That Eternitie is litle considered.
THE FIRST STROKE.

O People deuoyde of the spirit of counsell, and vnprouided of true pro­uidence: God grant thou wouldst be wise, and vn­derstanding, and that by a mature fore­sight, thou couldst reach to the end of future things. These are the words of [Page 2]the great law giuer of the Iewes, taxing that Nation of inconsidera­tion, of an incircuncised heart, and a stiffe necke, and laying the grea­test part of their faults, vpon the litle attention they had to foresee future things. To which pourpose saith S. BERNARD excellently well. In these words of Moyses, three things are recommended vn­to vs. Wisdome, Vnderstanding, and Prouidence. And I conceaue them to be assined, and applyed to three times, to represent in vs a Draught of Eternitie. Which we will doe in this manner; in moderating things present by wisdome; in discering things past by the iudgment which we will make of our selues; and by an exacte prudence in disposing our selues for the time to come. An [...] ­certes, wisely to dispose of thing present, and seriously to recogitat [...] things past in the bitternesse of ou [...] [Page 3]soule, is the abridgement, yea the toppe of all spirituall exercises, and the forme of all interiour discipline. To th'end that, according vnto the Apostles Counsell, we may liue in this life soberly, and piously, by ob­seruing sobriety in the vse of things present; by redeeming with a wor­thy satisfaction, tyme vnprofitably spent, without gathering any fruit towards our saluation; and by oppo­sing the Buckler of Piety, against the dangers which doe menace vs for the tyme to come, Tell me now my deare Athanasia, whether that with which the diuine MOYSES did so iustly and truely vpbraid the Israelites, may not, and ought not by as good right, be cast in the [...]eeth of the new Israel of God, a people of acquisition; and of an ac­quisition so paynefull and bloody of [...]he soules of the greatest part of Christians, redeemed with so great [Page 4]a price, and with so plentious a re­demption since worldlings are so lulled a sleepe in the region of the shadow of death, that they loose the remembrance of this so whole­some a thought of Eternity, which should neuer be razed out of their memory in any moment of this mortall life? Let vs wish in their be­halfe, that which the great Condu­ctour of the children of IACOB wished for his bretheren, who was held the swetest and mildest amōgst men, (what euer be reported of the sharpenesse of his spirit amongst the waters of contradiction) and let vs pronoune of men buried in the dust of this life. I would to God, that the Spirit of wisdome, vnderstanding, and Counsell would descend into their soules, and the diuine goodnesse grant that it way be found in ours, to speake with S. BERNARD, tha [...] we may sweetly dispose of thing [Page 5]present with wisdome; condemne our former offences by a iudicious vn­derstanding; and foresee things to come by a clearesighted counsell. God grant we may be wise in our present behauiour; vnderstanding to correct our life past; and proui­dent for the tyme to come; that by Gods mercy, wee may dy the death of the iust, and our end way be like vnto theirs; and that the end of our life may be precious In the sight of the iust Iudge, who prouids crownes to such as haue lawfully fought. Heauens grant, my Athanasia, that our soule departing this life, may be like vnto the lampe, whose flammes [...]re fed by an aromaticall oyle, and which neuer smell so well, as when [...]t is extinguished: and that it doth [...]nfranchise it selfe out of this clayie [...]ouse of our body, for no other end [...]ut to breath out it selfe towards [...]eauen, leauing the earth embaul­med [Page 6]with a good odour in IESVS CHRIST; as it is written, that the memory of the iust should be sweete, as the sent of perfumes powered out. Which shall be, most deare soule, if from this vally of teares, we prouide stepps in our hearts towards the blessed eternity; and if vpon each occasion, we ele­uate our thoughts thitherwards, thoughts which shall be to God, as that litle rodde of smoake compoū ­ded of all the perfuming ponders. Whereof mention is made in the heauenly Epithalamion: and if se­parating our selues from the troopes of those who sleeping in a letergy, amidst their riches, delights, and va­nities, shut their eyes against the cleare light of eternity, and repuls [...] the rayes of the Sunne of Iustice. A­las, these wretched slaues to the [...] owne riches, possessed by the which they thinke they possess [...] [Page 7]sleepe at their ease; passe in an ima­ginary felicity, the momēts of their dayes: but at their awaking, they find their hands empty; put into the waights they are found light; and which is yet worse, in one pointe, in an instant they descend into eter­nall torments. So slept SAMSON, after he was bereft of his force. TOBIE when he had lost his eyes: and Isboseth when he was depriued of life. God looked downe from his heauenly mansion, saith the kingly Prophets, to see whether amongst men their were any of a good iudg­ment, and a wise foresight, who sought him as he merits; that is, with his whole heart. But he found that euery one diuerted from his seruice, and conuerted themselues to vaine and vnprofitable things, forsooke the Creatour for the Creature, Eter­nity for a moment, whereupon none doth doe good, no not one. [Page 8]The wayes of Syon, that is, of the Blessed Eternity, weepe to see themselues forsaken and abādoned, none frequenting their solemnities. O Eternity how considerable thou art, but ô the misery, and misery v­vpon misery, how litle thou art con­sidered!

That all the euill in the world, comes from want of thinking of Eternity.
II.

YET, Athanasia, we may af­firme it with an vndaunted bouldnesse, since with an vndoubted truth; all the euill in the world, comes through defaut of this consideration. For Eternity being well waighed, is a light which doth dissipate the shadowes, and disperse the clouds of sinne. Thy iudgment ô Lord, are razed out of his memory that offendeth, and thence it is, tha [...] [Page 9]he defiles all his wayes, and falls at euery foote, sayth the diuine Psal­mist. Where you are to note, that in this place, he speakes of that iudg­ment, whose irreuocable verdict, shall bring some to eternall re­wards, others to eternall paynes. Cōtrariwise the same Prophete con­fesseth, that he betooke himselfe to the workes of Iustice, out of the ap­prehension he had conceaued of the chaste feare of this eternall iudg­ment. How can an Archer, (vnlesse by meere chance.) Hit the marke he remarkes not? and how should he arriue at Eternity, that thinks not of it, nor directs his course that way? And with what face, can one that will not follow Gods comman­dements, begge of him, that he would conduct him in the way of eternity? The generall desolation of the earth, saith IEREMIE, yea the abomination of desolation, is, that [Page 10]none considers in his heart, that is, seriously, this great and vniuersall end of Eternity, and thence their are so few cleane and ruminating beastes which can be offered to God in the Sacrifice of Iustice. Whence so many shipwrakes in the world, that vast and spacious sea (where so many weake mortall vessels are split against the manifests shelues) but through want of the Cōpasse, & for that we direct not our thoughts in the point of Eternity?

How profitable it is to thinke of Eternity.
III.

COntrariwise next to Gods grace, one of the Principles of eternall saluation, is to thinke of it: It is a marke so faire & ample, that he that lookes vpon it, hits it. And who euer hath a firme [Page 11]and stayed ayme cannot misse this Butt. The meanes to attaine to it, are easie; the wayes sometimes vn­couth, are now playne and bet: the mountaines reduced into playnes. The commandements are not hard: the yoake is sweete, and the burthen light. Is it not true Athanasia, that we runne in the wayes of the diuine commandements when hea­uenly loue extends our heart to­wards the glorious Eternity? Tis this faire RACHEL that makes our dayes seeme moments; and our labours delights, when we thinke of that pourchace. Is it not this thought that doth furnish vs with Eagles wings, to take a flight with­out stooping from the wing, by cō ­tinuing perseuerantly in good: and aydes vs with wings of a done, to mount vp to our true repose, which is no other then Eternity? Marke with what courage this Eagle [Page 12]speakes, with what sweetnesse and promptitude this done: I haue thought of the dayes of old, and thought againe of the yeares of Eternity. Would you not say, that that were the Center, where all the lynes of their desires meete: that that is their one necessary. It is the haire, in which all the headhaire of the sacred spouse doth end, and the point, wherein all the rayes of her sight, are receaued and stayed. That this point which had neuer any begin­ning, nor shall haue end, is that litle seed in the Ghospell whence the great trees of all vertues spring: the litle stone of DANIEL, which growes vp to a maine mountaine, MARDOCHEES litle source; which after it had branched out it selfe into faire floodes of good workes, becomes an Oceane of light? Which makes we stick to this Truth, that as the want of this [Page 13]thought of Eternitie, is cause of the ruine of all the lost soules: so when man prayseth God in this thought, the rest of his thoughts, doe leade him through the pathes of heroicall vertues, to the solemne Feast and delightfull Saboath of Eternitie: For the iust shall liue for euer, and their reward shall be with our Lord; who is himselfe she guerdon of his followers and seruants.

Eternitie is the proper thought of a spirituall man.
IV.

O Thought, Athanasia, pas­sing all other thoughts, and from whence issue, as the beames from the face of the Sunne, all other good thoughts! ô oyle that swims aboue all other liquours; oyle of the wise virgins Lāpe; oyle of the widowe that neuer fayles; fountai­ne [Page 14]of oyle springing towards eter­nitie! Certes there is no thought more worthy the spirit of man, an immortall spirit, a spirit brother to the Angells, then that of Eternitie: for it is the thought of God, he being eternitie it selfe: throw thy thoughts vpon God, sings the diuine Psalmist, fixe, ô man, all thy cares in this heauenly obiect, walke in his sight, and be perfect. what doe I say perfect, it is to be alreadie in a de­gree of Beatitude, and a Beatitude far greater, then that wherof the faire Queene of Saba spake, when she named those Courtiers blessed, who are dayly in the presence of the wisest of Kings, Since that he, who doth contemplate the King of Kings and Sages, yea wisdome it selfe, drawes from the glorious pre­sence of him who is far other then SALOMON such aduantages, as may be admired, but neuer exprest, [Page 15]nay nor yet conceaued. ô who will fauour vs so much that all our con­uersation may be in heauen, as was his, who was rapt vp into the third Heauē, if not the cōtinuall thought of this eternall obiect, which is the Center of our wishes and desires? ô Eternitie, thou art the true Sunne, where the legitimate young Eagles are tryed. Thou art the glorious star towards which all well composed hearts, like spirituall Turne-soles, doe incessantly turne their view; hearts florishing with good desires, & loaden with fruits of good works, their floures being fruits of honour and honestie, that is, extreamely ho­norable. The great Apostle being returned out of that strong and wōderfull rapture, and that heauen­ly schowle, where he had learnt the secreets, which it was not lawfull for a man to speake, being in earth with open and intire eyes saw no­thing [Page 16]at all, (so was he dazled with the rayes of eternitie!) or if he saw any thing, it was but durt, and doung; and the great spirituall Giant of our age, as the deuoute AVILA styles him, the Founder of the Companie of Iesus, when he came out of his Extasies. ô, quoth he, how durtie and diminutiue is the earth in my sight, when I consider the beau­tie and goodlinesse of Heauen! All seemes abiect to true bred soules that ends not in eternitie, nothing is able to bound their desires, saue that obiect which hath no bounds. What can I desire in heauen it selfe, which is the measure of Tyme, and conse­quently limited: what can I pretend in the earth, which is too wretched and miserable to ingage my affe­ction, which takes a far higher flight. No, ô thou God of my heart, goes on the Psalmist, I will haue nothing but thy selfe, thou art my [Page 17]part foreuer. True it is, I haue but a mortall condition in this vallie of teares, yet my pretensions are not such, they reach to immortalitie. If the passage to eternall solace, ly through the fire and water of suffe­rance, in lieu of being disamayed at it, I will be comforted in it, knowing that he who alone is of himselfe im­mortall, becoming mortall for the loue of me, made his entrie into the Temple of Honour, through that of Labour, not permitting himselfe ac­cesse to his owne glorie, but through the doore of dolour. And againe, doth not Faith deliuer as an Oracle, this Apostolicall speech. The light and passing moments of tribulation, doe loade vs with the waight of eternall glorie. Nothing did so powerfully moue that generous mayde of our dayes, the Holy mo­ther TERESA, to so many heroicall enterprises which she vndertooke [Page 18]for the aduancement of Gods glorie in his Church, by the reformation of a whole Order, as this thought of Eternitie: for being as yet very young, she animated her selfe to pietie, and to the desire of heauenly things, while she conferred with her litle brother (ô Litle Angels vpon what can your thoughts be placed but eternitie!) and by this word NEVER which by way of emulation they did often iterate (their thoughts being far more deepe and penetrating in that their tender age, then their words) she layed the fundation of that goodly edifice of perfection, which God hath made appeare in her, making choyce of weake things, to cōfound the strong, and by this spirituall Amason, fastening confusion vpon the house of the world, and the Prince of darknesse, a place more disordered, then the house of Nabu­chodonosor. [Page 19]All that is temporall, is reputed as nothing, to a soule whose whole pretensions are set on Eter­nitie. It is the bird of Paradice, which neuer comes vpō the groūd, but by the thread of meere necessi­tie. Euerie other obiect is vnworthy of her courage, vnworthy to posses­se any place in her affections. It is the true, and onely thought worthy of an immortall, and reasonable spirit.

The sensible man thinks not of Eternitie.
V.

BVt alas the sensible man is not capable of it. I tearme him a sensible man, who depriued of the knowledge of the noblenesse of his beeing, the liuely Image of the diuinitie: walkes after the troo­pes of brutall passions, feeding the [Page 20]Bore of his sensualitie, the Lyon of his wroth, the Dragon of his pride, the woolfe of his auarice. This man being aduanced to the honour of reason, and called to the lote of Saints, by the light of grace; hath suffered this light to be obscured, hath not vnderstood who called him to this happie portion, and therfore he hath bene compared to horses without reason, and hath bene made like vnto them. This man hath his eyes fixed in his head, not seeing a hairebread aboue it, or below his feete, a deplorable blind­nesse! He is like to those wicked old men who would attempt vpon the honour of the chaste Susanna, who hung downe their heads towards the earth, least they might see hea­uen. The fire of concupiscence fal­ling into his heart, hinders him to see the Sunne. And albeit naturall light tell him, that his soule is im­mortall, [Page 21]yet he turnes it not vpon eternitie; because his owle-like eyes, are not able to sustayne so gratefull a splendour. No, for the shine of the day-starre which is so louely in it selfe, and so beloued of pure eyes whose aples are strong, is dreaded of such as haue a weake and wate­rie sight. O how miserable is this vnfortunate man, this child of dar­knesse, this almost blind, and so weake-sighted Heli, that he cannot see the lampe of Syons eternall Temple, saue onely when it is ex­tinguished; how miserable, I say, is this man, since the light that is in him, is darknesse, & couered with so many ashes, that it is quite smothe­red: and what great hazard he runs of loosing the eternall light of glo­rie, who walkes in so palpable dar­knesse, and is buried in the sha­dowes of so black an obliuion!

Sinne depriues vs of the considera­tion of Eternitie.
VI.

YOu will happily aske me, ô Athanasia, whence proceeds so deepe a blindnes, and so deadly a numnesse in this poore man, who rarely or neuer thinkes of eternitie. To speake the truth, the heauens stand astonished, and the gards of those heauēly Gates quake with desolation in it; because that miserable man in the same instant, commits two greiuous crymes, leauing the source of life of the bles­sed eternitie, to build vnto himselfe with the length of tyme, and in earth, runing cisternes, which can hold no water; because here below we all die, and flow as wa­ters vpon the face of the earth, till we be arrested in our coffin. I neede [Page 23]not seeke far to find the origine of this disorder, sith that sinne is the prime cause of this blindnesse. My vertue hath forsaken me, quoth the king of penitēts and Prophetes after his fall, and the light of myne eyes is no longer with me. That each sinner is blind, is a truth so cleare that it needs no proofe: Leaue them there, saith our Sauiour speaking of certaine offenders, they are blind, in a blindnesse signified by that of To­bie, and Samson, and by the palpa­ble darknesse of Egipt. And if while the skie is loaden with fogie mists, we neither discouer Sunne nor hea­uen, or to speake with Dauid, while rayne makes black and darksome clouds appeare: much lesse can the soule couered with the filme of sin­ne, see and contemplate him, who shines frō aboue the eternall moun­taines; for the true and diuine wis­dome, takes not vp his resideme in a [Page 24]soule defiled with the malice of sinne; nor in a bodie subiect to sense and passion. And if, nor the light of the sunne, nor of a torch can be de­cerned through grosse bodies, as might be a wall; much lesse can eternall thoughts shine in a soule, where sinne erects a wall, which doth separate from his grace, who makes not onely, as Iob sayth, the East, and the starrs, but euen Eterni­tie it selfe. ô miserable soule, who feedes the flockes of thy durtie pas­sions in a land far distant from God, far from true felicitie; for saluation is far from sinners. Lost soules! since such as stray from God doe perish. ô God whom thou dost forsake, shall be forsaken; well may their names be written in the land of the deade, but neuer in that of the liuing, nor in the Register of the glorious Eternitie. Iesus preserue vs, my Athanasia, from so daunting a [Page 25]malediction, vs I say, who by the grace of God, doe detest, the disa­sterous night of sinne, being re­ceaued out of the tempests of dark­nesse. We who loue the day light, and sweetly walke therin; we who put of the workes of darknesse, and put on armour of light to walke honestly before God, Angells and men. We who protest that we were nether borne nor doe liue, for any other end but incessantly to con­template, not the Heauens and the Sunne, as that auncient Anaxagoras said of himselfe, but the blessed Eter­nitie, and the first cause therof. We who sing with the royall Prophete. Myne eyes are alwayes towards the eternall God: I haue him alwayes before my face: he is the onely ob­iect of myne eternall thoughts.

Things present doe hinder the contem­plation of Eternitie.
VII.

THere is yet another thing, that causeth worldlings to loose the memorie of Eter­nitie; and the sight of this POLE­STARRE, in the nauigation of this mortall life. Doe you desire to know it, Athanasia? It is the things present. The world is full of a kind of people, who are onely worldly wise, knowing onely terreane things, and with these they haue their vnderstanding endarkned, as the Apostle speakes, who search onely the things that are vpon the earth, not the things aboue; and who resembling the vncleane beastes, haue their eyes so fixedly turned vpon the earth, that they cannot re­couer them to heauenward, vnlesse [Page 27]themselues be ouerturned. That we are not to admire, that Eternitie hath so few contemplatours, seeing that the auncient Philosopher hath so many disciples, who said, that the things which are aboue vs, doe no wayes concerne vs. Verily as it is imposible with one ey to see heauē and earth, and to behold in the same place the Artique and Antartique Pole, though a man were euen placed vnder the Equature, or the Equinoctiall line; so is it impossble, that the mynd of man should in one thought accom­panie present and future, temporall and eternall things. Those twinns are incompatible, and would cause in it too griping conuulsions: Things visible are tēporall, and eternall things are not seene, saith the Doctor of the Gentiles, like as one of the Poles is inuisible vnto vs, and farr moe Pilo­tes know how to sayle, vnder that of our Orison, then vnder that of the [Page 28] Antipodes, that being vnknowen vnto vs, and subiect to other starrs, and other rules of nauigation. We must not therfore wonder that so few direct their course towards Eternitie, and that TYME hath so great a trayne; since the MAXIMES of temporall and eternall things are not onely different, but often also contrarie, and alwayes further distāt then Heauen and Earth. The soule betwixt these two Extreamities is like vnto the child in the EMBLEME, being hoysted vp by the wings of it desire to things of the next life, but kept downe to things of the present life, by the stone of this earthly habitatiō, abating the flight of the Spirit towards things aboue. It is this Talent of leade, mentioned by the Prophete, which swayes downe to the ground, such as desire to be freed from it, and yet cānot, so faint hearted they are to performe [...] [Page 29]the good which they desire onely with an imperfect will! For if they desired it with an absolute will, and to that effect imployed the power they haue, Grace would neuer quite them in so faire a way. Thus did the youngman in the Gospell, who shewed himselfe so desirous to vn­dertake the wayes of eternall life, wherof he made so earnest a Peti­tion to our Sauiour: but when he had learnt that to enter thither by the straight way and narrow Gate, he was to forsake his present posses­sions, to aspire with more facilitie to the Treasures of Eternitie, he re­turned sad, and administred occa­sion to the sonne of God to make that sweete discourse to his disciples, of the difficultie of entering into heauen, with the loade of riches. For which cause Sainte Augustine tearmed the loue of present things, the glew which glewes the feathers [Page 30]of the mynd, and hinders her flight towards Eternitie. While the Chri­stall is sole, and in her natiue puritie; it is transparent, and in it are seene the obiects put before it: but being once spred ouer with leade or quicksiluer, our sight is stayed in the Glace, and by reflection, we see the picture of what is before it, and not at all that which is behind it. A neate and purified spirit, not soyled with the lees and skumme of ter­reane affections, Hath by the light of Fayth a cleare Prospect vpon Eternitie, and the things of the next life: But as soone as it applyes it selfe to earthly obiects; It discryes no­thing but the fayding shapes of this world. And as hounds fall easily at default in the Spring, when the fresh smells of flowres, make them loose the sent of the game they poursue: So the mynd that is carried to the search of heauenly things, [Page 31]runns counter, misled by the neere­nesse of present things.

That we put a rate vpon present things rather by their neerenesse then worth.
VIII.

FOr though many of those that are carried away by their allurements, know well that they are not comparable in worth to eternall things, yet rather by their neighbourhoode then valour, they make a stronge impression. Who would not say that the full moone is greater thē the starrs, it appearing as another Sunne amongst the lesser lightes, which the night discouers in the heauens: yet is it not so, as the Astrologers assure vs, but her prox­mitie causeth this mistake. Present things obnoxious to the decay of tyme, are so short in continuance; [Page 32]that they are but flying vapours, as soone bet downe, as blowen vp, seeming rather appearances, or the shadowes of a dreame, then solidi­ties; while yet beeing neerer, they appeare to the eyes of such as muse, or rather abuse themselues therin, more worthy of consideration then eternall things, which are not limi­ted in their extention, nor haue end in their beeing. And who knowes not, (to keepe in our comparison) that the influences of this starre, the nights great eye, are more force­able then any other, excepting that which is the fountaine of all light, and which doth communicate it to all the rest? We must say the like of things present, that by reason of their neerenesse, they strike the soule, by the senses, a more violent blow, then the future doe, which are beheld, as a thing in absence. Whence we haue a MAXIME; that [Page 33]present obiects moue the powres, which things in distance doe but slowly shake. But all this proceeds from want of Fayth, as hereafter we will declare; for if this vertue were closely vnited in the mynds of those, that doe beleeue her pro­positions, she would make things hoped for, appeare as present, inui­sible things visible, according to the definition therof deliuered vs by the great Apostle. The Moone ap­peares in diuers shapes, or altoge­ther disappeares, according to the different oppositions of the earth, betweene it and the Sunne. We may say the like in the matter we treate of, that Eternitie is seene, or shut vp from soules, according as they are more or lesse infected with earthly affections. ô Loue of the world how long wilt thou obscure the faire light of heauenly loue: ô thicke cloude why dost thou shut from so [Page 34]many eyes, the aspect of the glo­rious rayes issuing from eternall lights? behold this torch throwen downe: the waxe which while it was below the flame did feede it, is the very bane of it: The loue of in­feriour things, guided according to the order of Charitie; doth not im­peach eternall loue; but when pe­rishable things are preferred before those that are permanent, then this cleare lampe, which shines to our feete to conduct vs in the way of e­ternall peace, being smothered with materiall things, dies out. ô Smoke! ô vnfortunate dung! how many To­bies thou beatest blind? Iron doth naturally run after the Loadstone, yet many things hinder this stones at­traction, as when it is rubd with garlike or greese, when it is neere vnto a Diamant, or when it is placed in too great a distāce from the iron. And our soules, who of their owne [Page 35]natures are immortall, by their owne instinct doe tend to Eternitie, as to that which they most affect; but as soone as the garlike or greese of the pleasures, and delights which are tasted in things present, doe attrape them; or when the lying luster of worldly honours keepes them at a gaze, it is not strange, that Eternitie, which they behold as a thing a far of, doth so litle worke vpon their affections. Shall I speake in a word what is the Remora, which stops the shippe of our hearts, vnder the sayles of our desires sayling towards Eternitie? it is, that euery one seekes himselfe, and not the glorie of God. It is, as that old Antipheron, that in euery thinge hauing our eyes turned vpon our selues, in euery thing we seeke our owne interest. Few hate their soules in this world to gayne them to Eternitie. Few re­nounce all things present; and yet [Page 36]fewer themselues, who are more, not onely present, but pressing, to follow Iesus Christ, and to doe the will of God in earth, as it is in heauen.

The weaknesse of Fayth, makes Eter­nitie lesse considerable.
IX.

BVt what doe I say to doe the will of God, Alas! how many wicked, how many mad men, say in their heart, their is no God. Our lipps are to our selues, who is our Lord? Come let's crowne our selues with present roses, before death, the death of all pleasures, make them fade away; let not a flowre of va­nitie, of loose desire, of lucre, put vp the heade in the meades of this mortall life, which we take not a taste of, before the graue shut vs vp. And it is there that this want of be­leife maks vs loose the veiw of the [Page 37] North-starre of Eternitie which I giue for a third cause. Yes, quoth our Sauiour himselfe to his Disciples, doe you thinke that the sonne of man coming to iudge the world, in his last coming, shall find Faith in the earth? and doe we thinke there is Faith in this end and dreges of ages wherin we liue? Verily if we forme a iudgement of Faith by workes, as the scripture teacheth vs, it will easily be gathered by the fruite the world brings out, that there is nether Truth, nor Faith, nor Memorie of Gods iustice, or Eter­nitie, left in the heart of man. All erre from their mothers wombe, and stray from the pathes of equitie, being heauie hearted, & slow to beleeue that which is taught them by faith touching things to come. They loue vanitie, and seeke after falsitie and lyes. ô how deceitfull are the children of men in their waightes, suffering [Page 38]themselues to be deceaued in the Vanitie of their senses. Let vs con­sider this more neerely, and practi­cally. Faith tells vs many glorious things of the Citie of God, where he raignes eternally with his Elect, where he makes his loue take roote as in a fertile feild. It tells vs, that this Kingdome is of all ages; that all the Blessed are Kings; heires of God, and coheires with Iesus Christ. That God is there, all in all filling them with an eternall felicitie: that his power is an eternall powre: That his Kingdome shall haue no end. And in our Crede we protest, that we beleeue life euerlasting the life of the world to come, That such as doe well shall enter into the blessed Eternitie; and the wicked into an eternall tormēt. That is one of the principale articles of our Faith, and as it were, the pinne vpon which the rest moue and turne: for if all should die to vs [Page 39]togeither with the body; if there remaynd no hope if another life, doth not the Apostle say plainely, that vnder our Christian law, we were the most miserable creatures aliue. But ô God how weake and faint is faith in these articles, if we look vpon the liues of most Chri­stians? ô sinners, who beleeue so well, and liue so ill, hauing onely a deade Faith, not quickned with Charitie, nor seconded with workes suiting with your beleife, doe you not blush to see your hands con­trarie to your tongues, your actions to your words, and so great contra­diction in your selfe, by the con­tinuall warre which your will makes against your vnderstanding, whence is bred in your heart that remorse and griping, that gnawing worme, which permits you not euen in your pleasures, false follies and su­perfluities, any contentment, that is [Page 40]pure and without mixture of bitter­nesse, tempering your laughter with greife, and ouersowing a thousand thornes amongst the roses of your fleeting delightes. ô miserable wretches! willingly would I say, ether liue as you beleeue, or beleeue as you liue, not crucifying a new againe the sunne of God by your vices, and that far more cruelly and vnworthyly, then the execu­tioners did to the crosse betwixt two theeues, vpon the Mount-Cal­uarie: for the scripture assures vs, that if they had knowen him, as you professe to doe, to be the King of glorie, they had neuer treated him so barbarously; but you barbarously crucifie him, not now in his passing and passible life, nor vpon Mount-Caluarie, nor yet betwixt two theeues, but euen set at the right hād of the maiestie of the Highest, and raigning in the Eternitie of [Page 41]ages, betwixt the Father and the Holy Ghost. What doe you thinke, Athanasia, of the infidelitie, or crueltie, of the most part of wicked liuers, who haue the face to professe themselues of the faythfull? Yet if they beleeued as they liue, their actions would be like their beleife, and as Ethnikes, vpon whom the light of truth hath not shun, they would be lesse punished: but the seruant that knowes the will of his maister, and doth it not, merits he not a double punishment? And these wilfully blind creatures, deserue they not to fall into the accursed ditch, full of snares of fire and brim­stone, and to haue part in the cha­lice of eternall tempests and tor­moyles?

Origene's errour touching the Eternitie of the paines of Hell.
X.

ANd it happens somes tymes that for the punishment of this contradiction betwixt their life and beleife, God permits them to fall into a reprobate sense, and suffers them to perish in the Deluge of their errour, leauing them in the obscuritie of their vnderstanding, to walke in the vanitie of their thoughts, poursuing the desires of their hearts, following the straying rowtes of their owne inuentions. Alas who would not tremble, who would not quake with feare, to see this mightie, this prodigious, this incomparable wit, Origene, fallen into this errour, to beleeue that after a longe continuance of torments, the damned should be drawen out [Page 43]of Hell, to inioy the vision of God: and this, because he could not com­prehend eternall torments, which are so rightuous in Gods iustice. This so learned, and well disposed a man, who knew all the Scripture, did he not find in a thousand places of these diuine writts, that there is nothing more inculcated, nor more solidly proued, then eternall fire, then the immortall worme, then e­ternall death? So true it is that Faith and experience are incompatible, that to vnderstand we must beleeue, and to beleeue, we must captiuate our vnderstanding; and the soule that doth imbarke her selfe vpon the Ocean of the misteries of our be­leife taking humane reason for her guide suffers a woefull shipwrake in the midst of the course of her naui­gation. While the discouerie of the Indians had not yet brought vs the newes of a new world, situated [Page 44]vnder another Pole, and another Horison then ours, the opinion of the Antipodes was laught at; learned men improued it; and S. Augustine himselfe held it ridiculous. But this concernes this world onely, not e­ternall saluation. The errour is far more dangerous which stumbles at the Eternitie of paynes, because it takes also away the Eternitie of re­compences: ouerthrowes the truth of the soules immortalitie, brings a foote againe the fopperies of transa­nimation, or passage of soules out of one body into another, and breakes downe the fundations of all truth. Yet this great wit, and withall of so good a life, suffered shipwrake vpon this shelfe, blinded in his owne imaginations, as the auncient Phi­losopher, who lost his sight; by fixing it too setledly vpon the globe of the Sunne, experiencing the Truth of this oracle, who too curiously [Page 45]searcheth into the secreetes of the diuine Maiestie, shall be oppressed which the greatnesse of his glorie. It shall suffice vs for the present, to oppose the strong buckler of our beleife against this errour, a buckler, not onely of a double, but a centuple temper, and not pearceable by the darts of hu­mane reason, since the scripture (which we will shew in its place) doth minace nothing more fre­quently, nor establish nothing more strongly, then eternall punishments prepared for the Diuel, his Angells Apostates, and all such as by sinne shall betake themselues to that re­uoulted crue's side. We will ponder the reason of this eternall curse, as the order of this subiect shall re­quire.

Eternitie cannot be defined.
XI.

NOw I set vpon the hardest peece of my taske, to wit the begining; and who knowes not that a good begining is halfe the deede doing? And who can be ignorāt, that to enter into a discourse, and put ones selfe vpon it by a reasonable conduct, an ouerture must be made vnto it, by the definition of the subiect which a man is about to handle? And here it is, that euen at the very threshwood, my pen falls out of my hand, since the matter, wherof I am about to represent a poore draught, is none of those that can be defined: for I pray you, Atha­nasia, this word, Definition, doth it not sound as it were some finite thing? And what proportion can an infinite thing beare with a finite, or [Page 47]what line can measure an infinite thinge? Now Eternitie being of this nature, who sees not, that no defini­tion can comprehend or compasse that, which in it selfe hath no bound. To what end then should we offer to shut vp wthin the termes of a de­finition, that which neuer had be­gining, nor shall haue end? were it not to essay to shut vp the Ocean in a shell, according as an Angell in a childs liknesse said to S. Augustine, while he proiected in his vnder­standing, that admirable worke of the Trinitie which he left vs? And tell me, how can that flow from a slender penne, or be exprest by a drope of inke, which cannot enter into the imagination, nor the vnder­standing of man, who being finite, is in no sort able to contayne an infi­nite thing, such as is Eternitie? In vaine therfore haue some great and curious witts strayned themselues [Page 48]in defining a thinge indefinite, and which is much better conceaued by admiration, then discourse.

That Eternitie is incomprehensible.
XII.

FOr in your opinion, Atha­nasia, what is Eternitie but God himselfe, who is not onely eternall, but Eternitie it selfe, and wherin that wich we call Eter­nitie doth so subsiste, that without its being, which is eternall, Eternitie should not bee at all. When therfore we name Eternitie, let vs say with the great Stoicke speaking of the termes of Fortune, Prouidence, and destinie, that we onely change Gods name into another, and that it is the diuinitie which we name by para­phrase. For sithens, according to the Diuine's Axiome, all that is in God is God himselfe, because, he is all [Page 49] Essence without any accidents, all the qualities which we applie vnto him by way of Attributes, to speake of his greatnesse, according to our weaknesse and manner, that is, in a stutting wise, are no other thing then himselfe, though diuersly con­sidered by vs, his vnitie compre­hending in it selfe by way of eminēcie all the multiplicitie of our thoughts. So that when we name his Wisdome, Goodnesse, Iustice, Powre, Immensitie, Eternitie, and a thousand other ma­gnificences we attribute vnto him, we cōsider this Sunne in his beames, which are all begun and ended in himselfe. It is he then that hath not onely immortalitie, as the scripture faith, but euen Eternitie: and who being without begining or end, (though the begining and end of all things) is by a necessarie conse­quence Eternitie it selfe. Iudge you now, Athanasia, if it would not be, [Page 50]not onely a temeritie, but euen a manifest follie, to essay the defining of him, who is, as an aunciant father said, incomprehensible to euerie thought, and ineffable to euery created tongue.

Eternitie is ineffable.
XIII.

ANd how doe you thinke, said the same father, that that should fall within the compasse of a style, or be expressed by words, which neuer entered the eare, which was neuer discouered by the eye, nor was euer appre­hended by any humane conceipt: and he speakes there of the felici­ties, which God hath prepared in his Eternitie, for such as loue him, and such as he hath predestinated to his glorie. What will then Eternitie it selfe be, if its beames be so da­seling, [Page 51]its delightes so ineffable? A smale scantling of this Beatitude ap­pearing in the eyes of S. Peter vpon Mount-Thabor, did blind, or rauish & transport him in such sort that not knowing what he said, he demāded of his deare transfigured maister, to erect there three Tabernacles, as though he had would before his sufferances, haue established his re­pose in that place for euer. The pro­phete hauing seene onely the Al­mightie, in passing, as the diuines speake, was so estonished at it, that receauing from him Commission to denounce his pleasure to his people, he cryed out, Lord I am a child who am onely able to cry, a, a, a, I cannot speake: the least communication of the Almightie being ineffable. And the great Apostle being rapt vp into the third heauen, where he learnt newes of Eternitie, confessed after he was returned out of his rapture, [Page 52]that they were secretes that could not be related. And Moyses hauing onely sene God by the shoulders, that is to say, in his workes, as some interpreters vnderstād it, he is taken with such an admiratiō, that hauing receaued cōmandement to denoun­ce vnto Pharao Heauens doome, he pretends for excuse, his tongues disabilitie, which is an euident signe, that the Almightie, is ineffable, as well in himselfe, as in his workes. Whence the auncient Egiptians in their simbolicall diuinitie, repre­sented the Dietie in the shape of a Crocodille, a beaste which is said to haue no tongue, to intimate, that it is not possible to speake as one ought of a maiestie so high, and ele­uated beyond all vnderstanding.

An imperfect description of Eternity.
XIV.

TRue it is notwithstanding (to th'end we may giue some ouerture to a thought and a discourse in a subiect, which of it selfe is incomprehensible and inef­fable) that considering Eternitie as a certaine thing abstracted from the Diuinitie, in qualitie of a diuine Attribute, we may in some sort, not indeed define, yet describe it, and forme some imperfect draught therof, where we may, by better reason, adde that, which that aun­cient Painter was wont to put vpon his admirable Pourtraitures, Appel­les made this, signifying therby, that he had not giuen the last touch to his worke; or els, that his imagina­tion past that which his pincell had [Page 54]put downe. Without saying then with Simonides, who was asked touching the Dietie, that the more he considered it, the more he found to be considered in it, being a botomelesse Abisse. And without respiting the resolution of the point, for the space of a hundred yeares to come, a tyme wherin we shall not be vpon the face of the earth, following the Areopagians, who remitted to a like tearme, the decision of an inuin­cible difficultie. We thinkes we may say of Eternitie, that it is no other thinge, then a continuance which hauing no begining, shall also haue no end. In these few words (in my conceipt) as in the hollow of one of those mirrors, which from their ef­fect, are termed burning glasses, the beames of this great Sunne of Eter­nitie are receaued. Whose present being perpetuated, is of a more large extent then either the tyme [Page 55]past or tyme to come, since they are bounded by tyme, but Eternitie is infinitely beyond any tyme imagi­nable. I am not ignorant, that this shortning description brings downe the mountaine Athos, to be a moate in the Sunne; makes the Sunne be seene in a Bason; and imitates the Geographers who show the whole vniuerse in the compasse of a smale Mappe. But euen as the same Geo­graphers being come to the extrea­mities of any Land, made knowen vnto them by their Art, represent vnto vs the Sea's illimited vastnesse, giuing vs therby to vnderstand, that they make no further discouerie: so in this matter of Eternitie, all that we can doe, is to make vs loose our veiw in the boundlesse sight, of a thing past, which neuer had be­gining; and of a thing to come, which shall neuer haue end. Whence it comes to passe, that as there is no [Page 56]pencell that can euer represent the Sunne to the life, nor the aires trans­parēcie, nor yet the fires liuelinesse; so is there no plume of so high a flight, as to arriue at the represen­tation of Eternitie. And that Aun­cient Painter; who put such a rate on his owne Peeces, as that he said of them, that they were painted onely for Eternitie, would haue had his hands full in representing Eternitie it selfe, for which he said he laboured with such art, and strife of mynd.

What Tyme is.
XV.

BVt to come to that indirectly, which we cannot directly at­taine vnto, me thinkes we shall bring some light into this ob­scuritie, by comparing contraries to­gether; and by considering Tyme which we know, we may make [Page 57]our selues some way to the know­ledge of Eternitie, at whose greatnes we stand amaysed. So the Apostle teacheth vs to search out the inuisible things of God, by the footsteps of such things as he hath made visible vnto vs. But is it possible that Tyme, which is so litle and diminutiue a thing, should rayse vs to the knowledge of Eternitie which is incomprehen­sible and ineffable? The Geometri­tions, who take the measure of all solide bodyes from a point which is not, and which not being found in nature, is onely in the imagination, make a breach to this thought, and make vs hope the effect of the pro­position of that incomparable Aun­cient Mathematician, who deman­ded onely a point out of the earth, wherin he might place his engine, to shake the whole masse of the vniuerse, which hath no other fun­dation, as the Prophete saith, then its [Page 58]owne waight and stabilitie. What is Tyme then properly speaking, but an instant, as litle perceptible, as the mathematicall point? It is a moment cutting of things past from things to come; and which, more quicke then quicksiluer, runs away being presst, and slides out of his hand, that striues to hold it. In naming it, we loose it, so subtile and glib is it by nature. It were to waygh the fire, and measure the wind, according to the tearmes of the Prophete, to striue to stay this Protheus: In an instāt he vanisheth: and while you thinke to shew him with your finger, he is gone. To count tyme past, with Tyme, were impertinent, since now it is not; nor hath that which is not, any quali­ties, saith the Philosophers Maxime. And yet should we lesse iustly, attri­bute vnto Tyme, the tyme to come, which as yet hauing no beeing, can be no other wise instyled, then with [Page 59]the name of nothing. What is Tyme then, but an instant, so closely inui­ronned, or rather, asseiged with a not-beeing, that in thinking to hold, or shew it, it is alreadie slid from its beeing in nature. Such as haue en­deuoured to shew its incomprehen­sible litlenesse, giue it a litle more scope, imitating therin the Geome­tritions, who draw their points into lines, their lines into superficies, and their superficies into bodies, vpon which they exercise the Rules of their Art. For to make vs vnderstād, that Tyme is no other thinge, then the measure of the PRIMVM MO­BILE, they were constrayned to gather together as many instants, as are conteyned in 24. howres, com­posing therof a reasonable distance, whervpō to enlarge their discourse. Wherin they haue followed Demo­crites fantasie, who composed the world of a collection of atomes, [Page 60]bringing to a grosse bodie many pettie percells, which according to the signification of the word, haue no body at all, which are emptie and almost chimericall imaginatiōs. As then (following the Maximes of Philosophie) Arithmetique, being come to the number of tenne, which is a full and perfect nūber, is forced to begin againe, extending its mul­tiplication to infinitie; and as all that is written, is framed out of 24. letters; euen so, the course of the PRIMVM MOBILE, whose vio­lence drawes about with it all the other Spheres, is ended in the di­stance of 24. houres, though in proper speach Tyme be but an indi­uisible, and almost imperceptible instant. Wence the length of ages, yeares, and mōthes, is drawen from the multiplication of dayes; as also the length of dayes from that of houres; and houres by the assēbling [Page 61]of many instants. Whervpon the Scripture in the Actes, and in the first Epistle to the Thessalonensians, ioyne together those words, Tymes, and moments, to teach vs that Tyme (a thing which should be so pre­cious vnto vs, and wherof alone, ac­cording to an Auncient, the auarice is laudable) consists onely of mo­ments; moments so short and light, that the Scripture in an other pas­sage, represents them onely, by the twinkling of an eye. Goe mortells and plot great matters; let your proiects, in your imagination, reach to Eternitie: you who haue onely the present tyme, that is, a moment, in your power, and a momēt which is lost in the very instant, in which you thinke to graspe it, being a shadow which flyes such as follow it. Who would not stand amaysed at the blind madnesse of most men, who build their hopes vpon things [Page 62]so frayle; and comforting them­selues in the expectation of a for­tune, say as they beleeue, that Tyme workes all; miserably for saking the pretensions of the blessed Eternitie, for flitting moments, which like to lightning, meete with death in their birth. Vnaduised Atalantases, who for aples not of gold, but gilt onely, stoppe the course of their best designes, and loose the aples, or rather, the crownes of Eternitie.

Eternitie compared to Tyme.
XVI.

