true happines doth depend let him protract no tyme but presently go out of the world perfectly dye to the world when as otherwise it cannot possibly be that a man can liue to the world God togeather and at once enioy both earth and heauen CHAP. III. Of the third precept of the Art of dying well which is of the three Theologicall vertues VVE haue shewed in the former chapter that he cannot dye wel who goeth not out of the world dyeth not to the same Now is to be added what he is to doe who is dead to the world that he may liue to God because it is graunted to none to dye well that haue not liued well in this life as I haue written in the first chapter The briefe summe of liuing well is expressed by the Apostle in his first to Timothy in these wordes Finis praecepti caritas de corde puro conscientia bona fide non ficta the end of the commaundement is charity from a pure hart and a good conscience 1. Tim. 1. and an vnfeyned faith the Apostle was not ignorant of the answere which our Sauiour did giue to him who demaunded quid faciendo vitam aeternam possidebo Matth. 19. what shall I doe to attayne euerlasting life For he sayd Si vis ad vitam ingrediserua mandata if thou wilt enter into life keep the commaundements but he would explicate in few words the end of the principal commaundement on which the whole law and the vnderstanding fulfilling therof and the way to euerlasting life doth depend and withall he would teach vs what vertues are necessary to perfection of which elswhere he said nunc manent fides spes caritas maior autem est caritas now there remayne fayth 1. Cor. 13. hope and charity but the greater of those is charity he saith therefore that charity is the end of the coÌ„maundement that is the end of al the commaundements the obseruance of which coÌ„maundements is necessary vnto good life and this end is so placed in charity as that he who hath the Charity of God fulfilleth all the commaundements which apperteyne vnto the first table and he who hath the charity of his neighbour fulfilleth all the commaundements which belong to the second table This later part which might seeme more obscure he declareth in his epistle to the Romans saying Qui diligit proximuÌ„ c. He who loueth his neighbour hath fulfilled the law for thou shalt not commit adultery thou shall not kill thou shalt not steale thou shalt not beare false witnesse and if there be any other commaundement it is comprized in this word thou shalt loue thy neighbour as thy selfe the loue of thy neighbour worketh no ill the fullnes therfore of the law is loue Out of which discourse euery one by himselfe may perceaue al the commaundements which are referred to the worship of God to be fullfilled by charity alone for as the charity of our neighbour towards our neighbour worketh no euill so neyther doth the charity of God towards God worke any euill therefore the fullnes of the law as well towards God as towards our neighbour is loue or charity Now which is true and perfect charity as well towards God as our neighbour the same Apostle declareth saying Charitas ex corde puro conscientia bona fide non ficta charity out of a pure hart a good conscience and vnfeigned faith in which wordes by a good conscience we doe vnderstand with S. Augustine Praefat. in psal 31. the vertue of hope which is one of the three Theologicall vertues and Hope is called a good conscience because it proceedeth from a good conscience as desperation proceedeth from a bad hence is that saying of S. Iohn Carissimi c. my deerest if our hart doe not reprehend vs 2. Ioan. 3. we haue confidence towards God there are therfore three vertues in which the perfection of our Christian law doth consist Charity from a pure hart Hope from a good conscience and Faith not feigned and as charity if we respect the order of pefection is the first because most perfectest so if we respect the order of their proceeding to wit how they are produced then faith is the first according to the prescript of the Apostle nunc manent fides c. Now there remaine faith hope and charity these three but the greatest of these is charity Let vs begin with Faith which first of all before the other is in the hart of him who is to be iustifyed Not without cause did the holy Apostle add vnto faith this condition non ficta not faigned for faith beginneth our iustification if it be true and sincere not if it be false and feigned the faith of heretikes beginneth not iustification because it is not true but false the faith of ill Catholikes beginneth not their iustification because it is not sincere but feigned a feigned faith is taken two wayes as when one indeed doth not belieue and yet feigneth himselfe to beleeue or else indeed he doth belieue but liueth not as his beliefe teacheth him that he should and the words of S. Paul to Titus seeme to beare both the one and other sense and to be vnderstood of them both confitentur