the Altar of the Heart, and heated with the fire of Charity, do ascend up, in an odour of wonderful sweetness, and do obtain, that a way may be opened to us, by the illustration of the hart, to behold that true health or salvation, which God hath prepared for all that love him. All which benefits those poor souls lose, who perform their Prayers with a wand'ring of the mind, and a voluntary dryness of the Heart. And thus do these men partake of the labour and pains with others, who pray, and sing Laudes to God; but of the divine consolation, and taste before hand of the Heavenly Beatitude, they partake not at all.   

Of the meat and drink of the City of God. CHAP. VIII.  
TOuching the Meat and drink of the celestial Inhabitants, we thus read in the Apocalyps cap. 22. And he shown me a river of living water, clear as crystal, proceeding from the seat of God, and of the Lamb. In the midst of the street thereof, and of both sides of the river, the tree of life, yielding twelve fruits, rendering his fruit every month, and the leaves of the tree for the curing of the Gentiles. I partly fear that some who read this passage, may wonder at the parsimony of the supernal Citizens, and may be persuaded that better provision of meat may be had in this our peregrination: for here in Heaven we hear nothing concerning meat, but of the fruit of one tree; and concerning drink, but of the water of a river But let such Men (who thus talk) call to mind, that in the terrestrial Paradise (where no doubt there were better meats, than are in this our exile and banishment) Adam had nothing else granted him, but fruits and herbs for his meat, & water for his drink; and nevertheless those fruits, herbs, and water exceeded the most delicious meats and wines of this life, and yet were many degrees inferior to the tree of life and living water of the Heavenly Paradise.  
In this vale of misery, all Men are sick, and have their sense of Taste corrupted, through a certain bitter sharpness; therefore to take away all kind of loathing, they have found out diverse sorts of meats; But yet this delicate variety of meats so diminisheth the loathing, as that it engendereth many diseases. In the earthly Paradise all men were sound and healthful; & the salubrity and sweetness of those fruits, and of that water was of that virtue, as that it could with incredible delectation, perfectly nourish them (without any nauseous satiety) and conserve them in their health: We may add heerto, that they had their meat and drink even abundantly, & this without any labour or pain of the body taken therefore. But howsoever these matters were in the earthly Paradise; doubtlessly the lively Water and the tree of life in the City of God are not meat and drink common to Beasts with men (as the Waters & fruits here in the vale of our peregrination are) but they are of such worth, and in nature so divine, as that the Prophet not without cause thus speaketh: Psal. 33. They shallbe inebriated with the plenty of thy house; & with the torrent of thy pleasure thou shalt make them drink; for these meats and drink are not corporal, but spiritual and divine things. The Water of life is Wisdom, which we thus read: Eccles. 15. She shall give him Water of wholesome Wisdom to drink; And the tree of life is that bread, of which in the same place we likewise read: She shall feed him with the bread of life, & understanding. For as S. Austin teacheth; in corporal nourishments one thing is meat, and another thing drink; but in spiritual nourishments one and the same thing is both meat and drink; to wit, Wisdom, Understanding, or intelligence; since wisdom is meat, as it nourisheth; it is also drink, as it quencheth thirst.  
Notwithstanding what is here said, I grant also, that as by the water of life; Wisdom may be signified so by the tree of life Chaeity; for thus we find in S. john, He who loveth not, remaineth in death, 1. joan 3. And again; We know, that we are translated from death to life, because we love the brethren And ceriainly as well to understand, as to love, are vital Actions. Therefore it followeth, that the drink in the City of God, is to drink of that lively river, which streameth from the fountain of life, which is God; to wit, to enjoy the participation of that wisdom, by the which God is wise; the w●ich wisdom is most high, and not to be expressed in words. And the meat of those Saints, is to ear of the tree of life; that is, to enjoy the participation of that ineffable Love, with the which Goodness itself (being clearly seen) may be loved, and with the which God (who is infinitely good, and the fountain of all goodness) doth love himself. What these things are, may after a sort, come within the compass of our conjecture but of our Understanding they cannot, nor ever shall, until we arrive to that City itself.  
Now where S. john saith, that the tree was upon either side of the river; and that several months it yielded forth fruit; all this is to be understood figuratively, that so by the similitude, or resemblance of corporal things, we may better apprehend spiritual things. For the Blessed Evangelist his scope was, to paint forth in words a tree of supreme goodness and fertility, the which to perform, he describeth a tree, which groweth at the bank of a River, & which through its own goodness, and through a continual irrigation, bringeth forth fruit (not every year only, as other trees usually do, but) every month. Neither doth the Evangelist mean, that there is only one tree in the Heavenly City, but many trees of the same kind, which grow upon both sides of the river, running though the midst of the City; so as between one tree & another, the distance was not great, but of that convenient space, as that the whole City may enjoy both the benefit of the W●ter, and the fruit of the tree. The goodness of the tree is intimated and signified, in being called The tree of life. The fertility thereof is showed, in that it bringeth forth fruit every moveth. Thus it falleth out, that the Inhabitants of that City have ever new & ripe fruit▪ new (I mean) of the present month, & ripe of the month next passed; so as the fruit is never rotten, never dry, never unpleasing to the taste. All which descriptions and circumstances do signify, and figure out the meat and drink of the Blessed; to wit, Wisdom, by the which they perfectly understand God, and Charity by the which they perfectly love God; And this meat and drink of the Saints being of chiefest worth, are never wanting.  
Now where the Evangelist speaketh of the leaves of that tree conducing to the health of Nations, he may be thought to signify thereby, that during our banishment in this world, the fruits themselves of the tree of life are never sent to us, but only certain leaves of that tree; the which although they do not confer eternal life, nevertheless they are very medicinable to cure our diseases, to wit, the Concupiscence of the flesh, Concupiscence of the eyes, Pride of life, and other such maladies, of which all of us either in a high, mean, or low degree, are sick. These Leaves are the divine word of God, brought to us, by the Prophets and Apostles from Heaven, that is, by divine Revelation. O how sweet an odour do these leaves breath forth to such, as have the spirit of our Lord! Read the Prophets, read the Psalmist, read the Gospels, read the Apostles, Peter, Paul john, james, and jude, all these leaves do even breathe forth Humility, the Charity of God, Virginity into the Readers hart; of all which the Philosophers are wholly silent: but this we are not to wonder at, seeing these leaves are the leaves of Paradise; those of the Philosophers, the leaves of the Earth. Therefore (O Christian Soul) gather these Leaves most diligently, and make to thyself of them a daily medicine; and from the worth of these leaves, make a conjecture what the fruit is; and loathing the draff of swine, aspire with a breathless and incessant desire, to this fruit of Eternal life which is above: of this meditate and let the remembrance thereof be ever deeply fixed in thy mind.   

Of the Mystical foundation of the City of God. CHAP. IX.  
WE have already taken into our consideration the structure of the supernal jerusalem, we will now entreat of another structure thereof. For a City doth not only contain the foundations, the walls, the streets, but also the multitude of the Citizens, who in regard of the diversity of their functions and offices, are also said in a figurative sense, to be the Foundations, Ports, or Walls, and the like. And perhaps the gathering, and living together under the same Laws, is more properly called a City, than a continuation of a multitude of houses under the same walls; for thus doth Tully (in somni● Scipionis) speak hereof: Concilia coetusque hominum etc. The familiarityes, and companies of men, linked together within one Law, are called Cities. Of this celestial City, which consisteth of Citizens, not only S. john, but also S. Peter, and S. Paul do speak. In the Apocalyps cap. 21. we read: that in the twelve gates, were seen twelve Angels, and the inscription of their Names were the twelve Tribes of the children of Israel; and in the foundations were written twelve names of the twelve Apostles of the Lamb.  
In S. Peter we thus read: Unto whom approaching, a living stone, of men indeed reprobated, but of God elect and made honourable, 1. Pet. 2. And you as living stones, be you made etc. To come to S. Paul: he thus writeth Ephes. 1. Now therefore you are not strangers, and forreners, but are Citizens of the Saints, & the domestiks of God, built upon the foundation of the Apostles and Prophets, jesus Christ himself being the highest Cornerstone. Therefore from all this we gather, that the City of God hath for foundation or ground work▪ the Apostles and Prophets; for the doctrine of the Apostles and the Prophets doth support the whole fabric thereof. For faith is the beginning of salvation. Now faith is ●e●●aled by the Apostles and Prophets, either by writing, or preaching the mysteries of the Trinity, the Incarnation, the Resurrection of the dead, the glory of the Saints, Eternal punishments, and other points transcending humane reason; all which we have learned from the Prophets and Apostles, to whom God hath vouchsafed to reveal these Mysteries. For although Faith hath no place in the blessed Souls, because that which they did believe, they ●ow see (bu● what is seen is not believed, but known;) notwithstanding the Prophets and Apostles are said to be the foundation of the supernal City, because Faith is the beginning of salvation, and therefore the beginning of Beatitude.  
But because S. Peter teacheth 1. Pet. 2. That we (as living stones) are ●uilt upon Christ: And S. Paul 1. Cor. ●. saith: Other foundation no man can ●y besides that which is laid, which ● Christ jesus: Therefore there is one foundation, and there are also twelve foundations, as S. Austin (in explic. Ps. ●6.) teacheth, because in the twelve Apostles Christ was: for he, or his Spirit did speak and teach by them. Hear the Apostle himself, 2. Cor. 13. Do you seek an experiment of him, that speaketh in me, Christ? Hear Christ himself saying; Who so heareth you, heareth me. And in another place: It is not you that speak, but it is the spirit of your Father, that speaketh in you. And it is not to be doubted, but that one and the same spirit is of the Holy Ghost, of the Father, & of the Son. From whence we may further learn, that by the twelve foundations, not only the twelve Apostles are understood, but also all those, who first preached the same faith with them; since otherwise S. Paul himself, Barnabas, and the seaventy disciples (all who were not of the number of the foresaid twelve disciples) should not hau● belonged to these foundations; ye● neither the Prophets themselues shoul● appertain thereto; And thus (whic● God forbidden) we should make the Apostle liar, who said, that we ar● built upon the foundation of the Apostles and Prophets.  
But here occurreth no small doubt to wit. How Christ can truly be calle● the foundotion of this Edifice or building, since he is the chief Cornerstone thereof, as the Apostle speaketh, and is exalted above the head of the Angle, or Corner, as the Prophet affirmeth. For how can the same stone be in the highest and lowest place? be in the foundation, and in top of the building? But he that shall call to mind, that these words are used in a Metaphorical sense, will easily conceive, how by reason of diverse functions or offices, contrary words may be applied to one and the same person. For not only Christ, who is both God and Man, but every Prelate in his own Church, is both the foundation, & height; because as he is the foundation, he ought to sustain the burden or weight of the Edifice; to tolerate the infirmities of all; and in this respect to be under all; And yet the same Prelate, as being the Summity, or height of the building, aught to be above all, to command all: & to be obeyed by All Therefore with much more reason, may Christ, as the foundation of the Church, be of Power to bear all up, through his authority and virtue: And withal, as he is placed in the head of the angle, may conjoin two Wall● together, and constitute one People of the Gentiles and the jews; and so preside over All, and command over All.   

Of the mystical Port, or Gate of the City of God. CHAP. X.  
IT now followeth, that we consider the ports or gates of this Celestial jerusalem. The common exposition of Interpreters, is, that by the Ports are understood the Apostles; which expositors do herein follow the judgement of S. Austin, in exposit. Psal. 86. But the Evangelist, Apoc. 21. speaking of the Gates, maketh mention of twelve Angels, & twelve Tribes of the Children of Israel, whose names (he said) were written in the twelve gates of the City of God; but of the twelve 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. john speaketh mystically, and not as the Words do sound, and there speaketh as a Prophet, not as an Historian; and all that description of his is even most redundant of mystical significations.  
The Land of Promise was (by the joint consent of all) a figure of this Heavenly City. Abraham was the first to whom Promise of that Land was made, for thus doth God speak to Abraham: Gen. 13. All the Land which thou seest, will I give to thee, and to thy seed for ever. And the Apostle conspiringly saith the like: Gal. 3. To Abraham, and his seed the Promises were made; And a little after: God gave is to Abraham by Promise, Isaac was the sole heir to Abraham, Ishmael (who was the Son of a handmaid) being excluded, the Scripture thus speaking thereof: The Son of the Handmaid shall not be heir, with the Son of a Freewoman The Son of Isaac, was only jacob, Esau being excluded, who sold his birthright; Of whom the Prophet Malachy thus speaketh: I loved jacob, and hated Esau. Which sentence the Apostle speaketh to the Romans cap. 9 The Heirs of jacob, were all his Sons, which were twelve, not any of them being disinherited; And thus the Land of Promise was divided among the twelve Tribes of Israel, as appeareth out of the Book of joshua.  
Now this therefore is the cause, why S. john in the Apocalyps said, that the names of the twelve Tribes of Israel were written upon the twelve Gates, to wit, because the Port or Gate of entering into the Land of Promise, was that Hereditary right, which belonged to all, and only the Sons of Israel. But as I noted a little above, the Apostle S. john speaketh mystically; and by the twelve Tribes of Israel, are understood true Israelits, not according to the flesh, but according to the Spirit, and Faith; and consequently the twelve Apostles, and their spiritual Children are understood thereby. For as S. Paul expressly teacheth: Rom. 9 Not all that are of Israel, be Israelites: Nor they, which be the seed of Abraham, all be children. Which Apostle ● little after compareth Israel to a Tree, of which many boughs are broke● through incredulity; and others inserted and implanted through faith. In this sense the gentils, being converted to the faith, did begin to become the children of israel; and many of the jews did cease to be true Israelits.  
Saint Austin d●monstrateth and expli●ateth all th●se points very largely, thus writing: Ep ad As●l. Are not these great wounders, and a deep mystery, that many not borne of Israel, should be Israel, and man● should not be the Children, who are the seed of Abraham? But how cometh it to pass●, that they are not? and how cometh is to pass, that the other ●re? I will show, Those are not the Sonne● of the Promise's▪ who do not belong to the grace of Christ, but are the Sons according to the flesh▪ so enjoying an empty name or title; and therefore they ●re not Israel, as we are. Neither are we Israel, as they are; for we are Israel according to spiritual regeneration; the● are Israel, in respect of carnal generation. And a little after the said S Austin thus further enlargeth himself, saying; Even among the Nephews of Abraham, the Sons of Isaac, those two brethren (I mean) Esau, and jacob who after was called Israel, this great and deep 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 Apostolical and Catholik● doctrine evidently showeth, that according to the origine of the flesh, the jews did belong to Sara, the Ismaelits to Agar; But according to the mystery of the Spirit, the Christians did appertain to Sara, and the jews to Agar. In like sort, according to the origine of the flesh, to Esau (who is also called Edom) the offspring of the Idumeans belongeth; and to jacob (who was also called Israel) the Progeny of the jews appertaineth. Lastly according to the mystery of the Spirit, the jews belong to Esau, and to Israel the Christians.  
Thus far S. Austin; Who fully instructeth us, that Christians are true Israelits, not according to the flesh, but according to the Spirit, and consequently are the true Heirs of the Land of Promise, which is in Heaven, And thus it appeareth, that the Gates of heavenly jerusalem have the Names of the twelve Tribes of Israel written upon them: because the Port or Gate by the which entrance is made into that Heavenly Land of Promise, is the right, or title of the inheritance of the Sons of God; who alone are true and sincere Christians, being the Sons of the Holy Apostles, which are understood by the name of Israelits, that is, by the Sons of jacob the Patriarch. Now where S. john addeth, that in those gates were twelve Angels; this signifieth, that the Angels are the keepers or warders of the gates; their office being to take care, that not any do enter therein, who have not right of Inheritance: And perhaps for this reason, S. Michael (the Archangel) is pictured with a pair of balance or weights in his hand, in that by the Ministry of the Angels, subject unto him, he doth examine and weigh the merits of those, who do seek to aspire to this Heavenly City. Thus much touching the Gates.   

Of the Mystical stones of the City of God. CHAP. XII.  
THE rest of the Edifice consisteth of stones, which are all the faithful, that are built upon the foundation, as the Apostles S. Peter, and S. Paul have perspicuously expounded. Now since this part of the building extendeth itself to all men, I hold it a thing conu●nient, to consider the conditions and qualities, which are requisite for all those, who covet to be ●u●●t upon the foundation of the Apostles and Prophets, under the supreme Corner stone, jesus Christ; so as they may not only be in the City of God, but themselves may be that high, and most happy City of God  
Three things concur to the end: man may be built upon so noble and worthy a foundation. First, that he be a stone; Secondly, that he be a living ston●; lastly, that this stone be curiously polished, and squared. First then we ought to be stones, not Wood, not Hay, not straw, that so we may make a solid and firm Wall; that is, we ought to be grave and stable Men, persevering in Faith, in Charity, in Humility, in obedience of the Commandments, and not suffer ourselves to be carried away and blown to and fro with every wind of doctrine, as Heretics are accustomed to be; neither violently to be possessed with several desires and Passions as some light and unsteady Catholics are wont to be. For not any of these Men are admitted by the builders of the eternal City, but only serve to make poor and weak cottages, which are after presently overthrown and ruins. We ought also to be living stones, as S. Peter admonisheth, that is, to be full of Charity, of the Spirit of life, as the Corner stone Christ is; who though he once died in flesh, yet he ever lived in Spirit, and according to the flesh did revive, after he had tasted death, and is never after more to dye. Dead stones do build and make dead houses, I mean corporal houses; whereas the spiritual house or rather the City of the great King (which is both spiritual and Heavenly) requireth spiritual stones, and in this respect lively stones.  
To conclude, it is necessary, that we be stones artificially wrought and squared; not stones unpolished, and without form, because such building is best sorting to the most noble City of all Cities. So we read, in judith 1. that Arphaxad (the King) did build the City Echatanis, of squared and cut stones. And if King Solomon built the Temple of our Lord here upon earth, of polished, carved, and curious stones; what stones then ought to be used for the building of that Eternal City, which infinitely is exalted above all other Cities? But this squaring & working is to be performed in this life and not in Heaven; The figure, or Type whereof, was the building of the Temple of Solomon; for thus we read in the third of the Kings cap. 6. When the House was building, neither hammer, nor hatchet, nor any tool of Iron was heard in the House. Because the stones were hewed, cut, and so perfectly and evenly 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 noise, or sound of the Hammer. Therefore we gather from hence, that no sound or blow of the striking Hammer shallbe heard in the Celestial jerusalees; for there shallbe no persecution, no tribulation, no pen●tentiall labour, no complaining, no dolour, no heaviness; And therefore the stones designed to the glory of this Heavenly house, aught in this vale of misery and tears to be polished with strokes and pressures; for thus the Church singeth.  
Tunsionibus, pressuris  
Expoliti lapides,  
Suis cooptantur locis  
Per manus artificis,  
Disponuntur permansuri  
Sacris edificijs.  
That is, The stones being polished with knockings & pressures, are made apt for their places by the hands of the Workman; And so they are disposed for ever to remain in the sacred buildings.  
Thus here in this world the burden of penance is necessarily to be undergone, since we all offend in many things, as S. james affirmeth cap. 3. Here our carnal concupiscences are to be tamed; Here our proper Wills are to be overcome; Here our Body is to brought into servitude; Hear the buckler of faith through an indefatigable labour is to be interposed against the fiery darts of unclean Spirits: Since otherwise if we cannot endure the stroke of the Hammer, how can we then expect to be admitted by the Heavenly Architect, unto the structure of the Celestial House? O! that Men would understood and conceive, of how great a good they deprive themselves, whiles they do avoid and decline the Hammer of persecution, and cannot (at least will not) suffer any incommodity or loss, any asperity, any thing bitter and adverse unto them; they would then, doubtlessly change their courses; they would ruin banquet and good fellowship into fasting; delicate and costly apparel into hayre-shirts; and idle discourses and unnecessary words into watching, and prayer. And if they suffered any injustice or wrong at the hands of false Brethren, or open and professed enemies, they would not (in requital) meditate upon revenge; but they would give thanks to God, and pray even from their heart for their Calumniatours & Persecutors, because The sufferings of these times are not condign to the glory to come, that shallbe revealed to us. Rom. 8. And in that; Our Tribulation, which is now momentary and light, worketh above measure exceedingly an eternal weight of glory in us. 2. Cor. 4.  
And certainly if we cast our eye back upon those living stones, who are gone before us towards the structure of this Heavenly edifice, we shall behold each one of them to have b●n hewed with knockings or strokes, and polished with several pressures. Christ himself (the most precious Cornerstone, who did not stand in need of any hammering or working upon) did so suffer for us, as that by such a sufferance he did leave to us an Example, who, when he was reviled, did not revile, and when he suffered▪ he threatened not 1. Pet. 2. In like sort, all the Apostles could say with S. Paul: until this hour 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 bless; we are persecuted, and sustain it: we are blasphemed, and we do beseech; we are made the outcast of this World, the dross 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 Heavenly jerusalem? I pass over the Holy Confessors, Anchorets', Virgins, Widows, and all others, grateful to God; who had not been admitted to this Celestial building, if they had not crucified their flesh with their vices, and had not proclaimed open war and hostility even against themselves.  
Neither this refining and polishing of the lively stones was necessary only after the coming of Christ; but it was practised even from the beginning of the world. The first living stone was Abel, who was cruelly slain by his own brother Cain. The holy Patriarch joseph was sold by his Brethren, Tobias received these words from the Angel: Because thou wast acceptable to God, it was necessary, that temptation should prove thee. Tob. 12. The Angel said not; because thou wert a sinner, and hateful to God, it was needful that thou shouldst be punished with blindness and poverty; But the Angel said: Because thou art grateful to God, as being a just and holy man, therefore as a living stone, designed to the celestial edifice, it was necessary, that thou shouldst suffer the hammer of Persecution. Which of the Prophets escaped Persecution and Injuries coming from the wicked? What torments did not the blessed children of the Maccabees endure? But let us hear the Apostle (touching this point) preaching of the Saints of the Old Testament: They had trial 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 Sheepskins, in Goate-skins, needy, in distress, afflicted, of whom the world was not worthy; wandering in deserts, in mountains, and dens, and in the Caves of the earth. Heb. 11.  
And now, o Christian Soul, what canst thou reply hereto? If the hammer of the builder did not spare those Men, of whom the world through their eminent sanctity, was not worthy, that thereby they might be squared, laboured, and made fit for the celestial Edifice: what then shall become of thee, and such as are like to thee; to whom sin is pleasing and grateful, but all penance & satisfaction for sin, most grievous and ungrateful? One of these two fortunes perforce thou must undergo, to wit, either thou must be hammered in this life, or in Purgatory; or else thou shalt not have any place in that sublime building, but in lieu thereof the hammer of Hell, for all eternity shallbe striking upon thee Why then (O poor Soul) wilt thou not rather suffer to be wrought fair & polished in this life, through a short and slight tribulation, then in the next life to be reprobated, and cast into that place, where thou must suffer an everlasting and intolerable pressure, and bruising of the hammer?  
Neither oughtest thou to sleight or little regard the Purgatory-refyning and hammering in the life to come, since that punishment (though not eternal) is most grievous and oftentimes of longer continuance than any Pain of this life. Hear S. Austin in Psal 37. discoursing of this point. Dicitur, suluus eris, sic tamen quasi per ignem etc. It is said. Thou shalt be saved, as it were by fire: And because it is said, thou shalt be saved, therefore this fire is contemned; and yet is more insupportable, than any thing which man can suffer in this life. Thus this holy Father, who further addeth, that the pains of Purgatory do exceed all punishments inflicted upon Thiefs and other malefactors, as also all the torments of the Martyrs; Therefore such men are even fools, and deprived of all true judgement, who contemn the fire of Purgatory, and do abhor all tribulations of this present life.  
But observe how other fathers conspire with S Austin herein. S Bernard thus writeth: Know you this that such sins which are in this life neglected, shall be punished a hundred times more in the purging places, even till the very last farthing be paid. serm. de obitu Humberti Monachi. To conclude, S. Anselm in these words agreeth with the former father: Sciendum est, quia gravior est ille ignis etc. We are to know that this fire is more insufferable, than any thing, which man can endure in this life. For all the torments here upon Earth, are more sufferable and easy: And yet men for the avoiding of those pains here, will perform any labour whatsoever imposed upon them. How much better than is it & more profitable to do those things, which God command's us, that thereby we may not suffer those other pains, fare more horrible and grievous? Ansel. in explicat cap. 3. ad Cor. 1.   

Of flying from the City of the World. CHAP. XII.  
NOw having explicated the structure and building of the City of God; it remaineth that we briefly show, what is chief requisite, that men may be ascribed, and admitted Citizens into this most happy City. This may be declared even in one word; to wit, that we do renounce and disclaim from the City of this World, and that in the mean time we live here, as strangers or pilgrims, for it is impossible for us, to be both Citizens of this world, and Citizens in the Heavenly City. And a man no sooner giveth (by disclaiming from it) his last farewell to this World, but that he is instantly admitted into the bosom of the City of God. But let us stir more fully the earth, or mould, about the root of this point.  
Well then, there are two Cities set down and declared to us in the Holy Scriptures; The Earthly City, which began in Cain, who first upon earth builded a City, as we read in the book of Genesis cap. 4. And the Celestial City, taking its beginning in Abel; of which City not Abel, but God was the Builder and Workman, as above we have showed out of the Apostle, Heb. 11. Babylon the Great (which signifieth the Confusion) was a figure of that City of the world: And jerusalem (which is called, Vifio Pacis) was the type of this Heavenly City, which is the City of the supreme King. The Citizens of the earthly City are those, who not only in body, but in soul do inhabit the earth; who even adore the earth; who gape after earthly pleasures and profitts; who tumultuously fight and strive for them; finally who are wholly drowned in the pursuit thereof.  
The Prince of this City is the Devil, who being cast out of the Celestial City, first possessed the Tyranny of the earthly City: for though our Lord, approaching were unto his Passion said, joan. 12. Now is the judgement of the world; Now the Prince of this world shall be cast forth; and accordingly our Lord did truly drive him forth with the staff of his Cross; and through the said Cross did triumph over him, according to those words of the Apostle Coloss. 2. Spoiling the Principalities and Potentates, have led them confidently in open show, triumphing over them in himself; notwithstanding this is not so to be understood, as if the Devil were wholly cast out of this world, or had lost all Principality thereof; but that he is ca●t out from all those, and among all such hath lost his dominion and Empire, as have ranged themselves under Christ; and who flying out of the terrene City, are designed to the Heavenly  
That the Devil exerciseth his rule and government yet in this City of the world, the Apostle teacheth, when he saith: Our wrestling is not against flesh and blood, but against Princes and Potentates, against the rulers of the world of this darkness: Ephes. 4. Therefore as yet Satan with his ministers hath h s rule and government in this world, and is Prince thereof, I mean, of worldly men, and Citizens of the earthly City; of which world S. john saith cap. 5. The whole world is set in wickedness. As if he would had said: The world adhereth to its head, who is called malign, or wicked transcendently; or, the world is under the government and power of the wicked Devil.  
But to proceed further. The Citizens of this Heavenly City, are those, who being already blessed, do reign in the Kingdom of Heaven; as also all those, who remaining yet in mortal body, do inhabitate the Earth; yet this not in Heart, but only in Body; since in heart and soul their Conversation is in Heaven, and they covet to be dissolved, and with Christ, who is the King of the Celestial City. But now because the celestial Citizens are promiscuously mixed with the earthly Citizens, therefore the holy Scriptures say (for greater distinction) That the Citizens of Heaven are in the World, but not of the World; And that they are in the World, not as Citizens thereof, but as strangers and Pilgrims, for S. Peter speaketh: I beseech you, as Strangers and Pilgrims, to refrain from carnal desires: 1. Pet. 2. But of the Citizens of the earth the Scripture changeth its style, and thus speaketh of them: They are strangers of the Testament, having no Hope of the Promise, and without God in this world, Ephes. 2. Now these things being thus, Let no man deceive himself, nor dream, that he can be a Citizen of the world, and withal a Citizen of Heaven. The Citizens of the World, are of the World; The Citizens of Heaven, are not of the World. To be of the world, and not to be of the world, are contradictory, and incompatible together; and therefore cannot brook any convinction; In regard whereof let those men then, (to whom the world and earthly matters are grateful) not persuade themselves, that they can have any place in the Heavenly City, except they first go out, and (as it were) wholly forsake the world, voiding their judgements and wills of all earthly Pleasures, and Benefits.  
But because these Points are high mysteries, and are understood by few, at least not thought and meditated on as they ought to be; therefore to the end, that no man at the last day may pretend ignorance, there is not any thing, which the Apostles and Evangelists do more often inculcate and repeat, than this one point; Hear our Lord: joan. 8. You are of this world, I am not of this world. Again, he thus speaketh to the Apostles: If you had been of the world, the world would love its own; but because, you are not of the world, therefore the world hateth you. Hear S. Paul 2. Cor. 3. The wisdom of this world, is foolishness with God. And again: You ought to have gone out of this world. And yet more; That we may not be damned with this world. Hear S. james: cap. 4. Know you not, that the friendship of this world, is the enemy of God? Whosoever therefore will be a friend of this world, is made an enemy of God. Hear S. Peter: Fly the corruption of the concupiscence which is in the world. 2. Pet. 1. Hear S. john: Do not you love the world, or those things in the world: 1. joan 2. And again: If any man love the world, the charity of the Father is not in him; And yet more cap. 5. The whole world is set in wickedness. To conclude hear our Lord himself, speaking in prayer to his Father: joan 17. For them do I pray, not for the world do I pray, but for them, whom thou hast given me. And the world doth hate them, because they are not of the world, as also I am not of the world.  
Now from hence we may gather most evidently, that the world is so (as it were) excommunicated and cursed by God, as that Christ thinketh it not convenient to pray for it. Yet may it be here objected, that if Christ doth not pray for the world, how is it said: joan. 3. God so loved the world, as that he gave his only begotten Son? what, doth the Father love the world, and the Son hate the World? Or how doth the Son exclude the world from his prayer, which the Father doth not exclude from his love? S. Austin expounding this later place, saith, that the world for whom Christ denied to pray, signifieth only the wicked; according to which acceptance, the Apostle saith, so that w● may not be damned with this world: 1. Cor. 11. But we may here further say, Christ did not pray for the world because such things, as he than praye● for his Apostles, did not in any so● agree to the world. For he prayed fo● the gift of Perseverance; Keep the● (saith our Saviour, joan. 17.) in m● Name; And withal he 〈◊〉, that they might obtain eternity of glory, saying: I will (Father) that where I am, they may be also with me, that they may see my glory. But these things are not agreeable to the world for neither is the world (except it be afore cleansed of its filth a●d ordure) apt for the Kingdom of Heaven even as it is not fitting, for a man that is bemy●ed with dirt in riding, to enter into the bedchamber of a King. God doth truly love the world, and for it gave his only Son, thereby to cleanse and purge the world, tha● it may be fit for his Kingdom; And so Christ prayed for his Crucifiers, not, that they should persevere in that state, in which they then were; bu● t●at his Father might pardon them, and in p rdoning of them, might cause them to leave, and go out of the world. An● therefore though Christ did say, I do not pray for the world; yet he adjoin a little after these words: That 〈◊〉 world may believe, that thou h●st 〈◊〉 me. Thus the closure of all 〈…〉 Christ prayed for his own Discip●● not for the world; because exce●● man do first go out of the world, b●fore he go out of his Body, he can never arrive to the Kingdom of Heaven.  
Whosoever therefore doth thirst after that supreme and high City, let him hasten to go out of the world, for fear lest his last day may suddenly and unexpectedly surprise him, and take him out of this life, when he shall be deprived of all hope of his conversion. But if he be once happily gotten out of the world, then let him forsake the same with all its concupiscences, that he may daily meditate only of the City of our Lord, and that he may even protest with the Holy Prophet: If I shall forget thee, O jerusalem, let my right Hand be forgotten; let my tongue cleave to my mouth, if I do not remember thee, if I shall not set jerusalem in the beginning of my joy. Psal. 136. For this is the true Character, or Note of the Citizens of the Eternal City; to wit, to be more desirous to want both tongue and hands, then to speak, or attempt any thing against the love of God their Father, and their Celestial Country; that so the beginning of their joy, may be the City itself, which replenisheth its Citizens with such beatitude, as that no worldly felicity can delight them; and thus the only remembrance and expectation of future joys, is sufficient in this their banishment to comfort them.  
I hold it convenient, to close up this Book with the words of S. Austin, that such, who will not perhaps believe me, may not doubt to give credit unto so great and worthy a man. This Father in these following words doth express, which is the true note of the inhabitants of the City of the world, and of the City of God; Thus he than writeth: Omnes qui terrena sapiunt &c▪ All those, who are wholly immersed in earthly affairs; All, who do prefer a temporary felicity before God; All, who seek after their own things, not after those of jesus Christ, do belong unto th●t one City, which mystically is called Babylon, and which hath the Devil for their King. But all such others, who bend their labours to things, which are supernal and above; who are even absorbed in the meditation of Celestial matters; who live in this world with all solicitude and care, that they do not offend God, or sin; who sinning, are not ashamed to confess their offences; finally who are humble, meek, holy, just, pious, good: All such (I say) belong to that one City, which hath Christ for its King. Thus fa●re Saint Austin, in explicat. Psal 61.    

OF THE ETERNAL FELICITY OF THE SAINTS, Under the Title of the House of God. THE THIRD BOOK.  

