Saturday Night

OF THE EVERLASTING GLORY AND FELICITY OF THE KINGDOM OF HEAVEN.

THIS DAY (WHEN THOU HAST MADE THE SIGN OF THE CROSS, and prepared thyself hereunto,) thou hast to meditate upon the felicity of eternal glory in the kingdom of heaven.

            This consideration is so profitable, that if it were holpen with the light of a lively faith, it were able to make all the bitter pains and labors which we should take for the obtaining thereof to become sweet, and pleasant. For if the love of lands and riches do cause the pains, and labors, that be taken for them to seem sweet, and pleasant: If the love of children also do cause women to wish for the pains of childbearing, what would the love of this most excellent and passing great felicity do, in comparison whereof all other felicities are of non accompt. If it be said of the patriarch Jacob, that his seven years service seemed but short unto him, in respect of the great love he bare to Rachel, what would the love of that infinite beauty work in our hearts, what would that everlasting marriage cause us to do, if it were considered with the eyes of a lively faith?

            Wherefore that thou mayest understand somewhat of this felicity thou hast to consider (among other things) these five points that are in it: to wit: The excellency and greatness of the place: The fruition of the company of those blessed inhabitants: The vision of almighty God: The glory of the Saints bodies: And finally, the perfect fruition of all good things that are there.

            First of all therefore consider the excellency of the place, and especially the greatness thereof, which is surely very wonderful. For when a man readeth in certain grave authors, that every one of the stars of heaven is greater than all the whole earth, yea, and which is more marvelous, that there be some stars among them of such notable greatness, that they be ninety times greater than all the whole earth: when a man heareth these things, and lifteth up his eyes to heaven, and seeth in the same such a multitude of stars, and so many void spaces where many more stars might be set, how can he but wonder? How can he but be astonied, and in a manner besides himself considering the passing greatness of that place, and much more of that mighty Sovereign Lord, that created it of nothing?

            Then as touching the goodly beauty of that place it is a thing that can not be expressed with words. For if almighty God hath created things so wonderful and so beautiful in this vale of tears, and place of banishment: what wonderful things hath he created (trow ye) in that place, which is the seat of his glory, the throne of his mighty Power, the palace of his majesty, the house of his elect, and the paradise of all delights?

            After thou hast considered the excellency of the place, consider also the great worthiness of those blessed inhabitants that dwell in it: whose number, holiness, riches, and beauty, are greater than any man can imagine. St. John saith, that the number of the elect is so great, that no man is able to count them. St. Dionysius saith, that the number of the Angels is so great, that they exceed without comparison all corporal and material things in the earth. St. Thomas agreeing with this opinion saith, that like as the greatness of the heavens exceedeth the greatness of the earth without any proportion: even so doth the multitude of those glorious spirits exceed the multitude of all corporal and material things that are in this world with the like advantage, and proportion. Now what thing can be imagined more wonderfully than this? Certainly, this is such a matter, that if it were well considered, it were able to astonish all men. Again, if every one of the Angels (yea though it be the very least Angel among them all) be more goodly and beautiful to behold than all this visible world, what a glorious sight shall it then be to behold such a number of beautiful Angels, and to see the perfections, and offices, that every one of them hath in that high and supreme city? There the Angels go as it were in ambassages: The Archangels are occupied in their ministry: The Principalities triumph: The Powers rejoice: The Dominations govern: The Virtues shine: The Thrones glitter: The Cherubins give light: The Seraphins burn with love: And all of that heavenly court do find lauds and praises unto almighty God. Now if the company and conversation of good and virtuous persons be so sweet, and amiable a thing, what a blessed thing shall it be, to converse, and keep company with so many good and blessed Saints as be there, to speak with the Apostles, to be conversant with the Prophets, to communicate with the Martyrs, and to dwell and have a perpetual familiarity with all the elect?

            Now if it shall be so great a glory to enjoy the company of the good, what shall it be to enjoy the company and presence of him, whom the morning stars do praise, at whose excellent beauty the Sun and moon do wonder, before whose majesty the Angels bow down, and at whose presence men do marvelously rejoice? What a glory shall it be, to behold that universal goodness, in whom are all good things? That greater world, in whom all worlds are contained? What a joy shall it be to see him, who being one, is all things, and yet being one, and most simple in himself, comprehendeth the perfections of all things? If to hear and see king Salomon were thought so great a matter, that the Queen of Saba said of him: Blessed are they that stand before thy presence, and enjoy thy wisdom: what a thing shall it be to behold that most high Salomon? That everlasting wisdom? That infinite greatness? That inestimable beauty? That exceeding goodness? This is the essential glory of the Saints. This is the last end and center of all our desires.