se nosse deum Hierom. in com Aug. ser 31. de verb. Apost factis autem negant they confesse themselues to know God but in their deeds deny him for so the holy Fathers S. Hierome and S. Augustine do interpret them And out of this first vertue of a iust man it may easily be coÌ„ceaued how great the multitude is of such who doe not liue well and consequently come to an ill death I let passe Infâ—dells Pagans Heretikes and Atheists who know nothing of this art how to liue well amongst Catholikes how great number is there of those who in wordes confesse that they know God but deny him in their deeds Who confesse Christ to be the Iudge of the liuing and the dead and yet so liue as though they had no Iudge at all Who confesse the Mother of our Lord to be a Virgin and by their blasphemyes feare not to call her a Harlot who commend prayers fastings almes and other works of vertue and yet alwayes practise the contrary vices I omit the rest which are knowne vnto all let them not therefore brag and vaunt that they haue not a feygned Fayth who eyther do not belieue at all that which falsly they affirme to beleeue or else they liue not as the Catholike faith doth commaund them to liue and by this they may know that as yet they haue not begunne to liue well neyther let them hope to dye well vnles through the help of Gods grace they learne in tyme this Art we treat of The other vertue of a man truly iust is Hope or else a good conscience as our maister S. Paul the Apostle hath thought fit in this place to call it this vertue proceedeth
belieue that Goâ— will do those things that we desire Iacob 1. for 〈◊〉 should our faith be very often found falâ— and consequently we should obteyne nothing we are therefore to belieue thaâ— God is most potent most wise mosâ— good most faithfull and for that causâ— to be able to know and to be ready tâ— doe that which we desire in case he thinke it fit for himselfe to bestow it oâ— expedient for vs to receaue it Matth. 9. This faitâ— did Christ require of the two blynd men who desired to be cured Do ye belieue that 〈◊〉 am able to do this cure for you With the same faith did Dauid pray for his Childe that was sick for that he did not belieue certainly that God would do it yet belieued he vndoubtedly that God could do it as these his words do demonstrate VVhâ— can tell whether our Lord perhaps may not bestow him vpon me 1. Reg. 12. and no doubt but S. Paul prayed with the same faith that the sting of flesh might be taken from him for he prayed out of faith and his fayth had beene falfe if he had certainly belieued that God would haue graunted him that thinge which then he demanded for at that tyme he obteyned it not neyther doth the Church pray with any other fayth when she prayeth that all heretikes Pagans Scismatickes and ill liuers may be conuerted and doe pennance and yet it is certayne that all will not be conuerted Lib. 1. c. 4. of which matter read S. Prosper in his booke of the calling the Gentills Another condition of a good prayer and that very necessary is hope or confidence for albeit we must not determyne absolutely by faith which is a worke of our vnderstanding that God will doe what we desire him yet must we by hope and confidence which is an action of our will stedfastly adhere vnto his diuine goodnes and certainly confide that he will graunt vs those thinges which we aske him this condition did our Sauiour require in him who was sicke of the palsey vnto whome he sayd Confide fili c. Haue confidence my sonne Matth. 9. thy synnes are forgiuen thee and the same doth the Apostle require of all men when he sayth Heb. 4. Let vs come with confidence to the throne of his grace that we may obteyne mercy and long before him the Psalmist maketh God 〈◊〉 say Psal 90. Because he hath hoped in me I wil deliuer hiâ— because this confidence springeth froâ— perfect faith therefore the Scripture wâ—â— in great matters it requireth faith aâ—deth commonly something apperteyniâ—â— vnto confidence and so we read in Saâ—â— Marke whosoeuer shall say vnto this mountayne thou taken hence and cast into the sea Mar. 11. and shall wauer in his hart but shall belieue that whatsâ—uer he sayth may be done it shall be done vnto hiâ— of which fayth begetting confidence to be vnderstood that of the Apostle 1. Cor. 13. Iâ— had so great faith as that I were able to remoâ—â— mountaynes For which cause Cassian in hâ—â— Collation or Conference of prayer wrâ—teth Colla. 