The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.

THE NINTH TITLE. That man is bound to the exercise of Vertue, by reason of the third last thing that happeneth vnto him, which is the glory of Heauen. CHAP. IX.

EVery one of those things, which hetherto wee haue spoken of, by very good reason ought to haue sufficient force to inflame our minds with the loue of Vertue. But because the hardnes of mans hart is so great, that after all this it cannot be moued with all these; we will adde an other motiue,* 1.1 no lesse effectuall then the praecedent. It is the great∣nes of the reward, which Vertue promiseth to her louers: that is, the glory of Heauen; in which two things are to be especi∣ally looked vnto: the one is the excellencie and beauty of the place, that is, of the heauen of heauens: the other is the dignity and greatnes of the King, that dwelleth there with all his elect.

As touching the first:* 1.2 howe great the beauty is, and how great are the riches of this place, no humane eloquence can vt∣ter: but by certaine coniectures we may come as it were aloofe

of to some knowledge of it.* 1.3 Amongst these coniectures the first is the end of that worke: for the end is one of the circum∣stances, which are wont especially to declare the condition and excellencie of a thing. The end therefore for which the Lord hath made this place, is, that by it he might manifest his glory. For although hee hath created all things for his glory,* 1.4 as sayth Salomon, yet properly and peculierly he is sayd to haue created heauen for this end; for in it after a more speciall manner, his dignitie, greatnes, and magnificence doth shine and appeare. For euen as King Assuerus, that raigned from India euen vnto Ethiopia,* 1.5 ouer an hundred, and seauen and twenty prouinces, made a great feast vnto all his Princes and his seruants, euen the power of Persia and Media, in the Citty of Susan, by the space of an hundred and fourescore dayes, and that with all maiesty, cost, and royall magnificence: that hee might shew the riches and glory of his kingdome, and the honour of his great maie∣stie: So the great King of Kings determined to make a most solemne and sumptuous feast in heauen: not by the space of a∣nie time, but throughout all eternity: that in it he might show the vnmeasurablenes of his riches, of his wisedome also, of his liberality and goodnes. This is that feast, of which the Prophet Esay speaketh,* 1.6 when he sayth; And the Lord of Hoasts shall make to all people in this mountaine a feast of fat things, euen a feast of fi∣ned wines, and of fat things full of marrow, of wines fined and puri∣fied. That is, of meates most delicate, most precious, and most sweete.

If therefore the Lord God doth make that solemne feast, that in it he may manifest the greatnes of his glory: if his glory be so great, what shall the feast be? What the riches? How precious all things that to this end are prepared?* 1.7 But we shal vnderstand this better, if wee consider the greatnes of the power of this Lord. His power is so great, that with one word he created this admirable frame, and that with one word in like manner he can destroy it againe. Neyther could he haue created one vvorld with one word, but infinite vvorlds: & in like maner againe he could haue destroyed so many with one word. Furthermore, whatsoeuer he doth, hee doth it without labour: so that with the same facility, that he created a small Pismire, hee could haue

created the greatest Cherubin and Seraphin: for he feeleth no burthen, he sweateth not vnder a greater weight, neyther is hee eased of a lesse. For he can doe all things that he willeth, and whatsoeuer he willeth, he worketh by his onely will. Tell mee therefore, if the power of this Lord be so great, and if the glory of his most holy name be so great, & so vnmeasurable his loue, what thinkest thou will be his house, the ioy, & the feast, which he to this end hath prepared? What can be wanting to this worke,* 1.8 why it should not be absolute in euery respect? There shall be no defect of his hands, because he is infinitely mightie and powerfull. There shall be lesse defect of his braine, because he that made it, is infinitely wise. There shall be no defect of his will: because he is infinitely good. Neither shall this worke be hindered through want of riches, because the maker is the Sea and Ocean of all treasure. What then vvill this vvork be, where there is such and so great preparation? What shall that vvorke be, that commeth out of that shop, in which such vvorkmai∣sters vvorke together, as are the omnipotency of the Father, the vvisedome of the Sonne, and the goodnes of the holy Ghost? Where the goodnes vvilleth, the vvisedome disposeth and or∣dereth, the omnipotencie can doe all that, vvhich the goodnes vvilleth, and the vvisedome ordereth, although all these are one and the same in diuers persons.