            After this, consider the glory of the bodies, in which there shall be no part but shall be glorified. For there every one of the members and senses shall have his particular glory, and object, wherein to take delight. There the bodies of the Saints shall be indued with those four singular qualities, and dowries: to wit, with subtility, swiftness, impassibility, and clearness. And this clearness shall be so great, that every one of the Saints bodies shall shine like the sun in the kingdom of their father. Now if this sun that standeth in the midst of the firmament being but one be sufficient to give light and comfort to all this world, what a light shall so many suns and lamps make, as shall shine so brightly in that place altogether?  

            To conclude, in this glory all good things shall be found wholly together, and all evil things shall be banished from thence. There shall be health without infirmity, liberty without bondage, beauty without deformity, immortality without corruption, abundance without necessity, quietness without vexation, security without fear, knowledge without error, fullness without loathsomeness, joy without heaviness, and honor without contradiction. There (as St. Augustine saith) shall be true glory. For there shall none be praised, either by error, or flattery. There shall be true honor. For there it shall neither be denied to such as deserve it, nor given to such as deserve it not. There shall be true peace. For there shall no man be molested neither by himself, nor by others. The reward of virtue shall be given he that gave the virtue, and hath promised himself for a reward of the same, who is the greatest and best of all things, (to with, almighty God.) He shall be the end of our desires, He shall there be seen without ceasing, loved without loathsomeness, and praised without weariness. There the place is large, beautiful, bright, and secure. The company very good, and delightful. The time always after one sort, not distincted into evening, and morning, but continued with a simple eternity. There shall be a perpetual spring, which through the freshness and sweet breathing of the holy Ghost shall flourish for evermore. There shall all rejoice, all shall sing, and give continual praise to the chief giver of all things, through whose bountiful goodness they live, and reign in glory. O heavenly city! O secure dwelling place! O blissful country, where all delightful things are to be found! O happy people, without any grudging! O quiet neighbors, where no one is subject to any want, or necessity! O that the strife, and contention of this present state were at an end! O that the days of my banishment might be finished! O how long is the time of my peregrination prolonged! When shall this day come? When shall I come and appear before the face of my sweet Lord, and Savior?

THE SIXTH TREATISE. OF THE CONSIDERATION of the glory of Paradise: wherein the former meditation is declared more at large.

            One of the things whereupon it behooveth us most to have our eyes always fixed in this vale of tears is the blessed state of glory in the kingdom of heaven. For this consideration alone were able to encourage us to sustain willingly all labors and pains that are to be suffered for the obtaining of it. When almighty God promised to give to the Patriarch Abraham the land of promise he commanded him to walk and view it all round about: saying, Arise, and walk all over this land both in length, and breadth, and consider it on every side. For I will give it unto thee. Arise up therefore (O my soul,) advance thyself on high, leave all earthly cares and affairs here beneath, and flee up with the wings of thy spirit unto that most excellent noble land of promise, and consider with good attention the length of the eternity, the largeness of the felicity, and the greatness of the riches, with all the rest that is therein.

            It is written of the Queen of Saba, that when she heard of the great fame of Salomon, she went to Jerusalem to see the great and wonderful things that were reported of him. Considering therefore that the fame of that heavenly Jerusalem, and of that supreme king that governeth it, is no less than the renown of Salomon was, ascend thou now up on high with thy spirit unto this noble city, to contemplate the wisdom of this supreme king, the beauty of this temple, the service of this table, and orders of them that attend upon it, the liveries that the whole family wear, and withal the policy and glory of this noble city. For if thou be able to consider every one of these things, it may be that thy spirit shall be lifted up above itself, and thou shalt perceive that there hath not been declared unto thee so much as the very least part of this glory. But for this purpose it shall be requisite to have a special light of almighty God, as the Apostle signifieth, saying: I beseech the God of glory and the father of our Lord Jesus Christ to give you the spirit of wisdom, and to lighten the eyes of our hearts, that you may understand how great the hope of your vocation is, and the riches of that inheritance, and glory, which he hath prepared for the Saints. And although in this glory there be many things to contemplate upon, yet mayest thou now especially consider these five principal things, that we touched before: to wit: The excellency and greatness of the place: The fruition of the company of those blessed inhabitants: The vision of almighty God: The glory of the Saints bodies: And the everlasting continuance and eternity of all these so great and wonderful benefits.