9. cap. 52. that it is a certein signe of obteyniâ—â— that we wold haue if any one in his praâ—er do certainly coÌ„fide that he shal receaâ—â— the thinge he asketh for doth no wâ—â— stagger but fyndeth in the same himseâ— much moued with spirituall comfort The third condition of prayer charity or iustice by which we are iustifyed from our synnes for none are sure to obteyne the graces and blessings of God but they who are his friendes for so saitâ— Dauid in his psalmes They eyes of our Lord arâ— ouer the iust Psal 33. Psal 65â— and his eares are attent vnto their prayers in another place If I haue looked vpon iniquity in my hart our Lord will not heare me Ioan. 15. and in the new testament Christ doth say If you shall abide in me and my wordes that is my commaundements remayne in you you shall aske whatsoeuer you to wil and it shall be done for you And the beloued disciple 1. Ioan. 3. If our hart reprehend vs not we haue confidence in God and whatsoeuer we shall aske we shall receaue because we keep his commaundements and doe those things which are pleasing before him Neyther doth it contradict this doctrine that the publican crauing pardon of God for his sinnes returned iustifyed for this remission a penitent synner doth obteyne not as he is a synner but as he is penitent for as he is a synner he is the enemy of God but as he is penitent he entreth into his friendship He who synneth doth that which displeaseth God whome it grieueth to haue offended and doth that which is most pleasing vnto him The fourth condition is humility whereby he that doth pray relyeth not on his owne righteousnes Isay 66. but on Gods mercy VVhome shall I regarde sayth God but the poore coÌ„trite in spirit him that reuerenceth my wordes Eccles 35. And Ecclesiasticus addeth The prayer of him who humbleth himselfe shall pierce the clowdes and it shall not depart vntill the highest do behold it The fifth condition is deuotion which causeth him that doth pray not to pray negligently as many vse to do but attentiuely carefully diligently and feruently Matt. 15. Our Lord doth grieuously checke such who do pray only with their lipps This people honoureth me with their lipps but their hart is farre from me this deuotion we speak of ariseth from a liuely faith and such as is not only in habit but in act also and operation for he who attentiuely and with firme faith doth ponder how great the maiesty of God is how great our profit how great the thing which we aske iâ— cannot otherwise be but that he wilâ— come to his prayers with deep humility reuerence deuotion and fauour It will not be amisse heere to seâ— downe two notable testimonyes of the holy Fathers S. Hierome in his dialogue against the Luciferians Ad orationem assisto c. I stand at my prayer I would not pray vnlesse I did belieue But in case I did truly belieue I would make cleane that hart with which God is seene I would knocke my brest with my hands I would water my cheeks with teares I would tremble in body wax pale in visage I would lye prostrate at my Lordes feet and with weeping bedew them I would wype them with my haire I would sticke fast to the crosse would hot thence till I had obteyned mercy but now very often in my prayer I walke through the galleryes or cast vp the accounts of vsury or caried away with a filthy thought do thinke on those things which cannot without shame be spoken Where is our faith Do we think that Ionas prayed thus That thus the three childreÌ„ That thus Daniel amongst the lyons Or that thus the thiefe on the crosse So he And S. Bernard in his sermon of the foure
wayes of praying sayth Omnino nos oporâ—et c. It is altogeather necessary that in â—he tyme of prayer we do enter into the court of Heauen that Court truly in which the King of Kings sitteth in his throne of starres compassed about with an innumerable and vnspeakable army of Blessed spiritts with how great reuerence then with how great feare with how great humility ought a base little frog going forth and creeping out of his puddle appeare in that place How trembling how suppliant how humble and solicitous how with all his mynd attentiue oughâ— a poore wretched man to stand before the maiesty of glory in the presence of Angells in the Councell and congregation of the iust Truly in all our actions there is great need of watch and vigilancy buâ— especially in our prayers The sixth condition is perseuerance which our Lord in two Parables hatâ— commended vnto vs in S. Luke Luc. 11. the first iâ— of him who went at midnight to his friend and requested that he would lend him three loaues Luc. 18. who although he were often reiected because it was at an vnseasonable tyme yet perseuering in his demaund he got what he desired the sâ—cond is of the widdow that called vpoâ— the Iudge that he would deliuer her from her enemy which Iudge although he were a very bad man and neyther feared God or respected man yet ouercomâ— with the perseuerance and importunity of the woman deliuered her from heâ— aduersary out of which our Sauiour maketh this collection that much more are we to perseuere in prayers vnto God who is both iust and merciful Iacob 1. as Saint Iames doth adde giueth vnto all men abundantly and vpbraideth not That is he giueth liberally to all such as aske his gifts and neuer vpbraideth their importunity in that they are too troublesome vnto him