TO what end shall we now place thi great torch of Eter­nitie, before the eyes of those blind wretches, who are diued so deepe into the darknesse of Tyme, that they are not able to sustayne the shine of so glorious a light? Yet let vs not omit, Athanasia, for the [Page 63]consolation of the good, to strike sparkes of fire out of Tyme, which we haue represented in so smale a shape, and reduced to simple mo­ments, to the extent of that vast Eternitie, whose immensitie doth swallow vp all ages imaginable. I must confesse there is alwayes some imperfection, in the comparison of things disproportionable. For to say it is to place a flie by an Elephant; a moate by a mountaine: to compare a drope of water with the whole Ocean; and earth to Heauen, which in regard of the Heauēly Spheeres, appeares but as an imperceptible point; all this is to say nothing; or if to say any thing, it is to make knowne the weaknesse of mans wit, and imbecillitie of his imagina­tion. Lets hoyste vp the sayles of our thought, and say, that Eter­nitie doth as farre out strippe yeares and ages, as the great Sunne the [Page 64]lesser starrs, eclipsing all their light as soone as it appeares in the Ho­rison. And if Antiquitie represented Tyme in Saturne who deuoured his owne children, for that it doth in­cessantly nible away the moments, houres, dayes, monthes, yeares, and ages: Eternitie infinitly passing Tyme doth swallow it vp as a point; and when Tyme shall cease to bee, Eternitie shall thrust out its conti­nuance into a NEVER, which shall neuer haue end, as it neuer had be­gining. It is too sparingely spoken to call it an Abisse that cannot be soūded: that it is an Ocean receauing all the waters of the world, without being augmented. Nay rather let vs apply vnto it, that which the Aun­cient Philosopher applyed vnto the Diuinitie, that Eternitie is a circle, whose center is extended euerie where, and whose circunference hath no bounds. O Eternitie cryes [Page 65]out a deuoute personage, who is able to conceaue what thou art? I propose vnto my selfe a thousand yeares; I conceaue a thousand thou­sand yeares; I passe in imagination as many millions of ages, as are mo­ments in tyme, from the begining of the world, and yet haue I found nothing that comes neere to Eter­nitie. ô Eternitie thou shalt cōtinue for euer and euer: what is it to say for euer and euer? It is to say euer­lastingly. But what will euerlastingly say? it is a thing that passeth the reach of all humaine capacitie. If we say with the Angell of the Schowle, that it is an immoueable du­rance whose continuation shall neuer fayle, how shall we compare it with Tyme, whose continuance is cut of by euerie moment, and which would cease to bee, if God by an onely word should stop the motion of the Heauens. If we say with the [Page 66]Apostle of France, that it is an im­mortall thing, incorruptible, inuariable, hauing its beeing all at once: how can we compare it with Tyme which is a variable, corruptible, changeable, mortall thing, and whose beeing consists onely of a succession of in­stants? a transitorie beeing, which subsists onely by a flux of moments, which tend continually to ruine, and change as many faces, as it con­teynes instants, which made Iob say, that the life of man doth neuer re­mayne in the same state. For since it is but a successiō of dayes, who knowes not, that though some dayes re­semble others, yet are they neuer the same? If we say with a Christian philosopher in his Consolatio Philo­sophiae, that Eternitie is an indiuisible and accomplished beeing, without end or limite, who sees not that it is the true conterpoise of Tyme, whose imperfect beeing is bounded with [Page 67]euerie instāt? If we say with another Doctor, that it is a present without either praeter-perfect, or future Tyme; and a spheere whose center is con­tinually without any circuit at all, who sees not that it is to drinke vp Tyme into a nothing, to place a thinge so litle, beside so huge a thinge? Yes verily, heauen and earth shall passe, and shall be worne like a garment, but Eternitie shall be still itselfe, and its constāt and perpetuall youth shall neuer waxe old.

An eleuation of the mynd to God, vpon the comparison of tyme to Eternitie.
XVII.

O Eternall God who art au­thour of Tyme, yet makest thyne abode in Eternitie, & whose gouernement, and Royaltie doth extend it selfe PLVS VLTRA: adorable Dietie who art from Eter­nitie [Page 68]to Eternitie: that is to say; without begining or end, subsisting eternally by thy selfe; who art seated vpon thyne eternall Throne: whose power is an eternall power; and whose Kingdome is the Kingdome of all ages: bring to passe ô great God by that mercy, which thou eternally builsted in heauen, that the consideration of the immense and incomprehensible greatnes of eternitie, may be so liuely imprinted vpon our heart, that the affections which linke them in so strong bands to trāsitorie things, and to the moments of things temporall, may be so weakened, or rather brought to nothing, that nothing may stay vs here below, or hinder our course toward the goale of eternall feli­citie. Take vs by the right hand, ô Lord, conduct vs to thy glorie, by the royall way of thy heauenly will and leade vs in the eternall way [Page 69]Thou ô great Iesus, sonne of the eternall liueing God, who art, our way, Truth, and life direct our steps in the way of true life. And which is this true life, but life euerlasting? which is nothing els but to see thee in the bosome of the Father, who begets the great TO-DAY of Eter­nitie. Rayse vp the abbated currage of mortalls, and readuance their drooping thoughts towards their origine. Let them take so full a taste of the Manna of the blessed Eter­nitie, that things possessed in Tyme may become loathsome vnto them. Let them repute all tyme vaine, in respect of Eternitie. Grant, ô Lord, that this wholsome thought may be so deeply engrauē in our memorie, that it may serue as a threade to conduct vs in the Labirinth of the worlds malice; and that we may passe through the vse of temporall things with so well a directed [Page 70]conduct, that we may not loose eternall.

Mans life compared to the worlds continuance.
XVIII.

ANd if all the continuance of Tyme be so litle in respect of Eternitie, as I haue de­clared vnto you, what shall the course of mans life be, if we com­pare it, I will not say to Eternitie, (for the distance is too great) but onely to the continuance of the world? How many men (tearmed by the old Philosopher the litle worlds) hath this world (which the same Philosopher tearmed the great man) deuoured? How many liues haue and shall runne out, since the begining of the world, to the con­summation therof? Truly it is not imaginable, though other wise fi­nite [Page 71]and limited by number and season. If you aske the wisest of men, who was wise too by a hea­uenly wisdome, to what he doth compare the shortnes of mans life, he will tell you that it resembles a shadow, which soudainly vanisheth; a courser which passeth with a mimble speede; a vessell on the sea vnder full sayles in a fauorable gale which swiftly glides ore the waues; The flight of a bird, which with a strong and liuely winge cuts the aire; and an arrow, which being shot from a strong and forcible arme, flies home to the marke. If you moue Iob vpon this point he will tell you, that the dayes of man are verie short vpō the earth; that his life is a vapour, as soone cast downe, as drawen vp: that it is a winde, whose measure is short, nor can it be extended, a mea­sure so smale, saith the Psalmist, that its substance is a verie nothing: and [Page 72]withall a measure which is in his hands, who keepes the key of life and death: It is not in the hands of men, to th'end that liuing in so great an vncertaintie, he may not rely vpon the continuance of his dayes nor trust to the common course of na­ture, an errour too too ordinarie. Measure me a blast of wind, and waigh me a flame, said a Prophete, speaking of the lightnes & vanitie of earthly things, the shape & desire of which passe like a floode. But be it, that all these things had some waight, and soliditie, yet since their vse cannot exceede the course of this mortall life, one may clearely discouer, that they leaue but vpon a slender reede, and an earthly fundation. For if our life, compared to the worlds conti­nuance, be but a moment; what a inconceaueable part of a nothing will it be, if we add, that the worlds continuance, (what euer we fayne [Page 73]to our selues of the length of it) is but a momēt in respect of Eternitie? A thousand yeares before the face of the Eternall God, saith the Psalmist, is but as yesterday which is past. And all the yeares of men, is but as the watch of a might which is reputed for no­thing. This causeth Iob to say, that all the glorie of man, is as a dreame that vanisheth, and cannot be re­called; and that it passeth like vnto a nightly vision. Verily all these descriptions dictated by the Holy Ghost, are liuely pictures of the va­nitie, and Nothing of man's life, whose durance is so short, that an onely instant doth often separate the Cradle and Graue. All that we see is but a point, saith the great Stoicke, yea lesse then a point, if any thing lesse can be imagined. Shall we then gruge at the moments of tribulatiō which doe afflict vs therin, which being well husbanded doe [Page 74]worke in vs a crowne of eternall glorie. No No, what sufferances soeuer doe vexe vs in this dying life, they enter into no comparison, with the glorie which shall one day be reuealed vnto vs.

The force of the thought of Eternitie.
XIX.

NO neuer, Athanasia, though our mynd turne it selfe on euerie side & make choyce of subiects most pregnant to moue it, and to giue it the most forceable impressions, to imbrace good, or auoyd euil, neuer shall it light vpon any thought so fruitfull to produce this effect, as the thought of Eter­nitie. O momēts, you are but chaffe, and dust before the face of this great wind. This is the great vanne which can separate the corne from the [Page 75]chaffe, and separate precious from vile things. Eternitie is that Moyses his rod, able to deuoure the serpents of our sinns; and to draw water from rockes, that is, can beget compun­ction in the most flintie heart. It is a violent blast, which driues vs for­wards towards the Desert of penāce; which vrgeth vs to returne into the Sheepe-fold of grace, if by errour we haue strayed from it, or by sinne, like lost sheepe. It is the end of all ends; the end of all consommation, and the extreamitie of extreamities, wither the wiseman doth send vs, if we desire to abstayne from sinning euerlastingly. For if death; if iudge­ment ensuing; if the terrours of Hell, serue for a bitt to the strongest mouth, and for a restraynte to the most desparate soule; what will it be if we add thervnto the importance of an Eternitie? If we consider the Blessed Eternitie, it is a Ionathas his [Page 76]honie: if the Accursed, it is a Tobie's gale, soueraigne to cure the thickest and deepest blindnes. There is no Filme which falls not from the [...] washed with this water. No Tor­rent of sinne, which may not both be sustayned and repelled by this stronge banke. It is a Sunne which doth breake & disperse the cloudes of vice which striue to hide the light of grace. Lets approch then, Atha­nasia, to this Torch, and our darknes shall be blowen ouer. If we desire to be borne againe to Heauen, let vs, imitating that onely bird, con­sume our selues in the beames of that great starr. And if the thought of the worlds last day, Iudge of all the other dayes, filled S. Hieromes heart with such dread, that it made him loose both foode and repose, his sleepe being interrupted, by the terrible found of the Archangells trumpet, which sounded incessantly [Page 77]in his imagination: what waight shall that eternall doome haue in our hearts, which shall crowne the iust with roses that cannot fade; and shall inuolue the wicked in quench­lesse flames, which being kindled with the blast of Gods wroth, shall cōtinue as long as the Deitie it selfe. No, I doe not beleeue, that all the Antidotes which Spiritualists pre­scribe against the poyson of sinne; that all their remedies put together in one masse, can haue the like ef­fect, in the purging of a soule, that the importance of an Eternitie well pondered, can worke therin. O Lord thou hast giuē a signe to those, who haue thy feare imprinted vpon their heartes, that they may auoyd the arrowes which thou shuttest from the bow of thy wroth; and that, by flight, they may free them­selues from the eternall torments which doe attend them: torments [Page 78]by which such onely are ouertaken, as for want of foresight and consi­deration, dread them not, as an aun­cient Father doth teach vs. O how happie is the soule, whose eyes God daynes to open, ouer so perilous a precipice, that therby she may a­uoyde it, and please our Lord in the Land of those that liue in his grace. For they that passe their dayes in this happie Abode, are not subiect to this seconde death, which hath no resurrection (for out of Hell there is no redemption, or escape) Their eyes owe no tributarie teares, since they are not afflicted with the torment of malice, nor doth their feete stumble in the way of salua­tion, which is that of the blessed E­ternitie. Thinke of the last end, saith the wisest of men, and thou shal [...] neuer offend. If then the thought o [...] death, and of that which followe [...] death, hath so much force in a soule [Page 79]that is occupied in it, as to diuert it from all euil: what will it doe I pray you, in a well composed heart, which can iudiciously ponder the waight of things, when it shall come to thinke, that temporall death is but an instant which separates the soule from the body; and that the parti­cular iudgement which doth im­mediately follow this separation, is past in a moment: marrie that the decree of this iudgement is of an eternall and vninterrupted conti­nuance. Why, the threate of a tem­porall death, and the losse of a flo­rishing estate, written vpon a wall by a celestiall hand, was able to seaze the soule of Baltazar with so daunting a terrour, that the scripture assures vs, that all his bones were thereby disioynted: so throughly did feare possesse both body and soule! How forceablely then shall the feare of an eternall death, worke [Page 80]in a solide iudgement, and in a heart that thinkes seriously of its salua­tion. Will it not in this thought pro­nounce with the kingly Prophete: All my bones were troubled, that is to say, all my powres were disordered: and againe: All my bones shall say vnto thee, ô eternall Lord, who is like vnto thee?

That this life is onely lent vs to thinke vpon Eternitie.
XX.

O Momentes of this mortall life, how carefully ought you to be managed, since by you, as by so many stepps, we mount to Eternitie! I, for God hath onely placed vs in this region of death, to breath continually to that of the liueing: nor are we in this Desert, for any other end, then to trauell to the Land of Promisse. Which shall one [Page 81]day be distributed amongst vs, ac­cording to the line of distribution. The Angells at their first creation, were placed in a state of grace, and full freedome; and had a tyme to resolue their choyce of glorie or reproba­tion, by obedience, or reuoulting: and following their election, that great diuision was made, which doth eternally separate the Blessed, who kept their principalitie; from the accursed, who fell from Heauen into the Abisses below. Men, after­wardes created of so noble substan­ces, to repaire the ruines of those that were fallen, haue also the tyme of their life to resolue and deter­mine what shall become of them for all Eternitie. For which cause they were created straight and free; fire and water were put before them, that they might make election of which they liked. And they applie according to their owne will, the vse of their [Page 82]freedome, nor are they to impute it to others then themselues, if by their owne malice misfortune befall them. He that shall sowe benedi­ctions shall reape benedictions; but he that shall commit wickednes shall draw a curse vpon his owne heade, and that an eternall one, ac­cording as it is written: Goe you ac­cursed into eternall fire. For at last, in the periode of our life, when as tyme shall be no more to vs, certaine it is that God will examen our workes, be they good or bad, and according to them, will reward each one. Then euery ones prayse or blame, shall proceede from the mouth of God. Now we are in the forked way of vertue or vice, which was shewen to the young Hercules, as an Aun­cient Authour writeth. It is in our power to take towards the right or left hand; and to sowe the seedes in this life, whose fruites we shall [Page 83]gather in the next. Certes as the lines drawen from the Center of the earth, might goe to the circum­ferēce of the Heauens: so according to our comportment in these short momentes which we are to liue in earth, the definitiue Sentence of our eternall Abode, shall be giuen. It is our part therfore, tymely to thinke of our affaires, and to foresee what shall become of vs: for the scripture doth teach vs, that we shall reape ac­cording as we haue sowen. He that shall sow in spirit shall reape eternall life. The chaste Susanna being pinched with bitter perplexities, while those two infamous firebrands of disho­nestie, threatned her the ruine of her reputation, vnlesse she condes­cended to their lewd desire, chowsed rather to fall innocēt into the hands of men, then stayned into his, to whom nothing is hid, who tryes the hearts and reynes: and who can cast the [Page 84]body and soule into eternall torments. Me thinkes sure each considerate heart, will take her part; and will pourchace at the price of transitorie and momentarie pleasures, endlesse paines. For tis a thinge too horrible to fall into the hands of the liueing God; the God of vengeance, terrible ouer all those of the earth. Contrari­wise he will easely and willingly imbrace all kind of paynes and sufferances, who shall waigh as he ought, that is, in the waightes of the SANCTVARIE, these words of the sacred ORACLE That we are to enter into the Kingdome which knowes no end; to the residēce of Glorie, through many tribulations: since that our Sa­uiour Iesus Christ, was as it were forced to suffer, before he could enter into his eternall Felicitie, which he had wholy obtayned, and which, was necessarily due vnto him. The Parobolicall historie of [Page 85]the wicked Rich-man, and the poore Lazarus, is a rich Table, represen­ting this truth vnto our eyes set out in liuelie colours. Euerie one knowes the different successe of the one and the other; and what answere Father Abraham made to this miserable re­probate's complaintes. Call to mynd, Sonne, that thou tookest thy pleasures during thy life, and that Lazarus, suf­fered many afflictions. Now your esta­tes are much changed: for he is reple­nished with ioy and delight; and thou oppressed with desperate greeues, and with punishments which shall neuer end. O double Eternitie! thou art like to those figues which were pre­sented vnto the Prophete, wherof some were strangly bitter, the others extreamely sweete. The Blessed Eternitie is a LAND OF PRO­MISSE and rest, whose fruites are of an vnmeasurable greatnes, and incomparable sweetnes. The ac­cursed, [Page 86] is a forraine Region, full of disorder; a daunting desert, far re­moued from the face of God: where the firie serpents doe stinge without cure, and kill without all hope of recouerie. O ETERNITIE! The more I consider thee, the lesse doe I know thee, and the deeper I endeauour to diue into thy botto­me, more bottomelesse I find thee! Thou art the floode of the Prophe­te, which cannot be past, nether at the ford, nor otherwise. The Gyan­tes grone vnder thy waters, nor can any beaste, euen though it were an Elephāt, passe ouer thee by swiming, to vse S. Gregories words. All that can be said of thee, is nothing in re­gard of that which should be said. Though a man speake all he is able, yet can he not sufficiently expresse thee, euen to represent the least stroke of thyne infinitie. Birdes, although they cannot soare to the [Page 87]highest region of the aire, leaue not for all that to flie: And what if we cannot comprehend Eternitie; yet ought we not cease to speake what we conceaue of it, though we can­not conceaue, what we ought to speake therof. A man may enioy the light of the Sunne; walke in its resplendant rayes; and now and then steale a looke vpon it; though he be not able to haue his sight still fixed vpon its globe. We are to doe the like in this subiect of Eternitie: and be it, that our sight doth disperse and loose it selfe in the immensitie of its extent; yet are we from tyme to tyme to consider it, since life is [...]ent vs for no other end, but to be spent, for the most part in this atten­tion. This is that which the Pro­phete termes, couragiously to attend God, and with patience to supporte this attention. And the Apostle: To attend the blessed hope, of the coming [Page 88]of the great God. I Lord, said the great S. Augustine, burne, cute, pinch, slice here below, so that I may not perish eternally.

An enterie to the consideration of the accursed Eternitie.
XXI.

BVt doe you not thinke it high tyme, Athanasia, that we should draw neerer by the consideration of both the Eternities, and that, for our spirituall profit we should make a kind of particular examen, and as it were, an Anato­mie. We will begin at the accursed Eternitie, that we may follow the methode which the Spiritualistes obserue in the reformation of the soule, begining with feare, accor­ding to that of the wise man; the feare of our Lord is the begining of true wisdome. And is it not true wisdome [Page 89]to thinke seriously and tymely of eternall saluation, and to direct our stepps towards the pathes of this peace, which passeth all vnder­standing, nor shall at any tyme be troubled with the noyse of warrs, but shall enioy with God, the abun­dance of a plentifull repose. I haue done Iudgement and Iustice, that is, I haue behaued my selfe iustly in all myne actions, saith the Royall Pro­phete. Will you haue the reason of this vprightnesse? because I haue dreaded the seueritie of the eternall Iudge. And another Prophete brings in Sinners conuerted to the father of mercyes, speaking in this wise. O Lord through thy feare we haue con­ceaued good pourposes, and by it, we haue at length produced and brought forth the spirit of saluation. The needle, following the Contempla­tiues worne similitude, goes alwayes through before the silke; and sharpe [Page 90]and pearceing FEARE (according to that word of Dauid: Lord pearce my body and soule with the FEARE of thy iudgements) is still the forerunner of ioy, ioy the inseparable fruite of the tree of true Charitie. I see then, that there I must begin: but a secrete horrour doth fasten vpon myne imagination, when I represent vnto my selfe so mournfull and daunting a matter. It is a far other thing the [...] that place of horrour, and vaste soli­tude, wherof the Prophete speakes: for it is the verie herbour of eternall horrour, eternall reproach. It is the accursed denne, where DEATH doth eternally inhabite. What Memori [...] hath not this remembrance in abo­mination? What Vnderstanding doth not flie a consideration so odious. What Will hath not an auersion from a subiect so distastefull? What Fantasie doth not turne it selfe from so sad an obiect? What Pen in lieu o [...] [Page 91]writing would not fly away from a matter so much to be fled? What Inke blacke enough to equalise the blacknes of those coles of desola­tion? This notwithstanding, my Athanasia, the most holy and most wise, doe admonish and councell vs to thinke frequently of it, and to des­cende into Hell liueing, that we may not descend thither dying, saith a Fa­ther of the Church subtilly and truly. True it is, this medicine is bitter, and its bitternesse may cause a kind of drunkennesse, and distra­ction of mynd, marrie it is a whol­some distraction, and its conuulsions giues health and holinesse to the soule it doth seaze vpon. It is that volume of the Prophete's, bitter in the mouth, but restorature in the heart. What abundance of people fall into this gulfe, for want of fore­feeing it. Let vs cast our selues into it by foresight, Athanasia, but as [Page 92]Dyuers into the sea, to bring vp the pearles of good and holy resolu­tions.

The horrour of this subiect.
XXII.

IT is neuerthelesse very hard, that I may not say impossible, to be hold this subiect in the face without astonishment. For if the verie words, eternall Reprobation and Damnation, make the most con­stant and resolute courage quake; what will the consideration of their effect doe? A woman became once a Statua of salt vpon the aspect of an abominable towne burnt with heauenly fire, the inhabitāts wherof descended into Hell aliue. I would to God that the sight of the accursed Eternitie would make vs as immo­ueable as Statua's to bad actions, and would Season vs with the salt of [Page 93]true wisdome. Moyses had an hor­rour and an apprehension of his rodd, while departing out of his hand, he saw it trāsformed into a ser­pent, and although God commāded him boldly to take hold of this beast by the tayle, yet durst he not doe it without trembling. O Athanasia, what heart is so resolute, as to behold the rodd of God, rodd of direction in his Kingdome, changed into a rodd of iron, driuing away the re­probate, as earthen potts, and in a rodd of furie, and not quake with a iust feare, sith that euen the heauēly. Intelligences, the celestiall Virtues assured of their saluation, shall be moued with feare, when the great Iudge shall come at the consomma­tion of the world, to hold his last Assises. That which the Poetes fa­bulously relate of their Medusa, and of the Sunn's retrogradation least it might giue light to the horrid and [Page 94]vnnaturall banquet of Thiestes, are but weake strokes of the sacred hor­rour, which the consideration of the cursed Eternitie doth imprint, vpon a soule. The reprobate to preuent the definitiue and irreuocable sen­tence of their eternall condemna­tion, shall one day inuoke the moun­taignes to fall vpon them: and to burie them in an eternall obliuion. And if the heate of the Babilonian fornace did affright all the beholders with the firie flashes which it vomited out: what must the aspect of that eternall fornace (made hote with the wroth of God, and maintained in a continuall heate with a blast of brimstone), needes worke in a heart, that hath its sight sharpened by Faith?

It is an vniuersalitie of euils.
XXIII.

I Will discouer vnto thee all sortes of good, saith God to his fauorite Moyses, in manifesting my selfe vnto thee. Yes, for in the vision of God all felicitie is comprised, as also all sortes of euil in the priuation of this obiect of the soueraigne Beati­tude. For if the supreme Felicitie, according to all the Diuines, be a perfect collection of all good; doth not the rule of Contraries oblige vs to beleeue, that the toppe of the so­ueraigne infelicitie is a collection of all euil. Goe to then, my Athanasia, let vs represent vnto our myndes all the calamities and torments imagi­nable and vnimaginable, and let vs loade the shouldiers of one onely with this heauie masse; and let vs affirme, that such is the least part of [Page 96]the sufferances of the damned. In this world calamities are alwayes in a manner particular, so that it is an extraordinarie thing, to see the same partie assaulted with two or three at the same tyme: and when the defease is violent, it dures not; for that ether the desease ceaseth, or the patient opprest with it, ceaseth to bee. In Hell it is not so; for all the torments which we can cōprehend, yea euen those which are incom­prehensible, meet in the same instā [...] vpon the damned's heade, vpon whom scourges are reunited, and ruine [...] multiplied; euen as the Eagles, to make vse of the Scriptures compa­rison, and haulkes doe in troopes seaze vpon carrion. O God, said the good Iob, that man of greeues, and oppressed with infirmities and mi­series, thou hast rowled vpon me all the billowes of thy wroth. And Dauid in a like aire, I am come to th [...] [Page 97]brode sea, and the tempest hath swal­lowed me vp: how much better doe these words suite with the repro­bate, who perceaue the heauie hand of the Diuine iustice vpon them, without all hope of solace? To them it belongs to reade in the booke of Lamentations, maledictions, and misfortunes, which the Prophete did sometymes write by Gods com­mand to reclaime Israel from its vice and destruction: to them, I say, who are fallen to the bottome of all miseries. The great Angell of the Schowle, S. THOMAS, giuing a reason why all calamities concea­uable doe fall vpon the damned, saith after S. BASILE, that in the end of the word, when fire shall generally purge it, there shall be a separation made of all pure and im­pure things in the elements, and as that which is pure shall be reserued for the pleasure and content of the [Page 98]Elect; so that which is impure shall be cast into the Sinke or center of the earth, where the comon opinion placeth Hell, to be a continuall tor­ment to the damned, being most iust, that as by their sinne they a­bused all creatures, so they all should conspire to torment them, as it is written in the booke of wisdome. That all the world shall fight for the seruice and glorie of the iustice of God, against the mad men. Propose vnto your selfe then, ô Athanasia, a person reduced to that point of mi­serie, that at one instant he should be afflicted with all sortes of paines, not onely in the principall mem­bers, but euen in the least partes of his bodie, so far forth, that he should resent particular stingings through euery pore. Speake the truth, to behold the most vile and wretched creature on the earth in this dismale estate, would it not moue horrour in [Page 99]your heart? And yet, Faith doth as­sure vs, that the torments of the damned are far other, and that all this collection of euils, is but a poore part of their cup. And Verily, most reasonable it is, that such as im­ployed all the powres of their body and soule to offend the soueraigne and eternall Goodnesse, should in euery of them be eternally pu­nished by the Soueraigne Iustice. The numberlesse number of those paines are expressed in diuers passa­ges of holy Scripture, where it speakes, of Fires, Ice, Darknes, Blindnes, Gnashings of teeth, Teares, Hungar, Thirst, Deseases, Swords, Howlings, Gale, Absinth, Prisons, Wormes, Serpents, Whirlewinds, Tem­pestes, Fournaces, Thunders, Wheeles, and a number of other scourges, wherof we find euery lease full.

The paynes of sense, and first of the sight and hearing.
XXIV.

ANd wheras generall dis­courses seeme not to be so efficacious as particular ones, let vs descend, Athanasia, from the generalitie of those eternall pai­nes, to the particular consideration therof. The Contemplatiues diuide them into penas sensus, and penas dam­ni, whence comes the word damna­tion, and it is incomparably greater then the former, though it far lesse strike vpon the imagination of vul­gare myndes. The Sight, amongst the exteriour senses holds the first place, and the priuation therof, is numbred amongst the greatest mi­series of this life, by the iust TOBIE a worthy witnesse of so troublesome a discommoditie. Now Faith doth [Page 101]teach vs, that the damned shall be in thicker obscurities then those of Egipt, and that the tēpest of darknes shall possesse them for euer. And in the Holy Scripture Hell is marked out in these words, exteriour dark­nesse. For an Eternitie, saith the Pro­phete, light shall not be discouered therin; for although God be there, as it were in euery place; and that darknes cannot obscure his naturall light, yet his will is, that in this dry Lake, that is, voyd of all consola­tion, the darknesse couer the face of the Abisse; and that the eyes of the damned, though otherwise capable of sight, see nothing but that which may trouble and torment them. The fire of the diuine angar being once fallen downe vpon them, they shall neuer more discouer the Sunne, in punishmēt of the abuse of this noble sense in tyme past, and that in lieu of contemplating the Heauen, they [Page 102]haue made their lookes dwell vpon the earth and creatures. And al­though light be as inseparable a qualitie of fire as heate; yet as of old when the three children were throwen into the fournace, the di­uine powre leauing the light, did suspend the heate of the flame that it should not attempt vpon those in­nocents: so in Hell, he will permit the heates actiuitie vpon the repro­bate, and yet will depriue the fire of light, to leaue them in obscuritie amongst the deade of ages, buried in an eternall obliuion, and far re­moued from the light of his face. So shall our Lord diuide the flame from the fire, saith the Psalmist, that is ac­cording to some interpreters, he shall separate the light from the heate. And euen as during the pal­pable darknes, which God did of old spread ouer Egipt, while the Is­raelites enioyed a delightfull light, [Page 103]the Idolaters were ether blind, or afflicted with frighting visions: so in Hell, amidst the pitchie blacknes of that region of the shadow of death, if at any tyme the dāned enioy some obscure glimses, seeing as though they saw not, it shall be onely to es­pie the hideous shapes of amaysing fantomes, and horrible visions of Diuels, whose aspect shall be more insupportable vnto them, then the rest of their tortures. So that, if for the thicknes of this smoake, and the blacknesse of these obscurities, the priuation of the vse of this sense be an irkesome torment vnto them: the short vse, which at tymes they shall haue of it, will onely serue to add to their torment, alwayes vnfortunate both blind and seeing. I will omit the particular paines of this delicate part, which, as the Phisitians ob­serue, in its daintie litlenesse is ob­noxious to so many different de­seases, [Page 104]which shall be yet diuersified both in qualitie and quantitie, ac­cording as the reprobate shall haue abused that noble Sense, which had bene in Heauē one of the principall organes by which the ioy of our Lord had entred into their heartes. O God with what frightes shall their soules be tortured by the sense of hearing, a sense, by so much more liuely and capable of paines, as it hath more commerce with the mynd. Ah! what a mad musike will there be heard, of howlings, scrikes, gnashings of teeth, and grones of desperation! If the thūder clapp and trumpets sound, which did resound vpon the mountaine where God deliuered his law to MOYSES put all Israel in such an ALARVM, and struke the heartes of the people with such astonishment, that they said vnto their law giuer, Let not our Lord speake vnto vs least we should die. [Page 105]What a death shall it be in death it selfe, to heare the voice of many waters, or rather the ouerflowing torrents of so many maledictions and horrible blasphemies, which rage and despaire shall draw from their execrable mouthes full of the stinch of a hellish brimstone. ô how iarring the discorde, and how detestable the roarings of those vi­ctimes of the eternall furie! The eares of those eloquent Orators, and pleasing Poetes, who had taken so great complacence in the gratefull fall of their measured periodes, and in the sweete cadēce of their rymes, shall find themselues at that tyme in a wonderfull disorder. The eares of those Princes which admitted onely silken words, and the oyle of sinners, that is, flatterie; who tooke content to be praysed in the desires of their heart, and blessed in their iniquities; who found no better musike then [Page 106]that which their owne prayses made, as ALEXANDER said, who was as great in vanitie as valour, will then be struke with terrible ac­cents. The eares of those Adonises (this word signifies Song) those Ninnions of the Goddesse Venus whose baites are dishonest songes. Those of these effeminate Musiciās, and daintie Dames who must be lulled a sleepe by singing new aires, more pernicious then those of the Poetes Syrenes, shall then haue their eares filled with dreadfull plaintes, resembling the voice of the Storke or Dragon, to whom a Pro­phete compares his owne, while he lamented the incurable woundes of the people of Israel. But the damned shall be principally frighted, and shall quake to heare the thunder clape of the heauenly wroth, which shall continually resound in their eares. Wheras the iust, saith the [Page 107]royall Prophete, shall be in the eternall memorie of God, and shall not feare the dreadfull crake of his wroth.

The paines of other two senses, the Smelling and tasteing.
XXV.

ANd if Hell be the world's sinke, and the Receptackle of all the filth of this great Frame, and with all a deepe dūgeon, where the aire hath hardly any ac­cesse; how great must the stinch and infection needes be, of so many cor­ruptions heaped one vpon another, and how insufferable the smell of that infernall brimstone, mixed with so many corrupted matters? When we reade the sufferances of certaine Martires, who were af­flicted with smells and vermine in darke prisons, we esteeme those lent martirdomes as painefull as the vio­lent. [Page 108]Nay some natures there be that can so litle support euil smells, that to enter into a Hospitall makes them swoone: And yet what is all this in comparison of the infamous exhalation of this gulfe of horrour of which we speake? Alas, Athana­sia, LAZARVS his sisters though verie affectionate to their brother, could not endure that IESVS CHRIST should cause his graue to be opened, by reason of the stinch, which they apprehended would issue out of it, albeit he were but dead for the space of foure dayes. O infernall Caue without all vent or breathing hole; receptacle of filth and dunge; eternall graue of such as die conti­nually and yet cannot die! with what abominable filth art thou not filled? you daintie offenders who liue onely amidst parfumes and Ro­ses, who are dayly loaden with all the Parfumers drouges, then it is, [Page 109]that in steede of sweete odours you shall rott in execrable smells, for pu­nishment of that, that by your euil exemple, you were in your life tyme an odour of death to death, and not, an odour of life to life, and a good odour in IESVS CHRIST as pious people are. Then shall be said of you, that which a Prophete pronounced of Israel in Captiuitie; those that were clad in purple, and im­baulmed with parfumes, haue imbraced dunghills. With what afflictions shall not their taste be tormented. For besids the gale of dragons, wherof the scripture saith they shall drinke: and the bread of greife, which shall be their comon foode, a continuall hungar and thirst shall terribly ty­rannise ouer them. They shall en­dure the hungar of mad-dogges, saith the Psalmist: And as touching the thirst which the burning heate of the reuengefull flame shall cause in [Page 110]them, the storie of the wicked Rich­man doth furnish vs with an au­thenticall proofe. Iust iudgment of God vpon those who in their life tyme cramd themselues with the worlds fayding delightes, crowning themselues with roses, and spoyling all the floures of the meades of plea­sures! All the most horrible famine that Scripture and histories propose vnto vs, are but weake pictures to that which the damned shall suffer in this vnfortunate Residence of e­ternall miseries.

The paine of the sense of touching.
XXVI.

THe sense of touching, the grossest of all the rest, yet the furthest extended, af­fording more hold to miserie, in my opinion, shall be more afflicted then the rest, and the subiect vpon which [Page 111]the most cruell punishments shall be exercised. Yes, Athanasia, for all the torments which the Scripture doth propose vnto vs, as prepared for those which by the diuine Iu­stice shall be cast into the darke Dungeon of that eternall Gaole, seeme to fall vpon this onely sense. They shall passe saith IOB, from snowie waters, that is, from the extremitie of cold, to intollerable heates. Whole floodes of fire and brimstone shall shewre downe vpon those vnfortunate wretches, and a­gaine, a part of their chalice shall be fire, hale, snow, ice, and the boyste­rous blast of tempestes. You see that all this belongs to the sense of tou­ching. And indeede this eternall fire, whither the reprobate shall be condemned by the last sentence; and this Pond of fire and brimstone, whither they shall be cast headlōg, shall worke principally vpon this [Page 112]Sense. The hatchet is alreadie put to the roote of the tree, said the fore­runner of Messias; and that which shall yeald no fruit shall be cut downe and cast into the fire. He hath alreadie taken the vanne into his hand, put into it the corne and chaffe, being resolued to separate them, and reserueing the one for his Granarie, to cast the other into a fire which shall neuer be quenched. And if amongst the torments which humaine Iustice hath inuented for the punishment of crimes, there is none held more rigorous then that of fire, by reason of the great actiui­tie of this element: what shall the heate of that fire be, which shall be the executioner of the Iustice of the God of vēgeance, whose Zeale shall be inflamed against the wicked, and shall kindle the fire which shall e­ternally burne in the extremities of Hell, as MOYSES doth expresse it. [Page 113]The Contemplatiues striue to per­suade vs, that the materiall fire which we experience here below, is but as a painted fire, in respect of that, whose flame doth cause a hor­rible combustion, saith EZECHIEL, which shall neuer be extinguished. The Reprobate, saith S. IOHN, shall drinke the wine of Gods wroth, and shall be tormented with fire and brimstone, and the smoake of his torment shall assend for euer and euer, that is, shall neuer end. And here it is, ô my dearest soule, to purge thee from the rouste of thyne iniquities, and to make thee absolutely and for euer renounce sinne, an accursed cause of so horrible an effect, that I must brand thee with a wholsome marke, and make the descende in thought, into those disasterous fla­mes, asking thee with the Prophete ISAYE, whether thou art able to liue in this deuoureing fire, and whether [Page 114]thou wilt make choyce of thy habi­tation in eternall flames. I must vrge thee vpon this point, ô my soule! and without vsing distinctions or euasions, without all exceptions, thou must answere my demand. This fire is prepared for the Diuel and his reuoulted Angells, saith the holy Euangilist, consider, whether thou will enter into this accursed crue, and take part of the dreggs of their chalice. There is noe meane, either must sinne be forsaken, or thou thy selfe be giuen vp a prey to this e­ternall torment. It is long since this sentence was pronounced, which teacheth vs, that we are either to doe pennāce in this life, or eternally to burne in the next. To auoyde these straytes and slipe away to the right or left hand, is impossible; Heauen and earth shall passe, but the words of truth shall neuer passe. If thou be not altogether blind, and if the [Page 115]light of reason be yet with thee, I doubt not but thou wilt make a happie choyce, and to escape so dangerous a gulfe, thou wilt cast thy selfe into the armes of grace, and Diuine mercy, which admites onely the penitent, and repentant pro­digalls: goe then, my deare soule, vpon this thy holy resolution, and begge of the Diuine clemencie, that he would finishe his worke in thee, and that he would bestow grace vpon thee, to accomplish that, which it hath made thee will, and begin. For vnlesse God build, in vaine doth a man goe about to build; and all that is not established vpon the fundation of his assistance, cannot choose but be ruinous.

A sith to God.
XXVII.

O Great God who art a con­suming fire, whose words are fire and as a hammer brusing the hardest stones. Who appeares in the burning bush, when thou wilt giue a law of terrour and dreade vnto the world; and sends that of loue in firie tongues, whose Zeale is as burning as fire, and whose lampes are fire and flames, whose iealousie is strong as death, and hard as Hell. Who makes the fire of thy Diuine Iustice issue from amōgst the thornes, to destroy the tallest Cedars of Libanus, who kindlest the reprobate as coles with the fire which proceedes from thyne irritated face. Who continues the furnace where they are plunged, in its wounted heate, by the torrent of burning brimstone which flowes from [Page 117]the face of thy iust indignation. O God of reuenge, let this thought make so liuely an impression in our [...]magination, that we may be therby roused out of the lethargie of plea­sures, concupiscence, and wordly ambition which keepe vs asleepe. Let the fire, which walkes before thee as executioner of thy terrible Iusti­ce, and which doth consume thyne enemyes, to witt the reprobate, neuer depart from our memorie; may it be vnto vs a torch, and pillar of light, in the darknesse of the world and our errours; a Lampe to our feete, and a light to our wayes wherby we may discouer the gulfe which will swallow vs vp, vnlesse we pro­hibite the feete of our affections, to follow wicked wayes, and command them to walke in the wayes of thy law. Thou ô Lord, who didst deliuer the three children out of the Babilonian furnace (a figure of that wherin the [Page 118]reprobate burne for euer) preserue vs from those abominable flames, where thou art continually blas­phemed; and exempting vs from the sharpe and burning ones of thy wroth, place vs in the light and bright ones of thy loue, where like Pyralides, and sacred Salemanders, we shall liue happie, without paine, or consummation, singing honour praise, and benediction vnto thee for the Canticle of our deliuerance.

Of interiour paines.
XXVIII.

LEt vs now come, Athanasia; to the consideration of inte­riour paines. And let vs iudge of the torments of the soule, as well by the aduantages which it hath ouer the bodie, as by the large share it hath in the malice of sinne, which is consummated in the will. If a [Page 119]Stoicall philosopher had light e­nough to discerne, that euery disor­dered mynd is its owne Tormēter: what a torture shall the reprobate find in their owne hearts, in this accursed place of disorder, which is reple­nished with the horrour of an e­ternall confusion? There their vn­derstanding shall be darkned with cloudes: because they shall be ouer­taken with a night of obscuritie, and be couered with the thicke shades of death. I will omitt the sub­tile schowle questions, whether they shall be intangled in errours and ignorances, wherof those accursed inhabitāts of that black prison seeme to complaine in the booke of wis­dome, when they say, that the Sunne of vnderstanding doth not enlighten them. Vpon this subiect I will onely stike to that vndoubled truth, which teacheth vs, that they are fallen for euer into a reprobate sense, [Page 120]which causeth their will (still fol­lowing that which the vnder­standing proposeth vnto it) being bent to vice like a crooked bowe, as the Psalmist tearmes it, to hate God with an implacable and extreame hatred. But if some subtile disputant goe about to teach vs, that since the will cannot hate Good which is its proper obiect, it is impossible that it should cōceaue a true hatred against God, who is the soueraigne good: we will answere him with the Ange­licall S. THOMAS, that the damned doe not hate God in himselfe, be­cause they know him not such as he is, (as doe the Blessed who by reason of that knowledge cannot leaue to loue him) but onely in his workes: for the vnderstanding of the damned conceauing God as Authour of the torments they endure, causeth their will to be incensed against him with a mortall and raging hatred: And [Page 121]wheras, nor God, nor the payne, which they suffer can cease to bee, their courrage ceaseth not, and their will is continually tortured with this vnsufferable auersion. Their me­morie also shall haue its peculiar tor­mēt: for if the blessed in Heauen re­ioyce in the labours & reproaches, which they endured for the loue of God, and that through the fire and water of tribulations they are entred into rest: the memorie of pleasures past shall be an extreame torment to the reprobate, when they call to mynd, that for those transitorie mo­ments they are fallen into pinching and endlesse paines. They shall roare out with ESAV to haue sold their heauenly inheritance for a mease of potage. For comparing in their mynd pleasures past with those that are eternall, and apprehending the approach of torments whose cruell panges they feele, will not [Page 122]this memorie, thinke you, draw vpon them an insupportable affli­ction? With what Phantomes and monsterous imaginations shall their fantisie be tortured? Frame a iudge­ment of it, by that which happens to such as in this life, finding them­selues guiltie of greeuious crimes, feare to fall into temporall Iustice. They may indeede sometymes be in a secure place, but neuer in secu­ritie. They may be hid from the eyes of men, and be placed out of their reach; but neuer shall they be able to hide themselues from them­selues, or escape the assault of their owne conscience. While they wake they are vexed with feares and sus­picions: their sleepe is interrupted with wicked dreames, dreade doth still haunt them: at each ones ap­proach they quake with feare, and the Furies hauing seased vpō them, grant them nether Peace nor Truce: [Page 123]their dissipated thoughts put their hearts vpon the Racke. Now if the apprehension of humane Iustice, which hath power onely ouer the bodie, giue so daunting Alarumes to the imagination; what will the sense of the dartes of the Diuine Iu­stice doe, which are so many vessells of death and burning arrowes shot at the damned soule? But who can ex­presse the strange Chaos, and hor­rible confusion which shall inhabite the inferiour appetite of the lost crue? For if all the disorder of mans life spring from his passions, which as blustering blastes are shut vp in the two caues Concupiscible, and iras­cible: what disorder, iudge you, must those wretched soules needs feele in that part, what contradictions in themselues, what conuulsions, what rage, what furie? Alas that noble passion, LOVE, Queene of all the rest, the Sunne and salt of life, that [Page 124]passion which might haue made them happie for euer, if they had turned it towards God, that soue­raignely amiable obiect, being as it were razed out of them, the per­petuall auersion they haue to loue, shall afflict them as the panges of a woman in childbirth, who cannot yet be deliuered. S. CATHERINE OF SIENNA being vpon a day present while a possessed person was exorcised, the Diuel being com­manded to declare his name, he an­swered with a hideous how leing; I am the accursed DEPRIVED-OF-LOVE. At which the Sainte was so moued, that she thought she should haue fallen downe in a Traunce. Tou­ching the passion of hatred, it shall be outragious in the dāned, whence shall proceede their continuall blas­phemies against God, and the per­petuall maledictions and impreca­tions which they shall make against [Page 125]the creatures. And if they haue any Desires, they shall be execrable ones, to see all the world partakers of their paynes: not that they are at all solaced therby, but onely to giue way to the incredible malice, of which they are full. Their auersion from all good shall be as much tor­menting, as in it selfe it is execrable. Of Ioy, there must no mention be made in that place of dolour: But cōtrarwise of an incredible Sadnesse, which shall oppresse them without all consolation. The heate of Anger shall redouble the heate of their flammes. Hope banished from their hearts, shall leaue the place voyde to Despaire, which shall be one of their greatest and fiercest Tormen­tors. And beit that an impudent and shamelesse audacitie shall opē their blaspheming and stinking mouth against Heauen, yet shall an eternall horrour make them quake, though [Page 126]indeed nothing can befall them, worse then that which they alrea­die endure. Thus shall they be tossed with the blast of those tempestuous winds, being burdēsome and insup­portable to them selues. And though their bodie be within Hells bosome, yet shall they beare about with them another Hell in their owne bosomes. They shall vomite out ve­nimous words against themselues being weather-beaten by their pas­sions, as with contrarie winds vpon the sea of so many calamities. They shall be deuoured with the sharpest gnawing of the bloodie birds of their inordinate affections. They shall be giuen vp in prey to their owne rage, as the Poetes Acteon to his owne hounds.

