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.

Of the fourth priuiledge of Vertue, that is, of the consolations and comforts of the holy Ghost, which the righteous enioy in this world, and which they ioy in. CHAP. XVI.

I Could, after the inward light of the holy Ghost, by which the darknes of our vnderstanding is en∣lightned, appoint for the fourth priuiledge Cha∣ritie, and the loue of GOD, by which our will is inflamed, especially, seeing that the Apostle him∣selfe, dooth put thys in the first place, among the fruites of the holy Ghost. But because heere wee doe rather speake of the priuiledges and prerogatiues, which vertues bring with them, then of the vertues themselues; Charitie being the Prince of all vertues: we will not heere speake of it, although it also might be referred to thys order, and our purpose, not as a vertue, but as an admirable gyft, which God is wont to giue to those that apply themselues to the studie of Vertue: and that which after a cer∣taine ineffable manner inflameth the inmost part of our will, & inclineth it to loue God aboue all things, which may be belo∣ued. Which loue, the more perfect it is, the more sweet and de∣lightsome it is. For thys cause, not vnfitly it may be inserted in∣to this number as a fruite, or a reward, as well of other vertues, as of it selfe. Notwithstanding that I may not seeme an ambiti∣ous and too curious a prayser and commender of vertues, of which so many and so great things may bee spoken, I will sette in the fourth place the ioy of the holy Ghost, which is a natu∣rall proprietie of the same charitie, and one of the especial fruits of the holy Ghost, as Saint Paule testifieth, writing to the Ga∣lathians. For euen as we said a little before, that light and know∣ledge, which God doth bestow vpon his friends, not onely doth

sticke in the vnderstanding, but also doth descend to the will, where it doth diffuse her beames, and disperse her brightnes; so that the minde is made glad, and reioyceth in the Lord after a certaine ineffable manner. In so much, as the naturall light sen∣deth from her heate, which we feele: so this light being spiritu∣all, doth beget in the soule of a righteous man that spirituall ioy, of which we speake; according to that of the Prophet, Light is sowne for the righteous,* 1.1 and ioy for the vpright in hart.

This matter is so plentifull and copious, that neuer too ma∣ny thinges may be spoken of it. But for the purpose of this booke, it shall be worth the labour to show, how great this ioy is: for the knowledge of this greatnes is very profitable, and ve∣rie forcible to draw the minds of men to the loue of Vertue. For no man is ignorant, that as all kinde of euils are found in vices;* 1.2 so all kinde of good things, as well honest as profitable, are perfectly to be found in vertues, onely pleasure excepted, which naughty and wicked men deny to be in vertues. Seeing that therefore mans hart desireth nothing so much as pleasures, these men say (at least their works speake, if not their words) that they had rather haue pleasure vnperfect, then that which wan∣teth pleasure, with all her perfections and prerogatiues. This is that Lactantins Firmianus sayd in times past, Because, sayth he, bitternernes is mixed with vertues, and vices are seasoned with pleasures: and men eschew bitternes, and are inticed with the sweetnes of pleasures; many forsaking vertues, with great earnestnes follow after vices. This is one, and the onely cause of so great a mischiefe, and hee that shall bring men from this perillous errour, he shall not bestow a small benefit vpon them, and he that shall prooue by most euident arguments, that the way of vertue is much more playner and sweeter then the way of vices, he shall mightily helpe them. This is that wee would now prooue and demonstrate with most firme arguments and clearer then any light, especially with the authorities of the di∣uine Scripture, seeing that they are more certaine and sound proofes, then those which may be brought for this matter from any other place. For the heauen and the earth shall sooner pe∣rish, then any iote or title of them.

