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
.
An●certes
,
wisely
to
dispose
of
thing
present
,
and
seriously
to
recogitat●
things
past
in
the
bitternesse
of
ou●
soule
,
is
the
abridgement
,
yea
the
toppe
of
all
spirituall
exercises
,
and
the
forme
of
all
interiour
discipline
.
To
th'
end
that
,
according
vnto
the
Apostles
Counsell
,
we
may
liue
in
this
life
soberly
,
and
piously
,
by
obseruing
sobriety
in
the
vse
of
things
present
;
by
redeeming
with
a
worthy
satisfaction
,
tyme
vnprofitably
spent
,
without
gathering
any
fruit
towards
our
saluation
;
and
by
opposing
the
Buckler
of
Piety
,
against
the
dangers
which
doe
menace
vs
for
the
tyme
to
come
,
Tell
me
now
my
deare
Athanasia
,
whether
that
with
which
the
diuine
MOYSES
did
so
iustly
and
truely
vpbraid
the
Israelites
,
may
not
,
and
ought
not
by
as
good
right
,
be
cast
in
the
●eeth
of
the
new
Israel
of
God
,
a
people
of
acquisition
;
and
of
an
acquisition
so
paynefull
and
bloody
of
●he
soules
of
the
greatest
part
of
Christians
,
redeemed
with
so
great
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
amongst
men
,
(
what
euer
be
reported
of
the
sharpenesse
of
his
spirit
amongst
the
waters
of
contradiction
)
and
let
vs
pronoune
of
men
buried
in
the
dust
of
this
life
.
I
would
to
God
,
that
the
Spirit
of
wisdome
,
vnderstanding
,
and
Counsell
would
descend
into
their
soules
,
and
the
diuine
goodnesse
grant
that
it
way
be
found
in
ours
,
to
speake
with
S.
BERNARD
,
tha●
we
may
sweetly
dispose
of
thing
present
with
wisdome
;
condemne
our
former
offences
by
a
iudicious
vnderstanding
;
and
foresee
things
to
come
by
a
clearesighted
counsell
.
God
grant
we
may
be
wise
in
our
present
behauiour
;
vnderstanding
to
correct
our
life
past
;
and
prouident
for
the
tyme
to
come
;
that
by
Gods
mercy
,
wee
may
dy
the
death
of
the
iust
,
and
our
end
way
be
like
vnto
theirs
;
and
that
the
end
of
our
life
may
be
precious
In
the
sight
of
the
iust
Iudge
,
who
prouids
crownes
to
such
as
haue
lawfully
fought
.
Heauens
grant
,
my
Athanasia
,
that
our
soule
departing
this
life
,
may
be
like
vnto
the
lampe
,
whose
flammes
●re
fed
by
an
aromaticall
oyle
,
and
which
neuer
smell
so
well
,
as
when
●t
is
extinguished
:
and
that
it
doth
●nfranchise
it selfe
out
of
this
clayie
●ouse
of
our
body
,
for
no
other
end
●ut
to
breath
out
it selfe
towards
●eauen
,
leauing
the
earth
embaulmed
with
a
good
odour
in
IESVS
CHRIST
;
as
it
is
written
,
that
the
memory
of
the
iust
should
be
sweete
,
as
the
sent
of
perfumes
powered
out
.
Which
shall
be
,
most
deare
soule
,
if
from
this
vally
of
teares
,
we
prouide
stepps
in
our
hearts
towards
the
blessed
eternity
;
and
if
vpon
each
occasion
,
we
eleuate
our
thoughts
thitherwards
,
thoughts
which
shall
be
to
God
,
as
that
litle
rodde
of
smoake
compounded
of
all
the
perfuming
ponders
.
Whereof
mention
is
made
in
the
heauenly
Epithalamion
:
and
if
separating
our selues
from
the
troopes
of
those
who
sleeping
in
a
letergy
,
amidst
their
riches
,
delights
,
and
vanities
,
shut
their
eyes
against
the
cleare
light
of
eternity
,
and
repuls●
the
rayes
of
the
Sunne
of
Iustice
.
Alas
,
these
wretched
slaues
to
the●
owne
riches
,
possessed
by
the
which
they
thinke
they
possess●●
sleepe
at
their
ease
;
passe
in
an
imaginary
felicity
,
the
moments
of
their
dayes
:
but
at
their
awaking
,
they
find
their
hands
empty
;
put
into
the
waights
they
are
found
light
;
and
which
is
yet
worse
,
in
one
pointe
,
in
an
instant
they
descend
into
eternall
torments
.
So
slept
SAMSON
,
after
he
was
bereft
of
his
force
.
TOBIE
when
he
had
lost
his
eyes
:
and
Isboseth
when
he
was
depriued
of
life
.
God
looked
downe
from
his
heauenly
mansion
,
saith
the
kingly
Prophets
,
to
see
whether
amongst
men
their
were
any
of
a
good
iudgment
,
and
a
wise
foresight
,
who
sought
him
as
he
merits
;
that
is
,
with
his
whole
heart
.
But
he
found
that
euery
one
diuerted
from
his
seruice
,
and
conuerted
themselues
to
vaine
and
vnprofitable
things
,
forsooke
the
Creatour
for
the
Creature
,
Eternity
for
a
moment
,
whereupon
none
doth
doe
good
,
no
not
one
.
The
wayes
of
Syon
,
that
is
,
of
the
Blessed
Eternity
,
weepe
to
see
themselues
forsaken
and
abandoned
,
none
frequenting
their
solemnities
.
O
Eternity
how
considerable
thou
art
,
but
ô
the
misery
,
and
misery
wpon
misery
,
how
litle
thou
art
considered
!
That
all
the
euill
in
the
world
,
comes
from
want
of
thinking
of
Eternity
.
II.