OF THE GOODLY BEAUTY AND EXCELLENCE of the place.

        First of all consider the goodly beauty of the place which St. John describeth unto us in a figure in his Apocalypse in these words: One of the seven Angels spake unto me, saying: Come, and I will shew thee the spouse of the lamb: and he carried me away in spirit to a high and great mountain, and shewed me the holy city of Jerusalem, which descended from heaven, and shined with the clearness of almighty God, and the light thereof was like to the glistering brightness of precious stones. This city had one great and high wall, in which were twelve gates, and in the gates twelve Angels, according to the number of the gates. The foundations of the walls of this city were wholly wrought with precious stones, and the twelve gates thereof were twelve pearls, every gate made of one pearl, and the street of this city was of pure gold like unto a very clear glass: and I saw no temple therein, because our Lord God almighty and the lamb were the temple: and the city had no need of Sun or Moon to give light unto it, forsomuch as the clearness of almighty God doth lighten it, and the lamp that burneth there is the lamb. Moreover the Angel shewed me a flood of the water of life, as clear as the Christal, which issued out of the seat of almighty God, and of the lamb. In the midst of the street and both on the one side of the flood and on the other was planted the tree of life, which brought forth twelve fruits in the year, every month his fruit, and the leaves of this tree served for the health of nations. No manner of malediction shall ever be seen there, but there shall be the seat of almighty God, and of the lamb. And his servants shall serve him, and they shall see his face, and have the name of him written in their foreheads, and they shall reign for ever, and ever, world without end.

            Behold here (dear brother) the beauty of this city described unto thee: not that thou mayest think that these things are there in such a material sort as the words do sound, but that by means of these thou mayest conceive other more spiritual and more excellent things, which are figured unto us by these material things.

            The situation of this city is above all the heavens, and the greatness and largeness thereof exceedeth all measure. For if every one of the stars of heaven be so great as we have before declared, how great then must that heaven be, that containeth in it all the stars, and all the heavens? Surely there is no greatness in the world that may be compared unto this. For (as a holy father saith) from the west part of spain unto the uttermost boarders of the Indians a ship may sail (if it have a prosperous wind) in few days: but that region of heaven is so great, that the stars (which are more swift than the sun beams) can not finish their course in it in many years.

            Now if thou demand of the workmanship of that building, there is no tongue able to express it. For if that work that appeareth outwardly to our mortal eyes be so goodly, and beautiful, what is to be supposed of all the rest that is there reserved for the sight only of immortal eyes? And if we see that by the handywork of men certain works are made here so sightly, and so beautiful, that they astonish the eyes of them that do behold them, what a work must that be, which is wrought by the hand of almighty God himself in that royal house, in that sacred palace, in that house of joy, and solace, which he hath built for the glory of his elect? O how amiable are thy tabernacles (saith the Prophet) O Lord God of virtues! My soul desireth and fainteth in beholding the palaces of our Lord.

            The thing that most principally commendeth a city is the state and condition of the citizens: to wit, if they be noble, if they be many, if they live in peace, and concord among themselves. Now who is able to declare the excellency of this city in this behalf? All the inhabitants therein be noble personages, there is no one among them of base linage, forsomuch as they be all the sons and children of God. They be so friendly and loving one towards an other, that they be all (as it were) one soul, and one heart. And they live in so great peace, and concord, that the very city itself is called Jerusalem, that is to say, the vision of peace. If thou desire to understand the number of the inhabitants in this city, unto this desire St. John maketh answer in his revelations, where he saith: That he saw in spirit such a great company of blessed Saints, that no man was able to reckon them, gathered together of all kinds of nations, people, and tongues, which stood before the throne of almighty God, and of his lamb, appareled in white garments, and with triumphant palms in their hands, singing unto almighty God songs of praise. And unto this saying of St. John, doth that agree very well, which is signified by the Prophet Daniel concerning this holy number: where he saith: Thousand thousands serve the Lord of majesty, and ten hundred thousand thousands stand before him.