in asking for God is without measure rich without measure mercifull S. Augustine hereunto doth add in the explication of the last verse of the sixt Psalme on those wordes Blessed be God who hath not remoued my prayer and his mercy from me sayth If thou shalt perceaue that thy prayer is not remoued be secure because his mercy is not remoued from thee CHAP. VIII Of the eight precept of the Art of dying well which is of fasting IT followeth that briefly now we speake of fasting according to the method obserued by the Angell and omitting many things which Deuines dispute of in this matter we will only bring that which maketh to the matter in hand Our purpose is only so far forth to toucâ— the art of liuing well as it maketh waâ— to the other art of wel dying to this arâ— these three things may seeme to sufficâ— which we haue spoken of prayer the nâ—cessity of fasting doth depend vpon a twâ— fold law Diuine and Humane of thâ— Diuine Ioel. 1. Ioel is witnes who in the persoâ— of God sayth Be you conuerted vnto me with 〈◊〉 your hart in fasting weeping and mourning 〈◊〉 the same we haue from Ionas the Prophet who testifyeth the Niniuites to the enâ— they might please God to haue preacheâ— fasting and sack-cloth and yet at thâ— tyme there was not any set law for fâ—sting Matth. 6. and the same is gathered out of tâ—â— wordes of our Sauiour in S. Mathew 〈◊〉 thou doest fast annoint thy head that thou mayst seeme vnto men to be fasting but to thy Father 〈◊〉 seeth thee in secret and thy Father who seeth thâ— in secret will reward thee Let vs alleadge one or two of thâ— Fathers in this behalfe S. Augustine thus speaketh in his Epistle to Casulanus I searching into this matter do see that fasting is commaunded in the Euangelicall and Apostolicall writte and in the whole book which is called the new Testament but on what dayes we ought not to fast or on which we ought I fynde not eyther by the commaundement of our Lord or his Apostles to be determined So he And Saint Leo in his sermon of the fast of the tenth moneth Serm. 4. Illa quae rerum futurarum figuras gerebant c. Those thinges which prefigured thinges to come are at an end when the things which they did prefigure are accomplished but the grace of the new Testament hath not taken away the vtility of fasting but with religious obseruaÌ„ce hath imbraced abstinence as profitable vnto the body and soule for as that still continueth in Christian knowledge Dominum Deum tuum adorabis illi soli seruies thou shalt adore the Lord thy God and him only shalt thou serue and other the like commaundements so likewise what is commanded in the same bookes of the sanctifying of fasts is not shifted of by any glosse So S. Leo whose meaning is not that Christians are to fast the same tyme that the Iewes did but the commandement of fasting deliuered to the Iewes is to be obserued of Christians according to the appointmeÌ„t of those who gouerne the Church as farre forth as concerneth the tyme manner whicâ— determination is better knowne vnto al then that it needeth my declaration and so much for the necessity of fasting As for the fruites vtilityes of fasting these we shall easily declare and first of all fasting is most profitablâ— to prepare our soule to prayer and to the contemplation of celestiall things as the Angell Raphael insinuated when he sayd prayer is good with fasting thus did Moyses by fasting forty dayes prepare his soule before he durst aduenturâ— to come to the speach of Almighty God so did Elias fast forty dayes that he mighâ— in such maner as he could talke with Goâ— in the mount Horeb so Daniel by threâ— weeks fast was prepared and made fit to receaue the reuelations of God so thâ— Church hath appointed fasts on the eueâ— of the chiefe feasts that the Christian may be the better disposed to attend 〈◊〉 heauenly things and auncient Fathers do in many places expresse this vtility of fasting let the Reader see Saint Athanasius in his booke of virginity Saint Basil in his first and second oration of fasting Saint Ambrose in his booke of Elias and fasting Saint Bernard in his sermon on the eue of Saint Andrew but the wordes of S. Iohn Chrysostome because they are few and excellent I will not omit to recite Fasting fayth see is the food of the soule and maketh it light fethers that it may be carryed aloft and contemplate most high and supreme things Another vtility of fasting is to tame the flesh and for this respect it greatly pleaseth God that we crucify our flesh with the vices and concupiscences thereof as the Apostle teacheth in his Epistle to the Galathians who also for this cause sayd Galat. 5. I chastise my body and bringe it into subiection 1. Cor. 9. least whiles I shall preache to others I become reprobate my selfe For so Saint Chrysostome Theophilact in their commentaryes expound these wordes of fasting as also