YET
,
Athanasia
,
we
may
affirme
it
with
an
vndaunted
bouldnesse
,
since
with
an
vndoubted
truth
;
all
the
euill
in
the
world
,
comes
through
defaut
of
this
consideration
.
For
Eternity
being
well
waighed
,
is
a
light
which
doth
dissipate
the
shadowes
,
and
disperse
the
clouds
of
sinne
.
Thy
iudgment
ô
Lord
,
are
razed
out
of
his
memory
that
offendeth
,
and
thence
it
is
,
tha●
he
defiles
all
his
wayes
,
and
falls
at
euery
foote
,
sayth
the
diuine
Psalmist
.
Where
you
are
to
note
,
that
in
this
place
,
he
speakes
of
that
iudgment
,
whose
irreuocable
verdict
,
shall
bring
some
to
eternall
rewards
,
others
to
eternall
paynes
.
Contrariwise
the
same
Prophete
confesseth
,
that
he
betooke
himselfe
to
the
workes
of
Iustice
,
out
of
the
apprehension
he
had
conceaued
of
the
chaste
feare
of
this
eternall
iudgment
.
How
can
an
Archer
,
(
vnlesse
by
meere
chance
.
)
Hit
the
marke
he
remarkes
not
?
and
how
should
he
arriue
at
Eternity
,
that
thinks
not
of
it
,
nor
directs
his
course
that
way
?
And
with
what
face
,
can
one
that
will
not
follow
Gods
commandements
,
begge
of
him
,
that
he
would
conduct
him
in
the
way
of
eternity
?
The
generall
desolation
of
the
earth
,
saith
IEREMIE
,
yea
the
abomination
of
desolation
,
is
,
that
none
considers
in
his
heart
,
that
is
,
seriously
,
this
great
and
vniuersall
end
of
Eternity
,
and
thence
their
are
so
few
cleane
and
ruminating
beastes
which
can
be
offered
to
God
in
the
Sacrifice
of
Iustice
.
Whence
so
many
shipwrakes
in
the
world
,
that
vast
and
spacious
sea
(
where
so
many
weake
mortall
vessels
are
split
against
the
manifests
shelues
)
but
through
want
of
the
Compasse
,
&
for
that
we
direct
not
our
thoughts
in
the
point
of
Eternity
?
How
profitable
it
is
to
thinke
of
Eternity
.
III.
COntrariwise
next
to
Gods
grace
,
one
of
the
Principles
of
eternall
saluation
,
is
to
thinke
of
it
:
It
is
a
marke
so
faire
&
ample
,
that
he
that
lookes
vpon
it
,
hits
it
.
And
who
euer
hath
a
firme
and
stayed
ayme
cannot
misse
this
Butt
.
The
meanes
to
attaine
to
it
,
are
easie
;
the
wayes
sometimes
vncouth
,
are
now
playne
and
bet
:
the
mountaines
reduced
into
playnes
.
The
commandements
are
not
hard
:
the
yoake
is
sweete
,
and
the
burthen
light
.
Is
it
not
true
Athanasia
,
that
we
runne
in
the
wayes
of
the
diuine
commandements
when
heauenly
loue
extends
our
heart
towards
the
glorious
Eternity
?
T
is
this
faire
RACHEL
that
makes
our
dayes
seeme
moments
;
and
our
labours
delights
,
when
we
thinke
of
that
pourchace
.
Is
it
not
this
thought
that
doth
furnish
vs
with
Eagles
wings
,
to
take
a
flight
without
stooping
from
the
wing
,
by
continuing
perseuerantly
in
good
:
and
aydes
vs
with
wings
of
a
done
,
to
mount
vp
to
our
true
repose
,
which
is
no
other
then
Eternity
?
Marke
with
what
courage
this
Eagle
speakes
,
with
what
sweetnesse
and
promptitude
this
done
:
I
haue
thought
of
the
dayes
of
old
,
and
thought
againe
of
the
yeares
of
Eternity
.
Would
you
not
say
,
that
that
were
the
Center
,
where
all
the
lynes
of
their
desires
meete
:
that
that
is
their
one
necessary
.
It
is
the
haire
,
in
which
all
the
headhaire
of
the
sacred
spouse
doth
end
,
and
the
point
,
wherein
all
the
rayes
of
her
sight
,
are
receaued
and
stayed
.
That
this
point
which
had
neuer
any
beginning
,
nor
shall
haue
end
,
is
that
litle
seed
in
the
Ghospell
whence
the
great
trees
of
all
vertues
spring
:
the
litle
stone
of
DANIEL
,
which
growes
vp
to
a
maine
mountaine
,
MARDOCHEES
litle
source
;
which
after
it
had
branched
out
it selfe
into
faire
floodes
of
good
workes
,
becomes
an
Oceane
of
light
?
Which
makes
we
stick
to
this
Truth
,
that
as
the
want
of
this
thought
of
Eternitie
,
is
cause
of
the
ruine
of
all
the
lost
soules
:
so
when
man
prayseth
God
in
this
thought
,
the
rest
of
his
thoughts
,
doe
leade
him
through
the
pathes
of
heroicall
vertues
,
to
the
solemne
Feast
and
delightfull
Saboath
of
Eternitie
:
For
the
iust
shall
liue
for
euer
,
and
their
reward
shall
be
with
our
Lord
;
who
is
himselfe
she
guerdon
of
his
followers
and
seruants
.
Eternitie
is
the
proper
thought
of
a
spirituall
man
.
IV.
O
Thought
,
Athanasia
,
passing
all
other
thoughts
,
and
from
whence
issue
,
as
the
beames
from
the
face
of
the
Sunne
,
all
other
good
thoughts
!
ô
oyle
that
swims
aboue
all
other
liquours
;
oyle
of
the
wise
virgins
Lampe
;
oyle
of
the
widowe
that
neuer
fayles
;
fountaine
of
oyle
springing
towards
eternitie
!