That all the Blessed are the Domestics, and Sons of God. CHAP. I.  
I Rejoiced in these things, which were said to we: We shall go into the House of our Lord saith the Royal Prophet, Psal. 121. Certainly it is a great and ineffable cause of rejoicing for a good and faithful servant after he hath painfully laboured in the Vineyard, or hath multiplied his Talents, through negotiation and traffic, or (as first) hath gained the Prize in the race; or hath deserved the Crown in war & spiritual fight; or hath diligently fed the sheep committed to his charge, courageously and valiantly defending them from wolves; for then such a man, after the accomplishment of all these his labours, doth with all alacrity & cheerfulness enter into the House of his Lord. But let is first consider, why that is called a House, which a little before was called a City. Truly we cannot think, that the cause of this appellation is, that this House is straight, or narrow, and therefore doth deserve the name of a City; since indeed it is of that largeness, as that in greatness, it giveth not place to any City, or Kingdom. Give ear to what the Prophet Baruch. cap. 3. (by way of acclamaaion) speaks hereof: O Israel, how great is the House of God, and how great is the place of his Possession! It is great, and hath no end. Why then may not so great a House justly be called a City.  
The first reason hereof then is, because the blessed, though they be spread throughout the Kingdom of Heaven, are the domestics and familiars of our Lord. For perhaps a man might imagine, that if mention were made only of a Kingdom, or of a City, that many might be in the Kingdom of Heaven, and in the City of God, who did never see God, nor were ever admitted to speak or have any intercourse with God but only by the mediation of other greater Saints. But because the matter standeth fare otherwise; and that all the Sa●nts do ever see God do converse with him, and do speak to him face to face; whether they be the supreme Seraphims and Cherubims, patriarchs, Apostles, Prophets, inferior Angels, and the lowest Saints. For even of our Angels Guardians, who belong to the least degree of Angels, our Lord thus saith: Matth. 18. Their Angels in Heaven always do see the face of my Father, which is Heaven. And the Apostle writing to the Ephesians cap. 4. averreth, that all the Saints are not only the Citizens of God, but even the domestic friends of God. Therefore from hence I infer that the habitation of the Saints is not only called a City, but also a House. There are doubtlessly diverse Mansions in Heaven; to wit greater, and lesser; there are also several Crowns, some more illustrious, others not so illustrious, according to the disparity and inequality of merits; nevertheless all those Citizens are blessed and happy, and are clean in hart, and replenished with Charity. We may then from hence conclude, that there is no Saint, who is not in that celestial house, and who seethe not God, and converseth not with him, as a domestical and familiar friend; howsoever contrary heerto in other Kingdoms and Cities, there are many, who never see the King, and most few they are, to whom he vouchsafes any speech, or familiarity,  
Another reason, why the City of God is called a House, may seem to be, in that in a City many do see the King, and do speak to him; yet all those are not the Domestics, Sons & heirs of the King; but only those, who dwelling in the King's Palace, are acknowledged by the King, for such. But now in the Kingdom of Heaven and in the City of God, all the Saints, whether o● higher or low degree, are truly the Domestickes of God, and Brethren of Christ; & by reason hereof they are linked together in the straight conjunction of fraternity or brotherhood; so as the Superiors among them do not contemn their inferiors, neither with them is any contention or malignity. For when our Lord did teach the Pater noster, that chief Prayer, which is daily to be recited; he in these words excluded not any man; and when at the day of judgement he shall say: Come you Blessed of my Father, possess you the Kingdom, prepared for you from the foundation the World. Matth. 25. he shall not except any out of this most comfortable invitation. And when the Apostle said to the Romans, cap. 8. whosoever are governed with the spirit of God, those are the Sons of God; and if Sons, Heirs also; Heirs truly of God; and Coheires of Christ: He in these words shutteth out no man, whether great or little, so that he enjoyeth the Spirit of God, and will suffer himself to be sterned and guided therewith. Which one Point is doubtlessly common to all the regenerate in Christ, persevering in Faith, Hope, Charity. In like sort S. Peter, 1. Pet. 1. promiseth to all the regenerate, an incorruptible inheritance, incontaminate, and not decaying, being reserved in Heaven. To conclude S. john without any exception thus preacheth to all the just: See (I pray) what manner of Charity the Father hath given us, that we should be named, and be the Sons of God. 1. joan 3.  
From all this than we gather that the Place of habitation of the Saints is a House, and not only a City or Kingdom; in which house all are Domestickes, Sons and heirs of the great King, and all of them are beloved of God, as Sons, and of Christ as brethren; & that they may by good right say with the Prophet: Psal. 132. O how good and pleasant a thing it is, for brethren to dwell in one? For what greater consolation and comfort can be imagined to a man, then to converse with innumerable Angels, with men of all degrees, either superior, equal, and inferior to him, and he to be beloved of them all with most sincere affection, as a brother, to be used as a brother, & embraced & entertained as a brother?   

Of the greatness, and Beauty of the House of God. CHAP. II.  
ANother reason, for which the Habitations of the Saints is called a House, may be taken from that, Houses (especially the houses of Kings) have many ornaments in their Hals, in their Bedchambers, in other withdrawing rooms, which the rest of the City doth want. For who can recount the Arras, Tapestry, precious vestments, plate of Gold and Silver, with the which the Palaces of Kings do glitter and shine? Neither are these interior ornaments only of great worth and price; but also the external and outward building itself is accustomed to be most admirable for the goodly marble, stately Pillars, guilded Porches, hanging gardens, and such other delicacies, which is over long to relate,  
Solomon King of jerusalem, after he had built a Temple to our Lord, with such cost and charges, as was fitting, did make a Palace for himself with such profuse cost, as that he spent thirteen years in the building of it; although he had many Masters and Overseers of the whole Fabric, and had (at hand, with small labour) great store of precious and curious marble, and other stones, and abundance of Cedar-trees. And not with less charge and magnificence did he erect a Palace for his wife, being the daughter of the King of Egypt, so sumptuous, as it seemed incredible. Therefore when the Sacred Scripture calleth that Habitation, the House of God, which in other passages thereof, it calleth the City of God, and the Kingdom of Heaven, it seemeth to insinuate, that all that City, and Kingdom is as resplendent and glorious, as any Regal house or Palace. For as we have learned above, out of the Prophet Baruch; the House of God, is of that largeness and extension, as that it is able to comprepend and contain the whole Kingdom of Heaven.  
It seemed (a little above) a thing worthy of admiration, if any whole Kingdom should appear to be of that splendour and fairness, with which its chief City is adorned: Who then will not rest astonished, ●●en he shall think, that the whole Kingdom of Heaven is styled the House of God, in that, it is all stately, all fair, all precious, as beseemeth the House of God to be? Therefore with good reason did the Prophet David burst forth into those words: Psal, 83. My soul even coveteth, and fainteth unto the Courts of our Lord. For who doth not thirstingly desire to see and possess a most noble Kingly house, which in its spacious greatness may equal any Kingdom? As on the contrary, to see and enjoy a most ample and large Kingdom, which for ornaments, splendour, and magnificence may contend and compare with any Princely house or Palace? Neither would our soul only desire the fruition of such a House & such a Kingdom, if attentively it did think thereof, and confidently believe the same; but it would be wholly absorbed, and even faint, and transgress its own limits through the incredible beauty, and worth of so great a matter.  
But (alas) we, who lie upon the ground, and are become thrall to temporalities and earthly things, and do admire so much what we here see, do little busy our thoughts with invisible matters; we bearing ourselves herein, like to little children, who never going out of their Father's house, do so love that poor Cottage, as that they never once think of the Palaces of Kings. In like sort, we imitate herein the Countrey-pesants, who never saw any City, but are busied in tilling their ground, and in repairing their poor wooden, and clayie house; never thinking on Palaces, Towers, theatres, Honours, dignities, increasing of silver, chargeable banquets, and the like. And perhaps these Rustics and Children are more happy, than many rich Citizens, and great Princes; because those things which are in this world much prized and highly esteemed, are commonly attended on with more anxiety, care, and danger, then with solid profit and dignity. But the goods, which are in that Heavenly house of our Father, are inestimable; neither are they accompanied with any solicitude, discontent, or peril; but are exempted from all grief and molestation; and this, not for any short time, but for all Eternity.  
Therefore S. Paul, who was neither a Child, nor a Rustic, and who well knew the goods and commodities of this world; for he was a man most learned, and conversed with most wise men; He also had been in the House of God, and had perused and viewed the Heavenly City, as being rapt into the third Heaven, doth thus speak of himself: 2. Cor. 4. We not considering the things which are seen, but which are not seen; for the things that are seen, are temporal; but the things that be not seen, are eternal.  
And again: Phil. 3. Our conversation is in Heaven And according hereto he exhorteth us all: coloss. 3. To seek the things, which are above; where Christ is sitting on the right hand of God. And to mind the things which are above, not the things which are upon the Earth.   

Of the Dining Chamber of the House of God. CHAP. III.  
ANother reason, why that, which is called a City, and a Kingdom, is also called the House of God, may be taken from those words of our Lord, joan. 14. In my Father's House there be many mansions: Thus we see, that in Houses, there be Chambers or Partours to dine and sup in; Chambers also for men to take their repose and sleep; Halles, and other spacious rooms for the exercise of several Actions, which out of the House are not accustomed to be done. But to begin with the Great Chamber (as I may say) or place of Refection: Certainly there is a place in the House of our Lord, in which all the Saints are not only fed w●th Princely viands, but (which is wonderful, and scarcely credible, were it not that the Holy Ghost teacheth us so much) where the King himself shallbe girded and prepared to minister and serve the Table. For thus doth our Lord himself speak: Luc. 12. Blessed are those servants, whom when our Lord cometh, he shall find watching: Verily I say unto you, that he will gird himself, and make them sit down▪ and will come forth, & minister unto them. What kind of banqueting House is this? Who ever heard of the like? The Lord standeth, the servant sitteth down; the Lord is girded, that without any hindrance or let, he may wait; The Servant is ungirded, that so more freely and commodiously he may sit at Table: The Lord goeth up and down, to bring in and serve the meats; The Servant quietly feedeth upon those Princely viands. O, if we would seriously take these things into our consideration, how loathing and cloying would all earthly pleasures seem unto us?  
Our Lord did sometime gird himself with a towel, that he might wash his Disciples feet. Peter was affrighted at this sight, and could not endure that his feet should be washed by his Lord. But Peter was justly affrighted, because he saw therein majesty humbled, to the end to give an Example of Humility to his servants. But in that Celestial Mansion, thi● ministry of our Lord, is not of humiliation, but of dignation or vouchsafing; for the servants of God in Heaven shall not need any example of humility and submissivenes, since not one of them shall be once touched with any pride of mind, but they all shall be confirmed and strengthened in all kind of virtue. Therefore that girding of our Lord doth signify, that he shall so freely, so readily, and without any delay be present to every one of his Servants and Brethren; even heaping upon them all goodness, as if there were no other employment remaining for him, but only this.  
O Christian Soul, what thing is this? would to God, thou wouldst once truly conceive and understand, what honours and true pleasures our Lord will abundantly bestow upon his servants for ever. For certainly if the thought and cogitation hereof did deeply descend into thy Hart, thou as even boiling in fervour of spirit, wouldst gird thy loins together, and wouldst prostrate thyself most cheerfully in all obsequy and service before our Lord. And if any one of thy brethren (oppressed with want) did meet thee, thou wouldst not only not disdain him with a scornful and side-cast eye, but even dilating thy Bowels of Charity, thou wouldst with all willingness refresh and feed him; sollacing thyself with those words of the Gospel, Matth. 25, Amen, I say unto you, as long as you did it to one of these my least Brethren, you did it to me, Now where it is said, that our Lord shall make all his servants to sit down, this showeth, that they being admitted into the House of his Father, may most safely, and without any danger, or solicitude repose and rest themselues, and enjoy all those goods, with the which the House of our Lord is replenished: for there shall not be any after, who either by force, or by deceit shall deprive them of the fruition of the same.  
To conclude, where further it is said, that our Lord himself passing up and down, shall minister and serve; the meaning hereof is, that the chiefest dainties and meats of the Saints are in our Lord himself; for He, is the Bread of life: He is the fountain of Wisdom; He is that hidden manna, which no man knoweth, but he who receiveth and tasteth of it. Therefore our Lord passeth through all, he ministereth to all, unspeakable Viands and Banquets, the which do satiate without fastidiousness, and fill without satiety.   

Of the Bedchambers of the House of God. CHAP. FOUR  
LEt us pass from the Chamber of Repast, to the Chambers of Rest and repose. David saith: The Saints shall rejoice in glory, they shallbe joyful in their Beds. This Bed is nothing else, than a full and continual Repose of the Saints; and of that sleep which the same Prophet Psal. 126. thus praiseth, When he shall give sleep to his Beloved, behold the inheritance of our Lord. Of which point he thus speaketh: Psal. 4. In peace, in the self same, will I sleep and rest. To conclude, This is that Rest, of which it was thus said to S. john. Apoc. 14. Writ: Blessed are the dead, which die in our Lord; for hence forth, saith the spirit, they shall rest from their labours, for their works follow them.  
This is a great felicity, and peculiar only to the Blessed For in this life there is no man wholly disburdened of all labour; and even those men, who seem most to be at rest and quietness (to wit, noble and rich men) are commonly pressed with greater anxieties. And therefore not without cause did our Lord compare Riches unto Thorns in the Parable of the Sour: Matth. 13. And job saith cap. 7. The life of man is a warfare upon the Earth. And one of his fellows conspiringly thus averreth, job. 5. A man is borne to labour, and a bird to fly. But Ecclesiasticus more copiously doth enlarge himself upon this point, thus preaching: cap. 4. Great travel is created to all men, and a heavy yoke upon the children of Adam, from the day of their coming forth of their Mother's womb, until the day of their burying into the mother of all. Their Cogitations and fears of the Heart, imagination of things to come, and the day of their ending, from him that sitteth upon the glorious Seat, unto him that is humbled in earth and ashes; from him, that weareth Hyacinth, and the Diadem, even to him that is covered with rude sackcloth. Thus Ecclesiasticus. In which words he teacheth us, that no mortal man is at any time made entirely partaker of Rest.  
But to the end, that all men may understand, of what worth and moment the sleep, that is, the sweet Repose of the Saints, is to be respected, therefore I will (as it were) lay open the several points of the former sentence. First then he saith: Great travel is created to all men, and an heavy yoke upon the children of Adam. Here occupation & business is opposed to rest; But because many are busied in things comfortable and pleasant, as in hunting, playing, singing, and the like; therefore Ecclesiasticus addeth, an heavy yoke; thereby to show, that he speaketh of a laboursome, unpleasant, and toilsome occupation, with which no man is delighted, and which All endeavour to decline and avoid. And this most troublesome occupation, or negotiation he affirmeth to be created for men; that is, adjoined and assigned to man, even from his Creation, as an individual and inseparable Companion, Which point he further explicateth (that men may better understand his meaning) by adjoining these words, From the day of their coming forth of their mother's womb, until the day of their burying into the mother of all. Therefore a more mild and gentle course is taken with Oxen, which bear the yoke in the daytime, and rest in the night, then with men, who both day and night are forced to bear the yoke of labour, and solicitude. And after this, Ecclesiasticus briefly toucheth upon particular troublesome molestitions, which like unto a most heavy yoke, do press and bow down even the necks of mortal men, saying: Their cogitations, and fears of the hart, imagination of things to come, and the day of their ending.  
Thus we see, that the first part or Scene of their laborious and painful travel, is a cogitation of things to come. For a worldly man is ever anxious and careful of the day to come, saying to himself: What shall heerter fall out? Shall we lose the small good which we now enjoy? And from this riseth a continual fear of the Hart, which never suffereth a Man to remain and quiet. Now this intense cogitation is twofold. For one part is that, which the mind frames and figures out to itself. The other is necessary, and such as no man can avoid. Of the first, he saith, Imagination of things to come; of the other, the day of their Ending. A man doth imagine, that is, he doth frame to himself diverse expectations of future things and perils, which do no less torment him, then if it were certain they should come to pass, and take effect. But the greatest torment to man, is the cogitation and fear of death, which Ecclesiasticus above calleth, the day of man's ending; the which day all men have in so great an a horror, as that the Apostle, Heb. 2. calleth it a continual servitude: since the inevitable expectation of death doth make better, and (as it were) put wormwood, into all the sweetness and delicacies of this life.  
To conclude, Ecclesiasticus addeth, that this laborious occupation and travel is so common to all the Sons of Adam, as that every one of them from the first to the last (even from him, who sits enthroned in the Chair of Sovereignty, and weareth the Diadem, and Hyacinth, to the poor & despicable man, who liveth upon the ground, and weareth sackcloth) is made thrall thereto. Thus in all these things men after the sin of Adam, are made more unhappy than beasts. For beasts live without fear; are not solicitous and forecasting for the morrow; neither do they remember the labour once passed; neither are they affrighted with expectation of things to come. And therefore the foresaid wise Ecclesiasticus doth here teach, that this burdensome yoke is laid upon the Sons as Adan; partly to exclude beasts, as exempted from this yoke; and partly to show the cause of this misery; which is, the first sin of the first Man.  
But this is the height of all misery, to those who labour, and cover not to ascend to the Celestial House or mansion; to wit, that in this life they suffer a grievous yoke, but a fare mo●● grievous shall they find in Hell. For here in this life no man is free from labour; yet is his labour eased, being joined with some consolation; but after this life in Hell, all labour and dolour is without any comfort or repose: Only in the blessed House of God, Rest is without any labour, and consolation without any dolour. Therefore the Prophet Psal. 149. justly pronounceth; The Saints shall rejoice in glory, they shallbe joyful in their beds. Because they shall not rest, as men sleeping, who do not feel or perceive their rest; but they shall rest with great exultation and joy: well knowing and acknowledging with an eternal gratitude the good of their most happy rest and quietness; it being most free from all labour, grief, fear, or molestation. Certainly if no other good were in the House of our Lord, but only this everlasting Rest, were it not (think you) worthy to overbalance & weigh down all the labours, pains, and dolours of this life? And if in Hell there were no other torment, than an everlasting and unquiet watching, did it not deserve to be redeemed with all daily and nighly Prayers, & other penance whatsoever?  
O how pleasant and grateful will it appear to the Saints, at their departure out of the world, to behold an end of their labours, and other their pains; and on the other side, how bitter will it be to the wicked, at their like leaving this world, to see, that never after they are in hope for any relaxation or ease of their labours, and dolours? Death is said to be the greatest, and last of all terrible things; yet because death seemeth to have some respiration or rest from pains, therefore those miserable wretches, who shall descend into Hell, shall seek for death, and shall not find it, & they shall desire to dye, and death shall fly from them. Apoc. 9 Therefore the want of all Rest shallbe judged a greater evil and infelicity, than the last and greatest of all terrible things. And yet nevertheless such is the blindness of Men in this world, as that they repute in nothing, to lose everlasting rest & quietness, and to descend to that place, where torments shall admit no ease, rest or intermission whatsoever.   

Of the Princely Court of the House of God. CHAP. V.  
IN a House there are several rooms, designed for several businesses and negotiations; but in that supernal & blessed House there shallbe but one Office or business, common to all the Saints, to wit, the praising and lauding of the King of Heaven. Here in this life diverse do busy themselves to gather and heap up money and riches; others to aspire to honour and dignity; others to adorn themselves with learning, that so they may be able to teach; others again apply themselves to mechanical Arts, thereby to provide things necessary, for the sustentation of their life. But in that region and habitation of Immortality, there shallbe no penury or want, no ignorance, no necssity, no ambition; since all, being contented with their present state, shall desire nothing more; but shall be wholly occupied and busied in the fruition, love, and praises of their chief and supreme good.  
But it may be, some men will say, that the office of praising God in Psalms and Hymns, and especially in reciting the Canonical Hours, is accompanied with labour, and of the Spirits; and heerupon perhaps some will aver, yea accomplaine, that a heavy burden is imposed upon them, in that they are commanded to spend daily so many hours, in singing in the Church, and in praising of God. To this I answer, that to perform laudes and praises to God by Prayer, is in this life a Merit; & in the Eternal life a Reward; and from hence it comes, that the exhibiting of laudes & prayers, is here laborious and painful to many, which in Heaven shallbe most pleasant and joyful. For now we read and sing many passages, which we do not understand: beside during our time of prayer, we are not a little troubled in driving away idle & vain cogita●ions, as so many most importune fl●●s To conclude, the Body, which now stands subject to corrupt on, cannot long be intent to the functions of the Soul without wearisomeness: but in that blessed Country, the Body shallbe immortal, it shallbe impass●ble, the flies of d stractions and unnecessary thoughts shallbe absent; A●d (which is the chiefest) the performance of divine service and prayers shallbe nothing else, than the exercise of Felicity: and therefore if eternal Felicity shall not be troublesome, then shall not the eternal praising of God become troublesome. That our praises and laudes exhibited in Heaven to his d●uine Majesty sh●llbe the exercise of our Beatitude, the Prophet teacheth Psal 82. saying: Blessed are they that dwell in thy house, O Lord; for ever and ever they shall praise thee.  
For as it appertaineth to Beatitude, ever to love, and have the eye fixed upon the chiefest good; so also it belongeth to the exercise of Beatitude ever to admire and praise the pulchritude & beauty of the said chief good. And as no man shallbe tired wi●h loving God, so also be shall not be tired in praising of God. We may add heerto that we shall not on●y be not weary of loving and seeing God; but neither shall we be weary in contemplating and praising the works of God; all which works shall ever be present in our sight, and shall be manifesting their own admirable splendour & beauty. And we cannot praise the works of God, as very fair; but withal we must praise and offer up incense of laudes to the author of those works, which shall ever proclaim, Ipse fecit nos, & non ipsi nos; He made us, and not we ourselves. To conclude, as we shall never be able to forget the benefits, with the which God doth daily, even overwhelm us, and hath tied us to him by certain indisoluble knots (as it were) of love; so also we cannot, but ever be pressed and ready to spend our voices and breath in the praises & lauds of so great a benefactor. Therefore let us conclude with S. Austin l. 22. the Civit cap. ●0. and let us burst forth with him in like fervour of speech, saying: What other thing shallbe there performed, where neither it shall be intermitted through any sloth, nor undertaken through aan want? God himself who is the end of our desires, shallbe seen without end, shallbe loved without irksomeness, and shallbe praised without wearisomeness▪ This function, this affection, this exercise shall doubtlessly be common to all, as even eternal life is common. For there we shallbe at leisure, and we shall see, and and we shall love we shall love; and we shall praise. Thus behold, what shall be in the end, without end. For what other end shallbe assigned to us, but to come to that Kingdom, ●f which there is no End▪ Thus S. Austin.   

Of the first Part of the Port, or Gate of the House of God, which is Fayh. CHAP. VI  
THese former Points being already explicated, one thing yet remaineth to be considered; that is, to show the Gate, by which we may be able to enter into this mo●t happy House. But our Lord himself doth not only show in the Gospel, what this Port, or Gate is, but with all hath foretold, that it is very straight & narrow; admonishing us thereby, that we labour and strive to enter the rat. For he being thus demanded: Luc. 13. Lor● be they few, th●t are saved? He replied saying: strive to enter by the narrow gate; because I say unto you, many shall seek to enter, and shall not be able. But, when the goodman of the House shall enter in, and shut the door, and you shall begin to stand without, and knock at the door, saying, Lord open to v●; and he answering shall say to you: I know you not &c. departed from me, all you Workers of iniquity; there shallbe weeping and gnashing of teeth. Thus our Lord. By which words he evidently enough teacheth that the Gate of the House of God, which is in Heaven, is very narrow, although the House itself be most ample and large; and that through the straitness thereof many shall nor enter, who otherwise willingly wou●d; and therefore they are not to enter, because they covet indeed to enter, but they are loath to suffer any throng, or pressure  
But let us explicate, from whence it proceedeth, that the Gate of so ample and great a house, is straight. Well then, a Gate consisteth of four parts; That is, of the Threeshould, the Transome over the door, and two side-stones; thus a Gate consisteth of four stones; One below, another above, and two on the sides. These four stones in this our Gate, are four virtues altogether necessary, for a man's entrance into the House of God; to wit, Faith; Hope, Charity, Humility, Faith, and Hope, are the lateral, or side-stones; Charity the Transome-stone above, Humility, the threeshold, which is worn and trodden upon with feet. But all these stones, I mean all these virtues have in themselves but a small longitude, and latitude or breadth; so as they are narrow in themselves, and do make a most straight entrance.  
Let us begin with Faith. The Christian and true Faith doth suffer such straits, as that except man's judgement do offer to itself violence, and endure itself to be brought into captivity, and (as it were) enthralled; no man is of power to enter by it, into the Celestial house. And this is the meaning of those words which the Apostle writeth to the Corinthians 2. Cor. ●0. Bringing into Captivity all understanding, unto the obedience of Christ. For the Faith of Christ proposeth many things to be believed, the which do so fare transcend a● reason, as that it is most hard to give assent unto them; & yet the said Faith doth command these points so constantly & undoubtfully to be believed, as that a man ought to be ready rather a thousand times to spend his l●fe, then to deny but any one Article thereof. Certainly great are these straits, & therefore the less wonder it is, if but few men do overcome such diffis ulties. And this is the rea●on, why so many do apostate from the truth, to the Mahometans and Heretics; for all these have taken away the straits of Faith, and in lieu thereof have made the Gate more large and spacious; by the which notwithstanding a man goeth not to life, but to perdition, according to that sentence of our Lord, Matth. 7. Broade is the Gate, and large is the way that leadeth to perdition; and many there be, that enter by it. Certainly every Man is carried with a natural propension and desire to know, as the Philosopher writeth in his metaphysics, & therefore he is slow in giving any credit to such speculations, except either they can be demonstrated, or at least fortified with strong probabilities.  
The Apostle S. Paul had experience hereof in himself, who though he preached, as being instructed therein both by infused, & laboured doctrine, as also by the miraculous guyft of the tongues; yet when he was to teach the Resurrection of the dead, there were not wanting some, who did deride and scorn him therefore; and others, who in plain words thus reprehended him, what is it, that this Word sour would say? In like sort, when he preached Christ crucified, he was reputed a fool with the Gentiles, and the jews did suffer a scandal therein, as himself witnesseth. 1. Cor. 1. And from this source it streamed, that the old Heretics by dilating & enlarging this narrow gate, did set abroach diverse errors. For some of them took away the mystery of the Trinity, as the Sabellians and Arians; others the mystery of the Incarnation, as the Nestorius and Eutichians; others again the Resurrection of the dead, as the Origenists etc. But all these ports or Gates (and almost 200. more) because they were builded by humane and weak Architects, and did want a solid and firm foundation, did decay, and became so ruinous (as I may say) in a short time, as that scarcely their Names are now extant; neither should we at this day take notice of their names, had they not been recorded in the Books of Catholic Writers, who first impugned them, as Irenaeus, Philastrius, Epiphanius, Austin, Theodoret, and the like.  
Now the Mahometans who so long and so wide, have so spread abroad their Sect, that they have destroyed and expunged almost all the most difficult points of Christian Faith; as the Trinity of the Divine Persons, the Incarnation of the divine Word, the death and Resurrection of the Son of God, the Sacraments of Penance and of the Eucharist. All which mysteries being taken away, all straightness touching Faith, is taken away. And thus the Gate being enlarged, admitteth entrance for an innumerable multitude. But those men, who say, they preach the Gospel of Christ in these our days, have entered in by another way; and those straits they have wholly taken away, which do not so much conduce to the Understanding, as to the Will, and Practice. Christian Faith teacheth, that all sins are to be avoided, and that an account must be rendered of every idle word. And that if a man do fall into mortal sin, he must confess the same to a Priest, and wash it away by a vehement Contrition and satisfaction; That good works (though laborious and difficult) are to be performed, being prescribed and enjoined by the spiritual Pastors of man's soul; That the Kingdom of Heaven may be obtained and purchased by good works, as the Crown of justice, and reward of labour; That single and unmarried life is to be led by Ecclesiastical Persons, and such others of the Clergy; That the Vows of Monks and Nuns are religiously to be observed.  
These Catholic and Christian Articles, and such others, as seemed to straiten the Gate of the Celestial house, our Adversaries in Faith have so overthrown, as that they have opened a most large and wide Gate to Heaven; teaching in all these points the contrary to us Catholics. But to proceed. Neither have have all Catholics overcome all the straits of Faith. For although they believe a●l those points, which Faith teacheth; yet whiles they live otherwise, than their Faith instructeth and bindeth them, they range themselves in the number of those, of whom the Apostle speaketh, Tim. 1. saying: They confess they know God, but in their works they deny him. And so by this manner themselves do fly from the straits of Faith, and enter into the broad Gate, which leads to the most deadly overthrow of their Souls. Therefore so fare forth as concerneth Faith, the answer to the question propounded to our Lord, Whether they be but few, that are saved? is, That they are but few; and therefore men ought to labour and strive to enter in, by the narrow Gate.   

Of Hope, which is another part of the gate of the House of GOD. CHAP. VII.  
NOw touching Hope, it also is straitened, and narrow on all sides, whether we consider the greatness of the reward, or our baseness, and littleness. For if one should command an unlearned clown, unexperienced in humane affairs to hope, for that in a short time he should arrive to the wisdom of Solomon, or at least of Plato & Aristotle; & withal should have the Empire of Alexander the Great, or of Augustus, delivered up to him; when would this poor silly fellow be persuaded, that from his dunghill state he should aspire to such height of Wisdom and Sovereignty? Yet this is far more easy, then that a mortal man should hope for the Wisdom and Power of Angels, who are in Heaven, and are pure Intelligences, For that poor Country Peasant, and Alexander, and Aristotle were of the same nature, and all were mortal men, And the wisdom of Aristotle did not transcend humane wisdom; and the Empire of Alexander did not comprehend within it the third part of the world. But the Hope of the faithful commands them, to hope for the equality of the Angels, our Lord himself thus saying: Luc. ●0. They, who shall be counted worthy of that world, and the resurrection from the Dead, neither marry, nor take wives; neither can they dye any more for they are equal to Angels, and are the Sons of God.  
In like sort, if a man, who only creepeth upon the earth, should be commanded to hope, that within few days, he should be ab e to fly in the air, or to continue a long time under the water; when could he be brought to hope for these things? And yet Birds (though great) as Cranes, Storks, Eagles, do most swiftly fly through the air▪ and most huge and loaded sh●pps do subsist in the waters, passing to and fro with great speediness, as the Sailors shall govern them. But the Hope of Christians, without the least doubt or wavering commandeth, that a Christian man shall Hope, even with his body to ascend above the Heavens; and that he shall descend from Heaven to earth, without any danger of ruin or fall; and that in his po●●ing from the Ea●t to the West, he shall strive even with the Sun, and shall doubtlessly overcome it in swiftness. To conclude, if any poor man, who is deprived of his Parents, should be commanded to Hope, that a great King (altogether unknown to him) should adopt him for his Son; no doubt be would much struggle with his own judgement, before he could be induced to hope for the true event thereof; And yet Christian faith teacheth, that every Man, who is baptised in Christ, and keepeth the Commandments of Christ, shall have the spirit of Adoption from God; shallbe coadopted into his Son; shallbe truly heir of all those goods, which God himself possesseth; shallbe the Coheyre of Christ; who is the natura l and proper Son of God, & whom the Father hath constituted Heir of a●l things whatsoever.  
This vigorous Faith, if according to its own worth, it were embraced by Christians, would make them so fearless and resolute, as that they would yield to no perils, and dangers; but would confidently say with the Prophet; Psal. 117. God is my Helper, I will not fear, what Man can do against me. And: If whole armies should stand against me, my hart shall not fear. And with the Apostle: Phillip 4. I can do all things in him that strenghn th' me. And again, Rom 8. Is God he for us, who is against us? But there are very few, who do hope for such high and hard matters, as they ought; since there are many who do expect to receive only temporal and small matters from God; but for the gaining of them do confide and trust in, their own subtleties, in thefts, and lies, rather than in the help of the Highest. Our Lord him elf in Matthew 6. and Luke 12. admonished the faithful by most forcing and moving similitudes, than they should not be over solicitous in seeking of meat and clothing, but that they should even anchor their hope and confidence upon God's good Providence; becau e (saith he) our Heavenly Father doth nourish the little B●rds, which do neither sow nor gather, and clotheth the lilies of the fie d, which neither labour, nor spin. Therefore much more will he provide for his own Sons, for whom he hath reserved the kingdom of Heaven; And yet notwithstanding all this, there is so sma●l, or else no confidence in God found in many Christians, as that in their necessities, they rather fly for their sanctuary to the frauds and impostures of men, or to diabolical Arts, then to God. Therefore we may boldly conclude, that if such men do not hope for these things from God, which God affordeth even to the Birds of the field, and which himself promiseth to give to those who place their trust and Hope in him; that then all these men have not that Hope, which is peculiar to the sons of God, and which all such aught to have, who hope from God, to be partakers of the kingdom of Heaven. And hence it cometh, that seeing no man without an inexpugnable and lively Hope (which is a part of the gate of this supernal House) can obtain his salvation, that therefore they are not many who are saved.  
But there are yet remaining some greater straits in the Virtue of Hope. For, Christian Hope commandeth to sl●ight, or rather contemn things present which are seen; to Hope for things future which are not seen. For example, it commandeth to distribute a man's substance to the Poor, to the end that it being multiplied, may be restored to the giver in Heaven, where no man hath been, who could see, or think, what are those goods, which shallbe restored to us in Heaven, if so we sow and disperse our goods here upon earth. We see, that a Country Ploughman is easily persuaded, that in sowing of wheat, it multiplieth upon the earth; And of this the use and observation of many years hath warranted the truth; to wit, that what is sowed with labour, is reaped with comfort; But that riches distributed among the poor, should be gathered and reaped with great multiplication thereof in Heaven, no experience hath yet taught us. Therefore it seemeth a difficult and harsh course to relinquish things present, which are seen, and to hope for things future, which are not seen. To conclude, it is a great Argument, that a firm and unshaken Confidence in God, is a most narrow and strai●e Gate; in that we find in every plac●, almost such a multitude of miserable, lamenting, exclaiming, blaspheming, and despairing Men. For God doth either take away the Miseries from those who do trust in him, or at least giveth patience, conjoined with so great consolation, as that they may well say with the Apostle. 2. Cor. 7. I am filled full with consolation; I do exceedingly abound in joy, in all my tribulation. Therefore that confused Multitude of disconsolate, and bewailing Men in their Miseries, is an evident argument and demonstration, that (as S. Basill writeth in Psal 45.) there are many, who have in their mouth; Deus refugium nostrum & Virtus; but most few, who in their secret hart and mind, do truly hope, and trust in God.   

