tyme to come if their be any tyme to come in the immoueable and euer-present state of Eternitie and if they consider the new discoueries of gusts and contentments which they shall continually make in the Abisse of this infinite Beautie and Goodnes of God haue they not a large feild of ioyfullnes and thankesgiueing I will omit the Sciences with which she is furnished by him who is called the God of Sciences and who teacheth men science and especially that Queene of Sciences DIVINITIE which consisteth in the Contemplation of God and which is the true knowledge of Saintes For I pray you what doe not they saith S. GREGORIE know who see him that knowes all The aduantages of the vnderstanding XLVI OVr manner of knowing and vnderstanding during this mortall life stands in need of the meditation of senses whence this Philosophicall Axiome nothing enters into the vnderstanding which past not first through the senses And verily that which comes to the knowledge of sense is but superficiall For example how doth our sight know but by a species or representation which the obiect of this sense sends out to our eye which the Maisters tearme species sensibilis and is the cause that we see and know by sight What soeuer enters into the knowledge of our vnderstanding by this gate is admitted in no other sort In like manner it is of other senses touching sensible and corporall things There are others more spirituall as the Notiōs or Principles of Artes and Sciences which our vnderstanding conceiues by speculation But how doth it conceaue them but by a subtile delicate and spirituall Image which is called Species intelligibilis And then by how many windings doth this species passe how many changes and alterations doth it endure by the Common sense the phantasie the vnderstanding styled actiue and then by the passiue before it put on the proper shape to become intellectuall Loe then how our naturall knowledge is formed by species and Images Yea euen the knowledge of Faith though supernaturall enters not into our soule but vnder some kind of composition some simple vniuersall and abstracte cloud which is Faith Hence it is that the Apostle speaking of that kind of knowledge by Faith compares it to an obscure sight and as it were to that of a glasse And who knowes not that we see but meerely in a glasse by meanes of the species which are formed in it a species which formes another in our eyes So our vnderstāding which is the ey of our soule doth not assēt to the truthes of Faith reuealed by God but by hearing them by the voice of the Church and her Pastures For Faith is by hearing or by reading them in the Creede and Canonicall bookes But it fares not so Athanasia with the knowledge of the vnderstanding in the blessed Eternitie For there it shall see God without species without representation The Deitie vniting ioyning and applying it selfe in such sort vnto it that that inward presence shall be in lieu of species O deare God! how neerely doth this vnion approach vnto vnitie and with what wonders is this application filled The verie proper essence of the Diuine Truth being receaued into the vnderstanding without all Image or species And then the peace of God which passeth all vnderstanding shall conserue and possesse the heartes and vnderstandings that is to say the wills and vnderstandings of those happie soules O who is able to expresse the incomparable happines of those who without vayle without glasse without obscuritie shall see face to face being enlightened and freed from all dimnesse and confusion that glorious face which the Psalmist with such instance pursueth O what a glorie shall it be to behold without being oppresst with the greatnes of so high a Maiestie those adorable ineffable incomprehensible misteries of the most holy Trinitie what a gracious fauour shall it be openly to discouer the eternall generation of the WORD issuing out of the Fathers bosome a generation of which the Prophete pronounceth with admiration who is able to relate it what a communication shall it be to see the Diuine communications yea the communication of communications which is that of the eternally reciprocall loue and reciprocally infinite of the Father to the Sonne and the Sonne to the Father whence is produced as from one same Principle the Holy Ghost Because the Father and the Sonne hauing but one will which doth loue and one goodnes which is loued the fountaine of this production can be but one O misterie of misteries which it is better to admire then to deciphere and better to speake nothing of it then too litle I had rather in this place which is not alloted to thy explication imitate the Seraphins who doe vayle their eyes and feete and fold their winges and content my selfe in protesting my beleife and alleagance in these words of the wellbeloued disciple of IESVS CHRIST There are three who giue testimonie in heauen the Father the Word and the holy Ghost and those three are one I adore thee ô great God in the Trinitie of thy persons and in the vnitie of thy essence and I doe sinke and become nothing before thyne infinite greatnesse What ioy Athanasia