            And think not because the number is so great that they be therefore disordered. For there the multitude is no cause of confusion, but of greater order, and harmony. For almighty God that hath with such a wonderful consonance and agreement disposed the movings of the heavens, and the courses of the stars, calling them every one by his proper name, hath also ordained all that innumerable army of blessed Saints with a most wonderful goodly order and disposition, appointing to every one his place, and glory, according to his merit. And so there is one place for the virgins, an other for the Confessors, an other for the holy Martyrs, an other for the Patriarchs, and Prophets, an other for the Apostles, and Evangelists, and so forth in all the rest. And in like sort as men are there divided, and placed, even so after their manner are the Angels also, which be divided into three Hierarchies, and those three Hierarchies into nine orders. And above all the Saints and Angels is placed the throne of that most excellent Queen of Angels, the mother of almighty God, who alone is an order by herself: forsomuch as she hath no peer, nor any one that is like unto her. And above them all the holy humanity of our Savior Christ hath the chief place and preeminence, who sitteth at the right hand of the majesty of almighty God in the highest.

            Now (thou Christian soul) take a view of all these orders: walk through these streets: and ways: consider the order of these citizens, the beauty of this city, and the nobleness and worthiness of these inhabitants. Salute them every one by their names, and desire them to help and succor thee with their prayers. Salute also this sweet and pleasant country, and as a pilgrim beholding it as yet a far off, direct thine eyes, and withal thy heart unto it, and say. All hail sweet country! The land of promise! The house of blessing! The kingdom of all worlds! The Paradise of delights! The garden of eternal flowers! The market place of all treasure! The crown of all just persons! And the end of all our desires! All hail our mother, and our hope! After thee have we sighed a long time! For thee have we mourned, and do mourn even at this present! For the love of thee have we fought and do still fight a long battle in this our transitory life. For we know assuredly, that none shall be rewarded and crowned in thee, but only such as have here foughten faithfully. 

OF THE SECOND JOY THAT THE SOUL shall have in the kingdom of heaven: which is the enjoying of the company of the Saints.

company? For there the virtue of charity is in her full perfection, the property of which virtue is to cause all things to be common. There shall that petition be perfectly fulfilled which our Savior made, saying: I beseech thee O father, that they may be one (by love,) as we are one (by nature.) For there shall the elect be more straitly united together in one than the members of one same body, because all shall participate of one same spirit, which giveth unto all one same being, and withal one blessed life. If thou imagine it to be otherwise, tell me, what is the cause why the members of one body have so great a unity and love one towards an other? The reason is, because they all are partakers of one same form, that is, of one soul, which giveth one same being and one life to them all. Now if the spirit of a man have power to cause so great a unity between members that are so different in offices, and natures, is it any wonder if the spirit of almighty God by whom all the elect do live (which spirit is as it were the common soul to them all) should cause a far greater and more perfect unity among them: especially considering that the spirit of God is a more noble cause, and of a more excellent virtue, and power, yea, and giveth also a more noble being?