Of Charity, which is the third part of the Gate. CHAP. VIII.  
LEt us come to Charity, which is the Transome, or highest stone of the Heavenly Gate. Charity is the Queen of Virtues, which on the one side, seemeth to be of a greater breadth and Latitude, in that it extendeth itself to God, to Angels, to Men; yea such as be unknown to us, or our Enemies. On the other side, it is made more narrow, in regard of the incredible difficulty, which doth accompany it, in our passing through by it; since not only in word and tongue, but in work, and truth, the Precepts thereof are to be fulfilled. For what doth this Queen impose by Command upon her Servants? First, she commandeth, that we love God with all our Hart, with all our soul, with all our strength. Matth. 20. Luc. ●0. Certainly, Man is brought into great straits, when he prepares himself to the accomplishment hereof. For what other thing is it to love God withal our strength, then to love him with a true and supreme Love? That, (with our Heart and soul) signifieth, that the Love towards God, should be sincere, not counterfeited; not in word and Tongue, but as S james saith, in work and Verity. That other (with all our strength, with all our forces, as another Evangelist hath) showeth, that our Love of God ought to be most intense and great. Therefore the force of this Precept is, that we love God with a true and chief love; and that by no balancing thereof, we either prefer or equal any thing before, or with him; but that all things be cast back, and set in a lower degree, in respect of our Love to him; So as a Christian man o●ght to be prepared with he Patriarch Abraham (if so it conduceth to the glory of God) not to spare the life of his ow●e, and only begotten, and most loving Child.  
Neither is this only exacted, but man is obliged to hate (as our Lord commandeth Luc. 14.) Father, Mother, Wife, Children, Brothers, Sisters, yea also his own Soul, and to renounce & disclaim from all things which he possesseth; that is, he ought to be ready (with that promptitude of mind) to be deprived of all his kindred, his own life, all his wealth and dignity, with the which promptitude he should be deprived of them, if so he truly and from his hart did ●ate all these things. Doubtlessly, these are great straits; and who is prepared and ready to penetrate and pass through them? And how more easily can we find Men (and those not few) who are pressed, and (as it were) ready charged to abandon and renounce even God himself, and all his Promises, rather than riches and temporal Honours, much less their own life, and the life of their Children? Witness hereof is S. Cyprian in Tract. de lapsis, who writeth, that even in the primitive Church (at what time the heat of Charity was more boiling in men's breasts then in these days it is) for a small number of Martyrs, very many were forsakers of the Christian saith, who preferred their temporal states (much more their lives) before their Charity, and Love of God. The same Point is in like sort testified by Eusebius, in hist. Eccl. l. 8, c. 2.  
Now what shall we speak of Charity towards a Man's neighbour? What doth Charity prescribe to perform to our Neighbour? It teacheth, that we must love him, as well as we love ourselves. And what proceeding in matters we do expect from him, the same, we should practise towards him. Who is he, if he much labour with poverty, but that he wisheth part of the superfluities of rich men might be given to him? And yet it is no sufficient excuse for the richman to say, that he taketh money up at rent; or that he hath lately bought a Farm at a great price; Or that he hath been at charges of building a stately House, and of buying costly hangings for the rooms; For perhaps all these are needles expenses; and Charity doth not suffer, that a man should abound and flow in all opulency of state, and his poor Neighbour should want things necessary to the sustentation of his life. Of which point the Reader may peruse S. Basil, orat. ad divites, and S Bernard sup. illa verba, Ecce nos reliquimus. For he shall there see, and withal rest terrified a● the danger of those, who never think, that they are to give an account, how they do spend their own goods, but think that they may (without all impunity) use them according as they are swayed by their o●vne Passions, and not according to the rules of Charity towards their Neighbours. But let such be afraid; for if we must answer for every idle Word (Math 12.) why then not much more, for the bad expenses of our riches?  
But let us hear the Apostle S. john, and let us learn of him, how far the due of Charity extendeth its limits who thus writeth, 1. joan 3. In this we have known the Charity of God, because he hath yielded his life for us, & we ought to yield our lives for our Brethren Christ (being God) ●ayed down lies life for his servants; what great matter then is it, if we lay down ours for our Brethren? Where we are to observe, that the Apostle saith not, we may, but we ought to lay down our lives for our Brethrens; neither saith he, I do judge, think, or I do counsel; but he saith, and prononceth absolutely, we ought to lay down our lives for our Brethren. And if we ought to spend our lives for our neighbour, then much more our goods: And therefore S. Gregory thus truly concludeth, Hom. 14. in Euang. Seeing that the life, by which we live, is incomparably far better, than the earthly substance and riches which we externally possess; he therefore, who will not give his riches, when will he give his life? And the like inference we may deduce touching other things. For He, that aught to lay down his life for his brethren, ought much more to pardon, and remit an injury or offence to his Brethren. Again, He, that aught to lay down his life for his brethren, aught with all diligence to be wary and eautelous, that he do not hurt his Brethren either in word or deed. Now seeing the Precept of Charity towards God and our Neighbour, is environed with such straitness, as few men do overcome it, therefore our Lord being demanded, If they be few who are saved, might with just reason answer, that they were but few; and consequently that we ought with all our forces strive, to overcome the straitness of that celestial Gate with those few.   

Of Humility, which is the fourth Part of the Gate. CHAP. IX.  
WE will here descend to Humility; which also hath no small straits. What doth our Master command, who most truly thus speaks of himself, Matth. 11. Learn of me, because I am meek and humble of hart? Go in the lowest place. Luc. 14. And what he spoke in words, he practised in works. For he coming into the world, did first lie in a manger; and then dying, did hang upon the Cross. So as we see, neither in his birth, nor in his death, could he find a more humble, and lover place. And while he lived, he was more poor not only than men, but even then unreasonable creatures, For the Foxes have their holes, and the birds of the Air their Nests Luc. 9 but he had no place to repose his Head. But what meaneth those words, Sat down in the lowest Place? They signify, th●t whosoever thou art, or of what greatness soever, yet repute thyself to be worthy only of the lowest Place. Of which point the Apostle giveth a resaon, saying: Gal▪ 6. For if any man esteem himself to be something, whereas he is nothing, he seduceth himself. Hear the Apostle saith not: Who thinketh himself to be great, or greater than others either in Wisdom, Power, or Virtue; neither saith he; If any man esteem himself not to be great, neither greater than others, but only like to others; But the Apostle plainly said: If a man esteem himself to be something. To conclude, He did not say: whereas he is but poor, or unlearned, or contemptible; but he said, whereas he is nothing. Therefore the Apostle could not descend more by his Pen, to design the lowest place, than he did, and to give a true Commentary of the Words of our Lord▪  
But against this it may seem to be urged, that some Men ought to be in high degree, and sublimity of state; as Prelates, Princes, Kings, Emperors, Popes. This indeed is true, yet every one of these aught to sit in the lowest place, and expect till our Lord saith: Arise and sit higher: Of which matter we have a Notable Example in S. Austin of himself, whose words I think good here to set down. Thus than he writeth in serm. de come. vita Clericorum▪ Ab ijs, qui diligunt saeculum, segregavi me etc. I have separated myself from those, who love the World; and with those, who have a presidency and charge over the common People, I have not equalled me. Neither in distributing the banquet of our Lord have I chosen any high place, but that which is inferior and abject. And it pleased our Lord to say to me: Ascend above: I did much fear to undergo an Episcopal state, after my name did once begin to spread itself: I did decline that dignity as much as I could, to the end, that my poor soul might be saved in a low and humble place, and not endangered in a high place. But as I said, the servant ought not to withstand or contradict his Lord and Master. Thus this Holy Father. And I would to God, all men would be emulous of S. Austin herein; for than we should have many good Prelates, many good Princes, many good Magistrates. But because there are many, who thrust themselves up into high places, and do not vouchsafe to expect the calling of our Lord thereto, therefore God is sometimes offended thereat, and for the example of others, he forceth many of them to sit in the lowest place; to the end, that all may understand and confess, that honours, riches (as other temporal and spiritual goods) do depend upon the distribution of God's hand. And hence it is, that we often see, men most rich, in a short time, to be brought to the extremity of all want and penury; and great Princes to be dethroned, and cast out of their seats of Majesty.  
But it is not sufficient only to expect the calling of God, but a man ought to bear himself in his Prelature or Principality without any pride or elation of mind; but according to the counsel of the Wiseman Eccl. 3. by how much a man is greater, by so much to humble himself the more to all; and this not in Body, but in Hart also, as S. Gregory teacheth. Past. l. 2 c. 6. & more perspicuously S. Austin, Ep. 109. saying: Let Government before men be in Honour with you; but before God let it become ever prostrate to your feet: Since every one ought to believe, that all others are better than himself; and therefore greater than himself; For that man is truly and simply greater, who is greater with God. Now with God he is greater, who is better; and he is better, who more excelleth in Virtue, notwithstanding their Government, riches, titles, crowns, or diadems; Since they are Virtues (not Prelacy, Riches, Honours, and the like) which make a man good. And if Virtues do make man good; then the greater Virtues he hath, make him better; and the most Virtues make him best; and consequently they who are invested with Virtues in a more high degree, do the more excel others. Now that Humility is one of these Great and prime Virtues, appeareth, from that our Lord giveth exaltation and advancement to Humility, in that (so often by him repeated) sentence: Matth. 23. Every one that humbleth himself shallbe exalted. Which sentence the Blessed Virgin followed in her Canticle Luc. 14. He hath deposed the mighty from their Seat, and hath exalted the Humble. In like sort, S. Peter saying, 1 Pet. 5. Be you humbled under the mighty hand of God, that he may exalt you in the day of Visitation. And S. james cap. 4. Be you humbled in the sight of God, that he may exalt you. And to conclude. S Paul, Philip. 2. thus speaketh of Christ himself: He hath humbled himself, for which thing God hath exalted him.  
Now because Virtues (and especially Charity and Humility) do make men truly Good before God, and so proportionably better, and best of all; And because no man knoweth certainly, how he stands in the sight of God, and how he now is, or others are, or hereafter may be; therefore it is dangerous to prefer himself before others, and most profitable to humble himself after others; Therefore our Lord absolutely pronounceth; Sat down in the lowest place. But who is he, th● observeth our Lord's Precept her● For about what matter is there greater contention and distaste among men, then about Precedency of place? And what pains do men take, who labour to reduce to peace and friendship such, as contend about Points of Honour? ●ow may have we heard alleging that sentence of Scripture, Isa. 4: or rather usurping it: I will not give my Glory to another? But let such remember, that the Prophet speaketh these words in the Person of Almighty God, to whom alone Glory justly agreeth. For God alone ought not to be humble; since Humility is a Virtue, which bridleth the desires of a man, and will not suffer him to ascend above himself; But God, who is most high, hath nothing above him. Therefore it is an insufferable pride, that a poor Worm of the Earth dare contest and say; I will not give my glory to another. And yet we may observe, that these poor Worms, whom wind and pride do so puff up, as that they say with God, I will not give my Honour to another, do nevertheless so debase and cast themselves ●●wne, as that confessedly they be●●●●e thrall, and slaves to Honour; I mean, to a windy estimation, consisting in the breath of other men. And thus they do so faithfully serve this their Lord, or rather Idol, as that they rather choose, in ●ingle fight, or Duelism, to be cruelly slain, and so (by descending to Hell) to lose both eternal and temporal life, then that their Honour should suffer any dispargement forsooth, or disgrace from them- O Vanity of Vanities! and how wonderfully doth this smoke of Honour blind the eyes of the soul? And yet, notwithstanding this, we are Christians, and we know, that Christ himself did hear from the mouths of his Enemies, these ensuing reproaches: Behold a man, that is a glutton, and a Wine-drinker. Matth. 11. And again: Thou art a Samaritane, and hast a Devil. joan. 8. And more: He casteth forth Devils in Belzebub the Prince of Devils: And yet in answer to all this, no man did hear from the mouth of our Lord this Word; Thou liest, or the like. But what was the reason hereof? to wit, because he was meek and humble of H●rt, and, when he was reviled, did not revile, and when he suffered, he threatened not; As S. Peter saith, 1 Pet. 2.  
Now from these Points above discussed, it appeareth, that the Gate of Eternal life is encompassed with great straits, and penetrable but unto few; and this no less in regard of Humility, then of the Theological Virtues, Faith, Hope, and Charity; And therefore if it be demanded, whether They be few, that are saved; it may most truly be replied, That they are but few: because there are but few, who (as they ought to do) do labour with all their force and endeavour, to enter by the straight way of that Heavenly Gate.   

A second Discourse of Faith, which is the first Part of the Gate of the House of God. CHAP. X.  
TO the end, that we may not be thought, through over much terror and fear, to avert men from their entrance into this Gate, since our only drift and scope throughout this book is, to inflame the minds of the faithful to desire and seek after our most sweet, and most blessed Country; I will therefore briefly show, that that Gate, which by reason of the eminency and perfection of the former virtues, is most narrow & straight may also (through the Omnipotency, truth, and mercy of God) be said to be most wide and large, and easy for entrance; if so a man do truly desire to enter thereinto. And that we may begin with Faith. True it is, that faith teacheth Articles and Points most hard, far transcending all sense and reason, and fare advanced above the natural capacity even of the Angels: yet when we are admonished by faith itself, that we are to believe those points or speculations, through the authority of God (who cannot lie) of Angels, or of men; then the straightness of this Port of Gate gins to be delated and enlarged.  
If Faith should command & say: Believe, that there are three Persons▪ and one God; believe, that the Son of God is made the Son of a Virgin; believe, that Christ did rise after three days from the dead by his own virtue and power, after being immortal. And believe all these things most firmly and undoubtedly, because S. Peter, S. Paul, S. john, Isay, jeremy, & Ezechiel have delivered these points for true, I should without doubt waver and rest doubtful therein, neither could I be easily induced to give credit thereto, only for the authority of Men, like unto myself; Because it is written, Psal. 115 Every man is a liar; and therefore so many Oaths & Sureties are exacted, that we may credit men. But whereas Faith saith: All these former articles of belief God hath first revealed; and that neither Peter, nor Paul, nor john, nor the rest of the Apostles and Prophets taught these Points of their own Authority; but they were instructed therein of God himself, & they did preach the word of God, not their w●e word; them presently is the Hart dilated, and prepared to believe, without the least doubt or wavering in faith.  
Now that it was God, who taught and spoke by the Apostles and Prophets, is made manifest from his working of so many manifest, & stupendious miracles; so as it were not only simplicity, but great temerity to rest diffident and distrustful of the Truth. For thus doth the Apostle speak to the Hebrews cap. 2. Which when it was begun to be declared by our Lord, of them that heard was confirmed on us, God withal testifying by signs and wonders, and diverse miracles, and distributions of the Holy Ghost, according to his William. But what things God speaketh, who dare deny to be true, seeing God cannot possibly lie; for if he could eye, than were he not God? Yet is it urged: what things are propounded to us to believe are above reason. This is true; but they are not above the Power and Wisdom of God. And therefore S. john saith, 1. joan. 3. God is greater than our Hart: because he is able to do, and which we are not able to understand: And his Essence and Existence is more perfect and worthy, then man's Soul can possibly comprehend, or take the true height thereof. If an unlearned and ignorant man be ready to believe the Philosophers and Astrologers, discoursing of the greatness of the Sun and the stars (which seem incredible;) Why then may not man with the like promptitude and facility give credit to God himself touching those points of faith, which it shall please him to reveal, and the rather, seeing the Wisdom and power of God, do by infinite degrees differ from that spark of Reason, with which men are endued? Those men therefore, who have a true apprehension of these reasons, do not suffer any straitness or difficulty in believing those dogmatic Points, which the Church propounds to us to believe.   

A second discourse of Hope, which is the second Part of the Gate of the House of God. CHAP. XI.  
What we have said of the Virtue of Faith, the same we may boldly pronounce of the Virtue of Hope; for if we should say, that what we expect in the life to come, we do expect to proceed from the bounty and liberality of men, we might be deservedly rejected, as vain Impostors; since men may lie; and it is not in their power to afford & distribute so great and transcendent Rewards: But we teach not, that they are to be hoped for from man, but from God; Who neither can lie, since he is Truth; nor deceive, since he is Goodness; nor can promise any thing impossible, since he is Omnipotent. Therefore a Rustic fellow might deservedly think himself to be mocked and derided, if any man should promise to him the Wisdom of Solomon, or the Greatness of Augustus; because that man, who thus should promise, should be reputed as a Lyar. But why ought not a Christian, to whom God hath promised eternal life, the kingdom of Heaven, the Paradise of all Pleasure, assuredly hope for the same? Is there perhaps wanting an Earnest, or Pledge of Gods most bountiful Good Will to us? Not so. For did not God by way of figure and adumbration of things Present, lead his People without any step, or print of wet, through the Red Sea? did he not rain Manna from Heaven? did he not draw Water from out a Rock? To conclude, did he not bring his Servants, by the Conduct of joshua, into the Land of Promise? And must so remarkable a figure be reputed, as empty, and of no force?  
Furthermore, If God so loved the World, that he gave his only begotten son, joan. 3. Hath be not then given with him all things to us? Rom. 8. What great thing do we hope for, to be given us from God, the which is not inferior to that gift, which already he hath given to us; we neither hoping for it, nor demanding it? If God gave to sinners, and his Enemies the Death of his own Son; will he not give to the lust, and his friends, the life of his Son? Neither satisfying himself herewith, he gave and adjoined the Holy Ghost, as a pledge of our Inheritance, who cryeth in our Hearts; Abba Pater. And the spirit giveth testimony to our spirit, that we are the Sons of God; and if Sons, Heirs also of God, and Coheyres with Christ. Rom. 8. Wherefore if the greatness of the things promised may seem to overcome our Hope; yet can they not overcome the greatness of him, that promiseth. Which greatness, since it is infinite, may so easily strengthen our Hope, as that without any fearful doubtfulness, it may arrive, and attain to the things promised. Which Promise (as the Apostle proveth Heb. 6.) God hath even confirmed with a most solemn Oath: That so by force of two inexpugnable and immoveable forts (to wit, the Promise of him who cannot lie, and his annexed Oath) we may have Hope, as a s●●me and safe Anchor leading us to those Penetralia, into which Christ entered for us, who is made a Priest for ever, according to the Order of Melchisedech.   

A second discourse of Charity, which is the third part of the Gate of the House of God. CHAP. XII.  
NOw, what shall we speak of Charity? This Virtue, as in regard of the difficulty of fulfilling its precepts, is of a most narrow and straight extent; so in respect of the excellency of the Divine Goodness (whereunto Charity hath reference) it may be said to be of a most great breadth. For why ought it to seem hard, to love God with all our Hart, with all our soul, with all our strength, when as he is most fair, most good, & most worthy of infinite Love? It is not a hard matter here upon Earth, to love things that are fair and good; but it is hard not to love them at all, or not to love them too much. Therefore God▪ seemeth (after a certain manner) to offer us wrong, in commanding, under so severe punishments to love him, as if of our own accord and willingly we ought not to love him. But some may reply, saying: Those things, which are good, & fair here upon the Earth, are so ardently loved, and affected, because they are clearly seen, as being subject to the sense; But God no man ever saw. joan. 1. It is true indeed, we see not God; nevertheless we have seen, and do daily see his works, which are very fair: of which works the Wiseman thus saith, Sap. 13. If with whose beauty being delighted (meaning with the beauty of the Sun and the Moon) they thought them Gods let them know, how much the Lord of them, is more beautiful than they; for the Author of Beauty made all those things. We in like sort do make trial and taste of the sweetness of God, in his daily Benefits conferred upon us. To conclude, we have the testimony of him, who saith, and cannot lie; to wit, of the Holy Ghost, who preacheth by the Apostles and Prophets in the Holy Scriptures, that God is so good, and so fair, as that He alone deserveth to be styled Good, and Fair.  
But here some will insist, and say, It is very hard, and even incompatible with our Nature, to be forced (for God's sake) to lose our substance and riches, our nearest friends, yea sometimes our own lives. I confess, that this is hard to men not loving God; but to such, as do love him; and covet to enjoy him, say it is light and easy; especially seeing in recompense of our contempt of these temporal goods, there are prepared for us, goods incomparably far more in number, and better. O! observe the disparity. Thou losest corruptible and fading riches; thou shalt gain an everlasting Kingdom. Thou losest Father, and Brothers and friends; thou shalt gain God to be thy Father, and Christ thy Brother, and all the Angels & Saints thy friends and Companions. Thou losest a temporal life, even overcharged with misery; thou shalt gain an eternal life, fraught with all felicity. Hear then this Canticle or song of divine Love: If a man shall give all the substance of his house for love, as nothing shall he despise it. Cant. 8. And a little afore: Many Waters (meaning of tribulations) cannot quench Charity, neither shall floods overwhelm it. Hear a so one of those, who loved God, Rom. 8. Who then shall separate us from the Charity of Christ? tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? But in all these we overcome, because of him that hath loved us.  
But some do yet further urge: So to love my neighbour, as to communicate and impart my goods to him, yea though he were my deadly Enemy, and had much injured me, so as I ought not only to pardon him, but to heap benefits upon him; this appeareth to be very harsh and repugnant to Humane Nature. This perhaps may be truly said, being spoken of man's Nature, as it is corrupted by sin; but not of Nature repaired through the Grace of Christ. Doth not God himself communicate his goods and benefits, even to his Enemies? And doth he not duly pardon his enemies, rendering to them by way of a strange exchange Good for Bad, whiles he maketh the sun to shine upon the good & the evil, and raineth upon the Just & Unjust? Matth. 5. Now if God do so bear himself towards his Enemies; it then followeth, that it is not contrary either to the Nature of God, or of man (who is created to the Image of God) to love our Enemies, or to do them benefits; but it is only contrary to the nature of Beasts, and of those men, who, when they were in Honour, did not understand: they were compared to Beasts without understanding, & became like to them. Ps. 48.   

A second Discourse of Humility, which is the fourth Part of the Gate of the House of God. CHAP. XIII.  
IN this last place I come to Humility, which is like to its Sisters, the which Virtue, as it begetteth great straits to the proud and arrogant, so with ease it beginneth to be dilated and made larger, to such who willbe taught in the School of Christ. For first, we ought to humble ourselves under the potent hand of God, as the Chief of the Apostles hath admonished us, 1. Pet 5. and as his Coapostle S. james confirmeth, cap. 4. Now what difficulty can be imagined, to be in the humiliation of a mortal man, to the immortal and Omnipotent God? Furthermore, we ought also to make choice of the lowest place among men, as presuming them to be better than ourselves are, as the Apostle counselleth us, saying, Philip 2. Each one counting others better than himself. Therefore who know themselves, and are privy to their own imperfections, but know not what secret Virtue may lie hid in the breast of others, do suffer no difficulty to repute others superior to themselves, and do willingly honour them, and give to them the higher and more worthy place. For as Pride groweth from the ignorance of a man no knowing himself, so Humility from the true knowing of himself.  
A proud Hart quickly penetrateth into the Vices▪ which itself hath not, but which others have, because all these are out of him: yet his proper Vices, though often far greater and known to all other men, this man seethe not, because they are within him: Even as the Eye, which seethe not what is within itself, but only what is without it. The Pharisy Luc, 18. may be an example hereof to us, who gave thanks to God, that he was not, as other men were, to wit, Robbers, Injust; Adulterers; for he did see, that the Vices of Rapine, Injustice, Adultery were not in him; but he did not see the more grievous Vices which did lie lurking within him, I mean, Pride, blindness of mind, and impenitency; and therefore he preferred himself before the Publican, praying in the same Temple. But the Publican, who was of a more clear sight, did see the Vices in himself, but not the Virtues; and therefore he took the lowest place, standing a far off, beating his breast, and imploring the mercy of God: And so the event was, that by the judgement of God, this poor humbled man departed justified, that other, reprobated. Wherefore if a man (voiding his judgement of all self-love) will labour diligently to know his own imbecility and imperfections, he will not suffer any straits, in entering into the Gate of the house of God.  
To all these precedent discourses, it is needful to adjoin this one Consideration. That whereas the Port or Gate of the House of God seemeth most narrow, and almost impenetrable to those who come to is heavily burdened and loaden, or who are of a gross and corpulent body, or clothed with many garments, or labour to enter therein, lifting themselves up in their full height and stature; So is the same Gate become large, and easy for entrance to those, who come unto it, without burden, naked, lean, and crooked, or bending themselves: and therefore the fault is in us, why we may not easily enter by that Gate, through the which many Saints without any difficulty, and trouble have already passed.  
Therefore let a Christian man lay down the burden of his Riches: Let him know, that riches are given by God to him, to be a Dispenser, and not an absolute Lord thereof, that so he do distribute them to the needy & poor, and not reserve them to himself alone. And then it shall to fall out, that his mind being free from the love of riches, and he lightened of the great burden thereof, shall find the Gate wide enough for his entrance; In like sort, let him free, and deliver himself of that overmuch fatness (as I may term it) of carnal delights; or rather let him cast out the hurtful and dangerous Humour of several Concupiscences; which engender a spiritual Dropsy, and puff up the Body. To conclude, let him disuest himself of all proper estimation and self love; let him put on the Humility of Christ, let him incline and bend his neck to the obedience of the Commandments; and then let him complain (if he can) if with all convenient facility and ease, he cannot pass through the Gate of Salvation.   

That it is absolutely necessary to enter through the Gate, though it be straight, if so a man will be saved. CHAP. XIV.  
But whether this Gate, be large, or straight, we ought w●th all our endeavour labour to enter thereinto. For there is no other place left us after this life (which flieth away like a shadow) where we can well repose ourselves, but within this Port, and Gate. Therefore our Lord exhorteth us saying, Luc. 13. Strive to enter in by the narrow Gate. Because as himself in the same place subjoineth, all those who remain without, shallbe cast down into those places, where there is an everlasting weeping, & continual gnashing of teeth. Which words do import extremity of dolours, with despair of remedy: from whence then riseth certain fury or madness, which impatiently suffereth those torments, which it cannot but suffer, and must be forced for all eternity to suffer How much more secure therefore is it, to strive to enter by the narrow Gate, where (after some small pains and labour endured) everlasting rest and felicity is found?  
If so the matter did st●nd, as that men might to avoid the straitness of the Gate, & withal the pains of Hell; perhaps the weakness and imbecility of them might in part seem excusable, who have not the courage to lay battery to the narrownes of that Gate; but since of necessity men most here for a short time labour to enlarge this Gate, or otherwise irrevocably fall into eternal pains and torments, what kind of judgement is that, or how can it be styled Reason, which dictateth, that lesser and shorter labours are to be avoided, that more intolerable pains thereby must after be suffered? But admit for the time, that no torments were ro seize upon men after this life, but only they should be deprived of the House of God, wherein there be everlasting, and endless joys; yet these very joys alone ought to be a sufficient inducement to encourage us, with all alacrity to enter into the House of God; not only through the straitness of the Gate, but even through thorns and briars, yea through sword and fire.  
And although during our peregrination here, we cannot feelingly conceive, what it is to be deprived of everlasting Beatitude; yet after the separation of the soul from the Body, then shall the Eyes of the mind be instantly opened, that they may most clearly see, how great a detriment, yea how infinite a loss and overthrow it is, not to arrive to that last End, to the which we are created. And this desire is signified by those Words, which being related in the Gospel, are repeated by those who shall remain excluded out of the Gate: Math. 22. Lord, Lord, open unto us. Which desire truly of the Last end, shall ever torment and afflict those miserable Wretches, and their remorse of Conscience shall never cease; And so that sentence shallbe fulfilled, Marc. 9 Their worm shall not dye, and their fire shall not be quenched.  
O, if we could now seriously consider and think with what a greedy desire, such men shall say: Lord, Lord, open unto us, as if they would say and complain: Without entrance into this House of God, we cannot live; and yet to dye, is not granted to us: therefore we live, not to the end we may live, but to the end we may be ever miserable. Open to us therefore, O Lord; for we are prepared to undergo any torments so that we may enter in. But it shallbe answered them: Matth. 25. I know you not; The year of jubily is now expired: When you might have entered, you would not; now therefore it is but reasonable, that when you would enter, you cannot. Thus these men being irremediably excluded, shall nevertheless cease to cry out (pricked thereto through a natural desire) Lord, Lord, open unto us. But because in this life they were deaf to the exhortations of our Lord, crying out and saying: Luc. 13. Strive to enter by the narrow Gate; Therefore after, they shall cry to the deaf ears of our Lord: Lord, Lord open to us. To conclude, if we have any spatke of true judgement, let us provide and take care for the state of our own souls; whiles we have time; Let us do that now when it is lawful, and in our power; the which doubtlessly, then from our hart we shall covet to do, or to have done, and yet it shall not be then lawful, nor in our power to do it.    

OF THE ETERNAL FELICITY OF THE SAINTS, Under the Title of Paradise. THE FOURTH BOOK.  

That in Heaven there are true joys. CHAP. I.  
PAradise is a name of Pleasure and Delight: For it signifieth▪ most pleasant Garden or Orchard, most apt for recreation and pleasure. In the Book of Genesis (cap. 1. & 3.) where speech is made of the Terrestrial Paradise, it is called oftener than once, The Paradise of Pleasure. But in Ezechiel cap. 28. touching the Celestial Paradise it is said to the chief Angel, who after fell, and became a Devil: Thou wast in the delicacies of the Paradise of God. Now because we find nothing in the Holy Scriptures touching Paradise, but that in it there were many trees, and a fountain of living water; Therefore I thought good through occasion of the Title, or Name of Paradise, to explicate the pleasures & felicity, which the Blessed do enjoy in Heaven. It will be (I trust) a profitable contemplation to stir up and incite men's minds, to seek and meditate upon those things, which be above; and consequently so to govern and order our lives, that when we are to leave this our earthly habitation, we may remove, not to lamentation and darkness, but (by the assistance of God) to light and everlasting consolation. Most men (some few excepted) are accustomed to be drawn more with pleasure, then with any other good or benefit; and accordingly the Church in one prayer saith: Let our Hearts be fixed there, where true joys are.  
First therefore, we will consider what the Holy Scriptures do teach us touching the celestial Paradise; from whence we shall be able to prove, that there are true joys therein. That done, we will attempt to explicate what those joys may be. In the last place we will demonstrate by many reasons, or rather comparisons, that those joys be far greater, than we can either apprehend, think, or but once conjecture. First then, the name itself of Paradise doth even sound Pleasure, and Delight, as we have shown before our of the Book of Genesis. And that there is a Paradise in Heaven, Ezechiel testified as above is said. The same doth our Lord in the Gospel witness, when he said to the good Thief hanging with him upon the Cross, Luc. 23. To day thou shalt be with me in Paradise: For by the word Paradise our Saviour did understand the Kingdom of Heaven, and essential Beatitude. For when the Thief had said: O Lord, remember me, when thou shalt come into thy Kingdom; our Lord promising to him the participation of his Kingdom, did answer: To day thou shalt be with me in Paradise. The same is also witnessed by S. Paul, when he said, 2. Cor. 12. I know a man in Christ, rapt even to the third Heaven; he was rapt into Paradise. S. john doth witness the same in his Apocalyps cap. 2. where he bringeth in our Lord thus speaking: To him, that overcometh, I will give to eat of the tree of life, which is in the Paradise of my God. Now from these passages of Scripture it is evident, that the Region of the Blessed is a place of delight and Pleasure.  
Furthermore when our Lord said to the good and faithful servant, Math. 25. Enter into the joy of thy Lord; doth he not most openly declare, the House of God, or the City of God, to the which all the good and faithful Servants are admitted after their passing out of this world, to be a place of joy? And where in many places be compareth the Kingdom of Heaven to a Supper, as in Luc. 14. A certain m●n made a great supper. And again cap. 22. where he saith: And I dispose to you, as my Father disposed to me, a kingdom, that you may eat and drink upon my Table, in my kingdom. To conclude in the Apocalyps ●t is said: cap. 19 Blessed are they; who are called to the supper of the Marriage of the Lamb. Certainly the Scripture by the Metaphor of a supper, signifieth delectation and pleasure; except we will maintain, that in the sense of Tasting there is no pleasure. And we may annex hereto, that in the Gospel, and in the Apocalips, the Kingdom of Heaven is compared to a Regal or Princely Supper; as is evident out of that King, Who made a marriage for his son; and out of the Parable of the Wise & foolish Virgins; of which, the Wise Virgins did enter with the Bridegroom to the Marriage, but the Foolish Virgins were shut out. We also find in the Apocalyps many things to be spoken of the Marriage of the Lamb in the Kingdom of Heaven, being celebrated with all magnificent preparation. Furthermore, the felicity of the Saints is compared to Princely Marriages, at what time all kind of pleasures almost are enjoyed; of which point we are further to discourse in the next ensuing Book.  
To conclude. S. john in the Apocalyps did see a Company of Virgins, who did follow the Lamb wheresoever he went, and did sing a new song which no others could sing: Which place S. Austin expoundeth of certain holy joys and pleasures, which the Virgins (either men, or Women) do enjoy. His words are these: You shall bring to the Marriage of the Lamb a new song, which you shall sing upon your Citherns: that is, you shall sing praises in your Hearts; not such as the whole Earth singeth, but such, as not any can sing but yourselves. Aug. de sancta Virgin. c. 27. And then after: Whither may we think this Lamb will go? Where none shallbe able, or dare to follow him but yourselves? Whither may we think him to go, into what gardens or other pleasant places? Thither I believe, where the grass is joys, not the vain joys of this World being but lying Madness; neither the joys, which are granted in the kingdom of God to others not being Virgins; but they are joys, distinguished from all other kind of joys. And then again a little after: The rest of the multitude of the faithful shall see you, which cannot follow this Lamb; They shall see, but the shall not enjoy; and rejoicing with you that which they have not in themselves, they shall have in you; for they shall not be able to sing that new song peculiar to you, but they shallbe able to hear it, and to be delighted in your great delight. But you, who shall both sing and hear this new song, because in that you shall sing it, you shall hear it, you shall with more felicity exult or rejoice, and with more pleasure reign. ibid. c. 29. Thus from all above expressed it is manifest, that in the Heavenly Kingdom, and City, or House, there be many true joys, and most true, and most great Pleasures.   

