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 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 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 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 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 Torch-bearer her Forerunner it is he that 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 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 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 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
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
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
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 substaÌ„ces 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 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 speÌ„t 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 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 theÌ„ 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 coÌ„science 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 of God shall liue coÌ„tinually 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 with their negligeÌ„ce 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 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 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 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 seaueÌ„ 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 â—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 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
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 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 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 Le ts 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 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 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 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 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 most-one 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 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 T is 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 wherin that glorioule Sunne makes the rayes of his light and loue meete while he expresseth his perfections therin
rather attribute vnto it a delicious humiditie vpon the tongue which makes it feele the taste of a hidden Manna then to 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 natioÌ„s replenished with all sortes of good things and delicate meates a banquet far other then that of ASSVERVS 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 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 coÌ„sideration 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 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 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 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 precedeÌ„t 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 CaÌ„ticles 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 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 exeÌ„pt 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 haue pores in their bodie I omit the glorious mâ—arkes and particular contentmeÌ„ts 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 Psalmistâ— 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 what ought we not to endure herebelow to arriue at the tâ—oppe of such felicitie whither theâ— Saintes are come through
onely inuested with them but ouer-inuested not onely full but ouer-heaped so that next to 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 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 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 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 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 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 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 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 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
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
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