We haue also an other coniecture,* 1.9 meete for this purpose, not vnlike to the former: For God prepared not this house onely for his owne honour, but for the glory and honour also of his elect. Consider therefore how carefull God is to honour his friends,* 1.10 and to performe his promise, by vvhich he promi∣sed that hee vvould honour all them that doe administer vnto him.* 1.11 This is manifested by the effect, seeing that he hath gi∣uen to them that liue in this world, dominion, and rule ouer all creatures. This is manifest in Iosua; at whose commandement the Sun stood vnmoueable in the midst of heauē: no otherwise then if hee had had in his hands the bridle of the frame of the whole world,* 1.12 The Lord obeying (as the Scripture saith) the voyce of a man.* 1.13 We see the like in Esay; who gaue to King Hezekiah his wish, whether he vvould, that the shadow of the Sun should goe forward tenne degrees; or goe back ten degrees, for vvith the

same facility that he could doe the one, he could doe the other. Is not the like power seene in Elias,* 1.14 vvho by his vvord stayed the cloudes that they should yeeld no raine as long as hee plea∣sed? And afterwards by the vertue of his prayer, hee brought backe the cloudes and obtayned raine, and vvatered the earth vvith showers and dewes? Not onely such things in life are graunted vnto the Elect, but the Lord doth honour them so farre, that hee hath giuen this power after death to their bones and ashes.* 1.15 Who vvill not prayse God, that the bones of dead Elizeus reuiued a dead man, vvhose body through feare of the theeues of Moab vvas cast into the Sepulcher of the Prophet? Yea,* 1.16 he hath not onely giuen this vertue vnto the bones and a∣shes of his elect, but also to their shadowes, the shadow of Peter restored them to health, whom it shadowed. O admirable God, ô exceeding and infinitely good, who hath giuen to man what he tooke not to himselfe,* 1.17 or which he himselfe vsed not: for it is not reade of Christ, that his shadow healed the diseased, which notwithstanding the Scripture testifieth of Peter.

If God be so ready to honour his Saints, yea in a time and place not ordayned nor destined for their reward, but appoyn∣ted for labours and miseries: how great doost thou thinke that glory will be, which he hath prepared for his beloued, in a place proper for reward and recompence, to honour them, and that he may be honoured in them? Hee that so greatly desireth to bestow honour, and can so easily doe it, let euery one consi∣der with himselfe, how ample, precious, rare, and magnificent those things ought to be, which hee hath prepared for the ho∣nour of his Elect? In this place also may be considered the in∣comparable liberality of this Lord, in rewarding the seruices of his seruants. The Lord commaunded the Patriarke Abraham to sacrifice his onely and deerely beloued sonne, who beeing obedient to the commaundement, and preparing himselfe to the sacrifice,* 1.18 he heard of him. Now I know that thou fearest God, seeing for my sake, thou hast not spared thine onely sonne. By my selfe haue I sworne, because thou hast done this thing, and hast not spared thine onely sonne. Therefore will I surely blesse thee, and will greatly multiply thy seede, as the starres of the heauen, and as the sand which is vpon the Sea shoare, and thy seede shall possesse the gate

of his enemies. More-ouer, amongst thy sonnes I will giue thee one, who shall be the Sauiour of the world, and he shalbe both thy sonne, and the sonne of GOD. Dooth this seeme vnto thee an ample reward? Thys is a reward woorthy of God; for God is God in all things. Hee is God in recompencing; hee is God in correcting; hee is God in all other things.