Of the joy of the Understanding. CHAP. II.  
seeing above we have proved out of the Holy Scripture, that there are true joys in the Kingdom of Heaven, we will now explicate what those joys be. And first we will undertake to show, what the joys of the Understanding, Will, and Memory be, all which do belong to the spirit or soul; next, what the joys of the several senses be, which do appertain unto the Body. We do not inten● hereby to maintain, that the Understanding, the Memory, and the senses of the Body are the proper seats of joy; for we are not ignorant that joy (as also desire) do properly belong to the will in the superior part, and to the Appetite in the inferior. But we hear speak, as men do vulgarly speak, who forbear not to say, that the Eye is delighted with the beauty of Colours▪ and the Ear with sweetness of sounds. Therefore we understand by the joy of the mind, or of the Memory, or of the Externall senses, a delectation or pleasure, which a man taketh from those things, which either he doth understand, or remember, or which he doth draw from the external senses.  
The first joy then of the Blessed, shallbe to see with the eyes of the mind, God, even face to face, as S. Paul speaketh, and as S. john saith; to see him, as he is. Now how great a joy this willbe, we may in part conjecture, in that the Prophet Isay, and the Apostle do witness, that it exceedeth all the joys, which any man hath either seen, heard, desired, or ever imagined: The eye hath not seen, nor the ear hath heard, neither hath it entered into the har● of man, what things God hath prepared for them that love him. (Isa. 64. 1. Cor. 2) For the Scripture here speaketh of the chief, and Essential Beatitude or Happiness, which is placed in the vision and sight of God himself, according to that saving of our Lord: Matth. 5 Blessed are the clean of Hart, for they shall see God. And; This is life everlasting, that they know thee, the only true God, and whom thou hast sent jesus Christ. And truly there seemeth in the former Words a great amplification; to wit, That no man hath either seen, or heard, or desired, or thought, what kind of joy consisteth in the Vision of God; Notwithstanding it is no amplification, but a simple Truth; because the Eyes, the ears, and the hearts of men are accustomed to perceive only joys that have end; but the Vision of God is a Vision of an inaccessible light, and of a Good which hath no end, and which comprehendeth in itself All Good, according to the words of our Lord to Moses: I will show thee all good, when Moses a little afore thus desired of Ged, Show me thy fa●e. Exod. 33.  
But to proceed, and that we may prove the truth of this point by force of Reason. We are to learn out of S. Thomas (p. 2. q. 31. a. 5.) that delectation, which is taken from knowledge, requireth three things; to wit, an Intelligent or sentient Power; an Object, sorting to that Power; and an Union of the Object with that Power. Now by how much the power is more apt to know, and the Object more noble, and the Union more intrinsical & inward; by so much the delectation from thence proceeding, is greater. That the Understanding, or the mind is more pure, more high, more noble, and more lively (as I may say) and therein more apt for knowledge, than the external sense, is so evident, as it needeth no proof. Now that God is a more high, and more noble Object, not only above all the Objects of the Senses, but even above all the Objects of the soul or mind (since he is an Infinite Good, all good, or rather Goodness itself) no man can doubt. That the Union of the Intelligence, by an open & clear Vision, is an Union so inward, as that the Essence of God doth penetrate the whole mind of the seer, and the mind is even transformed into God himself, as into a great sea, is likewise certain.  
Who therefore is able to comprehend or conjecture, how great that joy is, or what kind of kiss is that of the supreme good, or what embracement is it of a Spouse of an infinite Beauty? Certainly in the conjunction of a fair Colour with the sense of seeing, or of a sweet sound with the sense of Hearing (and the like is to be said of other sensible Objects, with their senses) we receive great pleasure, and often so great, as that diverse men by this means do almost become mad; Nevertheless the Powers of the senses are material, and common to us with Beasts: And the Objects of them, are things Corporal, and sometimes do no less hurt, than delight & please. To conclude, the Union is but superficial and external; And in some senses, there is no Union at all of the Object itself, but only of its image or likeness with the Power. We may add hereto, that spiritual Union, and the Union of God with the Intelligence or mind by Vision, is more firm, more durable, and altogether entire; whereas corporal delectations, which are taken by the senses, because they are subject to change, they cannot continue long; neither are they wholly taken together, but are instilled by degrees, and as it were, by drops: Wherefore the infallible Conclusion of all this is, that the delectation and pleasure of the mind, is incomparably greater, than the Pleasure of the sense.  
Now (O Man) gather thyself together, and weigh in a true balance, and with a steady hand, the Pleasure, which the World prostituteth and offereth to thee, with that Pleasure, which God doth promise, when he promiseth the sight & Vision of himself to those that love him; And then in this thy balancing make choice of that pleasure thou most dost covet. Certainly if thou lovest Pleasure, the which thou canst not deny thou lovest, then wilt thou make choice, of that Pleasure, which is greatest, rather than of that which is least, and of that which is for all eternity, then of that which is momentary and fading.  
But neither the only Vision of God is promised to holy men in Heaven, but also the Vision and sight of all things, which God hath made. Hear upon the Earth we behold by the sense of our sight, the Sun, the Moon, the stars, the sea, rivers, living Creatures, Trees, and Metals; but our mind seethe nothing hereof; that is, it perfectly seethe no substance, no essential differences, or proprieties: neither truly doth it see its own soul, but only after the manner of blind men, it gropeth after the effects, and so by discourse of Reason it gaineth some knowledge. What then shallbe that joy, when the face of things being unueyled, our Understanding shall clearly see the Nature of all things, their differences, proprieties, & forces? And with how great an exultation, & comfort will it be even astonished, when it shall behold a whole Army of innumerable Angel●s (all differing one from another, in specie) and shall perspicuously observe the differences of all and every one of them?  
O Good God, what a Theatre and Contemplation will it be, how delightful, how much to be loved, when we shallbe admitted to behold, and view all the Holy men, and women, which have been from the Creation of the World, to the End thereof, gathered together, with all the Angels, as also their merits, Palms, and Trophies of Victory? Neither shall we see & consider the Wickedness and torments of the reprobate, without some pleasure, in whom the Sanctity of good men, and justice of God shall wonderfully shine: For then the Justice shall wash their hands in the blood of sinners, as the Prophet so long since foretold. For what other thing is it to wash the hands in the blood of sinners, but that the works of the Justice shall more clearly appear, as being compared with the Works of Wicked men? Certainly at that time the Virginity & Chastity of some men shallbe more resplendent and remarkable, when it is compared with the Adulteries of others, their Equals. In like sort the Fast & Almsdeeds of some, when they are balanced with the Epicurism, drunkenness, and cruelty of others: I mean, when it shallbe truly said; This young man was comely and pleasing of Body, yet nevertheless he ever professed Virginity or Chastity: That other young man was also fair; and of a good presence; yet not contenting himself with his wife, he often defiled himself with Adultery and sacrilege.  
Again, that man was rich and noble, and fasted, and prayed much, and most bountiful in Alms deeds; This man being as rich; and noble by birth, was so wholly given over to dainty fair, drinking, and joviallisme, as that consuming all his substance and riches in voluptuousness▪ he did leave nothing for the relief of the poor. And thus from hence it shall arise, that the joys of the Justice shall receive an increase, from their Knowledge of the wicked deportment and carriage of the Injust; & consequently, their joy shallbe augmented from the contemplation of God's justice, which shall wonderfully shine in the rewards of the Blessed, and punishments of the Wicked. For now in humane proceed, a great deformity or irregularity appeareth; in that offence and sin is often accompanied with Reward, and Virtue with Punishment; so as the justice of God may somewhat seem to be obscured or darkened in the Eye of men; But then all Punishment shallbe conjoined with Sin, and all Reward with Virtue: And so the comformity or beauty of justice shall stir up an incredible joy in the minds of the Blessed.   

Of the joy of the Will. CHAP. III.  
BEsides that Pleasure, which the Will taketh from the good of the Understanding, there are three things, which shall properly beget and cause joy in the Will itself. One of these is, a most ardent Love of God, and of our Neighbour: For Love is a principal sauce, or seasoning of all things that are to be beloved. He that loveth, judgeth all those things which he loveth, to be most fair and good; and therefore he much rejoiceth at the presence and sight of them: As contrariwise at their absence he greatly lamenteth. We see that Parents, who out of a natural affection love their Children dear, do believe, that they are most fair, most witty, and most wise; although often they be deformed, and but shallow-witted; & if choice were given them, they would not change them for any others, though in an impartial Eye far better and fairer. In like sort, we see, that men either through Witchcraft, or some unexpected accident, are taken and surprised with the Love of deformed persons; holding it a most pleasant thing to converse with them; and most infortunate to be separated from their company and familiariry. Which proceeding only Love causeth, being (as above we said) a sauce to all things, which are the subject of Love..  
Now seeing these things stand thus, what, and how ineffable shall the pleasure of the Saints be, ever to converse with God, and all the Blessed whom they shall most ardently love; who are truly most fair and most good, even in a clear and unpartial judgement, and from whom they shall know, that they are never to be separated? As on the contrary, it shallbe one of the greatest punishments of Hell, to be forced ever to be in the Company of those damned spirits, whom they extremely hate, and by whose diverse stratagems and devices they know, themselves to have been circumvented and abused.  
An other Consideration, which shall much increase the joy of the Blessed in the will, shallbe an unspeakable rest, and satiety without cloying, which shall make them on all sides satisfied and content. Hear upon Earth no man life's contented with his state; There is no man, but he coveteth many things which he cannot obtain. And hence it riseth, that there are so many hungry and thirsty men in the pursuit of temporal Benefits in the World. Neither is this to be much wondered at; since our mind is capable of an infinite and everlasting Good; whereas the things created are small in themselves, of a fading nature, and cannot long continue. Therefore what exultation and joy shall it be to that man, who shall see himself seated in that place, where he shall live in all contentment and sweet repose of mind; where nothing shallbe wanting, nothing shall affright him, nothing shallbe desired, nothing more shallbe sought after? O Peace surmounting all apprehension of sense, the which the World cannot afford, and which is found only in the heavenly jerusalem, the City of the peaceful & most great King. To thee, this our Peregrination doth greedily bend itself; We are here loaden with temptations and sollicitudes, and we greatly appease and quiet ourselves only in the thought and expectation of thee.  
The third thing, which shall bring great joy to a Blessed Will, is justice; and this perfect, and more perfect, than was the Original justice in Adam. The justice of him did subject the inferior part of the soul to the superior, as long as the superior was subject to God: But this justice subiecteth the inferior part to the superior, and the superior to God, by a most firm and indissoluble band and connexion: That was (as it were) a  or linen Garment, this a silken, or golden Vestment which maketh the Will most fair & amiable to God, to the Angels, & all Blessed souls. This is that perfect justice, which admitteth no spot, nor any venial blemish. So as of a soul clothed with this justice, it may be said: Thou art all fair, O my Love, and there is no spot in thee. Cant. 4. This comprehendeth all Virtues, as they are unmixted with the dross of any imperfection. Now how great joy and pleasure this justice may bring to a soul in Heaven, the Wiseman doth witness, saying: A secure mind is as it were, a continual feast. Prou. 15.  
Hear only that mind is secure, which is never gnawed with the worm of Conscience; in that through a perfect justice it is so established in good, as that even for any short moment it cannot slide. Of which point the Apostle is also witness, saying: Rom. 14. The kingdom of God is not meat and drink, but justice, and peace, and joy in the Holy Ghost. In which words, the holy Apostle clearly teacheth, that the Kingdom of Heaven containeth in itself great Pleasure, consisting not in delighting the thtoat, and repletion of the Belly (as carnal and sensual men perhaps could wish) but in justice, which engenders in the soul a firm Peace, and true joy.. For who is perfectly just, hath nothing in his hart, which may upbraid or reprehend him: neither any thing in his Actions, at which other men can take exceptions. And from hence springeth a most constant and sweet Peace between God himself, and all others: From hence also riseth an ineffable joy in the Holy Ghost; with which joy no earthly or temporal pleasures can be compared.   

Of the joy of the Memory. CHAP. IU.  
NOw the faculty of Memory through remembrance of things past, shall minister no small matter of joy.. For first the calling to mind the benefits of God, either touching spiritual or corporal matters, natural or supernatural, temporal or eternal, throughout our whole life, shall bring an incredible joy, when the just soul shall call to mind by how many ways it was prevented in the benedictions of all sweetness. Again, the remembrance of the perils and dangers, out of which God by strange means hath even snatched us, throughout all our life, how great a comfort will it afford? Among other dangers I put in the first place, That a man being very near unto committing of a mortal sin, and so thereby near unto Hell, God moved only through his benignity and love, did hinder the committing thereof. Certainly this mercy of God being so great, and often extended to the Elect, when it shall be called to mind in that most safe and most peaceful Region, shall afford most great joy.. Which remembrance, if it were wanting to the Saints in Heaven, how then could it be said of them in the Psalm 88 I will sing the mercies of our Lord for ever? Then which Canticle (saith S. Austin) being song in the glory of the grace and favour of Christ, nothing shallbe more pleasant to that Heavenly City. l 22. de civet. c. 30.  
What may I speak of the devolution and current of Time's and age's, even from the beginning to the End? What pleasure will the remembrance of so many Vicissitudes of things, and of so great Variety bring, which the Providence of God hath governed so wisely, and brought to their due ends? And perhaps this is that main current of that River, which so wonderfully exhilerateth the City of God. Psal. 45. For what other thing is the Order of ages passing away with such speed, and never intermitting their course, than the great swiftness of the River, running without any cessation, till it be wholly absorbed in the main Ocean? And now truly, whiles the River is in running, and the Times slipping away, many do dispute of the Providence of God; yea some even of God's servants are much troubled with this impetuosity of the stream; for seeing that it is often hurtful to good men, but commodious and beneficial to the Wicked, whi●es it carrieth away the good earth, taken from the fields of the Virtuous, unto the fields of the Wicked, thus they often suffer great Temptations, and seem to complain of God's Providence.  
Hear of this point the Royal Prophet, thus moaning: Psal 72. My feet were almost moved, my steps almost slipped, because I had zeal upon the wicked, seeing the peace of sinners. And a little after: Lo the sinners themselves; and they that abound in the World, have obtained riches; And I said, than I have justified my hart without cause, and have washed my hands among Innocents', and have been scourged all the day. Hear also jeremy the Prophet thus expostulating cap. 12. Thou (O Lord) art just if I dispute with thee; but yet I will speak just things to thee: Why doth the way of the impious prosper? And why is it well with all, that transgress and do wickedly? Thou hast planted them, & they have taken root; They prosper and bring forth fruit: thou art nigh to their mouth, and far from their reynes, To conclude, Hear the Prophet Habacuc, c. 1. Why lookest thou upon them that do unjust things, and houldest thy peace, when the impious devoureth him that is more just than himself? Thou wilt make men, as the fishes of the Sea, and as the creeping Beast, not having a Prince. Thus these former Prophets.  
But after the revolution of times, and after the foresaid River hath disgorged itself into the sea, when the Saints in Heaven shall clearly see & read the reasons of all those vicissitudes, or alterations, as written in the Book of the divine Providence; then Words will light short to express the joy, which the City of God shall receive thereby. There they shall read, why God suffered the first Angel, and the first man to sin; and why the Mercy of God did restore the man, but would not restore the Angel. There they shall see, why God did make choice of the sons of Abraham for his peculiar people; whom notwithstanding he did foresee, to be after of a most stubborn neck, and what good through their obstinacy he was after to prepare for the gentils. And that I may pretermit the Universal Providence of God, there they shall see why he did permit many just Men (or rather almost a●l) to suffer pressures and afflictions in this World, and to become balls to their Enemies, that thereby he might after crown them most gloriously. And from this remembrance the Saints shall with great joy even bless all those Crosses, which they suffered in the Word, when they shall see them changed into everlasting Crowns, and shall say with the Prophet, Psal. 93. According to the multude of my sorrows in my hart, thy Consolations have made my soul joyful.   

Of the joy of the Eyes. CHAP. V.  
LEt us now take into our consideration the joys of a glorified Body. And first the joy of the sense of seeing presenteth itself; which sense among the senses of the Body is most noble, and in its office and use dilateth itself most largely. This sense in the Celestial Country shall first rejoice at the splendour of its own proper Body, changed by Christ, and configured, or made like to the Body of his Glory, as the Apostle speaketh. Phil. 3. Neither shall its brightness be less than the splendour of the sun. For the same Apostle Act. 26. affirmeth, that Christ (according to whose brightne● we are to be conformed) was seen of him, to exceed the brightness of the sun. And our Lord himself thus speaketh in the Gospel. Then the just shall shine as the sun, in the kingdom of their Father. Matth. 13. How pleasing and grateful a spectacle will it be, when the Eyes of the Blessed shall behold their hands, their feet, and all their members so to send forth beams of light, as that they shall not need any more the light of the sun, or of the moon (much less the light of a Candle) to dispense all darkness? And they shall see not only their own body, to shine like to the sun, but also the bodies of all Saints, and especially of Christ himself, and of his Blessed Mother.  
How much doth one Sun at its rising, rejoice the whole Earth? What then will it be, to behold innumerable suns together, not resplendent only in light, but also most fair for their variety and proportion of members? Neither in that place shall the Eyes shut themselves, for fear lest they be oppressed, and hurt with over much brightness; for those Eyes shall be Blessed, and in this respect impassable and immortal. For he, who shall so comfort the Eyes of the mind, with the light of Glory, as that they beholding God face to face, shall not be oppressed by his Glory; he shall also comfort the Eyes of the body with the gift, or privilege of Impassibility; so as without any danger they shallbe able to look upon, not one only sun but, innumerable suns.  
This further shallbe adjoined to increase the glory of the Eyes, as S. Austin teacheth; l. 22. de Ciu. c. 20. to wit, that the most Blessed Martyrs shall bear most fair and beautiful prints, or signs of Virtue, even in those particular parts of the Body, wherein they suffered their torments. What solace to the eye then shall it be, to behold S. Stephen, shining with as many precious stones, as he suffered dints of stones in his Body? In like sort what pleasure will it be to see S. Io. Baptist, S. james the elder S. Paul, & almost infinite others (whose heads were cut of for professing Christ) to shine with a most rich chain, more precious than any gold? What to see S. Bartholomew (whose skin was flayed off) so illustrious in body, as that it may seem to exceed all Purple, though never so precious? What shall it be (to omit all others) to behold S. Peter, S. Andrew, and many others (who suffered death upon the Cross) to represent, or bear most shining stars (as it were) in their hands and feet, with incredible Beauty? Concerning Christ, the king of Martyrs, who for his glory, and our comfort will have the signs, or marks of the nails and the Lance preserved, no tongue is able to express, with what radiant splendour & light those most holy impressions shall shine, seeing all the glory of Saints compared to the Glory of Christ, is less than the Beauty of the stars, with reference to the Beauty of the sun.  
But now what shall I speak of the Pleasures, which the Eyes of the Blessed shall take in beholding that most spacious and large City, which Tobias, and S. john (as above we have proved) as not having Words worthy enough to set out and proclaim its beauty, said, That it was all made of gold, and garnished with rich jewels. Margarites, and other precious stones? Tob. 13. Apoc. 21. What lastly may I say of the New Heaven, and the New Earth, the which the Holy Scriptures do promise to us after the day of judgement, and of the renovation of all things into a better state? For these things, as they are unknown to us, so they shall delight the Eyes of the Blessed with a new and admirable joy, when their Beauty shall begin to be seen.   

Of the joy of the Ears. CHAP. VI  
THat the sense of Hearing, and the Instruments of speech shallbe in the Kingdom of Heaven, no man may doubt: For the Bodies of the Blessed shallbe true and living Bodies, and in every part perfect. And such was the Body of Christ after his Resurrection, as all the Apostles, many disciples, and others have testified. For they did hear him speak, and he did answer to their demands: And S. Paul himself did hear Christ speaking to him from Heaven; & he answered to Christ hearing him. That there shallbe Canticles, and songs, and chief of that Word Alleluia, the aforesaid Toby and S. john do witness. From hence then we may gather, that in that Heavenly City, there shall not be wanting many most sweet Sonnets, with the which God may be praised, and the Blessed ears of Holy men may be wonderfully delighted. And if these things ought to be performed in proportion and measure, them doubtlessly those songs ought to be the more sweet, & harmonious, by how much the singers shallbe more skilful, and he that is praised, more noble and sublime, & the place where the Music is made, more high, and the Company or presence of the Auditors more intelligent, and in greater number.  
What consolation therefore will it be, in that most high peace, and in the concord of souls, and in that ardour and heat of Charity towards their supreme Benefactor, to hear the most clear voices of those, which shall sing Alleluia? If S. Francis (as S. Bonaventure hath left written) was so rapt and moved at the sound of a Cithern, played upon but a very short time by an Angel, as that he thought himself to have been in a new World; what delights then shall our Ears enjoy, when millions of musicians with most concordant and sweet voices shall with full accord and consent praise God; and other Millions with like melody and fervour, shall many times repeat the said Praises? And perhaps in that Heavenly City, not only the praises of God shallbe celebrated with Musical voices; but also the Triumphs of Martyrs, the Honour of Confessors, the Glory of Virgins, and the victories of all the Saints against the Devil, shallbe extolled with Celestial Music. For we thus read Eccl. 31. Who is proved therein and perfect, shall have eternal Glory: He that could transgress, and hath not transgressed; and do Evil, and hath not done it; therefore are his good things established in our Lord, and all the Church of Saints shall declare his Alms. Although this may be understood of the praises of mortal men, in the militant Church here upon Earth; yet withal it may be meant of the immortal Citizens, and of the triumphant Church in Heaven; Since there the Saints shall have truly eternal glory, and that is truly and properly the Church of Saints.  
And whereas our Lord in the Gospel saith, that the faithful and prudent servants shallbe praised of God in the Heavenly Kingdom Matth. 28. Well fare thee, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: Enter into the joy of thy Lord; Why may we not think, that those words of our Lord shallbe celebrated with the singing of the whole Celestial Court, & shall again and again be most sweetly repeated? Certainly the Catholic Church doubted not thus to speak of S. Martin: Martinus hic pauper & modicus, diues Caelum ingreditur, hymnis caelestibus honoratur. Martin being but poor and temperate, did enter into Heaven rich; and is honoured with Celestial Hymns. To conclude, S. Austin affirmeth the same point in express Words, l. 22. de Ciu. c. 30. saying: There shallbe true glory, where no man shallbe praised through the error, or adulation of the Prayser. True Honour, which shall not be conferred upon any, not worthy; Neither shall any unworthy seek after that Honour, where none but he that is worthy, shall be permitted to be. O therefore thrice Happy Souls, who in that place, where all flattery is banished and exiled, and no lie is found to be, shall hear their own Praises and Trophies to be celebrated without danger of Pride, but not without increase of joy, and comfort.   

Of the joy of the sense of smelling. CHAP. VII.  
TOuching the other senses, little is to be said; not in that they want their great Pleasures; but because what Pleasures those shallbe, the Holy Scripture hath not declared. Nevertheless this is evident to us, that many Bodies of Holy Saints have after their deaths braathed out a most sweet Odour. This S. Jerome testifieth of the Body of S. Hilarion. For he affirmeth, that ten Months after the Body was interred, it was found entire, as if it were then living, and did cast from it such a fragrant smell, as if it had been imbalmed with sweet ointments. The like doth S. Gregory witness of the body of S. Seruulus, the Palsey-man; His words are these: l. 4. Dial. c. 14. The soul departing, such a fragrancy of smell did rise, as that all there present were replenished with incredible sweetness. And a little after: Till the Body was buried, the sweetness of that smell did not departed from their Noses. Neither are there wanting many other such like Examples both of former & later times: from all which we may gather, that if the Bodies of the dead Saints (after the Soul is glorified) do send forth such sweet smells, then much more the living and glorified Bodies of the saints shall breathe forth a most delicious and sweet Odour.  
I will adjoin hereto that, which the said S. Gregory relateth of the living and most glorious Body of our Saviour. Thus he writeth: lib. 4. c. 16. & hom. 38. sup. Euang. Tarsilla the Virgin then looking up, sow jesus coming; and suddenly there was (as it were) sprinkled such a fragrancy of a wounderful Odour, as that the sweetness thereof did assure all, that the Author of sweetness was thither come. But if the glorified Body of our Redeemer did breathe an odour of such sweetness, than it is altogether credible, that all the Bodies of the Saints shall send forth in Heaven a wonderful sweetness: For it is fitting, that the members should be conformable to the Head, not only in splendour, but also in suavity of Odour. Those men therefore, who are delighted with Odours, let them think, with what sweetness they are to be replenished, when they shall draw into their glorified scent, the divers, and most sweet, odours of so many thousands of Celestial flowers, on every side breathing forth in that divine garden.   

Of the joy of the senses of Tasting, and Touching. CHAP. VIII.  
COncerning the Sense of Taste, Divines do write that the Blessed shall not use any mortal meats: Notwithstanding they shall have some delight in that sense, that it may not seem to be superfluous. But concerning the Sense of touching; or Feeling, all do agree, that the Use thereof shall not be wanting in Heaven. Since the Bodies of the Blessed (as being true bodies with life) may doubtlessly be touch; Our Lord thus speaking: Touch and see, for a spirit hath not flesh and bones, as you see me to have Luc. 24. Yet all impure touching shallbe most remote from their bodies, for they shall have no desire of Generation: And therefore our Lord speaketh thus: Math. 22. In the Resurrection neither shall they marry, nor be married, But are as the Angels of God in Heaven. But we will not here stay about these things, which are daily disputed in the Schools. This one thing we affirm, that the Sense of Touching shall receive no small pleasure from the perpetual 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 sown in Corruption, it riseth in Incorruption; It is sown in Dishonour, it shall rise in Glory; It is sown in Infirmity, it shall rise in Power; It is sown a natural Body, it shall rise a spiritual Body.  
Of these four qualities, or privileges of a glorified Body, that of glory or splendour belongeth to the sense of Seeing, as above we have said; the other three seem properly to belong to the sense of Touching. For even as, when the Body is oppressed with strokes, diseases, or wounds endangering the life, the Sense of Touching is that, which suffereth and grieveth; so in like manner, when the Body enjoyeth perfect health, is sound, and of a strong constitution, the Sense of Touching doth rejoice. Therefore this sense shall have great joy in Heaven, when after the Resurrection it shallbe 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 Gout, or of the Head, the stomach, or the reynes? What joy shall it then be in Heaven, from whence not only death, but all diseases and griefs shallbe altogether exiled? Furthermore, those Qualities, through the which a corruptible body doth rise incorruptible, and a body that is infirm, riseth impassable, do belong to the joy of the Sense of Touching.  
In like sort, the qualities of Agility, or Subtlety, by which a Natural Body shall rise spiritual, seem to belong to the same Sense of touching: since that Body sha●l be called spiritual, and shallbe a glorious Body, not in that it hath not truly flesh and bones; but because it shallbe so subject to the spirit, as that at the very beck and pleasure of the spirit or soul, it shallbe able without any difficulty, toil, or weariness, to be moved most swiftly, to ascend and descend, to go and return, to penetrate and pierce all places; and this in such sort, as if it were not a Body, but a spirit. Therefore even as the Sense of Touching grieveth and beareth itself not well, when a heavy and weighty body is forced to ascend high, or with great swiftness & speed to be removed from place to place; so also on the contrary, it much rejoiceth and exulteth, when a Body without any toil, or weariness, either ascendeth above, or passeth most speedily from place to place.  
Behold therefore from what servitude of Corruption the Blessed shallbe freed, when as they sha●l no more stand in need of Horses, Coaches, Guards of men, Weapons, nor any other thing; but those Blessed Bodies even by their own forces shall pass, and go, into what places themselves Will; and they shall be every where most safe and exempt from all danger, yea in the midst and thickest troops of armed men. I would to God, that such men, who cannot taste or resent spiritual delights, in that they have an envenomed and corrupted palate or Taste; at least would entertain with due consideration these most great and perpetual Corporal Goods and Pleasures; and that they would labour, with all endeavour, & bend of Will, for the purchasing thereof; For thus it might come to pass, that by little and little they would aspire to higher Matters; and so by these degrees they might at length, through the assistance of God, arrive to everlasting joys.   

Of the Comparison of the joys of the Earth, with the joys of Heaven. CHAP. IX.  
WE have unfolded and explicated (according to our small ability) what joys are prepared in Heaven for those that love God. Now we will endeavour to demonstrate by certain external Arguments, how great, and transcendent those joys are. Our first argument shallbe taken from the comparison of the joys, which God often in this World, giveth even to his professed Enemies, and to the Reprobate. And certainly there is such a confluence of joys consisting in Riches, Honours, Power, and diverse pleasures, which God imparteth to sinners, to his Enemies, either blaspheming against his dignity, or not believing in him, as that of most men they are judged to be Blessed and most happy, according to the words of the Prophet: Psal. 143. They have said, it is a happy People, which hath these things. Which of the Lovers of this world doth not envy and grudge at salomon's Prosperity, who reigned forty years, abounded with all affluence of riches and delights, & had seven hundred wives, and three hundred Concubines? Who nevertheless (according to the judgement of S. Austin) was a Reprobate: for thus this Father writeth, in Psal. 126. Even Solomon himself was a lover of Women, and was reprobated of God. And in his book de Civitate Dei c. 20. he saith the same of Solomon, which Sallust did of Catiline: This man had a good beginning, but an evil ending. S Gregory followeth S. Augustine's judgement herein, thus writing: l. 2. moral. cap. 2. Hence it is, that Solomon (though receiving Wisdom) did not persevere in God's favour etc. Neither are the Kings, or Emperors of the Turks, the Persians, those of China, and Tartary, unlike to Solomon herein; all who enjoy most vast and large Kingdoms, and are so devoted, or rather become slaves, to all sorts of pleasure of the flesh, as that they give all liberty to the Hart, to the Eyes, to the ears, to their taste, unto Lust, wallowing in all such voluptuousness, and sensualities, as may content any of these Parts.  
But to pass over these joys, of which but few are partakers: How great are the consolations and joys, which God giveth to all men in Common, of whom the Greatest part either know not God, or at lest do not adore him with that Honour & fear, with which they oxght? Doth he not give all the Earth, with all its riches, delights, living Creatures, flowers, Metals to men in general? Doth he not give the seas, the fountains, Rivers, Lakes with so several sorts of fish to all men promiscuously? Hath he not created Heaven (which is, as a Cover of this great House, and beautified with so many stars) for the general use of Man? Hath not this our most gracious and most bountiful Lord commanded the sun to rise, and the Clouds to rain upon both the Just & Injust? Now, if he be so profuse (as I may say) in distributing so great benefits & comforts to reprobate sinners, (being his ungrateful bondslaves, & worthy all punishment) in this life; Is it than not most just and reasonable, that he should reserve incomparably far greater joys for his friends, and his sons? Hear what S Austin meditateth hereof, saying: in Psal. 10.  God giveth to sinners (daily blaspheming him) the Heavens, the Earth, the Fountains, Fruits, Health, Children, Richeses, abundance of all temporal Benefits; What then dost thou think, he layeth up, and provides for his servants, who giveth all these former joys and Comforts to sinners?  
It is written of S. Fulgentius in his life, that he once beholding the glory and magnificence of the Senate of Rome, did burst forth into exclamation, saying: How specious & illustrious may the Celestial jerusalem be, if Earthly Rome, do thus shine? And if in this world so great dignity and Honour be ascribed to the Lovers of Vanity, what Honour and Glory shallbe due to the Saints, contemplating the Truth? Certainly S. Austin (who made a prudent and true estimation of things) affirmed all earthly pleasures whatsoever, to be so far short and inferior to Celestial, as he doubted not to say, that it were more to be wished for a man to enjoy Heavenly pleasure, but for the space of one day, then to enjoy all temporal pleasures for many thousands of Ages. His words are these l. 3. de lib. arbit. c. vit. So great is the pleasure of eternal Light, as that if it were permitted for one, to remain and stay therein, no more, than the space of one day; yet even for so short a space of the fruition thereof, innumerable years of this life, (though fraught with all delights and affluence of temporal goods) are deservedly to be contemned. For it is not said through any false or mistaking judgement, Psal 83. Better is one day in thy Courts, above thousands. Thus S. Austin.  
Now what shall we from all this conclude? If these things be true (as they are most true) have we not reason as length to begin to be wise, and open our eyes? Hitherto we have been accustomed to say, that earthly pleasures are to be contemned, because they are but short and momentary; and that Celestial are to be loved, because they are everlasting: But we have heard S. Austin (a most wise Doctor) inveighing against this our manner of speech, and earnestly contesting, that if earthly matters were everlasting, and Celestial but momentary, that nevertheless in a clear judgement, Heavenly goods and benefits were to be preferred before Earthly. Are we not therefore deaf, are we not blind, are we not fools and stupid, if for earthly benefits & pleasures, which are not only base and ignoble, but also fading and momentary, we do contemn or slight Celestial, which are most precious, and shall continue for all Eternity? O most merciful Lord, dissolve this our deafness, enlighten our blindness, dispel our stupidity, & cure our madness. To what end hast thou signed upon us the light of thy Countenance, Psal. 4. if we cannot discern, and see these so great and so necessary matters? And why hast thou given us judgement of Reason, if we do not penetrate points so evident?   