Certes
there
is
no
thought
more
worthy
the
spirit
of
man
,
an
immortall
spirit
,
a
spirit
brother
to
the
Angells
,
then
that
of
Eternitie
:
for
it
is
the
thought
of
God
,
he
being
eternitie
it selfe
:
throw
thy
thoughts
vpon
God
,
sings
the
diuine
Psalmist
,
fixe
,
ô
man
,
all
thy
cares
in
this
heauenly
obiect
,
walke
in
his
sight
,
and
be
perfect
.
what
doe
I
say
perfect
,
it
is
to
be
alreadie
in
a
degree
of
Beatitude
,
and
a
Beatitude
far
greater
,
then
that
wherof
the
faire
Queene
of
Saba
spake
,
when
she
named
those
Courtiers
blessed
,
who
are
dayly
in
the
presence
of
the
wisest
of
Kings
,
Since
that
he
,
who
doth
contemplate
the
King
of
Kings
and
Sages
,
yea
wisdome
it selfe
,
drawes
from
the
glorious
presence
of
him
who
is
far
other
then
SALOMON
such
aduantages
,
as
may
be
admired
,
but
neuer
exprest
,
nay
nor
yet
conceaued
.
ô
who
will
fauour
vs
so
much
that
all
our
conuersation
may
be
in
heauen
,
as
was
his
,
who
was
rapt
vp
into
the
third
Heauen
,
if
not
the
continuall
thought
of
this
eternall
obiect
,
which
is
the
Center
of
our
wishes
and
desires
?
ô
Eternitie
,
thou
art
the
true
Sunne
,
where
the
legitimate
young
Eagles
are
tryed
.
Thou
art
the
glorious
star
towards
which
all
well
composed
hearts
,
like
spirituall
Turne-soles
,
doe
incessantly
turne
their
view
;
hearts
florishing
with
good
desires
,
&
loaden
with
fruits
of
good
works
,
their
floures
being
fruits
of
honour
and
honestie
,
that
is
,
extreamely
honorable
.
The
great
Apostle
being
returned
out
of
that
strong
and
wonderfull
rapture
,
and
that
heauenly
schowle
,
where
he
had
learnt
the
secreets
,
which
it
was
not
lawfull
for
a
man
to
speake
,
being
in
earth
with
open
and
intire
eyes
saw
nothing
at
all
,
(
so
was
he
dazled
with
the
rayes
of
eternitie
!
)
or
if
he
saw
any
thing
,
it
was
but
durt
,
and
doung
;
and
the
great
spirituall
Giant
of
our
age
,
as
the
deuoute
AVILA
styles
him
,
the
Founder
of
the
Companie
of
Iesus
,
when
he
came
out
of
his
Extasies
.
ô
,
quoth
he
,
how
durtie
and
diminutiue
is
the
earth
in
my
sight
,
when
I
consider
the
beautie
and
goodlinesse
of
Heauen
!
All
seemes
abiect
to
true
bred
soules
that
ends
not
in
eternitie
,
nothing
is
able
to
bound
their
desires
,
saue
that
obiect
which
hath
no
bounds
.
What
can
I
desire
in
heauen
it selfe
,
which
is
the
measure
of
Tyme
,
and
consequently
limited
:
what
can
I
pretend
in
the
earth
,
which
is
too
wretched
and
miserable
to
ingage
my
affection
,
which
takes
a
far
higher
flight
.
No
,
ô
thou
God
of
my
heart
,
goes
on
the
Psalmist
,
I
will
haue
nothing
but
thy selfe
,
thou
art
my
part
foreuer
.
True
it
is
,
I
haue
but
a
mortall
condition
in
this
vallie
of
teares
,
yet
my
pretensions
are
not
such
,
they
reach
to
immortalitie
.
If
the
passage
to
eternall
solace
,
ly
through
the
fire
and
water
of
sufferance
,
in
lieu
of
being
disamayed
at
it
,
I
will
be
comforted
in
it
,
knowing
that
he
who
alone
is
of
himselfe
immortall
,
becoming
mortall
for
the
loue
of
me
,
made
his
entrie
into
the
Temple
of
Honour
,
through
that
of
Labour
,
not
permitting
himselfe
accesse
to
his
owne
glorie
,
but
through
the
doore
of
dolour
.
And
againe
,
doth
not
Faith
deliuer
as
an
Oracle
,
this
Apostolicall
speech
.
The
light
and
passing
moments
of
tribulation
,
doe
loade
vs
with
the
waight
of
eternall
glorie
.
Nothing
did
so
powerfully
moue
that
generous
mayde
of
our
dayes
,
the
Holy
mother
TERESA
,
to
so
many
heroicall
enterprises
which
she
vndertooke
for
the
aduancement
of
Gods
glorie
in
his
Church
,
by
the
reformation
of
a
whole
Order
,
as
this
thought
of
Eternitie
:
for
being
as
yet
very
young
,
she
animated
her selfe
to
pietie
,
and
to
the
desire
of
heauenly
things
,
while
she
conferred
with
her
litle
brother
(
ô
Litle
Angels
vpon
what
can
your
thoughts
be
placed
but
eternitie
!
)
and
by
this
word
NEVER
which
by
way
of
emulation
they
did
often
iterate
(
their
thoughts
being
far
more
deepe
and
penetrating
in
that
their
tender
age
,
then
their
words
)
she
layed
the
fundation
of
that
goodly
edifice
of
perfection
,
which
God
hath
made
appeare
in
her
,
making
choyce
of
weake
things
,
to
confound
the
strong
,
and
by
this
spirituall
Amason
,
fastening
confusion
vpon
the
house
of
the
world
,
and
the
Prince
of
darknesse
,
a
place
more
disordered
,
then
the
house
of
Nabuchodonosor
.
All
that
is
temporall
,
is
reputed
as
nothing
,
to
a
soule
whose
whole
pretensions
are
set
on
Eternitie
.