Dauid on a certaine night considered with himselfe, howe he himselfe dwelt in a house of Cedar trees, and the Arke of GOD remained within the Curtaines: and he began to think of building an house vnto the Lord. And the same night, the word of the Lord came vnto Nathan,* 1.19 saying: Goe and tell my seruaunt Dauid, thus saith the Lord: vvilt thou build mee an house for my dwelling? I doe sweare vnto thee, I will builde thee an house for euer, and for all thy posteritie with a perpetuall kingdome: ney∣ther shall my mercy depart from it. So he sayd, and so he did: for to the comming of Christ they raigned in the house of Iuda, who descended of the familie and seede of Dauid, whō Christ followed, who shall raigne for euer. Therefore, if the glory of Heauen be a recompence, and an vniuersall remuneration of the diuine worship and seruice done vnto God of his Saints; & if God be so liberall in this recompence, it is no hard thing to coniecture, how great the glory to come of the blessed will be.

We haue another coniecture,* 1.20 if we consider howe great the price is, which God requireth for this glorie; notwithstanding he is so liberall and bountifull.* 1.21 For after sinne, hee would not grant this glory to any man at a lesser price, then at the death & blood of his onely begotten sonne, Iesus Christ: insomuch that this heauenly life, is not gyuen to man but for the death of God, and for the sorrowes of God, celestiall ioy is giuen to man. And because God hanged vppon the Crosse between two theeues, now man raigneth amongst the assembly of Angels.

Tell me (if by any meane it may be spoken) what manner of good is that, which that the Lorde might giue it vnto thee, first he must sweat out his owne blood? he must be apprehen∣ded, bound, beaten, mocked, crowned with thornes, and cruci∣fied? What will it be (I pray thee) that the Lord, who other∣wise of his own nature is so liberall, hath prepared that he might giue vnto men, for this so inestimable a price? Hee that kuow∣eth

well how to fish in thys depth, hee by this coniecture shall know the greatnes of thys glory, more manifestly then by all o∣thers which may be imagined.

God also exacteth, as an appendix of thys former, the grea∣test thing that may be exacted of man for this celestiall glory; that is, he take vp his crosse, that hee pull out his right eye, and cast it from him if it offend him; that he forsake Father and Mother, with all other things created, if they at any time, per∣swade any thing contrary to the diuine commandements. And when we haue doone all things that we can, the Lord willeth, that we say that wee are vnprofitable seruants: hee willeth that glory be gyuen vnto him onely, and all things to be esteemed as his sole and meere grace. Which he confirmeth by Saint Iohn, when he sayth,* 1.22 I am Alpha and Omega, the beginning and the end, I wil giue to him that is a thirst, of the wel of the water of life freely. Tell me, what ones & how great are they thinkest thou, for the which the Lord requireth so hard things: which when we haue giuen or done, yet he would haue vs to confesse, that they are gyuen vnto vs freely, of his meere grace? Tell me therefore, if the Lord our God be so magnificent, and so liberall in bestow∣ing his graces, if his diuine goodnes hath graunted to all men in this life, the vse of things so different, if all the creatures of hea∣uen and earth indifferently serue all, and the possession of them be common, as well to the vniust as to the iust, who deseruedly can doubt, that much greater are those supreame blessings, which he hath prepared onely for the righteous? Who was e∣uer found, that freely bestowed so great treasures vpon him, to whom he was not indebted? How much greater will he gyue, if he shal be indebted to any? He that is so liberall in bestowing gifts freely, how liberall will he be in repaying and rewarding a debt? He that bestoweth so great things freely, what will hee not giue to him that continueth faythfull? If the magnificence of those things which he giueth, be so inestimable, vvhat shalbe the splendour of those things, which he will repay? Certainly it cannot be spoken, nor be expressed by any words, how great that glory will be, which the Lord will gyue to his Elect, seeing they are so great, which of his great bountie he bestoweth vpon the vnthankfull.

The situation and height of the place may somewhat teach vs also of the quantitie and qualitie of thys glory:* 1.23 that this hea∣uen of heauens, which is aboue the seauen Spheares, as it is grea∣ter then all the heauens, so it is the noblest of all, the most beau∣tifull, the most glorious, and the most worthy. Thys place the Scripture calleth, The Land of the liuing: that he might signifie, that this Land which wee inhabite, is a land of those which be dead. But if in this region of death, the creatures be so noble, so precious, and so excellent: what shall those there be, in the land of the euer-liuing? Turne thine eyes into what part soeuer thou wilt of thys visible world, and behold how many and how beautiful things are found in it. Behold how spacious the great∣nesse of the heauen is, how great the splendour is of the Sunne, Moone, and of all the s tarres: how beautifull the earth is, being beautified and adorned with so great multitude and variety of plants, byrds, and other liuing creatures.