hath this beatified vnderstanding to discouer this great misterie hidden frō the worlds creation to witt the Hypostaticall vnion of the eternall Word with the flesh which we call Incarnation What a number of secretes are conteyned in this great secrete what a number of wheeles are fastened in this one wheele that is what misteries doe depend of this misterie and what a fire amidst this wheele fire which our Sauiour brought into the world to the end it should burne all the hearts of the faithfull with his loue what delight shall it be to behold this Abisse of beauties and perfections which are in God by way of excellencie and infinitly aboue all that we are able to imagine in the Attributes which we frame of him In this heauenly vision as in the liuely fountaine of all light the shades of errours doubtes opinions and ignorances shall vanish which doe inuiron and incompasse vs in the almost palpable darknes of the Egipt of this life Faith it selfe which reuealed vnto vs so many meruelles of God and of his glorious Citie shall disappeare in this happie Abode where we shall see according as we shall haue heard and beleeued Nether shall Hope be any more because we shall enoye that which by Hope we expected Charitie alone shall neuer faile neuer shall any thing cause her holy flame to die out contrariwise in glorie she shall be accomplished and come to the hight of her perfection What a delightfull entertaynement shall it be for the vnderstanding to consider the windings of that wonderfull clocke of the Diuine Prouidence as well in the gouernement of the world in generall as of all the soules in particular and what thankesguings shall it render to the fatherly care of the Diuine Goodnes whilst it shall admire
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
and which is much better conceaued by admiration then discourse That Eternitie is incomprehensible XII FOr in your opinion Athanasia what is Eternitie but God himselfe who is not onely eternall but Eternitie it selfe and wherin that wich we call Eternitie doth so subsiste that without its being which is eternall Eternitie should not bee at all When therfore we name Eternitie let vs say with the great Stoicke speaking of the termes of Fortune Prouidence and destinie that we onely change Gods name into another and that it is the diuinitie which we name by paraphrase For sithens according to the Diuine's Axiome all that is in God is God himselfe because he is all Essence without any accidents all the qualities which we applie vnto him by way of Attributes to speake of his greatnesse according to our weaknesse and manner that is in a stutting wise are no other thing then himselfe though diuersly considered by vs his vnitie comprehending in it selfe by way of eminēcie all the multiplicitie of our thoughts So that when we name his Wisdome Goodnesse Iustice Powre Immensitie Eternitie and a thousand other magnificences we attribute vnto him we cōsider this Sunne in his beames which are all begun and ended in himselfe It is he then that hath not onely immortalitie as the scripture faith but euen Eternitie and who being without begining or end though the begining and end of all things is by a necessarie consequence Eternitie it selfe Iudge you now Athanasia if it would not be not onely a temeritie but euen a manifest follie to essay the defining of him who is as an aunciant father said incomprehensible to euerie thought and ineffable to euery created tongue Eternitie is ineffable XIII ANd how doe you thinke said the same father that that should fall within the compasse of a style or be expressed by words which neuer entered the eare which was neuer discouered by the eye nor was euer apprehended by any humane conceipt and he speakes there of the felicities which God hath prepared in his Eternitie for such as loue him and such as he hath predestinated to his glorie What will then Eternitie it selfe be if its beames be so daseling its delightes so ineffable A smale scantling of this Beatitude appearing in the eyes of S. Peter vpon Mount-Thabor did blind or rauish transport him in such sort that not knowing what he said he demāded of his deare transfigured maister to erect there three Tabernacles as though he had would before his sufferances haue established his repose in that place for euer The prophete hauing seene onely the Almightie in passing as the diuines speake was so estonished at it that receauing from him Commission to denounce his pleasure to his people he cryed out Lord I am a child who am onely able to cry a a a I cannot speake the least communication of the Almightie being ineffable And the great Apostle being rapt vp into the third heauen where he learnt newes of Eternitie confessed after he was returned out of his rapture that they were secretes that could not be related And Moyses hauing onely sene God by the shoulders that is to say in his workes as some interpreters vnderstād it he is taken with such an admiratiō that hauing receaued cōmandement to denounce vnto Pharao Heauens doome he pretends for excuse his tongues disabilitie which is an euident signe that the