It
is
the
bird
of
Paradice
,
which
neuer
comes
vpon
the
ground
,
but
by
the
thread
of
meere
necessitie
.
Euerie
other
obiect
is
vnworthy
of
her
courage
,
vnworthy
to
possesse
any
place
in
her
affections
.
It
is
the
true
,
and
onely
thought
worthy
of
an
immortall
,
and
reasonable
spirit
.
The
sensible
man
thinks
not
of
Eternitie
.
V.
BVt
alas
the
sensible
man
is
not
capable
of
it
.
I
tearme
him
a
sensible
man
,
who
depriued
of
the
knowledge
of
the
noblenesse
of
his
beeing
,
the
liuely
Image
of
the
diuinitie
:
walkes
after
the
troopes
of
brutall
passions
,
feeding
the
Bore
of
his
sensualitie
,
the
Lyon
of
his
wroth
,
the
Dragon
of
his
pride
,
the
woolfe
of
his
auarice
.
This
man
being
aduanced
to
the
honour
of
reason
,
and
called
to
the
lote
of
Saints
,
by
the
light
of
grace
;
hath
suffered
this
light
to
be
obscured
,
hath
not
vnderstood
who
called
him
to
this
happie
portion
,
and
therfore
he
hath
bene
compared
to
horses
without
reason
,
and
hath
bene
made
like
vnto
them
.
This
man
hath
his
eyes
fixed
in
his
head
,
not
seeing
a
hairebread
aboue
it
,
or
below
his
feete
,
a
deplorable
blindnesse
!
He
is
like
to
those
wicked
old
men
who
would
attempt
vpon
the
honour
of
the
chaste
Susanna
,
who
hung
downe
their
heads
towards
the
earth
,
least
they
might
see
heauen
.
The
fire
of
concupiscence
falling
into
his
heart
,
hinders
him
to
see
the
Sunne
.
And
albeit
naturall
light
tell
him
,
that
his
soule
is
immortall
,
yet
he
turnes
it
not
vpon
eternitie
;
because
his
owle-like
eyes
,
are
not
able
to
sustayne
so
gratefull
a
splendour
.
No
,
for
the
shine
of
the
day-starre
which
is
so
louely
in
it selfe
,
and
so
beloued
of
pure
eyes
whose
aples
are
strong
,
is
dreaded
of
such
as
haue
a
weake
and
waterie
sight
.
O
how
miserable
is
this
vnfortunate
man
,
this
child
of
darknesse
,
this
almost
blind
,
and
so
weake-sighted
Heli
,
that
he
cannot
see
the
lampe
of
Syons
eternall
Temple
,
saue
onely
when
it
is
extinguished
;
how
miserable
,
I
say
,
is
this
man
,
since
the
light
that
is
in
him
,
is
darknesse
,
&
couered
with
so
many
ashes
,
that
it
is
quite
smothered
:
and
what
great
hazard
he
runs
of
loosing
the
eternall
light
of
glorie
,
who
walkes
in
so
palpable
darknesse
,
and
is
buried
in
the
shadowes
of
so
black
an
obliuion
!
Sinne
depriues
vs
of
the
consideration
of
Eternitie
.
VI.
YOu
will
happily
aske
me
,
ô
Athanasia
,
whence
proceeds
so
deepe
a
blindnes
,
and
so
deadly
a
numnesse
in
this
poore
man
,
who
rarely
or
neuer
thinkes
of
eternitie
.
To
speake
the
truth
,
the
heauens
stand
astonished
,
and
the
gards
of
those
heauenvly
Gates
quake
with
desolation
in
it
;
because
that
miserable
man
in
the
same
instant
,
commits
two
greiuous
crymes
,
leauing
the
source
of
life
of
the
blessed
eternitie
,
to
build
vnto
himselfe
with
the
length
of
tyme
,
and
in
earth
,
runing
cisternes
,
which
can
hold
no
water
;
because
here
below
we
all
die
,
and
flow
as
waters
vpon
the
face
of
the
earth
,
till
we
be
arrested
in
our
coffin
.
I
neede
not
seeke
far
to
find
the
origine
of
this
disorder
,
sith
that
sinne
is
the
prime
cause
of
this
blindnesse
.
My
vertue
hath
forsaken
me
,
quoth
the
king
of
penitents
and
Prophetes
after
his
fall
,
and
the
light
of
myne
eyes
is
no
longer
with
me
.
That
each
sinner
is
blind
,
is
a
truth
so
cleare
that
it
needs
no
proofe
:
Leaue
them
there
,
saith
our
Sauiour
speaking
of
certaine
offenders
,
they
are
blind
,
in
a
blindnesse
signified
by
that
of
Tobie
,
and
Samson
,
and
by
the
palpable
darknesse
of
Egipt
.
And
if
while
the
skie
is
loaden
with
fogie
mists
,
we
neither
discouer
Sunne
nor
heauen
,
or
to
speake
with
Dauid
,
while
rayne
makes
black
and
darksome
clouds
appeare
:
much
lesse
can
the
soule
couered
with
the
filme
of
sinne
,
see
and
contemplate
him
,
who
shines
from
aboue
the
eternall
mountaines
;
for
the
true
and
diuine
wisdome
,
takes
not
vp
his
resideme
in
a
soule
defiled
with
the
malice
of
sinne
;
nor
in
a
bodie
subiect
to
sense
and
passion
.
And
if
,
nor
the
light
of
the
sunne
,
nor
of
a
torch
can
be
decerned
through
grosse
bodies
,
as
might
be
a
wall
;
much
lesse
can
eternall
thoughts
shine
in
a
soule
,
where
sinne
erects
a
wall
,
which
doth
separate
from
his
grace
,
who
makes
not
onely
,
as
Iob
sayth
,
the
East
,
and
the
starrs
,
but
euen
Eternitie
it selfe
.