1. Pet. â— O that we had many such Clergy men who in their life abd conuersation would performe that which their white garment doth be tokeÌ„ signify Finally it is the duty of Clergy men with Angelicall purity deuoutly grauâ—ly dayly and diligently to assist at the diuine sacrifyce in which dayly the lambe of God is offered I know that in the Church there are many deuout Clergy men and I do not only know but I haue very often seene many very male part of the same ranke so casting their eyes hither and thither when they were at the Altar as if they were about a matter not only not full of sacred horrour but triuiall light and of no account and perhaps this great fault is not so much to be imputed vnto the minister as to the priest that doth celebrate who sometymes doth so huddle vp his words and so without deuotion cary himselfe as he seemeth not 〈◊〉 know or vnderstand what he doth 〈◊〉 both the one and the other heare what 〈◊〉 Iohn Chrysostome speaking of the time of celebrating of Masse sayth Lib. 6. de sacerdotio At the tyme 〈◊〉 the sacrifice the Angells assist the Priest 〈◊〉 the whole Order of the heauenly powerâ— are heard and the place neere the Altar in the honour of him who is offered iâ— filled with the quiers of Angels Which without further proofe by reason of thâ— singular sacrifice then offered we may easily belieue Let them also heare S. Gregory who writeth heereof as a thing not doubted of saying 4. Dialog cap. vltim What faithfull man can make any doubt that in the tyme of the sacrifice at the voice of the priest that the heauens are opened the quiers of Angells are present the lowest and highest things are coupled togeather earthly thinges are conioyned which heauenly and one thing made of visible and inuisible thinges togeather So he which if the Priest that doth celebrate and the Clarke that doth serue did seriously ponder how could it be that they shold haÌ„dle so great a matter in such sort as they doe O how doleful and lamentable a spectacle were it in case the eyes of our soule were â—pen to see the Priest handling the di-â—iuine mysteryes enuironed on all sides with quiers of Angells who all stand aâ—â—onished tremble and make spirituall clamours at that which they see him to do whiles the Priest himselfe in the middest of them all is cold and as one without sense doth neyther marke what he doth nor vnderstand what he sayth and so to poast to an end as he distinguisheth not the ceremonyes choppeth vp his words as he seemeth not to know what he doth and in the meane tyme the Clarke who serues him is alwayes gazing on this and that or tatling with some other body so is God scorned so are the most sacred mysteryes contemned so is occasion giuen vnto Heretiks to detract contemne our rites and religion Which being so I admonish all Clergy men as well greater as lesser as much as I can do exhort them that being dead to the world they liue to God alone that they seeke not for abundance of teÌ„porall things that with great zeale they preserue purity of life that religiously as it is fitting they do handle diuine things and that they procure the sâ—me to be done of others so shall they 〈◊〉 great confidence in God and shall coâ—nually fill the Church of Christ with sweet and fragrant odour of their gâ—â— example CHAP. XV. Of the fifteeâ—â—â— precept of the Art 〈◊〉 dying well which is of Matrimony VVE come now to Matrimony which hath a twofold institution or ordinance one as it is a ciuill contract by the law of nature another as it is a Sacrament of grace by the law EuaÌ„gelical both which we wil speak not absolutely but according to the subiect of this worke which is only in respect of liuing and dying well The first institution was appointed by God in the earthly paradise for these words of God It is not good for man to be alone let vs giue him a help like himselfe cannot well be vnderstood but of the help to propagate mankind Lib. 9. de Gen. ad lit cap. 7. and bringe vp children for as S. Augustine well noteth men need not the help of women in any thing â—â—t in these respects for in other thinges â—en are better holpen by men then by â—omen and therfore a little after that the â—oman was made Adam out of diuine inâ—piration sayd A man shall leaue his Father mother and adhere vnto his wife which words our Sauiour in Saint Mathewes Gospell atâ—ributeth not to Adam but vnto God himselfe saying Matth. 