Tell me therefore, ô blinde man, wrapped in miserable er∣rors,

if the way of the Lord be so bitter, as thou imaginest to thy selfe,* 1.3 what meaneth that of Dauid. How great ô Lord is the sweetnes of thy goodnes, which thou hast layd vp for them that feare thee? In which words the Prophet doth not onely expresse the greatnes of the sweetnes, which is giuen of the Lord to the righteous: but also he doth render a reason, why the wicked doe not know it: because the Lord hath layd it vp from theyr eyes. What other thing meaneth that of the same Prophet; My soule shall be ioyfull in the Lord:* 1.4 it shall reioyce in his saluation. All my bones, that is, all my strength and might, shall say, Lord who is like vnto thee? Tell me, what other thing is this, then to say that the ioy and mirth of the righteous is so great,* 1.5 that al∣though it be directly taken in the spirit, it doth redound neuer∣thelesse for the aboundance and plenty thereof also vpon the flesh, that which before knew not to be delighted, but in car∣nall things, now for the communion and participation of the spirit, is delighted in spirituall things, and reioyceth in the liuing God, and that with so great ioy, that all the bones of the body being full of this admirable sweetnes, doe force a man to cry out, Lord, who is like vnto thee? What pleasures are like thine? What ioy, what loue, what peace can any creature giue compa∣rable to this of thine? What meaneth this also of the same Psal∣mist; The voyce of ioy and deliuerance,* 1.6 shall be in the tabernacles of the righteous? What I say, meaneth that, vnlesse that he might signifie that true ioy and deliuerance are not found in the hou∣ses of sinners, but in the soules of the righteous. What also mea∣neth the Prophet,* 1.7 when he sayth; The righteous shall be glad and reioyce before God: yea, they shall leape for ioy, but that hee might shew the ioyes and spirituall feastings, with which God often∣times vvonderfully doth refresh the soules of the righteous, with the sweetnes of all celestiall thinges? In which banquets there is drunke that most sweete wine, which the same Prophet praysing sayth;* 1.8 They shall be satisfied and drunke with the fatnes of thine house, and thou shalt giue them drinke out of the riuer of thy pleasures. With what other words could the Prophet haue more cunningly or liuely depainted, and expressed the great∣nes of these delicates, calling them drunkennes and a riuer of pleasures, that hee might shew the force and efficacie, which

they haue to draw the mindes of men from earthly things, and to conuert them to God? This is vnderstoode by this drun∣kennes. For euen as a man,* 1.9 who is ouercome with much wine, looseth the vse of his sences, neyther differeth much from a dead man, by reason of the strength of the wine: so when any one is full of that heauenly wine, hee dyeth to the world, and hath all his sences with all their desires shackled and fettered. Furthermore, what meaneth that of the same Prophet; Blessed is the people, that can reioyce in thee?* 1.10 Some body perhaps might haue sayd, Blessed is the people, who haue plentifully all things necessary for them, who is encompassed with strong wals, and enuironed with mighty bulwarks; who is garded with choyce Seruants and Souldiours;* 1.11 But this most holy King, who knew all these, doth not speake so, but he sayth that he is blessed, who hath learned by experience, what it is to ioy and reioyce in the Lord: not with euery kinde of ioy, but with that, which is wor∣thy of the name of ioy: which, as Gregory sayth, is a ioy of the spirit so great, that it cannot be expressed, nor shewed by any externall signes. Blessed therefore is the people, who so hath profited, and hath made such progresse in the sweetnes and loue of God, that knoweth by experience, what this ioy is, which neyther that most wise Plato could vnderstand, nor that most eloquent Demosthenes vtter with words, but it is onely knowne to an humble and pure hart, in which God dwelleth.

* 1.12If God be the Author of this ioy, I pray thee consider, how great it ought to be which proceedeth from God: for it is cer∣taine, that as the diuine punishment is like to God himselfe; so also his comfort is wont to be like and conformable vnto him. But if his punishment, when hee correcteth man, be so great, how great thinkest thou shall his consolations be, when he doth comfort man? If hee hath a hand so heauy to smite, how light shall it be, when hee stretcheth it out, that hee may stroke and cherish his friends? Especially seeing that this good God is much more meruailous in his works of mercy, then in his works of iustice. Moreouer, tell me I pray thee, what is that Celler of vvine, of most precious wine, into which the Bride doth glory that shee was brought of her Bridegrome? What is that ban∣quet, to which that same Bridegrome doth call his friends, when