Almightie is ineffable as well in himselfe as in his workes Whence the auncient Egiptians in their simbolicall diuinitie represented the Dietie in the shape of a Crocodille a beaste which is said to haue no tongue to intimate that it is not possible to speake as one ought of a maiestie so high and eleuated beyond all vnderstanding An imperfect description of Eternity XIV TRue it is notwithstanding to th' end we may giue some ouerture to a thought and a discourse in a subiect which of it selfe is incomprehensible and ineffable that considering Eternitie as a certaine thing abstracted from the Diuinitie in qualitie of a diuine Attribute we may in some sort not indeed define yet describe it and forme some imperfect draught therof where we may by better reason adde that which that auncient Painter was wont to put vpon his admirable Pourtraitures Appelles made this signifying therby that he had not giuen the last touch to his worke or els that his imagination past that which his pincell had put downe Without saying then with Simonides who was asked touching the Dietie that the more he considered it the more he found to be considered in it being a botomelesse Abisse And without respiting the resolution of the point for the space of a hundred yeares to come a tyme wherin we shall not be vpon the face of the earth following the Areopagians who remitted to a like tearme the decision of an inuincible difficultie We thinkes we may say of Eternitie that it is no other thinge then a continuance which hauing no begining shall also haue no end In these few words in my conceipt as in the hollow of one of those mirrors which from their effect are termed burning glasses the beames of this great Sunne of Eternitie are receaued Whose present being perpetuated is of a more large extent then either the tyme past or tyme to come since they are bounded by tyme but Eternitie is infinitely beyond any tyme imaginable I am not ignorant that this shortning description brings downe the mountaine Athos to be a moate in the Sunne makes the Sunne be seene in a Bason and imitates the Geographers who show the whole vniuerse in the compasse of a smale Mappe But euen as the same Geographers being come to the extreamities of any Land made knowen vnto them by their Art represent vnto vs the Sea's illimited vastnesse giuing vs therby to vnderstand that they make no further discouerie so in this matter of Eternitie all that we can doe is to make vs loose our veiw in the boundlesse sight of a thing past which neuer had begining and of a thing to come which shall neuer haue end Whence it comes to passe that as there is no pencell that can euer represent the Sunne to the life nor the aires transparēcie nor yet the fires liuelinesse so is there no plume of so high a flight as to arriue at the representation of Eternitie And that Auncient Painter who put such a rate on his owne Peeces as that he said of them that they were painted onely for Eternitie would haue had his hands full in representing Eternitie it selfe for which he said he laboured with such art and strife of mynd What Tyme is XV. BVt to come to that indirectly which we cannot directly attaine vnto me thinkes we shall bring some light into this obscuritie by comparing contraries together and by considering Tyme which we know we may make our selues some way to the knowledge of Eternitie at whose greatnes we stand amaysed So the Apostle teacheth vs to search out the inuisible things of
euils wherwith they are mixed should find that chaffe feathers and smoake haue waight in respect of their lightnesse For which cause our Sauiour doth exhort vs in the Ghospell not to treasure vp riches in the earth where they are subiect to ruste and to the theife's violent hand but to heape vp riches in heauen where all is safe and sure No none can possibly heape vp riches in these two so differēt Abodes Heauen and earth for the Beautitude of the Kingdome of heauen is promised to the poore onely witnesse the example of the incompasionate Rich-man and our Sauiours declaration of the almost impossible difficultie of the rich-mans entrie into Heauen O how aduised is he who herebelow gathers together the treasures of grace and who cōuayes thē through the hands of the poore in bills of exchange into the Eternitie of glorie where such money is currant for it is written that good workes follow them that dy in our Lord and that good trees are knowen by their fruite in this land of the liuing where he reapes benedictions that hath sowen them in the land of the deade And I pray you how should not Eternitie be the perfection of all the good things which the senses and heart can neuer comprehend sythēs God himselfe is the very great reward of such as possesse it very great in deed syth they are rewarded beyond their seruice euery perfect gift and euery best present proceeding from the Father of lightes Who doth not see that he him selfe is an vndrainable fountaine of all goodnes being all desire wholy to be desired and the fulnes of all desires He is that one necessarie thing which compriseth in it selfe by way of excellencie all that is