1â— Haue you not read that he who from â—he beginning made man made them man and woman and sayd for this shall a man leaue his Father and mother and shall cleaue to his wife and they shal be two in one flesh That therefore which God hath conioyned let not man separate Our Lord then doth asscribe these wordes vnto God because that Adam did not speake them of himselfe but by his inspiration And this was the first institution of Matrimony Another institution or rather aduancement of Matrimony is the excellency of a Sacrament Ephes 5. this we haue in the Apostle in these wordes of his Epistle to the Ephesians For this cause shall a man leaue his Father and mother and shall cleaue to his wife and they shall be two in one flesh this is a great Sacrament but I say this in Christ and his Church and that Matrimony is a true Sacrament Saint Augustine doth teach saying Lib de bono Coniu cap. 18. In the Marriâ—â—â— of our women the sanctify of the Sacrament is 〈◊〉 to be valewed then the frutefullnes of the womâ—â— And againe The good of matrimony with all nations and people standeth in the cause of begetâ—â— children and in the fidelity of coniugall that chastity 〈◊〉 in respect of the people of God it consisteth also in the Sanctity of the Sacrament Cap. 24. Lib. de fide oper cap. 7. And in anothâ— booke in the Citty of our Lord and in his 〈◊〉 hill that is in the Church not only the band of Marriage but also the Sacrament is commendabâ—â— but to dispute more exactly of this point belongeth not to our present purpose but rather this more properly apperteyneth thereunto that we explicate how men women ioyned in matrimony may so liue as that confidently they may trust to dye well Three thinges in Schooles are called the good of Matrimony if it be well vsed to wit issue fidelity and the grace of the Sacrament he who will vse Matrimony well must not only haue care to beget children but also and that much more to bring them vp well and oâ— the other side he most grieuously sinneth who seeketh not for children by Marriage but only for carnall pleasure for this cause one of the
and their fire is not quenched which wordes our Sauiour Christ thrice repeated in one chapter of Saint Marke the better to imprint in our harts the punishments of hell for durance to be eternall Marc. 9. and for this eternity most cruelly to torment the bodyes of the damned with incredible griefe Those who on earth by order of iustice haue seene a man burned in the fire haue beene scant able to endure the sight of that torment which yet is dispatched as it were in a moment but in case one neuer so faulty should endure for a whole day in the flames certeinly none were able to endure so dreadfull a spectacle Let then euery one within himselfe make this discourse if I cannot endure to see the burning of a man aliue with whome I haue nothing to doe how shall I be able to endure the burning of myne owne bodye for an howre day moneth or yeare And if this breed in me so great horrour and dread that I cannot so much as thinke vpon it with what intollerable folly doe I put my selfe in so great danger as to burn for euer If we belieue not the matter to stand thus where is our fayth If we belieue it where is our iudgement where is our wit If we be Christians if we belieue the holy Scriptures how can it be that so great danger hanging ouer our head we are not waked and stirred vp to preuent it He truly that will be saued let him enter into his hart and hauing diligently weighed all these thinges in their owne ballance let him so cary himselfe as that death may fynd him prepared hell fire not receaue him but rather he may happily deserue to enter into the ioyes of his Lord. CHAP. IIII. Of the fourth Precept of the Art of dying well when our Death is neere which is of the glory of the Saints THERE remainâ—th now the last of the four last things which is of the glory of Saints in haÌ„dling wherof I wil briefly consider the three heads aboue mentioned in the former chapter of Hell torments the place the tyme and the manner The place of the glory of the Blessed Saints is the heauenly Paradise the tyme eternity which hath no end the manner is celestiall happines exceeding all measure Let vs beginne with the first The celestiall Paradise is a place Place most high aboue all the mounteynes of the earth aboue all the elements aboue al the starrs and therefore the Kingdom of heauen is called in the Scriptures The howse of God the citty of the great King the citty of the liuing God the celestiall Ierusalem Out of the most high situation of this Citty we may easily perceaue that there are many priuiledges of this place aboue all the places of this world firsâ— by how much this place is higher aâ—ongst worldly thinges created by so much it is the greater and more capable for receipt for the forme or fashion of this world as it includeth heauens elements as we see is crowned â—n so much as all the whole earth is but the center thereof and the highest heauen or vtmost sphere including al the rest must needs be of infinit capacity a thing so euident as it needeth no proofe The place therefore of the Saints as it is most high so is it also most large and spatious as on the contrary side the the place of the damned as it is of al others most low so is it also most streight as we haue sayd Againe the place that is most high is also most pure for certeinly the water is purer then the earth the ayre theÌ„ the water fire then the ayre