The Prison of Hell.
XXIX.

ANd if libertie be reputed so great a good, that all the goods of life, yea life it selfe, without it, are esteemed as nothing, whence it is, that amongst the ioyes of the blessed, the libertie of the children of God is placed. What conceipt are we to make, my Athanasia, of the eternall captiuitie of the damned, in a prison so horri­ble as that of Hell? O Lord how true it is, that he that sinneth, ad­iudgeth himselfe to a perpetuall sla­uerie: but a slauerie farr other then that which Israel suffered in Egipt, where the Diuells are farr more cruell then Pharaos officers, who put the Hebrewes to digge and delue the earth. A prison, saith S. CIRILLE, all on a fire, and where the darknesse [Page 128]shall neuer be enlightned with any ray of light; where pestilent and gnawing wormes liue in spight of death. Who would not feare, saith S. BERNARD, this worme that cannot die, this place full of fire, this smoake, this stinking brimstone, those blasts of tempests, those thicke and blacke fogges of exteriour darknesse? For what light, I pray you, can penetrate into the bowells of the earth, whither euerie liuing creature descended, of those that re­uoulted from MOYSES, as the Psal­mist teacheth vs, and as we gather out of the booke of Numbers. For to doubt whether Hell be in the Center of the earth, a place furthest remote from the glorie of the bles­sed, seemes to me a thing impossible, after one haue well waighed the places of Scripture, and of Fathers, pointing out this truth. ISAY, speaking of the descent of Messias into Hell, Hell which is below the [Page 129]earth, saith he, was troubled in thy ar­riuall. And the same Messias is made speake in this sort by Ecclesiasticus: I will penetrate the inferiour parts of the earth, and I will visite all those that sleepe therin. And the verie Diuels in S. LVKE besought our Sauiour, that casting them out of the bodies which they possessed, he would not send them into the Abisse. S. CI­RILLVS ALEXANDRINVS speaking of Hell, tearmes it a blacke Caue vnder groūd, replenisht with darknesse, smoake, and all miseries, where the damned soules are as in a dungeon. TERTV­LIAN calls it a Treasure of fire shut vp vnder the earth. And S. AVGV­STINE teacheth in diuers passages, that Hell is vnder the earth; as also S. GREGORIE the Great. There is the lake, or rather the cisterne without water of cōsolation, whither those vnfortunate soules are ba­nished. A prison far other then that [Page 130]which was so irksome to IOSEPH, since that those accursed soules are there bound hand and foote, afflicted with ineffable torments. And which is yet worse, without all hope of deliuerie. To which if we adde the compaignie of Diuells, whose com­plices they made themselues, by reuoulting, with them, from their Creatour, I doe not thinke, that any thing more horrible can be con­ceaued. Alas the stateliest house in the world, being designed to any one for his prison, appeares forth­with to him gracelesse and disa­greable, so powrefully doth loue of libertie possesse mens mynds! what will that house be wher all imagi­nable and vnimaginable euils make their generall Assemblie, following the conceit of the great Romane Muse?

Of the paine of Damni.
XXX.

BVt amongst all those euils, Diuinitie teacheth vs, that none is comparable to that which is called the paine of damni, whence damnation, and the damned take their names. No, not all the exteriour ones, nor yet all the inte­riour ones, which breefly we haue represented, can any way enter into comparison with this, which alone, doth further surpasse them all in greatnesse, thē the highest celestiall spheere, doth surmount this earthly globe. Which I will endeauour, to make you vnderstand, Athanasia, by this consideration. In sinne there are two principale malices, the first, is the auersion frō the Creatour; the other, is the conuersion to the Crea­ture: which God declares by the [Page 132]mouth of his Prophete in these words: my people at once committ two euills, they forsake me, who an the foun­taine of liue-water, and they make vnto them selues broken Cisternes which can hold no water. To this second malice, belongs that paine of Sense, whose miseries we expressed in the pre­cedant stroke: but to the abandon­ning of the Creatour, appertaines the paine of damni, which consists in the eternall priuation of the sight of God, wherin is placed the highest point of the immortall beatitude. Now, I apprehend, saith the Father with the golden mouth, that part of glorie incomparably more great then all the other torments. And the same addes, that tenne thousand torments like to those of the damned are nothing being cōpared to this priuation. Wherin this Doctor is followed of all the rest, and the schoole doth teach it as a constant truth, which cannot be [Page 133]called in doubt, without shaking the grounds, and violating the prin­ciples of Christianitie. S. THOMAS strikes further into it: for though the paine of damni be equall in all the dāned, and that of sense vnequall, according to that which is written, that the torments are proportioned to the vnlawfull delights: and although as well those of sense, as of damni, be equall in respect of the Eternitie of their durance; yet doth he hold, that the paine of sense, and that of damni, doe differ almost as much as a finite and infinite thinge: for certaine it is, that touching the senses, the pu­nishment of the reprobate comes far short of their demerits, the Diuine goodnesse not being able to conteyne his mercy, euen in the effects of his greatest wroth: but as for the losse of an infi­nite good, wher in the paine of damni doth consiste, who sees not, that this punishment is in some sort infinite? [Page 134]And if insensible thinges find no rest till they be reunited vnto their Center, since they were not sepa­rated from it but by violence; how intolerable must the state needs be which doth separate a soule for euer from its true principle, which is God, without all hope of returne. O rebellious Absalomes! for an Eter­nitie you shall be banished from the Court of this heauenly Father, who doth no longer accnowledge you for his children! Prodigalls that you are, who by your reuoults and de­boistnesse haue dissipated the sub­stāces of this eternall Fathers grace: then shall there be no more tyme of repentance left for you: and in this perpetuall separation from his face, you shall remayne for an Eter­nitie in that forraine land couered with the shadow of death, because you did wilfully separate your selues from the Authour of life. God will [Page 135]reiect you eternally, eternally shall you be depriued of the light of his counte­nance and of the light of that glorie, which is the part and portion of the Blessed. For euer shall you lament the losse of this priselesse treasure; as Michol spēt teares, and could not be comforted for the losse of her Gods. You shall sob, but in vaine, in vaine shall you moane the losse of the God of Gods, whose deare presence had as throughly replenished you with happinesse, as his absence doth oppresse you with disaster.

The continuall greife.
XXXI.

THe geife of this so irrepa­rable a losse shall be so bitter in those wretches, that we may count it, Athanasia, for one of their greatest torments. For when they begin once to consider what [Page 136]they are, and what they might haue bene; and for what dolours they haue changed the inconceaueable felicities, which were prepared for them in the sight of God; the fruit­lesse repentance of their follie, will so vexe them, that thence shall spring those teares, those gnashings of teeth, and those groanings, which the scriptures doe allote thē. Thence that immortall worme, which inces­santly shall gnaw them, mentioned by ISAY, a worme which S. THO­MAS, and all the Doctors hold to be spirituall, not corporall, and that it consisteth onely in a perpetuall re­pentance, and remorse of cōscience, which shall sting them, no otherwise then wormes are wont to gnaw the bodies in which they are bred and fedd. For this greife rysing from the remembrance of their sinne which is the cause of all their euils, and of so deplorable a priuation of the sight [Page 137]of God, shall liue cōtinually in their memorie, and shall cause a sharper remorse in them then all their other tortures. When they shall call to mynd so many secreete inspirations, so many exteriour exhortations, so many interiour motions, which they had felt, to reclayme them from their wicked wayes; when they shall reflect vpon tyme mispent and lost, which they might haue made vse of for their conuersion, and for the redeeming of their vnfortuna­tely spent dayes. When they shall represent vnto their thoughts, how often they were warned to forsake the wayes of sinners, and not to sitt in the chaire of pestilence, to which they turnd a deafe eare and would not vnderstand welldoing. And when they shall come to contemplate the vnfortunate estate, to which the contempt of so many remonstrances shall haue reduced them, together [Page 138]with their negligēce in not making vse of occasions past, which will neuer more present themselues vnto them: ô God! with how fruitlesse an abomination of their crimes, and with how furious and mad an indi­gnation shall they be transported? But lets rather heare them in their owne words, expresst by the holy Ghost in the booke of wisdome, where he brings them in, speaking in this sort. We haue strayed and wandred from the wayes of truth, nor haue we bene enlightened with the light of Iustice. The Sunne of vnderstanding hath not cast his beames vpon vs, where you are to note by the way, that these children of the Diuell speake thus, following their Father's spirit, which is the spirit of Lies, since sufficient grace to be saued, and necessarie light to descerne what is good, is denyed no man, God de­siring that all should be saued, and [Page 139]should come to the knowledge of truth. But let vs heare the continua­tion of those vniuste plaintes. We gaue our selues ouer to the wayes of ini­quitie, and to the pathes of our ruine; we haue wandered in painefull wayes, being ignorant of the pathes of our Lord. Here you see how they mixe cokle with the good corne, wheate with Chaffe, I meane, they mixe truth with falsities, putting darknesse for light: For true it is, the way of vice is painefull and loathsome, and to speake with the Prophete, it is besett with thornes: but it is most false to af­firme, that they knew not the Di­uine pleasure, since the light of na­ture, and the light of Faith, MOY­SES and the Prophetes doe more then sufficiently point it out; wherin they offend doublely in seeking to ex­cuse their sinnes, and become so much more lyable to punishment, that hauing knowen the will of [Page 140]their great maister they did it not. Let vs closely follow the grones of the reprobate, and see how the Racke compells them at length to confesse the truth: what hath pride profited vs; what aduantage haue we gotten by the vanitie of riches? all that, is past as a shadow; as a Poste, that rides at full speede; as a shippe sayling on the sea vnder full sayles, leauing behind her no markes of her passage: as a bird swinning in the ayre, whose trace is not found; as an arrow which flying cutts the ayre, and the ayre presently reu­nites it selfe. So haue our dayes run by, without leauing any marke of vertue: we haue spent in malice, all the Tyme which was liberally bestowed vpon vs, to worke our saluation, in feare and trembling. We haue past the course of our age in apparences, and in the vani­ties and false follies of the world, and in an instant we are fallen into Hell. In this sort, doe those wretches gnawen [Page 141]with a continuall sorrow, vnprofi­tably repent them selues, and grone vnder the pressure and affliction of heart, which is the Hell of their Hell. How did the Egiptians, thinke you, greeue, who contemned IO­SEPHES counsell to make their prouision of corne, during the seauē yeares of plentie, which were so a­bundant, that wheate was no more esteemed then sand, while, during those others of famine, they were constrayned to giue the most pre­cious things they had, yea euen their [...]owne libertie, least famine might driue their soules out of their bodies. What a liuely sense of greife shall they be touched withall, while they shall consider, that their former a­bundance caused in them many of­fences; and that their present want is the punishment of the same of­fences: but especially when they shall see PHARAO made Maister [Page 142]of all their goodes, as well moueable as immoueable, and that of his sim­ple subiectes, they are become his slaues. O how heartily they would haue wished that they had giuen credit to the good IOSEPHES prophicies, who aduised them to be myndfull in their plentie, of the hard tyme to come, and to make good prouision in tyme of harnest, while their granaries and Cellers ouerflowed on euery side. But how light is this temporall miserie if it be compared to the eternall sorrow which shall torment the reprobate, aduertised by so many remonstran­ces as well by writing as by word of mouth, which bett vpon their eyes and eares, and made them in­excusable, in not hauing redeemed lost tyme; and in hauing, by the hardnesse and inpenitence of their heart, heaped vp a treasure of anger, in the day of our Lords anger. What a [Page 143]remorse shall they feele, to see that their wounds waxe old in the face of their imprudence. And that while they might haue purchased an e­ternall and priselesse felicitie for a glasse of cold water giuen in the loue, and for the loue of God; yea haue borne away the crowne of glorie, by naturall and necessarie actions being done in grace with conformitie to Gods will (at so easie a rate doth the supreame Goodnesse sell heauen!) and that these truthes were so frequently proposed vnto them by the Ghospell, and the prea­chers therof, who as trumpets made them resound in their eares, they not being moued with all this, lesse sensible then the walls of Hierico, who fell at the sound of the prestly trumpett. What a heart-breake it shall be vnto them to thinke how litle they inioyed, and for how litle a space they possessed the same: [Page 144]what benefits they haue lost; from how faire aduātages they are fallen: how litle was demanded at their hands, for a priselesse glorie: to­gether with the torments passing conceit, which they shall endure without all hope of end. To speake the truth, as there is no head so strong that turnes not, nor body so stiddie that shakes not, at the aspect of a deepe descent; so me thinkes, there is no braine that is not trou­bled, by bending its attētion towards the eternall sorrow, which shall in­cessantly gnaw vpon those mise­rable catiues.

The Eternitie of the torments of Hell.
XXXII.

BVt when all is done, Athana­sia, reason must render the Ghost, and humane wisdome [Page 145]must be drunk vp in the considera­tion of the Eternitie of those paines, which we haue set out in weake colours: For if those torments, how euer great, how euer long, were to haue end, yet hope would in habite the bottome of Pandoras bote, nor should this hope be voyd of some sparke of consolation. But alas! in saying neuer, we say a terme without terme, and which, for the tyme to come, shall continue as long as God shall be God. The Reprobate, saith the sacred texte, shall be forsaken of God eternally. Eternally shall God be angrie with them, and that without reconcilement. This Abisse neuer renders any thing it once swallowes vp, the soules that are once cast headlong thither, neuer returne. Out of that Gaole there is no redemption. There, no thoughts of God, but such as are blasphemous; no praise is rendred him in that ac­cursed [Page 146]dungeon. The flame of the Babilonian furnace burnt 49. hand­fulls high, but could neuer rayse it selfe to the fiftith, a number of IOV­BILIE and Pardon, as figure of that wherof we speake, where there is no remission of sinnes. There, saith the Psalmist, are the damned de­uoured of death, no otherwise then sheepe doe grase: for as the grasse putts vp againe vnder the sheepes nibling tooth, so shall the reprobate be continually struke with the sting of a liuing death, and still as they shall be deuoured by it, they shall reuiue to new punishments, wherin the truth of that shall be seene, which the Poetes did onely fabu­lously relate of the liuer still re­newed, as by the vultour it was de­uoured. The wicked, saith the holy Ghospell, shall be cast into the fire, and they burne, in steed of saying they shall burne. A wonderfull speech, [Page 147]which by a present tense, in lieu of a future, doth represent the Eternitie of this endlesse torment. For after a thousand ages, & as many milliōs, as cētenaries of million of millions, one may still affirme of these accursed soules, they burne: while incessantly they pay the reuenew of a rent, whose principale they shall neuer extinguish. No, for Eternitie being, a perpetuall To-day, and a conti­nuance remayning still in the same beeing; how can that run by, which stands still in the same state? And if there be any thing new, it shall be the Canticles of ioy, which shall continually be new in the blissed Eternitie: In the accursed, the repro­bate shall suffer, and dayly shall at­tend new sufferances, and their sense still liuely, shall neuer be hardened therby. Their being accustomed to endure, shall not make their tormēt lighter, or lesse insupportable. What­euer [Page 148]euer calamities we suffer in this life, be they neuer so great and greuious, they dure onely for a tyme, saith the Prophete DANIEL, but to the damned, tyme shall not be. Lets call to mynd, saith S. PACION, that in Hell there is no place left for repen­tance. For the tyme therof is past. Happie is he who by a good confes­sion foreruns the face of the Iudge iustly irritated with our crymes: who doth promptly performe all the good in this world, which his hand is able to worke. And who doth well in euery thing, while in this life precious tyme is lent him. For now it is the houre to rise from the sleepe of the death of sinne: for our saluation or dānation are neerer then we beleeue. But, will it please you Athanasia, that to giue life to this Draught we may borrow from this subiect of the Eternitie of those paynes, the colours of some excel­lent [Page 149]pincell of antiquitie. Heare S. AVGVSTINE then, or rather see how he setts out this eternall miserie in its colours. As for the accursed soules, saith he, their death, is without death; their end without end; their tearme, without tearme. For their death shall be still liuing; their end shall still be be­gining; and their tearme shall neuer ex­pire. Death shall stifle without killing them. The Torture shall bruse without distroying them. The flame shall burne them, without affording light at all; for this fire shall be darke; and horrour shall inhabit this darknesse; and darknesse shall increase the torment of the flame. Thus shall they be sett vpon with the sense of dolour and horrour; incessantly suffering and dreading. S. GREGORIE the GREAT, almost in the same aire, giues vs assurance of the Eternitie of paines. In this torture of the reprobate, saith he, death is immortall, and end endlesse. Because death liues there con­tinually, [Page 150]and continually the end begins anew. Where be now, saith S. BER­NARD, the children of the flesh, the louers of the world, whose conuersation in earth, was amongst vanities and de­lightes; what haue we left of them but corruption, and a most distastefull me­morie? They had a life of it in the earth, they eate and drunke delicately, they liued at their ease, and in an in­stante they descended into Hell. Their flesh in earth serues onely now for wormes-meate; and their soule bur­nes in eternall flames. For what did their glorie and vanitie serue them, what benefit did they reape of their transitorie ioyes? what aduantage did their great powre bringe them? say, what hath their foule pleasures, and abundance of wealth left them? To what a low ebbe is their soaring ambition reduced! Alas the extrea­mitie of their ioyes was followed with teares and gnashings of teeth, [Page 151]which shall neuer haue end: and out of their short delightes, they are fallē into tormēts, rigourous beyond measure, and long without end. From the mouth of these two or three reprochlesse witnesses, let vs draw this word of Truth, that the vn­doubted Eternitie of these paynes of Hell, puts vpon them the seale or marke of Infinitie, since one shall neuer see an end of their conti­nuance, or of their intiere consum­mation. If I tooke as much content in filling pages, as I precisely studie breuitie, I might haue here a large feilde, by giuinge my imagination leaue to run, in those vulgaire simi­litudes, or conceipts, which giue to weaker witts slender Idea's of Eter­nitie, so far forth as man's vnder­standing can reach. But I omitt the litle immortall bird drawing dry the Ocean, by drawing thence euery hundred thousand yeares one drope [Page 152]of water. I leaue the number of the starrs, of the leeues of trees, the sands of the sea, and all the Arithmetique of the most skilfull maisters at the end of its lyne, and other the like conceipts, which I blame not, for the respect I beare to the great and deuoute personnages, who did ap­prehend them fitting, good and fruitfull, not onely for the comon, but most aduanced soules. I will passe, I say, these thoughtes, leauing them to each ones inuention, as their gust or spirituall profit shall moue them. For my part, Athanasia, I confesse vnto you simply and sin­cerely the hardnesse of my owne hart, wherin they made but a weake impression.

Of the desperation of the damned.
XXXIII.

BVt in recompence hereof, I was wonderfully moued with the consideration of the fu­rious and inconceaueable despaire, which the Sight of this horrible Eternitie of paines shall cause in the hartes of the damned. And truly, as the worme which eates the aple, is bred in the selfe same fruite, so shall this eternall despaire, like to a gnawing worme, issue out of the selfe same Eternitie whence it doth springe. True it is that the torments which the damned shall suffer in all the members of their body, and in all the faculties of their soule, are ex­treame. Yet the consideration that they shall neuer haue end, adds a­nother extreamitie to this extreami­tie, which passeth imagination, and [Page 154]which will incite these accursed wretches, fallen into a reprobate sense, to open their mouth against Heauē, and to horrible blasphemies against God, as much, or more, then the sense of their punishments? And if the Prophete said, that he would cry like a dragon, and grone like an o [...]trige, ouer the desperate and incu­rable wounds of Israel, how much more terrible shall the how lings of the reprobate be, animated with a spirit of despaire and rage, in seeing their calamities voyde of all hope of redresse? So that it is the opinion of ALBERT THE GREAT, and DENIS THE CARTHVSIAN, that this thought of Eternitie, shall much more afflict them, then all the paines of their tortures. Which the great S. AVGVSTINE expresseth in these termes. Being tormented without interruption or end, they shall liue depriued of all hope of pardon, all [Page 155]expectation of mercy, wherin doth consiste the greatest of their cala­mities. For if they could but hope that their torments would haue end, after so many millions of yeares as all the creatures, euen to the worlds end, shall haue had haires on their head, be this number as great and incredible as it will, yet is it finite, and this imaginatiō of an end would in some sort solace their sufferances. But wheras there is no end proposed vnto them, they giue themselues ouer to despaire, and impatiēce doth double their paines. This moued the Prophete to say that their worme shall not die, and their fire shall neuer be extinguished, neuer be consumed, because this worme of despaire shall torture their vnder­standings, while the flame burns their body: being most reasonable, that those who with body and soule offended an eternall God, should be [Page 156]punished in body and soule, and be adiudged vnto paines that should last as long, as God should be God, that is for euer.

Paines without intermission.
XXXIV.

THis so dreadfull despaire, shall yet be augmented, A­thanasia, by a consideration which I find, no lesse singular, then remarkable: to wit, that those paines shall not onely be eternall, but also without intermission. For the dāned shall not onely passe in an instant, from one extreamitie to another, and as IOB saith, from frosen waters, to deuouring fires, but their tormēts shall be continuall, and continually in a point vnsufferable, and without intermission at all. No part of re­pose, or abatement of paines are there to be hoped. T'is a warre that [Page 157]shall neuer haue truce. In the suffe­rances of this life, be they neuer so great, there is alwayes some mode­ration or place to breath in; in that they stay not still in the same state. As the heauēs doe incessantly rowle: So all that is vnder those rowleing spheeres, are obnoxious to changes and reuolutions. The seasons doe continually change, and continually renew the face of the vniuers. The Moone increaseth and decreaseth. The Sunne doth aduance it selfe, or put it selfe in a greater distance from vs. The sea hath its ebb and flowing: and the springs, riuers, and floods, run day and night to find the Sea. Man's age runs dayly to decay. Kingdomes and Empires, haue their tymes to florish and fade. Deseases are lightned, in that they come but by fits, and by the hope we haue to end, or mend. In aduerse fortune we are comforted, by expectation to [Page 158]find her fauorable. The sharpest and most violent sicknesse, hath its in­terualls, & qualifications. Sleepe is the comon charme of greeues, and often by its dreames, it rayseth the condition of the most miserable (for the space it continewes), aboue the happines of the most happie. But in Hell, sleepe flyes from the ey-lids of the reprobate, nor doth rest, seiourne neere vnto them. Their teares doe neuer dry vp: their Ague is con­tinuall, and without intermission. Without relaxatiō they dy in liuing; without relaxation, they liue in dying. And if a rayne continuing for 40. dayes onely, was able to drowne the whole world: ô God what a Deluge of miseries shall choke those miserable soules, vpon whom, without release, floods of fire, and darts of furie and maledi­ction, shall showre downe. And if things most aggreeable, turne disa­greeable [Page 159]by cōtinuance; in so much that the Manna, a food no lesse deli­cious then miraculous, became loth­some to the Israelites; And if eating euery day the same dish, makes vs loath the most toothsome and ex­quisite bit: if wayes that ly through great plaines, though otherwise faire and facile, seeme tedious: And if none would purchace the posses­sion of a crowne, vpon condition, to ly without sturring in a most deli­cate, and richly parfumed bed for the space of thirtie or fortie yeares. What shall it be I pray you, conti­nually to ly extended, vpon incon­ceaueably hote burning coales, and amongst execrable stinches, and all the torments that can be imagined, without repose, without intermis­sion, without cōfort, without hope, and without release, for a whole E­ternitie, O you that are deafe, saith ISAYE, harke; ô you blind, behold! [Page 160]But who is blind, but he that is slaue to sinne; who is deafe but he that is made slaue to his vices? And thou who seest so many things, seest thou not this? And thou that hast thyne eares open, hearest thou not this? But alas how many are there in the world, who haue eyes, but not to see, and eares but not to vnderstand truthes so manifest? O Lord, thou who dost euery thing so well, who makest the blind see, and the deafe heare: open the eyes, and eares of those, whom the vanities and filth of the world doe make blind and deafe; To thend that those that doe run to their ruine, and doe precipi­tate themselues into horrible mis­fortunes for want of foreseeing thē, may by the feare of thy iudgments reclaime their footsteps from those so slipperie wayes. O God who is able to relate the powre of thy wroth, and to know, without amaysement, [Page 161]the effectes of thyne indignation? ô how horrible a thing it is to fall into the hands of the liuing God! hands so heauie, that IOB being onely tou­ched with the tippe of one of the fingars therof, and that for a smale space too, inuites all creatures to take pittie of him; ô how burden­some and insuportable are they to the reprobate!

Whether it were better for the damned not to bee.
XXXV.

FOrme a iudgment of it out of this consideration, Athana­sia, that without respite they search after death and it comes not; they shall wish for it, and it shall fly from them. Vpō which the Deuines moue a fine questiō; to witt, whether it were not better for the damned to bee no more, or neuer to haue bene [Page 162]at all, then to subsiste without anihi­lation amidst so many liuing dea­thes. To which the Angell of the schowle, S. THOMAS, makes an­sweare with no lesse subtilitie then soliditie, that the non-esse being considered purely in it selfe, is the euil of euils, and the most miserable condition imaginable, and that thus, it cannot in generall be desired. But being taken as deliuering vs, from a beeing accompained with all sorts of miseries; and as it is a priuation of so many calamities, it may be wished for of those who are in so deplo­rable a state. Whence it is said in the Ghospell of that reprobate which betrayed the sonne of man, and who through despaire hanging himselfe was burst in the midst. It had bene better for this man that he had neuer bene. And IOB in the extreamitie of his afflictions curseing the day of his birth, wished that he had neuer bone. [Page 163]S. AVGVSTINE confirmes this opi­nion when he saith: The wicked and impious persons that are plunged in e­ternall fires, shall liue in despite of themselues; for they would be glad, if it were in their powre, to end so accursed a life; but none will oblige them with the benefit of such a death as would make them senselesse of their paines. And a­gaine, the Scripture daignes not this continuall sufferance with the name of life; for to be continually in such ex­treame torments, seemes not so much to be a life, as a perpetuall death. Wher­vpon in Sacred writt; this damnation, is called a seconde death, to distinguish it from the first, wher vnto all that are vpon the face of the earth, are lyable. And albeit it be called death, yet is none extinguished therby; for to liue in con­tinuall torment, is not to liue, but to dic. The same Doctor, in another pas­sage, saith to the same pourpose. If the damned soules liue in those eternall [Page 164]paines, where the vncleane spirits a [...] tormented, they are rather to be said t [...] ­dy then liue, and that eternally. Fo [...] there is no worse nor more dreadf [...] death, then when death cannot dy [...] ▪ Pope INNOCENTIVS giues au­thoritie to that beleife, in these tear­mes. Then (speaking of the accurse [...] Eternitie) death shall be immortall. [...] death how much more sweete should thou be, if thou didst extinguish so do­lorous a life, then to constraine one t [...] liue in such hellish torments; and which is yet worse, torments of so long conti­nuance. I, for the number of yeares in Hell, is numberlesse. The last yeare of those punishments shall neuer arriue. After a thousand mil­lion of yeares, there will remayne as many againe to be counted, and those also being sommed vp; we are to begin anew againe. CAIN after fiue thousand yeares of a liuing death, is, as in the first day of his tor­tures: [Page 165]and after a thousand million [...]f million of yeares, he shall begin [...]new to suffer. And though the [...]icked richman hath thirsted two [...]ousand yeares in the flames which [...]oe burne, but not consume him, he [...] yet to expect, and shall expect for [...]ternitie, one droppe of refreshing [...]ater, which shall for euer be de­ [...]yed him. When humane iustice [...]oth adiudge a criminall to exqui­ [...]te tortures, for some great and [...]ormious crimes; to dy is reputed a [...]uour, since by that meanes, he is [...]eed from the cruell tormēts which [...]reife doth imprint in his body. But [...] the Diuine iustice which is exe­ [...]uted in Hell, there is no stroke fa­ [...]orable; where one is to languish [...]or euer in a death which cannot [...]ie. Which is a Hell in Hell, worse [...]hen a thousand Hells.

Why there paines are eternall.
XXXVI.

BVt lets withdraw our view▪ Athanasia, from so horrible▪ spectacle, whose topp is Eter­nitie. And let vs put the last finga [...] to this draught all red with flames with the reason which Deuines giue of the Eternitie of those paynes. I [...] there any thing more conformable to the Diuine Iustice, say they, the [...] to punish those eternally, who fo [...] loosse pleasures, vanities, and transi­torie toyes, haue contemned th [...] torrent of eternall delightes, glorie riches, since that by the rule of equi­tie, the punishment is to haue pro­portion with the fault? Further, ad [...] they, he that dyes in mortall sinne renouncing grace, which is as th [...] Herbingar, and Porter of Glorie, i [...] ­surprised by death, in a state of s [...] ­peruerted [Page 167]a sense, and in such an a­uersion from God, that it is credible, that if he had liued for euer, he had still persisted in his malice, and had bene buried in euil dayes, in so much, that by loosing his life, he did not, for all that, loose his will to offend, which makes him perish in his re­probation, and makes him worthy of an Eternitie of paines. Againe, seemes it not reasonable, that he should be punished in Gods great Eternitie, who hath offend God in the litle Eternitie of his life? Let vs add to this, that all which is in God being God himselfe, because he is all beeing, all essence, all substance without accidents, and consequētly, his iustice being equall with his mercy, if he reward a cup of cold water giuen in his grace, and for his loue, with an Eternitie; why should we find it strange, that he should eternally punish sinne, that accursed [Page 168] nothing, or rather that proud Giant, which doth oppose his darksome priuation, against that diuine beeing, souueraignely lightsome. Yea, this truth, though heauen and earth pas­se, shall stand in force for euer, that God shall destroy euerlastingly, all that shall worke iniquitie, and that being driuen from the sight of his face, they shall suffer mortally eternall paynes. Those accursed soules shall one day heare the folish Virgins dismission, who came without the oyle of grace and Charitie. Begone, the gate of the eternall marriages, are shut against you for euer. Begone I know you not. And this daunting sentence, which shall be without Appeale, is pronūced in the burning Court of the worlds comsūmation. Goe you accursed into eternall fires, prepared for the Diuell and the par­takers in his reuoult. The Manna which of old, fell for 6. dayes vpon [Page 169]Israel, ceased to fall the seauenth; and he that neglected to make pro­uision of two measures therof, the day before the Saboath, with fasting was forced to pay his negligence. Such as in the tyme of this life, lent to negotiate and labour, haue bene flouthfull in gathering the Manna of grace; shall not be receaued in the other life, which is the tyme wherin all worke ceaseth. The sluggard, saith the wiseman, who in winter fearing the cold hath neglected to till, shall reape onely in his feild bryers and nettles in haruest tyme: and pouertie, and hungar shall encompasse his gate. For which cause the same wiseman calls him prudent and considerate who tills and sowes in its season; threatening him with confusion and miserie, who sleepes and takes his ease, while he is to put his hand to the worke. Verily such a man deserues to be compared to horses and mules, who haue no vnder­standing, [Page 170]and yet not to a generous horse nether, but euen to a iade, who hauing still at his sides so quicke and bloodie a spurre, as that of the thought, especially, of the accursed Eternitie, doth not striue to draw himselfe out of the durt of vice, and to spring swiftly on in the course of vertue. Alas what doth not a sick-body endure to be quite of his de­sease, what bitter potions doth he not take downe, what bleedings lancings burnings. In a word, what doth he not resolutly vndergoe to recouer his health, and to prolong for a tyme this mortall and mise­rable life; and yet to draw our selues out of the gates of death, and those also eternall, and out of the horrible tortures wherof this litle draught makes a weake representation, shall wee vse no endeuours?

An Apostrophie to God and the soule, vpon the accursed Eternitie.
XXXVII.

OEternitie! ô powrefull, ri­gourous, and iealous God! God of Reuenge! ô Lord thou art iust, and all thy iudgments are iustice and equitie it selfe. I adore them great God, yea my soule cast vpon the earth, and my mouth ioyned to the dust, I confesse that all thou dost, proceeds from a true and iust iudgmēt; and that all thy wayes are replenished with iustice. For who am I dust and ashes, a worme and not a man, to enter a dispute with thee? Who if thou wouldst ob­serue and examine our faults, who is able to sustayne thy face, and to enter into iudgment with thee? Yet as thou art soueraignely Good, thou permitst men to discusse matters [Page 172]with thee. And being Truth it selfe, thou art willing, that they should propose vnto thee the things they conceaue to be iust and true. In this Confidence, ô Lord, approching towards the Throne of thy mercy, after the consideration of those e­ternall paynes I haue now contem­plated, I hope thou wilt permit my poore soule to make a weake sallie towards thee. Lord those soules which thou dost banish, to those endlesse flames, which deriue all their heate frō the fire of thy wroth, are they not the workmanshipe of thy hands? And is not thy worke mercy it selfe, as thy nature is good­nesse it selfe? Why then dost thou shut thy eares to their cryes, and of a pitifull Father, to those accursed soules, thou becomest, an inexora­ble, and seuere, I dare not say, a cruell Iudge, as thy seruant IOB tearmes thee, whom thou didst try [Page 173]in manifold sufferances? Where are thyne aunient mercyes ô Lord? hast thou forgotten to pardon, which is thyne ordinarie coustume? Why, hast thou reiected them for euer, and can they neuer appease thy anger? Ah! no Lord they know well, that which they demande is not for thy glorie; they that haue bene prodigall of thy fauours; that are not worthy to be called thy children, that can pretend nothing in the inheritance of saluation, nor in the portion replenished with light reserued to thy Saints. Their deeds of darknesse hath rendred them vnworthy of that bright day which knowes no night. Being no longer thy children, they cannot be heires of thy Sanctuarie; heires of the Land of the liuing; nor coheires with IESVS CHRIST whose pre­tious blood, and merits, they haue troden vnder their feete. Nay Lord, [Page 174]euen they, doe not demande to de­part out of Hell, nor to be freed from those paynes, which are iustly in­flicted vpon them; for to appeare before thy wrothfull face, would be a hell and a Torture vnto them, in­comparably more rigorous then all the torments they endure. Their onely desire is to be reduced to nothing, since they haue commit the works of sinne; which is a true nothing. But if thou daigne them vnworthy of this vnfortunate fa­uour, at least after many ages of paines, can they not expect some moment of release? shall not some litle drope of refreshment and so­lace, after many thousand of yeares, be sent to water their withered lipps, their thirsting throtes, their burning tongues? Say Lord, wilt thou for euer laugh at their liuing death? Wilt thou not for euer bow to their begging? O the God of my heart! ô the [Page 175]part of myne euerlasting inheritance! What's this that I heare in the bo­tome of my heart? what dradfull Echo makes resound therin these words of horrour? I will be inexorable vnto them eternally. Softly, my soule, make a stand here, step not a foote further. Dost thou not see the firie sword in the Diuine Iustice's hand, threatening ouer thy head, if thou aduance a foote. Dost belonge to thee temerarious wretch, to sound God's Maiestie? Fearest thou not, to be ouerwhelmed with his glorie? Dost thou not see that these reprobates are relinquished by the spirit of his heart, & precipitated into an eternall obliuion in this second death? Leaue them there then, and kissing the sonne, that is, adoring the highnesse of the Scepter of this Diuine Iustice, reioyce together with the iuste in this iuste reuenge: and wash thy hands in the ruine, and bloode of [Page 176]those sinners. And drawing light from their darknesse, compound a wholsome treackle of the venime of their infelicitie. Cast thyne eyes rather vpon the malice of sinne, and by an effect so horrible, forme a iudgment of the greatnesse of the Cause. Thinke if thou seest a louing Father iustly casting his sonne into a burning fornace; that thence thou oughtst to coniecture an enormious crime in the child; as well by reason of the greeuiousnesse of the punish­ment, as by the Fathers rigour. ô Eternall Father, whose mercies are numberlesse, what an inward hate must thou needs conceaue against the vniust, and iniustice; since thou dost punish so rigorously, and so e­ternally, the soules thou bought at so great a price; as is the bloode of thyne owne sonne, blood which cryed better then that of Abel, bloode able to fetch out any stayne, to wash of [Page 177]all offences, and to render them sknowie white, whom sinne had made cole-blacke, so that this ISOPE, this sopewort be applyed in a fitt tyme, in a tyme capable of re­ceauing this plentuous redemption. Where are our thoughts, ô my soule, how doth not dread put vs into a traunce, while sinne presents it selfe vnto our eyes, what a monster must it needs be, for whom so darksome a Dungeon and boisterous tempest is prepared; and fince that God who is infinitly good, is irreconciliably irri­tated against those reprobate soules? How oft, my poore heart, haue we merited those horrible punishmēts? wast not as oft as we withdrew our selues from our dutie by mortall cri­mes, sinthens all the Diuels there were damned for one sinne? And are they not then so many singular obligations we haue to God, who expected vs so long to repentance? [Page 178]in not suffering his vengance to to take vs in the manure. If we slile the Doctors, who by their care and skill, recouere vs, out of a dangerous sicknesse, our Esculapeses. If a deli­uerie out of prison draw such an obligation vpon vs, towards the workers therof; If a Princes grace doe so much ingage vs to him; as likewise the fauour of being freed from fire or water, to our deliuerers. What shall we render to this good God, who, as often as we haue of­fended, hath recouered vs frō death, and death euerlasting? Death whose torment, doth far surpasse, all that can be said or thought of it. Propose vnto thy selfe, ô my soule, a thing that shall neuer happen, according to the order of the Diuine Proui­dence and Iustice, though otherwise possible to him that can doe all, that God had drawen out of this darke hole into which redemption enters [Page 179]not, some one of the damned crue, to giue him tyme of repentance for his sinns: and consider what thankes he would render to his Creatour for so great a benefit; and how well he would husband this precious tyme, to regayne himselfe out of the midst of his dreadfull tortures. Now, my deare soule, thou must needes haue lost all sense and iudgment, if thou accnowledge not the benefit of pre­seruation to be no lesse, then this imaginarie deliuerāce, since it with­drawes thee from the same tormēts, merited by so many faults. Why doe not we then spend our selues in thankes giuing, why are we negligēt in redeeming lost tyme, sloathfull in running to the remedie of Penance. The onely Table of safetie after the shipwrake of grace? O God full of Goodnes, who desires not the death of a sinner, but his conuersion and life. Ah! I begge this fauour of thee; [Page 180]that at least I may performe some part of that, which he would doe, whom, by thyne extraordinarie power, and mercy without presi­dent, thou migstest haue deliuered out of this Gulfe of horrour. Ah! Lord I know this onely part, would worke my whole penance: for neuer would myne eylidds waxe dry, the aples of myne eyes would euer swime in their fountaines, night and day should I weepe. My cheekes should alwayes be watered, and my teares should be my dayly bread. I would imbrace all sorts of exteriour and interiour sorow, to auoyd those deuouring flammes, and the eternall rageings of that abominable Man­sion, where thou art perpetually blasphemed. O God my mercy! Saue me from the Iawes of those roaring Lyons, prepared for their prey. Re­moue me from before the sharpe hornes, of those sauage Vnicornes. [Page 181]Indew me, ô Lord, with the spirit of Compunction, and Penance, which is so necessarie to auoyde this Abis­se. And thou, my soule, why dost thou dwell vpon this thought of horrour, why art thou vexed in it? Lift vp thy heart and hope in the mercy of the Highest. I, thou shalt yet againe praise him, the tyme of his mercy is not expired to thee. He is the saluation of thy face, and thy true God: no no by his assistance and grace, thou shalt beare no part in the abominable blasphemies of the region of the shadow of death: but thou shalt be aggreable vnto him, and shalt sing his prayses in the Land of the Liuing.

A passage to the blessed Eternitie.
XXXVIII.

HAppie land of the liuing! A­thanasia, LAND OF PROMIS [Page 182] flowing with the milke and honie of Diuine fauours and blessings (Land without thornes) free from the capti­uitie of IACOB. How glorious things are reported of thee, ô Citie of God! Sa­cred citie, whose fundations are placed vpon the holy mountaines of Eternitie, who art watered with an impetuous flood of felicitie and glorie, and with torrents of celestiall delightes. How lo­uely are thy tabernacles! O mansion of the God of vertues, my soule and body doe swoone in the contempla­tion of thy wonders. O Lord how happie are they, who doe inhabite thy house [...] they praise thee for euer and euer. Blessed is he whō thou hast elected, and receaued into thy armes, he shall remayne for euer in the wish­full porches of thy heauenly Sion. Cer­tes, Athanasia, my heart changing this vnfortunate obiect (wherin my pen was imployed in the precedent strokes,) to this other, wholy de­lightfull [Page 183]one, of the blessed Eterni­tie, doth resent the same ioy, which the Mariners doe experience, when after a rough storme, they meet with a calme: the same alacritie which doth enlarge the victors hearts, when after a dangerous battell they triumphe ouer their foes, and diuide the plentuous spoyle. Now it is, that I may vsurpe the words of the Diuine Epithalamion. Winter is past, the raine and snow are blowen ouer, and flowres begin to appeare in our land, but flowres that are of fruite of honour and honestie, admirable fruites of the Land of Promis. There it is, that God doth wipe away the teares of his saintes. There are there, no greiues or plaintes: for all sortes of euils doe vanish in the presence of this vni­uersall felicitie, euen as shades doe disappeare in the light's approach. And as wine doth taste sweeter after bitter amandes; and honie after the [Page 184]tast of wormeseed; as deformitie doth raise the luster of an eminent beautie, it being the propertie of contraries the one to aduance the other by their neighbourhood: so after the harsh contemplation of so many astonishinge torments, the splendour of the eternall glorie, doth shine in myne eyes, as a lightsome day following out an obscure night. Such as doe exercise their Arts about fornaces, are accustomed from tyme to tyme, to releiue their weakned sight, in beholding some pleasing table, or to recreate them vpon some delightfull prospectiue. Sweet light of the heauenly Hierusalem, whose lampe is the lambe, who hath blotted out the sinns of the world, how fitly thou art represented to my eyes a litle to solace them, after they haue poursued the view of that burning fornace, which the wroth of God keepes eternally hote in the center [Page 185]of the earth? But on the other side, as they that come out of a darke dun­geon, haue difficultie on a souden to sustayne the splendour of a cleare day: so this souden returne from darknesse to light; from dolour to delight; from sorrow to ioy; from vnhappinesse to happ; from death to life; and from punishments to felici­tie, doth giue a certaine assault to my hart; so true it is that the passage frō one extreamitie to another doth astonish the most constant mynd! The best experienced Mariners, hauing once passed the line, are al­wayes a litle troubled when they are to alter the course of their naui­gation, and to sayle vnder another Pole, guided by other Cardes, other starrs. And yet ô happie change since we passe frō teares to langhter, from punishments to reward, and from paine to glorie.