he sayth,* 1.13 Drinke my friends, and be drunken my beloued. What drunkennes is this,* 1.14 but the greatnes of the diuine sweetnes and ioy, which doth so alienate and infatuate the hart of man, that a man seemeth as it were to be carried beyond himselfe. For it is wont to be commonly sayde, that a man is drunke, when the wine that he drinketh is of greater measure, and more aboun∣dant, then that his naturall heate may concoct or digest: for then the wine ascendeth into the braine, and so ruleth ouer man, that now hee doth not rule himselfe, but is ruled of the wine. Which thing if it be so, tell mee I pray thee, what shall be the state of that soule drunken with that heauenly wine? When it is as it were a vessell full of God, and of the diuine loue: so that it is not able to beare so great a burthen of pleasures, neyther is her whole capacity sufficient, to beare and carry so great felicity and happines?* 1.15 So it is written of holy Effrem, that oftentimes he was so full of the wine of this heauenly ioy and delight, that the frailety of his body beeing vnequall to the burthen, hee was not able to vndergoe the greatnes of the pleasures; and there∣fore he was constrayned to exclaime and cry out; ô Lord, de∣part a little from mee, for the frailty of my body, is not able to sustaine the greatnes of thy delights. O admirable goodnes, ô vnmeasurable sweetnes of this supreame Lord, which is with so large an hand communicated to his creatures, that the strength and valour of theyr minds, is vnable to carry the aboundance of so great ioy. Therfore with this heauenly drunkennes all the sences of the soule are brought a sleepe: this dooth bring the sleepe of peace and life, by this the soule is lifted vp aboue it selfe, it knoweth, loueth, and tasteth more, then it could by her naturall essence.* 1.16 Hence it is that as water set ouer fire, when it doth waxe hot, as though it had forgot the owne proper nature (seeing that all heauy things are carried downwards) boyleth and swelleth aloft, imitating the nature and lightnes of the fire, by whose force it is hoysted and eleuated with that motion: so also the soule inflamed with that heauenly fire, is exalted aboue it selfe, is whirled about with a certaine force, and is carried vp to heauen, whence that fire is sent; it boyleth with a most seruent desire of God, and with a most vehement force runneth into his embrace: it stretcheth out it selfe, and lifteth vp her armes on

high, trying, if shee can flye vnto him whom shee loueth. But when she seeth that she cannot come vnto him, she ceaseth not to desire him;* 1.17 and when she knoweth that shee is frustrated of her desire, yet one comfort doth yet remaine, to send into hea∣uen sighes and grones fetched from the bottom of the hart, and to say with the Spouse in the Canticles;* 1.18 I charge you, ô daughters of Ierusalem; if you finde my beloued, that you tell him that I am sick of loue. Which kinde of languishment, the Saints doe say to spring of that, that man is hindered, and cannot bring the vn∣measurable desire of his hart to his wished end & purpose. Doe not destroy thy selfe, sayth a certaine Doctor, for this impati∣ent desire; for this languishment is not deadly, but for the glo∣rie of God,* 1.19 that the sonne of God may be glorified by it.

But what tongue can eloquently and learnedly enough vt∣ter the greatnes of these delights, which the friends of God en∣ioy in that florishing pageant of Salomon, or bedde curiously wrought of the wood of Libanon, whose pillers are of siluer, & the pauement of gold? This is the place of the spirituall marri∣ages, which therefore is called a bedde, because it is a place of rest and loue; I say a place of perfect rest, of liuely sleepe, & of celestiall pleasures: which how great they are, none can know, but those that haue learned by experience.

* 1.20But we may attaine to some knowledge and science of these things, out of most weighty and pregnant coniectures: for hee that diligently considereth the greatnes of the goodnes, & loue of the sonne of God, who for the loue of man-kind vnderwent so vnheard of reproches and torments, he shall vnderstand that it is impossible, that it should be difficult and hard to come by, that wee seeke for heere, when as that is altogether nothing, in comparison of them. What will hee not doe for the righteous, who hath doone such things for the vnrighteous? what friend∣ship will he not shewe to his friends, who hath vnder-gone so cruell punishments for his enemies? This is some-what disclo∣sed, & bewrayed vnto vs in the Canticles, where so many fayre and louing speeches, so many delights are read of betweene the Bridegrome and the Bride, who is the Church, or any soule vn∣der the estate of grace; where so many louing & amiable words are spoken one to the other, as no eloquence, no loue can faine

or imagine greater or more louing.

We haue another coniecture in respect of men, I say of righ∣teous men, and true louers of God. For if thou narrowly siftest and lookest into their harts, thou shalt finde there a seruent de∣sire, and a serious meditation, by what manner of meanes they may chiefely serue their Lord GOD, and that for his loue, if it might be, they would be cutte into a thousande peeces; at the least, that they might please and gratulate him in some matter, which they knew might be gratefull and acceptable vnto hym, of whom they are so deerely loued, and are daily loaden vvith such heapes of so many benefits, recreated with so many sola∣ces; and gouerned with so great prouidence. Tell me nowe, if man, who is a creature so vnfaithfull, and vnapt to any good, come to this degree of faithfulnes with God, what will hee doe againe to man, whose goodnes, whose charitie, and whose faith∣fulnes is infinite? If his propertie be, that hee is holy with the holy,* 1.21 and good with the good; and the goodnes of man come to so great perfection, whetherto (I pray thee) shall the good∣nesse of God proceede? If God striue with the good in good∣nesse, howe great I pray thee, shall that excellencie be in thys glorious striuing? And if, as wee haue spoken a little before, a righteous man doth wish to be dismembred, and to be puld in∣to a thousand peeces, because that he burneth with the loue of God, at least that he might please God? what will not GOD himselfe doe, that he may cherrish this righteous man, and doe good vnto his friend, that he might comfort him whom hee lo∣ueth? This can neither be expressed with the tongues of men, nor be apprehended with the vnderstanding; wherefore it is sayd of the Prophet,* 1.22 Neither that the eye hath seene, nor the eare hath heard, neither hath it entered into the heart of man, what God hath prepared for them that feare him. Which is not onelie to be vnderstood of the blessings of glory,* 1.23 but of those, which are of grace, as Saint Paule testifieth.