How pleasant a thing is it to see the plainnesse of the fielde,* 1.24 the highnesse of hills and mountaines, the greenes of Valleyes, the streaming of fountaines, the aboundance of riuers, vvhich like vaynes runne through the whole body of the earth: and that which is more, what great pleasure it is to see the largnesse of the Sea, full of so many and so admirable things? What be the standing pooles? vvhat be the lakes of pure and cleere wa∣ter? what other things be they, then the eyes of the earth, & the looking-glasses of heauen? What be the meddowes clothed & adorned with the pleasantnes of Roses and other flowers? No other thing then a cleere heauen in a faire night, adorned vvith starres. What shall I speake of the vaines of gold, siluer, and o∣ther mettals in most rich Mines? What of Diamonds Carbun∣cles, Emeralds, and other most precious Iemmes, which seeme to contend by theyr beautie and brightnes, with heauen & with the starres themselues? What of the shapes, and the diuersity of colours, which are seene in byrds, and in other liuing creatures and flowers?

Let the pleasantnesse of Art, if it please you, be ioyned to the beautie of nature, and the beautie of all things shall be doubled. Because by Art, diuers and excellent peeces of curious work∣manshyp are wrought in gold & siluer; by Art vessels, images,

and pictures are made no lesse pleasant then artificiall; gardens and Orchards by singuler industrie are set and planted: buil∣dings of Churches, palaces of Kings, are so cunningly made of gold, marble, and other things, that they carry mens minds into admiration & astonishment. If therfore in this base element, & the lowest of all, which is called the Land of the dead, there be so many, so delightfull, beautifull, and pleasant things; hovve many, and how great thinkest thou, shall those things be in that highest place, which by how much it is higher then all the hea∣uens, and all the elements, by so much it is nobler, by so much richer, by so much more beautifull? Especially, if wee consider those celestiall bodies, which are obuious to our sight (as are the starres, the Sunne, & Moone) in splendour, in vertue, in beauty, and in perpetuitie, by so many degrees to excell and exceed all inferiour things; what then wil those things doe, which are hid from mortall eyes, and are onely open to immortall sight? thys excellencie can scarcely be presupposed or thought vpon.

We know that there are three kind of places, appointed of God vnto men in thys life,* 1.25 according to the diuersitie of times: the first is, the mothers wombe after conception: the second, is this world, straightwaies after byrth: the third, shal be heauen after death, if we haue liued well. In these orders of places, there is that proportion, that by how much more the second is more excellent then the first, by so much the third is more excellent then the second, as wel in the continuaunce and perpetuitie of the tyme, as in the largenesse and beautie of the place, and in all other things. For the diuturnitie and longnes of the first lyfe, it is certaine that it is no longer then nine moneths: the second life at the most is but an hundred yeeres: but the third is end∣lesse, and eternall. Moreouer, the greatnesse of the place of the first life, is no larger then the wombe in which it is contained: of the second, thys large and spacious world: but of the thyrd, the place is so much the greater and more spacious then the se∣cond place, by how much the second is larger then the first, and the same excellencie that it hath in largenes and greatnesse, the same it hath in beauty, fairenes, riches, and in all other things. If therefore thys world by so much is more large, more beautiful, and more rich then the mothers wombe; how great will the

largenes, the beautie, the riches, the nobilitie be of that heauen∣lie place?