to be defired Delightes without end are in his right hand riches also and glorie wisdome goodnesse powre greatnes beautie the source of saluation and the botome of all beatitude as the Psalmist doth excellently sing My saluation is in God he is my glorie my ayde and all my hope is in him For assurance of this truth MOYSES demanding of God the happinesse to behold his face I will shew the all good said our Lord vnto him in appearing vnto thyne eyes Of the place of the Blessed Eternitie XLI I Doubt Athanasia these generall discourses sets your mouth on water and makes you desire to fill your appetite with more particular meates To comply therefor with your inclination I will serue you vp for the first dish a Draught of the place of this eternall Beatitude Truly I might say that it is situated in his bosome who makes Eternitie it selfe and who being infinite cannot be bounded by any place being present in euery place by his beeing and powre since that all is his all comes from him and all is in him in him I say in whom we liue moue and are But that you may not loose your selfe in those IMAGINARIE SPACES where this infinite thing makes abode which cannether be comprised by the Heauen of Heauens nor of heauen nor earth which he filleth with his immensitie nor by any other place I will tell you with all the grauest Doctors of the Church that God from the begining of the world did create this Kingdome which he prouided for his Angells and Elect in the Heauen called Empireall that is to say of fire not that it burnes but by reason of the brightnes of its flame and the splendour of its light This highest Heauen was vnknowen to the auncient Astrologers and is yet to the new vnlesse by the light of faith reuealed by God to the Church and her Doctors For the Astrologers like to all those that make profession of other mathematicall disciplines grownding onely vpon sensible demonstrations and making a iudgement of other places by the diuers motions of the starrs and this that we speake of being inuisible and immoueable is placed aboue the knowledge and lawes of Astrologie It is then a firme stable solide and inuariably settled heauen called in holy Scrip. The firmamēt of heauen the heauen of Heauens the Land of the liuing the Seate and Throne of God and in Geneses Heauen created from the begining as BEDE ALCVINE TOSTATE and the Maister of the sentences doe interprete it And there all the Fathers doe establish the mansion of the glorie of God together with his Angells and Blessed following these words of holy writ We haue a Mansion in heauen not made with the hand of man And our Sauiour said to his disciples your reward shall be plētuous in heauen And againe before his Ascension he said vnto them I goe to prouide you a place And what place is this but that where he is set at the right hand of the Maiestie in the highest S. BASILE THE GREAT S. CLEMENT Rom. S. CLEMENT Alexan. S. IOHN DAMASENE PHILO IVDAEVS STRABON and S. THOMAS amongst other Diuines doe warrant this opinion Of the magnificence of the place XLII THus much concerning the situation Athanasia but for its magnificencie what tongue can expresse it what pen describe it since our thoughts and senses cannot attayne thervnto O Israel how great is the house of God how ample his possessiōs his Abode is goodlie high immense and infinite these are the words of the Prophete BARVCH O eternall wisdome t is thou then that dost powrefully extend thy force from one extreamitie to another disposing all things with an incomparable sweetnesse thus speakes the wise man O how happie should I bee said the good TOBIE if I could see the light of Hierusalem O God said DAVID how I am in loue with the beautie of thy house and with the place of the habitation of thy glorie And if the glorie of God incompassng the Temple of SALOMON that miracle of man's Art and industrie added a grace vnto it which did rayse this maister-peece aboue all the workes of the earth what shall that place be where the Saintes in the light of gloric see the increated and inaccessable light of the Dietie O you DAVID's houses of Cedars hyde your selfes house of SAVLTVS which SALOMON built for his pleasures vpon the Mount-Libane yea euen you beauties of Libane hide your selues faire topps of Carmel and Saron Vayle thy selfe ô thou throne of SALOMON thou incomparable yet humane worke for who dare make the handeworkes of man enter into comparison with the mightie workmanship of God What Pallace euen of those that appeare the most proud and magnificent durst one compare with the King of glorie 's incomparably more great more wise and more powerfull then SALOMON since all the pompe of this sonne of DAVID is lesse prised in the Scripture then the simple nakednes of a place in the feilds yea in this vaile of teares Hath this wretched and miserable world any similitude wherby we might make a conceipt of the excellencie where teares and complaintes are permitted no entrie sith it is crowned with all the contentments and perfections that can be desired In vaine doth S. IOHN in his
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