A Comparison of the Terrestrial Paradise, with the Celestial. CHAP. X.  
WE have above compared the joys of this World with the joys of the kingdom of Heaven. In this next place we will briefly parallel together the joys of the Terrestrial Paradise. How great the joys of the Earthly Paradise were, may be known from that it was (as it were) a Garden of Delights, allotted to men who were created to the image & similitude of God, whereas the rest of the Earth was given to Brute Beasts. And hereupon when Adam by sinning did lose his Honour, in which God had constituted him, and was made like to Beasts without Understanding, Psal. 48. he was then cast out of that Place, and banished into this. S. Alcuinus surnamed Auitas writing upon Genesis, doth lively describe this Terrestrial Paradise▪ and showeth it to have been a Region most pleasant and most temperate, where the Heat of the summer did not scorch or burn, nor the cold of the Winter annoy or hurt; but a perpetual spring of flowers did exhilerate, & refresh; and the Autumn to abound with all kind of fruits. His words are these: Hic ver assiduum etc. In this place the mildness of the Air causeth a continual spring; the tempestuous Southwind is absent; the Clouds do fly away from under the clear firmament, giving place to a continual serenity. Neither doth the nature of the Soil require any showers; since the buds, and the young plant are content with the falling dew. Thus seeing neither Winter to hurt, nor Summer to burn, the Autumn furnisheth the year with all fruits, and the spring-tyme with flowers. Thus he,  
S. Basill in like manner (lib. de paradiso) thus describeth this Terrestrial Paradise, saying: Illic plantavit Deus etc. God placed Paradise there, where no violence of wynds, nor unpleasantness of times, nor Hail, nor lightning, nor thunder, nor frost, nor moisture, nor scorching eat, nor dryness is to be found: But there is a peaceful and temperate agreement of all times among themselves etc. And S. Austin agreeth with the former doctors in describing this Terrestrial Paradise lib. 14. de Civit. cap. 10. Quid timere vel dolere poterant illi etc. What should those men fear or grieve at, who were even encompassed about with such an affluency of so great goods, where neither death, nor any evil disposition of the Body was to be feared; neither was there any thing absent, which a virtuous will could desire; nor any thing there present which could displease or offend the flesh, or mind of a man, living happily etc. And then a little after: How happy therefore were our first Parents, who were not troubled with any perturbations of the mind, nor hurt with any discommodities of the Body? So happy should all mankind have been, if they had committed no evil which after they did cast upon their children, nor any of their posterity had perpetrated iniquity, which should deserve damnation, Thus S. Austin.  
But howsoever these particularities of the pleasantness and frutfulnes of this Terrestrial Paradise went; we infallibly gather from the holy Scripture, that it was a fare more happy place, than this our Habitation is; since it is said to Adam by way of punishment of his sin, Gen. 3. Because thou hast heard the voice of thy Wife, and hast eaten of the tree, whereof I commanded thee not to eat, cursed he the Earth in thy work; with much toil & labour shalt thou eat thereof all the days of thy life; thorns and thisles shall it bring forth to thee. And to the Woman it was said: I will multiply thy sorrows, and thy childbearing in travail; thou shalt be under thy Husband's Power, and he shall have dominion over thee. Thus we see, that in Paradise there was not any barrenness of Earth, nor was it to be inhabited with any labour or pains; neither did it bring forth any thorns or thisle. In like sort the Women there should never have conceived in vain, but their conceaving should ever have been accompanied with most happy births. And although they had been subject to their Husbands; yet this not after any Lord like authority over them, but after a civil and moderate manner: Therefore men should there have led a happy life, void of all fear, grief, or labour.  
Now if the Terrestrial Paradise wanted all Evil, and abounded with many and great goods and commodities, what then may we conceive of the Celestial Paradise▪ which ought to be so much the more high, and so much the more good, by how much the persons for which it is ordained, are better? But the Height of the Heaven of the Blessed, is without any comparison, more sublime and high, than the Paradise of Adam; and the Blessed men in Heaven, who can neither sin▪ nor die, are by infinite degrees better, than the inhabitants of the Terrestrial Paradise, who could both sin and dye: Therefore we may inevitably infer, that the Heavenly Paradise doth not only want all Evil, but that it is replenished with Pleasures, Goodness, and Felicity; and this incomparably greater in worth, and more in number, than the Earthly Paradise did abound. Now these things being most certain, let us burst out into thanks and gratefulness to God, who for the Terrestrial Paradise, taken from us through the malice and envy of the devil, hath by the Redemption of his Son prepared for us the Celestial Paradise, fare more blessed, and happy. And to the end, that we may not be unthankful to so great a Redeemer, and also that we may not seem to be enemies to ourselves; let us strive with all our endeavour and forces, to find a way to the Celestial Paradise, and to enlarge the way thereto by an entire Faith, sincere Hope, perfect Charity, and good Works.   

A Comparison of the goods of this World, & the goods of the Terrestrial Paradise joined together, with the goods of the Celestial Paradise only. CHAP. XI.  
BUT let us proceed further in this our balancing of things; and let us compare all the goods of this world, as also all the goods of the Earthly Paradise (joined together) with the goods only of the Celestial Paradise; and so see, whether of these do preponderate, and weigh down the other. This we shall more easily effect if we conceive, that Riches, Empires, Pleasures, and all the glory of Solomon, and of all other like most happy men, could be obtained without labour, and retained and kept without fear; as also if we further suppose such most fortunate men never to sin, nor nevet to dye; yet so, as that they might sinne, and might dye: Now all this by supposal being granted, I most confidently affirm, that the goods of the Celestial Paradise only, do infinitely surpass all the goods of this world, and of the Terrestrial Paradise together, From whence it will appear, that those goods being joined together can neither satisfy the mind; nor satiate the desire of the mind; since the Hart of Man is capable of an infinite and boundless good. Therefore that shall ever stand for a true & main Position, which S. Austin hath left recorded lib. 1. Confess. cap. 1. Thou hast O Lord made us for thyself, and to the likeness of thyself; yet our Hart is unquiet, till it rest in thy sclfe, And so true also is that, which the Prophet speaketh, Psal. 16. I shall be filled, when thy glory shall appear. Now so long as the Hart shallbe unquiet, it shallbe miserable; and if it be miserable, so long it cannot be blessed or happy.  
But the Celestial Paradise enjoyeth this privilege, that, it is of power to satiate the soul, and to exile and expel all unquietness and solicitude. For what can that man want, who shallbe like to God, Because he shall see God, as he is, 1. joan. 3.? What can he want, whom God shall constitute or appoint over all goods. Matth. 24.? What can he want, who shall reign with God, shallbe coheyre with Christ, whom the Father hath appointed heir of all. Heb. 1.? I say, what can this man want, except he will dream, that God himself is miserable? Furthermore, those goods of the world, and of the Terrestrial Paradise (how great, or of what Nature soever they might be) in that they stood obnoxious to be lost, were not perfect goods; neither could they satiate the mind, or give to it a full repose, or rest; and for this respect they did not, nor could make a Man Blessed or happy: but the goods of the Celestial Paradise are on every side perfect & stable; neither are they in any sort subject to loss, or dimunition: for the Saints placed in those most happy Seats, can neither dye, neither can they sin; and of their everlasting felicity they are most secure. Therefore let mortal men open their eyes, let them often call to mind, of what moment it is, not to lose the Celestial Paradise. For hear the business toucheth the main matter of all others, and is not about trifles, or fading vanities, And therefore the Wisdom of God, even through a divine judgement, hath pronounced: What doth it profit a man, if he gain the whole World, and sustain the damage of his soul? Matt. 16. Marc. 8. Luc. 9   

A Comparison of the price of the Celestial Paradise, and the Paradise itself. CHAP. XII.  
THe last Comparison shallbe of the Price, with the which Christ did buy Paradise, and with the which it ought to be bought of us, with relation to the greatness and dignity of Paradise itself. Christ with effusion of his own most precious blood did buy Paradise for us, which the Envy of the Devil had afore violently taken from us, not that himself might enjoy it, but only that we might be deprived of it. For to this end the Devil seduced Eve, and by her he caused Adam to sin, that so they might be Consorts and fellows in punishment. Christ therefore is that prudent Merchant, (Matth. 13.) who gave all his goods, that he might buy this precious Margarite; by the which he clearly enough did teach, that the Kingdom of Heaven is signified: for it is he, of whom the Apostle speaketh, when he saith, 1. Cor. 6. You are brought with a great Price. And the Apostle S. Peter: Not with corruptible things, gold, or silver are you redeemed, but with the precious blood (as it were) of an immaculate and unspotted Lamb, Christ, 1. Pet. 1. And again; They deny him, that bought them, the Lord. 2. Pet. 2. For Christ (at one and the same time) did buy Paradise for us, and did buy us. For we before were made Captives, and had lost Paradise by sin: But Christ redeeming us from sin, and from the Captivity of the Devil, did withal adopt us the Sons, and heirs of God; and in so doing, did restore Paradise unto us. From hence therefore the greatness and worth of the Celestial Paradise may be conceived; to wit, that in the Wisdom of God, it is thought to be worthy of an infinite Price.  
If here among men a prudent & rich merchant should be content to give all his wealth for the buying of a precious Pearl; certainly no man would once doubt, but that the jewel were of so inestimable Worth and value, as that it could hardly find a sufficient price. Of what account and estimation then (if we have any spark of true judgement) ought the Possession of the Kingdom of Heaven seem to us to be, the which the Wisdom of God, the Word Incarnate, with all his labours, toils, and dolours, for the space of thirty three years, and lastly with his own blood and most precious death, did purchase, and buy? We are wholly stupid, yea mad, if we will sell our interest and title of that thing, for a base and most vile price of temporal Good, which Christ our Lord rated at an infinite Price and value.  
But what? Not only Christ was content to buy Paradise with the effusion of his own blood; but all Saints being herein taught by him, did most willingly expose whatsoever they had, with all their force & strength, for the gaining of the said Paradise. Yea the Blessed Apostle thus bursteth out in words: Rom. 8. The Passions of this time are not worthy of the glory to come, that shallbe revealed to us. And if any of the Martyrs were demanded, whether they did willingly buy Paradise with such Torments; as also if the Holy Confessors were questioned, whether they did in like sort promptly and readily buy Paradise with their so many Watch, Fasts, Prayers, Alms deeds, and Persecutions; no doubt they would all cry out in one voice with the Apostle: The Passions and sufferings of this time, are not worthy of the glory to come, which shallbe revealed to us. For although the Blood of Christ was not only a worthy price of Paradise for us, but also (as I may speak) more than a worthy Price, as being supereminent, and exceeding the dignity of the thing which was bought; nevertheless Christ's good pleasure was, that we also should buy Paradise, thereby the more to honour and exalt us. The Glory of man is great, in that he obtaineth Paradise, not only from the merits of Christ; but also from his own merits, streaming from the Virtue and force of Christ his merits. And if a man will not (when it is in his power) do good, and suffer evil, for the buying of Paradise, he is worthily expelled from the buying of Christ, as an evil and slothful servant, as Christ himself admonisheth in the Parable of the Talents, Matth. 25. and the Apostle vehemently counselleth, Rom. 8. when he saith: If sons, Heirs also; Heirs truly of God, and Coheyres of Christ; yet if we suffer with him, that we may be also glorified with him.  
And to prevent, that whereas some men may perhaps complain, they have not a sufficient Price for the buying of Paradise; let such take notice, that nothing more is asked of us here, but what ourselves have. For thus S. Austin speaketh: The kingdom of God is worth so much, as thou hast. Which point the same Father proveth from examples of divine Scripture, thus he writing tract. in Psal. 49. Quid tam vile etc. What is so vile, what is so terrene and earthly, as to break and give a piece of bread to the Hungry? So much the kingdom of Heaven is worth. For it is written. Possess the kingdom prepared for you, for I was hungry, and you gave me bread. The Widow did buy it with two mites. Peter bought Paradise by leaving his nets: and Zacheus by giving the half of his Patrimony. Thus far S. Austin discourseth. To whom Venerable Bede is herein agreeable, when he saith, that he, who hath nothing besides himself, yet in giving himself, he buyeth Heaven. His words are these Serm. 19 de Sanctis: Regnum caeleste etc. The kingdom of heaven, requireth no other price then thyself. Tantum valet, quantum es tu; te da, & habebis illud. Certainly Lazarus the beggar, had nothing, which he could give, but only his patience in suffering his griefs and pains; and yet he was carried by the Angels into the bosom of Abraham. And the good thief had nothing in this World that was his, but only a free & ready voice, with which he cried out: Remember me, when thou shalt come into thy kingdom; and yet he presently did hear, To day thou shalt be with me in Paradise.  
O most truly great liberality of God O ineffable felicity of man, who can so easily make bargain (as it were) with his Lord, for the price of a thing, most precious above all other things! Dost thou (O man) covet of God, and thirst after the enjoying of Paradise, the height of all delights & pleasures? Give thyself in price, & thou shalt obtain it. But what is the meaning of these Words, Give thyself? To wit Love God from the depth of thy hart; Humble thyself under his potent & mighty hand; Praise him at all times; Submit thyself with all promptitude of mind to his will, whether it shallbe his pleasure, that thou shalt be rich or poor; glorious or ignoble; finally in Health, or in sickness: for his Will in every thing is good, and all his judgements are just. Say to God: I am thine, dispose of me according to thy best pleasure and Will. I do not resist, I do not reclaim, I do not withdraw myself out of thy jurisdiction: My Hart is prepared and ready (O my God) my hart is prepared; Let not my Will, but thy Will be done.  
This Holocaust of Obedience did Christ daily offer up to his Father, as himself doth testify, when he said: The things that please him, I do always, joan. 8. And the like did the Apostle, the true imitator of Christ, saying, 2. Cor. 5. We strive, whether we be ahsent, or present, to please him. This perfect renunciation, and disclaiming from all things which a man possesseth, or desires to possess; this abnegation of a man's self, that he may serve only God, is the true Price of Paradise. Neither followeth it, that who giveth himself away after this manner, that he may buy Paradise, doth lose himself: but most truly & most happily he doth find himself, according to those words of our Lord Matth. ●0. He that loseth his life for me, shall find it; He that hateth his life in this World, doth keep it to life everlasting. But because this Wisdom is hidden from the wise and prudent men of this word; who truly are fools in the sight of God; and because the number of fools is infinite; therefore many are called, but few are chosen. Matth. 22.    

OF THE ETERNAL FELICITY OF THE SAINTS, Under parabolical Names. THE FIFTH BOOK.  

Of a Treasure hidden in the field. CHAP. I.  
HITHERTO I have written so far forth, as God hath vouchsafed to dictate to me in my Meditations, of the felicity of the Saints under the name of those places which they do inhabit; I mean, under the places of the kingdom of Heaven; of the City of God; of ●he House of our Lord; and of the Para● 〈◊〉 delights and Pleasures. I will in this next place add something concerning the same Felicity, under the name of such Things, to the which our Lord in Parables hath compared the Felicity of Saints. And here in the beginning, it is to be advertized, that those Words of our Lord, The kingdom of Heaven is like etc. (the which our Lord doth commonly use) are not ever referred to the Words immediately following; As where our Lord saith: The kingdom of Heaven is like unto a Merchant man; he meaneth not, that the Kingdom of Heaven is like unto a Merchant man, but he referreth those words to the whole Narration, in which by way of similitude, the way to the Kingdom of Heaven is demonstrated. And further, we are to observe, that the Kingdom of Heaven, is sometimes in the Parables described more obscurely, at other times more clearly, and sometimes not touched at all. I will explicate the several members of this division.  
Whereas our Lord in S. Matthew, setteth down the Parable of the sour, he describeth the fruit, which the Preaching of the Gospel bringeth forth, according to the diverse dispositions of the earth: and this he calleth the Mystery of the Kingdom of God: but touching the Beatitude of the Saints he speaketh nothing. But where our Lord in the same place, doth add the Parable of the Cockle, he briefly toucheth the felicity of Saints, when he saith, that the good Seed, or wheat is to be gathered up into the barn of our Lord, and the Cockle to be tied together and burned. But when in the same Chapter he relateth the Parables of him that sought for good Pearls, and of him that did find the Treasure hidden in the field, then more perspicuously he compareth the Kingdom of God to a Pearl, and to a Treasure: And of this third kind, among the Parables of our Lord, I find only six. One of a Treasure hidden in a field; another of a precious Margarite or Pearl; The third of the daily Penny; the fourth of the Lord, or Master distributing the Talents; The fift, of a Great supper; the sixth of a Marriage. To the which we will adjoin two similitudes out of the Apostle; the one of those who run in a race; the other, who fight, or strive for the Mastery: So as there shallbe eight Considerations touching the Blessed life of the Saints, deduced from parabolical Names, or Titles.  
The first Parable than is taken from S. Matthew: cap 13. The kingdom of heaven is like to a Treasure, hidden in a field. Where our Lord teacheth, how it may be gotten, when he saith: Which when a man having found, did hide it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. Treasure signifieth a great abundance of gold, silver, and precious stones; as Paulus the Civil Lawyer teacheth (de acquir. rerum dom. L. Nunquam) & this Treasure ought to be so ancient, as that there remained no memory thereof before; and therefore it hath no proper Lord, but belongeth by right to him, that findeth it. This Treasure in S. Matthew, is the Divinity itself, which is hid in the field of the Humanity of Christ, as S. Hilarius and S. Jerome (in Com. cap. 13. Matth.) do rightly expound. For in Christ (as the Apostle saith) all the Treasures of the knowledge and Wisdom of God are hidden. Now the Divinity is the most true Treasure of all goods, and is indeed so ancient (since it is eternal, and did precede all Ages) as that there can be no former memory of it extant. Neither had this Infinite Treasure any proper Lord to own it, for itself is the Lord of all things. Nevertheless this Treasure of the Divinity is said to belong to the right of them that find it; because God giveth himself freely to those, who by selling all their substance and Goods, earnestly labour to acquire & purchase him.  
It is further said to be had, as it were, and digged in a field, to wit, in the Humanity of Christ; for although the Divinity be every where, yet it is in no place so properly and peculiarly, as in the Humanity of Christ, to the which it is so united▪ as that one and the same Person is both God and Man. And therefore the Apostle saith, 2. Cor 5. God was in Christ, reconciling the World to himself. And though the Divinity be in no place more, then in the Humanity of Christ; notwithstanding it seemeth to be so hid therein, as that it is needful to use a light or candle, to demonstrate and show God to be in Christ. And this light was S. john Baptist, who, as S. john writeth cap. 5. was the lamp burning & shining; Of whom David in the Person of God the Father, did thus prophecy, Ps. 131. I have prepared a Lamp unto my Christ. For S. john Baptist did manifest Christ, and did show, that he was God, and the only begotten son of God, when he said joan. 1. God no man hath ever seen; the only begotten son, which is in the bosom of the Father, he hath declared. And again: He that cometh from Heaven, is above all. And a little after: The Father loveth the Son, and he hath given all things in his hand: he that believeth in the son, hath life everlasting; but he that is incredulous to the son, shall not see life, but the wrath of God remaineth upon him. joan. 3.  
But although this burning and shining Lamp did manifest Christ openly to be the Son of God; nevertheless the blinded jews could not (at least would not) acknowledge the Divinity to be hidden in Chrisi. For if they had known so much, then, as the Apostle saith, 1. Cor. 2. they would never have crucified the Lord of Glory. Who therefore being enlightened from God, doth find this Treasure, doth hide it, and for joy thereof goeth, and selleth all that he hath, and buyeth the field. To hide the Treasure being found, is nothing e●s, but to conceal and cover the received Grace of God, under the veil of Humility, and not to vaunt▪ of divine Consolations and Revelations, for fear that vain and airy glory do corrupt true Glory. Therefore Esay cap. 24. was accustomed to say: My secret is to myself: And the Apostle 2. Cor. 12. If I must needs glory (it is not expedient indeed) I will come to the Visions and Revelations of our Lord. I know a man in Christ, above fourteen years ago etc. For that most remarkable Revelation, which the Apostle being rapt into Paradise, received, he concealed for the space of fourteen years, and would have concealed it, but that the necessity of disclosing the same, forced him thereto. And he plainly pronounceth, that it is not expedient to publish and make known such gifts or privileges; and therefore he did discover it under an uncertain name, well showing thereby, how anxiously he suffered the manifestation thereof. The like fell out unto S. Francis, when the sacred Prints or wounds were from above impressed upon his body, as S. Bonaventure in his life relateth; For at other times he was accustomed to conceal his divine revelations, and to say with Esay: My secret is to myself etc. But when he saw the matter could be concealed no longer, he related with great fear the whole order of his Vision to his Brethren demanding him thereof.  
But to proceed. To buy with joy that field, wherein the Treasure did lie hidden, signifieth only, that he, who will enjoy God and Cbrist in the Kingdom of Heaven, aught to suffer in affection, renouncing and casting away of all temporal things, and to bequeath both himself, and what he any way hath, unto the service and obedience of God: and this not with any painful reluctation of Will, or necessity, but with all alacrity and joy, seeing that God loveth a cheerful giver. 2. Cor. 9 But he who truly knoweth, how immense a Treasure it is, to enjoy Christ in the Eternal Country, to behold his Divinity with the Eye● of his Soul, and his Humanity with the Eyes of his Body, and to participate of all the goods of God and Christ, and to be sure and certain of so great a Possession for all Eternity, will think it no great matter to spurn at, and contemn all temporalities whatsoever, yea his own life, for the love of God, and everlasting felicity. Witness to us of this Point may be S. Ignatius Martyr, thus writing to the Romans: Fire, the Cross, cruelty of beasts, cutting asunder my Body, breaking of my bones, a rending of all my members, the extinguishment of all my Body, yea all the whips, and scourges of the devil, let shem full upon me, so that I may deerue to obtain, & purchase Christ. Now he, who out of the fullness of his Charity towards Christ, thus speaketh, doubtlessly would little fear want, poverty, ignominy, exile, prisons, so that he might not lose that incomparable Treasure. Whosever therefore earnestly coveteth to gain the Treasure of Eternal life, let him most seriously think & consider with himself, whether he be prepared with an immoveable resolution, to contemn & betrample under his feet all other goods: since otherwise, neither a live, nor dead, shall he ever obtain that Treasure, without the which he shall eternally be most miserable and poor.  
But I here will demand, what is the reason, why so many men in such heat of desire, do seek after the Treasures of Gould and silver: and not content to use herein humane diligence, they fly, by most execrable Arts, to the help of the Devil, with imminent danger both of their reputation and life? And yet thy Treasure (O Lord my God) so few do seek, which alone is able to enrich a man, and which they may easily purchase without labour, charge, or peril? Truly I do see no other 'Cause hereof, but either want of faith in thy People, or their overmuch negotiation in temporal affairs, which leaveth them no time to think, and meditate of thy divine Promises made unto men. Therefore (O Blessed Lord,) increase our Faith and belief concerning thy Promises, and extinguish our thirst in the pursuit of temporal riches. For so it may come to pass, that with greater and more fervorous bent of desire, we shall seek after thy Treasure; and finding it, with sale of all we have, may resolve to purchase it.   

Of the precious Margarite, or Pearl. CHAP. II.  
AN other Parable like to the former, and which also next followeth in S. Matthew cap. 13. is of the Precious Pearl, or Margarite. For in that there was a Treasure; in this a Pearl, which may be esteemed, as a Treasure. In that it was needful by selling of all a man possesseth, to buy the field in which the Treasure was hid; In this in like manner it is necessary to buy the Pearl, with the charges and expenses of all we have. Therefore it is convenient only to explicate, in what points these two Parables do differ. They differ in two things; to wit, that in the first a Treasure is mentioned, in this a Pearl. Again, that the Treasure was found by chance; whereas the Pearl, was diligently sought after by the Merchant. And truly in this place the Celestial Beatitude, or Christ himself is understood by the Pearl, as S. Ambrose, serm. 6. S. Gregory Nazianzen. orat. 49. Ruffinus and others do interpret. That is called the Pearl in this Parable, which in the former Parable was called a Treasure, to give us to understand, that the Divinity of Christ (which is the Object of Eternal felicity, or, the Vision whereof (to speak in the Divines dialect) is the formal Beatitude or Felicity, is indeed a Treasure, but not divided into several kinds of gold, silver, and precious stones; but is one thing, which containeth in itself the price of an infinite Treasure. Whereas the Pearl is but one only thing, containing in itself (according to the judgement of Pliny) (lib 9 c. 35.) the perfection and height of all Precious things.  
Furthermore, a Treasure may consist of only money or goods, though in very great quantity, which Treasure respecteth only profit, & not pleasure, or outward Pomp. Wherefore to prevent, that a man do not gather out of the former Parable, that Celestial Beatitude is only profitable, and not specious and honourable, our Lord did add this other Parable of the Pearl: in which he teacheth, that the Divinity of Christ, and our felicity is like to the Pearl; which (besides the profit of a Treasure) hath also in it fairness and splendour which doth adorn & delight. We may add heerto, that the Pearl is the Symbol, Character, or sign of Christ, both as he is the Son of God, & also as he is the Son of the Virgin. For as the Pearl is engendered of the light of the Sun, and of the dew of Heaven (as Pliny in the place above cited, and others do teach) so also the Son of God according to his Deity, is begotten of the Father of lights, who is an increated Sun, and therefore it is said in the Creed, Light of Light, True God of true God. And the same Christ according to his Humanity, is begotten of the dew of Heaven; because he was conceived of the Holy Ghost, and not of the seed of man. To conclude, the Pearl is white, clear, solid, pure, light, and round; In like sort the Humanity of Christ (much more incomparably his Divinity) is white through its innocency, lucid or clear, through its wisdom, solid for its constancy, pure as being without spot, light in regard of its sweetness and mildness, round in that it is of each side perfect.  
Now the Pearl in the Gospel is not found by chance, but it is sought after diligently by the prudent Merchant. Neither doth this Parable contradict the former, in which the Treasure is said to be found by chance; for both these Points are true, but in diverse persons: And therefore our Lord even out of a divine prudence, did adjoin this later Parable to the former, lest it might be thought to happen to all men, to light upon the Treasure unexpectedly, and casually. For God doth illuminate some men upon a sudden, with singular or special grace; so as they neither seeking, nor coveting, nor thinking thereof, do notwithstanding arrive to truth of Faith, to a most ardent Charity, yea to a certain hope of obtaining eternal life. And these men may be said to find this Treasure by chance; although God, not by chance, but through his Eternal Providence, did preordayne them to this grace, and to future Glory. Now other men God doth indeed prevent with his Grace, but he doth not presently show to them the Treasure, but as it were breaths into them a desire of seeking the Truth, making them careful Merchants, and helping and directing them, until they find the Precious Pearl.  
We may glass this different proceeding of God in S. Paul and S. Austin, S. Paul did not seek the true Treasure, which is Christ; but did persecute Christ as a seducer, and the Christians as men seduced. And when he was in his journey, Breathing forth threatenings and slaughter, against the disciples of our Lord, Christ did appear unto him, and withal did blind the eyes of his body, that he might illuminate the eyes of his hart; and this with so great a splendour and brightness, as that instantly he became of a Persecutor a Preacher. And although this by a happy chance did fall unto him; yet that which was chance to S. Paul, was Providence in God. For thus himself speaketh to the Galatians, cap. 1. You have heard of my conversation sometime in judaisme, that above measure I persecuted the Church of God, and expugned it: and profited in judaisme above many of mine Equals in my Nation, being more abundantly an Emulatour of the Traditions of my Fathers. But when it pleased God, that separated me from my Mother's womb, and called me by his Grace, to reveal his Son in me, that I should Euangelize him among the gentils, incontinently I condescended not to flesh and blood etc. Therefore S. Paul even from the womb of his Mother, was separated by divine Providence, that he should preach the Gospel of Christ notwithstanding he did not find the precious Pearl, or the Treasure in the field; but the Treasure did of itself offer itself unto him, & caused it to be beloved of him with so an inflamed Charity, as that he spared no labour, but exposed himself to all dangers, prising all things, as dung, so that he might gain Christ. Phillip 3.  
But now S. Austin did tread contrary steps to the Apostle herein; for even from his youth he began to burn with desire of finding out this precious Pearl, that is, true wisdom, & eternal Felicity. For when he fell into the Sect of the Manichees, he much laboured with himself, in searching, and disputing with others, how he might find the Evangelicall Truth. And when as he found nothing in that Sect, but fabulous and lying Narrations, h● almost despaired of finding the Truth, though he had spent many years in the search thereof. For thus himself speaketh, lib. 6. Confess. c. 6. I descended even into the depth of the sea, and I did distrust and despair of finding out the Truth. Yet it pleased God, that at length he should find out the precious Pearl. And then without any delay, selling all his substance; that is abandoning the desire of marriage (with which he was most forcibly withhoulden) and contemning all lucre, and honours (to which he afore had enslaved himself) he wholly for ever after espoused himself to the obedience and service of God: this therefore is the cause, why our Lord in the first. Parable, compared the Kingdom of Heaven to a Treasure, found without labour and by chance; and in the later Parable resembled it to a Pearl, found out by the merchant, with great labour, travel, and study.  
Now this one thing remaineth▪ I mean, that a Christian Soul do seriously ponder with itself, in the sight God setting aside all other business for a time, what kind of traffic this is, how profitable, and easy, during this time; and how difficult, or rather impossible will it be, if once the occasion of the present Market be let slip & lost. Doubtlessly, the children of this World would not pretermit occasion of buying a Pearl, which might be sold for many thousands of Crowns of gold, and yet now at the present Fair might be bought for one hundred only of silver; although they should be forced to take up the momoney at excessive Use. And shall then the Children of light be so imprudent, and negligent, as that they cannot be induced to buy that Pearl, which shall enrich and beautify them for all Eternity; when as they need not neither take up silver at use, nor yet run up and down for enquiry of the price of the Pearl, but it may beholden as sufficient, freely to give that, which they have, although all their substance arrive not to two Mires? Therefore (O Lord God) let thy light shine in our Hearts, give to us a desire to know the valuable price and Worth of this thy Pearl, and withal the utility of that price, which is exacted of us, that so we may obtain the Pearl. Add (O Lord) to our Mercies, that thou wilt not in vain show to us so rich a Pearl. And thou, who hast said: Cast not your Pearls before Swine (Matth. 7.) so work in us by thy grace, that if at any time, we have been like to swine, in not knowing the dignity and worth of this thy Pearl, but preferring acorns, and husks before it, we may now be illuminated by thee, to acknowledge and seek after the same, and by the selling of all that we have, with joy may purchase and buy it.   