The finenesse of this subiect.
XXXIX.

BVt who can without rauish­ment, ô Athanasia, expresse the sweetnesses with which this incomparable subiect doth re­plenish our vnderstanding? O God if on day we shall come to behold, that which nowme vnderstand of the glorie of thy Citie, with what traunce shall we be seased, when we shall be made like vnto thee, in beholding thee such as thou art, and shall be trāsformed into thy Image, and shall be conducted by thy spirit from light to light. It will be a farr other thing then the rauishment of IACOB vpon the sight of his faire RACHEL: for what comparison is there betwixt the Creatour seene clearly and not in a glasse, and a ca­tiue creature. Those beauties, in that [Page 187]disciples reuelations whom IESVS loued, is to the life represented vnto vs by this glorious Hierusalē, which he doth compare to a Bride richly adorned coming out to meet her Bridgroome. A fit comparison, since this glorious Eternitie, is no other thing then the eternall banquet of the marriages of the lambe. O faire IYDITH! who would not willingly endure the labours of the seige of Bethulia to enioy thee! and who dare complaine of these moments of tribulation of this afflicting life, spent in the conquest of thee? All the beauties of the Bridegroome and Bride, which are by the fingar of the Holy Ghost so delicately put downe in the Sacred Epithalamion, which we instile the Canticle of Can­ticles, are but shadowes compared to the measure of the light of glorie, which God in his blessed Kingdome hath prepared for his saintes! O choyce [Page 188]soules, who like to other ESTERS, are designed for the imbracements of this eternall ASSVERVS, what can be found that can enter into comparison with your felicitie, since it shall passe all humane sense and ca­pacitie? No neither the florishing Hierusalem, nor yet the Triumphāt Rome can in any thing come neere vnto this happie Abode. For she drawes her light, from him who is wholy light, and darknesse cannot comprehend him, and who doth in­habite an inaccessible light. O my eyes let fall your eylides ouer your aples, and be blind to all that is faire vpon the face of the earth. For nothing can be pleasing in presence of this excellēt obiect, of the eternall house of the God of Eternitie. O God ayde my sight, and inrich me with an Eagles ey, but let it be a heauenly one, that I may not be dazeled with the aspect of so great a splendour.

That the eternall felicitie is the perfe­ction of all good things.
XL.

EVen as (Athanasia) the ac­cursed Eternitie is the sinke of all the euils imaginable, as we haue alreadie showen; so is the blessed a collection of all the good things that can be wished; for there the desire shall be replenished with all that good is. And the Deuines to giue vs some knowledge of it, doe defime it: An eternall, immutable, and certaine condition, deuoyd of all euil of fault or paine, and odorned with all the aduantages of nature, grace, and glorie. So that, saith S. AVGVSTINE to­geither with DAVID; this estate is absolute in euery point, seeing that the hungrie soule is there saciated with all the good things that can be desired. We haue called it an eternall [Page 190]condition, in which we see what a faire aduantage it hath ouer the crownes and Empires of the earth, which stay so short a tyme vpon one head, and the ioy of whose pos­session, is mixed with a continuall feare of loosing them: for it is writtē of the Kingdome of all ages, that it shall neuer haue end. We added, that it was not subiect to change, in which we discouer a notable difference betwixt this eternall felicitie, and the temporall ones of this world, which neuer continew in the same estate. All that is here below, are sensible of the perpetuall turning of the Primum Mobile. For this eterni­tie being God himselfe, which of his owne nature is immutable, it cannot be diminished: yea some Do­ctors doe hold, that the Blessed shall continually experience new acci­dentall glorie, which shall be vnto them a perpetuall subiect of new [Page 191]songs. We haue said that it is certaine and sure: because the impeccabilitie of such as shall be made participant therof, by the freindshipp of God as the wisemans tearmes it, shall de­priue them of all feare of falling from it; besids that the sentence of the reprobate being irreuocable, that of the blessed shall be of no lesse continuance. And of what conti­nuance? of the verie fame with Gods beeing. But ô feast of contentments where none of those which doe enioy are disgusted, no Israelite loathing this hidden Manna for the sweete and delightfull point of de­sire, shall remayne deuoyd of all paine amidst the pleasure of the frui­tion; so that by how much more they possesse what they desire, by so much more they desire to possesse it. Whence one of the Apostles said, that the Angells in heauen, desire to behold the glorious face of IESVS [Page 192]set at the right hand of his Father in those places aboue, not that they see it not, but because the more they contemplate it, the more they desire to contemplate it. In such sort, that as in Hell the continuance of tor­ments doth not harden the repro­bate, whose paines are still as greene and sensible, as they were the first day. So in Heauen the Roses of glo­rie doe neuer fade, nor doth custome dull the continually liuely taste of those incomparable delightes. Goe then ô worldlings ô children of the earth, and forsake goods of such qualitie for the transitorie goods which doe possesse you, if we may giue so good a name to those smale blossomes of contentments, that florish and fade at once, which you gather here below with such strife of mynd; blossomes inuironed with thornes. Yes for either those goods are false, or at the most, not purely [Page 193]good: and who soeuer would take the paines to seperate from their bulke, the euils wherwith they are mixed, should find that chaffe, fea­thers, and smoake haue waight, in respect of their lightnesse. For which cause our Sauiour doth exhort vs in the Ghospell, not to treasure vp ri­ches in the earth, where they are subiect to ruste, and to the theife's violent hand, but to heape vp riches in heauen where all is safe and sure. No, none can possibly heape vp ri­ches in these two so differēt Abodes, Heauen and earth; for the Beautitude of the Kingdome of heauen, is pro­mised to the poore onely; witnesse the example of the incompasionate Rich-man: and our Sauiours decla­ration of the almost impossible diffi­cultie of the rich-mans entrie into Heauen. O how aduised is he, who herebelow gathers together the treasures of grace, and who cōuayes [Page 194]thē through the hands of the poore, in bills of exchange into the Eterni­tie of glorie, where such money is currant: for it is written, that good workes follow them that dy in our Lord and that good trees are knowen by their fruite in this land of the liuing, where he reapes benedictions, that hath sowen them in the land of the deade. And I pray you, how should not Eternitie be the perfection of all the good things, which the senses and heart can neuer comprehend, sythēs God himselfe is the very great reward, of such as possesse it: very great in deed, syth they are rewarded beyond their seruice, euery perfect gift, and euery best present pro­ceeding from the Father of lightes. Who doth not see that he him selfe is an vndrainable fountaine of all goodnes, being all desire, wholy to be desired, and the fulnes of all de­sires. He is that one necessarie thing [Page 195]which compriseth in it selfe, by way of excellencie, all that is to be de­fired. Delightes without end are in his right hand, riches also and glorie, wisdome, goodnesse, powre, greatnes, beautie, the source of saluation, and the botome of all beatitude, as the Psalmist doth excellently sing. My saluation is in God, he is my glorie, my ayde, and all my hope is in him. For assu­rance of this truth, MOYSES de­manding of God the happinesse to behold his face, I will shew the all good, said our Lord vnto him, in appearing vnto thyne eyes.

Of the place of the Blessed Eternitie.
XLI.

I Doubt, Athanasia, these gene­rall discourses sets your mouth on water, and makes you desire to fill your appetite with more par­ticular meates. To comply therefor [Page 196]with your inclination, I will serue you vp for the first dish, a Draught of the place of this eternall Beati­tude. Truly I might say that it is si­tuated in his bosome, who makes Eternitie it selfe, and who being in­finite, cannot be bounded by any place, being present in euery place by his beeing and powre; since that all is his, all comes from him, and all is in him, in him, I say, in whom we liue, moue, and are. But that you may not loose your selfe in those IMAGI­NARIE SPACES where this infi­nite thing makes abode, which can­nether be comprised by the Heauen of Heauens, nor of heauen nor earth which he filleth with his immensi­tie, nor by any other place, I will tell you with all the grauest Doctors of the Church, that God from the begining of the world did create this Kingdome which he prouided for his Angells and Elect in the [Page 197]Heauen called Empireall, that is to say of fire; not that it burnes, but by reason of the brightnes of its flame, and the splendour of its light. This highest Heauen was vnknowen to the auncient Astrologers, and is yet to the new, vnlesse by the light of faith, reuealed by God to the Church and her Doctors. For the Astrolo­gers, like to all those that make pro­fession of other mathematicall disci­plines, grownding onely vpon sen­sible demonstrations, and making a iudgement of other places, by the diuers motions of the starrs; and this that we speake of being inuisible and immoueable, is placed aboue the knowledge and lawes of Astro­logie. It is then a firme, stable, solide and inuariably settled heauen, called in holy Scrip. The firmamēt of heauen the heauen of Heauens, the Land of the liuing, the Seate and Throne of God: and in Geneses, Heauen created from [Page 198]the begining, as BEDE, ALCVINE, TOSTATE, and the Maister of the sentences doe interprete it. And there all the Fathers doe establish the mansion of the glorie of God, to­gether with his Angells and Blessed, following these words of holy writ. We haue a Mansion in heauen, not made with the hand of man. And our Sauiour said to his disciples, your reward shall be plētuous in heauen. And againe before his Ascension, he said vnto them, I goe to prouide you a place. And what place is this, but that where he is set at the right hand of the Maiestie in the highest? S. BA­SILE THE GREAT, S. CLEMENT Rom. S. CLEMENT Alexan. S. IOHN DAMASENE, PHILO IVDAEVS, STRABON and S. THOMAS amongst other Diuines, doe warrant this opi­nion.

Of the magnificence of the place.
XLII.

THus much concerning the situation, Athanasia, but for its magnificencie, what ton­gue can expresse it, what pen des­cribe it, since our thoughts and sen­ses cannot attayne thervnto? O Is­rael how great is the house of God, how ample his possessiōs! his Abode is goodlie, high, immense, and infi­nite, these are the words of the Pro­phete BARVCH. O eternall wisdome tis thou then, that dost powrefully extend thy force from one extrea­mitie to another, disposing all things with an incomparable sweetnesse: thus speakes the wise man. O how happie should I bee, said the good TOBIE, if I could see the light of Hierusalem. O God, said DAVID, how I am in loue with the beautie of thy house, [Page 200]and with the place of the habitation of thy glorie. And if the glorie of God incompassng the Temple of SA­LOMON, that miracle of man's Art and industrie, added a grace vnto it, which did rayse this maister-peece aboue all the workes of the earth: what shall that place be, where the Saintes, in the light of gloric, see the increated and inaccessable light of the Dietie. O you DAVID's houses of Cedars hyde your selfes, house of SAVLTVS which SALOMON built for his pleasures vpon the Mount-Libane; yea euen you beauties of Libane hide your selues, faire topps of Carmel and Saron. Vayle thy selfe ô thou throne of SALOMON, thou incomparable, yet humane worke; for who dare make the handeworkes of man, enter into comparison, with the mightie work­manship of God? What Pallace, euen of those that appeare the most proud [Page 201]and magnificent durst one compare with the King of glorie's, incompa­rably more great, more wise, and more powerfull then SALOMON; since all the pompe of this sonne of DAVID, is lesse prised in the Scrip­ture, then the simple nakednes of a place in the feilds, yea in this vaile of teares. Hath this wretched and mi­serable world, any similitude wherby we might make a conceipt of the excellencie, where teares and com­plaintes are permitted no entrie, sith it is crowned with all the content­ments and perfections that can be desired. In vaine doth S. IOHN in his reuelations represent vnto vs this heauenly Sion, as a Citie all of gold and precious stones, these being but shadowes of its true greatnes, since the Heauens which we discouer, with the Sunne and all the other starrs are but the pauement of the eternall firmament, the inhabitants wherof [Page 202]treade vnder their feete the front of the brightest starrs. All this vniuers, the obiect and wonderment of the beholding eye, and all this great world which hath so many louers and admirers, is but a miserable stable full of dunge and durt, in com­parison of this seate of glorie of God's elect, & the God of the Elect. O great Apostle, how good reason thou hadst in contemplation of this eternall Felicitie (which consists in the sight of the true God, and of that IESVS which he sent) to estee [...] all the rest durt and dung? These visible heauens which in so high a strayne sing the glorie of their maker. These nights and dayes, which doe proclame his prayses through all the earth: and so many wonderfull works which doe rayse our mynds by sense, towards the greatnes of this Architect, who su­staines this great bulke with three [Page 203]fingars, are but the footstooles of the Throne of the eternall Salomō, and stayres onely by which we mount to his glorie. If we should here giue bridle to our consideration, and per­mit our mynd to walke through the multitude of different creatures, which by their varietie doe so beau­tifie the face of the vniuers, doe you not thinke, Athanasia, that it would be a course of too long a breath, and such, as was a subiect to so many, the pens of antiquitie, amongst others S. BASILS, S. AMBROSES, and ORIGENS in their Exam. and the Expounders of Genesis. Let vs con­tent our selues to draw from this spacious prospect, this inference. If the world, a place of Nature, be a Stage, wherin is presented so many pleasant things: how rauishing shall those beauties be, which God shall manifest vnto his friends in the Mansion of his glorie, the Paradice [Page 204]of his delightes? If he permit the wicked, his enemies, such as offend him, to inioy in this visible world so many delightes and pleasures; what will he cōmunicate to those, whom he daignes to crowne with his hea­uenly and eternall fauours, in the State of glorie? A Stoicall Philoso­pher speaking of the felicitie of bles­sed soules, according to the light of nature, obscured with the shadowes of Paganisme, could say, that as much difference as there is, betwixt the dungeon of a womans wombe, and this great world; so much is there betweene the wonders of this heauēly beatitude of vertuous soules departed from their bodies, and the greatest beauties which are seene in heauen and earth. To what length are we to driue this dissimilitude, we that are enlightened with the light of fayth, and taught by so many faithfull promises, as are contayned [Page 205]in the Scripture touching this bles­sed and vnconceauable Eternitie. O Israel how goodly are thy taberna­cles, how delightfull thy Pauillions: gardens watered with floods and fountaines are not so florishing, nor are the vallies abounding with fruite, so aboundant. These are the words of a Prophete, who yet doth but sparingly expresse the delightes of this happie Abode: where the light is continuall, and the dayes without nightes, by reason of Gods presence, who is wholy light, and who doth not suffer those that doe follow and adore him, to remayne in darknesse. Wherevpon the spirits which doe serue before his Throne are called Angells of light. It is a res­plendant Residence, not standing in need of those tortches, the Sunne and Moone, which are onely made to giue light, to this low and elemen­tarie world, the heauenly Lambe [Page 206]being the Lampe, which doth lighten the eternall Sion. A Residence, where the flowres doe continually accom­paignie the fruites, and where the extreamitie of heate and cold are banished, to make place to an a­greeable temperature, and farr other then that earthly Paradice (a garden of delight) wherin were placed our first Parents, created in originall Iu­stice. A Residence in conclusion, wholy constant, and of an eternall durance. From whence death is ex­cluded, and the qualities, subiect to bring in alteration and change, are banished; and where all the inha­bitants shall in some sort be made participant of the immutabilitie of God. This stabilitie, is, in my opi­nion, as it were, the crowne of this faire place, euen in that name, farr differing frō the figure of this world, which incessantly slides away, not vnlike to ones shape in a mirrour, [Page 207]which in an instant is both form'd and past according to S. IAMES. O Citie of peace! ô triumphant Hieru­salem! ô Court of the eternall Salo­mon! when shall we come, when shall we appeare before the face of this King of glorie? when shall we be led into his Cellers? when shall we passe through thy peaceable gates, gates dearer to God then all the Tabernacles of IACOB? O de­lightfull Abode, ô wishfull Resi­dence; if euer I forgett thee, let me not onely forget my right hand, but euen my selfe: for if I loose thee, am I not eternally lost, without all hope of redresse, or mercy?

Of the essentiall happines of the blessed.
XLIII.

BVt you will aske me, Athana­sia, what will be the highest point of the glorie of those [Page 208]that doe inhabite this place of de­lightes. O my deare soule, if neuer mortall ey saw what they see, how doe you thinke I shall be able to ex­presse it, with tongue or pen? Is it, in your opinion, any thing which can fall within the compasse of a dis­cours, or can be put downe vpon paper? Howbeit we will declare vnto you that which we haue dis­couered, by the obscure light of faith, rather in a glasse after a darke sort, then openly, face to face, which is reserued for the next life, as a re­ward for hauing beleeued it, without seeing it. It is therfore the constant doctrine of the Catholike Church, that the essence of the eternall glorie doth consiste in the sight of the soue­raigne well-beloued, in the loue of the soueraigne well-beholden: doe you vn­derstand these few words well, A­thanasia, which doe lay open vnto you, all that you are to beleeue in [Page 209]this matter of the essentiall felicitie of the Blessed? For leauing a part all the thornie disputes and contesta­tions of the schoole, vpon this point of the vision of the vnderstanding, or of the fruition of the will, the prin­cipall faculties of the soule, wherin doth reside the happinesse of this su­preme glorie, whose obiect is God. Omitting, I say, their debate, who will place Beatitude in an act of the vnderstanding; and theirs, that will haue it to consist in an Act of the will, we will follow the comon con­sent of Doctors, and all the schooles, who reiecting, in this behalfe, all partialitie, haue now for a comon Maxime: That it consistes in two actes, of the vnderstanding and will, grownding therin vpon the Scrip­ture, which now assignes the one, now the other, and somtymes both together. As when we reade, that eternall life, is to know one onely God, [Page 210]And againe. That we see now obscu­rely, but in glorie face to face. And in S. IOHN, we shall see him such as he is: which doth sufficiently proue, that supreme felicitie consisteth in the in­timate vision of God. When againe we marke this passage, thy Elect, ô Lord, shall be drunk with the aboun­dance of thy house, and thou shall giue them to drinke of the torrent of plea­sure. And in the Ghospell, enter into the ioy of thy Lord. And againe, your ioy shall not be taken from you, by which is sufficiently showen, what part the will is to haue in the essen­tiall glorie. And who would not gather hence, that it consisteth in the vision, and fruition of the two fa­culties; God, who is infinitly greater then our harts, filling them both with vnimaginable delightes, being, in qualitie of Soueraigne Truth, the obiect of our vnderstanding, and as he is the Soueraigne Good, the obiect [Page 211]of our will, its repose and Center? But when the Psalmist sings. Taste and see, how sweete is our Lord, doth he not ioyne them both together, being no lesse proper to the will to taste, then to the vnderstāding to see, and herein we follow the interpretation of the learned HVGH OF S. VICTOR. And yet after the same Diuine Psal­mist, had said, thou shall giue them to drinke of the torrent of pleasure, doth he not add? and in thy light we shall see light. This opinion is cōfirmed by a Bull of Benetts the twelueth, who defines, that the soules of the Elect, are blessed by these actes of seeing and enioying. And the Romane Ca­thechisme, put out by the Councell of Trents order, placeth essentiall Beatitude in the vision and fruition of God. It were an easie thing to show, that the auncient Fathers of the Church, placed the essentiall beati­tude, sometymes in the one, some­tymes [Page 212]in the other Power, and some­tymes also ioyntly in both, but the breuitie which I proposed vnto my selfe, from which I doe insensibly stray, makes me cut of many peeces of those great Oracles, which would wonderfully beautifie this stroke. Lets soberly content our selues with this smale reason. If the Blessed soule, did not imbrace the heauenly Spouse in his glorie with both her armes, which are the vnderstanding and will, doubtlesse she would not be wholy satisfied: for who knowes not euen by experience, that the will is not carried with lesse bent toward Good then the vnderstanding towards the Truth. Whence I gather, that ne­cessarily her desire must be reple­nished with all sorts of good things, according as the Scripture doth teach vs, and the ensuing strokes will giue vs more amply to vnder­stand. Therfore to speake properly [Page 213] essentiall Beatitude doth consiste in the perfect vnion of the soule to God, being made, as the Apostle tearmes it, one selfe same spirit with him: which is done in the soule by Gods inward penetration, called by the Diuines, nor can we expresse it in any other terme, an illaps; which, me thinkes, vpon necessitie, we may make vse of in our tongue, as well as of the word Relaps; finding that nether more rude, nor more improper then this, which is receaued, and autho­rised by custome. Now this illaps of God into the soule, doth replenish it with the glorie of God himselfe, and doth as it were, deifie it, according as S. IOHN speakes: we know that we shall be made like vnto him, when we shall see him, as he is. So that the soule shall be filled and replenished with God, as the Moone, when she is perfectly full, with the light of the Sunne: or as a sponge when it is [Page 214]throughly wett, and filled with li­quor. And God vniting himselfe vnto her, as the fire is vnited to the burning iron, following the Con­tēplatiues ordinarie similitude, shall be ioyned vnto her, and shall vnite her so inly to himselfe, that she shall be as it were transformed into God, who shall be, as saith the Spouse in the Canticles, intirely hers, as she againe shall be intirely his. Which caused S. BERNARD to pronounce those holy and louing words; our Beatitude, and our reward is to see God, to liue with God, to liue of God and in God; to be with God and in God, who shall be all in all. Now where this soue­raigne Good is, who can doubt but there is also the soueraigne ioy and Felicitie, true Libertie, perfect Charitie, eternall Assurance, and assured Eterni­tie. In God is true Gladnes, compleat Knowledge, perfect Beautie, continuall Peace, Pietie, Bountie, Light, Vertue, [Page 215]Honestie, Sweetnes, true Life, Glorie, Praise, Repose, gracious Friendshipp, and greatfull Concord. Hitherto are the words of this mellifluous Doctor.

The happines of the point of the soule.
XLIV.

BVt perfectly to vnderstand, in what this essentiall glorie doth consiste, we must call to mynd, Athanasia, the diuision of the bodie and the soule, wherof the Pro­phete speakes, administring an oc­casion to misticall Diuines to diuide man's soule into three degrees, the inferiour, superiour, and supreme. Or if you had rather, into three por­tions, the lowest, the highest, and the middle. And they seate Appetite in the lowest region, the powres in midle, but in the highest the point of the mynd, the flowre, vnitie, or [Page 216]essence of the soule, the Latines Mens, the Grecians [...], the Hebri­tians, Nesamah, for all these words, doe but signifie one and the same thing. Now to speake onely in this place of the highest, God being Spirit, a most pure Act, and most­one essence, although in glorie he be vnited to euerie blessed soule, yet is his vnion more excellent, and eminent in this highest portion of the soule, then in those below, euen as we obserue in mans soule, which is all in all the body, and all in euery part therof, yet is more nobly, that is, it doth more nobly exercise its functions in the head, then in the other members of the bodie. So say the Mistikes, that this highest por­tion of man's soule is the Spouse his bed, Salomon's coutch, his Cabinet, and the place of his more particular delights. Ther is the Diuine essence vnited to the essence of the soule; [Page 217]there the spirituall marriages (mar­riages the fullnesse of our eternall felicitie) celebrated, wherof so much mention is made in the holy Scrip­ture. For as the Bridegroome and Bride are two in one flesh, by the sa­cred band which doth tye them to­gether; so the Blessed soule, by this vnion with her Principle, and ap­plication to her end, becomes one spirit with him, through the excesse of that Charitie, which is the band of all perfection. Thus is the soule transformed and transfigured into light by the spirit of God, made par­ticipant of the Diuine nature, and conformable to the liknesse of his Maiestie. Tis true, that we are by na­ture made to the liknesse and simili­tude of God, whose picture is so li­uely exprest in the soule, which is one in Essence, and trine in faculties: Yet much more by grace, which makes vs, as it were, certaine look­ing-glasse, [Page 218]wherin that glorioule Sunne makes the rayes of his light and loue meete, while he expres­seth his perfections therin. Yet the Saints who are in glorie, whose fa­ces are marked with his splendour, and doe shine like the Sunne for perpetuall eternities, are yet incom­parably more liuely pictures of the Diuinitie. For euen as the Sunne meeting with a thicke and dark­some cloude in the aire, doth some­tymes so deeply imprint its beames vpon its face, that it appeares ano­ther Sunne; so are the Blessed in Heauen so transformed into God, that they shewe as so many Gods, and as so many dearest children of the Highest, as DAVID deliuers it. This excellent beautie, with which the Diuine presence doth adorne them, was cause, that S. IOHN es­pying an Angell, whom he tooke for God, had adored him, if that [Page 219]spirit, no lesse humble then glorious bright, had not giuen him to know that he was his fellow-seruant. And in my opinion, in this neere resem­blance to God, the verie toppe of the eternall glorie of the blessed, is placed. For what, thinke you, is God's owne glorie and felicitie, but the life which he hath eternally of him selfe? the most cleare know­ledge which he hath of his immu­table Truth; and the most ardēt loue which he hath towards his owne infinite Goodnes? His Beatitude consisting in the vision, loue, and fruition, which the Diuine and in­created Persons of the Blessed Tri­nitie, haue, of their owne mutuall knowledge, Loue, and eternall, per­fect and infinite complacence. Now the soule of the Blessed being raysed to the vision, loue, and fruition of the same Diuine Persōs, and of their Diuine and most indiuisible Essēce, [Page 220]ought not her supernaturall and in­ineffable life, by the resemblance which is betwixt her and God's fe­licitie, to be said to be the accom­plishment of her glorie? since that, without all feare of change, she is wholy attentiue to the cleare con­templation of the prime and soue­raigne Truth, inflamed with the loue of the supreme and increated goodnes, and hath the fruition of the infinite and vnspeakable sweetnes of God. O truly liuing and happie life! when shall it be that we shall liue in thee, and by thee? when shall we, ô my soule, inhabite this heauenly Hierusalem built as a Citie, and with her glorious Citizens be made par­ticipant of him, who is still himselfe, immutable, and whose yeares neuer decay?

Of the felicitie of the powres of the soule, and first of the memorie.
XLV.

THis essentiall Beatitude, A­thanasia, is extended, and doth spread it selfe out, yet diuersly, in the lower degree of the soule, to witt there, wherin the three principall faculties or powres doe reside. For euen as the Prophete to rayse the widowes deade child, did shorten himselfe vpon this litle body, and did apply his mouth to its mouth, his hands to its hands, and his feete to its feete: So God, who shall be all to all, shall fill all the soule, with the abundance of his bountie, and shall cōmunicate vnto it a Diuine life, which shall not feare the assaultes of death. The memorie being entered into the liberties of our Lord, shall call to mynd the ef­fectes [Page 222]of his iustice, and no lesse those of his mercy: for she shall sing; no, neuer will I forgett thy iustifica­tions, ô Lord, since in them thou hast giuen me life. Fild with this ra­uishing, and no lesse pressing then present obiect, she shall breath out the remembrance of his sweetnes, and shall exalt his adorable iudge­ments. This remembrance shall be her soueraigne delight. O how she shall call to mynd the sweetnes of the duggs of this incomparable goodnes, farr passing the fuming wines of worldly delightes. In how high a strayne shall she take the memorie of this supreme sanctitie! Alas how can she forget him, whom she hath so inwardly present, and who shall be more in her then her selfe, and to whom she shall be so strongly tyed in adauantine, and dia­mantine chaynes, that nothing shall euer be able to diuerte her. Blessed [Page 223]memorie replenisht with the fairest Idea's that can possibly inhabit a heart! and which then, shall be a Magazine and memoriall of hea­uenly wonders! whether she make reflection vpon things past, how dearely shall she conserue the me­morie of the incomparable obliga­tions which she shall haue to this Creatour, Conseruer, Redeemour and Glorifier of her beeing. Such as grace shall haue led from greatest sinns to repentance, fauours before bounding, where malice did super­abound, ô God! how highly shall they sing the sacred Canticle of the Diuine mercy? And those who by the same grace shall haue conserued the first stole of their innocencie; and being preserued from the abomina­tion of desolation (whose deluge doth ouerflowe the whole vniuerse) shall haue bene drawen to the safe harbour of saluation by the chaynes [Page 224]of loue and humanitie, will not they haue reason to beare a part in the fame Canticle, and to pronounce, that that mercy which conserued them vnstayned amidest the worlds impurities, is a portion of that which is eternally grounded and built in Heauē. The royall Prophete calling to mynd, out of what an Abisse of miseries the Diuine goodnes had reclaymed him, recalling him so sweetly to the accnowledgment of his faults, coniures his soule and all his interiour powres to blesse God, exciting his memorie neuer to per­mitt his benefites to fall into a dis­loyall obliuion; for he it is, that par­dons, saith he, all thyne infirmities; who cures all thy wounds; who recouers thee from eternall death; and who crownes thee with his mercyes. O God what must this King of penitents needs say in heauen, if he spoke thus in this vaile of teares, reduced by a [Page 225]holy repentance from his iniquities, to the state of grace. When the Saintes, whom God hath pardoned many faultes (for there are in Heauē penitent sinners of all kinds) shall see them selues deliuered from the innumberable torments which they contemplate in the accursed Eterni­tie, and which they had as oft de­serued, as by their malice they had bene separated from God, will they not haue great reason to say with the Psalmist? Thy mercy, ô Lord, and thy iustice shall for euer be the subiect of our song, vpon this shall our Psalme-singing be imployed, whilst we walke in this immaculate way in which thou hast put vs. And if the memorie of paynes and perills past, euen in this world, be so de­lightfull, how much more shall the Saintes and martyrs, who haue suf­fered much for the Almighties sake haue cause to reioyce in this me­morie. [Page 226]While they walked in the way of this mortall life, they sowed in teares, but in the heauenly Sion, they shall reape an eternall ioy. They shall sing this pleasant Song: We haue past through fire and water, but in the end we are entred into re­freshment. And they shall blesse those light and transitorie moments of tribulation, which brought them to eternall glorie. And if their me­morie doe stay vpon the present felicitie which they feele, and of which they haue a liuely sense, with what contentment shall they not be crowned, in tasting the ineffable goodnes of God, who rewards them infinitely beyond their merits? Yea, if they enlarge themselues vpon the tyme to come, (if their be any tyme to come in the immoueable and euer-present state of Eternitie) and if they consider the new discoueries of gusts and contentments, which [Page 227]they shall continually make in the Abisse of this infinite Beautie and Goodnes of God, haue they not a large feild of ioyfullnes and than­kesgiueing? I will omit the Sciences with which she is furnished by him who is called the God of Sciences, and who teacheth men science, and espe­cially that Queene of Sciences DI­VINITIE, which consisteth in the Contemplation of God, and which is the true knowledge of Saintes. For I pray you what doe not they, saith S. GREGORIE, know, who see him that knowes all?

The aduantages of the vnderstanding.
XLVI.

OVr manner of knowing and vnderstanding, during this mortall life, stands in need of the meditation of senses, whence this Philosophicall Axiome, nothing [Page 228]enters into the vnderstanding, which past not first through the senses. And verily, that which comes to the knowledge of sense, is but superfi­ciall. For example, how doth our sight know, but by a species or repre­sentation which the obiect of this sense, sends out to our eye, which the Maisters tearme, species sensi­bilis, and is the cause that we see, and know by sight. What soeuer enters into the knowledge of our vnderstanding by this gate, is ad­mitted in no other sort. In like man­ner it is of other senses touching sen­sible and corporall things. There are others more spirituall, as the Notiōs, or Principles of Artes and Sciences, which our vnderstanding conceiues by speculation. But how doth it conceaue them, but by a subtile, de­licate, and spirituall Image, which is called Species intelligibilis. And then, by how many windings doth this [Page 229] species passe? how many changes and alterations doth it endure, by the Common sense, the phantasie, the vnderstanding styled actiue, and then by the passiue, before it put on the proper shape to become intelle­ctuall? Loe then, how our naturall knowledge is formed by species and Images. Yea euen the knowledge of Faith, though supernaturall, enters not into our soule, but vnder some kind of composition, some simple, vniuersall and abstracte cloud, which is Faith. Hence it is, that the Apostle speaking of that kind of knowledge, by Faith, compares it to an obscure sight, and as it were to that of a glasse. And who knowes not that we see but meerely in a glasse, by meanes of the species which are for­med in it, a species which formes another in our eyes. So our vnder­stāding which is the ey of our soule, doth not assēt to the truthes of Faith [Page 230]reuealed by God, but by hearing them by the voice of the Church and her Pastures: (For Faith is by hearing) or by reading them in the Creede and Canonicall bookes. But it fares not so, Athanasia, with the knowledge of the vnderstanding in the blessed Eternitie. For there it shall see God without species, without representation. The Deitie vniting, ioyning, and applying it selfe in such sort vnto it, that that inward pre­sence shall be in lieu of species. O deare God! how neerely doth this vnion approach vnto vnitie, and with what wonders is this applica­tion filled! The verie proper essence of the Diuine Truth being receaued into the vnderstanding without all Image or species. And then the peace of God which passeth all vnder­standing, shall conserue and possesse the heartes and vnderstandings, that is to say, the wills and vnderstandings [Page 231]of those happie soules. O who is able to expresse the incomparable happines of those, who without vayle, without glasse, without ob­scuritie shall see face to face, (being enlightened, and freed from all dimnesse and confusion,) that glo­rious face which the Psalmist with such instance pursueth? O what a glorie shall it be to behold, without being oppresst with the greatnes of so high a Maiestie, those adorable, ineffable, incomprehensible miste­ries of the most holy Trinitie! what a gracious fauour shall it be, openly to discouer the eternall generation of the WORD, issuing out of the Fathers bosome, a generation, of which the Prophete pronounceth with admiration, who is able to relate it? what a communication shall it be to see the Diuine communications? yea the communication of communica­tions, which is that of the eternally [Page 232]reciprocall loue, and reciprocally in­finite, of the Father to the Sonne, and the Sonne to the Father, whence is produced as from one same Prin­ciple, the Holy Ghost? Because the Father and the Sonne hauing but one will which doth loue, and one goodnes which is loued, the fountaine of this production can be but one. O misterie of misteries! which it is better to admire then to deciphere, and better to speake nothing of it, then too litle. I had rather, in this place which is not alloted to thy explication, imitate the Seraphins, who doe vayle their eyes and feete, and fold their winges; and content my selfe, in protesting my beleife and alleagance in these words of the wellbeloued disciple of IESVS CHRIST: There are three who giue testimonie in heauen, the Father, the Word, and the holy Ghost, and those three are one. I adore thee ô great [Page 233]God in the Trinitie of thy persons; and in the vnitie of thy essence, and I doe sinke, and become nothing before thyne infinite greatnesse. What ioy, Athanasia, hath this bea­tified vnderstanding to discouer this great misterie hidden frō the worlds creation, to witt, the Hypostaticall vnion of the eternall Word with the flesh, which we call Incarnation. What a number of secretes are con­teyned in this great secrete? what a number of wheeles are fastened in this one wheele? that is, what mi­steries doe depend of this misterie? and what a fire amidst this wheele, fire which our Sauiour brought into the world, to the end it should burne all the hearts of the faithfull with his loue, what delight shall it be to behold this Abisse of beauties and perfections, which are in God by way of excellencie, and infinitly aboue all that we are able to imagine [Page 234]in the Attributes which we frame of him. In this heauenly vision, as in the liuely fountaine of all light, the shades of errours, doubtes, opinions, and ignorances shall vanish, which doe inuiron and incompasse vs in the almost palpable darknes of the Egipt of this life. Faith it selfe, which reuealed vnto vs so many meruelles of God, and of his glorious Citie, shall disappeare in this happie A­bode, where we shall see, according as we shall haue heard and beleeued. Nether shall Hope be any more, be­cause we shall enoye that, which by Hope we expected. Charitie alone shall neuer faile: neuer shall any thing cause her holy flame to die out; contrariwise, in glorie she shall be accomplished, and come to the hight of her perfection. What a de­lightfull entertaynement shall it be for the vnderstanding, to consider the windings of that wonderfull [Page 235]clocke of the Diuine Prouidence, as well in the gouernement of the world in generall, as of all the soules in particular? and what thankes­guings shall it render to the fatherly care of the Diuine Goodnes, whilst it shall admire the wayes of God in the meanes which he hath vsed, so amiably to draw it to so great a felicitie? O hight of the riches of the knowledge and wisdome of the highest, shall it cry out, how won­derfull are thy wayes, and how incomprehensible thy iudgements. Then shall it be, that to the confu­sion of the great Dragon, homicide from the begining, that this word shall be seene accomplished: you shall be as Gods knowing good and euil: For the vnderstanding cured of all desease of ignorance, and enioying all good exempt from all euill, shall perfectly know them both.

Of the light of Glorie.
XLVII.

BVt before I passe ouer this fe­licitie of man's vnderstanding which he shall enioy in Heauen, I must tell you one thing, Athanasia, which cannot be con­cealed from you, without depriuing you of a pleasant and important knowledge. True it is, that a created vnderstanding shall behold God a­boue in his glorie; without the helpe of any Image or species at all; yet not so, as the Angelicall Doctor showes verie well, as that it sees him by the face of its naturall sight, which is as litle able to sustayne the brightnes of the increated light of the Diuini­tie, as the night-birde to endure the Sunne beames. How then shall the created vnderstāding see the Diuine Essence without any species? By the [Page 237] light of Glorie, as the Diuines tearme it, a speciall grace by which God doth fortifie and inable it: a created light making the vnderstanding which it doth inhabit, strong enough to approach the otherwise inacces­sible light of the Diuinitie, as doth the Eagle the Sunne. And it is of this Grace Herbinger of Glorie, that S. THOMAS vnderstands that passage of the Apostle in his Epistle to the Romans: God's grace is eternall life. And that: eternall life, saith S. IOHN, is to see God. It is of this light of Glo­rie, that all the Doctors vnderstand that saying of DAVID: In thee ô Lord is the source of life, and in thy light we shall see light: that is to say, by the ayde of the created light, wherwith thou shalt clothe the vnderstādings of thy Elect, they shall be able to fixe their intellectuall sight vpon the brightnes of Saints, which is thy Dei­tie. Euen then as in this life we know [Page 238]the things of the world by a naturall light; and those of grace by the light of Faith, an infused and supernaturall light: so to see God in his Glori [...], which is an increated light, the vn­derstanding must be assisted by a created light, which doth dispose it to sustayne the shine (which would otherwise dazle and blind) of that infinite brightnes. And thus (holds on the Angell of the Schoole) the Essence of God shall be seene by the vnderstanding, without all species on the part of the Diuine essence; but on the part of the vnderstāding, this created light of Glorie streng­thening it, shall be to it as a certaine represētation to take in and receaue the light of the Diuinitie. Nor is their subtiltie to be regarded, who would make vs beleeue, that as the Sunne is seene by its owne light; so the increated light of the Diuinitie is seene by it selfe, without the me­diation [Page 239]of any created light, vnder­standing as it were literally those words of DAVID; In thy light we shall see light, that is, the light of thy Diuinitie by it selfe. For as we know the things of Grace by the infused light of Faith onely, so are we to say the like of the knowledge of the things of essentiall Glorie, which consisteth in the vision of God, named by the Diuines Intuitiue Bea­titude. And againe, who granted those subtile Speculators; that the light it selfe of the Sunne, is the cause it is seene, since its beames doe rather weaken and blind, then strengthen and perfect our sight; wittnesse that wilfull Philosopher, who lost his eyes by setting them too fixedly vpon the Sunne. And verily the same would happen to the created vnderstanding before the increated light of the eternall Maiestie, and it would be oppressed [Page 240]with that infinite and inaccessible light, if God did not dispose it to this felicitie, by a particular aptitude, in strengthening it by the light of Glorie.

Of diuers degrees of Glorie.
XLVIII.

ANd it shall be this light of Glorie, Athanasia, which shall make the diuers mansions, which the Scripture mentions to be in the house of the Heauēly Father, the blessed Eternitie. For as one and the same fountaine doth diuide it selfe into diuers chānalls, in a greater or lesse quantitie, according to their sundrie capacities: so the vnder­standings of the Blessed, shall see the increated light of the Diuinitie, pro­portionably to the created light of Glorie, which God shall forme in them, according to the diuersitie of [Page 241]their merite. For there, euery one shall be rewarded according to his workes, sith workes follow the deade to punishment or felicitie. And as the starts which appeare in the Heauens, receaue more or lesse of the Sunns light, the fountaine of theirs, according as they are lesse or greater. So, saith S. PAVLE writing to the Citicens of Corinth, the de­grees of glorie shall be different, as one starre differs from another in bright­nesse. For to affirme with IOVINIAN that Beatitude is equall in all the Blessed, is an errour fully refuted by S. HIEROME (who wrot against this Heretike) and condemned by the Councells. True it is, saith S. THOMAS, that on the part of the Obiect, which is God beholden of all his Elect, Felicitie is equall, but the inequalitie proceeds from the fruition of this obiect, according to the capacitie or incapacitie of the [Page 242]vnderstanding which doth contem­plate the same. But what is the cause of this measure? The light of glorie. And whence the measure of this light, but from the greater or lesse Charitie which inhabites the heart? For as following the dimerit of of­fence, the eternall paynes are dif­ferēt, so the Diuine Iustice will haue the reward diuersified according to the worth and degree of Charitie, which is as pure gold, the measure of all merit. A consideration which being well pondered, would set a sharpe spurre of desire to the sides of our heart, to aduance and perfect vs in this Queene of vertues, and care­fully to mannage the occasions of well-doing, and all the moments of this mortall life, since according to the rancke of this qualitie, we shall beare away greater or lesser aduan­tages of Glorie, the least degree of which, is better then the Empire of [Page 243]a thousand worlds. And if the blessed soules were not satisfied and contēt, as indeed they are, with this full, pressed, and ouerheaped measure of felicitie falling into their heart: And if any kind of sorrow could haue entire into a State so replenished with happines, this would it be, that they had not imployed all the in­stants of their life to make progresse in that vertue, which makes them so much more capable of the powre of our Lord, as it is found to haue bene more eminētly in them. O how true it is, that he who sowes spareingly shall reape in the same measure. And he that sowes in benedictions, shall reape a plentuous crope of benedictions. O centuple of this life! how oft shalt thou be centupled in the life to come? In those Diuine and celestiall Abodes, called by the Scripture MANSIONS, some are placed higher then others, saith S. AVGVSTINE, [Page 244] and doe behold God more clearely. And S. GREGORIE speaking of the same subiect, The great and litle, saith he, are in Glorie, but they enioy it more or lesse, according to the diuersitie of their merit. Nor are we vpon this word Mansions to imagine to our selues, separated Celles, or Quarters a part in the heauenly Hierusalem, where there is a perfect societie amongst the Blessed, together with a Com­munitie of all good things, each one reioyceing no lesse in anothers feli­citie then in his owne, all this holy Compainie hauing but one Soule and one Heart in God, the one and onely Obiect of their desires. But by that word, saith S. THOMAS after S. AVGVSTINE, we are to conceaue diuers degrees of Charitie and re­wards, which are had in this plen­tifull Rest, where the Saintes doe reside for euer, as in the happie re­pose of the LAND OF PROMISSE.

In what measure the beatified vnder­standing sees God in Heauen.
XLIX.