This same thing the difference of the inhabitants dwelling in these two places doe manifestly declare.* 1.26 For the frame and fashion of the building ought to be sutable to the condition of the inhabitants dwelling in it. This, as we haue sayd, is the land of the dead, that of the liuing: this is full of sinners, that of the righteous and iust: this of men, that of Angels: this penitentia∣ries inhabite, that, those that haue obtayned the remission of sinnes: in this dwell the militant, in that the triumphant: to be briefe, this is the habitation of friends and enemies, that of friends onely, and of the elect. If therfore the difference of the inhabitants be so great, how great thinkest thou shal the diffe∣rence of places be? Especially seeing that God doth make all places conformable to the inhabitants.* 1.27 Great and glorious things are spoken of thee thou Citty of God. Thou art large and great in space and latitude, faire and beautifull in fight and view, preci∣ous in matter, noble in society, sweet in exercises, rich in all bles∣sings, and free from all euils. In all things thou art great, for he is the greatest that made thee, and the end is most excellent for which thou wast made; and thy inhabitants also are most noble, for whose vse thou wast made.

All these pertaine to accidental glory. But there is an other glory greater without all comparison,* 1.28 which is called essentiall, and consisteth in the sight and possession of God himselfe, of which Saint Augustine sayth, he himselfe shal be the reward of Vertue, who gaue Vertue, who shal be seene without end, lo∣ued without loathing, and praysed without wearines. In so much that this reward is so great, that a greater cannot be: be∣cause it is neyther heauen, nor earth, nor sea, nor any other cre∣ature: but the Creator himselfe, and the Lord of all, who also as he is one, so he is the most pure and simple good, in whom all other good things are found.

For the further intelligence of this thing, we must know, that one of the wonderfull thinges, which are in this substance, is this, that we haue spoken of; that is, that it being but one and the most simple, yet it includeth all the perfections of all things, and that in the highest eminencie of perfection. For seeing that

he is the Creator and maker of all,* 1.29 and it is he that gouerneth, and directeth all to their last end and perfection: it cannot be, that he hath not that, he giueth to another, or laboureth with any penury of that thing, that hee so aboundantly distributeth to others. Hence it is that all the blessed spirits doe reioyce in seeing all things in him alone; yet euery one according to the proportion of that glory, which they haue gotten. For euen as now the creatures are as it were looking glasses, in which the beauty of God may after some manner be seene; so then God shall be the looking glasse, in whom the beauty and fairenes of all creatures shall be seene: and that vision shall be much more perfect,* 1.30 then if it were seene in the creatures themselues. So that God will be there the vniuersall good of all his Saints, the per∣fect felicity and satietie of all their desires. There God will be a looking glasse to the eyes of his Saints, musicke to their eares, Nectar & Ambrosia to their palats, and ordoriferous Balsanum to their smelling. There we shall see the variety and beauty of the seasons, the pleasantnes of the Spring, the brightnes of Som∣mer, the fruitfulnes of Autumne, and the quiet of Winter. To be briefe, there shall be whatsoeuer may delight our sences, and euery faculty of our soules. There (as Bernard sayth) will be the fulnes of light to our vnderstanding, the aboundance of peace to our will, and the continuance of eternity to our me∣mory. There the wisedom of Salomon shall seeme ignorance: there the beauty of Absalon shall seeme deformity: there the strength of Sampson shall seeme weakenes: there the life of those men, that liued at the beginning of the world, shall be as it were death: to conclude, there wee may worthily call the treasuries of all Emperours and Kings, starke beggerie and pouertie.

If these things be so, ô wretched man, (as they are in deede) wherefore, and to what end doost thou desire to stay longer in the Land of Egipt, and to gather stubble? Why doost thou drinke troubled and foule water out of all cesternes, despising the vaine of felicity, and the fountaine of liuing waters? Why doost thou loue to begge and ••o liue of almes, when thou shalt finde such aboundance in heauen? If thou desirest pleasure, lift vp thine hart, and see how delightfull that good is, that contay∣neth

in it the delight and pleasure of all good things. If this life created doth please thee, how much more shall that life please thee, which created all things? If health giuen make thee mer∣rie, how much more shall he make thee merry, that giueth all health? If the knowledge of the creatures be sweet and accep∣table, how much more sweeter shall the Creator himselfe be? If beauty be acceptable vnto thee, it is hee at whose beauty the Sunne and Moone admire. If thou desirest nobility, hee is the fountaine and originall of all nobility. If thou desirest long life and health, he is eternal life. If thou desirest satiety and aboun∣dance, he is the fulnes of al good things. If thou delightest in the wel-tuned musicke & harmony of mortall men; there Angels doe sing most sweetly, & the Organs of the Citty of God, are heard there with great delight and pleasantnes. If the friend∣ship, familiarity, and society of good men doe like thee; there thou shalt finde all the elect, hauing one minde and one hart. If thou thirstest after riches and honours, in that house of the Lord they are found in great aboundance. To conclude, if thou desirest to escape all kinde of punishments, tribulations, and miseries; there thou shalt finde libertie and freedome from them all.