            Well now, if this manner of unity and love do cause all things to be common, as well good, as evil, (as we see in the members of one body, and in the love of mothers towards their children, who rejoice as much at their felicity, as at their own,) what a wonderful joy shall one of the elect there have of the glory of all the rest, considering that he shall love every one of them as well as himself? For as St. Gregory saith. That heavenly inheritance unto all is one, and unto every one is all: forsomuch as every one of the blessed Saints rejoiceth as much at the joys and felicities of all others, as if he were himself in possession of the same. But what can we infer of all this? Marry thus much, that as the number of the blessed Saints is after a sort infinite, even so the joys of each one of them shall also after a sort be infinite, and that every one of the Saints shall have the excellencies of all, forsomuch as whatsoever any one of them shall not have in himself, he shall have it in others. These be spiritually those seven sons of Job, among whom there was such a great love and communicating one to an other, that every one of them in his order made a feast one day of the week unto all the rest: whereby it came to pass that every one of them was no less partaker of the goods of others, than of his own proper goods. And so that which was proper to one was common to all: and that which was common to all was proper to every one. This effect wrought love and brotherly affection in those holy brethren. Now how much greater shall the brotherly love of the elect be in the kingdom of heaven? How much greater shall the number of brothers be there? How much more treasure and riches shall they have to enjoy? Now by this accompt, what a feast shall that be, which the Seraphins shall there make unto us, who are in the highest degree of all blessed Spirits, and most near unto almighty God, when they shall discover unto our eyes the nobleness of their state, and condition, the clearness of their contemplation, and the most fervent burning heat of their love? What a feast also shall the Cherubins make, in whom the treasures of the wisdom of almighty God are enclosed? What a feast likewise shall that be of the Thrones, and Dominations, and of all the other blessed spirits? What a joy shall it be to see and have the fruition of that glorious army of Martyrs, clothed with white garments, with their palms in their hands, and with the glorious ensigns of their triumphs? What a joy shall it be to behold there those eleven thousand virgins altogether, and those ten thousand Martyrs, which were the true followers of the glory, and Cross of Christ, with other innumerable multitudes of them? What a joy shall it be to see there that glorious Deacon (St. Laurence) with his gridiron in his hand, shining now much brighter than the flames wherewith he was burned, having defied the cruel tyrants, and wearied the tormentors with an invincible patience? What a joy shall it be to behold there the beautiful and glorious virgin St. Catherine crowned with roses, and lilies, who overcame the wheel of their rasers with the weapons of faith, and hope? What a joy shall it be to see those seven noble Machabees with their godly and valiant mother, having contemned all kind of deaths and torments for keeping the law of almighty God? What chain of gold and precious stones are so goodly to behold as the neck of the glorious forerunner of Christ. St. John Baptist, who chose rather to lose his head, than to dissemble the filthiness of the adulterous king? What purple shall shine so bright as the body of blessed St. Bartholomew, who had his skin flayed from his flesh for our Savior Christ his sake? What other thing shall it be to see the body of St. Stephen that was bruised with the strokes of the stones, than to behold a rich long robe trimly garnished and set all over with goodly precious rubies, and diamonds? What a joyful sight shall it be to see those two glorious princes of Christs Church, St. Peter, and St. Paul, shining there very brightly, the one with his sword, and the other with the glorious standard of Christ (to wit, the Cross) wherewith they were crowned? Now what a joy shall it be to enjoy the glories of each one of all these blessed saints, as if they were properly our own? O glorious feast! O royal banquet! O table meet for almighty God, and his elect! Wherefore let these worldlings get them to their filthy and carnal banquets: let them burst their bellies with their gluttonous excess, and superfluities: Such a feast as this is where such excellent meats are served is convenient for almighty God, and his elect.

            Ascend yet up higher above all the orders of Angels, and there shalt thou find an other singular glory that doth wonderfully rejoice all that supreme Court, and maketh the city of God as it were drunk with marvelous delight. Lift up thine eyes, and behold (the most blessed virgin Mary) that Queen of mercy full of clearness, and beauty, at whose glory the Angels do wonder, and in whose excellency men do glory. This is the Queen of heaven crowned with stars, clothed with the son, shod with the moon, and blessed above all women.  

            Consider now what a great joy it shall be to behold this our blessed Lady, and mother, not kneeling now upon her knees before the manger, not troubled and molested now with the frights and fears of such things as holy Simeon prophesied unto her, not lamenting and seeking now her lost child in all parts, but with inestimable peace and security placed at the right hand of her dear son, without all fear of ever leesing that her most precious treasure. Now hath she no need to seek the dead time of the secret night, to deliver the child from the conspiracies of Herod by fleeing into Egypt. Now doth she no more stand at the foot of the cross, receiving upon her head the drops of blood that fell from above, and carrying in her upper garment a perpetual remembrance of that her great grief. Now she feeleth no more the grief of that doleful exchange, when she had assigned unto her the disciple in steed of the master, and the servant in steed of the lord. Now are those sorrowful words to be heard no more which she uttered with great weeping and lamentation under that bloody tree: saying: O that I might die for thee Absolon: my son: my son Absolon. Now is all this sorrow at an end, and she that was more afflicted in this world than any other mere creature, is now seen there exalted above all creatures, enjoying for ever that chiefest goodness, and saying: I have found him whom my soul loveth: I will hold him, and will not let him go.