IT is no smale question, Athana­sia, to know how far the vnder­standing fortified with the light of Glorie, doth extend it selfe in the cōtemplation of the Diuine Essence, which it beholds without all helpe of species or representation. But the Angell of the schoole giues a worthy satisfaction to this holy curiositie, in teaching vs that God, according to IEREMIE, being, by reason of his infinitie, incomprehensible to euery created thought, can neuer be comprehēded by any vnderstāding, with what euer light of Glorie they be adorned and assisted. Because e­uery creature being bounded, is not capable to comprehend an infinite Obiect. Hence we haue that fine [Page 246]and necessarie distinction, that the blessed shall see God, All indeed, but not totally; they shall see him all, because being most simple, he cannot be seene but he is all seene. But againe, wheras he is infinite, there nether is, nor can be any capa­citie out of himselfe which can to­tally comprehend him, nor imbrace that immense Infinitie, which is onely knowen of him selfe. Wee haue some semblance of this Truth, which cannot be seene, vnlesse it be all seene, and yet is it neuer totally seene, though it be euen a limited creature, and hath nothing compa­rable to the Creatour. So doe the fish and fowles inioy the vast extent of the Sea and ayre, yet what fish did euer swime in all the waters; and what bird did euer with flight mea­sure the ayres extent? All this not­withstanding is possible, because it is finite. But the Diuinitie which is [Page 247]boundlesse cannot be totally seene. For who did euer sound the depth of such an Abisse? And who hath euer knowen the sense of our Lord? Herein is discouered the impertinencie of AETIVS and ENNANIVS old Heretikes, who affirmed that God could be comprehended by a crea­ture, as though, forsooth, an illimited thing, could be shut vp within li­mites. An impertinencie pertinently refuted by those great lightes of the Church, S. BASILE, S. GREGORIE OF NAZIANZENE, S. CHRI­SOSTOME, S. AVGVSTINE, and after them, by the Angelicall Do­ctor. Yet this doth not impeach the full and intire satisfaction of the Blessed; nor doth the naturall inca­pacitie which they find in thēselues to behold God totally, any white vexe them: yea contrariwise it doth augment their ioy and contentmēt, which hath no other of-spring then [Page 248]the loue of God, a loue of friendshippe, which doth rather respect the great­nesse and glorie of the obiect be­loued, then its owne interest; what a pleasing rauishment shall possesse them; to behold the most simple, onely, and incomposed simplicitie of that Diuine beautie, which they contemplate, all, though not totally, by reason of its incomprehensible infinitie? In beholding it, their desire is filled with euery good thing: And beit they see it diuersly, as we haue showen, yet are they throughly content, according to the comon similitude of a glasse wherof the least is as well filled with a litle, as the greatest with much liquor. And after the desire is saciated with the fruition of this ineffable Good, with what an excesse of ioy are they taken, to know, that this adorable Deitie hath an infinite compainie of other graces and perfections, still [Page 249]remayning to be seene & relished, which are not totally comprehēded nor knowen, saue onely by him­selfe. Man doth then rayse himselfe aboue himselfe; and liftes vp his heart. But God, greater then all hearts, doth yet rise higher, nor can he be encōpased by any other then himselfe in his full extent. O how rauishing and admirable is that they behold! And how good cause haue they to sing with the Angells the three Sanctuses to so dreadfull a Maiestie, in so high a strayne, that the Gates of Heauen shall tremble at it; and to pronounce: Thou art great and exceeding laudable ô Lord; and who can worthily enough sing thy excellēces in thy sacred Ci­tie, in thy holy mountaines? Though all creatures should ouerset them­selues, yea melt away in ioy and ad­miration, yet shall they neuer arriue at the least of thyne infinite excel­lēcies. [Page 250]Hence it is that the HYMNE of silence is the best suiting praise, that can be offered vnto thee, in thy Heauenly Sion. Yet ô God, how much more admirable is that which those soules doe not discouer in thee, since it surpasseth all created vnderstandings, euen strengthened with the light of Glorie? And to what a violent paine would the desire of knowing thee totally, and louing thee deseruedly, that is infinitly, put them vnto, if thy sweete and fatherly prouidēce, (least the puritie of their inspeakable ioyes might be stayned with the mixture of any discontent) did not change the knowledge they haue, that they cannot totally com­prehend and imbrace thee, into a so­ueraigne delight, that the glorious Obiect of their view and loue, is so immense, that it cannot be perfectly and intirely knowen and beloued, but by thy selfe, by reason of the Di­uine [Page 251]infinitie of thyne infinite Diui­nitie. Meane while they draw from this great ALL, as from an vndray­nable fountaine, all their comon and particular delightes, diuersely glo­rious, according to the diuersitie of the light of Glorie which is distri­buted vnto them, wherby they see him more or lesse, with proportion to their Charitie and merit. We haue some darke resemblance of this here below in the vse of our Senses. For is it not true that the same Picture is diuersely beholden, according to the varietie of their opinions and skill that doe behold it? Is not a daintie musike diuersely receaued into the eare of the hearer, according as their organes are disposed, and they are attentiue vnto it? And to conclude this discourse with an excellent si­militude: The miraculous MANNA which pleased euery palate, was doubtlesse of a diuerse relish to the [Page 252]Israelite, yet neuer any of them, nor ioyntly all of them felt euer all the tastes with which God did endow that heauenly and Angelicall bread. We may say the same of the sight of God, the highest point of eternall Glorie: a sight which S. IOHN in his Reuelations tearmes a hidden Manna, for the reasons which we will reserue for that stroke wherin we set out the pleasures of the Will.

Whether the beatified vnderstanding sees all in God.
L.

BEfore I come to the Beatitude of the will, I desire to show, Athanasia, whether, as the vnderstanding enlightened with the light of Glorie sees God all; so it sees all in God. We cannot haue an ans­were to this difficultie from a better mouth then from the ORACLE [Page 253]of the Schoole the Angelicall Do­ctor, who teacheth vs, that like as no created vnderstanding can totally comprehend God; so consequently can it not see in God all that he doth, or is able to doe, that being reserued to God alone, who is of an infinite capacitie, or rather infinitie it selfe. Marrie it shall see more or lesse, ac­cording to the measure of the light of Glorie by which it is sustayned. He shall see in God all that he shall see, yet shall he not for all that, see all which God seeth. Not because all that which God seeth is not vi­sible in himselfe, but in regard of the created vnderstandings limitation, whence it cannot comprehend an illimited thing. Nor is it to the pour­pose to affirme, that the Blessed, who shall resemble the Angells, shall see like those heauenly spirits in the WORD (the true Mirrour without all Spot the likenesse of his Fathers [Page 254]Goodnes, and figure of his substance; the splendour and candour of his light, being God of God, and light of light.) All things as in a Mirrour, being a thing comonly knowen, that he that sees a Mirrour, sees all things represented therin. For to make that obiection vanish like smoake, we need onely to reply, that it is true indeed when we speake of a Mirrour which is comprehēded by the eye. But this Mirrour of the WORD and the Diuinitie, being incomprehensible, how can it be imagined, that a finit and limited vnderstanding can comprehēd that which is incomprehensible? God therfore doth onely communicate himselfe infinitly vnto himselfe, by reason of the infinit capacitie which he hath to giue and receaue such a communication: To creatures it is sufficient that he communicate him­selfe, with proportion to their suffi­ciencie [Page 255]to receaue him. For how can they iustly desire any more, after they be replenished with the fulnesse of God so far forth as their capacitie and abilitie can admitt? But let vs consider further, Athanasia, how excellent this sight of things in God shall be, by the manner of seeing, which shall be much more perfect then though they were seene in themselues, in their nature and pro­prieties, or els by their species and re­presentation. For the beatified vn­derstanding being vnited vnto God, and beholding the verie Diuine Es­sence without species or image, shall by consequence see all the creatures in this Diuine Essence, without Spe­cies or representations, in a far more compleate and high manner, then though they were seene in them­selues, because they shall see them in the same manner they see God, whose proper Essence shall supplie [Page 256]the Species of things, all which it contaynes in a most eminent man­ner. O incomparable glorie of the blessed vnderstanding, since thou shalt see the Essēce of God, (without species, without mediation, face to face) and in it, all things! Thou shalt be blessed, like vnto God, and shalt enioy the felicitie which God him­selfe enioyeth, sith his Beatitude consisteth in the louing contempla­tion of his owne Essence.

The pleasures of the Will.
LI.

ALthough the aduantages of the vnderstanding be such as we haue set them out in the preceedent stroke, yet is the Will alwayes his Mistrisse, and all his labours and actions are directed to her. He is her Page, her Torch­bearer, her Forerunner; it is he, that [Page 257]discouers the GOOD, and proposeth it to the Will to be loued, who after she hath knowen it, she imbraceth it. For according to the Philosophers Axiome. The will is not carried to an obiect it knowes not. Now this Diuine Essence seene without the mediation of Species by the vnder­standing, being the essentiall and in­finite Goodnes, whence all that is good amongst creatures doth flow, the will shall so closely, attentiuely and inuariably vnite her selfe vnto it, that no creature ether in Heauen or earth shall euer be strong enough to separate her from this Charitie so perfect and accomplished. And out of this inseparable vnion of the will with the Soueraigne Good, her Rest and Center, a fountaine of water of life runing to Eternitie, shall spring vp in the soule, and thence shall flow a floode of continuall ioyes and de­lightes; so shall they be absorpt in [Page 258]the pleasures of our Lord, and as it were drunke vp in the Abisses of Diuine sweetnesses. And if the wise­man say, that all good things did accompainie wisdome in him, how much rather may the blessed soule pronounce the same in the posses­sion of the Diuine wisdome, and that eternall Kingdome, which in the Ghospell we are exhorted to search after, with promisse, that in possessing of it, all good shall befall vs: For being accompained with a compleate Charitie, Charitie the bond of perfection, by a necessarie sequall she shall be attended by all the Ver­tues, whose actes she shall exercise with an incredible delight and faci­litie. And this louing fruition of God by the Will, is that hidden Manna, wherof mention is made in the A­pocalipse, reserued for the victorious inhabitants of the triumphant Hie­rusalem. For as the Manna of the [Page 259]Wildernes did conteyne in it selfe all kind of sauours: so this vnion of the Will with the essentiall Goodnes of God, doth cōprise all the fauours heart can wish, in a most eminent [...] māner. There is nothing in the plea­sures, honours, and riches of created things, which is worthy to be com­pared to this treasure. The Manna was a celestiall Foode, taking its name from the admiration of those who tasted it; for the word imports What is this? and was spoken by the Israelites, when they saw it fall from Heauen. And this gust of the will can be no otherwise exprest, but by rapture: so far doth it out­stripe all humane capacitie. It is cal­led a hidden Manna, for that being vnknowen to the world, it is onely knowen of such as doe experiēce its sweetnesse, inconceaueable sweet­nesse; which caused the Kingly Pro­phete to cry out, ô Lord how great [Page 260]is the multitude of the sweetnesse which thou hast treasured vp for those that walke in thy feare. O God! might I dare to expresse in this poore Draught the vnspeakeable contentmēt of the Will in her vnion and application to the Goodnes of the Diuine Essence, to the Diuinitie of the essētiall Goodnes? O powrefull Vertue of Faith, to what a high point of light dost thou rayse our soules in this vaile of darknesse? Yes, Athanasia, euen as the vnder­stāding shall be applied to the Prime Truth, which is God himselfe; so shall the beatified will be insepa­rably ioyned to the Essence of the Diuine Goodnes, and shall be eter­nally fedd and sustayned with God's owne substance: in some sort; as a tender child, who hangs at his mo­thers breaste, is nourished with the substance of the mothers milke. And thus shall be accomplished that of [Page 261]the Prophete, I will leade her into a place a part, and will speake vnto her heart: and I will giue her the milke of my dugges. Reioyce Hierusalem with alacritie, that thou maist be filled with the milke of consolation, and that thou maist sucke and take de­light in the full aboundance of his glorie, thou shalt be carried to the pappes, and thou shalt be dandled and lulled vpon the knee. O Church Militant in earth, poore bleare-dyed LIA with weeping in this vally of teares, not discouering the Sunne which shines in the Triumphant, be comforted, in that thou art not for­saken or abandoned of thy IACOB: no, for he is with thee to the worlds end. Thou enioyest his imbracements, which makes thee fruitefull, in the feaste of his grace, to wit, the most holy Eucharist: for in this banquet, thou art fed with the substance of his flesh and blood, applyed to the [Page 262]substance of his children, to thend they may learne by this wonderfull misterie, that in the perpetuall feaste of Glorie, he will in like manner ap­plie vnto the Essence of their soules, his Diuine Essence, and that there, they shall taste and see how sweet he is. True it is, that here below that Di­uine humanitie is vayled with Sa­cramentall species, but aboue in the banquet of the Lambs marriage all shall be discouered; Enigma's shall cease; and the vnderstanding and will shall see and taste without image and species the beautie of the Diuine Goodnes; the goodnes of the faire Diuinitie. Then, as S. AVGVSTINE saith, the prize and crowne of ver­tue, shall be God himselfe, who gaue the vertue. Who shall be seene a­boue of the Blessed without end, loued without distaste, praysed without intermission. So that this recompence is the greatest that can [Page 263]be, since it is nether Heauen nor Earth, nor any other creature, but the very Creatour and Lord of all. Who though most-one and most simple, yet doth he comprehend in himselfe in an infinite eminencie, all the perfections of all things. Whēce it comes, that the Blessed shall in him alone behold and enioy all things, according to each ones mea­sure of Glorie. And as creatures are in some sort here below, the mir­rour, wherin is seene the beautie of the Creatour; so aboue, God shall be the Mirrour wherin the creatures shall be seene much more perfectly then in them selues. But in fine, A­thanasia, the toppe of the felicitie of the beatified will shall be placed in her perfect loue, the accomplishmēt of her true end, and in that inua­riable and immutable coniunction, with her rauishing Obiect the So­ueraigne Good, which will make [Page 264]her wholy Diuine, wholy trans­formed into the Will of God, and to speake with the Contemplatiues, wholy deified.

The felicitie of the inferiour portion of the soule.
LII.

LEt vs now descend; Athana­sia, to the lowest degree of the soule, and lets giue a light touch of her Beatitude. Who is able to comprehend what goodly and rauishing Idea's, the three faculties of the soule shall make resulte in the imagination; and how withall, this light and gliding Mercurie shall be stayed in God, whose presence shall arrest all the motions of this stirring, vnquiete, and flitting facultie. And if we make a step lower into the appe­titiue part, where the Concupiscible and Irascible passions are lodged, [Page 265]motions which doe stirre vp such tormoyles, tempests, and disorders in our inward house in this life; who would be able to expresse the hea­uenly order, and goodly gouernmēt that Reason, which then shall be, their absolute Mistrisse and Gouer­nant, shall establish amongst them? And what a sure and happie Peace shall raigne amongst those people, who whileome were so subiect to rebellion, while they sat in the darknes of this life, and in the region of the sha­dowe of death. Then there will be no Loue but of God, in God, and for God: no Hatred, but of that which shall be contrarie to this soueraigne Loue. No more desire but that which doth accompainie the fruition of the Diuine obiect, which is continually to enioy, and eternally to behold that glorious face which the Angells continually desire to behold, albeit they continually behold it. There shall [Page 266]be no more auersion or flight, but from that which shall be contrarie to that sacred desire: or rather, there will be no more auersion at all, be­cause this passion presupposing euil, it shall haue no Obiect in this place of felicitie, where infelicitie is not permitted entrance. Ioy shall be per­petuall, and alwayes in our Lord, since this sacred Residence is called the ioy of our Lord: nor cā the scourge of sorrow approach his Tabernacles of confidence and ioy, far other then those which S. PETER wished vpon the Mont-Thabor. Anger is a monster banished from this Pallace of Loue. Euen Hope it selfe shall vanish in the possession of that, which with patience was expected. Despaire throwen headlong into Hell for euer, shall not recouer it selfe from that fall, to inhabite this place of delight. Chaste Feare full of respect, and wholy canded in Loue, [Page 267]shall remayne in Beatitude for euer and euer. And with what courages shall not those valiant Champions be en­riched, who are there adorned with so many crownes, hauing alreadie past their cōbats, and lawfully fought. But to speake in a more noble and high strayne of those motions, which we tearme passions here below, be­cause we suffer by their mutinie, and reuoults, we should rather say that they shall be happily changed into reasonable affections; and that humane reason being vnited to the prime and soueraigne, that is, the Diuine Reason, shall make vse of all those faculties for the seruice and glorie of the Creatour, applying all to his honour and praise, and making them in a glorious manner waite vpon CHARITIE, whose proper Em­pire is to rule soueraignely ouer rea­sonable affections, and to bestow vpon them an honorable imploy­ment; [Page 268] So shall the soule, as the Psalmist sings, and all her interiour faculties blisse God.

Of the dowries of the beatified soule.
LIII.

I Haue espoused thee in Faith, I haue espoused thee for euer, said God to a faithfull soule by one of his Pro­phetes. Whence you see, Athanasia, that herebelow, the betrothing is as it were passed betweene God and the soule, when she adheares to him by a liuely Faith, that is, quickned with loue and Charitie: but that the con­summation of the marriage, which is followed with an indissoluble knot, is performed onely in the Blessed Eternitie. These two sortes of es­pousalls are figured by the eare-letters, and bracelets with which A­BRAHAM presented REBECCA by the hands of ELIEZER for the pledges [Page 269]of their marriage. For eare-rings are symboles of Faith, which doth insi­nuate it selfe by the eare, where the word of God entereth: and bracelets are tokens of loue, whose true proofe is the worke saith S. GREGORIE: and is not the worke signified by the arme and hand, the principall instruments of operation? Now in euery well-ordered marriage, the Bride receaues some dowrie of the Bridegroome, whervpon in this great Sacrament of IESVS CHRIST and his Church and the faithfull Soule, which is a member of this Church the misticall body of our Sauiour, the Doctors doe assigne dowries to the soule which enters into Glorie, according to that do­ctrine of ISAIE; our Lord hath clothed me with garments of saluation, and hath adorned me with a chayne as his Spouse: And that of S. IOHN in his Apocalipse, who compares the [Page 270]triumphant Hierusalem to a Bride well deckt, being so adorned by her spouse. And touching those dowries in particular, they reduce them to three heades, conformably to the three powres of the Soule, and to the three Diuine vertues, which God infuseth herebelow into the hearts of the faithfull, Faith, Hope, and Cha­ritie. For they say, that the Memorie is endowed with the possession of God, which doth referre to Hope: The vnderstanding with vision or knowledge, in reward of Faith: and the Will with the Diuine Fruition, in re­compence of Charitie. This is the triple band, which in Heauen shall inseparably tye vs to God, a heauenly band which can neuer be broken!

Touching the qualities of the glorified bodies.
LIV.

LEt's now make a passage, A­thanasia, from the interiour to the exteriour: from the fe­licitie of the Soule, to that of the body: and let vs say, that to those dowries, which I haue deciphered in the former stroke, admirable quali­ties shall be adioyned, which without distroying the beeing of the bodie, shall worke wonderfull changes, and make them far more noble then they are in this mortall life. We shall all rise againe, saith the Apostle, that is, as well the Elect as the Repro­bate, but all shall not experience this happie change: for the bodies of the dāned shall remayne passible, heauie, grosse, and darke; but the bodies of the Blessed shall become impassible, [Page 272]subtile, light, and resplendant. And to these foure qualities it is, that the Doctors haue reduced the dowries of the glorious bodies. Impassibilitie is a qualitie which shall make the body of an incorruptible temper, not ob­noxious to change, exempt from hungar, thrist, cold, heate, greife, in­firmitie, and from euery thing that can subiect vs to death, or paine. Glorified bodies cannot burne nor suffer in the fire, nor be drowned in the water. In a word, nor can the tooth of Tyme, nor any other force distroye them. They shall enioy a continuall youth, like to a flowre that cannot fade; a vigorous health, against which sicknesse can attempt nothing, a qualitie of the heauenly bodies that suffer no alteratiō. Which made the Apostle say, that that which was sowen in corruption (he meanes the corps layed in the graue) shall ryse incorruptible, and that which is [Page 273]mortall shall put-on immortalitie. And againe, the dead shall rise to incorrup­tion. The second dowrie is subtiltie, which shall indewe the body, as it were, with a spirituall qualitie. I doe not say that it shall become spirit, for that is the errour of some auncient Heretikes refuted by S. AVGVSTINE in his bookes of the Citie of God: nor yet, that the glorious body shall be made aire, an Heresie which S. GRE­GORIE in his Morales ascribes to EVTICHIVS Bishope of Constan­tinople, but I say, its subtiliti [...] shall be so great, that it shall passe through another body, as through Heauen and earth, which the Maisters tearme Penetration of dimensions. And of this dowrie is vnderstoode that of the Apostle, this sensible body shall rise againe spirituall, (that is, resembling the spirit in sundrie things) yet in such a spiritualitie, as shall not de­priue it of its palpabilitie, according [Page 274]to that saying of our Sauiour to his disciples after his resurrection: touch and see, a spirit hath nether flesh nor bones, as you see me haue. And the same Sauiour did shew the subtiltie of his glorious body, while he issued out of his Tombe not opening it, and entred into the Hall where the A­postles were, the gates being shutt. The third qualitie shall be an incre­dible Agilitie, and such as S. AVGV­STINE teacheth, that the body shall be where the Spirit desireth, not that this motion, saith S. THOMAS, is performed in an instant, and without a meane, but that the swiftnes of the passage, shall be, in a sort, impercep­tible, and like to that of fire or light­ning, as saith the wiseman. For the rest, saith ISAIE, they run without labour, and trauell as far as they list, without being wearie at all, because this body sowen in infirmitie, shall rise againe, saith the Apostle, in such [Page 275]vigour, (a vigour which S. THO­MAS takes for Agilitie, or Mobilitie) that it shall be indefatigable, and shall performe in a smale tyme, an incredible iorney. The fourth and most noble dowrie shall be Brightnes, of which it is said in S. MATHEW, that the Iust shall shine like the Sunne in the Kingdome of their heauenly Father: and againe, that they should flie like sparkes, as it is in the wiseman. And S. PAVLE writing to the Corinthians, assures them, that that which is sowen in infirmi­tie shall rise vp in glorie, that is, in brightnes, according to S. THOMAS his interpretation, grounding vpon the same Apostle, who saith pre­sently after, as one starre differs from another in brightnes, so shall the glorious bodies differre after their resurrection. And the same Apostle speaking to the Philippians tells thē, that our Lord will reforme the body [Page 276]of our humilitie, and will cōforme it to his brightnes, a brightnes wherof he gaue a proofe in his Transfigura­tion vpon the Mount-Thabor; of his Agilitie by walking vpon the waters; of his subtiltie in his birth; and of his impassibilitie escapeing often tymes, without hurt, out of the hands of the Iewes, who one while would stone him, at another tyme would throw him headlōg downe, while as yet the tyme of his suf­fering death for our sake, was not arriued.

The pleasure of the Senses.
LV.

THe glorious bodie being in this sort, as it were trans­formed by the foure quali­ties which I haue touched in the former stroke. O, Athanasia, iudge you how exquisite the pleasures of [Page 277]the senses shall be, which they shall enioy in Organes so perfectly well disposed. It is a delightfull question in Diuinitie, to know, whether the dowrie of impassibilitie shall exclude the act of the senses, which S. THO­MAS deneyes, by no lesse solide then subtile arguments, and shewes con­trariwise, that the perfection of those qualities shall render the pleasures of the Senses more pure, and their delightes more excellēt. He seemes to make some exception of the Sēse of tasteing, for that the Kingdome of Heauen being nether meate nor drinke, but ioy and Peace in the Holy Ghost, and the beatified body stāding in no neede of foode to sustaine it, he thinkes that this Sense made to relish meates, remaynes vnprofi­table; and he would rather attribute vnto it, a delicious humiditie vpon the tongue, which makes it feele the taste of a hidden Manna; then to [Page 278]beleeue, that this facultie should be there without its peculiar delight. And it is not without reason, that Beatitude is compared in the Scrip­ture to a great feaste, and that the Sacred Canticles mention so many sweetes, honie combes, daintie and inebriating wines; and that the hea­uenly Spouse inuites those to drinke and eate who are called, inuited and admitted to his eternall marriages. For though we cannot fully con­ceaue in this life what the endlesse delightes shall be which God hath in his right hand to bestow vpon his Fauorites: yet doth Faith teach vs, that there are secretes lockt vp in the treasures of his wisdome, to doe that which we cannot comprehend. Our Lord, saith ISAIE, will make a solemne banquet in his holy mountaine for all natiōs, replenished with all sortes of good things, and delicate meates, a banquet far other then that of AS­SVERVS, [Page 279]which the scripture de­liuers in such pompe, in the booke of ESTER. O how happie shall he be, saith the Holy Euangelist, who shall eate bread in the Kingdome of Heauen; and shall be inuited to the marriage of the lambe. Behold, saith the Sauiour of our soules, what I haue prepared for you in the Kingdome which my Father hath giuen me, that you may eate and drinke at my table. And S. LVKE speaking of this Eternall banquet: Amen I say vnto you, saith he, the Sonne of man shall girt him­selfe, and shall make his Elect, sit at his table, and he will serue them ac­cording to their rancke. And the Psalmist: the desire of the Elect, that is, their appetite, shall be reple­nished with good things; and the same speaking of himselfe, I shall not be saciated, saith he, till the glo­rie of our Lord shall appeare vnto me. Could the delightes of the taste [Page 280]be more plainely set out? By how much the eye passeth the other Senses in dignitie, by so much its delightes shall be more worthy of cōsideration. O God what rauishing spectacles shall they behold, and how all the worlds rarities shall shew vile and obscure in regard of the wonderous splendour of the heauenly Hierusalem! How shall the diuersitie of the glorious bodies adorned with so many recommen­dable qualities, rauish them! But leauing the Angells and Saintes of the lower rankes, ô blessed eyes, what ioy shall you not feele, in the vision of that glorious visage of IE­SVS CHRIST? which the Angells haue beholden for so many ages, and shall behold for euer and euer, so far from being wearied of it, that they shall be delightfully saciated with it. O Deified humanitie, the soueraigne glorie and felicitie of the [Page 281]eyes that behold thee! ô resplendant Sunne of the Easte, ô starre the light of the world! ô Lambe who art the Lampe of the eternall Sion! how happie are they, who, in these Ta­bernackles of assurance, shall inces­santly behold thee vpon the Diuine Thabor; and shall adore thee like the Elders of the Apocalipse; before the Throne of thy Maiestie in the highest! IOB beholding in spirit this happie Abode, rauished with con­tent, said, I know that my Redeemour liues, and that at the last day I shall rise againe, and shall issue out of the ground, being a new againe clad with the same skinne, with which now I am inuironed, and that in myne owne flesh I shall see my God, my Redeemour, whom with myne owne eyes I shall behold and with no others, and this hope layed vp in my bosome, is my sweetest consola­tion. O Goodly Paradice! it is in thee, that the eares shall heare those [Page 282] secrete words, which S. PAVLE heard in his Rapture, and which he durst not speake againe. ô blessed eares! it is in this place that you shall heare the words of spirit and life, yea words of spirit & life euerlasting. ô Saintes! then shall you say, we will harken what our Lord shall say vnto vs; yes, speake Lord, for thy seruants are attentiue. And if the Queene of Saba did repute Salomon's courtiers happie, because they dayly heard the discourses of wisdome, which is­sued from his mouth; what shall it be to heare him, who is incompa­rably more then SALOMON, and who is wisdome it selfe? ô how delight­full shall the discourses of Saintes be; how delicious their song and har­monious musicke! nay the Saintes dance for ioy in this holy place, and God's prayses doe continually re­sound in their mouthes. Be hust heauenly Musicians, who so highly [Page 283]sing the Glorie of God. Silence ye warbling birds. Consorts of the world be still, while the Musicians of heauen tune their instruments, and play of their Harpes, till they en­tone with one consent of hearts and voices the Song of the Lambe. The Song alwayes new, of him, who alone workes wonders.

A continuation of the precedēt subiect.
LVI.

BVt doe you not perceaue, A­thanasia, the sweete charme of all the parfumers odori­ferous Sentes? By meanes of those which you shall find in the Cāticles, rayse vp your mynd, I beseech you, to those delightfull Sweetes wher­with the Saints doe embalme the Throne of the Lambe, the odour of whose garments surpasse all aroma­ticall spices. Those, who in this [Page 284]world by their examplaire vertues haue bene a good odour in IESVS CHRIST, and an odour of life to life, shall be then so sweetly parfumed, that our Sauiour will say vnto them, as ISAAC did to IACOB; behold the odour of my children, like vnto that of a florishing feild, and heaped with benedictions. It shall not be enough for the sense of touching to be exēpt from paine, by the priuiledge of im­passibilitie, but further, though it be the grossest of all the Senses, yet, in­riched with the dowrie of subtiltie, Agilitie, and brightnesse, it shall haue also its particular delightes, marrie such, as are innocent (for, as is in the sacred Text, there shall be no more marriages, but euery one shall be as the Angells of God) and as pure as the very sunne-beames, although it be inuironed on euery side with a tor­rent of pleasures, which shall pene­trate men in more places, then they [Page 285]haue pores in their bodie. I omit the glorious m [...]arkes, and particular con­tentmēts of the bodies which might haue suffered paines, and mortified themselues for the loue of God; for as sinners shall be tormented ac­cording to their lawlesse pleasures; so shall the Elect be rewarded ac­cording to their sufferances. For which cause our Sauiour said: you are happie when you are persecuted, be­cause your reward shall be plentifull in heauen. For the loue of you, said the Psalmist [...]; speaking for the Saintes, we haue bene mortified, and led like sheepe to slaughter. But ô Lord, saith the same, how thy friendes haue bene afflicted, and, as the vulgaire translation hath, honored; how their principalitie, that is, their Glorie, was confirmed. And againe, ac­cording to the multitude of their greeues, consolations abounded in their Hearts. O my wretched body [Page 286]what ought we not to endure here­below, to arriue at the t [...]oppe of such felicitie? whither the [...] Saintes are come through fire, wheeles, gibbets, swords, haire-shirts, disciplines, au­sterities: and whither the King of Saints entred by suffera [...]nces. O mi­serable bodie! too delicate a member to liue vnder a Heade crowned with thornes, and wholy couered with blood. Tell me accursed carcasse▪ and victime of death, what priui­ledge thou pretendst, that thou darst presume by a manifest i [...]iustice, wallowing in soft lux and delicacies, to enter into a Kingdome, all whose gates are made with Crosses; in a Paradice, where none enters, that is not pearced with the fir [...]e sword of a louing mortification? Heare this doome, or rather this thunder clapp, ô my body, and thou ô my soule, If thou dost not mortifie with the spirit the actions of sensualitie, thou shalt [Page 287]die? marrie if thou mortifiest them, thou shalt liue. And againe, mortifie your mēbers which are vpon earth, and carrie still in your body the mortification of IESVS CHRIST; so shall you be as dead, but to th'end you may liue eternally.

Of the Aureola.
LVII.

BEsides the essentiall Glorie which the Blessed shall enioy, Athanasia, in the sight of the Soueraigne well-beloued, in the loue of the Soueraigne well-seene, the Di­uines doe note certaine accidentall ones, and as it were accessorie to the prime and principall, which they haue named Aureolas, grounding vpon a passage of Exodus, where there is command giuen to make a litle crowne called Aureola ouer the Arke, bisides the crowne of gold [Page 288]with which it was to be wholy in­uironed. Now this Aureola doth chiefely reside in the soule, albeit by a certaine rebounding (saith S. THOMAS, as also DENIS THE CARTHVSIAN) and ouerswelling, it breakes out, and spreads it selfe ouer all the bodie, and doth euen outwardly appeare with a certaine peculiar grace. And if Essentiall Glorie be different, according to the diuers degrees of Charitie and me­rite, this accidentall, of which we speake, shall be varied, following the varietie of labours and victories. For as there is diuision of graces, so is there of rewards to. Ordinarily these Aureolae are diuided into three kindes; wherof one is attributed to MARTYRES, who haue conquered the world: the second to VIRGINES, who haue surmounted sensualitie: the third to DOCTORS, who by their learning haue defeated the [Page 289]Artes and errours of the Prince of darknesse. And if these Aureolae be compared together, the comon con­sent giues the first rancke and pree­minencie to Martyrdome: for there is no greater charitie, then to giue ones life for that which he loues. Neuer durst any, saith S. AVGVS­TINE, preferre Virginitie before Martyrdome, Chastitie being but a lent martyrdome, wheras to die in torments, is a violent one. A second is giuen to virgines, who follow the Lambe where euer he goes, clothed in white stoles. The third to Doctors, who were the salte of the earth, the light of the world, and the Lampes of Israel. And when I say the Aureola shall be giuē vnto Doctors, I nether vnderstand the learned, nor those that shall onely haue taken the de­gree of Doctor ship in earth, and bu­ried their Talent, and hid their Lampe vnder the Bushall: For such Doctors [Page 290]shall enioy in Heauen the simple guife of Charitie onely, a thing com­mon with the rest of the Elect; for as DANIEL saith; they shall be bright as the Firmament. But such, as shall instruct others in the way of salua­tion and rightuousnes, shall sparkle and shine as glorious strarrs in perpe­tuall Eternities. Those then it is, that haue taught and communicated to the ignorant sound and wholsome doctrine, who shall carrie away the Aureola of Doctors. For as he is not crowned who hath onely the abilitie and strength to fight and vanquish, but he that in effect doth fight and ouercome the enemy, according to that: none shall be crowned, but such as haue lawfully fought: so those onely that had knowledge, & made others participant of it, shall partake of the Aureola of Doctors, according to that of the Ghospell, he that shall teach and doe what is good, shall [Page 291]be called great in the Kingdome of Heauen, Some vnderstand those words of the Apocalipse of this Au­reola: I will bestow on him that shall ouercome, a hidden Manna, and a white stone wherin shall be grauen a new name, which none shall know but he that receaues it: and that of ISAIE, speaking of the Continent vnder the name of Eunukes: I will giue them a Mansion within the compasse of the walls of my house, and an excellent name amongst the childrē of men. As then, here below in earth, men are ordinarily distin­guished by their clothes: so shall those three bands haue some parti­cular signe or marke, which shall make them notable amongst the rest of the Blessed.

The Blessed societie of the Elect.
LVIII.

ANd if an auncient Philoso­pher, Athanasia, following comon sense, said, that feli­citie is not full and accomplished without societie, what compainie is comparable to that, which the Bles­sed inioy in Glorie? Though God be sole and one in Essence, yet hath he societie in the distinctions of per­sons, and thence is not solitarie in his Beatitude. What shall it be to behold the Societie of the three Di­uine persons vnited together in the vnitie of their beeing? yea euen to be vnited to this high Societie, in the band of Charitie, which is that of perfection! what shall it be to be associated to the humanitie of IESVS CHRIST, our brother, according to Flesh, as he was Sonne of man, [Page 293]which for our sake he tooke vpon him: whence we are made children of God; and if children, heires; and if heires of God, coheires of IESVS CHRIST in the inheritance of Glo­rie. O how happie shall they be who are inrowled into the holy FELLOWSHIPE of IESVS CHRIST, and made partaker of his heauenly and Diuine conuersation? And if it be written, that euen in this world, he that is in Charitie, remaynes in God, and God in him; and that he that keepes the Commandements, is made the Tabernacle, and lodginge, of the three persons of the Sacred TRINITIE: what are we to say of the state of consummated Grace, which is Glorie, where Charitie is compleate? O Diuine Societie! And if after the Diuinitie and humanitie of our Sauiour, we turne the ey of our consideration vpon the admi­rable beautie of her who is the holy [Page 294]of Holyes, yea the MOTHER of the holy of Holyes; and who next vnto God, to whom is due the worshipe of Latria, we honour with Hyper­dulia, what could be imagined more rauishing, since she is the mother of that verie Sonne, who was eternally begottē in the splendour of Saintes, in the breast of the eternall Father? were it not a spareing speach, to at­tire her with the Sunne; to make the Moone her footstoole, and starrs her crowne? yes verily, since her Sonne and her God, are her great crowne, and incomparable ioy, according to that of the wiseman: a vertuous Sonne is the crowne and ioy of his Father and Mother, And from this qualitie of MOTHER OF GOD, which is in some sorte infinite, there reboūds in her such an abundance of grace, that she is not onely inuested with them, but ouer-inuested; not onely full, but ouer-heaped, so that next to [Page 295]the humanitie of thy adorable Sōne, who was conceaued by the Holy Ghost of her pure blood, there is no created obiect in Heauen that dare approach her beautie. It was writ­ten of ESTER that she was ex­treamely faire, incredibly gracefull, meruellously amiable, and gracious in the eyes of euery one. But no­thing below was powerfull enough to gaine the Heart of the Heauenly ASSVERVS, saue onely the Diuine Maries perfections. O vessell of Ele­ction, choyce peece of the massiue gold of faire and pure dilection, beset with all the precious stones of vertues; what a ioy shall it be to the Elect, thy litle children, sith thou art the mother of their Sauiour and Fa­ther, to liue eternally in thy happie compaignie? What sense of obliga­tion shall they testifie vnto thee, who by thy powrefull prayers re­ceaued so many sundry graces in [Page 296]earth? Yea that which is the toppe of all graces, their admittance into the Pallace of immortalitie? what a delight shall it be to be associated to the troopes of Angells, whose conuersation is intirely sweete and deuoyd of bitternesses, and to be made partakers of their splendour and beautie, yea to become like to them, according as it is written; the Elect shall be as the Angells of God; which is easie to be beleeued, since that in some sort, they shall be made like vnto God, when they shall see him face to face, and such as he is. What a glorie shall it be to be made an e­ternall Citizen of that delightfull Hierusalem, built as a Citie; to be participant of the same freedome which the Saintes of God enioy, without all feare of falling from it, or of being euer banished from that Residence of permanēt and eternall abode. And if in the tyme of the [Page 297]Triumphant Rome, it was reputed so greate a priuiledge to be made free Denisan of that famous Citie, as then LADY CONQVERESSE of a great part of the world: And if while Hierusalem florished vnder SALOMON's reigne, it was so wish­full a thinge to liue there, and to haue a share in the delightes and triumphes which were there ordi­narie. O heauenly Societie where God raignes in and amongst his Saintes eternally; where triumphes and pleasures are perpetuall, and that in a life that shall neuer pay tri­bute to death, how much more art thou to be desired?

The Excellences of this holy Societie.
LIX.

BVt let vs not contēt our selues, Athanasia, with a generall sight of this holy compaignie, [Page 298]but that we, may take more gust, and reape more fruite from this spe­culation, let vs walke our thoughtes amidst the particular excellences therof, and let vs waigh it, as we ought in the waightes of the San­ctuarie. If earthly Cities be esteemed for the multitude of their inhabi­tants, as was the great NINIVE of old; since that, ROME, CONSTAN­TINOPLE, and now the incompa­rable PARIS, who for the abun­dance of her riches, and the number of her inhabitants, seemes in deede, as in name, an Abridgement of Pa­radice: What esteeme is to be made of the numberlesse number of the heauenly Hierusalem. No, saith IOB, the number of God's Champions, vpon whom the light of his counte­nāce doth shine, cannot be counted. A thousand thousand Angells, saith DANIEL, serue him, and tenne thou­sand milliō assiste before his throne. [Page 299]And if the first quire of Angells sur­passe the number of men; and that Quire be the lest in number, as in all other qualities, how great must the number of the eight former quires needs be, if according to the opinion of S. THOMAS, followed by DENIS THE CARTHVSIAN, the number of Angells doth as much outstripe that of men, who haue bene, now are, or shall be, as heauenly bodies doe put downe the elementarie in quantitie? As for the Elect who are to succeede in the vacante Seates, and to repaire the ruines, of the An­gells Apostataes, they shall be in so great abundance, that S. IOHN saith in his Reuelatiōs, that their number cannot fall vnder the lawes of Arith­metike. Counte if thou canst the starrs in the Heauens, and the sands on the Sea shoare, said our Lord of old to ABRAHAM, and know that thy posteritie shall be yet more nu­merous. [Page 300]In what number shall the children of the God of ABRAHAM ISAAC and IACOB be, who could out of stones raise the children, of that great Patriarke, the Father of the faithfull, and beleeuers. O Lord grant that I may be enrowled in the booke of life, which shall contayne all their names, new names, which shall proceed from thy mouth; and that I may cōfesse thee, in that great Church, and triumphant assemblie; and that I may blesse the amongst that people full of grauitie. And it is an excellencie no lesse gratefull to contemplate the fine distinction of rankes in that incredible multitude, without all diuision or iealousie. For if in the Babilone of the Reprobate, there be a horrible confusion and di­sorder: in this Hierusalem, Mother of the Elect, there is a well gouerned Order by the Diuine wisdome, a thousand tymes fairer, then that [Page 301]which we dayly behold in the com­positiō of this great vniuerse. There are many Mansions in my Fathers house, saith our Sauiour CHRIST. The Angells are diuided therin, into three principale Hierarchies, and each of these Hierarchies into three orders, which make vp nine Quires of all those heauenly Spirits. Thus are the troopes of the Armie of the God of Hostes ranged: of which it is said in the Sacred Canticle, speaking of the Spouse of the great and Hea­uenly SALOMON: what can you espie in the Sulamite but troopes of Soldiers well ordered, whence she is terrible as an Armie put into Bat­taile araye. And though the Elect, Associates of the felicitie of Angells, as being their brothers, be disposed of, according to the diuerse degrees of their Quires: yet shall they keepe their owne particular titles, by which they shall be distinguished from [Page 302]one another, and knowen for such as they were in the seruice of God in his Church Militant. Thus shall the Quires of PATRIARKES, PRO­PHETES, APOSTLES, EVANGELISTS, MARTIRS, VIRGINS, CONFESSORS, and all the rest of the Faithfull, who euen in the world, ouercame the world, be seene in a goodly order.

Other excellencies.
LX.