God commaunded in the olde law,* 1.31 that vpon the eight day Circumcision should be celebrated; that secretly he might let vs vnderstand, that vpon the eight day of our Resurrection, which succeedeth the seauenth day of this life, God will circum∣cise and cut off all the griefes, sorrowes, miseries, and calamities of them, that for his loue whilst they liued haue circumcised and cut off their appetites, lusts, and sinnes. What thing then can be found out more blessed or happy, then this estate of liuing, most free from all kinde of misery?* 1.32 What, sayth Saint Augu∣stine, is more blessed then this life, where there is no feare of pouerty, no infirmity of sicknes? No man is hurt, none angry, none enuieth, no concupiscence is kindled, no appetite of meat, no ambition of honour or dominion, doth vrge or moue thee. There is no feare of the deuill, no deceipts of deuils; the terror of hell is farre of, there is neyther death of body or soule, but a pleasant life through the gift of immortality. Then there shall be no mischiefes, no discords: but all agreement; because there

shall be one concord of all the Saints. Peace and ioy embrace all things, all thinges are at quiet and rest, there is continuall brightnes and shining, not that which is now, but much more bright and cleare,* 1.33 because that Citty, as it is reade, needeth ney∣ther Sunne nor Moone: but the Lord almighty shall enlighten it,* 1.34 and the Lambe is the light of it. Where the Saints shall shine as the brightnes of the firmament, and they that turne many to righteousnes, as the starres for euer and euer. Wherefore there is no night, no darknes, no concourse of cloudes, neyther anie distemperature or vnseasonablenes of heate or cold: but there shall be such a temperature and moderation of all things, which neyther the eye hath seene,* 1.35 nor the eare hath heard, neyther hath it entred into the hart of man: except of them, who are found worthy to enioy it, whose names are written in the booke of life. But aboue all these things it is, to be consociate with the assembly of Angels and Archangels, and of all the celestiall po∣wers: to behold the Patriarches, and Prophets, to see the Apo∣stles, and all the Saints: to see also our parents. These are glo∣rious, but much more glorious is it, to behold the countenance of the Lord, and to see that light not to be circumscribed; that will be superexcellent glory, when we shal see God in himselfe, wee shall see and shall haue him in vs, whom to behold there shall be no end.

* 1.36 O my soule, sayth the same holy man, if wee daily should suffer torments, if for a long time we should endure hell it selfe, that we might see Christ in his glory, and haue society with his Saints: were it not a thing worthy to suffer all bitternes and all crosse, that we might be pertakers of so great good, and so great glory? Therfore let the deuils lye in waite for me, let them pre∣pare temptations: let fastings weaken my body, let hard and course cloathing afflict my flesh, let labours oppresse mee, let watchings dry me vp, let this man cry out against me, let this or that disquiet mee, let cold benum me, let my conscience mur∣mur against mee, let heate burne mee, let my head ake, let my hart boyle within me, let my stomach faile mee, let my counte∣nance waxe pale, let euery part of me be enfeebled; let my life forsake me in griefe, and let my yeeres end in sorrow: let rot∣tennes enter into my bones, and flow vnder me, so that I may

rest in the day of tribulation, and that I may ascend to the holy hil. For what shal be the glory of the righteous? How great the ioy of the Saints, when as euery face shal shine as the Sun? Hetherto S. Augustine.