ô
miserable
soule
,
who
feedes
the
flockes
of
thy
durtie
passions
in
a
land
far
distant
from
God
,
far
from
true
felicitie
;
for
saluation
is
far
from
sinners
.
Lost
soules
!
since
such
as
stray
from
God
doe
perish
.
ô
God
whom
thou
dost
forsake
,
shall
be
forsaken
;
well
may
their
names
be
written
in
the
land
of
the
deade
,
but
neuer
in
that
of
the
liuing
,
nor
in
the
Register
of
the
glorious
Eternitie
.
Iesus
preserue
vs
,
my
Athanasia
,
from
so
daunting
a
malediction
,
vs
I
say
,
who
by
the
grace
of
God
,
doe
detest
,
the
disasterous
night
of
sinne
,
being
receaued
out
of
the
tempests
of
darknesse
.
We
who
loue
the
day
light
,
and
sweetly
walke
therin
;
we
who
put
of
the
workes
of
darknesse
,
and
put
on
armour
of
light
to
walke
honestly
before
God
,
Angells
and
men
.
We
who
protest
that
we
were
nether
borne
nor
doe
liue
,
for
any
other
end
but
incessantly
to
contemplate
,
not
the
Heauens
and
the
Sunne
,
as
that
auncient
Anaxagoras
said
of
himselfe
,
but
the
blessed
Eternitie
,
and
the
first
cause
therof
.
We
who
sing
with
the
royall
Prophete
.
Myne
eyes
are
alwayes
towards
the
eternall
God
:
I
haue
him
alwayes
before
my
face
:
he
is
the
onely
obiect
of
myne
eternall
thoughts
.
Things
present
doe
hinder
the
contemplation
of
Eternitie
.
VII
.
THere
is
yet
another
thing
,
that
causeth
worldlings
to
loose
the
memorie
of
Eternitie
;
and
the
sight
of
this
POLE-STARRE
,
in
the
nauigation
of
this
mortall
life
.
Doe
you
desire
to
know
it
,
Athanasia
?
It
is
the
things
present
.
The
world
is
full
of
a
kind
of
people
,
who
are
onely
worldly
wise
,
knowing
onely
terreane
things
,
and
with
these
they
haue
their
vnderstanding
endarkned
,
as
the
Apostle
speakes
,
who
search
onely
the
things
that
are
vpon
the
earth
,
not
the
things
aboue
;
and
who
resembling
the
vncleane
beastes
,
haue
their
eyes
so
fixedly
turned
vpon
the
earth
,
that
they
cannot
recouer
them
to
heauenward
,
vnlesse
themselues
be
ouerturned
.
That
we
are
not
to
admire
,
that
Eternitie
hath
so
few
contemplatours
,
seeing
that
the
auncient
Philosopher
hath
so
many
disciples
,
who
said
,
that
the
things
which
are
aboue
vs
,
doe
no
wayes
concerne
vs
.
Verily
as
it
is
imposible
with
one
ey
to
see
heauen
and
earth
,
and
to
behold
in
the
same
place
the
Artique
and
Antartique
Pole
,
though
a
man
were
euen
placed
vnder
the
Equature
,
or
the
Equinoctiall
line
;
so
is
it
impossble
,
that
the
mynd
of
man
should
in
one
thought
accompanie
present
and
future
,
temporall
and
eternall
things
.
Those
twinns
are
incompatible
,
and
would
cause
in
it
too
griping
conuulsions
:
Things
visible
are
temporall
,
and
eternall
things
are
not
seene
,
saith
the
Doctor
of
the
Gentiles
,
like
as
one
of
the
Poles
is
inuisible
vnto
vs
,
and
farr
moe
Pilotes
know
how
to
sayle
,
vnder
that
of
our
Orison
,
then
vnder
that
of
the
Antipodes
,
that
being
vnknowen
vnto
vs
,
and
subiect
to
other
starrs
,
and
other
rules
of
nauigation
.
We
must
not
therfore
wonder
that
so
few
direct
their
course
towards
Eternitie
,
and
that
TYME
hath
so
great
a
trayne
;
since
the
MAXIMES
of
temporall
and
eternall
things
are
not
onely
different
,
but
often
also
contrarie
,
and
alwayes
further
distant
then
Heauen
and
Earth
.
The
soule
betwixt
these
two
Extreamities
is
like
vnto
the
child
in
the
EMBLEME
,
being
hoysted
vp
by
the
wings
of
it
desire
to
things
of
the
next
life
,
but
kept
downe
to
things
of
the
present
life
,
by
the
stone
of
this
earthly
habitation
,
abating
the
flight
of
the
Spirit
towards
things
aboue
.
It
is
this
Talent
of
leade
,
mentioned
by
the
Prophete
,
which
swayes
downe
to
the
ground
,
such
as
desire
to
be
freed
from
it
,
and
yet
cannot
,
so
faint
hearted
they
are
to
performe●
the
good
which
they
desire
onely
with
an
imperfect
will
!
For
if
they
desired
it
with
an
absolute
will
,
and
to
that
effect
imployed
the
power
they
haue
,
Grace
would
neuer
quite
them
in
so
faire
a
way
.
Thus
did
the
youngman
in
the
Gospell
,
who
shewed
himselfe
so
desirous
to
vndertake
the
wayes
of
eternall
life
,
wherof
he
made
so
earnest
a
Petition
to
our
Sauiour
:
but
when
he
had
learnt
that
to
enter
thither
by
the
straight
way
and
narrow
Gate
,
he
was
to
forsake
his
present
possessions
,
to
aspire
with
more
facilitie
to
the
Treasures
of
Eternitie
,
he
returned
sad
,
and
administred
occasion
to
the
sonne
of
God
to
make
that
sweete
discourse
to
his
disciples
,
of
the
difficultie
of
entering
into
heauen
,
with
the
loade
of
riches
.