THis multitude and Order is accompained with another excellencie, which consistes of an admirable vnion and corres­pondancie, proceeding from one and the same spirit, to witt the spirit of God, which doth animate and gouerne this heauenly companie. There, DAVID would haue iuster reason then here below, to sing. ô how good and pleasant a thing it is; [Page 303]to see brothers liue vnanimously to­gether. Their accord and vnion doth resemble the oyle of the high Priest AARON, which runing downe from his heade, spredd it selfe vpon his beard, and from thence fell vpon his coller, or as others say, to the hemme of his garments. The sweete and peaceable Societie of Doues, Bees, Pismires, sheepe, and of Cities and Comō wealthes well gouerned, is but a weake and vnworthy draught of the agreeable intelligence which passe betwixt those heauenly inha­bitants. No, for all their pretentions being one, and their imployments being wholy about that one necessa­rie thing, of that Marie's best Parte which shall neuer be taken from her, their connection is rather to be tearmed an vnitie then an vnion, since in them is accomplished that excellent word of our Sauiours, be­seeching his heauenly Father, that [Page 304]such as follow and beleeue in him, should be one, as he and his eternall Father is one. So shall all their desires be filled with perfect vnitie, which is God: and all their thoughtes meeting in that vnitie, the Diuine Spouse by good reason may say to that holy assemblie, his owne mi­sticall bodie: My Sister my Spouse, thou hast wounded, and borne away my Heart in one onely of thy heires. For as a woman that doth graspe and gather together in her hand, her long tresses, makes them all end in one onely haire: so all those elected troopes, hauing but one onely desire, which is to please God, the louing heart of this God all of fire, and which is Charitie it selfe, can it possibly but be pleased in this their preparation of mynd? From this perfect vnion doth arise the ex­cellencie of a compleate Commu­nitie, which is the true and consum­mated [Page 305] Cōmunion of Saintes. A Com­munion by which each one in his owne person, doth possesse God and his Kingdome, with such peace, and so exquisite a Charitie, that not the least apprehension of any partialitie can enter into their hearts. There shall all proprietie be left, and of the contrarie side, there shall be so bountifull a communication, that those that are highest seated in glo­rie, are full of affection towards the lowest, and as far forth as they are able, make them participant of their abundance; and the lowest againe, shall as much reioyce in the exalta­tion of the highest, as in their owne; for in this perfect Communitie myne and thine shall be giuen ouer, each ones particular good belonging to all, and the goods of all, belonging to each one in particular, each one reioycing as much in an others good as in his owne, by reason of [Page 306]the great Charitie which shall be infused into their hearts by the holy Ghost. Hence they are all cōtinually sett at one table, fedd with the same substance, the Diuinitie; drinking in the same cup eternall delightes; im­ployed in the same exercises, seruing one and the same Maister, and that, with the same spirit, who being in all, and being all in all, he vnites them all together, by vniting them all to himselfe. This sacred band of the Diuinitie, and this Charitie of God tying and vniting them to­gether, adornes this happie Societie with another excellencie, which is that of Peace and Concord: Peace of God which passeth all vnder­standing, and which doth connect them together like vnto the graines of a Pungranade which appeare when it is cutt open, to which the holy Spouse in the Canticles cōpares the redde cheekes of the Church his [Page 307]Spouse. And if the word, concord come from the vnion or agreement of heartes, how should not they be vnited who haue one onely heart, and that quickned with one onely soule, all their hearts being set on God their onely Treasure, and their adhering to that onely principle of all Good, making them one verie spirit with God? As concerning the Peace which followes this Cōcord, as the beames the Sunne, it is the very name of this higher Hierusalē, which signifies VISION OF PEACE, and of which it is written, that it is bounded with peace. And in ISAIE, that God doth visite it in peace, and in peace which can neuer be changed, or troubled with any dissention, be­cause Gods absolute commāde shall find an absolute submission in all their hearts. In that heauenly Citie, saith S. AVGVSTINE, CHARITIE is the Soueraigne LAW: TRVTH the [Page 308]QVEENE; PEACE the FELICITIE; ETERNITIE the LIFE therof. There; shall be a true peace, and such an one, as shall neuer be trauersed by any: a peace which passeth all de­light. From that Peace springs a sere­nitie of mynd, a trāquillitie of heart, a band of Loue, a communication of Charitie, and a rest in God which can neuer be changed. So speaks that Great Doctor, of that eternall Peace, which the world nether giues, nor indeed knowes.

A continuation of the excellencies.
LXI.

BVt, Athanasia, should I be able to conceale the excel­lencie of the beautie of that holy compaignie? ô, cryes out the wiseman, how beautifull is the chaste and faire generation, truely, the memo­rie therof shall be immortall before God [Page 309]and mā. If he affirmed this of earthly families who liue in honour, what may be said of the generation of the Blessed which shall be crowned with eternall benedictions? How should the Angells and Elect choose but be faire, since their soules shall be decked with all the ornaments of vertues, and their bodies inriched with the glorious qualities which before we haue declared. There can be no stayne vpō them, for nothing that is defiled, or is imperfect, can enter into this Sanctuarie of Eterni­tie. And if MARDOCHEVS litle foūtaine became an Ocean of light, what beautie can the Elect want, who are vnited to the fountaine of all that faire or good is, which is he, whose essence is verie Beautie and Goodnes: And who rules in heauen by the sweete and delightfull Em­pire of his incōparable beautie. No, Athanasia, if all the beauties which [Page 310]doe sparkle in the whole world were gathered together (I except nether the Sūne nor the Starrs) they would be in no sort comparable to the least grace of the Elect. Iudge then what a shine of beauties, must needs arise, from so innumerable a number of so different beauties, that some Doctors haue proceeded so far, as to say that all the Angells are of a different species. ô God what numberlesse species of beauties! And as touching the diuersitie of humane sisages, it is so visible, euen in this world, that it needs no other proofe but experience. And what diuersitie of beauties shall there be in the di­uers quires of Angells, and the di­uers degrees of the Blessed? Let vs make an end, without ending (for who knowes not that a Draught, though neuer so perfect in the na­ture of a Draught, is yet but an im­perfect picture) and let vs giue the [Page 311]last touch to these excellencies, by that, which may be called the excel­lencie of Excellencies of this Blessed Societie; It is, that it shall be en­dowed with all the perfectiōs which grace and glorie can shewre downe vpon creatures. For sith Beatitude is a perfect collection of all kind of good things, why shall we not also affirme, that those that doe enioy it, are, by consequence, possessed of all the perfections which might in any sort perfect this felicitie? Now though soueraigne and essentiall Beatitude, as well that of this life, as of the life to come, doth not consiste in any created good, and conse­quently, nether in Honours, Riches, nor Pleasures, the three Classes to which are reduced euery good, be it honorable, profitable, or delightfull; but in the onely fruition of the in­created Good, which is God, the es­sentiall fountaine of all Goodnes. [Page 312]Yet as the most ridged Philoso­phers, haue not denyed that Glorie, Reputation, meanes, and lawfull pleasures, doe contribute to tēporall felicitie; so Diuines are not so strict as to deny that those qualities doe concurre in Heauen to the accidētall Beatitude of the Elect. I dare ther­fore as boldly as truely affirme, that besides the vertues which are the beauties of the soule; and the beau­ties which are the vertues and graces of the bodie, which vertues shall be all together, and that in a high mea­sure in all the Saintes, since that this heauenly Citie is thervpon called The Citie of vertues, the Citie of God, the Citie of the God of Ver­tues, DAVID saying, they shall goe from Vertue to Vertue to see the God of Gods in Sion. Besides the vertues, I say, the inhabitants of this glorious Citie, shall be most holy, most illustirous, most noble, and [Page 313]most eminēt in all kinds of greatnes, qualities, titles, perfections, without all mixture of basenesse, abiectnesse or imperfection. Alas in this poore and miserable world, there are a thousand weaknesses and miseries mingled with the most prosperous honour in the earth, and oftē tymes they serue onely to make the vice and weaknesse of such as are ad­uanced vnto them, more appearant. The greatnesse of their fortunes serue onely to aggrauate their fault, & if their qualities doe rather moue vs to pittie then enuie, their blame­worthy manners doe more moue to enuie then pittie. By how much the place is higher, whither the Ape climes, by so much he is more ridi­culous, and for want of his tayle dis­couers all his infamie: wheras vpon the ground his deformitie doth lesse appeare. There are certaine great-ones whose scandalous proceedings, [Page 314]which would be couered in the throng, if they were but of a comon condition, seeme onely to appeare in the face of the Sunne, to fasten shame vpon their foreheades, to perceaue in themselues such abiect mynds, in qualities so high. Certes, saith the great Stoicke, imagine what greatnes you please in man, it neuer passeth the limites of huma­nitie. Though a man be mounted vpon a Throne, his stature is no greater for all that. To take the di­mensions of a Statua, one is neuer to measure the Base: nor to take the hight of a man, doe we measure him with his dignitie, of which he is often vnworthy. He that is seated in a high seate, sitts in the same manner that he would doe, being set in a lower place. Stiltes and footstooles make not a man taller, though he appeare higher. A noble out-side doth not rayse an abiect mynd; nor [Page 315]doth the brightest luster of nobili­tie, alwayes light vpon the greatest head. There is nothing perfect here-below; there are no roses without thornes, no wheate without cokle, nor corne without chaffe. This world is an Arke, wherin are cleane and vncleane beastes. A Parke wher goates and sheepe liue together. A nett wherin both good and bad fish are found. The rayne and Sunne doe equally fall and shine vpon the fruitfull and fruitlesse ground. But in Heauen it fares not so; nothing that is ether impure or imperfect can haue entrie there. In that faire place, saith S. BERNARD, SALO­MON 's wisdome will appeare follie, his knowledge ignorance; ABSALON 's beautie shall be reputed there deformi­tie. SAMSON 's force shall passe there for feablenesse. The longest tearme of life in our foreelders will appeare a death; and all the riches of all the Kings [Page 316]of the earth, shall be there, verie pouer­tie. Say the like of all great place, honours, pleasures and contētments of the earth, to which we asscribe the name of good things. Verily being compared to eternall things, they shall haue the true shape of true euils, such as indeed they are, when the lawfull vse therof is turnd to abuse. And if the conuersation, and compaignie of the wise, great, vallourous, vnderstāding, vertuous: and of personages who are illu­strious, ether in regard of their qua­litie or merite, is so witchingly pur­sued in this world; where ther is no gold without drosse, where nothing is compleate; what a blesse shall it be to a soule to perceaue her selfe associated for euer with so many Angells and Elect, all filled, by the King of immortall ages, with all de­sireable and imaginable perfectiōs?

A flight of the mynd towards this happie compaignie.
LXII.

BVt ô my soule who will bestow vpon thee the winges of a doue to flie vp into this e­ternall repose? Who will grant thee the wing of an Eagle, to take a strōg flight, and not to fall from the wing? What prosperous gale, saue that of grace, shall fill the sayles of thy de­sires, to make them sayle vpon the Sea of this world, to that Harbour of saluation? Why doe we not make haste, ô my soule, to enter into this happie tranquilitie, amongst this holy nation, this people of acquisi­tion, who is sett in an abūdant peace, a rich and magnificent repose? What dost thou doe in this Land of Egipt, where thou drinkest nothing but troubled and durtie waters, leauing [Page 318]the pursuite of that streame of water of life, which springs towards Eter­nitie? Alas! dost thou not sigh vpon the protraction of thy mortall pil­grinage? doth it not vexe thee to be so long detayned amongst the inha­bitants of darknesse? Canst thou be in peace amōgst such as hate Peace, and take a malicious pleasure in crossing thee? Goe to thē, and sleepe not betweene the two pathes of the two Eternities. Take the siluerd wings of the white doue, which are guilt in their extremities; and full of innocencie, puritie of heart and Charitie (qualities which make pas­sage into the Tabernacles of the heauenly Hill) flie into the porche of that celestiall douecote, whether the Sacred Spouse calls thee. S. GRE­GORIE THE GREAT, whom PETER his DEACON did see so often accompained with a doue, which witnesseth that the holy Ghost [Page 319]spoke by the mouth of that holy Pope, and flowed out of his pen, will lend thee the flight of a doue, to beare thee vp to this Societie of Saintes, by his holy words. As often as we consider the great reward which is promised vs in Heauen, how vile doth all earthly things appeare in our sight. For what tongue is able to speake, or vn­derstanding to comprehend the incom­parable delightes of the heauenly Hie­rusalem? the happinesse to be rancked amongst the Quires of Angells? to as­siste before the Throne of Glorie of the Highest, and the compaignie of those blessed spirits? the felicitie which is tasted in beholding the splendour of the Diuine face? the contentment of being freed from the feare of death; and the pleasure to haue assurance of a perpe­tuall incorruption? What mynd is so far benum'd and frosen, as will not take heate and fealing from the de­sire of so great a good; and wish [Page 320]speedily to be transported to the place where he hopes to enioy an endlesse ioy? But none comes with­out labour to so excellent a reward, whence S. PAVLE saith, that none shall be crowned but such as haue lawfully fought. And if we be taken with the greatnes of the reward, let vs not be amaysed with the paines we are to vndergoe in obtayning it. We must still goe forward, and without looking back ouer our shoulders, we must perseuere in the way. If the roughnesse of the way affright vs, let the consideration of Eternitie, our end, and contrie, en­courage and comfort vs.

Another flight of mynd.
LXIII.

IF after the wings of a doue, which the successour of the Sōne of a doue, S. PETER, hath now [Page 321]lent thee, thou wilt take those of the Eagle, who builds his nest in high places, but of an Eagle which is able fixedly to behold the Sonne, and who neuer stoopes from his winge, of whom can you better borrow them, ô my soule, then of that greate Doctor, who holds the same ranke amongst the Fathers of the Church, that S. IOHN holds amongst the Euangelists, and who is that great Eagle which is nourished with the sappe of the Cedars of Libanus. You will easely imagine that I speake of S. AVGVSTINE. Let vs borrow then this second flight of that super­latiue witt in these no lesse affectio­nate, then sublime tearmes. If you were, saith he, euery day to suffer ex­treame torments, yea euen for a longe space to support the tortures of Hell, to behold IESVS CHRIST in his glo­rie, and to be admitted into the Societie of his Saintes, for so great a good, were [Page 322]not all sufferances, I will not say suppor­table, but euen desireable? Let then the Diuel lay Ambush for vs, let him pro­uide temptations, let fasting breake our bodie, let our flesh be ouercharged with austerities, let labours oppresse vs, let watchings drie vs vp, let this man tor­ment me, let that man persequute me, let me be frosen with cold, scorched with heate: let heade breake in peeces, heart ake, contenāce waxe wāne; let me become wholy abiect, let my life pine away with greife, and the yeares of my life in gronings: let my bones rott, it imports not, so I find repose in the day of tribulation (he vnderstands the day of generall iudgment) and that I may rise againe amongst the Elect. For who can conceaue what shall be the glorie of the iust, how greate the ioy of Saintes, when their faces shall shine like the Sunne? when the Sauiour of the world shall number his people of acquisition, and shall range them into diuers orders in [Page 323]the house of his eternall Father, rēdring to euery one according to their merits, and giuing heauenly things for terreane things, eternall for temporall. There, saith the same Doctor in auther place, the Angelicall troopes make a ra­uishing musike; there, is keepe a feaste of a perpetuall solemnitie with such as doe dayly arriue, departing out of their mortall pilgrimage. There are seene the Compainie of PROPHETES, the as­semblie of the APOSTLES is manifested there; there the inuincible Armies of MARTIRES are discouered. There is the holy congregation of CONFESSORS: there, the Quire of venerable MVNKES, there that of DEVOVTE WOMEN who at once ouercame the weaknesse of their owne sexe, and the delightes of the world. There the young VIRGINS elder in vertue then in yeares; there are the sheepe and tender lambes, that haue escaped out of the iawes of the wolues, and from the inueigling snares of this [Page 324]life, whence they doe now celebrate a perpetuall feaste, and though their glo­rie be different, yet is their ioy comon. There, Charitie raigneth in her full per­fection: for vnto them God is all in all, whom they behold and loue without end or intermission, whom in louing they doe praise, and in praysing doe loue, and all this without wearinesse or trauaile at all. O my soule how happie thou shouldst be, if being deliuered out of the prison of this wretched body, thou mightest be thought worthy to heare the sacred songs of that celestiall har­monie, and the praises of the eternall King of that glorious Empire, sung in an admirable aire! O how accomplished should thy honour and glorie be? for so it would come to thy turne to entone that gracious Alleluia which is in the mouth of all the Elect. Let vs yet add that iert of the wing, or rather stroke of the same Fathers Pen, before we conclude these flightes and eiacula­tions [Page 325]of mynd. From this sacred Resi­dence all feare of pouertie is banished, all weaknes, miserie, infirmitie; none there is angerie; none doth enuie his neighbours happinesse; none stands in need of eating or drinking; There is no ambition, nor desire to be great: There is no apprehension nor of Hell nor Diuell, nor yet of death of body or soule. Con­trariwise there is a life full of alacritie through the assurance they haue of im­mortalitie. Disorder can haue no footing there, where all things are maintayned in a constant Peace, and conserued in a perfect concord. Ioyne to all this the pleasure there is to liue in the com­paignie of ANGELLS, to enioy the gratefull conuersation of all those excellent and sublime SPIRITS, and to behold the Armies of Saintes, more bright thē the starrs of Heauē. To contemplate the Sanctitie of PATRIARKES, the Hope of PRO­PHETES, the Crowne of MARTYRES, [Page 326]the white and flowrie Garland of VIRGINES. And as for the SOVE­RAIGNE KING who keepes his Residence in the midst of that glo­rious people, what tongue is able to speake his praise? That bird of Pari­dice which hāgs still in the aire, doth she not intimate vnto vs by her in­genious hanging, the incōceaueable greatnesse of that glorie?

Eternitie is the fulnesse of Beatitude.
LXIV.

BVt in fine, Athanasia, if you wilt see the garlād and crowne of this glorie, adorned with so many bright precious stones, you must fixe your eyes vpon its Eterni­tie: for if all those glorious aduan­tages could end, amidst all those feli­cities, one would be accompaigned with a misfortune; which would distaste all his ioy, and would make [Page 327]him resemble the great-ones of the earth, who amidst all the honours which Politike Idolatrie doth sacri­fice vnto them, are cōtinually stung with the thought of death, which shall in the end mow them downe, euen like vnto other men; and bu­rying them in dust, shall equalise their Scepters with hatchets. Kings with all their Powre escape not its dart; nor doe Giants with all their force auoyd it. Herein appeares O­rigen's errour, who walking vpon the wings of the wind, perished (like to that old Milo Crotoniensis) by his owne strength, while he was of opinion, that the Elect after a long residence in Heauen, should fall at length from that felicitie, like as he had held before that the paines of the dāned should not be eternall, one absurditie drawing on another. An errour excellently well refuted by S. AVGVSTINE in his bookes [Page 328]of the Citie of God, as also by the Angell of the Schoole. An errour in fine, which aimes at the ruine of the immortalitie of the soule, which is more then a bestiall blindnesse. And certes, besides that in a thousand places of holy Scriptures, the life of the Elect in Heauen is said to be e­ternall, and death to be defeated for euer; as also the fire which shall tor­ment the damned, is named eternall; it is also cleare in right reason, that Beatitude, which is a sufficient good, or rather the collection of all good, would not be compleat vnlesse it did exclude all euil and miserie, espe­cially the miserie of miseries which is death, or annihilation. For take away the perpetuitie of the life of the Blessed, and they would be af­flicted with a continuall sorrow for the losse of the beloued felicitie, and a most distastefull bitternesse, would disturbe the sweetnesse of the pea­ceable [Page 329]fruition. Adde that Beatitude cannot be imperfect on the part of the Obiect, which is God, all whose workes are perfect, and his guiftes with­out repentance, which he neuer re­uokes but for sinne, which can neuer haue accesse to the Blessed, cōfirmed in grace by Glorie; And vnchan­geably vnited to God, whose nature is goodnesse, his workes mercy. And who can nether will, nor can abide ini­quitie. Againe that word of our Sa­uiours to his Disciples, is an Oracle of infallible truth, and a promisse which shall remayne for euer; Your ioy, saith he, shall not be taken from you. God's seruants, the Elect, shall adore him in beholding his face, and they shall raigne for euer and euer, that is eternally, saith S. IOHN in his Reuelations. And S. BERNARD explicating that of the Psalmist, I will fill my friends with the length of dayes, and will shew them my SALVA­TION: [Page 330]what is longer, saith he, then that which is eternall; what conti­nuance more longe then that which hath no end? O how good an end is eternall life, how good is that end which is infinite! How faire is the day which hath no Sunne-setting, nor is followed out by night? and what is this day, but the eternall VERITIE, the true ETERNITIE. O Societie of the Blessed eternally true, and truely eternall, those are they onely, who may be truly said to be liuing, and enioying a life truely long in heauē, which knowes no end; as they are truely dead, and that of a long death, who conti­nually die in Hell, where they con­tinually liue without tasteing the fruite of life. S. BERNARD's me­ditation, shall make way to S. AV­CVSTINE's, touching the Eternitie of that blessed life. O life, saith he, which God hath prepared for his friēds, [Page 331]thou art a life full of happinesse, crowned with assurance: a quiete life, and excellent life, a pure life, a chaste life, a holy life, a life that knowes no death, a life without sorrow, without labour, without greife, without vexation, without corruption, without varietie or chāge, a life adorned with euerie beautie, accomplished with honour: a life that is not laboured with enuie, nor subiect to anger, where Loue raignes in its perfection, and from whence feare is banished; where the day is eternall, and the hearts of all is but one; where God is seene face to face, and this vision is foode to those that behold him with an ardent affection. O how thy shineing brightnes doth delight me! and how aggreable are thy felicities to the desires of my heart! The more I con­sider thee, the more I loue thee, I swoone with desire in contemplating thee, yet that desire insteede of afflicting me, af­fords me an extreame content, and thy memorie is more sweete vnto mee then [Page 332]the honie-combe. O happie life! ô Em­pire of eternall felicitie, (where death hath no iurisdiction) which shall neuer haue end. Where the succession of tyme hath no raigne, nor vicissitude, where the day hath no night, where change can get no footing, where the victorious Champion accōpaigned with the troopes of Angells, his heade being enuironed with a crowne of glorie, incessantly sings to God the Song of the heauenly Sion. How happie shall my soule be if after her departure out of this mortall pilgri­nage, she may haue the happines to see thee, and to contemplate thy beautie, thy walls, thy gates, thy Pallaces, thy places, thy noble citizēs, and thyne om­nipotent King seated in his admirable Throne of Maiestie. Thy walls are built of pretious stones of an inestimable value; thy Gates are inriched with peerlesse gemmes. Thy streetes are paued with purest gold, and in them the Di­uine prayses doe continually resound. [Page 333]Thy houses are made of fouresquare stones, beautified with Saphires, wrought with vinebranches and grapes of gold. None enters within thy confines, who are not pure, for all that is defiled, is repulsed. The light which doth enlighten thee, is nether from Lampe nor torch, nor Sunne, Moone nor starrs, it is God alone proceeding from God, that light which doth spring from light, who is thyne eternall and vniuersall light. The King of Kings resides continually in the midst of thee, waited vpon with a numberlesse number of Courtiers and Officiers, more resplendant then the lightning, more bright then the flame. Will you yet further giue eare to the same Sainte, heare then what he saith of that liuely Eternitie, that eternall life. The wicked, saith he, shall goe into eternall fires, but the iuste into eternall felicities. That is, the eternall life which is promised vs. And wheras men take no greater content here below [Page 334]then to liue, behold how life is promised them; and wheras they dread nothing so much as death, see how an Eternitie of life is proposed vnto them. What dost thou loue ô man? To liue. Thou shall enioy this great benefit. What dost thou feare? To dy. Thou shalt be exempt from it. Yet is it not all, to liue long, to liue for euer, but the toppe of felicitie is to liue happie for euer. What can we add to this Oracle of truth deliuered in so good tearmes by that incomparable witt, but fruitlesse words in a subiect so fruitfull, that the abundance therof doth oppresse him that handles it?

Meanes wherby to arriue at this happie Eternitie.
LXV.

BVt we are rather, Athanasia, to search out the meanes to attaine to this great happi­nesse, [Page 335]then to enlarge our selues vpon curiosities to know it, or loose our selues in the admiration therof, since it is written, that not all that shall say Lord Lord, shall enter into the Kingdome of Heauen, but those that doe the will of our Lord, that is, such as shall liue according to his law, and shall make force against his holy ci­tie. Dost thou desire to enter into true life, said our Sauiour to the young man, who asked his counsell which way he was to hold, keepe the Commandements. Of all the wayes which are taught vs by the holy scripture, and the writings of Do­ctors to worke our saluation in feare and trembling, I will onely touch two, which, next vnto God's grace (without which we are able to doe nothing) I find verie necessarie. The Philosopher Epictetes made all his philosophicall Precepts turne vpon these two poles or pinnes. [Page 336]SVSTAYNE and ABSTAYNE. I am persuaded that all morall Chri­stianitie may turne vpon the same pinnes. The one doth teach vs to suffer difficulties, labours, & paines; the other, the perfect contempt of worldly vanities, pleasures and riches. If we haue these two winges, nothing shall be able to hinder our flight towards the blessed Eternitie, the heauēly Hierusalem, the mother of the liuing. Water shut vp in a narrow pipe, doth spirte vp so much the higher. The narrow way of suf­ferances is that which doth make spring vp in vs the fountaine of life, which doth run towards Eternitie. All the scripture cryes out this truth vnto vs, who so euer will come after me, to witt to glorie, let him take vp his Crosse, and follow me, saith our Sauiour. Happie is he who suffers tribulation, for being once tryed, he shall receaue the crowne of life, [Page 337]which God hath promised to those that loue him. And who are those that loue him, but whom he doth chastise, and whom he doth clothe with the liuerie of sufferances. Because thou wast agreeable in Gods sight, it was necessarie that affliction should try thee, was it said to the good TOBIE. Are not the Iust tryed like gold in the furnace, to discouer whether they be worthy of God. What Chri­stians can be ignorant of this decree which was written with the blood of the Lambe, vpon the threshwood of their dores. That we are to enter into the Kingdome of Heauen through many tribulations. And that all those that would liue piously in IESVS CHRIST, must endure the scourge of persecutions, to be found wheate worthy to be layed vp in the Gra­narie of Eternitie. For which cause S. IAMES doth exhort the faithfull to reioyce in their afflictions, knowing [Page 338]that patience is the proofe of their Faith, and that the worke of Patience is perfect, that is, doth perfect him that doth it. Tribulation, saith the A­postle, worketh patience, and Patience probation, and probation Hope, and such a hope, as confoundeth not in its expectation. Though we are now for a smale tyme to be afflicted with many tribulations, yet it is, that the tryall of our Faith may appeare more precious then gold before the face of God, who according to his great mercy doth regenerate vs by a liuely hope to possesse the heauēly inheritance, which cannot be cor­rupted nor changed. Then we shall behold, we shall admire; and the plentie of good things shall dilate our heart. Then with an incredible ioy we shall be drunke vp in God our SALVATION. Then the teares shall be wiped from the eyes of the Elect, they shall weepe no more, [Page 339]greife and paine shall no more tor­mēt them, because all that, is blowen ouer, that is to say, they entered not into those eternall Bowres but through the fires and waters of tri­bulation. Truly he were iustly re­puted an vnworthy soldier, who would desire to gaine victorie better cheape then his Capitaine: and how did our Capitaine and Law giuer IESVS CHRIST enter into the glorie which was due vnto him by nature? was it not by sufferance? Let vs behold then the Exemplaire of the mountaine, but the mountaine of Caluarie, before we take into our consideration, that of Thabor. Let vs looke vpon the Authour and Comsummatour of our faith, IESVS CHRIST, who choosed to vndergoe the Crosse, while glorie was pro­posed vnto him. Let vs imitate the Apostle who was so loyall to his Maister, that he bore in his bodie the [Page 340]stigmates and markes of his cruci­fied Lord. O how ioyfull the A­postles were, when it happened that they were to endure something for the loue of CHRIST, knowing what an eternall waight of glorie, that sufferance treasured vp in heauen for them. And if the Asserians vpon the sight of IVDITH's beautie, did comfort themselues in the extrea­mities of that seige, with the hope they had to enioy the faire crea­tures, who were in the Citie. What extreamities of miseries were we not willingly to endure, to be pos­sessed of the inestimable felicities, which we haue represented? If by labours, saith S. AVGVSTINE, it must be atchiued, from this instant I inuoke you, ô all yee torments of the world, I coniure you to burst out vpon my head, and shewre downe a mayne vpon me. Let tribulations be multi­plied, and presse in troopes vpon me; let [Page 341]infirmities, vexations, pouertie, want, aduersitie make head against and op­presse me. Let euery one persecute me, let all creatures bandie against me; let me be the Butt of all their arrowes, let me be the scorne of men, and the re­proach of people, let my dayes be ended in pinching paines, yet will I bee too content, so that after this sharpe winter I may gather the flowres of the eternall Spring, and that I may be rancked a­mongst the Elect who are bright with beames of Glorie. I cannot be weaned from the plentifull and yndraynable dugges of this great and fruitefull Doctour, without suckinge a long draught, to giue some colour and life to this Draught of myne. Marke then, how he doth encourage vs to sufferances for the attayning of E­ternitie. If we diligently ponder the reward that is proposed vnto vs, all that we suffer will seeme litle and light, and we shall repute our paines vnworthy of [Page 342]so great a recompence. For is it not true that we should buy eternall rest at a iust Rate, though we were to pay a perpetuall labour for it; and to purchase an eternall felicitie at the price of an eternall suffe­rance, Marrie if you were imployed in an eternall labour, when would you come to an eternall reward? O the eternall Goodnesse! who hath made our tribula­tion temporall, and yet to this passing paine, he hath alotted an endlesse plea­sure. Place a thousand thousand yeares before-Eternitie, and yet what doe you doe, but compare a limited with an illi­mited thing? Adde to this, that God did not onely prefixe a certaine tearme to our labours, but that a short one to; for what is the life of man, but the conti­nuance of a few dayes? Though a man therfore were oppressed for the whole course of his life, with all sortes of tor­ments, labours, greeues; though prisons, hungar, thirst, and irkesome vlcers should accompaignie him to his graue; [Page 343]were it not yet an affliction of a short standing: the dayes of man are few in number, his labours short and light, and yet are followed with an endlesse King­dome, with an eternall Beatitude. After these short sufferances, we shall be pos­sessed of the Societie of Angells and Saintes, the inheritance of IESVS CHRIST, God him selfe, an inestimable price for so smale a labour! Wherfore, saith he in another place, let vs loue eternall life, and let vs learne how much we are to labour for it, by the exemple of those who doe passionately loue this mortall life fearing to loose it: for when any sicknesse begins to threaten them death, what doe they not doe, I doe not say to escape it, for that, is not possible, but onely for a tyme to protract deathes fatall blow? How much doth a man strugle when death doth catch him by the necke, to escape out of its clawes, he flies, he hides him self, and giues all that doth possesse, to keepe his bodie in pos­session [Page 344]of his soule. At the price of all his fortunes he is readie to ransome his life. If he be feircely sicke, he freely endures all the paines that the Surgeons putt him to; he obeyes the Doctours order; takes downe the bitterest pill in the A­pothecaries shope; he nether grugheth price nor paine, so he may escape the graue: he is willing to consume all his substance, to prolonge for some few mo­ments more, his consumeing life; and yet to liue eternally how few are willing to endure a litle discommoditie? But if worldlings prolonge their miserable dayes, with so much instance, vigilancie, precausion, prodigalitie, paine, and tor­ment, what ought not they to doe, whose braue and generous myndes, eye nothing that is lesse then Eternitie? And if they be esteemed prudent who spare nothing to conserue a miserable mortall life, how imprudēt must they needs be, who for an immortall one, will vse no sort of vio­lēce nether against their body nor soule?

A continuation of the former discourse.
LXVI.

VErily, vnlesse the graine of wheate falling into the ground, die: it selfe remayneth alone and fruitlesse. And vnlesse we doe mortifie our selues here below, there is litle appearance, and yet lesse hope, that we shall liue euerlastingly in Heauen. In the building of SA­LOMONS Temple there was no noyse heard of hammars, nor saw because the timber was disposed and fitted by Carpenters in the For­rest; and the stones were cut and pollished in the Quarries, so that being led vnto the Mount-Sion, it rested onely to applie them. It is the like of the vnited stones wherof the heauenly Hierusalem is built, to witt the Elect, out of the Quarrie of [Page 346]this world they were to be sent rea­die, and so to be disposed in their places in that TEMPLE OF PEACE. For which cause, some of them haue bene sawen, cut, carued, holed, burnt, wounded with swords, that they might be applied to that e­ternall building; for they are the stru­cture and building of God, saith the A­postle. No, there is no other passage to this TEMPLE of VERTVE, but through the GATE OF LABOVR. And the Kingdome of Heauen is promised onely, in the Sermō which our Sauiour made of Beatitude, to the humble of heart and persecuted, that is, to such as suffer tribulations. The Kings coyne, with which let­ters of exchange are payed in that Contrie, are Labours; and the Saintes doe repose in their labours, for there, their workes doe sollow them. And if a woman with child, saith the holy Gospell, doe patiently en­dure [Page 347]the panges of childbirth which are so extreamely violent, for the ioy she hath to bring forth a reaso­nable creature into this miserable world: what paines then ought we to feare, so our bodie be happily de­liuered of our soule to Eternitie; and that when our house of clay shall be demolished, we may find one in heauen build, not with the hand of man, but with God's owne hand, wherin we shall liue, inhabit and bee for euer. And if the labours of winter and summer, and the length of a plainefull seruice, was reputed as nothing of IACOB, being pricked on by the loue be bore to RACHEL; who will not to be impatient at the short and light labours of this life, while he hath Eternitie before his eyes? Goe to then, saith a Prophete, lets take courage, and let not our armes repose, for a great reward is promised to good actions. Worke [Page 348]faithfully what thou art able while tyme is lent thee to labour. Behold the reward, and nothing will seeme painefull vnto thee. I haue giuen my heart to the Diuine iustificatiōs, saith the Psalmist, in respect of the reward promised them. For the re­ward of such as keepe Gods law is great. Know you not, saith the great Apostle, that many runne in the race, all runne indeede, but one receaueth the Price. And they certes, that they may receaue a corruptible crowne, but we run in the race of vertue, for an im­mortall and incorruptible crowne. Lets so runne that we may obteyne. Those, saith the same Doctour of the Crosse, that are afflicted, are disposed therby to great rewards, and if they be tryed by God, it is to th'end, they may be worthy to haue a part with him; and that he may with his owne hand bestow vpon them, a King­dome of honour, and a diademe of [Page 349]beautie. For God crownes his Elect with glorie and honour, and doth esta­blish them aboue all the workes of his hands. Let vs not therfore be dis­couraged, saith S. PAVLE, for we haue not as yet resisted sinne, nor fought to blood: we that are not igno­rant that our Guide IESVS CHRIST, entered not into the Sanctuarie of Eternitie, by meanes of the blood of sheepe and goates but by powreing out his owne; at that price ob­taineing for vs an eternall redemption. But I here, heape vp proofes, in con­firmation of a truth, which euen No­uices in Christian discipline cannot doubt of. Let vs therfore stay our stepps, and shut vp this first meanes in these golden words of S. AVGV­STINE. O soule, what I haue is vendible; consider whether you will buy it. And what hast thou to sell, ô Lord? Rest, saith he, buy it. At what rate, saith the soule? the price therof is Labour. But what [Page 350]labour is required for an endlesse rest? If you will make a iust valuation, an e­ternall labour is due to an eternall peace. T'is true indeede, yet feare not, ô soule, God is mercifull; he knowes well, that if thou wert eternally to labour for this pourchase, thou shouldst neuer attayne vnto the promissed and desired rest; and therfore, that thou mightst attayne it, he will not haue thy labour to be e­ternall: not that the Eternitie of glorie would not deserue it; but that thou mightest be sure to beare it. It is worth an eternall, and yet is bought for a temporall labour. In an other place, the same Father, doth enlarge and continue this consideration. When eternall life, saith he, is promissed vs, let vs place before our eyes, a life exempt frō all the tormoyles and troubles which we taste in this, and thou shalt more happily find out the calamities and mi­series which are not to be found in that blessed life, then thou canst the infinite [Page 351]blesse wherwith it is replenished (he would say, that as God, so it, is better knowen by negation then affirma­tion). And yet, wonderfull Mercy! this inestimable fauour is to be sold, If thou wilt, thou maist buy it: nor art thou to be troubled how to procure wherwithall to pay; It is not worth more then thou hast, or rather, respects not at all, what thou hast, but onely, what thou art. This E­ternitie is worth thyselfe, and yet worth no more then thou art; giue thy selfe, and tis thyne. Why dost thou dodge, why dost thou stand vpon the price. Dost thou apprehend, that to make the pay­ment, thou art to be sold indeed: no thou art not; pay thy selfe such as thou art, and the purchase is made. Alas I am poore and miserable, wilt thou say, nor shall I be receaued as currant money. But I dare assure thee, that in freely giuing thy selfe thou wilt become good coyne: for to giue ones selfe in confidence of such a promisse, is to be good. And [Page 352]being once good, thou wilt become a rea­sonable price, and thou shalt not onely purchase, what I told thee of, saluation, health, life, and life euerlasting; but further, nether wearinesse, labour, hun­gar, thirst, nor any other paine what soeuer, shall molest thee. All the good that can be imagined, shall be there: all the euil that can be imagined shall not be there; and the continuance of that happie state, shall be eternall. I am able to make no further discouerie for nether eye hath seene, nor eare hath heard, nor heart hath conceaued the felicities of that glorie; and how should that fall within the compasse of my tongues, or penn's expression, which neuer yet en­tered into my heart?

Another meane.
LXVII.

IF patience in aduersitie begett the blessed hope (hope, saith the [Page 353]Apostle, which confoundeth not) of happinesse in our heartes: a holy contempt of transitorie toyes, is no lesse forceable to make vs take a happie flight towards the heauenly Sion, and to make vs relish celestiall things, disdayning those base and earthly ones. In the ballāce of man's heart, the fall of the one scale, is the others rysing; and ordinarily, the worldling is deceiptfull in his waightes, waighing profane drosse with the SANCTVARIE waightes; which the spirituall mā, doth not, nor those, who (by attending to that which belongs to their saluation) haue all their conuersation in Heauen. The first step, that doth separate vs frō earth, doth aduance vs towards heauen. The Gods of the earth are seated on high, saith the Psalmist, vpon which passage, a Father of the Church saith, that those Gods are the high-soaringe soules, which like to the [Page 354]birde of Paradice, doe neuer stoope to the ground; and who may say with the Apostles, behold we haue forsaken all; and who for this pious renounceing of all, doe heare that Diuine promisse: you that haue left all, shall receaue an hundredfold, here­below, and life euerlasting, after this mortall life. This earthly trash is a heauie burdē, and doth exceedingly hinder those that striue to clime the mountaine of God. But if, by a holy contempt, we treade vpon the same burden, it rayseth vs thitherward. A faithfull speach, and worthy to be ca­refully layed vp in our heart. Loue not the world, nor yet that which it termes good, for its figure doth passe, and vanish like smoke. ESTHER had good reason to cōtemne those royall pompes and magnificences, and to put on mourneing weedes, since she foresaw that she was about to be a Widowe, and that all those, would [Page 355]presently disappeare as shadowes; being far more prudent then that proude Queene wherof mention is made in the Apocalipse, who being seated in her Throne, and gayzing vpon her selfe in her ornaments and glorie, as a Peacoke in the varietie of his glorious plumes, pronunced with as much vanitie as vntruth, I raigne; nor shall I euer become a widowe, nor yet euer resent the dint of aduersitie: but she sodainely fell from her vaine hopes: And with damage and confusion she experienced, that worldly felicitie is like to a flowre, which florisheth in the morning, but at night fadeth; like to grasse growing vpon the tiles of a house, which withereth away, euen before it appeare fully greene. This was it, which one of the auncient Sages aymed at, saying; christall is glit­tering and glorious to the eye, mar­rie in vse, britle and subiect to break­ing. [Page 356]But heauenly felicitie is of a more solide temper; for (besides that, according to IOB, the heauens are build of most solide brasse; and are composed of a matter which weares not a way, being exempt from all corruption or alteration) the Eter­nitie of glorie, which is promised to the Elect, is equall to the cōtinuance of God, who shall neuer haue end. And therfor, though that, which the wisdome of the world and Sense, esteemes true good (notwithstanding that euen its vanitie, is a true signe of the falsitie therof) should, by its alluremēts and inchantments, make a most violent impression vpon the most resolute mynd; yet the short­nesse of its continuance, being com­pared to an Eternitie, shall appeare as litle bright or gratious in the ey of a setled iudgement, as the lesser starrs in the presence of the Sunne. This true esteeme made the great [Page 357]Apostle repute all terreane things as durt and dung, while he proposed vnto himselfe the Conquest of Eter­nitie. And the Psalmist, touched with the same apprehension, cryed out; what is to me in Heauen? and besides thee what would I vpon the earth, nothing verily, ô the God of my heare and the part of myne inheritance for euer. O when shall I see the day, the happie day, in which I shall appeare before thy glorious face, the onely obiect of myne eternall blesse? Teares are my foode day and night, while my desire doth incessantly presse vpon me, with this demand, where is thy God? In very deed, euen as the Sunne which causeth the day, doth at his approach driue away the darknesse, which in its absence doth couer the earth: so the light of Eter­nitie doth no sooner shine in the soule's Orison, but the thicke and foule vapours of terreane affections [Page 358]are dispersed. T'is in vaine, my soule, for thee to search for consola­tion in transitorie things. Let thy thoughtes be onely placed vpon the Eternall God, and thou shalt be throughly replenished with a ioy, which shall bereaue thee of all sense of calamitie. Rise vp, ô Lord, and let thyne enemyes be dispersed. Appeare onely before myne eyes, and the world, thyne enemy and myne, shall be put to flight: They shall vanish like smoke, and shall melt away as waxe before the fire. This Dagon shall fall to ruine before the Arke of thyne Eternitie. He doth passe, to­gether with his concupiscence, but thou shalt remayne for euer; thy yeares run not by, and thou art still the same. What can then an immortall soule doe in this vallie of teares, mi­series, and death, who thou touchest with a sense of the fortunate Ilands of Eternitie, and with a desire of [Page 359]those eternall Hills, but sigh and breath in the Egipt of this mortali­tie, after the milke and honie, which runs in abūdance in the Land, which thy Goodnesse hath promised vnto her, taking comfort in this expecta­tion while protracted hope doth af­flict her? It is a speciall grace which God bestowes vpon his Elect, saith S. GREGORIE, in filling their hearts, with a hope, as it were certaine, of at­tayning the heauenly Contrie, while they wander through the wildernesse of this earth, to th end that they might behold, as it were, below them, and as a thing vnworthy of their consideration all transitorie things; and that, for the loue of Eternitie, they should treade vnder their feete, by a holy pride, the most p [...]osperous pleasures, riches, ho­nours in the earth. And this is that which God speakes by the mouth of one of his Prophetes to a soule that followes him, I will rayse thee to the highest [Page 360]places of the earth: and what are those high places, but the abundance of welth; the hight of honours and dignities, which haue the reputation of things high placed, by those, whose desires are abiect, and crawling vpon the ground. But if once man's heart fixe its sight vpō Eternitie, it then clearely discouers, how abiect and base all those things are, which before he esteemed so high: for as those that are vpon the toppe of a high mountaine, doe apprehend the things that seemed great vnto them being in the bottome of the valley, as litle pointes: so those that walke in the wayes of E­ternitie, doe esteeme temporall things as nothing, and that which before seemed to be placed aboue their heade, is now found vnder their feete. The same Do­ctour saith in another place, nothing makes the calamities which we suffer in this transitorie life more sharpe and bitter vnto vs, then the inconsideration of the eternall rewards which are pro­missed [Page 361]vs. But if a soule be once so hap­pie, as constantly to turne her eyes to­wards those eternall riches, which cānot perish, all that is transitorie shall be to her as nothing. The same Pope, expli­cating that passage of the Diuine Epithalamion, where the Spouse saith that her Spouse, had ledd her into his wine-cellar; what doe you thinke, saith he, did that Louer, vn­derstand by the wine-cellar, but a secrete and profound contemplation of Eterni­tie? A contemplation which doth so ouersett the soule, which takes it in a­bundance, that she is made, as it were, drunke ther with all: but with a drunke­nesse of good pourposes, and which by a laudable change of life, and a wholsome amendment of manners, tends to the heauenly Contrie, and eternall delightes. S. AVGVSTINE vpon the same subiect is of the same aduise, whē he councells the deuoute soule, nether to swell in prosperitie, nor to be de­iected [Page 362]in aduersitie, grownding vpō the faithfull promisse which God hath giuen her of Eternitie: a pro­misse which will make her contēne temporall felicities, yea euen the ca­lamities of this life, if she take the eternall fire into her consideration. And if one of the Aunciēts, speaking of the vaine ambition of humane pretentions, knew, and following his knowledge, could say, that, what goodly fortune soeuer one were possest of, did but yet appeare vile and worthlesse, to him that hoped for a better and larger; who would not iudge, that he, who should lodge his hopes in Eternitie, should find no more rest in these short momēts, then the doue of the deluge vpon the waters, which couered the face of the earth. And if the children of Egipt vpon the tasting of the hea­uenly Manna, that admirable bread of the desart, did no more plaine the [Page 363]losse of their flesh-potts and onions: So after a sound iudgement, haue once relished, by a setled pourpose, the delightes of the blessed Eterni­tie, earthly pleasures doe but loath & disgust him. He doth easily weane himselfe frō the impoysoned milke of the Serpēts of this world, haueing once tasted that solide meate, which doth nourish for an Eternitie.