Doth it now appeare vnto thee,* 1.24 my brother, that the way of Vertue hath her delights and pleasures? Dost thou thinke, that all the allurements of the louers of thys world, may be compa∣red with these delights? What comparison can bee betweene Christ and Belial? light and darknes? earthly delights and hea∣venly

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pleasures? the enticements of the flesh, and the ioyes of the holy Ghost? To conclude, the delights of the creatures, and the sweetnes of the Creator? For it is most certaine, that things by howe much they are more noble, and more excellent, by so much they are more powerfull to procure greater pleasures. Tell me what other thing the Prophet meant,* 1.25 when he said; A small thing vnto the iust man, is better then great riches vnto the wicked.* 1.26 And in another place: A day in thy courts, is better then a thousand other-where: I had rather be a dore-keeper in the house of my GOD, then to dwell in the Tabernacles of wickednesse. To be briefe, what other thing meane those words of the Spouse in the Canticles;* 1.27 Thy breasts are better then Wine? and a little after, We will reioyce and be glad in thee, beeing mindfull of thy breasts aboue wine? That is, mindfull of the most sweet milke of thy consola∣tions and comforts, with which thou refreshest, and nourishest at thy breasts thy spirituall children; which is sweeter, and more pleasant then all vvine. By that wine he vnderstandeth not ma∣teriall wine, (as neither in the breast of God we know that there is milke) nor the delights and ioyes of the worlde, such as the whore in the Reuelation beginneth to her louers,* 1.28 sitting vppon many waters, and hauing a golden cup in her hand full of abho∣mination, and of the filthines of her fornication, making drun∣ken and peruerting the iudgment of all them that dwell in Ba∣bylon, least they should foresee their destruction, and repent them of theyr wickednes.

¶ How the righteous are refreshed in theyr prayers after a singuler manner, with these diuine consolations.

IF in prosecuting this matter thou shalt aske me, in what mat∣ter the righteous chiefely enioy these consolations, of vvhich we haue hetherto spoken, God himselfe will make answere vn∣to thee by the mouth of his Prophet;* 1.29 Also the strangers that cleaue vnto the Lord to serue him, and to loue the Name of the Lord, and to be his seruants: euery one that keepeth the Sabaoth and pol∣luteth it not, and embraceth my couenant, them will I bring to mine holy mountaine, and make them ioyfull in mine house of prayer. For in thys exercise GOD especially and particulerly reioyceth his Elect. For as Laurentius Iustinianus in a certaine prayer, sayth,

the harts of the righteous are inflamed with the loue of theyr Creator,* 1.30 and are oftentimes lifted aboue themselues, and doe thinke that they are in the company of Angels, and there in the presence of the Creator, they sing, loue, breathe, praise, sorrowe, ioy, eate and are hungry, drinke and are a thirst, and by euery way contend to be transformed into their Lord, whom they do contemplate by fayth, worship by humilitie, seeke by desires, & enioy by loue. Then they shall acknowledge howe true it is of our Sauiour,* 1.31 That they might haue my ioy fulfilled in themselues. Which as a riuer of peace is diffused and dispersed thorowe all the powers of the soule, illuminating the vnderstanding, reioy∣cing the will, renuing the memory, and gathering all her cogi∣tations to God: there they embrace him with the armes of loue, and haue I know not what in them; they desire to holde hym with all theyr strength, neither will they that hee should depart from them.