For
which
cause
Sainte
Augustine
tearmed
the
loue
of
present
things
,
the
glew
which
glewes
the
feathers
of
the
mynd
,
and
hinders
her
flight
towards
Eternitie
.
While
the
Christall
is
sole
,
and
in
her
natiue
puritie
;
it
is
transparent
,
and
in
it
are
seene
the
obiects
put
before
it
:
but
being
once
spred
ouer
with
leade
or
quicksiluer
,
our
sight
is
stayed
in
the
Glace
,
and
by
reflection
,
we
see
the
picture
of
what
is
before
it
,
and
not
at
all
that
which
is
behind
it
.
A
neate
and
purified
spirit
,
not
soyled
with
the
lees
and
skumme
of
terreane
affections
,
Hath
by
the
light
of
Fayth
a
cleare
Prospect
vpon
Eternitie
,
and
the
things
of
the
next
life
:
But
as
soone
as
it
applyes
it selfe
to
earthly
obiects
;
It
discryes
nothing
but
the
fayding
shapes
of
this
world
.
And
as
hounds
fall
easily
at
default
in
the
Spring
,
when
the
fresh
smells
of
flowres
,
make
them
loose
the
sent
of
the
game
they
poursue
:
So
the
mynd
that
is
carried
to
the
search
of
heauenly
things
,
runns
counter
,
misled
by
the
neerenesse
of
present
things
.
That
we
put
a
rate
vpon
present
things
rather
by
their
neerenesse
then
worth
.
VIII
.
FOr
though
many
of
those
that
are
carried
away
by
their
allurements
,
know
well
that
they
are
not
comparable
in
worth
to
eternall
things
,
yet
rather
by
their
neighbourhoode
then
valour
,
they
make
a
stronge
impression
.
Who
would
not
say
that
the
full
moone
is
greater
than
the
starrs
,
it
appearing
as
another
Sunne
amongst
the
lesser
lightes
,
which
the
night
discouers
in
the
heauens
:
yet
is
it
not
so
,
as
the
Astrologers
assure
vs
,
but
her
proxmitie
causeth
this
mistake
.
Present
things
obnoxious
to
the
decay
of
tyme
,
are
so
short
in
continuance
;
that
they
are
but
flying
vapours
,
as
soone
bet
downe
,
as
blowen
vp
,
seeming
rather
appearances
,
or
the
shadowes
of
a
dreame
,
then
solidities
;
while
yet
beeing
neerer
,
they
appeare
to
the
eyes
of
such
as
muse
,
or
rather
abuse
themselues
therin
,
more
worthy
of
consideration
then
eternall
things
,
which
are
not
limited
in
their
extention
,
nor
haue
end
in
their
beeing
.
And
who
knowes
not
,
(
to
keepe
in
our
comparison
)
that
the
influences
of
this
starre
,
the
nights
great
eye
,
are
more
forceable
then
any
other
,
excepting
that
which
is
the
fountaine
of
all
light
,
and
which
doth
communicate
it
to
all
the
rest
?
We
must
say
the
like
of
things
present
,
that
by
reason
of
their
neerenesse
,
they
strike
the
soule
,
by
the
senses
,
a
more
violent
blow
,
then
the
future
doe
,
which
are
beheld
,
as
a
thing
in
absence
.
Whence
we
haue
a
MAXIME
;
that
present
obiects
moue
the
powres
,
which
things
in
distance
doe
but
slowly
shake
.
But
all
this
proceeds
from
want
of
Fayth
,
as
hereafter
we
will
declare
;
for
if
this
vertue
were
closely
vnited
in
the
mynds
of
those
,
that
doe
beleeue
her
propositions
,
she
would
make
things
hoped
for
,
appeare
as
present
,
inuisible
things
visible
,
according
to
the
definition
therof
deliuered
vs
by
the
great
Apostle
.
The
Moone
appeares
in
diuers
shapes
,
or
altogether
disappeares
,
according
to
the
different
oppositions
of
the
earth
,
betweene
it
and
the
Sunne
.
We
may
say
the
like
in
the
matter
we
treate
of
,
that
Eternitie
is
seene
,
or
shut
vp
from
soules
,
according
as
they
are
more
or
lesse
infected
with
earthly
affections
.
ô
Loue
of
the
world
how
long
wilt
thou
obscure
the
faire
light
of
heauenly
loue
:
ô
thicke
cloude
why
dost
thou
shut
from
so
many
eyes
,
the
aspect
of
the
glorious
rayes
issuing
from
eternall
lights
?
behold
this
torch
throwen
downe
:
the
waxe
which
while
it
was
below
the
flame
did
feede
it
,
is
the
very
bane
of
it
:
The
loue
of
inferiour
things
,
guided
according
to
the
order
of
Charitie
;
doth
not
impeach
eternall
loue
;
but
when
perishable
things
are
preferred
before
those
that
are
permanent
,
then
this
cleare
lampe
,
which
shines
to
our
feete
to
conduct
vs
in
the
way
of
eternall
peace
,
being
smothered
with
materiall
things
,
dies
out
.
ô
Smoke
!
ô
vnfortunate
dung
!
how
many
Tobies
thou
beatest
blind
?
Iron
doth
naturally
run
after
the
Loadstone
,
yet
many
things
hinder
this
stones
attraction
,
as
when
it
is
rubd
with
garlike
or
greese
,
when
it
is
neere
vnto
a
Diamant
,
or
when
it
is
placed
in
too
great
a
distance
from
the
iron
.
And
our
soules
,
who
of
their
owne
natures
are
immortall
,
by
their
owne
instinct
doe
tend
to
Eternitie
,
as
to
that
which
they
most
affect
;
but
as
soone
as
the
garlike
or
greese
of
the
pleasures
,
and
delights
which
are
tasted
in
things
present
,
doe
attrape
them
;
or
when
the
lying
luster
of
worldly
honours
keepes
them
at
a
gaze
,
it
is
not
strange
,
that
Eternitie
,
which
they
behold
as
a
thing
a
far
of
,
doth
so
litle
worke
vpon
their
affections
.