vpon our feete in thy porches ô Hierusalem If we walke at euery steppe we are to be myndfull to aduance in the way of Hierusalem And that not to goe forward in the way of God is to goe backward In attireing our selues let vs thinke of the Blessed who are inuested with light as with a garment and of those pure creatures which in Heauen follow the Lambe where euer he goes in habites which put downe the snow in whitenesse O God may we sigh out when shall we be clad with thy selfe inuested with IESVS CHRIST adorned with the wedding garment and be admitted to the eternall banquet of the marriages of the Lambe When we heare the word of God preached vnto vs by the mouth of the Preacher why should not that word of God stirre vp our hearts to that God WORD to that word eternall an essentiall WORD eternally vttered by the Father the Splendour of his Father-hoode Light of Light Image of his substance towards that WORD in whom all things were made and who hath truely the words of life and life euerlasting O Diuine sacred and essentially eternall WORD it is of thee as of their true bread that the Elect doe feed in Heauen thou art he whom they preciously conserue in their heartes O Truth of God ô God of TRVTH thou remaynst for euer Heauen and earth shall passe but this eternall WORD shall neuer passe When we assiste in the Diuine Office and prayse God in the midst of his Temple why may not we excite our heartes towards that perfect prayse which God himselfe doth giue vnto himselfe in Eternitie or to that which the Angells and Elect doe render vnto him in Heauen when they call him thrice HOLY in so graue a tune and so full a musike that the gates of Heauen are moued in it Benediction praise and vertue be to him who is seated vpō the Throne and to the Lambe who hath redeemed vs in his blood frō euery Tribe people and nation and hath placed vs in his eternall Kingdome But principally when we are present at the CATHOLIKE SACRYFICE wherin the Lambe without spote who takes away the sinnes of the world is offered to his heauenly Father in an vnbloodie manner ô God then it is that we ought with all the Court of the Church Triūphant to incens the holy Alter with incēse euerlasting in an humbly louing adoration which ryseth vp as an incense burnt before the face of God Then it is that we are to doe our duties to him who is Preist for euer according to the Order of MELCHISEDECH and who being an eternall Bishope not needing to pray for himselfe yet made his entrie into the Sanctuarie of Eternitie not by the blood of beastes but by his owne offering himselfe vp to his Father an oblation for the sinnes of all mankind Like as all things seeme yellow to such as are sicke of the ganders and as that which is seene through a coloured glasse doth appeare to be of the same colour So when a soule hath accustomed it selfe by frequent aspirations to thinke of Eternitie euery thing be it what it will recalls this Obiect to her memorie The beautie of Townes and Palaces doth presently represent vnto her the riches of the incomparable Hierusalem such as it is described in the Apocalipse and that Palace of the Diuinitie far other then that of DAVID and SALOMON which the Scripture doth so richly describe An old Hermite beholding the Romane TRIVMPHES in their magnificall Pompe what shall the triumphant Hierusalem be quoth he if such splendour and glorie be seene euen in earth O Lord will we say with the Psalmist how happie are they that liue in thy house far beyond those that liue in the Tabernacles of Sinners O how goodly are the Tentes of IACOB for euer how the Mansions in the house of the Heauenly Father are diuersified and desireable How amiable are thy Porches ô Lord God of Vertue 's my soule is transported in consideration therof These worldly magnificencies which we dayly see ought to be so many ladders to a good soule to ascend to those that are eternall which are onely to be found in his Abode who is great and laudible in his holy Citie and his eternall Hill whose greatnes is infinite The sight of humane miseries will make the like impressiō in her by sending her downe to Hell aliue to behold there calamities incomparably greater in their extremitie and eternall continuance Yea if she behold malefactours led to execution by humane Iustice it makes her thinke of the eternall Iustice of God which is inflicted vpon the damned without all hope of ease or deliuerie Nay if she doe but see a beast die she is moued to pittie those poore creatures whose Felicitie expires with their life If she take into her consideration the great ones of this world that which is written occurs vnto her mynd that the Powrefull shall be powrefully tormēted In beholding Kings and Princes she doth rather pittie then enuie their condition when she calls to mynd that they shall die like other men That all their glorie shall passe as the floure of the feild and that their Diademes and honours of so short standing hath nothing comparable to that Kingdome where the King of Kings raignes with his Elect whom he makes participant of his Royaltie but a Royaltie that is euerlasting a Kingdome that knowes