heauen then fire the supreme heauen then that of the starrs finally the place that iâ— most high is most secure in so much as there can no harme reach thereunto and no scourge as the psalmist sayth can come â—â—â—l 60. neere vnto his tabernacle First then the seate of Saints is most â—â—mâ—le and large that they may freely go â—rom oâ—e place to another neither is there any danger least they be wearyed by their trauell for hauing the gift of agility or nimblenes they can in a moment passe froÌ„ place to place without labour or difficulty now what pleasure and delight will it be now to passe from the east to the west now to transport our selues froÌ„ the south to the north and in an instant to compasse or go about the whole world whils the damned in hell being bound hand foot remayne for all eternity without further motion in the same place and this felicity of Saints shall be the greater for that they enioy that most pure refreshing in heauen which neyther darkenes nor clowdes nor vapours nor blasts of wynd nor any contagion can defile whiles the most miserable captiues of hell are constrayned to lye in the thicke darkenesse smoke of that burning fornace in that place so ouercharged with horrour without al hope or expectation of any though neuer so little refreshment Now what shal I say of that supernall Citty most safe from all treaâ—on and harme Prayse Hierusalem our Lord prayse â—â—y God o Sion Psal 147. because he hath made stronge the bâ—â—â—s thy gates This defending or making strong of the gates doth not signify that whiâ—â— the wordes seeme to sound for it is saâ—â— in the Apocalips of the heauenly Citty Et portae eius non claudentur per diem nox enim noâ— erit illic The gates thereof shall not be shâ—â— in the daytime for there is no night there and therefore God hath made stronge thâ— barrs of the gates because he hath made iâ— impregnable by reason of the height and although the Dragon fought in heauâ—â— with Michael the Archangell the cause thereof is not for that he ascended out of hell into heauen but that being created in heauen before his confirmatioÌ„ in grace he rebelled against God and puffed vp with pride affected his equality but because tâ—â— heauenly Hierusalem is fonded in peace 〈◊〉 enemy of peace could not stay therin but preseÌ„tly like a flash of lightning fell from heauen and after that time could neuer set his foot therein from that time no maâ— is admitted to inhabit this Hierusalem vnlesse he be grounded and perfectly confirmed in peace And so much of the place Let vs speake now of the tyme the time of inhabiting the celestiall Hierusalem is â—ftâ—â— the fall of the diuell Tyme a tyme without â—yme that is an euerlasting durance without the enterchange of daies and nights so in the Apocalips the Angell swore by him that liueth for euer that there shall be no more tyme and Christ in the Ghospell the iudgement being ended will say Hi ibunt sic in ignem aeternum iusti autem in vitam aeâ—ernam so they shall go to wit the wicked into euerlasting fire and the iust into euerlasting life but this difference there shall be between these eternities that they damned
beaten with rodds once was I stoned thrice I suffered shipwracke night day I was in the depth of the sea often in trauâ—ll in dangers of waters in dangers of theeues in daungers by myne owne countrymen in dangers by Gentiles in daungers in the citty in daungers in the wildernes in dangers on the sea in dangers amongst false brethren in labour trouble in often watching in hunger thirst in often fasting in cold and nakednes These are the tribulations which he calleth light which although in theÌ„selues most heauy yet the loue of Christ greatnes of reward made them worthily to seeme most light The Apostle annexeth the greatnes of reward saying that this momentary tribulation worketh in vs on high the euerlasting weight of glory where after the manner of holy Scripture which accommodates it selfe to our capacity the Apostle describeth the reward of our labours by the similitude of the greatnes of some corporall thing for a corporall thing is then sayd to be great when it is higâ— permanent large and deep of the height of the glory of Saints he sayth aboue measure in height that is the reward of ouâ— labours shal be aboue measure high in so much as no height can be conceaued greater of the durance or length he sayth aeternum eternall to wit it shall haue no end in comparison whereof all durance is most short and may be tearmed momeÌ„tary of the largenes and depth he sayth the weight of glory the name of glory signifyeth the blessednes of Saints to be like vnto splendour or light which is spred abroad and filleth all thinges the word weight signifieth the depth of some solide and full thing and which is not superficiall and empty but most solid most full The glory then of the Saints shall be a certayne thing aboue al manner and