Shall
I
speake
in
a
word
what
is
the
Remora
,
which
stops
the
shippe
of
our
hearts
,
vnder
the
sayles
of
our
desires
sayling
towards
Eternitie
?
it
is
,
that
euery
one
seekes
himselfe
,
and
not
the
glorie
of
God
.
It
is
,
as
that
old
Antipheron
,
that
in
euery
thinge
hauing
our
eyes
turned
vpon
our selues
,
in
euery
thing
we
seeke
our
owne
interest
.
Few
hate
their
soules
in
this
world
to
gayne
them
to
Eternitie
.
Few
renounce
all
things
present
;
and
yet
fewer
themselues
,
who
are
more
,
not
onely
present
,
but
pressing
,
to
follow
Iesus
Christ
,
and
to
doe
the
will
of
God
in
earth
,
as
it
is
in
heauen
.
The
weaknesse
of
Fayth
,
makes
Eternitie
lesse
considerable
.
IX
.
BVt
what
doe
I
say
to
doe
the
will
of
God
,
Alas
!
how
many
wicked
,
how
many
mad
men
,
say
in
their
heart
,
their
is
no
God
.
Our
lipps
are
to
our selues
,
who
is
our
Lord
?
Come
let
's
crowne
our selues
with
present
roses
,
before
death
,
the
death
of
all
pleasures
,
make
them
fade
away
;
let
not
a
flowre
of
vanitie
,
of
loose
desire
,
of
lucre
,
put
vp
the
heade
in
the
meades
of
this
mortall
life
,
which
we
take
not
a
taste
of
,
before
the
graue
shut
vs
vp
.
And
it
is
there
that
this
want
of
beleife
maks
vs
loose
the
veiw
of
the
North-starre
of
Eternitie
which
I
giue
for
a
third
cause
.
Yes
,
quoth
our
Sauiour
himselfe
to
his
Disciples
,
doe
you
thinke
that
the
sonne
of
man
coming
to
iudge
the
world
,
in
his
last
coming
,
shall
find
Faith
in
the
earth
?
and
doe
we
thinke
there
is
Faith
in
this
end
and
dreges
of
ages
wherin
we
liue
?
Verily
if
we
forme
a
iudgement
of
Faith
by
workes
,
as
the
scripture
teacheth
vs
,
it
will
easily
be
gathered
by
the
fruite
the
world
brings
out
,
that
there
is
nether
Truth
,
nor
Faith
,
nor
Memorie
of
Gods
iustice
,
or
Eternitie
,
left
in
the
heart
of
man
.
All
erre
from
their
mothers
wombe
,
and
stray
from
the
pathes
of
equitie
,
being
heauie
hearted
,
&
slow
to
beleeue
that
which
is
taught
them
by
faith
touching
things
to
come
.
They
loue
vanitie
,
and
seeke
after
falsitie
and
lyes
.
ô
how
deceitfull
are
the
children
of
men
in
their
waightes
,
suffering
themselues
to
be
deceaued
in
the
Vanitie
of
their
senses
.
Let
vs
consider
this
more
neerely
,
and
practically
.
Faith
tells
vs
many
glorious
things
of
the
Citie
of
God
,
where
he
raignes
eternally
with
his
Elect
,
where
he
makes
his
loue
take
roote
as
in
a
fertile
feild
.
It
tells
vs
,
that
this
Kingdome
is
of
all
ages
;
that
all
the
Blessed
are
Kings
;
heires
of
God
,
and
coheires
with
Iesus
Christ
.
That
God
is
there
,
all
in
all
filling
them
with
an
eternall
felicitie
:
that
his
power
is
an
eternall
powre
:
That
his
Kingdome
shall
haue
no
end
.
And
in
our
Crede
we
protest
,
that
we
beleeue
life
euerlasting
the
life
of
the
world
to
come
,
That
such
as
doe
well
shall
enter
into
the
blessed
Eternitie
;
and
the
wicked
into
an
eternall
torment
.
That
is
one
of
the
principale
articles
of
our
Faith
,
and
as
it
were
,
the
pinne
vpon
which
the
rest
moue
and
turne
:
for
if
all
should
die
to
vs
togeither
with
the
body
;
if
there
remaynd
no
hope
if
another
life
,
doth
not
the
Apostle
say
plainely
,
that
vnder
our
Christian
law
,
we
were
the
most
miserable
creatures
aliue
.
But
ô
God
how
weake
and
faint
is
faith
in
these
articles
,
if
we
look
vpon
the
liues
of
most
Christians
?
ô
sinners
,
who
beleeue
so
well
,
and
liue
so
ill
,
hauing
onely
a
deade
Faith
,
not
quickned
with
Charitie
,
nor
seconded
with
workes
suiting
with
your
beleife
,
doe
you
not
blush
to
see
your
hands
contrarie
to
your
tongues
,
your
actions
to
your
words
,
and
so
great
contradiction
in
your selfe
,
by
the
continuall
warre
which
your
will
makes
against
your
vnderstanding
,
whence
is
bred
in
your
heart
that
remorse
and
griping
,
that
gnawing
worme
,
which
permits
you
not
euen
in
your
pleasures
,
false
follies
and
superfluities
,
any
contentment
,
that
is
pure
and
without
mixture
of
bitternesse
,
tempering
your
laughter
with
greife
,
and
ouersowing
a
thousand
thornes
amongst
the
roses
of
your
fleeting
delightes
.