Of the daily Penny. CHAP. III.  
Here followeth the third Parable, touching the daily Penny, promised by the Househoulder to such as laboured in his Vineyard▪ Which Parable we find in S. Matthew cap. 20. At the first sight, the reward of eternal life seemeth to be much extenuated, and lessened in this Parable, since it is here compared but to a daily Penny, which before was compared to a Treasure, and precious Pearl. But this extenuation is annexed▪ that the reward may be suitable with the labour ●nd the Work: For the similitude would seem incongruous, if a huge Treasure, or a Pearl, or a Sceptre, or Regal Crown should be promised to labouring men only for the space of one day. Now that this penny is not a penny of some few brass pieces, but a Celestial Penny, which sufficeth for the procuring of all necessary things, and this for all Eternity, may be easily demonstrated: seeing the wages or reward ought to be answerable to the labour. Now the labour of those, which work in the Vineyard of Christ, ought not to be prized & esteemed, only according to the substance of the Work; For in this sense we all ought to say with the Apostle Rom. 8. The passions of this time are not condign to the glory to come, that shallbe revealed in us. But it is to receive its value and estimation from the grace of God, inhabitant in the hearts of the Just, which is a fountain of living Water, springing up unto life everlasting. joan. 4.  
Al●o it is to be weighed from the Virtue of Charity, which is infused into us by the Holy Ghost, who is given to us; for the Crown of eternal life is prepared of God for all that love him, as S. james writeth cap. 1. It is in like sort to be prized from the Conjunction the labour hath with Christ, who giveth a value and chief estimation to the fruits of the living branches, as a true Vine; and to the works of the living members of his mystical Body, of which he is the Head, and to whom himself said, Matth. 5. Be glad and rejoice, for your reward is very great in Heaven. To conclude, shall not our Lord at the day of judgement say, when the reward shallbe given to all that have laboured in the Vineyard: Come you blessed of my Father, possess you the kingdom, prepared for you from the beginning of the World; For I was hungry, and you gave me to eat etc. seeing the Works of Charity belong chief to labour, by the which we toil, and sweat in the Vineyard of Christ ( 
Behold therefore how precious and inestimable is that Penny, which of our Lord himself is called a Kingdom. Neither can this Penny undeservedly be called a Kingdom, since it doth represent and figure out Christ, no less than a Treasure, or a Pearl doth. For in a Penny is engraven the Image of the Prince; in it are also written certain words, and the form of it is round. Now Christ is the Image of the invisible God, as we learn from the Apostle, Coloss. 1. He is also the Word of the Eternal Father, as S. john the Evangelist saith; and he hath no beginning of days, nor end of life, as the Apostle teacheth Hebr. 7. which is signified by the roundness of the figure. To conclude, the most wise Solomon saith: All things are obedient & subject to money: and Christ is the Lord of all riches, as S. Peter witnesseth. Act. 13. Therefore it followeth, that the Penny, which is given to those that labour in the Vineyard, is Christ, true God, and therein Eternal life; according to that of S. john: That we may know the true God, and may be in his true Son, this is the true God, and life everlasting. 1. joan. 5.  
But let us see, to whom this precious Penny is to be given; the which who have once obtained, shall not stand in further need of any thing. Our Lord saith, Math. 20. Call the Workmen, and pay them their hire. Therefore it is to be given unto those, that labour in the Vineyard without intermission, without cessation, without negligence. It shall not be given to those that stand idle in the Marketplace, or to those who spend their time in hawking, hunting, plays, or sports. For the Reward or hire is given only to them that merit; it is not given gratis, much less is it given to those that do demerit. Which point the Apostle confirmeth saying, Rom. 6. The stipend of sin, is death; but the grace of God, is life everlasting. The Apostle thus speaketh, because without the precedent Grace of God no man can work well, so, as the reward of Eternal life may be due to him; But Grace being received (I mean that Grace, which is given Gratis, & not by reason of any works) than the reward of Good works shallbe Eternal life. And according hereto S. Austin thus speaketh: As death is given as a reward for the merit of sin; so Eternal life is given, as a reward or stipend for the merit of justice, Ep. 105. ad Sixtum.  
Neither are we here to imagine, that because the same Penny is given indifferently to all the Workmen & Labourers, that therefore in the Kingdom of Heaven the Rewards are alike to all. For thou this Penny doth signify Eternal life, or God, or Christ; & that Eternal life, and God, and Christ shallbe common to all: Yet here we are to observe, that even as the same sun is more clearly seen of an Eagle, then of any other Bird; and the same fire doth more heat those who stand near to it, than those who are further distant: Even so among those, who shall see God and Christ, one shall see more clearly, and in seeing shall rejoice with greater pleasure, than another. And as the merits of men shallbe different, so also shall their Rewards' be different. But here one doubt may be urged, why the Lord in distribution of his rewards, did change the order, saying: Pay them their hyr● beginning from the last, unto the first; So shall the last be first, and the first last; for many be called, but few Elect. But here we are to conceive, that this belongeth to the grace and privilege of the new Testament▪ that thereby we may understand ourselves to be more happy, than the Fathers of the Old Testament; and that in this respect we may be more grateful to God, and may with more diligence and alacrity labour in his Vineyard.  
The Holy Fathers, who before the Ascension of Christ, did cultivate the Vineyard of our Lord, were Adam, No, Abraham, Moses, and the rest of the Patriarches, and Prophets. They were called in the first, the third, the sixth, the nynth hour; they not only laboured a long time, because they lived long; but even after their deaths for the space of many Centuries of years, and some thousands, they expected not to receive their hire, or wages, that is, their Penny. But the Apostles, the Martyrs, and other labourers, who came to the Vineyard at the eleventh hour (that is, as S. john expoundeth, at the last hour) wrought therein but few years, and presently upon their death, entering into the Kingdom of Heaven, they received their Penny. Now how great and worthy is this grace, that a Christian Man (if himself wil●) may through his undergoing a most short labour, ascend to that place, to the which the holy Patriarches and Prophets for a most long time earnestly desired to arrive? Therefore not without cause, did those ancient Fathers, say with a certain murmur (which might seem to signify rather admiration, than complaint) Matth. 20. These last have continued but one hour, and thou hast made them equal to us, that have borne the burden of the day, and the heat. But our Lord did apologise, and answer for us thus: Friend, I do the● no wrong, didst not thou covenant with me for a penny? take that is thine, and go; I will also give unto this last, as unto thee. Which answer doth not imply, that men of the New Testament received from Grace or favour, and not from justice the same reward with them; but it only importeth, that they of the new Testament had greater abundance of Grace, by virtue whereof in a short time they laboured no less, but rather more in the Vineyard, than the Patriarches and Prophets did in a long time; and therein received justly the like reward, or rather greater.  
Certainly the Apostles laboured but a short time, yet they brought great Profit to the Vineyard of our Lord. When ever did the Patriarches, or the Prophets, abandoning all temporalities, make a perlustration of almost the whole Wor d, and did draw whole Provinces of Heathens to the true Worship of God? When in those ancient times, was there so numerous an Army of Martyrs, suffering for the faith of the true God, all torments & most cruel deaths whatsoever? When in the Old Testament were found so many Companies of Holy Virgins, who following the immaculate Lamb did devote, and render themselves in all integrity of mind, and Body to God? Where were there in that ancient time so many Pastors and Doctors, who using all Vigilancy and care over their flock, most valorously by their learned Writings, resisted and oppugned the Wolves, I mean, the Heretics and Heathens? To be short, where was then that number of Hermit's, Monks, and other religious Persons, who being virtuously emulous of the life of the Angell●, did spend both day and night in the praise of God, & Prayers to him? These and other like Examples of most eminent and remarkable Virtue, do belong to the Grace of the New Testament; in regard of which Grace our Lord did rightly conclude his Parable in those words: 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 World, to work in the Vineyard, even at the eleventh hour; but few are chosen, that is, not few in number, but that few men of one hour, and that the last hour are elected to the grace of the New Testament; by virtue and force whereof they made to themselves great benefit by their labouring, and received in a short time, most great Rewards.  
Neither are we to think, that all those, who were called at the eleventh hour, did receive the Penny, but only those, who in that short time, with all their forces even breathlesly and incessantly laboured in the Vineyard of our Lord. For there are many Men, who knowing this hour to be the last, and that there is but a short time left them, do not say (as they have reason to say) Our life is short therefore let us labour courageously, that so in a small time we may ●eap great fruit; but they say with the foolish men, which we read in the Book of Wisdom: cap. 2. They have said, thinking with themselves not well: Little and tedious is the time of our life; and in the end of a man there is no recovery, and there is none known who hath returned from Hell. And a little after: Come therefore, and let us enjoy the good things that are; let us quickly use the Creatures, as in youth. Let us fill ourselves with precious Wines and ointments, and let not the flower of our time pass Let us crown ourselves with roses, before they whither: Let there be no meadow, which our riot shall not pass through. Let none of us be exempted from our riotousness: Every where let us leave signs of joy, because this is our portion, and this our lot.  
These be the words of those, who either know not God, or saying they know him; do nevertheless deny him in their deeds, and Works. Which men indeed are so many in number, as even to them may be extended that Conclusion. Many are called, but few chosen. Woe therefore be to us, who being called in the last hour, do consume a great part of that hour in playing and sleeping; whereas we ought to be so solicitous and careful, of every little moment thereof, as that we should not suffer any one minute to slip from us idly, and without fruit, since of these Moment's 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 grievously shall they be punished, who receive that grace in vain. And as of those, who painfully laboured in the last hour, the last shallbe the first, in receiving of hire or reward; so of those who refused to labour manfully in the last hour, the last shallbe the first, in suffering of punishment.   

Of the Talents, and joy of our lord CHAP. IU.  
THE fourth Parable is that, in the which our Lord in S. Matthew cap. 25. speaketh of the reward of Beatitude: Welfare thee, good and faith hfull servant; because thou hast been faithful over few things, I will place thee over many: enter into the joy of thy Lord. In which place two things are promised to fayhfull servants; to wit, most ample Power, and most great & ineffable joy: I will place thee over many things: And which those many things are, he explicateth in another place, when he saith. Ibid. cap. 14. Blessed is that servant, whom when his Lord cometh, shall find so doing, for over all his goods he shall appoint him. Now what other thing is it, to be appointed over all the goods of our Lord then to receive power over all inferior things, and to be made partaker of that Empire & Soveraingty which God hath, over all the universal Wolrd? Who is able to comprehend, how great this Power is? What King or Emperor on Earth can be compared with the least Saint in Heaven? But because so great power and domination in man is commonly attended on with much solicitude, care, and perturbation of mind, therefore our Lord (as it were) to alleviate & ease such supposed pains, adjoineth thereto: Enter into the joy of thy Lord. As if he should say; As I have made thee consort and fellow of all supreme Power; so also will I make thee partaker of all desired rest and pleasure; the which no anxiety, toil, or labour shall be of force to take away, or diminish. Certainly how great this joy is, which is promised to the Just in Heaven, is altogether inexplicable; neither can we know it, before we have tasted it by Experience. In the mean time, we may make some cohiecture out of three Words of this very sentence, that this joy is most great.  
The first word is, Intra, or Enter into. It is not said: Let the joy of thy Lord enter into thee, but contrariwise, enter thou into the joy of thy Lord: An evident Argument, that, that joy is greater, than we are able to contain wholly in ourselves. Therefore we shall enter (as it were) into a great Sea of everlasting and divine joy, which shall replenish us both within and without, and shall have in itself a redundancy on all sides. Therefore in so great an affluency of joy, what place can be left for care, or sadness? The second word is, In gaudium, Into the joy.. Where is not promised this or that joy, of this good, or that good; but even joy itself is absolutely promised, to wit, pleasure itself, sweetness itself, Contentment itself. And how then can it be otherwise, but that the whole soul shall even melt, and be dissolved, being thus replenished with so great a sweetness? And the third word, which doth mightily exaggerate this point, is, Domini tui, Of thy Lord. For we shall not enter into a joy, at which men or Angels do rejoice, but with which God himself (in whom all things are infinite) doth rejoice. What Understanding can comprehend, of what nature the joy of God is, who knoweth perfectly his own infinite goodness, and who doth enjoy the same, and rejoiceth thereat after an infinite manner? And yet notwithstanding all this, it is in thy power (O Christian) to enjoy, & taste, and to have the fruition of that for ever, the which now thou art not able to conceive in thought, if so thou wilt be a good and faithful servant.  
But now let us consider, to what men such great Promises do belong. To them no doubt, who have been careful to multiply the Talents delivered to them by God. For this similitude is borrowed from a Rich man, who delivered his goods to his Servants; entrusting one of them with five talents, an other with two, a third with one; strictly commanding them, that by their careful and prudent negotiation they should labour to multiply the same. Now what these Talents may figuratively signify, the judgements of the learned interprete are various. For some do by the Talents understand Gratiam gratis datam, which is, Grace without any interueniency on our part, freely given; Others do understand thereby the holy Scriptures; Others will have the five Talents to signify the knowledge of external things, which is gotten by the mediation of the five senses: And the two Talents to signify the Understanding, and the Operation; and the one Talon alone, to denote only the Understanding. But notwithstanding this their disparity of judgements, they all jointly conspire in this, That to multiply the Talents, is to work well, and painfully, for the good of their own Salvation, and of others. There occurreth to me another Exposition, not repugnant to the former, and seemeth to be fitly accommodated to all those things, the which our Lord did speak of the Talents. And first, the Talents in this place are called the Goods of the Lord, for it is said: He delivered his goods unto them.  
Furthermore, it is commanded, that the Talents by negotiation be multiplied in the same kind: Five talents thou didst deliver me, behold I have gained other five besides. Thirdly, the Talents are said to be given to every one, according to their proper virtue and ability; Lastly, the Talon is taken away from the naughty and slothful servant. Therefore I, by the Talents, do understand the Souls of faithful and pious men, which are committed to the trust and diligence of Prelates. For these are truly the goods of our Lord, the which he doth not give to us, but only committeth them to our care and multiplication of them: Therefore according hereunto, our Lord did not say to S. Peter: feed thy sheep, but my sheep, joan. 21. Other things are our goods (though given to us by our Lord) as Wit, judgement, the Scriptures, Grace freely given, & all the rest: but faithful and pious Souls our Lord calleth his Goods, his Vineyard, his Family, his Spouse: For these he came into the World; for these he shed his blood to gain these he sent his Apostles, to whom he said: I will make you to be fishers of men. Matth. 4.  
Furthermore faithful souls are said to be multiplied in the same kind, when the Prelate by word and example converteth sinners: Which thing S. Peter performed; for when Christ had committed in the beginning, to his charge, a hundred and twenty faithful persons, when he said, Feed my sheep; S. Peter upon the day of Pentecost even by his first Sermon, converted three thousand men, Act. 2. and after that, five thousand. Act. 4. and after that again many thousands more. In like sort S. Gregorius Thanmaturgus, when he was first created Bishop of Neocasarea, did find only seventeen faithful Believers in that City; but he so multiplied this small number, as that being near to his death, he had left before his departure, in so populous a City, only seventeen Infidels, or misbelievers; which point S. Gregory Nyssene relateth in the life of the said Thaumaturgus, which he had fully and diligently written.  
But to proceed. These Talents are committed to every one according to his proper Virtue and Ability. For God, who knoweth the strength, that is, the prudence, knowledge, Charity, and Fortitude of all men, doth not commend souls to any, but to such whom he knoweth to be fit, and courageous enough to sustain that burden. And therefore no man ought to intrude, and thirst himself into the care of souls, especially into an Episcopal charge, except he be first called thereto by him, who distributeth the Talents according to the power, and sufficiency of every one: Since otherwise it will not seem strange, if many do fall under the Burden. Neither shall they find any excuse with God, if they say, their shoulders were not able to bear so great a Burden: For it shall be answered them: Who forced thee to undertake a burden above thy strength? Wast not thou willing thereto, didst thou not petition for it, and labouredst by several means and endeavours to obtain it? Therefore now suffer thyself with thy hands & feet bound together, to be cast into exterior darkness.  
To conclude, the Talon committed to the slothful servant, is taken from him. And this point also most aptly agreeth with my former exposition, in teaching that the Talents are the souls of the faithful. For he that taketh one talon, that is, the care of his own only Soul, if he do not govern it rightly, he will lose his own Soul: for it shallbe made the bondslave of the Devil. For as the Blessed do acquire, and obtain the liberty of being the sons of God, by the which they remain in all freedom where they will, and do what they will; so on the contrary side, the Reprobate do lose all Liberty, and being bound hand and foot, neither can they walk where they will, nor do what they desire; but are forced to remain where they would not, and to do nothing of those things which they would: and this is to lose a man's own Soul. So as this sentence, according to which, by the Talents, are understood Faithful souls, is altogether agreeable to the Parable. Our Lord therefore did commit his Talents to three kinds of men; To those, who were perfect (and such ought Bishops to be) he gave five talents; that is, the charge of many people to be under them; To others, less perfect (as the Parish Priests are wont to be) two talents, that is, a lesser number of souls, and such as are usually contained within one Parish. To others yet more weak and infirm (which are the common People) he gave to every one, one talon, that is, the care of his own soul only: Yet nevertheless such men ought to convert other men by private exhortation, & example of an innocent life, from their sins to the way of justice; and so after that manner, to multiply the talon delivered to him.  
And what is said of Bishops and Parish Priests, the same is to be understood of Princes, and of secular Magistrates, and of Masters of families. For thus S. Austin writeth, tract. 51, in joan. Every Master, or Father of a House, or family (even by this Name) ought to acknowledge a paternal affection and care to his family. It is his offiec in the fear of Christ, and for the hope of Eternal life, to admonish, teach, exhort, and correct them; in like sort to exercise his benevolence, and discipline towards them; so as he shall fulfil and practice a certain Ecclesiastical, or Episcopal duty, or function in his own House. And in this sense Constantine the Greae was accustomed to say, that himself was a Bishop, extra Ecclesiam, out of the Church; because he was most vigilant (as far as he could) that the Church of Christ should be preserved and propagated; and yet he did not usurp, or trench upon Ecclesiastical Offices, or Orders.  
But to prevent, that it may not be thought, that one only man, or one only kind of men is reprehended in this Parable, because we read, that he only, who had but one talon, is reprehended and punished; therefore we are to know, that our Lord from this one, would have us to understand the dangers of greater Nature. For as at the day of judgement, in that he will reward those, who give corporal Alms, and will punish such, as give none; we understand thereby, greater rewards to be given to such as give spiritual Alms, and greatest to the Blessed Apostles, Martyrs, and Virgins, exercising Heroical Virtues; and on the contrary, that thiefs, perjured and sacrilegious Persons ate to undergo greater Punishments, than those, who did not relieve the poor and needy with Alms: Even so in this place, in that he who received one talon, the which he might easily have multiplied, and yet did not, is most grievously punished, we may learn, that so much the more easy it is for Bishops, Pastors, Princes, and Magistrates to offend in this kind, by how much they do exercise a more weighty and dangerous function; and that they are so much the more to be punished in the last judgement, by how much the loss of many souls is greater, than the loss, and overthrew but of only one.  
Let us hear, what S. Austin speaketh of the danger of an Ecclesiastical state or degree, Epist. 147. He thus writeth to Valerius Bishop; I desire before all other things, that thy religious Prudence would call to mind, Nothing in this life, and especially at this present, is more easy and more acceptable to men, than the Office of a Bishop, Priest, or Deacon, if they exercise their authority though but negligently, or slightly. But in the sight of God, nothing is more fearful, miserable, or damnable. In like sort, there is nothing in this lif●, and particularly in these days, more hard, laborious, perilous, than the Office of a Bishop, Priest, and Deacon; but with God nothing more blessed and happy, if so we serve in that War, as our Emperor & General commands us. Thus S. Austin, who writeth further of this very Argument, through all that his Epistle to the aforesaid Valerius Bishop, as that it is to be wished, that all Ecclesiastical Persons would with attention and reflection upon themselves, read the same; especially such men, who rashly aspire to the function of a Bishop, or Priest; and when they have obtained what they desire, and found what they have sought for, do either forsake their flock, or being busied with other affairs, do trouble their thoughts with nothing less, then with the care of increasing the number of pious and faithful Christians.  
Truly the Shepherd's, upon the Night of the Birth of our Lord (the prince of all Shepherd's) did watch all the night over their flock. And if this was done upon a flock void of reason by those who figure out the Pastors of the Church; how much more than ought it to be performed by Pastors, for their sheep, endued with reason, for whom Christ himself, when he was conversant upon Earth, did watch whole nights? And if the Patriarch jacob wasted himself away with such labour for the care he had of the sheep of Laban his Father in law, as that he said: Day and night was I parched with heat, and with frost, and sleep did fly from my eyes; what indefatigable pains than ought the Pastors of the sheep of Christ to endure? And if the Devil, as a roaring Lion, goeth about, seeking whom he may devour; is it not then fit, that a good Pastor should also daily go about, seeking whom he may free and set at liberty?  
But here it may be urged, that the business & affairs of the Church, of which a man is Pastor, may sometimes force him to leave his flock. I do not deny, but if such necessituds be of great importance, and can be brought to an end in a short time, that then a short leaving of the flock is pardonable; Otherwise I say, let greater negotiations be preferred before lesser, And such as are greater to be performed by the Pastor himself; whereas the lesser may be undertaken by some others. For if business doth force a man to departed from his flock; then greater business, yea even bloody Wars do force a man not to departed from the defence of his flock. The Apostolical Trumpet thus soundeth in our ears. Ephes. 6. Our wrestling is not against flesh and blood; but against Princes, and Potentates, against the Governors of this darkness, against the spirituals of wickedness, in the celestials. And if the Captain be absent, who shall teach the soldiers how to avoid the Weapons of their Enemies? Certainly our Lord said to S. Peter, and in him to all Pastors: Feed my sheep: Of other things he spoke nothing, that we might understand thereby, that the feeding of the flock is the principal charge, incumbent upon a Pastor.  
In like sort in the Consecration of a Bispop it is said: Vade, praedica populo tibi commisso; Go preach unto the people committed unto thee. But touching temporal business nothing is added or spoken; thereby to admonish the Bishop, that Temporal things are not to be balanced and equalled with spiritual, and much less to be preferred.  
To conclude, in the fourth Council of Carthage Can. 17.18.19.20. Bishops are earnestly commanded, that they shall not undertake the government of Widows, strangers, Pupils by themselves, but by the means and labour of the Archpriests, & the Arch-Deacons. In like sort, that Bishops shall not undergo the defence of Wills, or Contentions, for any transitory matters, and that they shall not engross to themselves the care & dealing about other men's states; but that they shall wholly, and only devote their labours to reading, praying, and preaching of the Word. Therefore the Council of Africa, consisting of two hundred and fourteen Bishops (at which S. Austin was present) commanded, that Bishops should negotiate and execute all temporal affairs & occasions (though otherwise pious and necessary) by the ministry, and labours of other men, that so themselves might more freely spend their days in defending and multiplying of their flock.  
Therefore this Parable, as it showeth, that Eternal Felicity is chiefefly to be desired, as containing most great power, accompanied with most great Pleasure; so also it demonstrateth, that the way to this felicity is continual & indefatigable labour, placed in seeking and procuring the Health of a Mans own Soul, and of other men's also. Which labour whosoever doth seek to decline and avoid, shall not only be deprived of that felicity, and of that most excellent Power and Pleasure; but being damned to Hell, shall there suffer eternal Punishments. For thus doth our Lord speak Matth. 25. The unprofitable servant cast you out into utter darkness; there shallbe weeping and gnashing of teeth. And here we are diligently to note & observe, that the servant in this place eondemed to such punishment, is not called wicked, or facinorous, but unprofitable only; for admitting that a Bishop, a Parish Priest or Prince, or Magistrate, or Father of a family, or any other may be free from other vices; yet in this respect only, that he is unprofitable, that is, he doth not procure and labour (according to his power) his own health, & the health of others subject unto him; in this respect (I say) he shall be cast out into utter darkness, where shallbe weeping & gnashing of teeth, which shall never have End. And if the unprofitable servant shall suffer these insufferable calamities, what portion then is allotted to the wicked servant, who is covetous, malignant, proud, luxurious and wholly drowned in all kind of vices? If the unprofitable Seruamt be rejected, what account and reckoning then, must he who is wicked render to our Lord, touching the talents delivered unto him? Truly they who deeply & intensely consider these things, will not ambitiously seek after Honour, or Authority; and if it be forcedly imposed upon them, let them ever watch with fear and trembling, since they are to render a most exact and strict account for the souls, committed unto their Charge.   

Of the great Supper. CHAP. V.  
THe fift Parable (which is in Luke 14.) resembleth the felicity of the Saints to a Great Supper; and this truly not without just reason. In a Great, Nuptial, or Regal Supper all things are there found, which may delight the Senses of men, or which may show the Power, riches, and glory of this World. Truly King Assuerus, who governed over an hundred, twenty & seven Provinces, desiring in great vaunting, to show the riches, and glory of his Kingdoms, and the largeness of his power, did not find a more fitting and convenient means thereto, then to make a most sumptuous, and magnificent Banquet. For first at a great supper the Eyes are delighted in the most costly furniture and hangings of the Place, in the order of Officers, in costly and courtlike Apparel, in the golden and silver plate, wherein the Meat is served. The Ears are much delighted with melodious music. The sense of smell is satisfied with the odour of flowers, of precious perfumes, and with other things, breathing forth fragrant and sweet smells. The sense of Taste is ravished with the curious seasoning of the meats of all sorts, and with delicious Wynes.  
To conclude, the sense of Touching is greatly contented with reposing upon most soft and downy Beds. Therefore at a Regal Supper all corporal goods do meet together in the greatest affluency this World can afford. So as our Lord willing to represent that Felicity, which comprehends in itself all sort of Goods, would compare it to a Great Supper; Of which Supper we also thus read in the Apocalyps: Blessed are they, who are called to the supper of the marriage of the Lamb Apoc. 19 Furthermore, the greatness of that supper of our Lord may be known, in that the Glory of all the glorified bodies shallbe (as it were) the last Table, upon whom all delicates & daintyes shall be placed. Now the sweetness of these Dainties is so great, as that S. Peter once seeing the Body of our Lord, to shine like to the Sun, said; Matth. 17. It is good for us to be hear. And if the dainties of Banquets be of so great worth; of what dignity then shall the substance of the supper be, which is placed in the fruition of the Divinity?  
Finally, All the goods of this world are nothing else, then as barks, or husks of the fruits of Paradise. And if these husks be of that force, as to enchant men with the love and desire thereof; what then are the fruits themselves able to work in men's souls? And if the fruits be of such Virtue, what then may we conceive the more solid and substantial meats of this Great Supper to be? Doubtlessly they shall be such, as that they may be ever eaten, and ever desired without any fastidious satiety. Neither are we to imagine, that there shallbe a Supper in Heaven, such as great Princes have in the celebration of their Marriage, seeing in Heaven we shallbe as the Angels are, who neither marry, nor feed on Meats necessary to the maintaining of a mortal life. Therefore that Supper shallbe full of riches, full of delights, full of Ornaments, & full of glory, agreeable to the state of the Blessed. These material things are spoken unto us in this our exile, because we do not here see better, or greater Matters. But from these we ought to learn, that that Celestial Supper shall so much excel our suppers upon earth (though never so dainty, or curious) by how much Heaven is better than the Earth, and by how much God, who shall prepare this Supper, doth transcend and surmount mortal Kings in power and riches.  
But hear it may be questioned, why the felicity of the blessed is compared rather to a supper, then to a dinner? of this point the reason is, in that the time of Dinner is about the midst of the day, and the time after dinner till supper is commonly spent in executing of business; whereas Supper is prepared at the end of the day, when as all negotiations are finished; after which Supper followeth Rest and Repose. And therefore in another Parable, which is in Matth. 22. where mention is made of the Incarnation of our Lord, the time of Dinner introduced for the Marriage with the Church his Spouse, is begun in the middle of the day; that is, long before the consummation of the World. After which time of Dinner, many matters of greatest importance, especially the Redemption of the world, and the reconciliation of Mankind with God, are treated. But after all business and sollicitudes shall cease, than the bringing of the Spouse to the House of the Bridegroom, and the Nuptial Supper shall follow; that is, Eternal Repose at the close of the day, and end of the World.  
But yet it will be worthy of observation to know what is to be done, that we may be admitted unto this Supper. And of this our Lord himself hath been pleased to instruct us in this Parable, saying: Luc. 14. A certain Man made a great Supper, and called many: but they began all at once to make excuse. The first said, I have bought a Farm, and I must needs go forth and see it, I pray thee have me excused. And another said. I have bought five yoke of Oxen, and I go to prove them, I pray thee hold me excused. The third said, I have married a Wife, and therefore I cannot come. A wonderful matter! Men are invited by God to a Nuptial and Regal Supper, and they refuse to come: what then would they do, if they were called to the labour of War, or to a long and perilous journey? But this is humane blindness, which can hardly be brought to believe any thing, but what it seethe. But what is that which mortal men prefer before the Divine Supper, which is our supreme and eternal good? Three things our Lord setteth down, as main impediments of our Salvation, which of their own nature are not evil; and yet through an affection to them not well governed, they hinder man's Salvation. To buy a farm, to try Oxen, and to marry a Wife, are no sins; but to advance and prefer them before the kingdom of God, is incredible stupidity and blindness. And yet there be found many Christians in every place, who do affect and seek after these temporalities with a wonderful thirst and hunger, consuming whole days and nights in pursuing of Honour, which is noted in buying of the farm; and of Lucre or gain, which is signified in manuring of ground, or drawing of Oxen; and of Pleasure, or Voluptuousness, which it taken through new Marriage. Yea they are so absort in the depth of these earthly matters, as that they remain wholly forgetful of the eternal and most great rewards, which God hath promised to them that love him.  
Neither are many men content to buy farms, to prove their Oxen, to marry wives, but, that they may the further departed from hope of Salvation, they sear not to invade other men's farms, to steal Oxen, and to maintain Concubines, and prostituted women; never ever thinking (much less maturely considering) what hurt and damage it is for such trifles, to suffer the loss of the Supper of our Lord. Certainly if God did not promise unto us (being but poor Worms of the Earth) a Supper of infinite sweetness in Heaven, but only did promise the crumbs falling from that table, or the refuse of the meats; yet it were most profitable for us to contemn all temporal things whatsoever, that so we might feed upon those offals. What madness then is it to advance small, decaying, and fleeting pleasures above the Supper of our Lord himself, which abounds with all sempiternal goods, and at the which we shall sit down in the Heavenly Kingdom with the holy Angels, and with him, who is the Lord of Angels?  
To proceed. After our Lord had shown what might hinder our entrance unto this great Supper, he therpon adjoineth certain remedies to remove those lets and impediments, for thus he goeth forward in his Parable: Then the Master of the House being angry, said to his servants; Go forth quickly into the streets, and lanes of the City, and the poor, and feeble, and blind, and lame, bring in hither. Because rich men being occupied in buying of farms, of Oxen, and in marriage, refused to come to the supper of this great Lord, he calleth in the Poor, Weak, and Lame, who neither have money to buy Farms, or Oxen, neither can easily get wives, as wanting means to maintain them. These men therefore, as free from all entanglements, wherewith the others were ensnared, are admitted to the Great Supper; who may deservedly congratulate their own fortune and state, that God would have them to be Poor, weak, blind, and Lame.  
Many here in this life do much complain, that they ar● borne Poor, or that they are often sick, or deprived of sight, or are lame in their limbs; and for these imperfections they hold themselves most infortunate and miserable; not knowing what good God doth provide for them in the World to come, even for this very cause, which many men repute as an Infelicity: But if they did know God's sweet proceeding herein, they would doubtlessly exult and reioy●e. Therefore no man ought to complain of the Providence of God, but in all things to love him▪ with due thanks (who hath a care and vigilancy over us) and ever to rest quiet▪ and reposed in his good Will, & pleasure. But how true soever these things are in a literal sense; yet in this Parable, those are said properly to be poor, who are poor in spirit, not in riches and those weak, not in strength, but in confidence and trust of themselves; those blind, not in their bodily eyes, but in subtlety and craft; those lame, not in their feet, but in their affections. I will speak more plainly.  
The Poor, who are admitted to the Supper of our Lord, are those, who hearing the Apostle (1. Tim. 6. desire not to be rich▪ and if they have riches, they have them not to heap up together, and so to conserve them, neither to wait and dissipate them in Vanities; but to perform and exercise that, which the Holy Ghost speaketh of, by the mouth of David Psal. 111. He distributed, and gave to the poor; his justice remaineth for ever and ever And those are he●r said to be weak & feeble, who do not confide and trust in their own force, nor glory in their own strength; The blind are those, who truly believe those things they see not; especially touching the rewards of the Virtuous, and punishmnents of the Wicked. For who assuredly persuade themselves, that the rewards of the Just, are most great and sempiternal, and the punishments of the malignant & wicked; most rigorous and interminable; these men do not lie grovelling upon the Earth, neither do they much prize any thing which ●s under the Moon, but there their Hearts are fixed, where are true joys To conclude, those men are happily lame, and may most hopefully aspire to the Supper of our Lord, whose right foot is much longer than the least; that is; whose affections towards God and everlasting Beatitude, are far greater, than their sinister affections and desires towards their own flesh, and temporal goods or Pleasures.  
But let us hear the Sentence of the great Master of the House against those, who inconsiderarly & foolishly contemned his Supper; Thus than he saith: I say unto you, that none of those men, that were invited, shall taste of my Supper. For our Lord well knoweth, that it shall fall out within a short time, that those who were invited, and contemned, and slighted future goods, as vain (their souls even cleaving, and fastened to present Benefits) shall after the dissolution of their Body, and after their departure from all worldly matters, even hunger after that Supper, through an incredible desire. For as the Prophet David speaketh: Psal 58. they will return at Evening, and they shall suffer f●mine, even as dogs, and shall comp●sse the City. Then at the Evening (the day of this present life being ended) they shall return, and acknowledge their folly, when their repentance shallbe, unprofitable; and they shall suffer hunger like ravenous dogs, and they shall encompass the City of our Lord, if perchance they may be suffered but to feed only upon the Crumbs of that supper. But that Sentence stands unalterable, and irrevocable: None of th●se men shall taste of my Supper.  
O Christian Soul, that thou didst but know, what it is to say: Thou shalt not taste of my Supper, Or that thou couldst possibly conceive, how great the hunger of reprobate sinners shallbe, and of how sweet a meat they shallbe for ever deprived; and what they would give, that they might but taste of that, which they shall covet most ardently? But they shall gain nothing, though they had the whole world at their command, and though they were ready to renounce and disclaim from it, with all promptitude of mind. Now then since these things are thus, let us return from our sins, while we have time, while the day lasteth, and while our Penance and Repentance is fruitful and profitable. Now let us hunger after that most sweet Supper, let us suffer famine for it, not as unclean and greedy dogs, who in eating, think nothing but of the pleasure of their taste and belly; But as men endued with Reason, let us hunger after the meat of Eternal L●fe, the Bread of Angels, yea that hidden Manna, which no man knoweth, but he that receiveth; and which God himself enjoyeth from all, and for all Eternity. By this means we shall so live in this our banishment, as that we shall not love the same, but shall most earnestly covet, and even breath after our Heavenly Country; to the which after we are once arrived, we shall have no need, to compass about the City, but we may enter by the open Gate; and being freely admitted to the Supper of our Lord, we may feed and satiate ourselves upon most pleasing meat and drink; that is, upon the Bread of life, and Water of Wisdom.   