That this thought of Eternitie is the abridgement of all spirituall life.
LXVIII.

I Could here expresse many wholsome effectes, which this thought of Eternitie causeth in those, who doe frequently, and se­riously ruminate it in their hearts. But I conceaue, Athanasia, that they are all cōprised in this proposition, to witt, that all spirituall life is com­prehended in this so profitable and [Page 364]and necessarie consideration. For what archer can hitt a marke, with­out ayming at it; and since all this life is but an introduction to Eterni­tie, how should one possibly arriue there, vnlesse he begin tymely to tend towards it, and addresse all his stepps and actions to that end. If e­uery Agent doe worke for some end; and if our principall and soue­raigne end consiste in our eternall vnion with God in glorie, ought we not in this mortall life to take the path, which doth conduct vs to this end? If then (as I haue shewen in the first strokes of this Draught) all the good and euill which is done in the world, proceede from the neglect, or vse of this thought of E­ternitie: doth it not follow, that this thought is the very thread, which must direct vs in the windings of the true life, that is, the spirituall life? All those that doe handle spirituall [Page 365]matters, doe diuide such as pecu­liarly addict themselues to the pra­ctise of pietie, into three Classes or ranckes; Beginners, Proficiants, and the more perfect; making the first walke in the way which they call Purgatiue; the second in the Illumi­natiue; the third, in the Vnitiue. In the Purgatiue they ranke those, who like vnto new Champions, doe cru­cifie their flesh with its concupiscence; mortifie the motions of their sensua­litie, by the vigour, and holy rigour of mynd; who chastise their body and bring it into subiection; renoun­ceing world, blood and Hell; in a word, labouring to spoyle themselues of the old man, with his wicked in­clinations, and vitious habites. Wal­king in the wayes of pennance, and mortification; and making head a­gainst vice, least Sinne might raigne in vs; and least that Dagon might preuayle against the Arke. Now [Page 366]nothing doth so effectually plane and smouth the rough and rugged wayes; nothing doth so forceably presse the Sinner to departe out of the Egipt of his iniquitie; and to for­sake that accursed land of the sha­dowe of death, as the apprehension of eternall paines, according to that of the Prophete, Lord through thy feare we haue conceaued the spirit of Saluation. And the Psalmist, I haue done Iudgement and Iustice, because I dreaded the irreuocable sentence of the Almightie. And in­deed, as there is nothing which doth so speedily free a feild of rootes and rubbidge, as the application of fire to the brambles and vndergroth, wherby it becomes thornie and wilde; so nothing doth cause a man more quickly to renounce vice; nor more efficaciously purge the soule, then the horrour of eternall fire, pre­pared for the diuell and his Angells. [Page 367]This is to put the hatchet to the roote of the bad tree, least it might bring forth the fruites of corruption. Let not therfore the thought of the accursed Eternitie, depart out of our memorie: and we shall see the Di­uine truth, which issued from the mouth of the wisman, fulfilled in vs, that we shall neuer offend: for it would be to vs, as a buckler against the firie darts of tēptations: and if we chance to fall into sinne, it would be as a sharpe spurre, to make vs spring out of the ditch of so dangerous and de­plorable an estate. There is no reme­die so sharpe and bitter, that doth not seeme sweete vnto vs, if we compare it to those consuming and eternall flames. There is no passion so irregular, but it becomes orderly, and subiect to reason, when an e­ternall paine represents it selfe vnto vs. There is no temptation that doth not vanish, nor vice that doth not [Page 368]depart, when he that is assaulted with it, doth setledly ponder, that that which doth delight, is but mo­mentarie, but the torments due ther­vnto, are eternall. This is the effect of the consideration of Eternitie, in the Purgatiue way, and the force which it hath to reclayme vs from wickednesse.

A continuation of the formar discourse.
LXIX.

AS for the Illuminatiue way, whose propertie it is to in­cite vs to goodnes and ver­tue: what difficultie is incident to the pursute of vertue, which is not surmounted by the price of so great glorie, which is proposed vnto vs in Eternitie, as I haue alreadie at large declared. For the words of thy lipps ô Lord, saith the Diuine Psalmist, that [Page 369]is, vpon the hope of thy promisses, I haue kept the hard wayes. IACOB hauing espyed that misterious lad­der (a figure of Beatitude) durst close with an Angell, & neuer leaue wrastling with him, till he had wrested a benediction from him. And was not MICHOL with SAVLS crowne (being proposed for his guerdon who should vanquish the Giant) the motife, which did so ge­nerously incite DAVID to so glo­rious an enterprise? O Lord, sings the Diuine Psalmist; I ranne in the way of thy Commandements, when thou didst opene and dilate my heart; And yet what is able to dilate it more then the thought of Eternitie? O how faire are the feete, that is, the affe­ctions, of a foule which directes her stepps, towards those eternall Hills, through the pathes of pietie, ere­cting stares in her heart, to ascend vp to the heauēly Sion, by the stepps [Page 370]of vertues. This is she which doth rauish the Angells with admiratiō, when they discouer her ascending out of the desart of the world, as a litle rod of smoke composed of all the aro­maticall spices. It is written in the Apocalipse that the first fundation of the holy Citie Hierusalē is made of Iasper, a stone marked with all the seuerall colours which are dis­persed amongst the other stones; wherby is intimated vnto vs, that the eternall Sion hath its fundation vpō all the vertues: and that he who pretends the attayning of it, must re­solue to imbrace them all; otherwise he will not be permitted accesse. Now what vertue is not acquired by this consideration, what good habite is not contayned therin? Let vs cast an ey vpon those which are the principall, and, as it were, the roote of all the rest; and we shall find Eternitie to be the Sea, whither [Page 371]all these litle brookes runne. What is FAITH but the argument of things not appeareing. And are not eternall things, those which doe not appeare? for so the great Apostle doth teach vs. What is HOPE but an expectation of eternall blesse, and the coming of the glorie of the great God? In thee, ô Lord, haue I put my hoped, saith DAVID, and I shall not be confounded for euer. What is CHARITIE, but a Vertue, which, according to the Apostle, re­maynes for euer? euen when FAITH and HOPE shall cease to be, and Prophecies shall be made voyde: and such as are rooted, and founded in this Vertue, doe in some measure comprehend the length, bredth, hight, and depth, of Eternitie. What is PRV­DENCE, but a wise foresight of future things, and principally of the next life? for the life which ends in this world, is called a Death by the A­postle; yea yet in sharper tearmes, a [Page 372] sensuall, terreane, malignant life. And it was this prudent thought of Eterni­tie, which MOYSES perceaued to be awanting in Israel, while he tearmed it a Nation deuoyd of Councell and iudgement and wished from his heart, that that people would be­come wise, vnderstanding, and fore­seeing the tyme to come. Touching FORCE and TEMPERANCE, we haue shewen in the formar stroke that this thought makes one ab­stayne from, and contemne earthly things; and doth in courage the heart to all kinds of sufferances and crosses for the Conquest of Eternitie. Con­cerning IVSTICE (since eternall Glorie is tearmed the crowne of Iu­stice, and that no iniustice can be per­mitted to make entrie there) who can deney but the fruites of the thoughtes of Eternitie, are the very same with those wherof DANIEL speakes, which is, to free the soule [Page 373]from sinne, and to lodge eternall Iu­stice in its place. And doth not the Psalmist say, that the iust shall liue for euer. PATIENCE also doth springe frō this thought, sith the Kingdome of Heauen is promissed to such as doe practise it in persecution. And who will not become HVMBLE vnder the powrefull hand of God, when he shall seriously consider, that the Kingdome of heauen be­longs to the poore in spirit; and that the humble shall be saued, and ad­uanced: and that the proude of heart are cast headlong downe, with Lu­cifer, into perpetuall flames. And who will not turne MEEKE and mild, when he shall reflect, that the promised Land of Eternitie, is their inheritance? Who will not be de­uoute and feruent in all the exer­cices of pietie, whether it be prayer, fasting, Almes-deedes; or in the pra­ctise of interiour or exteriour morti­fications, [Page 374]if he fall duely to consider, that the violent doe beare away the Kingdome of Heauen. Who will not imbrace, or at least, who will not loue and honour the Euangelicall Councells, when he reades what great rewards are promised, to the Continent, obedient, and voluntarie­poore? Runne in this sort ouer all the vertues, whose pursuite and practise, is the proper imployment of the Il­luminatiue way, and you shall find, that whether they be Theologicall, or morall infused, they haue all for their Obiect a supernaturall end, as faith the Angell of the schoole; and consequently, all of them ayme at Eternitie, as all the lines of the cir­cūference at the vnitie of the Cēter. As for the vnitiue way, which con­sistes in a certaine adhearing to the soueraigne Good, which is God, the verie essentiall Eternitie: we will shew in the ensuing stroke, that the [Page 375]essentiall Eternitie, being no other thing, properly speaking, then God himselfe, there is no thought at all, which doth more immediately, nor more generally vnite vs vnto him, then that of Eternitie. Whence I draw this Conclusion, that the con­sideration of Eternitie, is truely that one necessarie thing, which is so highly commended in the Ghospell, euen from the mouth of the sonne of God, and called, MARIE'S BEST PART which shall neuer be taken from her. Iudge you then, Athanasia, of what importance it is, to thinke fre­quently, yea incessantly of Eterni­tie, since it is, as it were, the pinne, whervpon all spirituall life doth turne.

Of the essentiall Eternitie.
LXX.

HItherto, Athanasia, we haue not giuen thee a straight and cleare, but an indirect view of Eternitie; we haue shewen it thee onely sideling, as BALAAM beheld the armie of Israel: we haue onely pondered the two armes therof, not the bodie: It's effects onely, not it's cause; and, as one would say, we haue seene the shoul­diers onely, not the face; the acci­dents, not the substance therof. For albeit the Diuines teach vs, that it is a whole and perfect possession, of an endlesse life, yet doth not this description quiet my vnderstāding, in that it doth not represēt Eternitie as a thing created, and out of God; and which being applyed to crea­tures, will indeede haue no end, yet [Page 377]presupposeth a begining; God alone being truely eternall; that is, without begining or end: he being the be­gining and end, of all that hath beeing by participation of his. But now, Athanasia, I will propose vnto you the essentiall Eternitie, which is no other thing then God himselfe. And God too, not as punishing in the Eternitie accursed, nor as re­warding in the blessed Eternitie, but as being in himselfe, as his owne es­sence, to his owne Eternitie: and that true increated and essentiall E­ternitie, in which this created Eter­nitie consisteth, wherof we haue shewen some strokes before. O what an Eternitie is this, Athanasia, and whither is the flight of my thoughts carried, since it toucheth vpon the glorie of the Diuine Maiestie, in the highest regions? Here it is, that the winge and sight of an Eagle, were required, to rayse ones selfe vp [Page 378]into the highnesse of the riches, and wisdome of God, who is incompre­hensible in all his wayes. And to behold this Sunne of the East, which is the fountaine of all light, and which cānot be obscured. And here, not the blacke and darke lynes of a first Draught, but euen the bright rayses of the Sunne, were more then requisite, to bring light and life to the deciphering of him, who from all Eternitie, doth inhabite an inac­cessable light, and who could not be susteyned by a created vnderstan­ding, vnlesse it were fortified with the light of Glorie. All those Diuine perfections, which Diuinitie con­siders in God, vnder the name of At­tributes, are in him, his owne onely and incomposed Essence: for being a pure Act, he doth not admitt in himselfe any composition at all; or multiplicitie of qualities, being all Essence, all substance. But we are [Page 379]constrayned by our owne infirmitie to speake so of God, according to our ordinarie manner of cōceaueing and discourseing: calling him Good, Iuste, Mercifull, Infinite, Eternall, Om­nipotent, as we doe diuersly cast our thoughts vpon his workes, rather then vpon himselfe, who in his one and onely beeing, doth cōprehend, by way of eminencie, all the perfe­ctions which are found in Goodnes, Iustice, Mercy. So that he is not onely essentially good, but he is euen es­sentiall Goodnesse, all that is good being good by the onely communi­cation and participation of this es­sentiall Goodnesse. Now to giue a name to this supreme excellencie, is a worke proper to the same excel­lencie, which as it alone doth per­fectly know it selfe, so it onely is able to name it selfe. Whervpon the Angell speaking vnto SAMSON's Father, and representing vnto him [Page 380]the Diuine Maiestie, said: why dost thou inquire my name which is ADMIRABLE, that is, which thou canst not conceaue, but by ad­miration. Howbeit, amongst the multitude of Diuine names, wher­with the holy Scripture is full; and which the bookes of the Doctours of the Church propose vnto vs, there is none more generally receaued, then that, which God by his owne mouth imparted vnto MOYSES, who demanded his name, that he might denounce it to such as should inquire after it. I AM WHO AM, said our Lord; and if they aske thee who sent thee vnto them, tell them, he that IS commanded me to come vnto you. This name, IS, saith the Angell of the schoole, is the most proper of all the Diuine names, as being the most significatiue; for it doth not expresse any forme at all, but onely a simple beeing; or rather [Page 381]the beeing of beeings, as that great Ge­nius of nature tearmed it. And God being his owne Essence and Beeing, cannot be more properly named then by the name IS: which caused S. IOHN DAMASCENE to say, that the principall name of the Di­uine names, is, He who IS, because he is as an infinite Ocean, an illi­mited substance. Againe, this name sutes well with God, in that, it doth expresse a continuall present tyme, which doth shew the essentiall E­ternitie of God, in whom, saith S. AVGVSTINE, in his bookes of the Trinitie, there is nether tyme past, nor tyme to come. Now this Eter­nitie is so essentiall to God, that if he were not eternall, he would cease to be God: and that created Eternitie, wherof Diuines speake, doth onely subsiste in the increated Eternitie of God himselfe, and, if we may so say, it is imperfect; for though it shall [Page 382]neuer haue end, being a continuall presēt without any measure of tyme; yet had it a begining, since God a­lone, of all the things which haue beeing, hath no begining. Nor doe we see any title in holy Scripture more frequently attributed vnto God, then that he is Eternall. I liue eternally saith our Lord. The King­dome of heauen is eternall. Our Lord is great eternally. Our Lord is seated in an eternall Throne. God is not moued eternally. Those that hope in him shall not be confounded eter­nally. The name of his Maiestie is Eternall. He is his Elect's eternall part. Mercy is established eternally in Heauen. His Word and Truth shall dure eternally. He hath made an e­ternall Testament. God is liuing and Eternall for euer and euer. He is an Eternall Dominatour. He doth in­habite the eternall Hierusalem. His powre is an eternall powre, and his [Page 383]Kingdome in generation and gene­ration. And many the like passages all through the holy Scripture. Now, he is not onely eternall, but is euen the very eternall Essence, or the ES­SENTIALL ETERNITIE. So that to thinke of Eternitie, is to haue God for the onely obiect of our thoughtes. And to applie the es­sence of our immortall soule, to his essence, who alone of himselfe hath immortalitie, is it not the perfection and fulnesse of our essentiall Bea­titude? If therfore, I extolle the thought of Eternitie aboue all other thoughtes, by reason of that great & infinite Obiect, am I not groūded vpon a solide reason? Is not the im­mensitie, and incōparable perfection therof able to rauish and drinke vp all our interiour and exteriour facul­ties? following that of the Psalmist, My heart and my flesh haue reioyced toward the liuing God.

That this essentiall Eternitie is all things.
LXXI.

AS God is eternall, Athana­sia, or rather Eternitie it selfe, so is he also infinite, or rather infinitie it selfe. Infinite ac­cording to his essentiall greatnesse which is immense and boundlesse: Infinite also in his cōtinuance which is without limitation too, to speake with the Prince of Schoolemen. He is euery where by his existence, and doth existe in euery thing, filling Heauen and earth, and all that is therin. In a word, he is in euery place, and beyond all place, by his essence, presence, and powre. But he is in the Blessed Eternitie after an ad­mirable manner: for the Scripture doth assure vs, that he is all things in all his Elect. There, saith S. AVGV­STINE, [Page 385] God is the vniuersall good of all the Saintes, and the perfect Beati­tude of all their desires: there, he is light and colour to their eyes: musike to their eares, honie to their taste, or rather a hidden Manna; and a delicious baulme to their smell. In him they haue the di­uersitie and beautie of sundrie seasons, the freshnesse of the Springe; the bright­nesse of the Sommer: the fruitfulnesse of the fall of the leafe; the rest and repose of winter: In fine all that which may de­light their senses, or solace the faculties of their soule. There, saith S. BER­NARD, God is plenitude of light to the VNDERSTANDING: multitude of Peace to the WILL: and eternall con­solation to the MEMORIE. To be short, those shadowes of good, which are scattered ouer terreane things, as droppes of dew, and are distributed rarely and onely by parcells, are e­minently in God, and as it were in an infinite Ocean. If fleeting toyes [Page 386]doe so desperately delight such as are taken with thē, that their reason is inchanted, and their wisdome drunke vp therin: how shall they be taken with him, whose hands are filled with infinite delightes? If this mortall and created life be so pre­cious, how precious shall he be, who hath not onely life in himselfe, but who is life it selfe, and in whom we liue and are. If the acquaintance of perfect creatures be so pleasing a thing: how much more sweete is the perfectiō of the Creatour, which is so compleate, and the very modell of all perfection? If these fading earthly beauties be so gayning and engaging: how rauishing shall his beautie be, which is admired by the Sunne and Moone, and in whose presence the starrs are not bright? If the antiquitie of nobilitie haue such a rate put vpon it, by the vanitie of those that doe adore it; how much [Page 387]more is his to be prised, who is the old of dayes, whose begininge is without begining? If worldly ho­nours and fortunes be courted by so many, how much more is he to be sued for and pursued, whose house is replenished with glorie and riches. For if it be he who made all things good, and cōmunicated vnto them, all that is delightfull or wishfull in them, must we not infallibly per­suade our selues, that he reserued the excellencie therof for himselfe, but an excellencie which doth infinitly surpasse all that we are able to ima­gine. What happinesse, saith S. AV­GVSTINE, shall their be in the Blessed Eternitie, where there shall be no euil at all; nor any thing awanting that is good. There our labour shall be to praise God, who shall be all in all: Blessed are they that dwell in thy house, ô Lord, for euer and euer they shall praise thee. He who gaue the vertue, [Page 388]shall be the reward therof; promising himselfe as an inestimable price, by the mouth of the Prophete, saying, I will be their God, and they shall be my people; I will be all things to them which they can honestly desire, life, saluation, foode, abundance, Glorie, Honour, Peace, and all kinds of feli­citie: for so is that sacred word to be vnderstood; God shall be all in all, that is, he shall be the fulnesse of all their desires. There, the Elect peaceably enioying a sacred repose, and an e­ternall Saboath, shall see how sweete our Lord is, being filld with him, who shall be in them all that can be desired. O my God, thou art my deare Truth, my true Eternitie, my eternall felicitie! The same Doctour speaking of this essentiall Eternitie, which is God himselfe, compre­hending in himselfe all goodnesse, discourseth of it in this sort: There is nether corruption, defect; old age, nor [Page 389]frowardnesse in thee; but contrariwise a perpetuall peace, a solemne glorie, a ioy without end, a continuall solemnitie. Thou art true alacritie, and a flowre of peerlesse beautie, of youth, and perfect health: There, is nether yesterday nor to morrow in thee, but a perpetuall TO­DAY: thyne is saluation, life, and peace; ô great God who art all things! what glorious things are spoken of thee, since in thee is the true Abode of all those who liue in true ioy! In thee, there is no feare, no sorrow; desire passeth presently into satisfaction, being answeared with a speedie and plentuous possession of all that is desired. O God thou dost ine­briate thyne Elect with the plentie of thy house, and with the torrent of thy pleasure thou shalt make them drinke; because with thee is the fountaine of life, and in thy light we shall see light, when they shall see thee in thy selfe, and all things in thee, and thee in all things, with a sight, that shall not be inter­rupted, [Page 390]which is the toppe of their e­ternall felicitie. And in another place he saith vpon the same subiect. Loue Eternitie and thou shalt raigne for euer with IESVS CHRIST, if IESVS CHRIST be thyne onely end: And againe. Vnite thy heart to God's Eter­nitie, and thou shalt be eternall with God. It was an apprehension and feeling of this, which drew that asperation so frequently from the mouth and heart of S. FRANCIS. O my God thou art myne ALL. And doth not that passage of the heauēly harmonie which S. IOHN heard in his Reuelations allude to this? Be­nediction, and glorie, and wisdome, and thankesgiuing, honour, and power, and strength to our God for euer and euer. AMEN.

An application of the Heart to this essentiall Eternitie.
LXXII.

BVt that which most impor­teth, Athanasia, is to know, how we ought to applie our thoughtes to this essentiall Eterni­tie, which is the verie Diuinitie. This is rather to be done by a prone and louing humilitie, then by a haughtie and swelling knowledge; Lord my heart is not exalted, nether are myne eyes loftie [...]nether haue I walked in great matters, nor in meruelous things aboue me, cryed out the Royall Psal­mist. My thoughtes haue bene hum­ble, knowing that thou louest the humble heart, and that he that ex­tolles himselfe, makes thee ascend yet higher, and put thy selfe in a greater distance from him. Be thou praysed ô Lord for euer, in that thou [Page 392]hidest thy selfe from the wise, and great witts, and reuealest thy selfe to thy litle humble ones. I haue giuē you some directions, Athanasia, to auoyd the accursed Eternitie, and to attaine the Blessed: yet I must here tell you, with the great Apostle: behold I teach you a way far more excellent, more short, noble and ef­ficacious. Consider an Archer that shutts at a Butt, he takes his ayme nether too high, nor too low; nether of this nor that side; but setts his ey and arrow iust vpon the midst of the white. Will you beleeue me, Atha­nasia, vpon this subiect, you shall imitate his manner and ayme; and without looking ether to the right or left hand, that is, without ether considering the powrefull hand of God in the accursed Eternitie, or that which distributes crownes and rewards in the Blessed, you shall fix the ey of your contemplation vpon [Page 393]the eternall God, and vpon his es­sentiall Eternitie; and approaching vnto him in an humble confidence, you shall be illuminated, and your face shall not be confounded. No no, Athanasia, feare not it is he; be confident he hath ouercome the world. Feare not to be oppressed with the glo­rie of so high a Maiestie. His delightes are to be with the children of men. He is still at their Gate, and knockes to haue entrie, and to make his abode with them, and to inrich them with good things. He doth not onely not disdayne that we should loue him, but he disdaynes that we loue him not; and complaynes that he is made a solitude in Israel, and that he is not beloued: and that the wayes of the eternall Sion weepe, that none doe frequent their solemnities. Let vs therfore goe with confidence to the Throne of his Grace, if we desire to haue part in his Glorie. Let vs permit [Page 394]him to wash the feete of our affe­ctions, if we will with S. PETER, haue Societie with him. This God then who is an essentiall Charitie, doth not onely permit vs to loue him, but euen commands it, and that vnder paine of death, death euer­lasting. The first and greatest of his Commandements, is all of the Loue we owe him. This loue did once vnite the Diuine and humane nature in the Person of the WORD; and did so farre exinanite the eternall Sonne of the eternall Father, as to become man, to take vpon him the forme of a seruant; to appeare in earth, and to be conuersant with men. A loue which may well rayse man towards God, since it could bring God downe to man. A loue, the band of perfection, which vnites the equall, and doth e­qualise such as it doth vnite; A Loue, which hauing once personally v­nited, as S. AVGVSTINE saith, the [Page 395]light of the Diuinitie, to the clay of our mortalitie, is able to eleuate our desires euen vnto God, and make vs participant of the Diuine nature, which is done by Charitie, infused into our hearts by the Holy Ghost. It is this Diuine Loue, which sepa­rating our affections, not onely from dangerous and superfluous things, but euen from things which are not euil, yet are subiect to be loued with excesse, and with too strong and in­ordinate a passion, shall make vs be­hold all created things in God; and will so gouerne our inclinatiōs, that we shall affect no creature but in God, for God, and according to God: wherin consisteth the perfect pra­ctise of that Diuine Cōmandement, which commands vs to loue God with all our heart, with all our soule, with all our spirit, with all our strength, and euen aboue all things. For a soule that is come to this de­gree [Page 396]of perfection, that she loues nothing but in God, and God in all things: in proper speach, loues not many things, nor is not in the folici­tude inseparable from the multipli­citie of louely obiects, but she loues but one onely thing, which is God, the one true necessarie thing, and out of whom all is but miserie and affli­ction of spirit. And because in all that which the order of Charitie propo­seth vnto her to be loued, she loues God alone, she loues him equally in all, and as couragiously in her ene­my, as tēderly in her friend; because she loues him onely out of all other things, and without all other things, but nothing at all without him, or out of him. If it be ESTHER alone that ASSVERVS loueth, saith my blessed Father in his Theotime, why should he loue her more when she is parfumed and adorned, then when she is in her comon attire? If it be our Sauiour onely [Page 397]that a soule loueth, why should she not as well loue the Mount-Caluarie, as Thabor, sith he is as truly in the one as the other: and why should she not pro­nounce as cordially in the one as in the other; It is Good for vs to be here. She can loue our Sauiour in Egipt without louing Egipt; why then shall she not loue him in the banquet of SIMON the LEPROVS, without louing the banquet? And if she loue him amidst the blasphe­mies which are vomited out against him without louing the blasphemies, why shall she not loue him parfumed with MAGDELAINES precious oyntments; without louing the parfumes or smells? It is a true signe that one loues God onely in all things, when one loues him equally in all things, since he being alwayes equall to himselfe, the inequal­litie of loue towards him, must needs spring from some thing which is not he. Whence the soule that loues God purely and singulary, loues him no more with [Page 398]the whole vniuerse to boote, then all alone without the vniuerse, because all that which is out of God, and is not God, is as nothing to her. O pure soule! who loues not euen Paradice it selfe, but be­cause God is there loued: and is so soue­raignely loued in his Paradice, as, that if he had not a Paradice to bestow, yet would he nether be lesse loulie, or lesse beloued of this generous soule, who knowes not how to loue the Paradice of her God, but onely her God of Paradice, and who puts no lesse rate vpon the Caluarie where her Sauiour was cruci­fied, then the Heauen where he is glori­fied. O how well doth this saintly Bishope speake, my Athanasia, whose tearmes I durst not para­phrase; nor disguise or change his venerable words, least I might loose his deuoute sēse, expressed in words of so great energie, and so full of spirit and vertue, that all the flanting tearmes of worldly wisdome, seeme to [Page 399]me far lesse persuasiue & powrefull. How forcibly and sweetly doth he teach vs in this discourse not to looke vpon the two hands of God, that of Iustice and vengance, and that other of Mercy and reward, but to search after his face alone; and to feare and loue him for himselfe, not for the punishments which he threatens vice; nor for the reward, which he proposeth to vertue: because he is altogether to be honored, worshiped and serued for the loue of him selfe, yea although he had nether Para­dice for reward, nor yet Hell for Pu­nishment. The blessed and accursed Eternitie, are onely to be considered as things accessorie. Our prime in­tention, and cheife attention are to be set vpon the Diuine Eternitie, or the eternall Diuinitie, vnlesse we would loose the title of the children of God, and through feare of eternall punishments, or desire of eternall [Page 400]rewards beesteemed slaues and hi­relings. Let's loue God, Athanasia, and let him dispose of vs as he plea­seth. Let vs be in his hands, as clay in the hand of the Potter. Let him make of vs vessells of honour or igno­minie. Be it nobly or ignobly, so we be his, it sufficeth. Lets turne our eyes from rewards or punishments, and let vs fixe them vpon our Lord. Let vs behold his amiable face. Let vs set our view vpon his hands, but as a faithfull hand-maide vpon those of her Mistrisse. Let vs receaue indiffe­rently that which comes from the right hād of prosperitie, and the left of aduersitie. Although he should euen kill vs, lets hope in him. And let vs hope without hope, yea euen against all apparence, that nothing shall separate vs from his Charitie. Let vs cast all our thoughtes vpon him. And in steed of staying our thoughtes vpon the created, and as [Page 401]it were, the accidentall Eternitie, of Heauen or Hell, let vs onely be fa­stened vpon the essentiall Eternitie which is God himselfe, who hath in his hand the extreamities of the earth. And who keepes the keyes of eternall life and death. Let vs not so dwell vpon the thought of Heauen or Hell's Eternitie, as that we doe not more thinke of his Eternitie who made them both; this, for the Diuells and their associates; that, for the Angells and the Elect. O eternall Diuinitie! ô Diuine Eternitie! thou art he whom I consider, and whom I seake for; to thee onely it is that I aspire: for without thee, the created Eternitie would not bee, since it doth not subsiste but by the eternall essence of the essentiall Eternitie, which is no other thē God himselfe. And yet further to purisie myne af­fection, and bring it to its full perfe­ction, henceforth I will not so much [Page 402]loue the Eternitie of God, as the God of Eternitie, though God be that same Eternitie, and that same. Eternitie be God himselfe. And if, by the imagination of an impossible thing, one could be in Hell with his grace, his accursed Eternitie would not be dreadfull: nor is the Blessed Eternitie to be desired, but that e­ternall life is to see God eternally, eter­nally to depēd vpon him. O eternall God! who is like vnto thee, who is like vnto thee; who is like vnto our Lord God, who inhabites in the places aboue! And what Eternitie can be compared vnto his, from whom proceedes all Eternitie, seing he hath made the ages of ages! O Great God, direct my wayes in thy presence, and make me walke before thee in perfection, that is, perfect, in such sort, my intentions, that for­getting myne owne interest, and nether staying my selfe in the blessed [Page 403]or accursed Eternitie, I may onely looke after thyne essentiall Eternitie, which is thy selfe, to whom be ho­nour and glorie from generation to generation, for euer and euer, in the Eternitie of Eternities. Amen.

An aspiration of Hope.
LXXIII.

BVt ô Lord will it not be too great a presumption for a worme of the earth, to rayse it selfe towards thyne infinite Eter­nitie, and promisse himselfe one day in thy glorie, to be vnited thervnto? Yea verily it were a manifest vani­tie, if a soule should persuade her selfe, that of her selfe, and by the strength of her owne winge she could wind her selfe thither. But as of her selfe she can doe nothing; so together with thee, being fortified by thee, what can she not performe [Page 404]ô great God, since she holds her whole beeing of thy Grace? What may she not, what ought she not to expect from thy grace, since it is written, that thy grace is eternall life? And againe with what confidence must not her heart needs be encou­raged, when she shall cast the eyes of her consideration vpon the great price, and infinite merites of thyne eternall Sonne, ô eternall Father a Sonne, who hath layed her open the way to Eternitie, not by the blood of gotes or calues, but acquiring vnto her by his owne blood an eternall and plentuous redemption. O my soule what are we not to hope from the Mercy of so good a God, and who hath loued vs with an eternall and excessiue Charitie; a Charitie so ex­cessiue, that he bestowed his owne Sonne, to be the propitiation for our Sinnes. When we were dead by our crymes, his grace restored vs to life. [Page 405]Our Sauiour dying vpō the Crosse, did quicken vs by his death, and the same reuiuour doth promise vs a like resurrection; and ascending vnto heauen, he goes to prepare vs a place before the Throne of his glorie. Which made the great Apostle wri­ting to the Ephesians, say, that God who is rich in mercy, for his exceding Charitie wherwith he loued vs euen while we were dead by sinnes, quickened vs together in CHRIST, by whose grace we are salued: and hath raysed vs vp with him selfe, making vs sit with him in the celestials in IESVS CHRIST shewing to future ages the abundant riches of his grace, through his benigni­tie towards vs in IESVS CHRIST. And the Prince of the Apostles S. PETER: Blessed be God, and the Father of our Lord IESVS CHRIST, who according to his great Mercy hath re­generated vs vnto a liuely hope, by the resurrection of IESVS CHRIST from [Page 406]the deade, vnto an inheritance incor­ruptible, and incontaminate, and that cannot fade conserued in the Heauens in you. For what ought not, those to hope for, who are inrowled, as members, in the misticall body of the Holy Church, whose heade he is, being most reasonable, that the Champions should follow their Commander in his triumph, if they did accompanie him in his Combats vnder the Banner of the Crosse. You that haue followed me, said he to his Apostles, you shall be set vpon seates, in the Kingdome which my Father hath prepared for you in Eternitie. There it is, that the Elect like vnto Eagles, shall flocke about the bodie of the glorious humanitie of our Re­deemour; and where, crowned with the crowne of Iustice, they shall lay them downe at the feet of this Lābe Conquerour of the earth, and who vanquished the world. And if the [Page 407]eternall Father hath giuen vs his Sonne, how will not he giue vs all things with him; especially since this Sonne hath the key of DAVID (key, Scepter of his Empire) vpon his shouldiers. A key with which he opens and none can shut. Behold, saith S. IOHN, what Charitie the eternall Father hath communicated vnto vs, that we should be named and be his Sonnes: and if his Sonnes, his Heires also, Heires truely of God, and Coheires of CHRIST. It was this holy hope, that moued the Psalmists heart so generously to lanch out, as by so many flightes, towards the blessed Eternitie. Come let vs ascend into the Hill of our Lord, and into the house of the God of IACOB. Hope in him all yee congregations of the faithfull: for those that hope in him vnderstād the truth of his promises, & those that are faithfull in his loue, doe place their confidence therin. [Page 408] Those that hope in him shall not be confounded for euer: for such as put their confidence in him shall be no more shaken then the Mountaine of Sion; but replenished with ioy in the expectation of the eternall felicitie, they cryed out; I reioyced when I was told, that we were to goe into the house of our Lord. And indeed what is not a man to hope, of an in­finite Bountie? what ought not one to expect from so solemne promises, and whose truth remaynes for euer? No Lord, neuer, neuer will I forget thy iustifications; for it is by them that thou hast giuen me life. I doe firmely beleeue, that, if my soule doe constantly adheare vnto thee, thy right hand will receaue one, into thy bosome. O how happie are those whom thou hast chosen and taken as thyne, for they shall dwell in thyne eternall Court for euer and euer. Let's make no doubt of it my soule, he [Page 409]that by his grace moues vs to tend to this goale, will not forsake vs in the midst of our course and in so faire a way, but, since his workes are perfect, he will heape grace vpon grace, and will make vs happily ar­riue at the Port and point of all con­summation. O God draw vs after thee, (sith it is thee alone whom we search, and whom we couet in the night of this life) and we will runne in the odour of thy parfumes. Re­ceaue vs according to thy word, to th'end we may liue in thee, and of thee, and confound vs not in our ex­pectation, which is wholy in thee, our vnchāgeable felicitie, and onely Eternitie.

A practise to engraue in our heart the memorie of Eternitie.
LXXIV.

IT is not all to sow, Athanasia, but the principale thing is to [Page 410]reape the crope. The Theorie is faire, like vnto RACHEL, but yet bar­raine: but the Practise is fertile, like LIA, though lesse agreeable in the eye. It is not enough to make spe­cious speculations: vnlesse our actiōs doe answeare vnto them, all is worth nothing: yea they serue par­aduentures to leade vs into ruine; for the seruant that knowes the will of his Maister, and doth it not, shall be bett with many stripes. All that say Lord, Lord, shall not enter into glorie, but those that shall obserue the heauēly Fathers Commandements. To enter into the Marriage of the Lambe, it is not enough to haue the Lampes lighted, but there must be oyle in them too. Hell is full of the chaffe of good desires: but the Granarie of Heauen, receaues onely the wheate of good workes. Let vs descend therfore to the Practise, before we sound the retreate; and let vs put the [Page 411]last singer to this DRAVGHT by spirituall endeauours, wherby to im­print deeply in our heartes, this wholsome memorie of Eternitie, be it the Blessed, accursed, or Essentiall. It is reported that the great TAMER­LANE, who in his tyme was the scourge of God, and the terrour of the world, was wont in Camping himselfe before a Towne (which shut the Gates, and resolued to withstand the dreadfull forces of his troopes) to put out the first day of the Seige a white Bannar, in signe of pardon, mildnesse and mercy, in case they should freely rēder themselues vp into his hands. The second day he caused a reade one be hung out, to signifie that in the cōposition, some of them should pay for it. But the third day he set out a black one, as a signe of his indignatiō, and to protest vnto them, that there was no place left to Clemencie; but that taking [Page 412]the Towne by force, he would offer vp all the inhabitants victimes to DEATH, without all respect to age or sexe. These three colours, Atha­nasia, wherwith DRAVGHTES are made (for ordinarily they are minuted vpon white paper with vermillion and blacke) doe represēt vnto vs, those three standarts, and the reference which they haue to the three sorts of Eternities, which I haue deciphered vnto you. The white, as the ground, doth put before your eyes the Essentiall Eternitie, which is the proper essence of God, the eternall fundation of all created Eternitie. If we deliuer our selues vp to his loue and milde Clemencie, we may confidently expect from this so sweete a God to them that seeke him, that white stone promised to the Elect in the Apocalipse, which shall be a better marke of the reward of eternall saluation, to such as haue [Page 413]whitened their soule in the blood of the Lambe. The rede colour, which conteynes light in it, and is the co­lour of the Rose, doth prefigure vnto vs the Blessed Eternitie, where the Roses doe neuer fade; and where the Elect behold the light of the Di­uinitie in the light of Glorie. But withall this bloodie colour doth in­timate, that none arriues at this Fe­licitie, but by the price of the blood of the Lambe; and that through the fire and water of many tribulations and sufferances, They shall be saued, ac­cording to the Apostle, yet as by the fire, of anguishes and labours. But alas how nakedly doth the black co­lour, a colour of mourning, sadnesse, and night, represent, that accursed E­ternitie; wherin, are exteriour darknes, without all hope of day; where are gnashings of teeth, and the rest of the Calamities, which rudely and wea­kely we haue drawen. O Athanasia, [Page 414]to th'end that those bannars, no lesse daunting then the Archangell's trūpet; or rather, to th'end that that which they represent, may neuer depart out of our view: and that this thought may not be blotted out of our soule, make a full resolution to exercise your selfe in the ensuing Practises. Sithens Habits are not be­gotten in vs, according to all Philo­sophie, but by often iterated Actes. If your heart be truely touched with a desire of eternall saluation, it will be like vnto the Saylers needle tou­ched with a Loadstone, which turnes continually towards the North, so your thoughtes will incessantly di­rect themselues towards Eternitie; now, towards the Blessed; now, towards the Accursed; now, towards the essentiall, this last imbracing the two former, as the Firmament the inferiour Spheares. And though the methode which I am about to pro­pose [Page 415]vnto you, to helpe to stay your mynd vpon this Obiect, may seeme at the first sight verie simple, I would aduise you, not to dispise it for all that, as did NAAMAN at first the aduise of the Prophete, to wash himselfe seauen tymes in Iorden, if he would be deliuered of his le­prosie. Call to mynd, that the mat­ter of the Sacramentes, which are the instrumentes of Diuine graces, is verie simple and common, yet vnder the vaile of so slender appea­rances, ly hid, the infinite treasures of wisdome and Goodnes. Why, euen the Scripture it selfe sends vs to Pismires, litle birds and flowres to gather from them profitable lessons and instructions. Take then for your first PRACTISE (if I may haue be­leife with you, that which hath brought a wonderfull profit to some soules of myne acquaintance) to thinke as often of Eternitie, as you [Page 416]heare the cloke strike, night or day. Let this sound put you in mynd, that stepp by stepp you doe so ap­proach to your end, that by an in­sensible progresse you drawe neere your graue; which ought to be the Gate of Eternitie. And then soaring in spirit beyond transitorie things, which doe vanish as a shade, aspire to that blessed Eternitie, not subiect to the measure of tyme, which is the course of the Sunne or the PRI­MVM MOBILE, and say: when shall my feete be established vpon the liuely Rocke, that my stepps may no more slide, and that the fir­mament being as a pauement, I may walke vpon the face of the starrs. This will come to passe, my Atha­nasia, if you doe carefully, and duely, manage the houres and moments, of which we are about to speake: and if, while tyme serues, you will doe good deedes, which doe ad­dresse [Page 417]and bring vs to Eternitie.

For the second PRACTISE take those three tymes, The morning, Noonetyde, and Euening, wherof DAVID makes mention, saying: In the euening, morning, and the midst of the day, I was myndfull of God. And to helpe your memorie, be at­tentiue to the ANGELVS DO­MINI BELL, which doth admonish vs to recite three tymes the Saluta­tion of the Angell, in honour of the Misterie of the Incarnation of the Sonne of God: and ioyne to this pious custome the memorie of Eter­nitie, by thinking, that the Im­mortall became mortall, and the E­ternall for your saluation did subiect himselfe to Tyme, in vniting his Di­uinitie to our humanitie. How good occasion doth this descent of the Sonne of God into earth administer vnto you, to rayse vp your selfe to Heauen, and there to seeke a per­manent [Page 418]Citie for euer, in the holy Sion. Vndertake this holy exercise by taske, and for the space of some dayes; to th'end that custome may beget in you a habite, frequently to thinke of Eternitie.

For the third PRACTISE: oblige your selfe by a firme pourpose (yet without vow) to say euery day at some houre most comodious for you, three PATER NOSTER's. And in reciting them, to thinke of the Blessed, accursed, and essentiall Eternitie, which is God. Vniting your selfe to the last by Loue: by desire to the Blessed: detesting the accursed, rather by the correction of your manners, and amendment of life, then by emptie words. For as we come not to the celestiall Eter­nitie without doing good; so we auoyd not the accursed, but by flying euill.

When you recite your beades, or the Crowne of our Blessed Lady, a [Page 419]prayer very familiar to all those who make profession of pietie. Let this crowne of flowres, put you in mynd of the flowres, which neuer fade, wherof the Garland of Eternitie is wrought. Let the round forme of this Crowne make you myndfull, that the Sphearicall figure which hath nether begining nor end, is the Symbole of the essentiall Eternitie, which neuer had begining, nor shall euer haue end. This you may vse as a fourth PRACTISE.

None can liue like a good Chri­stian, who doth not twice a day, at least, wind vp the Cloke of his heart, and thinke of his wayes, to witt, in the morning and euening: These are two tymes, which he that desires to liue according to God, and to direct his footsteps in the pathes of Peace, ought neuer to omitt. Take then some litle part of that tyme, to cast a looke vpon Eternitie, that totall [Page 420]cōtinuance, which is neuer followed with euening nor morning. And beseech God Almightie, that you may so passe through temporall, that you may not loose eternall things. This shall be a fift PRACTISE for you. Lets passe to

Other indeuours.
LXXV.

THere is nothing so frequent in the mouth of Christians, Athanasia, as the Prayer which our Lord and Maister made to direct vs to his heauenly Father, according to his words and spirit, to thend that hauing his will in our mouth, we might be heard for the reuerence of it. If you will beleeue me, as often as this holy Prayer shall passe through your lipps, you shall call to mynd the Essentiall Eternitie by apprehending that you speake to [Page 421]the Eternall God. You shall thinke of the Blessed Eternitie, in making this petition: Thy Kingdome come: and of the accursed Eternitie in pro­nunceing that other: Deliuer vs from euil, since it is the collection and fulnesse of all euils. And let this ad­uise passe for THE SIXT ENDEVOVR OR PRACTISE.