And as Iacob,* 1.32 who stroue with the Angell, woulde not let him depart; so the hart after his manner striueth with the Di∣uine sweetnes, neyther will let it depart, but valiantly keepeth it, as a thing, in which he hath found all that he sought for, and de∣sired; and saith with S. Peter in the mount:* 1.33 Lord, it is good for vs to be heere. The soule placed in this estate, very vvell vnder∣standeth the phrase and right idiome or proprietie of the booke of the Canticles, but especially it tuneth & accenteth that most sweet song;* 1.34 His left hand is vnder mine head, and his right hande doth embrace me. And, Stay me with flagons, and comfort mee with apples: for I am sicke of loue. Then the soule sette on fire with that diuine flame, greatly desireth to be dissolued, and to be de∣liuered out of this prison, teares are her bread day and night, as long as this deliuerance is deferred. Death is her wish, and lyfe her patience. Without intermission shee repeateth that of the Canticles;* 1.35 O that thou werest as my brother, that sucked the breasts of my Mother, I would finde thee without, I would kisse thee, thē they should not despise me. Then wondering at herselfe she thinketh, after what manner these treasures haue beene hid all the time past, and seeing all men capable of so great good, shee desireth to goe into all streets and high-waies, and to cry out to all men, and to say; Whether hast yee, yee fooles and vnwise? What

seeke yee? Why doe yee not hasten? Why doe ye not contend, that ye may enioy this blessing?* 1.36 Tast and see, how sweet the Lord is: blessed is the man that trusteth in him. For after that she hath tasted of the spirituall sweetnes, all flesh is vnsauery vnto her, all societie is a prison vnto her, all solitarinesse shall seeme a Para∣dice: and her delight shall be to cleaue vnto the Lorde, whom she loueth. All honor shall be a burthen, all houshold gouern∣ment, and disposing of riches, shall be to her a kind of martyr∣dome. She shall not suffer any thing, either in heauen or in earth to disturbe her pleasures; and therefore she will watch, that no externall cogitations or cares enter into her hart. There shall be but one loue vnto her, one desire, shee shall loue all thinges in one, and shall loue one thing in all. Very well said the Prophet, Whō haue I in heauen but thee?* 1.37 & I haue desired none in the earth with thee. My flesh fayleth, and mine hart also: but GOD is the strength of mine hart, and my portion for euer.

He that commeth to this happinesse, hee thinketh not that he hath any more an obscure knowledge of diuine things,* 1.38 but he supposeth that he dooth see with other eyes: for hee feeleth those motions and those changes in his hart, which are as infalli∣ble arguments and most firme testimonies of the truth of his fayth. When the day is stormie, and bringeth tediousnesse, hee desireth a quiet night, that hee may poure out his soule before the Lord, and that he may passe the night with God. No night is too long, yea that which is the longest, seemeth to bee the shortest.* 1.39 If it be a cleere night, hee lifteth vp his eyes, that hee may contemplate and beholde the beautie of heauen, the splen∣dour of the starres and Moone, and all these things he conside∣reth of with new eyes, and with new ioy farre different from the former. He considereth of them, as Images of the beautie of his Creator, as glasses of his glory, as messengers and interpretors, who declare his maiestie, as testimonies of perfection, which is in him; as gyfts which the Bridegrome sendeth to his Bride, to continue and increase loue, euen to that day, in which hee shall take her with his hand, and in his heauenly pallace shall solem∣nize with her that euerlasting marriage.

The whole world seemeth one booke vnto him, which spea∣keth of the wonders of God, one Epistle which hee sendeth to

his beloued, & one instrument of his loue. These be the nights, my brother, of the louers of God, this the sleepe, which they sleepe. Therefore with this sweete and amiable humming and murmuring, and with this acceptable and delightfull harmony of the creatures, the quiet soule is brought to bed, and begin∣neth to sleepe that sleepelesse sleepe,* 1.40 of which is written, I sleepe, and my hart watcheth. When as therfore this most sweet Bride∣grome seeth his spouse sleeping in his armes, hee keepeth and preserueth her in that lyuing and vitall sleepe, and commaun∣deth that none doe awake her,* 1.41 saying, I charge you, ô daughters of Ierusalem, by the Roes, and by the Hinds of the field, that yee stirre not vp, nor waken my loue vntill she please. Tell mee, what nights seeme these vnto thee? What night of the children of this world can be more sweet or pleasant? Who at this time walke, laying snares, and setting nets for the chastity of virgins, and innocent Matrons, that they may destroy their good names, & their own soules, rushing both body and soule into destruction, heaping and storing vp for themselues the wrath of God, against the day of the wrath of God, and their owne perdition?

¶ Of their comforts and consolations who first begin to serue God, and are Punies and Nouices in his Schoole.

