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 gather in the next Certes as the lines drawen from the Center of the earth might goe to the circumfereÌ„ce 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 innoceÌ„t 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 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 t is 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 resideÌ„ce 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 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 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 ElephaÌ„t 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 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 â—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 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 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 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 theâ— 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
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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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
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 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 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 coÌ„tinuance 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 Le ts 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 th end 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 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 â—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 of the Faithfull Take this for a NINGHT PRACTISE The Iewes that they might continually remeÌ„ber Gods law carried it about with them yea wore it euen before their eyes written vpon Phylacteries or peeces of parchement VnderstaÌ„ding 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 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 differeÌ„t 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 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
A DRAVGHT OF ETERNITIE Written in French by IOHN PETER CAMVS Bishope of Belley Translated into English by MILES CAR Preist of the English Colledge of Doway AT DOWAY By the Widowe of MARKE WYON at the signe of the Phoenix M.DC.XXXII TO THE NOBLE AND VERTVOVS LADY THE LADY ANNE ARVNDELL WIFE TO THE RIGHT HONORABLE COVNTE ARVNDELL LORD OF WARDER MADAME This FIRST DRAVGHT 〈◊〉 Lineament of the BLESSED and ACCVRSED ETERNITIE which hath the reputation of a Maister-peece of one of the prime master-pēcills of that flourishing and well spoken France seemes to me nether vnworthy nor vnfitt to be presented to the veiwes and thoughts of our English Catholikes The subiect is most soueraigne to remoue contentions and moue to wholsome thoughts thoughts of Peace and not affliction The Authour a Bishope Worthy to be heard for his Reuerence Sweete withall and peaceable and pleasing to euery one And as powerfull so pious in speach If I should instile him a wonder of knowledge A milken flood of French eloquence Renowmed for innocencie of life and pietie The inuention were not myne If I should demand who could euer comprehend the greatnesse of the wonders with which this famous Bishope doth dayly inrich the world since euen the nūber of his workes will shortly waxe incomprehensible being an vndraynable fountaine of inuentions whence all the world doth quench its thirst making whole volumes of his thoughts MONSIEVR DE LA SERRE that renowmed Historian of France would glorie to be the authour of the demand If I should tearme him a flood of eloquēce flowing this day through all France in the multitude and varietie of his sermons and noble writings and speake of the happie sallies of the incomparable fulnesse of witt which euerie one admires in him that honour of France and of Bishops SALES whom a straight spirituall consanguinitie made him repute and call his Father would esteeme the speach but spareing Daigne then MADAME this smale worke with the protection of your Honorable name and permit it to passe out vnder the same as a poore testimonie of your Charitie 's manifold obligations to many A DRAVGHT of whose worth I must confesse I had a respectfull ambition to haue made a light and grace to my weake endeuours therin yet feared indeede how so vnskilfull a pencill and in so great a distance could take to life so gracious a Prototype I know the Sunne communicating its heate and light to Regions furthest remote makes men of meanest skill promise themselues abilitie to set it out in its true colours while yet they whom a sound knowledge hath placed neerer vnto it laugh to discouer the poore painters errours I am not ignorant that as in faces so in graces of the mynd the most exquisite and peerlesse doe most intice Art to attempt and yet doe most labour and furthest out-goe it T' is a hard taske to take the true picture of Charitie Especially that which according to our Sauiour's coūsell is exercised in secrete at least in the secrete of a hart which a pious intention lockes vp from all touch of vanitie or humane respect But this point I know also your Honour's Goodnes will easely permit me to passe ouer yea her vertue will impose silence vpon me I will therfore