You may doe the like when pie­tie shall moue you to salute the Blessed virgine in the words of the Angell, and the Church. And when as you shall beseech her to assiste you, by her intercession in the houre of your departure out of this life, call to mynd that this houre shall be the tyme, and instant, which shall decide your Eternitie. A moment, in which you will stand in great need of her assistance, to auoyd the perills of Hell, and to acchiue the Land of the [...]ueing. Let this be the SEAVENTH PRACTISE.

I say the same of the Apostles Creed. When you recite it, waigh the Articles therof in the waights of the Sanctuarie. The Communion of Saintes of the Triumphant Church, with those of the Militant, And Life euerlasting, and they will serue you as MEMORIALLS to engraue in your soule the Memorie of Eterni­tie. Behold the EIGHT PRA­CTISE.

Whether you assiste in the so­lemne songe of the Diuine Office; or you recite your boures apart. Re­member, that for diuers reasons the holy Church hath ordayned, that these two versicles should be added to the end of euery Psalme, Glorie be to the Father, and to the Sonne, and to the Holy Ghost. Euen as it was in the begining, and now and euer, &c. And that amongst the others, this is not the least prowrefull, to imprint the memorie of Eternitie in the mynds [Page 423]of the Faithfull. Take this for a NINGHT PRACTISE.

The Iewes, that they might con­tinually remēber Gods law, carried it about with them; yea wore it euen before their eyes written vpon Phy­lacteries or peeces of parchement: Vnderstāding literally certaine pas­sages of the auncient Couenaunt; wherby it is commanded, that one should alwayes behold them, that is, that one should haue them as rules of their actions. I would to God, that Christians were as carefull to haue still before their eyes the eternall Ghospell, and to that effect, they had painted Tables in their houses, to renew the memorie therof. I know some personages, who to this pour­pose, caused the words of a Prophete, to be written vpon the chimney of their chambers in letters of Gold. WHO IS ABLE TO LIVE FOR EVER IN A CONSVMING FIRE, [Page 424]AND AMIDST ETERNALL FLA­MES? This is facile and Fruitfull, and shall be counted for the TENTH PRACTISE.

An other memoriall of Eternitie.
LXXVI.

BEsides these former PRA­CTISES which are very fa­miliar, I will yet bestow vpon you, Athanasia, a verie facile Me­moriall, to make you thinke of Eter­nitie vpon euery occasion. It is the vse of Aspirations, or Reflections, which the Doctours of spirituall life doe so highly recommend, to such as desire to liue piously, and accor­ding to God. If you will please to make vse of it, you will shortly find by experience, that all things will rayse you towards God, who is the essentiall Eternitie, wherin you will represent vnto your selfe the differēt [Page 425]Idea's of the Blessed or accursed Eter­nitie. All the creatures being as so many Mirrours vnto you, shall dis­couer the Image of the Eternall God. And which way so euer you turne your selfe, the inuisible and e­ternall God shall appeare in visible and temporall things. All that can fall within the knowledge of your sen­ses, shall beare you aboue your selfe to him that passeth all vnderstanding. Or at the least, you may make refle­ction vpon the eternall delightes or colours, which doe attend you in the blessed or accursed Eternitie, ac­cording to your comportment in this life. And to afford you some smale scantling of that so familiar an exercise to those that are conuersant in the knowledge of Saintes: As oft as you shall behold this vniuersall obiect of heauen and earth, which was S. ANTONIE's great booke, wherin he read in capitall letters the [Page 426]Authour's greatnes, whom all this admirable fabrike cost but one smale word, what will hinder you to say with DAVID, ô Lord how won­derfull is thy name through all the world: thy magnificence is extolled beyond the Heauens; Heauens which are but the workes of thy hands: Heauens which shall passe, while thou shalt still remaync thy selfe, since thy beeing is Eternitie it selfe.

In contemplating the sundrie beauties which God hath disper [...] in the world, rauishing the behol­ders eyes with admiration, let vs say with an auncient Father, if God per­mit the [...]se of so many goodly things euen to his enemyes, what will he reserue for his friends in the life to come?

In beholding the Sunne, the world's onely eye, the fountaine of light, from whence all the other starrs borrow their brightnes, doth not occasion present it selfe, in which [Page 427]we may consider the increated light of that God, who is all light, and whom darknes cannot obscure, who doth inhabite an inaccessible light; who is the Sunne of Iustice: who is the true light, by which euery one coming into this world is enlightened. And to lift vp our thoughtes towards the Sunne of Iustice, the Orient from aboue, towards that heauenly Citie which stands in need of no Sunne nor Moone, because Gods brightnes doth lighten it, and its Lampe is the Lambe.

When the day doth enlighten vs, and discouer vnto vs so many beau­ties which the nightly vayle doth hide from our eyes: Alas, may we say, when shall the faire day of Eter­nitie appeare, which shall be fol­lowed by no night, and where we shall see the light of the Diuinitie in the light of Glorie?

And when the night, mother of [Page 428]sleepe and rest, shall spreade her darke mantle, all besett with starrs, ouer the face of the earth, if we de­sire to with-draw our thoughtes from the sad night, of the accursed Eternitie, marked in the Scripture with the name of exteriour darknes, a night which shall neuer see the day of Grace or Glorie, what shall hinder vs, in beholding so many torches which sparkle in those celestiall vaultes, vpon a cleare night, to pro­pose vnto our selues the Blessed, who shine as starrs for perpetuall Eterni­ties, differing in blesse & brightnes, as one starre differs from another. Why may we not also contemplate the essentiall Eternitie of God vnder this Symbole, since it is written, he set his signet vpon the darknes. That his night is as bright as day; and his darknes shineth like light. So shall the night afford vs a gratefull light. And during the obscurities we shall lift [Page 429]vp our hands towards the holy pla­ces, blessing our Lord, till our chāge shall draw neere, and that we shall see him no more after a darke man­ner but face to face.

If the Sunn's course within his annuall circle, shewe vnto vs the di­uersitie of seasons, the floures of the Spring, and the fruites of the fall; may not these things bring him vnto our consideration, who is the flowre of the feild, and the lilie of the vally, whose lilie is most florishing; him, in a word, who is the fruite of life, the fruit of the blessed virgins wōbe, the Sonne of the Eternall God; whose floures are fruites of honour and honestie. And the seasons of Summer and winter in the distempered ex­cesse of their heates and cold, are they not figures of that infortunate Eternitie, where the damned passe out of icie waters into flames?

If we looke vpon the Elements [Page 430]wherof all the mixt bodies are com­posed, doe not earth and Fire prefi­gure vnto vs the accursed Eternitie, since the earth conteynes the fire of Hell with in its Center, which shall neuer be extinguished. And are not the Aire and Water a picture of Pa­radice where the Blessed doe flie and swimme as foole and fishe in the essentiall Eternitie? Is it not written, that the Elect, after the Doome of the last Assises shall be taken vp into the ayre after IESVS CHRIST? and that in heauen they shall drinke of the torrent of pleasures eternally, and swime in those impe­tuous floodes, which doe make the Citie of God ioyfull?

Whether we make reflection vpon our owne or other mens liues; or whether we consider in an others death, the picture of our owne, which we cannot escape: is it not a iust oc­casion to thinke of the life which [Page 431]shall neuer dye, and of that second death, which shall neuer liue, al­though indeede it can neuer dy nether?

If, according to the Apostle, we may eate and drinke to God's glo­rie; why may not we also in taking our repast thinke of the sacietie, which we hope for in his glorie, when, as most happie children of the Deitie, we shall be set at our heauenly Fathers table, fed with the same foode with himselfe, because we shall enioy the same Beatitude, by which God is happie: for being happie of himselfe, in himselfe shall be our eternall happines, when we shall be made partakers of him, made like vnto him, cōformable to his Image, and (to vse the tearme of the holy Scripture) partakers of his Diuine na­ture.

While we take our repose in our bedd, why may we not thinke of [Page 432]him that is eternall? and reflect vpon the repose which he prepares for vs in Eternitie, if in the tyme of this mortall course we fight lawfully for him. O God, thou art my repose for euer and euer, I haue made choyce of the bosome of thy goodnes to re­mayne therin eternally. Who will giue me the wings of a Doue to flie vp to that assured repose; and to passe into the place of the admirable Tabernacle euen vnto the house of God?

We may intertaine our selues with the same thoughts vpon Sonday, the day of rest and repose: seeing we are commanded to cease from cor­porall labours, to be free to contem­plate the Diuine Goodnesse, and that delicate Saboath, which the Saintes enioy in Eternitie; for there it is, saith the holy Ghost, that they rest from labours, and where they reape in ioy, what they had sowen in teares.

Vpon festiuall days, whether it be of the mysteries of our holy Fayth, or of the solemnities of our Sauiour IESVS, of his holy mother, or of Saintes, can we be imployed in a better thought, then with the desire of imitating them, to meet them in Eternitie, by walking in the pathes which they haue marked vs out? For in vaine should we boast that we are members of IESVS CHRIST, and children of Saints, if we refuse to walke as they haue walked; that so following their example, we may come to be made worthy vnto the part of the lot of Saintes in the light of eternall felicitie. Vpon worke dayes, which the Church Office calls ferialls, we are to thinke, that none comes to the eternall Ferialls but by labours and sufferāces. Wher­vpon the Scripture councelleth vs to walke towards goodnes while the day lasteth, and carefully to put our [Page 434] hand to the worke, while tyme is fauo­rable, and the day proper to worke our saluation in.

Whether we be sitting, standing, or walking, euery posture of our bodie represents Eternitie. Sitting should reduce vnto our memorie the emptie Seates of the Angells fallen from Heauen, which remayne for vs to fill and repaire their ruines. And the Seates also prepared for those who are to iudge the world together with our Sauiour. If we stand, let vs thinke of that which the Psalmist saith, we were straight vpon our feete in thy porches ô Hierusalem. If we walke, at euery steppe we are to be myndfull to aduance in the way of Hierusalem. And that not to goe forward in the way of God is to goe backward.

In attireing our selues let vs thinke of the Blessed, who are inuested with light, as with a garment: and of those [Page 435]pure creatures, which in Heauen follow the Lambe where euer he goes, in habites which put downe the snow in whitenesse. O God may we sigh out, when shall we be clad with thy selfe, inuested with IESVS CHRIST, adorned with the wedding garment, and be ad­mitted to the eternall banquet of the marriages of the Lambe.

When we heare the word of God preached vnto vs by the mouth of the Preacher, why should not that word of God, stirre vp our hearts to that God WORD, to that word e­ternall, an essentiall WORD eter­nally vttered by the Father, the Splendour of his Father-hoode, Light of Light, Image of his substance, towards that WORD in whom all things were made, and who hath truely the words of life, and life euer­lasting. O Diuine, sacred, and essen­tially eternall WORD, it is of thee as of their true bread, that the Elect [Page 436]doe feed in Heauen, thou art he, whom they preciously conserue in their heartes. O Truth of God, ô God of TRVTH thou remaynst for euer. Heauen and earth shall passe, but this eternall WORD shall neuer passe.

When we assiste in the Diuine Office, and prayse God in the midst of his Temple, why may not we excite our heartes towards that per­fect prayse, which God himselfe doth giue vnto himselfe in Eterni­tie: or to that which the Angells and Elect doe render vnto him in Heauen, when they call him thrice, HOLY, in so graue a tune, and so full a musike, that the gates of Heauen are moued in it. Benediction, praise, and vertue be to him who is seated vpō the Throne, and to the Lambe, who hath redeemed vs in his blood, frō euery Tribe, people, and nation, and hath placed vs in his eternall [Page 437]Kingdome. But principally when we are present at the CATHOLIKE SACRYFICE, wherin the Lambe without spote who takes away the sin­nes of the world, is offered to his hea­uenly Father, in an vnbloodie man­ner. ô God then it is, that we ought with all the Court of the Church Triūphant, to incens the holy Alter, with incēse euerlasting in an humbly louing adoration, which ryseth vp as an incense burnt before the face of God. Then it is, that we are to doe our duties to him, who is Preist for euer ac­cording to the Order of MELCHISE­DECH: and who being an eternall Bishope, not needing to pray for himselfe, yet made his entrie into the Sanctuarie of Eternitie, not by the blood of beastes, but by his owne, offering himselfe vp to his Father an oblation for the sinnes of all mankind.

Like as all things seeme yellow to such as are sicke of the ganders; [Page 438]and as that which is seene through a coloured glasse, doth appeare to be of the same colour: So when a soule hath accustomed it selfe by frequent aspirations to thinke of Eternitie, euery thing, be it what it will, recalls this Obiect to her memorie. The beautie of Townes and Palaces doth presently represent vnto her the riches of the incomparable Hieru­salem, such as it is described in the Apocalipse; and that Palace of the Diuinitie far other then that of DA­VID and SALOMON, which the Scripture doth so richly describe. An old Hermite beholding the Ro­mane TRIVMPHES in their mag­nificall Pompe: what shall the trium­phant Hierusalem be, quoth he, if such splendour and glorie be seene euen in earth? O Lord, will we say with the Psalmist, how happie are they that liue in thy house, far beyond those that liue in the Tabernacles of Sinners! [Page 439]O how goodly are the Tentes of IACOB for euer! how the Mansions in the house of the Heauenly Father, are diuersified, and desireable! How a­miable are thy Porches, ô Lord God of Vertue's my soule is transported in consideration therof!

These worldly magnificencies which we dayly see, ought to be so many ladders to a good soule, to ascend to those that are eternall, which are onely to be found in his Abode, who is great and laudible in his holy Citie, and his eternall Hill, whose greatnes is infinite. The sight of humane miseries will make the like impressiō in her by sending her downe to Hell aliue, to behold there, calamities incomparably greater, in their extremitie, and eternall conti­nuance. Yea if she behold malefa­ctours led to execution by humane Iustice, it makes her thinke of the eternall Iustice of God, which is in­flicted [Page 440]vpon the damned, without all hope of ease or deliuerie. Nay if she doe but see a beast die, she is moued to pittie those poore crea­tures, whose Felicitie expires with their life.

If she take into her consideration the great ones of this world, that which is written occurs vnto her mynd, that the Powrefull shall be po­wrefully tormēted. In beholding Kings and Princes she doth rather pittie then enuie their condition, when she calls to mynd, that they shall die like other men. That all their glorie shall passe as the floure of the feild; and that their Diademes and honours of so short standing, hath nothing com­parable to that Kingdome, where the King of Kings raignes with his Elect, whom he makes participant of his Royaltie, but a Royaltie that is euerlasting, a Kingdome that knowes no end.

If she cast her ey downe vpon the poore and litle ones, who are here below the refuse of the world, and the scorne of men, she appre­hēds them happie, because to them, as to a poore LAZARVS, an eternall Kingdome is promised.

If warre and peace occurre vnto her thoughtes, they doe forthwith draw with them the memorie of both the Eternities. The accursed, where there is a continuall warre without Peace: The Blessed, where there raynes a happie Peace without all feare of warre. Yea hereby, she falls vpon the Essence of that eter­nally great God, who in the Scrip­tures, is sometymes styled the God of Peace, sometymes the God of ar­mies, and reuenge.

The sight of the Sea, floodes, riuers, and fountaines, make her re­member the same: for she thinkes of the fountaine of Paradice, of the [Page 442]source of life springing towards E­ternitie; she thinkes of the flood of the Citie of God, and of the infinite Ocean of the essentiall Eternitie, of the eternall essence: whose is the Sea, saith DAVID, and who made this vaste receptacle of waters.

In what estate soeuer, a soule that is seasoned with this holy exercise, be, whether in prosperitie or aduer­sitie, in ioy or greefe, in consolation or desolation, in priuation or frui­tion, in pleasure or paine, in sicknes or health be she in grace or disgrace with the world, in plentie or want, be it amidst riches, or in the presse of pouertie, all doth cooperate to good. And all this placeth Eternitie before her eyes, beholding the accursed, in afflictions; the blessed, in content­ment: and the eternall God in euery thing, & euery thing in the eternall God. To whom keeping an inua­riable fidelitie, in the various change [Page 443]of things, she pronounceth coura­giously with the Apostle, whether we liue or die we are our Lord's. I will blesse him at all tymes, his praise shall be con­tinually in my mouth. Whether he draw vs vp to Heauē, or he depresse vs downe into the Abisses below; whether he doe mortifie, or quicken vs, his loue shall be so strong vnto me (loue which is more strong then death or Hell) that nothing shall euer be able to separate me from his charitie. Yea she will rather be vnmyndfull of her selfe, then forget this deare Hierusalem of that Eternitie, wherin she hath cast the Ankre of all her hopes, and of her saluation. Exercise your selfe therfore frequently and faithfully in this Practise of Aspira­tions and Iaculatorie Prayers, which are so familiar to all those that pro­fesse true pietie: and you will find by experience, that as by meanes therof you come to see God in all [Page 444]things, so shall you easely discouer therby in euery thing the Blessed or accursed Eternitie (since Fortune and misfortune are the two basons, or rather the two Poles of this life, and the two Caskes or tunns, of Pro­uidence, according to that auncient Philosophers conceipt) or at least to contemplate therin the essentiall Eternitie, which is God, the Center wherin all our desires and aspera­tions doe end.

The moments wher vpon Eternitie doth depend.
LXXVII.

O God, Athanasia, what am I about to say, this Eternitie which shall neuer haue end, is not yet, in respect of vs, without begining, and it is that which the Diuines call Euiternitie; for God a­lone, being his owne Eternitie, is [Page 445]without begining or end. But all other creatures who were made in TYME had a begining; yet true it is that both Angells and men shall be eternall, marrie, in the tyme to come, for they had a begining, and were not from all Eternitie. Now as we haue had a begining, and shall haue no end, (whether our wicked life doe precipitate vs into eternall punishments; or our good endea­uours, assisted by God's grace, make vs a way to eternall life.) So our passage to the blessed or accursed Eternitie, depends of a moment as of its principle. O Athanasia, how at­tētiue ought we to be to vnderstand that dreadfull moment whervpon depends our Eternitie. If you aske me which it is, I will discouer vnto you, in the next stroke, that it com­prehends all the moments of this mortall life. But as in a plentious heruist, there are alwayes some eares [Page 446]of come more notable then the rest; and amongst the starrs, those which are neerest the two Poles are the most remarkable; so amongst the moments of which our mortall life are composed, I would wish that we should haue a principall care of the two, of which I am about to speake. The first is the precious mo­ment in which the Diuine grace doth touch our hearts, called by the Scripture the tyme of our visitation, a moment of such importance, that being rightly receaued, it is the blo­some of our blessed Eternitie, but being ill managed, it is the begining of our accursed Eternitie. Woe be to thee, said our Sauiour weeping, ô Hierusalem, because thou hast not decerned the tyme of thy visitation. O God, Athanasia, how we shall be astonished, when before the Tri­bunal of the iust Iudge, where we must all appeare, we shall heare our [Page 447]selues accused of so many negligen­ces, for that we haue ether despised the Diuine inspirations, or that we haue abused so many heauēly graces which could haue giuen vs life, if we had bene deade by sinne; or life more abundantly, if we were alreadie in grace; according as it is writtē. How much was that slothfull louer of the Canticles greeued, when she per­ceaued that her Spouse was past by, who had stood at her Chāber doore quaking with cold and beseeching entrie by so many louing inuitatiōs, and aduantagous promisses? She riseth, but to late; she runs full of de­solation into diuers places, but fines him not, till after a thousand and a thousand labours, affrontes, & repro­ches. But what a heart breake shall it be to the reprobate soule, when after her condemnation she shall clearly see, how many occasions of working her saluation she had ne­glected; [Page 448]and how many meanes she had to free her selfe from the tor­ments to which she shall see her selfe adiudged for euer? We sēnselesse, say the damned speaking of the Elect, esteemed their life (who wrought their owne saluation) madnes, them­selues, dasterous and dishonorable, but now we see, their lot is in the inheritance of Saintes. On the other side, what a consolation shall it be to thee Blessed, when they shall con­sider, that their well imployed mo­ments of affliction in earth, had wrought in them an eternall waight of Glorie. Let vs, therfore be carefull of our selues, Athanasia, Let vs marke what our Sauiour speakes in our hearts, and doubtlesse we shall vnderstand words of Peace, and re­concilement. Blessed is the man that heareth him, and watcheth at his doores dayly, which we doe, when we are earefull to gather vp his inspiratiōs, [Page 449]as the dropes of a heauenly dew which begets precious Pearles in our hearts, and the holy vnions of our soule with God. Let's still be on foote, and as it were, stand Sentinell vpon our wayes; let vs thinke in what sort we walke; let vs turne our feete into the Pathes of the Diuine Lawe. The SECOND MOMENT is that which makes a separation bet­wixt our soule and our body, that is, the instant of our departure out of this life, a moment which is our last, and is to be iudge of all those that went before. For as the Tree re­maynes for euer where it falls; so shall we continue for euer in the, state in which we are found in the instant of our death. And such as God shall find vs then, such will he iudge vs. For if all this life be but a waying to Eternitie, death is to be tearmed the doore of Eternitie, yet a double doore, passing the good to [Page 450]felicitie; the wicked to eternall mi­series. And if PHILIPPE MACEDO, to conteyne himselfe within the bounds of temperance and modestie in his Kinglike greatnes, made a Page aduertise him euery morning that he was a Man, and consequētly, mortall, least he might haue framed some immortall cōceipt of himselfe: How much more ought a Christian, continually to call to mynd that double Eternitie, which attends him after death.

The present moment.
LXXVIII.

BVt besides these two moments which I haue proposed vnto you, Athanasia, I doe so much desire that you would attend, and applie your selfe to the considera­tion of Eternitie, that I would wish from my heart, that all the moments [Page 451]of your life were imployed in that exercise; that I might applie to you that of the Prophete, you are a nightly Sentinell of this life, and might one day see you, amongst the wise Virgins in the eternall banquet of the marriage of the Lambe. I could wish that at euery breathing, you would cast an ey towards Eternitie; that at euery beating of a pulse, euery thought, word, action, you would make some reflection vpō a subiect of such importance. It is said that the weaknesse of Antipheron his sight, making the ayre become as thicke as a mirrour vnto him, made him continually see his owne shape: and I wish to God, that the force of your fight were so persing, that in all things you might behold the picture of Eternitie, according to the me­thode I haue proposed vnto you. For when all is said, if you desire indeed to know, the moment whervpon [Page 452]the good or bad successe of your E­ternitie depends, I will assure you, it is THE PRESENT MOMENT. Enter therfore into your selfe by a whol­some inuersion, returne into your owne heart, make a visite in the Hierusalem of your interiour man with the lampe of a sincere examen. Consider in what state you stand. Whether you are not in the state of disgrace, and set in the chaire of pesti­lence, and in the region of the shadow of death and darknes of sinne. Giue eare vnto the voice of grace which cryes out vnto you, ryse thou that sleepest, and arise from the dead, and CHRIST will illuminate thee: he is the true light which doth illuminate euery man that comes into this world, and he that followes him walkes not in darknes. This Sūne of Iustice makes his beames shine vpon the good and bad. Open thyne eyes, and receaue his splendour, and be not rebellions [Page 453]against the light. Why wilt thou perish ô house of Israel? approach vnto him who is the light of the world, and thou shalt be enlightened, and thy face shall not he confounded. He shines in euery tyme and place, and none is able to hide himselfe from his heate, or light. He is a Sunne that doth continually send out his rayses, we need onely to open our eyes, and euery moment they shall be filled with light. I stand at the gate, and knoke, saith he, and if any one open vnto me, I will come vnto him, and will take my repose and repast with him, for I will suppe with him, a repast, Athanasia, to which repose doth immediately follow. In euery instant of your life, these words are spoken to your heart. The night is past, the day is come, lets vs cast of then the workes of darknes, and let vs put on the armour of light, that we may ho­nestly walke in the light of Grace. [Page 454]You know what the Poetes learned fables, teach, touching OCCA­SION, and how one is to lay hould vpon her, she passeth like lightning, in the twinckling of an eye, and being past, in vaine doe you call, or endeuour to stope her, since she is balde and affords no hold; and with­all deafe and inexorable to such as recall her. If you heare me, saith our Lord by a Prophete, you shall eate the pleasant fruites of the earth, but if you heare me not, I will destroy you, and will laugh at your destruction; for I am a strong and iealous God, and make such disday­nefull as disdayne me. When I come to a soule I will be receaued; and when I come in qualitie of Spouse, I desire to be mett; and that my grace be not receaued in vaine. My spirit shall flie the dissembler, and such as doe not receaue him; so as is be­seeming that sweete guest of the soule. [Page 455]And though I operate all the good which is in the soule, yet will I that she cooperate, performing a parte of the way, or at least admitting my fauours into the bosome of her con­sent, and remembrance. I will giue sight to the blind, but I will also haue them to demand it. I will wil­lingly cleanse the vncleane, yet will I haue her endeuours in recurring to my Goodnes. I will willingly giue the pappe, marrie vpon condition that she shall sucke it. I will freely enlighten, yet will I haue her to re­ceaue my light. I hate those remisse and drowsie soules who prolong their conuersion from day to day, and who of their owne part will doe nothing: for though I created them without them, yet without them will I not saue them. I will create in them a cleane heart, and re­new a right spirit in their bowells. I will render vnto them the ioy of my [Page 456] saluation, and confirme them with my principall Spirit, yet of their part I will haue them to put of their old ADAM, with his ill customes, and put on the new, accompaigned with Iustice, Sāctitie, and Truth. Thus it is, Athanasia, that our Sauiour speakes to the soules, which seriously and duely thinke of their cōuersion, and Eternitie. Euery moment he vseth these kind of discourses in the bo­tome of our heart. Lets be good husbands therof. If this day his voice sound in your eares, waxe not hard hearted, for otherwise, if you will not accnowledge his wayes, he will sweare in his wroth, that you shall neuer enter into his eternall Rest. Sluggard how long wilt thou sleepe? how long, ô yee heauie hearted, Will you be in loue with vanitie, and seake after a Lie. Are you ignorant that the Goodnes of God, hath long enough expected your repentance; doe you [Page 457]not know what an auncient Father saith, that the Holy Ghost is an enemye to slothfulnesse and delayes? Doe not delay your conuersion, saith the wi­seman, nor deferre it from day to day, least you be preuented by a sou­daine death, and wishing for tyme of repentance, you find it not. Who is not to day fit for his conuersion shall be lesse fit to morrow, because one sinne, saith S. GREGORIE, by its owne waight, waighes vs downe to another, one Abisse inuoking another. Know then, Athanasia, that euery moment is proper to conuert our selues vnto God. And what is a true conuersion, but an auersion from the Creature, and a returning towards the Creatour, that is, a contempt of the world which passeth with its con­cupiscences, and an application of the Spirit to eternall things. So shall e­uery present moment serue you for a gate, by which you may passe from [Page 458]TYMES and MOMENTS to ETER­NITIE.

The eternall doome.
LXXIX.

ANd here it is, my Athanasia, where I am to imitate the torch, which being vpon the pointe of dying out, casts the greatest light: for before I finish, and put the last fingar to this Draught, I must send out fire and flames: which I will doe, by proposing vnto you, the most forcible and efficacious motiue that cā be imagined, to cause you to thinke continually of Eterni­tie. And what is this sharpe spurre, Athanasia, but the definitiuely eternall Sentence, which the iust Iudge of the liueing and the deade, shall pronounce in his generall Iudgemēt at Doomes day, when he shall make an eternall seperation betwixt goates and the [Page 459]Lambes; the choyce wheate and darnell; the wicked and the iust? And if S. HIE­ROME had so deeply engrauen, in his heart, the memorie of the resur­rection of the deade, which shall be performed vpon the sound of the last Trumpet, that at euery moment, whether he waked or slept, he ap­prehended that he heard that voice of terrour: Rise ô yee deade, and appeare before the Tribunall of the liueing God: how much more reason haue we to thinke of the issue and conclusion, then the preparation of this solemne Iudgement, since the sentence doth irreuocably decree what shall be­come of vs for all Eternitie? Before and aboue all things, said PACOMIVS, let vs keepe before our eyes the last of all the dayes: and all the moments of our life, let vs thinke, and throughly thinke of Eternitie. A remarkable Sentence, and euen worthy to be engrauen with an iron penne, not onely, in a plate of [Page 460]leade, but in the hardest marble and flinte stone, as said the good IOB. The mother of Simphorian said vnto her sonne while he was haled vnto Mar­tirdome, my deare child, the fruite of my wombe, the beloued of my vowes, turne thyne eyes towards Heauen, consider him that raignes there for euer: renounce him not for a mo­ment of life: the paines of death will quickly be past; but the reward shall neuer end. And S. FRANCIS, to encourage his Religions to the lin­gering martirdome of a religions life, said vnto them; Bretheren, great are the things which we haue pro­mised vnto God; yet infinitly greater things, God hath promised vnto vs: The labour is short: the reward is eternall. The pleasure doth post by; the paine is permanent. Many are called, few are elected, & euery one receaues according to his workes. But especially at that great day, [Page 461]which is the iudge of all the rest, euery one shall be rewarded accor­ding to his workes; and God shall reueale that which is shut vp in darknes, and shall manifest the se­cretes of hearts. A day so dreadfull, that the powres of Heauen shall be moued; the Angells shall quake with feare, when the Almightie shall come to iudge the world. It is not my pourpose, Athanasia, to entertayne you with the horrours of that day, which would require a whole vo­lume. I will onely place before your eyes the eternall Ghospell, or rather the irreuocable sentence, which shall proceede from his mouth, who shall iudge the people in equitie, who shall iudge nations; and to whom his Father hath giuen all iudgement in heauē and in earth, and which shall issue from thence like lightning and thunder, farre more dreadfull then that which did appeare vpon the [Page 462]toppe of the mount Sina, when our Lord deliuered his law vnto Israel, by the hand of MOYSES Mediatour betweene God and the people. O Sauiour of the world, thou shalt be then a lambe Dominatour of the earth, to the good; but to the reprobate a roaring Lion. When the Lion begins to roare in the Forrest, there is ne­ther passinger, nor yet wildebeasts, that doe not quake, and hide them­selues. O how shall the damned dread thy voice resembling that of thy thunder in the wheele of thy furie, since they shall inuoke the moun­taines to fall downe vpon them, to hide them before the face of thy wroth; for who knowes the force of thyne indignation: or who is able to somme vp the effectes therof. How penetrating shall the two ed­ged sword be, which shall proceed from thy mouth, whilst thou shalt thunder out against thē that eternall [Page 463]doome, which shall reach euen vnto the diuisiō of their soule and their spirit, of their ioyntes also and their marowes. GOE YEE ACCVRSED INTO ETERNALL FIRE. O, Athanasia, who is able without astonishment to vtter, without swonding to vn­derstand, so dismaying and dreadfull words? Be gone. Alas dread Lord whither shall they goe, to auoyd the encounter of thy spirit, and to conuey themselues from before thy wrothfull countenance? art thou not in Heauē, in Hell, and euery where? dost thou not euen fill heauen and earth? dost thou not hold the vni­uerse in thy hand? and doth not thy powre comprehend all things? Be gone. But to whom shall they betake themselues? art not thou he, who hath the words of eternall life, who art euen thy selfe life euerlasting? Be gone. Whither wilt thou haue those Prodigalls to retire thēselues? [Page 464]doe what they can, they cannot goe out of thee, since in thee, all things haue motion, beeing, and life. Be gone. But whither shall those AB­SALON's resort for succour, being eternally banished from the Court of the eternall DAVID, King of ages, immortall and inuisible? Be gone. O what a word! or rather what a Thunder bolt, able to strike Lucifer downe into the Abisse of Hell! oh Sauiour IESVS! in the day of thy flesh, in the tyme of thy sufferances, when, like an innocent Lambe thou wast lead to be sacryficed, if this word. It is I, was able to prostrate vpon the ground the troopes of Sol­diers: How shall that word of re­probation precipitate them, whom thou driuest eternally from the Pa­radice of thy presence? Be gone. ô banishing sword of the Angell of the high Councell: who dost banish for an Eternitie the Betrayers of the hea­uenly [Page 465]inheritance! Be gone. ô! Atha­nasia, if the Auncient prophetes were struke with such astonishmēt, while God, appearing vnto them vnder diuers formes, did impart vnto them his will and pleasure, as to his friends, and Embassadours, to be the Interpreters of the same to the peo­ple: and if the onely vision of the Angells of light put them into a traunce, as we reade euen of S. IOHN in his Apocalipse, falling prostrate at the feete of the Angell, as though he had fallen downe deade. If Israel, while he heard God thunder and lighten vpon the Mount-Sina, said vnto MOYSES, speake thou vnto vs, and we will vnderstand thee, but let not our Lord speake, least we may dye, and continuing in his apprehen­sion, if we heare any more, said he, the voice of our Lord God, infallibly we are dead (for what flesh is able to susteyne the word of the liuing [Page 466]God, speaking out of the midst of flames, as we heare him?) how dreadfull I pray you must the con­demning voice of the inexorable Iudge needs be? The Prophete ISAYE, seeing, in spirit onely, the destruction of Babylone, was tou­ched with so deepe a compassion, that he affirmed, that his reines were filled with dolour, and his anguish was like to that of a woman in childbirth, that he fell backward in hearing its Condemnation, was troubled in beholding it, withered away with apprehension, and was inuolued in darknesse through a­maysement therof. Then, saith the same Prophete, speaking of the last iudgement; the day of the furie of the God of Hostes, shall be terrible to the proud, arrogant, and haughtie. Then, saith IEROMIE, they shall be confounded who not haue consi­dered that eternall reproach. Then, [Page 467]goes on ISAYE, The Almightie will make the Maiestie of his voice be heard, and will manifest the fearefull force of his arme, in the consumma­tion of his wroth, and in the flame of deuouring fire. For euen as a fire, saith the Psalmist, which burneth a woode, and as a flame that burneth the moun­taines; so shalt thou pursue them in thy tempest, who shall be the obiect of thy wrath. Then, the Almightie, saith the wiseman, by his owne ver­tue, shall trample vnder his feete the necke of the proud and powrefull. Be gone accursed. O God! what a se­cond thunder bolt shall fall vpon the heades of the Reprobate, by this e­ternall curse: a curse, which doth comprehend in it selfe, in an eminēt manner, all the torments, which e­uerlastingly they are to endure in Hell. Be gone thou accursed figue tree. Be gone barrē trees, twise deade, rooted out of the blessed earth, and [Page 468]are onely fitt to be cast into the fire. Be gone, you are not worthy to take vp place, in the garden of my delightes: where I plante none but trees that beare good fruite. Goe you accursed into eternall fire. Goe into deuoureing flames: take vp your Abode in e­ternall fires. The blast of my wroth shall kindle the brimstone of the furnace, wherin you burne, as long as I shall be God. Athanasia, I leaue to your meditation, the rest of this horrible sentence, which in the twinkling of an eye shall be put in execution, ingeniously confessing vnto you, that my quakeing pen doth fall from its flight; as did the birds of old, which flew ouer the ac­cursed lake of Pentapolis. But lets turne our eyes from this tragicall spectacle, let's giue an attentiue eare to the sweete voice of the Spouse of the elected foule. ô how delightfull shall this voice be, and how iustly [Page 469]may the Elect say with the Psalmist, ô how sweete is thy word, ô Lord, to our taste, yea, it is more sweete then the honie combe. Loe here the sentence of their eternall felicitie. Come ô what an actractiue word is this, able euen to draw out of the Abisse of nothing, that which yet hath no beeing, sith God doth call that which is not as that which is, giueing beeing to that which is not, by his powerfull word. Come. With what promptitude shall the Elect spring vp into the ayre, to present themselues before their Spouse, and to obey his blisfull cōmands, wholy to be desired, yea the crowne and accomplishment of all their desires. Though they were as vnsensible as iron, this lodestone will draw them, II, it will draw them after it selfe in the sweete odour of this inuitation. Come. This word doth intimate a perfect vnion of grace and Glorie, [Page 470]which shall transforme the Blessed into God, participating of his felici­tie, and shall translate them into the inheritance of the children of the eternall Father. Come yee blessed, ô be­nediction far passing that of the old Patriarkes, and which conteynes in it the fatnes of the wishfull soyle, and all the dewe of Heauen, quite putting downe the dewe of Hermō, which doth disperse it selfe all ouer the Mountaine of Sion. O how bles­sed are they who are blest by our Lord who made Heauen and earth: They shall dwell for euer in the Land of Promise, a Land of benedi­ction, freed from all captiuitie by the presence of our Lord. A Land which doth flow with the milke and honie of Diuine blessings; a Land abūding with the bread of Angells, with hea­uēly Manna, where the Elect possest of a constant peace, shall enioy a plentuous repose. In this happie day, [Page 471]alloted for Iustice and Mercy, an in­uariable plentie of Peace shall befall the Iuste, and the Moone of change shall be taken away. Here it is, A­thanasia, that I would inuite you to ruminate with me, that Diuine sallie of loue and desire of the greate S. AVGVSTINE. Bring to passe that I may loue thee ô Lord, and if I loue thee not yet enough, effect that I may loue thee more. Certes, it is not possible for me to know, in what measure I want neces­sarie loue; this onely I know, that all plentie which is not my God, is to me meere miserie and want. O how happie is he, saith the Psalmist, who hath his desires filled with him. And who indeed can be said to be compleatly rich, but he that is saciated with his glorie, and inebriated with the a­bundance of the delightes of his house. Come yee blessed of my Father and receaue the Kingdome prepared for you from the begining of the world. O [Page 472]what a Kingdome! ô what a crowne! Crowne of gold, beset with signes of sanctitie, glorie, and honour, liue­ries of vallour! Come my beloued, saith he to those elect soules, come and you shall be crowned. This e­ternall and infinitly happie King­dome, saith S. ISIDORVS, in what euer respect it be considered, is pro­mised to all kind of people; and yet, (ô humane blindnesse!) few speake of it, few thinke of it, and that but rarely too. Worldly entertaynemēts are stuffed with friuolous and im­pertinent discourses: rarely doe we heare any newes of Heauen and that heauenly life which shall neuer haue end. This is a miserable stray­ing from the right way. Our life is lent vs to breath after Eternitie. Nor it is sutable to the condition of a Christian to hope for any glorie or felicitie which is not eternall. Those that doe vndertake any lōg voyage, [Page 473]or famous pilgrimage, as that of the Holy Lād, doe entertayne thēselues in the way with on other thought, then that of the place whither they tend, solacing their wearinesse with the sweet memorie of that which they hope to see there. O Athanasia, what ought we to doe in this sade exile (where we are Pilgrimes and Passingers, after the manner of our fore-fathers, where we wander and stray from God) but to place our thoughtes vpō the Contrie whither we trauell, vpon the Citie of per­manent abode, whither we breath, and to refresh our labours by the blessed hope of the wished period of our pilgrimage: and withall to imitate the Traueller (who con­tēting him selfe vpon the way with pure necessaries, holds on without stop or stay, or looking backward) making vse of temporall things onely, to aduance vs in our way to [Page 474]Eternitie. O how full of glorie is this Kingdome, sings the holy Church, where all the Saintes doe raigne with God. And who will giue force to the wings of our desires, to ayme and fly towards this marke, during the whole course of our mortall life: a happie course, if it arriue at so wishfull an end. But now it is high tyme, that to free our pencill we giue the last touch to this Draught by an

Adoration of the essentiall Eternitie.
LXXX.

O Great God! Eternall Essēce! ESSENTIALL ETERNI­TIE! why, it is thee in fine, which before and aboue all things, I desire, and seeke for. And if I aspire after the Blessed Eternitie, the reasō is, because it is no other thing then thy selfe, who art, and who doth make eternall life, which without [Page 475]thee and out of thee, would nether be desireable nor estimable. Behold all my desire is before thee, and I powre out my prayer in thy pre­sence, which hath no other ayme but inseparably and eternally to v­nite my selfe vnto thy Goodnesse, to hold it, and neuer to be separated from it, to seeke thy face, to search for thy faire countenance, the onely Obiect of myne eternall felicitie. Giue thy selfe vnto me, ô my God: behold I loue thee, and giue thee my whole heart. Thou desirest not the man but for his heart; nor the heart but for loue; nor loue, but to commu­nicate thy goodnes to a reasonable creature, and by such communica­tion to make it eternally happie. Thou wouldst, ô Lord, haue me as­pire after this communication, the toppe of our soueraigne Beatitude, when thou commandst me to pray vnto thee that thy Kingdome come. It [Page 476]is this onely thing, which I begge of thy bountie, that I may dwell with thee, that is to say, in thee, for all E­ternitie. I loue the beautie of thy house which is no other then thyne owne essence, and the sole ayme of my desires, is the place of thy glorie. Let me rest therin for euer and euer, and according to my election and dilection let me dwell there euerla­stingly. Yet that I may enter thither according to thy pleasure ô my GLORIE, ô my MERCY, ô my God, my Light, my Saluation! Loe how I lay downe all my preten­tiōs and proper interests at the Gate of thy holy Sion, renouncing from my very heart the spirit of bondage and seruile feare, which would make me flie the accursed Eternitie for no other reason, (ô disaster!) then that I should be ther the eternall Obiect of thy wroth, and hatred: renoūcing also that mercenarie spirit, which [Page 477]would make me wish for the Bles­sed Eternitie for other ends, then to loue, blesse and praise thee therin for euer. No Lord, I will haue no other motiue to loue, and looke after thee, then thy selfe, who art soue­raignely amiable and desirable. I will behold thee directly in thy selfe, and applie my selfe entirely vnto thee, because thou art my God, and because ô my deare God, thou art what thou art. Thou art all my riches, all my pretentions; for that I know in seeing thee, I shall see, and possesse in thee all good things. Thou thy selfe art the reward of euery good worke: and he is vn­worthy of all laurells, who seekes for any other but thy selfe; for thou art a far more ample recompēce to those [...]hat loue thee, then man is able to conceaue. It is to thee then alone, ô Diuine Eternitie, ô eternall Diuini­tie, that I consecrate all my desires, [Page 478]all my thoughtes. It is to thee, ô eternall Beeing, that I consecrate all my beeing, in tyme and Eternitie. It is to the Trinitie of thy Diuine Per­sons, to whom I dedicate the three powres of my soule. To the ADO­RATION of thy powrefull fecun­ditie I consecrate my MEMORIE ô eternall Father. To thy WISDOME, ô eternall Sonne, begotten of the Father by his vnderstanding, I dedi­cate my VNDERSTANDING. To thee, ô HOLY GHOST, the reciprocall Loue of the Father and the Sonne proceeding from their one will, I offer vp my will. O Father of light, grant me the LIGHT of thy Glorie, that one day I may clearely see, that which I now beleeue by the light of FAITH. O eternall WORD bestow thy selfe vpō me, that I may possesse in Heauen, that which I seeke by HOPE. O Holy Ghost, make me partaker of thyne infinite BEAVTIE, [Page 479]to th'end I may one day enioy that which now I imbrace by CHARI­TIE. Yes Lord I am wholy thyne, be thou also wholy myne, and receaue me according to thy word, and let me not be confounded in my expecta­tion. Thou art myne Eternitie, like as thou art my saluation and my hope. Thou art the onely Eternitie which I pretend; grant that I may prayse thee euerlastingly, and ac­cording to thy word, espouse my soule in a liuely Faith, espouse it for euer: For with all the sinceritie of heart, and puritie of intention, that I can possibly conceaue and speake, I giue thee this assurance of my fideli­tie by a solemne protestation in the words of the Diuine Psalmist. No Lord I will nothing nether in Heauē nor earth but thy selfe: for thou art the God of my heart, and the onely part which I pretend in the Eternitie of Eternities.