Of the Marriage; and of the Wise, and Foolish Virgins. CHAP. VI  
THe last Parable is that, which resembles the felicity of the Saints to a Kingly marriage, to the which are invited ten Virgins, of which number five were foolish, and five prudent. And first is to be explicated, what the Bridegroom is, what the Bride or Spouse: Next is to be showed, how great a Good is intimated by the name of the Marriage; Lastly what is required, that we may be able to come to so infinite▪ and inestimable a Good.  
And first it is not be doubted, but that the Bridegroom here is Christ. For this S. ●ohn Baptist in express words affirmeth, when he saith: He, that hath the Bride, is the Bridegroom; But the friend of the Bridegroom, that standeth and heareth him, rejoiceth with joy, for the voice of the Bridegroom. joan. 3. The same doth our Lord himself insinuate in the Parable of the King, who made a Marriage for his Son. And the same also the Apostle most evidently confirmeth, when he said to the Corinthians (2. Cor. 11. I have despous●d you to one Man, to present you a chaste Virgin to Christ. To be short, S. john in his Apocalyps signifieth the same, thus saying cap. 19 Let us be glad and rejoice, and give Glory unto him, because the Marriage of the Lamb is come, and the Bride hath prepared herself. And again, Blessed are they who are called to the supper of the Marriage of the Lamb.  
Now concerning the Bride or Spouse; it is certain, that by her is meant the Church; For the Apostle in the Epist e to the Ephesians cap. 5. evidently saith: As the Church is subject to Christ, so also Women to their Husbands, in all things. Husbands, love your wives, as Christ also loved he Church, and delivered himself for it. And after again: For this cause, shall man leave Father and Mother, and shall cleave unto his Wife, and they shallbe two in one flesh: This is a great Sacrament, but I speak in Christ, and in the Church.  
But although the Church be the Spouse of Christ, and the faithful are said to be Sons of the Church, because the Church after a certain miner by the Sacrament of Baptism doth beget them to Christ; nevertheless, because the Church is nothing else but the company of the fa●thfull, therefore all faithful Souls are so many particular Spouses, as the Church itself is the Universal Spouse. For she doth not untruly thus celebrate the dignity of Virgins: Veni Sponsa Christi etc. Come thou spouse of Christ, receive the Crown which our Lord hath prepared for thee, for all Eternity. And although the Holy Virgins after a peculiar manner are called the Spouses of Christ, because they refused Carnal Wedlock, that they might spiritually espouse themselves on y unto Christ; Nevertheless other Christian souls are the spouses of Christ; since they being (as it were) betrothed to him by Faith, and united by Charity, do earnestly thirst after a spiritual Consummation, in the Kingdom of Heaven.  
Now if one could comprehend, or but worthily imagine, how great a good it is, for a Christian Soul to be espoused unto Christ, even as he is God; perhaps he could find nothing more honourable, more profitable, more sweet neither in this world, nor in the next It is a great Glory, & pleasure, to serve the King of Kings; It is a greater to be numbered among his friends, and to be ranged (as I may say) in the role of his Domestics, It is the greatest, to be styled the Son of God, and Brother of Christ: But to have the Honour to be called the Spouse of God, the Consort, or partaker of his throne, the Consort of his Chamber, of his Crown, of all his Titles, seemeth to be more, than the greatest Good, if it be lawful so to speak. For this is that, which our Lord speaketh in Esay of spiritual Eunuches: I will give unto them in my house, a Name better, than Sons, and daughters; That is, I will give to them the Name of a Spouse, or Wife. Isa. 56. Who can conceive, how sublime, how honourable, and how pleasant it is, not only to see God, but to converse and live 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 again: But we all beholding the glory of our Lord, with face revealed, are transformed into the same Image, from Glory unto Glory, as our Lord's spirit. What pleasure shall it be, when we being united to God, and receiving our beams from the splendour of his Countenance, shallbe transformed into the splendour of God, that so we may be made most like to God? S. john saith: We shall belike unto him, because we shall see him, as he is. 1. joan. 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 Ecstasy, which he suffered, when being rapt up into Paradise, did hear those secret words, which were not lawful to speak to Man, was not as then Blessed, and yet he was so absorbed in God, as that be observed not, whether he was in Body, or out of Body. How great then shall that most happy Union of a Soul with God be, & how shall that Soul (which shallbe one spirit with God) be even drowned as it were, in sea●s of such inexplicable sweetness? Tru●y this joy shall be such, as that (according to S. Bernard's words Epist. 14.) in comparison thereof, All other pleasure is grief, all sweetness dolour, every pleasant thing bitter, all Beauty foul, and finally all that may any way delight, troublesome and molestious.  
But since this embracement of the most beautiful Bridegroom with a blessed soul, is ineffable; let us seek out of the propounded Parable▪ w●at is necessarily requi●ed of us, that we may be admitted ●ully to this most happy Marriage. This we know from the qualities of the wise Virgins, seeing these alone (the foolish being excluded) did enter into the Nuptials of the Heavenly Bridegroom. There are five Conditions, or Quali●ies which are exacted hereunto. The first, that the sou●e be a Virgin. Next, that she be Wyse; Then, that she have light in her Lamp, and Oil in her Vessel. Lastly, that she be watchful, diligently attending and observing the coming of the Bridegroom. 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 faith and manners, as S. Austin (in serm. de verb. Dom. 13.) truly expoundeth, according to that of the Apostle: I have despoused you unto one Man, to present you a chaste Virgin unto Christ. Where, by the chaste Virgin, he understood the whole Church of the Corinthians, in which it is evident, that all were not Virgins according to the flesh; since the same Apostle in his first Epistle to the Corinthians, admonisheth the faithful matried Persons of their Duty. Therefore those men and Women are Virgins in this Parable, who are not corrupted touching manners and Faith, and flying from all Evil, do not contaminate their souls therewith.  
But because it sufficeth not to the perfection of justice, to decline from evil, but it is necessary also to do Good according to the Prophetical King. Psal. 36. Decline from Evil, and do good; therefore the second Condition is added; to wit, that the Virgin be wise, not foolish; Neither let her think it to be enough, if she hurt no man, do not kill, do not steal, do not bear false witness; but she is to understand, that she ought to proportion, and ordain means to her End. And because Eternal life is the End, and the merit of good Works are the Means; therefore there is annexed a third Condition; that is, that the Virgin have light in her Lamp, or, a sbining Lamp, which are good Works, as S. Austin teacheth in the place above noted; Which very point our Lord himself taught, when he said: Let your light so shine before men, that they may see your good works, and glorify your Father, which is in Heaven.  
Now for that good Works do flow from Charity, as from their source; neither can they be preserved, except they have their cherishment from the same Charity, even as a light is infallibly extinguished in a Lamp, if it be not nourished, and fed with Oil; Therefore a fourth Condition is required, which is, that the Wise Virgin ever have Oil in her Vessel. By Oil, Charity is signified, as S. Austin in the place above alleged doth teach. For as Oil doth swim (as it were) above all Humours, so Charity is supereminent to all virtues, the Apostle saying: Eminentiorem viam etc. I show you a more eminent, or more excellent way. And a little after: Nun autem manent fides, spes Cha●itas etc. Now there remain, Faith, Hope, Charity. These three; but the greater of these is Charity. Therefore if a man doth either prefer or eq●a l any thing in his Hart with Charity, she instantly departeth; for she will have either the precedency and fi●st place in our Hearts, or else she goeth away. Oil is a Humour most subtle, aery, and fiery, which ascendeth above all o●her Humours, And so great is the force of the oil of Charity in ascending upward, as if it were part into a soul o a Publican, or Common strumpet, it would instantly draw it up, making it of sinful to become Holy, and of Carnal spiritual. Yea, I dare be bold to say, that if this Oil of Cha●ity could be distilled into the souls of damned men, or into the very Devils, we should presently behold all the damned either Men, or Devils, to ascend upward: As on the Contrary if this Oil should forsake the Holy Angels, and the souls of the Apostles, Martyrs, Vi●gins, they thereupon would become lumpish and Heavy, & wou●d descend to the lower Parts. Behold therefore of what excellency and virtue this Oil is, and how deservedly those Virgins were called Fools, who did want this Oil.  
But there yet remaineth another Reason, why by Oil, Charit● is signified; to wit, because Oil doth lenify and sotten things; making them of hard and sharp, smooth, supple, and sweet. This Oil makes the yoke sweet, of which our Lord said: jugum meum suaue est: My yoke is sweet▪ and as Esay saith, the yoke being anointed with the force of Charity, shall putrify at the face of oil. What made the yoke o● Obedience sweet in the Apostles, when they made a peragration and travail through ●ut the whole World, to preach the Gospel to every Creature, but the Oil of Charity? What in like sort sweetened the yoke of Patience in Martyr's i● suffering of many Torments, neu●r before that time heard of, but the Oil of Charity? what hath made the yoke of Poverty, Continency, and Obedience so pleasing ●o so many thousands of Religious Men and Women, but the Oil of Charity? For there is nothing more sweet to a Lover then to manifest his love to the Party beloved, and to work, or suffer for him great and hard matters; even as our Saviour declared his love towards mankind, in nothing so much, as in suffering for us.  
I have discoursed more fully of Oil, because the reason is not obvious, and facile to every one, why it should figure out and signify Charity. The fift Condition, which is the chiefest, and principally intended by our Lord in this Parable, is Vigilancy, or Watchfulness; for thus is the Parable concluded: Matth. 25. Watch you therefore, because you know not the day, or the hour. Which Sentence our Lord frequently repeateth, that he may firmly print it in the Hearts of the faithful. In S. Matthew c. 24. he thus saith: Watch therefore, because you know not, what hour your Lord will come. In S. Mark cap. 13. Watch therefore, for you know not when the Lord of the house cometh, at Even, at midnight, or at the Cock-crowing, or in the Morning; lest coming upon a sudden, he find you sleeping? And that which I say to you, I say to All, Watch. In S. Luke c. 12. Blessed are those Servants, whom when their Lord cometh, he shall find watching. And in an other place: Watch therefore, praying at all times. In like sort, by the Apostle, S. Peter: Be wise therefore, and watch in prayer. 1. Pet. 4. By the Apostle S. Paul: Let us not sleep, as others do, but let us watch; and be sober. 1. Thess. 5. By the Apostle S. john: Behold I come as a Thief, Blessed is he, that watcheth. Apoc. 26.  
All these sacred authorities signify, that the coming of our Lord to judgement (whether the judgement be universal at the Consummation of the World, or particular at the death of every one) is uncertain; and that therefore God requireth of us, that we be always watching, and expecting his Coming, that so he may find us prepared, and that he may not be forced to exclude us (with the foolish Virgins) from his Marriage. Therefore to sleep, is nothing else, then to forget death and judgement, or to live so heedlessly, as if we never thought, or took care of that so great a Matter, whereupon Eternal Salvation dependeth. For we are not to think, that corporal sleep is forbidden to the faithful; otherwise it would not have been said in the Parable: They slumbered all, and slept; but only Forgetfulness and Inconsideration, is forbidden.  
Therefore every good Christian, who hath a care of his own soul, ought every day both morning and evening (the door of his hart being shut from all other business) attently to think, and certainly to persuade himself, that that day or night may easily be his last; and therefore ought seriously to provide, that he be not found, and taken unprepared, so that he shall lose, through such his great negligence, his own soul, & all goods attending on it. Some men have altogether a horror to think, and meditate of death, and willingly they divert their minds to other cogitations. But let such remember, that the sick man hath a loathing to take his prescribed physic; and yet for the love of his own life, he willingly taketh it. In like sort the eyes have a horror to look upon a dangerous and deadly wound in their body; and yet they look upon it earnestly, and covet to receive a medicinable plaster thereto: So is it needful, that a prudent man do make a greater estimate of the detriment, and loss of his own Soul, then of the dread & horror of death. And therefore let him often, and often revolve in his mind, that there is no age, no hour, in which he may not d●e. Since the meditation hereof, when it en●●eth deeply into the entralls of the Ha●t, is accustomed easily to change the whole Man; so as of Carnal he may become spiritual, of a sinner, Holy; not any more fearing, but loving, and expecting the Coming of our Lord.  
Not without just Cause therefore doth our Lord so often exhort us to watch: neither in vain do we thus read in Ecclesiasticus cap. 7. In all thy Works, remember thy last end, and thou wilt not sin for ever. For what man knowing, that he is to hasten towards a judge, and that he must speedily be convented before his Tribunal, dare yet in the mean time offend against the said judge? And yet we every moment, even posting towards our judgement, do in our journey thereto (●uch is man's blindness) prosecute the judge with injury, and justly provoke his wrath and indignation against us. And who already condemned to death, would, whiles he is led to the place of Execution, laugh, and sport, or would vaunt of his adulteries, or of his gaining of Honour, or of his increasing his temporal riches by his traffic, except he were wholly distracted, and besides his wits? And notwithstanding we are truly condemned to death; for not any of the Sons of Adam did ever escape the sentence of death; and our mortal life is nothing else, than a pace to death; yet nevertheless in this our journey (which cannot be long) what do the greatest part of Christians? What do they think of, what do they discourse of, about what do they negoriate and busy themselves, if not about gain, Honour, Pleasures, I may well say, about all wickedness, and flagitious Crimes, as though the way to death would never have end? And what other thing is this, then to sleep, concerning matters serious, and of the greatest importance, and to watch and be vigilant about toys and trifles? Or else to sleep, and in sleeping dream?  
Therefore with good reason our Lord crieth out: Watch, O watch: And happy are those men, who are stirred up at this his Voice; and do often think and meditate, where they are, and whither they are going, and in the mean time do labour, that their Lamps may shine, and oil abound in their Vessels; As that when the noise, or Watchword shallbe heard: Behold the Bridegroom commetg, go you forth to meet him, Math. 25. they with incredible joy may presently run to meet him, and enter into the Marriage place with him. But woe to them, who being forgetful of so great a Business, and are deaf to the words of holy Srciptures, & who having their Lamps put forth, are found sleeping; and thereby being excluded from the most pleasing and most delightful Marriage, they shall in vain cry out, Lord, Lord, open to us. Matth. 25.   

Of the Price, or Reward. CHAP. VII.  
THe parabolical Names, which do occur in the Gospel being explicated, it remaineth, that we unfold the Names used by the Apostle in his first Epistle to the Corinthians, which are Bravium, A Prize, or Reward; & Corona, a Crown. Of Bra●iū, or Prize, the Apostle thus then speaketh: They that run in the race, all do run indeed, but one receiveth the Prize: So run you, that you may obtain. And that in this place by the Word Prize; or Reward the celestial Beatitude is understood, the same Apostle teacheth in his Epistle to the Philippians cap. 3. saying Forgetting the things that are behind; but stretching forth myself to those that are before, I pursue unto the mark, to the praise of the supernal vocation of God, in Christ jesus. Therefore we see, there is a Prize, or Reward in Heaven, to the which God doth call us, through Christ jesus, Now although the Prizes, which the Princes of the world, are accustomed to propose be of no extraordinary value or worth; Notwithstanding the Celestial Prize must of necessity in every respect be of greatest estimation; And this, whether thou considerest God, who doth propose the Prize, he being of infinite Power and magnificence, of whom the Prophet thus speaketh: Psal. 8. Thy magnificency hath ascended above the Heavens; or else the Persons that do run and strive, to whom the Prize is set forth; who are his Sons, and the Brethren of Christ, whom doubtlessly the King their Father would not have invited to run, if the Prize, or Reward were not of that Worth and dignity, as that the Sons of God might worthily desire and covet it.  
But it importeth mu●h to show, what it is to run for the Prize, and with what art and skill we may so run, as we may win, or obtain the same, To run for the Prize is entirely to observe and keep the Commandments of our Lord God. For stadium, or a Ra●e here signifieth the Law of God, even as David witnesseth in those words Ps. 118. Blessed are the immaculate in the way, which walk in the law of our Lord etc. I ran the way of thy Commandments, when thou didst dilate my hart. Therefore they who run the way of the Commandments, do run in a Race for a Prize or Reward. To proceed, the skill of running so, as that we may arrive to, and obtain the Prize, comprehendeth three Documents. The first is, that we do not decline, or departed any way from the Race; for he who leaveth the Race, although he may run speedily, yet he shall never gain the Prize; since not to the Prize or reward, but to some other Uncertain scope he directeth his Course; The which error the Apostle testifieth, that he diligently avoided, saying 1. Cor. 11. I do so run, not (as it were) at an uncertain thing. What then is it to run out of the place of the Race? It is not to run in the way of the Commandments; but in running to decline either to the right or left hand.  
To instance this. The Law saith, Thou shalt love thy neighbour as thyself. Levit. 19 Who so loveth his neighbour as himself, runneth in the Race, and runneth for the Prize. But who so passionately and vehemently loveth his Neighbour, as that for his sake, he is not afraid to offend God, thus making of a man an Idol; this man declineth to the right hand, and running out of the Race, runneth not for the Prize, but for some uncertain thing. And by how much he more swiftly runneth in heaping benefits and favours upon that Person, whom he hath erected to himself as an Idol; so much the more he erreth, and further departeth from the Prize, or Reward. But he, who less loveth his Neighbour, than he ought to do; as when he seethe him to be oppressed with want and penury, and yet shutteth his bowels of mercy, and commiseration from him (as S. john speaketh) this man strayeth to the left hand, and neither doth he run in the race, neither runneth he for the Prize; although many other good Works he may seem to do. Therefore we ought to love our neighbour as ourselves; That is, we ought so to bear ourselves towards our Neighbour, as we expect our neighbour should comport, and bear himself towards us; And this is to love our neighbour, neither more, nor less than ourselves. For thus doth our Lord God, who gave this Precept, explicate the same, Math. 7. Luc. 6.  
And what I have here spoken of love of our Neighbour (being an affirmative Commandment) the same we may speak of Negative Commandments. For who stealeth another Man's goods, declineth to the right hand of that Commandment, Thou shalt not steal, and strayeth from the race. But he who doth not steal another man's Goods, but maketh profusion and waist of his own Substance and state, such an one declineth towards the left hand, & in like sort goeth out of the race. For a Just man, who only remaineth in the race, doth no less departed from the race, if he violently take other men's goods, as if he did vainly waste his own; Because the Virtue of Liberality (which belongeth to justice) is encompassed with two opposite Vices, being extremes, to wit, Avarice, and Effusion or Prodigality. The sum and Conclusion of all this is; that he who will remain in the Race, ought altogether to avoid mortal sin.  
Another document is, that he who desireth to obtain the Prize, do run swiftly, and constantly. He runneth swiftly or speedily, who with an ardent and fervorous will, keepeth the precepts, according to that of the Prophet: Psal. 111. Blessed is the man, that feareth our Lord, he shall have great delight in his Commandments; As also of that other sentence of the Apostle: In spirit fervent, serving our Lord. Rom. 12. He runneth Constantly; who is never weary with running, nor ever ceaseth from running; knowing, that it is written: He that persevereth unto the End, shallbe saved. Matth. 10. And truly these two actions, I mean to run speedily, and not to be weary, or not to intermit running, seem to be mere Contraries, and hardly compatible together. For he who runneth speedily, is quickly tired. But he who will not be wearied, runneth a slow space, and with moderate gate persevers in his running. This thing is true, and therefore few they are, who do arrive, and gain the Prize, or Reward. For it is most necessary, that he who coveteth to gain the Prize, doth run speedily and incessantly; since the time allotted here for running, is short, and the journey long.  
Nevertheless if Christians would imitate men, running and aspiring but for a corruptible and small Reward or Prize, they might be of power and hability to run both speedily, and without wearisomnes, to the gaining of an incorruptible and sublime Prize or Reward, What course take they, who run for the purchasing of a corruptible and temporal Prize: They depose and lay aside all Heavy burdens; they cast of all their superfluous , that they may run with greater expedition, and willingness. The same let Christians do, let them disburden themselves of the heavy weight of the Cares of this World; Let then put of the  of Carnal desires, and Cupidities; or at least, let them put of all inordinate affections to earthly commodities, and Pleasures. When they have performed this, let them not vaunt of their own strength and forces, but let them trust in God; All which being accomplished, then let them complain, if through speedy running, they be wearied in their Course.  
This doctrine is not mine, but it is the doctrine of the Proph●t Esay & S. Paul. Esay thus saith cap. 4. They that hope in our Lord shall run, and not labour. And the Apostles words are these 1. Cor. 7. This I say Brethren; the time is short, it remaineth, that they also, who have wives, he as though they had not; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this World, as though they used it not. In which words the Apostle forbiddeth not, that Christian men should have no wives, and that they do not lament in time of adversity, & rejoice in prosperity, and that they should not buy things necessary, or use the goods and benefits of this World; but he only admonisheth, that in the prosecution of all these matters, men should use a mediocrity therein, and should so curb their own immoderate Appetites in the fruition and practice of the foresaid Points, as if they did not in any sort belong unto them.  
S. Melania (a most noble Roman Matron) may be to us an example, of whom S. jero. thus writeth in Epitaph. Blesillae. S. Melania being of these times, and of true Nobility among the Christians, when as sbe had lost at once two Sons, and this immediately before the dead Body of her husband was cold, or interred, did in this manner bear these her griefs: I am hear to relate an incredible matter, but I call God to witness, that it is very true. Who would no have thought, but that she would have strooken her breast after an enraged manner, with tearing of her hair, and rending asunder her ? But she stood immovable, and kneeling at the feet of a Crucifix did not sheed a tear▪ but as it were (taking hold of Christ) smiled, and thus said: I am now to serve thee hereafter with greater carefulness and expedition, in that th●u hast freed me of so great a burden. Thus S. Jerome; who by this example, as by a most worthy Commentary hath explicated, what it is, that those who have wives, children, and other goods of this World, should be, as though they had them not, that thereby they with greater speed, and celerity run unto the Prize.  
But of this point we have a more wonderful and astonishing example in job; who in one day lost all his Sons and daughters, and his whole substance and riches, and being full of Ulcers, lay upon a dunghill, who but a little before, was the most happy man among all those of the East. And yet as if all these losses had nothing concerned him, he thus broke out in Words, full of Wisdom. job. 1. Naked came I out of my Mother's womb, and naked spall I return thither: Our Lord gave, and our Lord hath taken away; as it pleased our Lord, so is it done: the name of our Lord be blessed. To conclude, S. Peter with the rest of the Apostles (who were the first that followed Christ, running after the Prize) that they might teach us, what is required to run both speedily and constantly, thus say. Matth. 19 Behold, we have left all things, and have followed thee, what therefore shall we have? And our Lord approving this their demand, by his answer clearly promised to them a Prize or Reward, saying: Amen, I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit in the seat of his Majesty, you also shall sit upon twelve Seats, judging the twelve Tribes of Israel.  
There remaineth yet the third document, which teacheth us, that who desire in running to gain the Goal▪ aught to be joined with Christ; for as the Apostle saith. 1. Cor. 9 All indeed do run but one gaineth the Prize. But by this One, doubtlessly is understood Christ; who, ad currendam viaem, rejoiced as a Giant to the race; And of whom it is said in S. john: No man hath ascended into Heaven, but he that descended from Heaven; the Son of man, which is In Heaven, joan. 3. But Christ doth not ascend alone, but with all those, who are living and true members of his Body, of which himself is the Head. Therefore all those who run, though they distribute all their goods upon the poor, and deliver up their bodies even to the fire, do but toil and labour in vain, except they be joined with Christ, by faith and Charity, and be made one with him, as himself saith: joan. 17. As thou (Father) in me, and I in thee; that they also in us may be One.  
But there is yet another manner of Conjunction with Christ, which in a wonderful sort doth advantage us both to runne for the Price both swiftly, and constantly. This manner consisteth in the union of the interior Eye of the Soul with Christ himself, as Christ is the Price. For Christ, as Man did run for the Price; and as he is God, so himself in the Price; For Christ is true God, and eternal life, as S. john witnesseth; which point our Lord himself insinuated, when he said: I am the way, the truth, and the life: For Christ as the Truth, doth lead us; as the Way, doth draw us by himself; as the life, doth bring us to himself. Therefore it followeth, that nothing is more profitable, or more conducing to the gaining of the Prize, than never to divert our eyes from the Prize itself, and to say with the Prophet Psal. 24. Mine Eyes are always to our Lord. For that man, who hath the Eye of his hart united, and conjoined with the Prize, neither seethe, nor heareth, nor regardeth what the behoulders do either say or do, whether they do deride, praise, or dispraise him; but saith with the Prophet. Psal. 17. I am become, as a man not hearing; & with the Apostle. 1. Cor. 4. To me, it is a thing of least account, to be judged of you, or humane day.  
But to pass on forward. By how much a man draweth more near to the Prize, by so much he better knoweth the greatness of the Prize, which greatness inspireth strength and causeth, that a man (though spent & tired out) do not intermit his Course. Whosoever therefore aspireth to the Celestial Prize, let him not departed, or decline from the race of the Precepts of our Lord; let him run ardently, and constantly; and he being United with Christ, by true Faith and Charity, let him never turn the Eye of his Hart, from the Prize itself.   

Of the Crown. CHAP. VIII.  
THe last Name, or Appellation of eternal Felicity, is the Crown of justice; of which Crown the Apostle speaketh thus in the same place, where he speaketh of the Prize, saying: 1. Cor. 9 Every one, that striveth for the Mastery, refraineth himself from all things, that he may receive a corruptible Crown, but we an incorruptible. Neither can it be here doubted, whether by the word, Agon, the Mastery, Race or Course may be understood; So as this similitude should be the same with the former; or rather that a conflict, or contention be to be understood thereby. Now those words a little after following do demonstrate, that by the word Mastery, a Fight, or Contention is meant, to wit: I therefore do so run, not as it were, at an Uncertain thing; do so fight, not as it were beating the air. The same do those words of the Apostle show. 2. Tim. 4. I have fought a good fight, I have consummated my Course, I have kept the Faith; concerning the rest, there is laid up for me a Crown of justice.. For in both S. Paul distinguisheth a Course from a Fight; using in the one the name of Bravium, in the other the name of Corona, which two words are in sense evidently distinct, and divers.  
Certainly by the name of a Crown, eternal felicity is signified, which by the Apostle is called 2. Tim. 4. The Crown of justice, because it is given, as a Reward for works proceeding from justice. With S. james it is styled, Corona vita. jac. 1. in that it containeth everlasting life. With S. Peter, An incorruptible Crown. 1. Pet. 5. seeing it comprehendeth in itself the splendour and beauty of Eternal Honour. To conclude in Esay, God himself is said to be hereafter, A Crown of glory to the residue of his People. Esa. 18. From which place of Scripture, we are to understand, that the Crown, whereof S. Paul speaketh, and which is allotted for the Ouercommerrs, or Masters in the fight, is most honourable, & most sublime, since God himself vouchsafeth to be the crown, encompassing, adorning, and glorifying the heads of the residue of his People; that is of those few of his People, who in their spiritual War have become victorious. For (as often I have said out of the testimonies of the Scripture) Many are called, but few elected, and at the day of judgement the Crown of the Saints shall so much the more become glorious, by how much the fewer can justly entitle themselves thereto.  
In this place we must to observe, in what kind of fight we are to exercise ourselves, and what is incumbent to us to do, whereby to gain the victory. And without doubt the fight (which we are to all undergo) is most cruel, and fraught with danger; especially if comparison therewith be made to the fight, which men here upon the earth do sustain for a corruptible Crown. For the Apostle speaketh of a sportful fight, openly performed in the eye, and sight of the People. Therefore the Agonists, or Champions here did fight with men like unto themselves, with equal weapons and but for a base Crown, and become subject either to a popular applause, or ignominy. But Christians are to enter in combat, with those enemies, whom they see not, & yet by whom themselves are seen, and who are in number many, being most strong, and most subtle; who fight with unlike weapons, in the sight of God and his Angels, and for a Crown of eternal life; and this under the danger of eternal Damnation. To conclude▪ christians here fight not in a sportful game, but in a most true, most fierce, and cruel War. Our Antagonist, or Enemies in this battle, are the Devils, whom the holy Scripture sometimes calleth Lions, sometimes Dragons, at other times Basilisks; who have Traitors even within our own houses; I mean, the Concupiscences of the flesh, which are our Bodies, & which do wage war against our souls in behalf of our Enemies, as S. Peter teacheth, saying: 1. Pet. 2. I beseech you as strangers and pilgrims, to refrain yourselves from carnal desires, which war against the Soul. We may add hereto (which is most miserable and calamitous) that this fight is to be undertaken even at that very time, at which the Course in the Race is to be performed; And therefore the Apostle hath conjoined these two different Points together; that thereby we may understand, that those who are running for the Prize, or Reward, are hindered throughout their whole Course by their Enemies; and ●●at therefore it is necessary, that such men, do at one and the same time, run with their feet, and fight with their hands.  
O if Christian men would have a full resent and feeling of these things, and of their own dangerous estates, they would not so willingly ravel out their time in trifles, sports, & plays; in banqueting, and good fellowship, in heaping up together of riches, in seeking after Honours and dignities; as if the main matter of all were secure and in safety; But let such men hear the Apostle preaching, and crying out in these words: Eph. 6. Take the armour of God, that you may resist in the evil day, being clothed with the Breastplate of justice, in all things taking the shield of faith, wherewith you may extinguish all the fiery darts of the wicked One. And, Take unto you the Helmet of Salvation, and the sword of the spirit, which is the Word of God: In all prayer, and supplication, praying at all times in spirit, and in the same watching in all instance. Good God, what an Exhortation is this, how full of fear, terror, and vehemency, especially if a man do throughly ponder these former words, In all prayer, & supplication; at all times; in all instance! And yet many of us do bear ourselves in leading our lives, as if we had no occasion either to run in the Race, nor fight in the Conflict.  
But alas, what are we to do, that in this dreadful ware we may come of with victory against our enemies? The Apostle dispatcheth, and declareth this very point in few words, when he saith, 1. Cor. 9 Every one, that striveth for the mastery, refraineth himself from all things; & they, indeed that they may receive a corruptible Crown; but we an incorruptible. Of which Words the sense and meaning is this: All those Champions, that they may gain a corruptible Crown, do abstain from all such things which may debilitate or weaken the Body, & make it less apt for fight; to wit from over much gorging themselves with meat and drink, from accompanying their Wyves, from domestical negotiations; and briefly from all things (through otherwise pleasant or profitable) which may hinder the Victory in this their sportly Strife & Contention. Therefore we, who do even sweat, and labour in a true War, for an incorruptible and eternal Crown, ought much more to forbear, and withdraw ourselves from all those things, which may weaken the Soul, and cause it to be less prepared to undergo this great and serious War, and withal to continue its Course & running in the spiritual Race. But what are those things, which weaken the Soul? Even those very things, which seem to make the Body strong: To wit; much meat, much sheep, frequent exercise, mirth, sporting, singning, hawking, hunting; to pray little, to avoid meditation, not to bewail a man's own sins; finally not to do works of Penance; from all which courses he ought to abstain, who coveteth to have his sou●e strong, that it may be apt to run in the ●a e, and to fight for the Mastery. Our Lord saith Luc. 21. Look well to yourselves, lest perhaps your hearts be overcharged with surfeit and drunkenness, and cares of this life, and that they day come upon you suddenly.  
Now on the contrary part; The meat of the Soul, making it vigorous is fasting; the refection and resocillation of the soul, is Prayer. The sheep of the soul, is a healthful Contemplation of things divine. The purging of the soul from all dangerous humours, is Confession of our sins. The joy and delight of the soul, is Tears. The triumph and Victory of the Soul, is the crucifying of our flesh and Concupiscences thereof. For the Apostle saith. Gal. 5. They that be of Christ, ha●e crucified their flesh together with their vices, and concupiscences: And in like sort he thus speaketh in the place above alleged: I do so fight, not as it were beating the air: but I chastise my Body, and bring it into servitude; best perhaps when I have preached to others, myself become reprobate. Behold here a true Paraph●aze, or Explication of those former words He abstaineth from all things. For the Apostle saith. 1. Cor. 9 I do so fight in this war, as that I do abstain from those things, which please the Body, in which do reside carnal concupiscences which do fight against me, even in behalf of my Enemies: And I do reduce my Body into servitude, by chastizing it with Fasting, Watching, and other mortifications of the flesh, that so it may not rebel against the Empire, and Command of the Soul, or join in Combat with mine Enemies against me.  
But whom are not those words (lest perhaps when I have preached to others, myself become reprobate) able to affright, and cause to tremble and fear? If a vessel of Election, an Apostle created and chosen by God himself, One who was rapt into the third Heaven, feared that he might become a Reprobate, if he did not punish his Body, & reduce it into servitudes; Who then of us hath not just reason to fear Reprobation, except he crucify and mortify his flesh, with all its Vices and Concupiscenses? Certainly this Apostolical Example is of force to admonish all men, that they dare not presume to hope for Victory and the Crown, except even in the depth of their Hart they make a serious & impartial reflection of their own State. doing works worthy of Penance, and subduing in every sort the fl●sh to the spirit. Therefore the madness & blindness of the Hart of many is wonderful, who though they perform none of these points so necessarily exacted; yea who are so far from abstaying from things lawful, as that they will not abstain from things unlawful and prohibited, do nevertheless live in such security and ioillity of mind, as if they had already received a most certain and infallible promise of God, touching their Salvation and Crown of Glory. But this is a demonstration (as often we have said) that they are but few, who shallbe saved; and that, Many are called, but few Elected.  
Within the arms therefore of thy goodness (O Blessed Lord) do I cast myself, I am thy Servant, and the son of thy Handmaid. Even with all desire of my soul I do greedily thirst after that Heavenly reward, and most shining Crown, which thou hast prepared and promised to those that love. thee. I do acknowledge the greatness of the War and Conflict, as also I do acknowledge the length of the Race: I also ●aily feel, and am guilty of my own imbecility and weakness; and I do confess before thee, who searchest the reines and hearts of m●n, that the Virtue which is n me, is very small, and almost nothing. And I am not ignorant of the great forces, and cruelty of my invisible Enemies, who cannot brook or digest, that we poor souls are called to that unspeakable Glory of the which Pride hath deprived them. Enlighten (Sweet jesus) my eyes, that I may never sleep in death; Increase my strength, that I may not fail in the Way; Let thy Grace fight for me, lest at any time my Enemy do say, I have prevailed against him. And what I here a●ke for myself, the same also I ask and beseech for all my Brethren, but principally for those (whether Ecclesiast ca●l, or secular) who are placed by thee, in sublimity and height of Authority; Whose danger is so much the greater, by how much their P ace and Function is more eminent and high, and whose Crown of Glory shall be so much the more illustrious, if so with care and solicitude they rightly perform their Duty; by how much their damnation will be the greater, if the souls which thou (O Blessed Saviour) hast redeemed with thy precious blood, do perish through their own fault, and careless negligence.   