TO all things which hetherto haue beene spoken, perhaps thou wilt ahnswere with one obiection, saying: these conso∣lations and blandishments, which wee haue hetherto handled, are not common to all, but proper vnto the perfect: but that one may become perfect, many things are required. It is true, that these belong to such men: yet our most kind Lord, by the sweetnes of his blessing doth meete with them, who first begin; giuing vnto them at the first, as vnto children, milke, and after∣wards teaching them to eate bread, and more solide meates. Doth not that solemne day come into thy minde,* 1.42 which the fa∣ther celebrated for his prodigall child? Doost thou not know of the feast, and the guesse inuited? Art thou ignorant of the musicke and reioycing, that there was made? What doe these things meane, but to signifie the spirituall ioy, with which the soule is delighted, when she seeth her selfe brought out of Egipt, and deliuered from the hand of Pharao, and from the seruitude

of the deuill? How shall not that pleasant banquet be prepared for a seruant made free? How shall hee not inuite all creatures, that they may meete together, and with him giue thanks to his deliuerer? How shall not he sing first, and thereby also inuite others,* 1.43 saying: Let vs sing vnto the Lord; for hee hath triumphed gloriously, the horse and him that rode vpon him, hath he ouerthrowne in the Sea? Which thing if it be not so, where is the prouidence of God, which prouideth for euery creature most perfectly ac∣cording to his nature, fragility, age, and capacity? For it is cer∣taine that men yet carnall, and drowned in the world, cannot tread this vnusuall and vnfrequented path; neyther tread the world vnder theyr feete, vnlesse the Lord stretch forth his hand, and preuent them by the like sweetenes and delectablenes. It pertayneth therefore to the diuine prouidence (when it is deter∣mined to take man from the world) to prepare this way, and to make it plaine,* 1.44 that this new trauailer may walke more easily by it, those difficulties being taken away, which might terrifie him, and draw him backe to the world. A most excellent and plaine figure of this way is that, by which the Lord brought the chil∣dren of Israel into the Land of promise, of which way thus wri∣teth Moses;* 1.45 When Pharaoh had let the people goe, God carried them not by the way of the Philistims Countrey, though it were nee∣rer: for God sayd, least the people repent when they see warre, and turne againe to Egipt. The same prouidence that then God vsed, in bringing his people out of Egipt, into the Land of promise, he now vseth in bringing those to heauen, whom he first taketh out of this world.

We must know in this place, that although the comforts and delights of the perfect are very great, and excellent, yet so great is the goodnes and piety of our God, especially towards little ones, and young beginners, that he respecting their pouerty, he himselfe doth helpe them to build them a new house, and con∣sidering that they are conuersant among many occasions of sin∣ning, and that their passions are not as yet mortified, that they might carry away the victory, that they might be deliuered from the violence of their flesh, that they might be driuen from the milke of the world, and be tyed in such straight bonds of loue, that they should not returne into Egipt and to theyr fathers

house: he filleth them with a ioy and consolation so powerfull, that although they be but beginners, and that they haue made but an entrance, yet they haue according to their proportion, a certaine likelyhood and similitude, of the delights and ioy of those that be perfect. Tell mee, I pray thee, what other thing would God signifie by those feasts of the old Testament, when hee saith that the first and last day should be of equall worship and solemnity?* 1.46 The sixe dayes betweene were of lesse solemni∣ty, but the first & the last were beyond the rest famous, and had their peculier prerogatiues. What other thing is this, then a shadow and an image of this we speake of? Vpon the first day the Lord commanded that the same solemnity should be kept,* 1.47 which was vpon the last; that wee may vnderstand that in the beginning of the conuersion, and in the ende of the perfection, the Lord doth celebrate a solemne feast for all his seruants, in these considering their proceedings, in the other, their great necessity: vsing towards these, iustice with mercy, & towards the other, vsing onely grace or mercy; to one giuing the reward of Vertue, to the other help in need. When trees blosome & flou∣rish, and when they haue their ripe fruite, they are most faire to the eye. The day wherin the spousage is contracted, and wher∣in the marriage is solemnized, and the wedding consumated, are more solemne and renowned then the rest. In the begin∣ning the Lord doth affiance, and betroth the soule to him, but when he taketh her into his house, hee maketh a feast for her at his owne cost and charges, and that feast is not conformable or aunswerable to the merrits and deserts of the Bride, but to the ri∣ches of the Bridegrome, sending all thinges, and all prouision out of his owne houses,* 1.48 and saying: Wee haue a little sister, and she hath no breasts. Therefore it is necessary that he nourish his owne creature, with the milke of an other. Wherefore the same Bride talking with her Bridegrome,* 1.49 sayth, The young damsels haue loued thee. He doth not say the women or Matrons, which are soules founded and rooted in vertue; but hee sayth young damsels, young maydes, which are soules, which first begin to open their eyes, and to looke vpon this new light: these, sayth the Spouse, haue loued thee. For such are wont to feele great motiues and prickes in the beginning of theyr conuersion, as