obeying draw Tymant's vayle ouer this inimitable visage this beautie and life of all your perfections and will leaue that marke of myne owne insufficiencie a testimonie to after-ages of your vnspeakable worth Licence in the interim my pencill such as it is rudely to essay the expression of that which the honour and happe I had some tyme to see your Honour left deeply imprinted in my hart wherof the Idea's are yet and euer shall be fresh and liuely A truely Catholike ZEALE to see IVSTICE and PEACE kisse A singular GOODNES OF NATVRE obliging and engaging all The law of CLEMENCIE an ormament as goodly as rare in that hight of honour in your tongue shining together with a heauenly PIETIE in all your words in all your actions A BOVNTVOVS HAND open to the needie and palmes streched out to the poore In fine a truest marke of noblenesse a richly pious CONTEMPT of nobilitie and riches My Table is too litle my skill too slender to comprise or set out in any iust proportion those troopes of vertues which in your hart doe waite vpon their soueraigne Queene CHARITIE Madame your Bountie would giue a large field to a skilfull hand But our profession and practise being not to prayse but to pray we will euer pray for your Honour's prosperitie and leaue your workes to prayse you in the gates of the heauenly Hierusalem Your Honour 's most humble and obliged Seruant MILES CAR. A word to the Reader CVRTEOVS Reader The Authour will haue you know First that this litle worke was the fruite of one of his Spirituall Retraites The Manna which he gathered in the Sacred Desert of Penance A child of Prayer rather then of studie begotten at the foote of the Crosse brought out in the aboundance of his hart speaking to the hart rather then to eare Thence he desires the hart may rather pervse it then the ey at least that it may be eyed in pietie feare and simplicitie of hart Secondly that though he were preuented howbeit without his knowledge in this subiect by two most excellent pens DREXELIVS and LA SERRE yet he falls in with nether of them but walkes a midle way for leauing the first in his diligent search of Antiquitie the second in his affections eleuations of mynd motions and rich amplifications he applies himselfe onely to the meditation or simple Contemplation of Eternitie Thirdly that in the version of diuers passages of the holy Fathers c. he was not scrupulous in tying himselfe to their tearmes their sense was his ayme in that he is faithfull Say the like of holy Scripture Hence the Translatour will craue pardon if faithfully following his authour he giue not alwayes the words of Scripture though he marke it in another letter to bring more light and life to the reading While the humble maiestie therof is at least pointed at A TABLE OF THE STROKES OF THIS DRAVGHT OF ETERNITIE The first STROKE THat Eternitie is litle considered Page 1. 2. That all the euill in the world comes from want of thinking of Eternity p. 8. 3. How profitable it is to thinke of Eternity p. 10. 4. Eternitie is the proper thought of a spirituall man p. 13. 5. The sensible man thinks not of Eternitie p. 19. 6. Sinne depriues vs of the consideration of Eternitie p. 22. 7. Things present doe hinder the contemplation of Eternitie p. 26. 8. That we put a rate vpon present things rather by their neerenesse then worth p. 31. 9. The weaknesse of Fayth makes Eternitie lesse considerable p. 36. 10. Origen's errour touching the Eternitie of the paines of Hell p. 42. 11. Eternitie cannot be defined p. 46. 12. That Eternitie is incomprehensible p. 48. 13. Eternitie is
ineffable p. 50. 14. An imperfect description of Eternity p. 53. 15. What Tyme is p. 56. 16. Eternitie compared to Tyme p. 62. 17. An eleuation of the mynd to God vpon the comparison of tyme to Eternitie p. 67. 18. Mans life compared to the worlds continuance p. 70. 19. The force of the thought of Eternitie p. 74. 20. That this life is onely lent vs to thinke vpon Eternitie p. 80. 21. An enterie to the consideration of the accursed Eternitie p. 88. 22. The horrour of this subiect p. 92. 23. It is an vniuersalitie of euils p. 95. 24. The paynes of sense and first of the sight and hearing p. 100. 25. The paines of other two senses the Smelling and tasteing p. 107. 26. The paine of the sense of touching p. 110. 27. A sith to God p. 116. 28. Of interiour paines p. 118. 29. The Prison of Hell p. 127. 30. Of the paine of Damni p. 131. 31. The continuall greife p. 135. 32. The Eternitie of the torments of Hell p. 144. 33. Of the desperation of the damned p. 153. 34. Paines without intermission p. 156. 35. Whether it were better for the damned not to bee p. 161. 36. Why there paines are eternall p. 166. 37. An Apostrophie to God and the soule vpon the accursed Eternitie p. 171. 38. A passage to the blessed Eternitie p. 181. 39. The finenesse of this subiect p. 186. 40. That the eternall felicitie is the petfection of all good things p. 189. 41. Of the place of the Blessed Eternitie p. 195. 42. Of the magnificence of the place p. 199. 43. Of the essentiall happines of the blessed p. 207. 44. The happines of the point of the soule p. 215. 45. Of the felicitie of the powers of the soule and first of the memorie p. 221. 46. The aduantages of the vnderstanding p. 227. 