measure high it shall be eternall most solid most full most happy And for that sensuall men coÌ„ceaue not these things the inhabitants I meane of this world the Apostle added we not beholding the things that are seene but the things that are not seene for the thinges that are seene are temporall the thinges which are not seene eternall this is the entiere and true cause why so few do learne this art we treate of foâ— eyther men do not at all think or else think not seriously as they should on these things which are not seene and are eternall but are altogeather busied in considering the beauty and vtility of corporal and transitory thinges which are seene with their mortall eyes and this only is the difference betwixt brute beasts sensual men without spirit that beasts think on nothing but that which is present before their eyes because they are not capable of reason whereby they might reflect on thinges to come which are eternall but carnall and sensuall men do not thinke or consider things to come and eternall because they being taken and tyed with the birdlime of carnall concupiscence will not lift vp their mynds froÌ„ their present delights and direct it to thinges to come which alone are truly great pretious euerlasting and this much of the first consideration of the words of S. Paul Another consideration no lesse profitable and fruitfull is peculiar for them that already haue descended into the pit of perdition for they whose eyes of their soule the smart of torments which they endure hath opened which in this life synne had shut they I say do now manifestly perceaue the prosperityes of this world as riches honours delights Kingdomes and Empires in respect of their euer during neuer ending torments to haue beene both momentary and light and yet for the attâ—yning of them they are not only thus punished but haue also lost vnspeakable ioy and euerlasting glory for which cause they shall still with excessiue griefe lament and shall fynd no comfort because whiles they liued on earth they were such fooles as for so fraile and transitory thinges not indeed good but the shadowes rather of good things to loose these heauenly riches which haue aboue measure in height the euerlasting weight or poyse also of glory Let vs heare their wordes in the booke of wisdome for it pleased the holy Ghost in that booke to set downe the speaches of these fooles nothing at all auayleable to the speakers but vnto vs if we will our selues they may be very fruitfull and profitable thus they speake Ergo erauimus à via veritatis iustitiae luâ—en non luxit nobis c We haue erred therefore from the way oâ— truth and the light of iustice hath not shined vnto vs we are wearyed in the way of iniquity perdition and we haue walked hard ways but we haue not knowne the way of our Lord what hath pride auayled vs or what hath the vanting of our riches yielded vs All these things haue passed away like a shadow and as a forerunning messenger and as a ship that passeth ouer the wauing water whereof when it is past no signe can be seene and like a bird that flyeth through ayre of whose passadge there is no marke or token So the wise man Out of which we do not only perceaue that sensuall men are to doe pennance in hell for that for this small temporall trash they haue lost infinite great and eternall wealth but also for that they haue so much laboured and wearyed themselues in pursuying and preseruing these temporall commodityes which is most true ofteÌ„ it falls out that such as contemne all earthly thinges doe liue more merily cheerfully then those who abound with all wealth and honour Truly Saint Paul whose words we endeauoured to explicate sayth of himselfe Repletus sum consolatione super abundo gaudio in omni tribulatione nostra 2. Cor. 7. I am filled with comfort I do ouer abound with ioy in all our tribulation Saint Athanasius in the life of Saint Anthony who had left all writeth that he was neuer seene to be sadd and the same may be sayd of all the Saints although most poore and labouring perpetually in prayer in fasting mortification of their owne flesh and therefore they who for the gayning and getting of worldly riches are not afrayd to leese eternall they do only altogeather leese the later but for the most part they leese their internall comfort and ioy and so whiles they seeke for earthly happynes they leese both earthly and heauenly togeather Is it not therefore expedient that we who are yet liuing should learne to be wise by the example of such as haue gone before vs truly if when we make a iourney one should tell vs that the way we tooke did not leade vnto the place where we meant to go but to a daÌ„gerous downfall or den of theeues there is no man but would thanke his admonisher and presently put himselfe into the right way and if we haue so great care in a corporall and temporall danger truly it is meete that much more willingly and