Thomas Aquinas sheweth in a certaine worke of his.* 1.50 Amongst other causes of this alacrity and ioyfulnes, hee sayth that this is one, the nouelty of theyr estate, of their loue, of their light and knowledge of diuine things, which then they know, but did not know before. For the nouelty of that knowledge doth be∣get in them exceeding admiration and loue, ioyned with incre∣dible sweetnes and gratitude, which they exhibite vnto him, of whom they haue receaued so great good things, and of whom they are deliuered and freed out of so great darknes.* 1.51 We see by experience that a man, when he entreth into any famous Citty, or royall Pallace, the first day he walketh wondering, his minde hanging in suspence by reason of the nouelty of things, that there he seeth: but when hee hath stayed longer in that place, and hath seene the same things oftner, that admiration is dimi∣nished, and that pleasure lesned, with which hee did see them at first. The same thing happeneth to them at the first, when as they enter into this new Citty of grace, by reason of the nouelty of things, which by little and little are vncouered and layd open in it. Therfore it is not to be meruailed at, if the Nouices & Pu∣nies of piety, doe feele greater feruours in their soules, then those that be antient: for the nouelty of the light & knowledge of di∣uine things,* 1.52 doth worke in them a greater alteration. Hence it is that Saint Bernard hath very well noted, that the elder sonne did not lye, when hee sayd: Behold, so many yeeres haue I serued thee, neyther euer haue I omitted thy commaundement, yet ne∣uer didst thou giue mee a Kid, that I might banquet with my friends. But after that this thy sonne, who hath spent and con∣sumed his substance with harlots, came, thou killest the fatted Calfe.* 1.53 New loue worketh like new wine, and water in a Caul∣dron is so long quiet, vntill it beginneth to feele the heate of the fire: then forth-with it boyleth, swelleth, and is carried aloft. But afterward, although the heate be more intense and augmen∣ted, yet the water is more quiet, and not so swelling, leaping, and bubling vp, as it was, when it first began to waxe hot. The Lord most curteously and most amiably doth embrace them, who first enter into his house. The first day they eate with all pleasant allurements, and all things are delightsome and accep∣table. Also the Lord doth himselfe towards these younglings

and incipients, as Merchants are wont, who first bring out a show of their merchandize, that by that the buier may estimate the whole thing, and thereby be the more willing, and be soo∣ner drawne on to buy. The loue with which parents embrace theyr young children, although it is not greater then that, by which they loue those that be elder, yet it is more tender and more faire and pleasant. These must walke alone, the other are carried in their armes, these are sent to labour and take paines, the other are nourished deliciously, and left to doe what they will: these vnlesse they get their lyuing, they often are hungry, the other being idle and doing nothing, are desired and entrea∣ted to eate, yea, meate is put into their mouthes.

Out of this friendship and sweete fellowship of the Lord, a spirituall ioy at the length ariseth in them, of which the Pro∣phet speaketh,* 1.54 Thou waterest aboundantly their furrowes, thou multipliest their generations, and their growing and braunching shall prosper and reioyce through thy dewing and dropping vpon them. What generations be these? What branching and growing, and what dewing & showring, vnlesse the dew of the diuine grace, by which the spirituall plants are watered, which newly haue beene transplanted into the Lords Orchard? Of these there∣fore, sayth the Prophet, that they are reioyced and refreshed with the dew and showers of his water, which is sent from a∣boue: that he might signifie the great ioy, which they pertake in the nonage of this new visitation, and celestiall benefit. But least thou shouldest thinke, because hee calleth this friendship, or grace a dew or small showre, that therefore according to the signification of the name, it is little and small, which is giuen to young beginners: Saint Augustine sayth, they drinke of the ri∣uer of Paradice, one drop of which is greater then the Ocean, which alone is able to quench the thirst of the whole world.