The Conclusion of the whole▪ Worke. CHAP. IX.  
THe twelve Considerations touching the Eternal felicity of the Saints being explicated, and unfolded, this Conclusion may seem justly to be gathered the rout. To wit, That the Felicity of the Saints is in itself a most great and supreme thing; as also that it is chief to be desired and sought after by all men. But notwithstanding that the Way to find and gain the same, is most narrow, and laborious; so as, except a man come with an immoveable resolution (casting off the care of all other things) to labour with all his forces and endeavour; he shall never be able, to pass or penetrate that way; much less to arrive & come to his desired end. And that I may briefly make this more evident to the Reader, I will in place of a Conclusion, repeat all the foresaid Considerations, and their chiefest difficulties.  
1. In the first place than we did consider Eternal Felicity, under the name of the Kingdom of Heaven; yet; having this most great difficulty out of the Word of God, annexed unto it, to wit: The kingdom of Heaven suffereth violence, and the violent bear it away. Matt. 11.  
2. We after considered the same felicity under the name of the City of God, or the Heavenly jerusalem; and there also we found no small difficulty, because those, who are Citizens of this World, cannot be Citizens among the Saints; for it is most hard to live in the World, and not to be of the World.  
3. In the third place, we considered the same Felicity under the name of the House of God, in the which there are many Mansions; and we advertised, that the Port, or Gate of this House is most straight, and that it cannot be penetrated or entered into, without great Labour.  
4. Fourthly, we did consider the same place of Beatitude, under the name of Paradise; but with all, we considered, with how high a price (not of gold or silver, but) of tears and blood, our Lord himself, the Martyrs, Confessors, & all the Saints both Men and Women, did buy this Paradise; For we read Luc. 24. Christ ought to suffer, and so to enter into his glory.  
5. In the fift place, we considered the same Felicity under the name of a Treasure, hidden in a field; and we no less shown, that this Treasure could not be possessed of him that found it, except for the purchasing thereof, he did sell all things, which he had, Matth. 13.  
6. Sixtly, we considered the same under the name of a precious Pearl, or Margarite; for the obtaining whereof, the Buyar also aught to spend all the goods he hath, that so he may purchase the same.  
7. Seaventhly, we considered the same under the name of a daily Penny, which is not given, but only to such, who labour in the Vineyard diligently, and daily.  
8. Eightly, we considered, the same under the title, or Name of a Great Supper; and we saw, that those were not reputed worthy of that Supper, whose affections were enthralled unto Temporal benefits, and pleasures.  
9 Ninthly, we have considered the same under the appellation of the joy of our Lord; to which they only were admitted, who with great pains & labour did multiply the Talents delivered unto them; such others, as did not perform the same, being cast into utter darkness.  
10. Tenthly, we considered the same under the title of a Princely Marriage; from the which a●l those were excluded, who were given to Sloth and Idleness, and who did not daily watch in the exercise of good works, and expectation of the Celestial Bridegroom.  
11. In the eleventh place, we considered the same under the name of a Prize or Reward; which they only took hold of who did run in the race towards the Prize speedily, and constantly, and this not without great ●oyle and labour.  
12. In the twelft & last place, we did consider it under the name of a Crown, which they only did deserve, who most courageously in fight did overcome their enemies.  
Now what way soever thou dost turn thyself, and under what name soever thou dost consider Eternal Felicity, thou shalt find, that it cannot be obtained, except in pursuit thereof, thou dost labour withal thy forces both of mind and Body. Therefore he who desires to become Blessed, (which no man if he be in his Wits but wisheth to be) let him shake off all drowsynes and Sloth, let him labour and sweat for the gaining of so great a reward, by doing of good Works, and suffering of Evils: And let him not prefer any temporal affairs, before this so great and only necessary Business. And let him ever retain in memory those words of S. Paul and S. Barnabas: By many tribulations we must enter into the Kingdom of God, Act. 14.   
FINIS.   

AN APPENDIX, OR Short discourse, of the Torments of Hell, taken out of another spiritual Book of the foresaid Card. Bellarmine, entitled, Of the Mourning of the Dove. lib. 2. cap. 2.  

The Translator to the Reader.  
THe Common Axiom in Philosophy is, that Contraries compared one to the other, do afford a greater illustration; and do imprint in the Understanding a more markable difference, and disparity between them. Which Consideration hath caused me now, after the former Translation of the Eternal felicity of the Saints, and the joys of Heaven, to adjoin hereunto (as an Appendix) a brief discourse of the everlasting Misery of damned souls, and of their torments in Hell; translated out of another spiritual Book of the Learned Bellarmine, entitled, de gemitu Columbae. By which means the grievousness of the pains of Hell hereafter declared, may the more stir up the Christian Reader to be solicitous in avoiding the same Pains, and thereby beget a greater desire in him, of gaining the joys of Heaven.  
There are but two Landing places of the soul, for all Eternity, after its departure from the Body; And these two are Heaven, and Hell. Either Heaven or Hell must be its Lot; There is no Medium between them; A man cannot lose the one, and yet avoid the other, This then being a most assured Verity; and seeing Heaven is made for Man, and Hell for the Devil; why will men so much trench (as I may say) upon the Devil's right, as to share with him in his Unfortunate Inheritance, and to remain with him in everlasting fire, and so become the vessels of God's wrath, rather than to seek their own designed inheritance of Heaven, unto the which Man after his Baptism is borne Heir?  
Well, We are men, and therefore endued with freedom of Will, and consequently with freedom of Election, and it is engrafted in Man, even naturally, to desire what is good and propitious, as also to decline from what is domageable, and evil. How then cometh it to pass, that most men will needs cease to be themselves; and in a most retrogade manner, will choose Eternity of Torments, before Eternity of joys; the daily upbraiding of the Infernal Spirits, before the continual society and familiarity of the most Holy Angels and Saints; the Enemy of Man, before the Creator of Man; the Devil, before God; & Hell, before Heaven? O most deplorable bewitching, and enchantment!  
If any of you, Idolatours of this World, were put to his choice, whether he would be created a great Prince, or Potentate, living in all Regality and supreme soveraingty; or to become a Bondslave for ever, and to suffer daily torments and rackings: he would no doubt presently dispatch the Election, and choose the Better. Here then the choice is given you (to speak with the Prophet joshua c. 24.) whether after the day of judgement, by your virtuous life you will reign in the Kingdom of Heaven both in soul and body, and so participate of all the joys thereof; Or, through your wickedness, lie fast bound Hand and foot in Hell, there suffering everlasting Torments, and Conflagration of fire? Where then, by your underualewing of Heaven (as most of you do) is your judgement? Where is that light of Understanding, which the Evangelist saith, doth illuminate every man? But (alas) it is darkened, or rather extinct; yea so wholly extinct, as that for want of your true use thereof (through your own negligence) diverse of you are to be sent and relegated into utter darkness, for all Eternity, where shall be nothing but weeping, and gnashing of Teeth. Matth. 22. & 25.  
Most men I say are so wholly drowned in the pursuit of worldly Benefits, and Pleasures, as that it hides from them all true consideration of their Souls spiritual Good. O blindness of man's Nature! Woe therefore be to those, who breathe nothing but Earth, and dunghill-Pleasures. Woe, Woe, to those, who through their greedy thirst of these Trifles, sleight, or rather contemn the joys of Heaven. But Woe, Woe, Woe, be to all such, who not only, through their inordinate concupiscence, and affection of floating and transitory things, neglect the joys of Heaven; but with all, by their sinful life, do incur the just indignation of him, who is called the God of justice & revenge, Psal. 46. and thereby purchasing to themselves insufferable torments, and irrevocable damnation. Therefore, all those who are thus blinded, I remit unto the reading of what immediately followeth, in which they may glass their own future calamitous states. But let them read it with horror and fear, as the weight of the business requireth, that so, (to speak with S. Bernard) they may truly fear death, fear judgement, fear Hell. (lib. de primordijs, medijs, & novissimis nostris.)   

The Words of learned Cardinal are these.  
Having above considered of malum culpae, the evil of the Offence, we will now take into our consideration malum poenae, the evil of the punishment, due for the said offence, or prevarication. For this consideration may well be called the second Fountain of Tears, And although the fear and grief of the Punishment be less perfect, than the fear and grief of the Offence; notwithstanding both kinds of this fear and grief is good and most profitable: And the one of them becometh a Means to beget the other. Certainly our good Lord and Master (Christ jesus) saith in express words: Luc. 12. Be not afraid of them that kill the Body, and after this, have no more to do: but I will show you whom you shall fear. Fear him, who after he hath killed, hath power to cast into Hell; yea I say unto you, Fear him. And again, touching weeping, Christ thus spoke unto those holy Women, who followed him with tears to the mount Caluary where he was crucified: Luc. 12. Daughters of jerusalem, weep not upon me, but weep upon yourselves, and upon your children; for behold the days will come, wherein they shall say: blessed are the barren, and the wombs that have not borne, and the Paps that have not given suck. Then shall they begin to say to the mountains, fall upon us; and to the Hills, cover us; For if in the green wood they do these things, in the dry what sball be done?  
Our Lord was not offended, neither did he prohibit the Office of Piety, by the which those Women did bewail his Passion; but only he signified in his former words, that those Women had greater cause of lamenting, who had brought forth wicked Sons; & such of them diverse were, who openly cried out: Tolle, Tolle, crucifige eum, Away, away with him, crucify him; And, let his blood be upon us, and upon our children. Io. 19 For these men shall say 〈◊〉 the day of judgement to the mountains, Fall upon us, and to the Hills, Cover us. For if in the green wood, that is, if in Christ flourishing withal kind of Virtue, the fire of his Passion hath so burned for the sins of others, what then shall become of the dry wood, that is, of wicked men, in whom all humour of Charity is spent and exhausted?  
To these two sacred Text of Scripture, in the which Fear, and Weeping, to avoid the pains of Hell, is praised, or commended by our Lord, we will adjoin two other places of the ancient Fathers. S. Basill explicating that of the Psalm, Timorem Domini doceh● vos; thus writeth: Cogita profundum Barathrum etc. Call to mind the depth of Hell, the inextricable darkness there; the fire wanting light, yet having the force of burning. Then think of that kind of Worms, casting out their venom, and devouring the flesh, insatiably feeding upon the same, and fastening intolerable griefs and pains through their gnawing. In the last place (which is most grievous of all) remember that shame and everlasting Confusion which shall there fall upon then. Fear this, and through thy fear thereof, withdraw thy soul, and bridle it from all Concupiscences of sin; This fear of our Lord the Prophet promised, that he would teach. Thus far S. Basill.  
Let us now hear S. Bernard, thus speaking in serm. 16. in Cantica.  paue● Gehennam etc. How much do I fear Hell, and tremble at the teeth of the infernal Beast, at the hollowness & concavity of the place etc. I much fear that gnawing Worm, and the broiling fire, the smoke, and the Vapour, the sulphurous spirit of storms. I fear those utter darknesses. Who shall give to my head Water here, and to mine eyes a fountain of tears, that so I may prevent that weeping and stridour, or gnashing of the teeth there? But doubtlessly neither S. Basill, nor S. Bernard (of which the one was of the Greek Church, the other of the Latin) were such sinners, who only through fear did cease from sin: but they were men, perfect, learned, grave, able to instruct others, and actually did instruct, not only the common People, but the Clergy and Monks, reducing them to the rule of Perfection: Yet notwithstanding we see, they do not only admit, or permit weeping for the fear of the pains of Hell, but they also commend it, exhorting all men to conceive Fear, and to pour out Tears, even at the thought of the Horror thereof.  
Now this foundation being laid, we will briefly show, what, and of what Nature the torments of Hell are. And because we will not wander in our discourse, in groping (as it were) at uncertain or conjectural points, lest we may be thought to suggest vain fears, thereby to force Tears from the eyes of the simple and ignorant; therefore we will produce and insist only in those things, which are fully and clearly delivered in the holy Scriptures. We find then, that eight several kinds of Torments are read in the Book of God, which belong to Hell, to wit, Privation of eternal Beatitude, which is called by the divines, Poena damni, the pain of the Loss; Darkness, Fire, the Worm, Immobility, the Company of the Devils, of which pains in the damned weeping and gnashing of the teeth do proceed, the which torments are called Poena sensus, the Pain of sense or feeling; and lastly an everlasting, and interminable duration of all these Torments.  
1. Well then the first, is Paena damni, the pain of the Loss, it being a deviation and straying from our last End. A want of the Vision and sight of God, an everlasting banishment from our Celestial Country, an amission, or deprivation of our hereditary right to the kinhdome of Heaven: To conclude a loss of all, what is good, and this for all Eternity. Are not then these names, and words alone, forcing enough, to extort tears even from our stony Hearts? But where are these names read in the Book of God? Give ear to the King of Heaven, pronouncing his Sentence at the last judgement. Matth. 25. Depart you Cursed, Come you Blessed. That is said to the Reprobate, This to the Elect. Hear the said King of Heaven again. Luc. 13. Strive to enter by the narrow gate, because many, I say to you, shall seek to enter, and shall not be able. But when the goodman of the House shall enter in, and shut the door, and you sball begin to stand without, and knock at the door, saying: Lord, open unto us; and he answering sball say to you; I know your not whence your are; depart from me all you Workers of Iniquity. Hear the Prophet Esay Cap. 26. Let us have mercy on the impious, and he will not learn justice; in the land of the Holy he hath done wicked things, and he shall not see the glory of our Lord.  
To conclude, if the Vision of God be promised only to the clean of Hart, our Lord saying: Math. 5. Blessed are the clean of Hart, for they shall see God; then followeth it, that those who are not clean of Hart, shall not see God: Neither only shall they not see God, but neither the City of God, which is the supernal jerusalem, fraught with all abundance of Good, according to those words of S. john: And there shall not enter into it any polluted thing, nor that doth abomination, and maketh a lie. And again: Blessed are they, who wash their stoles in the blood of the Lamb, that their power may be in the tree of Life, and they may enter by the Gates into the City. Without are dogs, and Sorcerers, the Unchaste, and murderers, and servers of Idols, and every one that loveth and maketh a Lye. Apoc. 21. & 22. To proceed: Those Men, who are enthralled to the Love of Temporal things, and who have not tasted Heavenly sweetness, do little prise this pain of Loss: But such, whose eyes of the Mind are pure and elevated, and who have received but some small delibation and feeling of Celestial affairs, assure themselues that this pain of Loss is far more grievous and insufferable, than any Corporal torments.  
Hear I pray you S. john Chrysostome discoursing of this point in these words, Hom. 24. in Matth. Qui in gehenna uritur etc. Who burneth in Hell, wholly loseth the kingdom of Heaven: which pain is doublesly greater, than that conflagration of flames can be etc. I know well, that many do much fear Hell; Nevertheless I affirm the loss of that Glory to be far more heavy and insupportable, than the punishment of Hell can be. If I cannot demonstrate and prove the truth hereof by speech, it is not to be wondered; For as yet we have not known the beatitude of those Rewards, that thereby we might make a just proportion of the Infelicity, proceeding from the Loss of them. But this we shall infallibly learn, when experience shall teach us therein. For than shall the eyes of men be opened, then shall the veil be drawn away, then shall the wicked with inutterable dolour see, how great the disparity is between Goods eternal or supreme, and goods decaying and temporary. Thus much S. Chrysostome. Therefore whiles we cannot learn experimentally, how much the Loss of Beatitude doth exceed all corporal punishment, let us in the mean time give credit to the words of so grave and worthy a man. And when by experience we have learned, that the burning of the flesh is plainly intolerable, we may then prudently gather and conclude, that the loss of eternal felicity, is (if it be lawful so to speak) more than intolerable. Therefore whiles the time is acceptable, and whiles that loss may be redeemed with the price of tears, let us not be sparing of profitable tears, for fear that we after do deplore that loss, but unprofitably.  
2. Another punishment of Hell is exterior Darkness; for thus we read in the Gospel. Matth. 8. The children of the kingdom shallbe cast out into exterior darkness. And again, it is said of him, who was found without his nuptial garment: Cast him into utter darkness. In like sort, of the servant who did not multiply his talents: Cast you out the improfitable servant into utter darkness; Which very thing job seemeth to signify, when he calleth the place of the damned, A land of misery and darkness, where is the shadow of death, and no Order, but everlasting horror inhabiteth. job. 10. And the force of Reason seemeth to evict the same, since the place of the Reprobate is in the Centre of the Earth, to wit, in a place most discosted and remote from the Seats of the Blessed; which place is called in the Scriptures Psal. 85. Infernus, the inferior, or the lower Hell; Cor terrae, & Abyssus, the Hart of the Earth, and an Abyss▪ Luc. 8. For since this place is under the Superficies of the Earth certain thousands of miles; it followeth that it is not penetrated of the sun, neither receiveth it any light from the Moon or the stars. And although there be fire (and that Corporal) as hereafter we will show: nevertheless it appeareth from the Sentence of S. Basill above cited, that that hellish fire hath the power of burning, but not of shining. And if perhaps some sulphurous and duskish light be in it, it shall serve only to the end, that those miserable Wretches shall see (by the help of it) part of their Calamities, to wit, their children, Brethren, and other their near friends (through their fault) damned with them: Or also it may serve, that they may see the Horrible f●ces and visages of the Devils, from whom (if they could) they would most willingly avert and turn their Eyes.  
Now this darkness in Hell is called Exterior, or utter Darkness, that it may be distinguished from the interior darkness, which the Wicked do suffer in this life. For now the wicked and the Idolatours of this world have their eyes both of mind and body open to behold the felicity of the world, and therefore they repute nothing to be good, neither do they affect any thing, but what lieth open to the senses of the flesh: As on the contrary, they loath and hate nothing, but the Calamities and miseries of this life, wholly labouring with the strongest bent of Endeavour to decline the same. But how Eagle-eyed soever they are to external and corporal things, they are possessed with a Meale-like blindness to interior and spiritual matters, of which men the Apostle thus speaketh, Rom. 1. Their foolish hart hath been darkened. And Ephes. 4. That now you walk not, as also the gentils do walk, in the Vanity of their sense; having their Understanding obscured with darkness, alienated from the life of God by the Ignorance that is in them, because of the blindness of their Hart.  
Therefore even as the Reprobate have, during this present time, interior darkness, and exterior light; so in the time to come they shall suffer exterior darkness, and interior Light; I mean not interior light towards the knowledge of God, but towards their own Miseries; so as that light shall bring to them a greater torment; for than they shall understand, that all temporalities have vanished away with time, and then they shall undergo an improfitable and fruitless Penance. Of which Persons the Wiseman thus speaketh Sap. 9 They repenting, & sighing through anguish of spirit, shall say within themselves: We have therefore erred from the Way of Truth, and the sun of justice hath not shined to us. Therefore the Reprobate shall have interior light, so far forth, as thereby they may see and acknowledge their Errors; but they shall suffer interior darkness, so as they shallbe able to see & discern nothing, which may bring them any solace, or may in any sort afford the least ease or lessening of their Infelicity.  
What this torment may be, especially to those, who are accustomed to please and delight their Eyes with sights of things, Tobias the elder may well testify, who, when the Angel said to him. Tob. 5. Let joy be ever unto thee, answered: Quale gaudium mihi erit etc. What manner of joy shallbe to me, who sit, in darkness, and sea not the light of Heaven? But if good Toby persuaded himself, he could not be partaker of any joy, whiles he remained blind, what may we conceive of them, who for all Eternity shall lie in darkness? They shall look for light, but they shall not see it, neither shall they see the rising morning. When any of us lieth alone in the darkness of the Night, troubled with some sharp pain, which banisheth all sleep, how long and wearisome seemeth all the Night to be? And how anxiously do we count the Hours, and expect the end of the night? What then do those Miserable Creatures suffer, who are assured, they shall watch in everlasting darkness and dolours, & shall never find any Consolation.  
3. But now in this next place, what shall we say of the torment of Fire, which is the third pain of the damned? That the Wicked shall suffer a horrible punishment of perpetual fire, the Scripture is so plentiful in proof, (and this so evident & clear) as that no evasion can be excogitated against the said divine Authorities, S. john Baptist speaking of Christ, thus saith, Matth. 3. Whose fan is in his hand, and he will gather his wheat into the barn, but the chaff he will burn with unquenchable fire. And Christ himself speaking of the darnel or Cocle in Corn, to wit of sinners, saith: Cast them into the furnace of fire. And again: Get you away from me (you eursed) into everlasting fire, which was prepared for the Devil and his Angels. Matth. 25. And further our Lord saith: It is good for thee to enter into everlasting life, lame, rather than having two feet, to be cast into the hell of unquenchable fire, Mar. 9 Also in Luke cap. 3. Every tree, that yieldeth not good fruit, shallbe cut down, and cast into the fire. To conclude our Lord in S. john saith. If any abide not in me, he shall be cast forth as a branch, and shall whither; and they shall gather him up, and cast him into the fire, and he burneth. joan. 15. And accordingly we thus read in the Apocalyps, cap. 20. He that was not found written in the book of life, was cast into the lake of fire. And there a little after: To the fearful and incredulous, and execrable, and murderers, and fornicators, and sorcerers, and Idolaters, and all Liars, their part shallbe in the lake, burning with fire and brimstone, which is the second death. Apo. 21. Therefore touching the punishment of Fire there can be no doubt.  
Neither are we here to conjecture, that the fire of Hell is a fire only Metaphorical, or spiritual, because it is prepared for the Devil and his Angels, as we read in S. Matthew; For S. Gregory affirmeth in direct words, that fire to be corporal●, and hereafter to burn the Bodies with the spirits. The same is unanimously taught in the School of the divines. Now how spirits can be tormented and afflicted by corporal fire, is a large disputation; though S. Austin solueth this doubt in one Word, when he writeth; that it is performed by a wonderful, yet true manner. l. 22. de Civit. cap. 10. Which same answer may serve, if any over, curiously should demand, from whence this continual fire doth receive its nourishment and supply, and how are the bodies of the Reprobate, ever burning, and yet never finally consumed? That all these things are accomplished by wonderful, yet true means, the Catholic Church believeth, and securely believeth; because he, that doth this, is Omnipotent, and who first revealed it, is Infinite Wisdom itself, and the first Truth. But these things omitted, it is more incumbent upon us, most attentively to think, what a punishment it willbe for a man's Body (truly endued with the sense of feeling) to be tormented with sulphurous fire, and extremity of dolour, and yet never to be consumed; That thus, in whose Will sin would never have an End, in his soul and flesh torments shall never have an End.  
There are many punishments invented by Men; but not any more sharp, more vehement, more insufferable than fire, And as there is no torment, which tortureth more cruelly, and more intolerably than fire; so there is none, which sooner consumeth, and ceaseth to afflict then fire. In what lamentable plight then are those poor Wretches, who are tormented with Fire, which most intolerably and most cruelly doth burn, and yet shall never cease to burn? Certainly if these points were attentively considered, and withal firmly believed, no man, who is guilty of mortal sin, could refrain from lamentation and tears. I would to God, at least, that those who are touched with the guilty Conscience of their Crimes, would ponder again and again those words of Esay, as spoken to themselves by the spirit of God: Which of you can dwell with devouring sire? Which of you shall dwell with everlasting burnings? Isa. 35. As if the Prophet would say to sinners: Do not take upon you a burden, which you are not able to bear: make trial, if you be able to dwell with devouring fire: stretch out your hand into the fire, & 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 hour; how then can you be able to dwell with everlasting fires and ardours? Keep therefore your hart from wicked Concupiscences, bridle your tongue from ill Words, withdraw your hand from evil Works; & if you have already sinned in hart, word or work, wash your sins away with tears, confession, Fasting, and Almsdeeds; for this is the way of escaping the devouring fire, and avoiding of everlasting Ardours.  
4. There followeth the Fourth Pain of Hell; to wit, a gnawing Worm; which worm Esay the Prophet, and S. Mark the Evangelist do reckon up among the other torments of Hell. Esay his words are these, ca 66. Their worm shall not dye, and their fire shall not be extinguished. Which sentence our Lord disputing in S. Mark cap. 9 of the Pains of Hell, doth thrice repeat, saying: Where the worm dieth not, and the fire is not extinguished. And truly S. Basill affirmeth, that this Worm is to be Corporal; to wit, a kind of worm casting out venom, & devouring the flesh, insatiably eating without saturity, & through gnawing causeth intolerable pains. Notwithstanding S. Austin with more probability teacheth, that the fire which is not extinguished, belongeth to the Body, and the Worm which dyeth not, appertains to the Soul; which Sentence the Divines do commonly follow. Therefore this Worm which never dyeth, is a guilty Conscience of sin, which as a mad and raging dog, is ever barking, and as a venomous worm, ever gnawing. For it always calleth to mind, how imprudently and foolishly a man hath carried himself, by losing the kingdom of Heaven, for the gain of some most base and earthly Pleasure; and by buying the most sordid, and short delight of the flesh, with the price of suffering the intolerable torments of Hell.  
Truly here in this life, we do mitigate, and as it were ease the like reprehension of a barking Conscience, by several means, as one while by sleeping, another while by reading, or doing of some other Work: But in Hell, where there shallbe no rest of sleep, no reading, no operation or working, that worm of Conscience both day and night, without any intermission, shall gnaw the very bowels of the soul: and the soul shall even fret against ●t self, even withering away, without finding any ease, or repose. For thus shall those wicked souls say, and discourse with themselves: O that golden time now is past, and shall never return. O blind fools, th●t we were! Who hath thus deprived us of all Understanding? Who hath closed our eyes! Who hath shut up and stopped our ears, so as we did never once think of these present pains and torments? And yet there have not men been wanting, who have admonished us both by their public, & private exhortations. What do those things, which the deceitful World did afford and proffer, now advantage us, that for them we should provoke so terrible a God to wrath and indignation? But if the World had proffered us Kingdoms, and Empires, accompanied with all Affluency, Riches, and Delectations, and that it had been lawful for us to have enjoyed them for the space of many thousands of years; could the fruition of all this stand in any equal balance with these our pains, and torments, which are to endure for all Eternity? O no,  then, 〈◊〉 Kingdoms and Empires to continue any long time, but only are empty shadows of a most bitter and short Pleasure the world hath afforded us, who hath thus cruelly enchanted and bewitched us, that we should never till this present cast an eye upon our most Calamitous state, but ever reject and slight the wholesome counsel and advice given to us by others? These and the like words shall those wretched Caitiffs (whose worm shall not dye, nor fire be extinguished) breathe out, and repeat again and again, but without any ease, or least mitigation.  
5. The Fift pain of Hell, are those Bonds, with the which the Reprobat being fast tied & shackled, cannot move themselves; for thus we remember our Lord speaking in the Gospel of that man, who was found without his wedding garment, to say: Bind him hand and foot, and cast him into utter darkness. Matth. 22. And the same thing doth the Apostle S. jude write in his Epistle, of the wicked Angels, when he saith: The Angels which kept not their Principality, he hath reserved under darkness in eternal bonds. This tying, or binding of hands and feet signifieth no other thing, but that the Reprobate in Hell shall not have faculty and power to walk or move whither they will, but shall for ever remain in one, and the same place. And certainly if liberty were given to the Inhabitants of Hell to rest, and be eased of their torments, it were perhaps tolerable still to remain, and stay in one place; but when they shallbe on each side pricked with the bitings of worms, and tormented with the flames, of Fire, it shallbe most insupportable to them, when they see they cannot stir or move a hand or foot. What pains do sick men endure, when they are vexed with but burning fevers, and cannot move themselves? How cruel a torment did the impiety of the Gentiles excogitate, when they did expose Marcus Aretusius the Martyr, fast bound naked to the sun, being anointed all over with honey, and his hands tied that so the bitings of the Wasps and the flies (the which he could neither by removing out of his place, nor with his hands drive away) might more afflict him?  
S. Gregory Nazianzen orat. 1. in julian, relateth this passage, to show, how far the subtlety and craft of the Devil did extend itself in torturing of Martyrs. But the shortness of the time, in which he was forced to endure this vexation, and the eternity of joy, which he was after to have in Heaven, did comfort this Martyr. And perhaps that saying of the Apostle among his pains might occur unto his mind: This our Tribulation, which for the present is momentary and light, worketh above measure exceedingly an eternal weight of Glory in us. 2. Cor. 4. But (alas) the miserable souls in Hell, who are to be bewailed with a whole fountain of tears, and whom their own wickedness hath thrust and detruded into that unfortunate Place, being bound hand and foot, and set open to the bitings of the worms, and to the incendious fyrebrands, can neither drive away the Worms, nor put by the Heat; nor procure any relaxation of those torments (much less any comfort,) and this for all Eternity.  
6. The sixth torment of the damned shallbe the Society and daily accompanying of the Devil and his Angels. For thus doth our Saviour speak in the Gospel: Matth. 25. Get you away from me (you cursed) into everlasting fire, which was prepared for the Devil, and his Angels. The which thing we also read in the Apocalyps cap. 20. the words are these: And the Devil, which seduced them, was cast into a lake of fire and brimstone, where both the Beast and the false Prophet shallbe tormented day and night. And a little after is aided, that all those are to be sent to that Lake of fire and brimstone, who are not written in the Book of Life. Neither only the sacred Scripture (which alone were sufficient) but also the holy Fathers do unanimously teach the same, to wit, S. Basill, S. Austin, S. Bernard and many others. Now how great a punishment it is, for ever to remain, & dwell with most cruel Enemies, who do persecute mankind with such a deadly hate, and who for their Hate and Malice are compared in the Scriptures to Lions, Dragons, Serpents, and Basilisks, it is easy to judge. It is a great part of the felicity of the Saints, to be daily conversant and in the company of the holy Angels, who are many in number, friends among themselves, and shining with the splendour of all wisdom and virtue. Therefore by the same reason it shallbe no small unfortunatnes, and misery of the Reprobate, continually to remain in the company and sight of unclean Spirits, who are many, enemies to man, and most deformed and ugly.  
7. 8. Wherhfore it is no wonder, if the Wicked in the lowest depth of Hell do daily weep, and gnash with their teeth; the which are the two last pains of the damned, according to the words of our Lord: The Children of the kingdom shallbe cast out into exterior darkness; there shallbe weeping and gnashing of teeth. And again: Depart from me all you workers of Iniquity; there shallbe weeping and gnashing of teeth. And more: Those that work iniquity, he shall cast into the furnace of fire, there shallbe weeping and gnashing of teeth. And yet more: Bind him hand and foot, and cast him into utter darkness, there shallbe weeping and gnashing of teeth. To conclude in another place we thus read: The unprofitable servant cast you out into utter darkness; there shallbe weeping and gnashing of teeth.  
Not without just cause did our Lord so often repeat this sentence; to wit, that by the frequent iteration thereof, as a most wholesome verity it might be more firmly printed in the hart of Men. Since continual weeping and everlasting gnashing of the teeth, do (as it were in an Epilogue, and closure of all) contain and comprehend all the torments of Hell. For weeping discovereth dolour or grief, and gnashing of the teeth showeth horror: both which do rise from the loss of Beatitude, from the broiling fire, from the gnawing Worm, from a darksome Prison, and to conclude from the cohabitation of infernal Beasts. Therefore the Reprobate, who here on earth, will not bewail their sins but for a short time, shall hereafter inconsolably bewail them for all eternity: And because they would not have a horror of offending their Creator in this World, as they ought to have had; they shall have in Hell a perpetual Horror of the incredible acerbity of their pains. The Apostle did cry out: It is horrible to fall into the hands of the living God. Hebr. 10. but they were before deaf to this voice; now they shall testify the truth of it, ●ith the gnashing of their teeth.  
All these things are written for ●ur good, who yet are in the way of Heaven, or Hell. Those wretches who ●re arrived at their End, can have no ●ope of health, though they should eguall the waters of the main Ocean, with tears of Penance. Wherefore ●O Christian soul) now use the price ●nd worth of Tears, whiles they are of force, and whiles they are acceptable to our Lord God. Do not expect and ●ayte for time, since Time will not wai●e for thee. Observe, how many are ●arried and snatched away to Hell, through sudden death, who if they would have bewailed and lamented ●heir sins, and have had a horror of Hell when time was, they should not have been at this present in that place, where weeping and gnashing of ●eeth, (that is, everlasting Horror) ●oth inhabitate and dwell.   
FINIS.