            And if this be so great a joy, what a joy shall that be to behold the most sacred humanity of our Savior Christ, and the glory and beauty of that body, which was so foully disfigured for our sakes upon the cross? It shall be undoubtedly (as St. Bernard saith) a thing full of all sweetness, and delight, when men shall there see and behold a man, the creator of men, and Lord of all things created. We are wont to esteem it for a singular honor to our whole family, to see some one of our kindred to be made a Cardinal, or a Pope. Now how far greater honor shall this be unto us, to see that Lord who is of our flesh, and blood, sitting at the right hand of the father, and made king both of heaven, and earth? With what a passing great joy shall men stand among the Angels, when they shall see that the Lord of the whole house, and the universal creator of all things is not an Angel, but a man? For if the members do accompt that to be an honor unto them, that is done to their head, (by reason of the great union that is between them and it,) what shall it be there, where there is such a strait union between the members, and the head? What shall it be else, but that every one of the saints shall accompt the glory of their Lord as their own peculiar glory? This joy shall be so passing great, that no words are able to express it according to the worthiness thereof. Now who shall be so happy, as to be thought worthy to enjoy so great a bliss, and felicity? O that thou were as my brother sucking the breasts of my mother, that I might find thee without, and kiss thee with the lips of devotion, and embrace thee with the arms of love! O most sweet loving Lord! When shall this joyful day come? When shall I appear before they face? When shall I be filled with thy excellent beauty? When shall I see that countenance of thine, whereupon the Angels are desirous to behold?

OF THE THIRD JOY THAT THE SOUL SHALL have in the kingdom of heaven: which is, the enjoying of the clear vision of almighty God.

        Now what a joy shall it be above all this to have a clear sight of that divine face, in the sight of whom consisteth the essential glory of the Saints? All the things we have hitherto spoken of are certainly great motives towards the accomplishment of glory: but they all are little in comparison of the clear vision of almighty God. Of Issachar it is written, That he saw that rest was good, and that the land was best: and therefore he put his shoulders to labor, and made himself subject to tribute. The rest and glory of the Saints is good: but the land that bringeth forth this rest is best in the superlative degree. For this land is the face and beauty of almighty God, of the vision and beholding of whom proceedeth the rest and glory of the Saints. This clear vision of almighty God is the thing that of itself alone is able to give perfect rest unto our souls. For all the sweetness and pleasantness of creatures well may it give delight to the heart of man, but it can never wholly satisfy and fill it. Now if all these good things before rehearsed shall so much delight us, how much then shall that good thing delight us that containeth in itself the perfection and sum of all good things? And if the only sight and beholding of creatures be so glorious, what a glory shall it be to behold that divine face, that most bright light, and that most excellent beauty of almighty God, in whom all beauties do shine? What a glorious sight shall it be to behold that essence, so wonderful, so simple, and so communicable, and with one sight to behold in the same the mystery of the most blessed Trinity? The glory of the father, the wisdom of the son, and the goodness and love of the holy Ghost?

            There shall we see God, and in God both ourselves, and all things. St. Fulgentius saith, that like as he that hath a glass before him, seeth the glass, and himself in the glass, and all other things that are before the glass, even so when we shall have that unspotted glass of the majesty of almighty God present before us, we shall see him, and ourselves in him, and withal whatsoever is without him, according to the knowledge (greater, or less,) that we shall have of him. There shall the appetite of our understanding rest, and shall not desire to know any thing else, because it shall have before it all that can be known. There shall the appetite of our will rest, in loving that universal good thing in whom are all good things, and out of whom there be no more good things to be enjoyed. There shall our desire rest, and be fully satisfied with the morsel of that supreme joy, which shall in such wise fill the mouth of our heart, that there shall be nothing else for it to desire. There shall those three Theological virtues, to wit, Faith, Hope, and Charity, wherewith almighty God is here honored be perfectly rewarded: when unto faith shall be there given for a reward the clear vision of almighty God: unto hope the possession of him: and unto charity imperfect, charity in all her perfection. There shall the elect see, love, enjoy, and praise almighty God. There shall they be filled without glutting, and be hungry without necessity.

            There is the place where that song is always sung, that St. John heard in his revelations, which song he termeth, Quasi canticum novum: As it were a new song. For that although the song be always after one manner, (forsomuch as it is one common praise, answerable to one common glory, which all that blessed company enjoyeth,) yet is it always new, as concerning the taste and delight it hath. For look what taste it had at the beginning, the same very taste also shall it have for ever, and ever, without end. The joy of the Saints in heaven shall never diminish, nor decay, neither shall their bodies ever decay, or wax old. For he that causeth the heavens to be always fresh and new after so many thousand years as have passed since they were created, shall also cause the flower of the glory of the Saints always to be lively, and flourishing, and never to wither or decay in any one point.