The argument of them doth not ouerthrow this,* 1.55 who say, that they doe not feele these ioyes and consolations. For if the palate, which is corrupted and distempered by ill humors, doth not tast the sweetnes of meate (for that which is sweet seemeth bitter, and that which is bitter, sweet) what meruaile is, it if he that hath his soule corrupted with the worst humors of vices and in∣ordinate affections, & so accustomed to the flesh-pots of Egipt,

that he loatheth Manna, & the bread of Angels? Purge thy pa∣late with the teares of repentance, and that being purged, thou shalt tast and see, how sweete the Lord is. If these things be so, tell me, my brother, I pray thee, what be the goods of this world, if they be compared with these, they shall not scarcely seeme durt and dung?* 1.56 The Doctours teach that there is two kinds of blessednes, one vnperfect, the other perfect: one present, the other to come: one of the way, the other of the Countrey, this the blessed enioy in glory, the other the righteous enioy in this world. What other thing is to be wished of thee, then that here thou mayst begin to be happy, and that thou mayst receaue in this life, the pledge, and earnest of the diuine espousals, which there are solemnized by words for the present, but heere they begin by words for the time to come? O man, sayth a learned Diuine, seeing thou mayst liue in this Paradice & enioy a trea∣sure so inestimable, goe and sell all that thou hast, and purchase for thy selfe this precious and fertile possession; especially see∣ing that it is not deare: for it is Christ that selleth it, yea, rather which giueth it freely. Doe not defer this purchase to the time to come:* 1.57 for one minute of this time, which now vainely sli∣deth from thee is more precious then the treasures of the whole world. Although this purchase at the length be giuen vnto thee, yet be thou sure, that with great greefe thou shalt com∣plaine, that thou hast wanted it so long: and sorrowing with Saint Augustine,* 1.58 thou wilt say, I haue loued thee to late, and af∣ter the time that I should, ô thou beauty so auntient, and so new; I haue loued thee in the euening. This blessed man alwayes la∣mented his slownes, although at the length hee was not frustra∣ted of his crowne. Therefore attend thou diligently, least thou at one time or other complaynest with the like sorrowing, that now by thy negligence thou doost loose those blessings, which the righteous enioy in this life by grace, and the blessed in the other by glory.

Notes

• * 1.1

  Psal. 97.
• * 1.2

  Euill men thinke that there is no pleasure in Vertue.
• * 1.3

  Psal. 31.
• * 1.4

  Psal. 35.
• * 1.5

  The flesh al∣so of the righteous reioyceth.
• * 1.6

  Psal, 118.
• * 1.7

  Psal. 68.
• * 1.8

  Psal. 36.
• * 1.9

  A simili∣tude.
• * 1.10

  Psal. 89.
• * 1.11

  How great the spiritual ioy is.
• * 1.12

  God as he is great in iu∣stice, so is he great in mercy.
• * 1.13

  Cant. 1.
• * 1.14

  How great the force is of y^e sweet∣nes of the heauenly wine.
• * 1.15

  Holy Effrem.
• * 1.16

  A simili∣tude.
• * 1.17

  Spirituall languor∣ment.
• * 1.18

  Cant, 5.
• * 1.19

  Iohn, 11,
• * 1.20

  Coniectures of the great∣nes of the spiritual de∣lights. 1.
• * 1.21

  Psalm, 18,
• * 1.22

  Esay, 64,
• * 1.23

  1, Cor, 2.
• * 1.24

  Vertue hath her delights.
• * 1.25

  Psalm, 37,
• * 1.26

  Psalm, 84,
• * 1.27

  Cant, 1,
• * 1.28

  Apoc, 17,
• * 1.29

  Esay. 56, The plea∣sure of the righteous, is felt in their praiers
• * 1.30

  Of y^e chast wedlock of the Worde, and of the soule. c. 22.
• * 1.31

  Iohn, 17.
• * 1.32

  Gene, 32,
• * 1.33

  Math, 17.
• * 1.34

  Cant, 2,
• * 1.35

  Cant, 8,
• * 1.36

  Psalm, 34,
• * 1.37

  Psalm, 73.
• * 1.38

  The change of the righ∣teous.
• * 1.39

  How a long night is to be passed.
• * 1.40

  Cant. 5.
• * 1.41

  Cant. 2.
• * 1.42

  Luke, 15.
• * 1.43

  Exod. 15.
• * 1.44

  The en∣trance and beginnings of conuer∣sion haue their plea∣sures.
• * 1.45

  Exod, 13.
• * 1.46

  L••uit. 23. Num. 28.
• * 1.47

  In the be∣ginning and in the end of the con∣uersion ther is a solemne feast.
• * 1.48

  Cant, 8.
• * 1.49

  Cant. 1.
• * 1.50

  Whēce ioy and care∣fulnes ari∣seth in the nouices of Christ.
• * 1.51

  A simili∣tude.
• * 1.52

  Luke, 15.
• * 1.53

  A simili∣tude.
• * 1.54

  Psal, 65,
• * 1.55

  Why the wicked doe not feele the sweet∣nes of God.
• * 1.56

  Blessednes two fold.
• * 1.57

  Time is ve∣ry precious.
• * 1.58

  In the 31. chapter of his Solilo∣quies.