47. Of the light of Glorie p. 236. 48. Of diuers degrees of Glorie p. 240. 49. In what measure the beatified vnderstanding sees God in Heauen p. 245. 50. Whether the beatified vnderstaÌ„ding sees all in God p. 252. 51. The pleasures of the Will p. 256. 52. The felicitie of the inferiour portion of the soule p. 264. 53. Of the dowries of the beatified soule p. 268. 54. Touching the qualities of the glorified bodies p. 271. 55. The pleasure of the Senses p. 276. 56. A continuation of the precedent subiect p. 283. 57. Of the Aureola p. 287. 58. The Blessed societie of the Elect. p. 292. 59. The Excellences of this holy Societie p. 296. 60. Other excellencies p. 302. 61. A continuation of the excellencies p. 308. 62. A flight of the mynd towards this happie compaignie p. 317. 63. Another flight of mynd p. 320. 64. Eternitie is the fulnesse of Beatitude p. 326. 65. Meanes wherby to arriue at this happie Eternitie p. 334. 66. A continuation of the former discourse p. 345. 67. Another meane p. 352. 68. That this thought of Eternitie is the abridgement of all spirituall life p. 363. 69. A continuation of the formar discourse p. 368. 70. Of the essentiall Eternitie p. 376. 71. That this essentiall Eternitie is all things p. 384. 72. An application of the Heart to this essentiall Eternitie p. 391. 73. An aspiration of Hope p. 403. 74. A practise to engraue in our heart the memorie of Eternitie p. 409. 75. Other indeuours p. 420. 76. An other memoriall of Eternitie p. 424. 77. The moments wher vpon Eternitie doth depend p. 444. 78. The present moment p. 450. 79. The eternall doome p. 458. 80. Adoration of the essentiall Eternitie p. 474. FINIS ATTESTATIO LIbrum hunc cui titulus A Draught of Eternitie Authore Reuer mo IOANNE PETRO CAMO Episcopo Bell. diligenter perlegi adeoque nihil in eo Fidei aut bonis moribus contrarium reperi vt aeternâ laude lectione dignum Iudicem ac proinde ob quem tam Interpreti quam Authori aeternam debeant ad aeternitatem aspirantes GVILIELMVS TALBOTTVS S. Theol. Professor APPROBATIO HIc liber cui titulus Crayon de l'Eternité gallico Idiomate à R.mo Domino D. IOANNE PETRO CAMO Episcopo Bell. Conscriptus in Anglicum sermonem opere R d D. MILONIâ— CARRAEI versus cum nihil contineâ— contra Fidem seu bonos more 's vt mihâ— docti Fide digni viri testimonio constatâ— imprimatur Actum Duaci die 26. Maijâ— 1632. GEORGIVS COLVENERIVâ— S. Theol. Doctor Professor aâ— librorum Censor A DRAVGHT OF ETERNITY 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 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 Anâ—certes wisely to dispose of thing present and seriously to recogitatâ— things past in the bitternesse of ouâ— 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 â—eeth of the new Israel of God a people of acquisition and of an acquisition so paynefull and bloody of â—he soules of the greatest part of Christians redeemed with so great 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 amoÌ„gst men what euer be reported of the sharpenesse of his spirit amongst the waters of contradiction and let vs pronoune of men buried
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 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 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 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 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 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 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 in defining a thinge indefinite
afflict vs therin which being well husbanded doe 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 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 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 Le ts 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 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 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 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 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 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 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
why should we find it strange that he should eternally punish sinne that accursed 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 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 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 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 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 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 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 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
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 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 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 le ts 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 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 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 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 Le ts 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 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 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 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