OF THE FOURTH JOY THAT THE SOUL shall have in the kingdom of heaven: which is the enjoying of the glory of the body.

        The clear vison of the divine majesty is (as hath been declared) the essential glory of the blessed souls in heaven. Howbeit our most just judge and bountiful father thinketh it not enough to glorify the souls only, but for the honor of them extendeth his magnificence and liberality yet further, even to glorify their bodies also: giving thus a room and place unto beasts in his royal and everlasting heavenly palace. O lover of men! O honorer of the good, and virtuous! What hath this rotten and stinking flesh of ours (which like a beast followeth always his appetites) to do with the sanctuary of heaven? What? Shall this flesh (which should rather be tied up in a stable among beasts) be placed among the Angels in heaven? Let dust (O Lord) continue with dust: for it is not seemly that earth should be placed above the heavens.

            But he that said unto Abraham, I will honor and multiply Ismael, notwithstanding he is the son of a bondslave, because he appertaineth unto thee, will also shew this favor to the bodies of the Saints, for the nigh kindred that is between the souls, and them. It is our Lords pleasure also that he that hath holpen to bear the burthen, shall likewise be partaker in the division of the glory: and that like as the soul by conforming itself in this life unto the will of God, cometh afterwards to be made partaker of the glory of God: even so the body which (contrary to his nature) was conformable and obedient unto the will of the soul, shall also be made partaker of the glory of the same soul. And thus shall the just be glorious both in body, and soul. And (as the Prophet saith:) They shall possess in their country double riches: Whereby is understood the glory of the souls, and the glory of the bodies.

            Now what shall I say of the glory of the senses? Each one of them shall there have his own proper delight, and glory. The eyes shall be renewed and made more clear than the light of the sun: They shall see those royal palaces, those glorious bodies, and those beautiful fields, with other infinite goodly things that are there to be seen. The ears shall always hear that wonderful music, which is so exceeding sweet, and pleasant, that one only sound of it were able to bring all the hearts of this world asleep. The sense of smelling shall also be recreated with most sweet and pleasant savours, not of such vaporous things as we have here, but of such as be proportionable to the glory that is there. In like manner the taste shall be satisfied with incredible sweetness, and delights, not for sustentation of life, but for accomplishment of all glory. Now what an exceeding joy shall the blessed soul conceive at that time, when for the mortification and diligent looking unto the senses (which continued so short a time) she seeth herself so wholly drowned in that most deep fountain of glory, without finding any bottom or end of so many and of such passing great joys? O labors and pains well employed! O services well rewarded! O treasure not so much to be spoken of, as to be wished, and desired, and to be purchased with a thousand lives, in case we had so many to give for the same!

OF THE FIFTH JOY IN THE KINGDOM OF heaven: which is the everlasting continuance of the glory and felicity of the Saints.

        But now let us see for how long time this great glory and felicity is to be enjoyed. This is a point that were able alone to cause us even to cry out, and desire that all manner of tribulations, afflictions, pains, and labors, might rain and pour down upon us as thick as hail, so that we might serve and please almighty God in this transitory life, who is to bestow so great and inestimable benefits upon us in the everlasting life to come. This reward of so great glory and felicity in the kingdom of heaven shall endure so many thousand years, as be stars in the firmament, yea, and a great deal longer: It shall endure so many hundred thousand millions of years, as have fallen drops of water upon the earth, yea and a great deal longer: yea to conclude, it shall endure so long as almighty God himself shall endure, which shall be everlastingly world without end. For it is written thus: Our Lord shall reign for ever, and ever. And in an other place: Thy reign is the reign of all worlds, and thy dominion endureth from generation to generation.

            Wherefore (O father of mercies, and God of all consolation) I humbly beseech thee by the bowels of thy mercy, that I may not be deprived of this supreme glory, and felicity. O Lord my God, that hast vouchsafed to create me after thine own image, and likeness, and to make me capable of thyself, fill this heart of mine (which thou hast created,) with thyself, sith thou hast created it for thyself. Let my portion (O my almighty God) be in the land of the living. O Lord I beseech thee give me not in this transitory life either rest, or riches: but reserve all in store for me for the everlasting life to come. I desire not to inherit with the children of Ruben in the land of Galaad, and to lose my right and title of the land of promise. One thing only (O Lord) have I demanded of thee, and this will I always require, that I may dwell in the house of our Lord all the days of my life.