If this good be so great, and so vniuersall, what shal the feli∣city and glory be of those blessed eyes, which shal behold all these things? How excellent a thing wil it be to see the beauty of this Citty? And the glory of the Cittizens? The face of the Creator? The magnificence of the buildings? The riches of the Pallace, and the common ioy of that Countrey? How plea∣sant a thing wil it be to see the orders of the blessed Spirits? The authority of that holy Senate? And the maiesty of those vene∣rable Seniours and Elders,* 1.37 which Saint Iohn saw, Sitting vpon thrones in the sight of God, clothed in white rayment, and hauing on their heads crownes of gold? How sweet and how pleasant wil it be to heare those sweet angelical voyces, the consent of theyr musicke most excellently composed of maister singers, such Psalmody of such holy singers, such Symphonie so metrically ordered, not of foure or fiue voyces, as that is which wee now vse, but tuned and ruled with the variety of so many numerous and harmonious voyces, as there be Elect? What great plea∣sure wil it be to heare theyr most sweet songs, which S. Iohn heard in his Reuelation.* 1.38 And they worshipped God, sayth he, say∣ing; Prayse and glory, and wisedome, and thanks, and honour, and power, and might be vnto our God for euermore, Amen.

If the glory and pleasure be so great to heare this harmonie and consent of voyces; what wil it be to see the concord of bo∣dies and soules so conformable and vniforme? But how much more admirable wil it be, to behold so great vnion of men and Angels? What doe I say of men and Angels? Yea, so great an vnion betweene man and God himselfe? Aboue al these it can∣not fitly be imagined, how acceptable and welcome a thing it wil be to see those most spacious fields, and fountaines of lyfe, and those most delicate feedings vpon the mountaines of Isra∣el. What wil it be to sit at that royall table, to haue a place a∣mongst those inuited Nobles, and to dip thine hand into the dish with God, that is, to enioy one and the same glory of God? There the Saints shal rest, shal reioyce, sing, prayse, and going

in and out, they shal finde pastures of inestimable delight. If the rewards of Vertue be so great and so precious, which our Catholique faith doe promise vs, who wil be so blind, slothful, negligent, and so peruerse, that is not moued to contend with his whole strength, for the obtayning of a reward so copious, ample, and large?

Notes

• * 1.1

  VVhat things are handled in this chap∣ter.
• * 1.2

  The beauty of heauen is gathered by coniectures.
• * 1.3

  The first coniecture is the end.
• * 1.4

  Prouer, 16.
• * 1.5

  Esther, 1.
• * 1.6

  Esay, 25.
• * 1.7

  The power of the Lord.
• * 1.8

  Reasons why heauen should be absolute & perfect.
• * 1.9

  The second coniecture.
• * 1.10

  Iohn, 12.
• * 1.11

  All things obey the righteous euen in this world.
• * 1.12

  Iosua, 10.
• * 1.13

  4, Kings, 20.
• * 1.14

  3, Kings, 17, 18.
• * 1.15

  4, Kings, 13.
• * 1.16

  Acts, 5.
• * 1.17

  Christ gaue more to his Saints then hee vs••d himselfe.
• * 1.18

  Gen. 22.
• * 1.19

  2, Reg, 7.
• * 1.20

  The 3. con∣iecture.
• * 1.21

  The price that must be giuen for the celesti∣all glory.
• * 1.22

  Apoc. 21,
• * 1.23

  The fourth coniecture. The quan∣tity & qua∣litie of the glory, by the greatnes of the place. Psalm, 26.
• * 1.24

  The beauty of the earth
• * 1.25

  The 5. con∣iecture. Three kind of places appointed to men, of GOD.
• * 1.26

  The 6, con∣iecture. From the noblenes of the inhabi∣tants.
• * 1.27

  Psal. 83.
• * 1.28

  Essentiall glory.
• * 1.29

  God is the perfection of al things.
• * 1.30

  God all in all.
• * 1.31

  The mistery of Circum∣cision.
• * 1.32

  Augustine in the 17, chapter of his Manuel.
• * 1.33

  Apoc, 21.
• * 1.34

  Dan. 12.
• * 1.35

  Esay, 64.1, Cor. 2.
• * 1.36

  Augustine in the 15. chapter of his Manuel All things to be suffe∣red for the heauenly glory.
• * 1.37

  Apoc. 4.
• * 1.38

  Apoc. 7.