no end If she cast her ey downe vpon the poore and litle ones who are here below the refuse of the world and the scorne of men she apprehēds them happie because to them as to a poore LAZARVS an eternall Kingdome is promised If warre and peace occurre vnto her thoughtes they doe forthwith draw with them the memorie of both the Eternities The accursed where there is a continuall warre without Peace The Blessed where there raynes a happie Peace without all feare of warre Yea hereby she falls vpon the Essence of that eternally great God who in the Scriptures is sometymes styled the God of Peace sometymes the God of armies and reuenge The sight of the Sea floodes riuers and fountaines make her remember the same for she thinkes of the fountaine of Paradice of the source of life springing towards Eternitie she thinkes of the flood of the Citie of God and of the infinite Ocean of the essentiall Eternitie of the eternall essence whose is the Sea saith DAVID and who made this vaste receptacle of waters In what estate soeuer a soule that is seasoned with this holy exercise be whether in prosperitie or aduersitie in ioy or greefe in consolation or desolation in priuation or fruition in pleasure or paine in sicknes or health be she in grace or disgrace with the world in plentie or want be it amidst riches or in the presse of pouertie all doth cooperate to good And all this placeth Eternitie before her eyes beholding the accursed in afflictions the blessed in contentment and the eternall God in euery thing euery thing
but for his heart nor the heart but for loue nor loue but to communicate thy goodnes to a reasonable creature and by such communication to make it eternally happie Thou wouldst ô Lord haue me aspire after this communication the toppe of our soueraigne Beatitude when thou commandst me to pray vnto thee that thy Kingdome come It is this onely thing which I begge of thy bountie that I may dwell with thee that is to say in thee for all Eternitie I loue the beautie of thy house which is no other then thyne owne essence and the sole ayme of my desires is the place of thy glorie Let me rest therin for euer and euer and according to my election and dilection let me dwell there euerlastingly Yet that I may enter thither according to thy pleasure ô my GLORIE ô my MERCY ô my God my Light my Saluation Loe how I lay downe all my pretentioÌ„s and proper interests at the Gate of thy holy Sion renouncing from my very heart the spirit of bondage and seruile feare which would make me flie the accursed Eternitie for no other reason ô disaster then that I should be ther the eternall Obiect of thy wroth and hatred renouÌ„cing also that mercenarie spirit which would make me wish for the Blessed Eternitie for other ends then to loue blesse and praise thee therin for euer No Lord I will haue no other motiue to loue and looke after thee then thy selfe who art soueraignely amiable and desirable I will behold thee directly in thy selfe and applie my selfe entirely vnto thee because thou art my God and because ô my deare God thou art what thou art Thou art all my riches all my pretentions for that I know in seeing thee I shall see and possesse in thee all good things Thou thy selfe art the reward of euery good worke and he is vnworthy of all laurells who seekes for any other but thy selfe for thou art a far more ample recompeÌ„ce to those â—hat loue thee then man is able to conceaue It is to thee then alone ô Diuine Eternitie ô eternall Diuinitie that I consecrate all my desires all my thoughtes It is to thee ô eternall Beeing that I consecrate all my beeing in tyme and Eternitie It is to the Trinitie of thy Diuine Persons to whom I dedicate the three powres of my soule To the ADORATION of thy powrefull fecunditie I consecrate my MEMORIE ô eternall Father To thy WISDOME ô eternall Sonne begotten of the Father by his vnderstanding I dedicate my VNDERSTANDING To thee ô HOLY GHOST the reciprocall Loue of the Father and the Sonne proceeding from their one will I offer vp my will O Father of light grant me the LIGHT of thy Glorie that one day I may clearely see that which I now beleeue by the light of FAITH O eternall WORD bestow thy selfe vpoÌ„ me that I may possesse in Heauen that which I seeke by HOPE O Holy Ghost make me partaker of thyne infinite BEAVTIE to th' end I may one day enioy that which now I imbrace by CHARITIE Yes Lord I am wholy thyne be thou also wholy myne and receaue me according to thy word and let me not be confounded in my expectation Thou art myne Eternitie like as thou art my saluation and my hope Thou art the onely Eternitie which I pretend grant that I may prayse thee euerlastingly and according to thy word espouse my soule in a liuely Faith espouse it for euer For with all the sinceritie of heart and puritie of intention that I can possibly conceaue and speake I giue thee this assurance of my fidelitie by a solemne protestation in the words of the Diuine Psalmist No Lord I will nothing nether in HeaueÌ„ nor earth but thy selfe for thou art the God of my heart and the onely part which I pretend in the Eternitie of Eternities FINIS