ô
miserable
wretches
!
willingly
would
I
say
,
ether
liue
as
you
beleeue
,
or
beleeue
as
you
liue
,
not
crucifying
a
new
againe
the
sunne
of
God
by
your
vices
,
and
that
far
more
cruelly
and
vnworthyly
,
then
the
executioners
did
to
the
crosse
betwixt
two
theeues
,
vpon
the
Mount-Caluarie
:
for
the
scripture
assures
vs
,
that
if
they
had
knowen
him
,
as
you
professe
to
doe
,
to
be
the
King
of
glorie
,
they
had
neuer
treated
him
so
barbarously
;
but
you
barbarously
crucifie
him
,
not
now
in
his
passing
and
passible
life
,
nor
vpon
Mount-Caluarie
,
nor
yet
betwixt
two
theeues
,
but
euen
set
at
the
right
hand
of
the
maiestie
of
the
Highest
,
and
raigning
in
the
Eternitie
of
ages
,
betwixt
the
Father
and
the
Holy
Ghost
.
What
doe
you
thinke
,
Athanasia
,
of
the
infidelitie
,
or
crueltie
,
of
the
most
part
of
wicked
liuers
,
who
haue
the
face
to
professe
themselues
of
the
faythfull
?
Yet
if
they
beleeued
as
they
liue
,
their
actions
would
be
like
their
beleife
,
and
as
Ethnikes
,
vpon
whom
the
light
of
truth
hath
not
shun
,
they
would
be
lesse
punished
:
but
the
seruant
that
knowes
the
will
of
his
maister
,
and
doth
it
not
,
merits
he
not
a
double
punishment
?
And
these
wilfully
blind
creatures
,
deserue
they
not
to
fall
into
the
accursed
ditch
,
full
of
snares
of
fire
and
brimstone
,
and
to
haue
part
in
the
chalice
of
eternall
tempests
and
tormoyles
?
Origene's
errour
touching
the
Eternitie
of
the
paines
of
Hell
.
X.
ANd
it
happens
somes
tymes
that
for
the
punishment
of
this
contradiction
betwixt
their
life
and
beleife
,
God
permits
them
to
fall
into
a
reprobate
sense
,
and
suffers
them
to
perish
in
the
Deluge
of
their
errour
,
leauing
them
in
the
obscuritie
of
their
vnderstanding
,
to
walke
in
the
vanitie
of
their
thoughts
,
poursuing
the
desires
of
their
hearts
,
following
the
straying
rowtes
of
their
owne
inuentions
.
Alas
who
would
not
tremble
,
who
would
not
quake
with
feare
,
to
see
this
mightie
,
this
prodigious
,
this
incomparable
wit
,
Origene
,
fallen
into
this
errour
,
to
beleeue
that
after
a
longe
continuance
of
torments
,
the
damned
should
be
drawen
out
of
Hell
,
to
inioy
the
vision
of
God
:
and
this
,
because
he
could
not
comprehend
eternall
torments
,
which
are
so
rightuous
in
Gods
iustice
.
This
so
learned
,
and
well
disposed
a
man
,
who
knew
all
the
Scripture
,
did
he
not
find
in
a
thousand
places
of
these
diuine
writts
,
that
there
is
nothing
more
inculcated
,
nor
more
solidly
proued
,
then
eternall
fire
,
then
the
immortall
worme
,
then
eternall
death
?
So
true
it
is
that
Faith
and
experience
are
incompatible
,
that
to
vnderstand
we
must
beleeue
,
and
to
beleeue
,
we
must
captiuate
our
vnderstanding
;
and
the
soule
that
doth
imbarke
her selfe
vpon
the
Ocean
of
the
misteries
of
our
beleife
taking
humane
reason
for
her
guide
suffers
a
woefull
shipwrake
in
the
midst
of
the
course
of
her
nauigation
.
While
the
discouerie
of
the
Indians
had
not
yet
brought
vs
the
newes
of
a
new
world
,
situated
vnder
another
Pole
,
and
another
Horison
then
ours
,
the
opinion
of
the
Antipodes
was
laught
at
;
learned
men
improued
it
;
and
S.
Augustine
himselfe
held
it
ridiculous
.
But
this
concernes
this
world
onely
,
not
eternall
saluation
.
The
errour
is
far
more
dangerous
which
stumbles
at
the
Eternitie
of
paynes
,
because
it
takes
also
away
the
Eternitie
of
recompences
:
ouerthrowes
the
truth
of
the
soules
immortalitie
,
brings
a
foote
againe
the
fopperies
of
transanimation
,
or
passage
of
soules
out
of
one
body
into
another
,
and
breakes
downe
the
fundations
of
all
truth
.
Yet
this
great
wit
,
and
withall
of
so
good
a
life
,
suffered
shipwrake
vpon
this
shelfe
,
blinded
in
his
owne
imaginations
,
as
the
auncient
Philosopher
,
who
lost
his
sight
;
by
fixing
it
too
setledly
vpon
the
globe
of
the
Sunne
,
experiencing
the
Truth
of
this
oracle
,
who
too
curiously
searcheth
into
the
secreetes
of
the
diuine
Maiestie
,
shall
be
oppressed
which
the
greatnesse
of
his
glorie
.
It
shall
suffice
vs
for
the
present
,
to
oppose
the
strong
buckler
of
our
beleife
against
this
errour
,
a
buckler
,
not
onely
of
a
double
,
but
a
centuple
temper
,
and
not
pearceable
by
the
darts
of
humane
reason
,
since
the
scripture
(
which
we
will
shew
in
its
place
)
doth
minace
nothing
more
frequently
,
nor
establish
nothing
more
strongly
,
then
eternall
punishments
prepared
for
the
Diuel
,
his
Angells
Apostates
,
and
all
such
as
by
sinne
shall
betake
themselues
to
that
reuoulted
crue's
side
.
We
will
ponder
the
reason
of
this
eternall
curse
,
as
the
order
of
this
subiect
shall
require
.
Eternitie
cannot
be
defined
.
XI
.
NOw
I
set
vpon
the
hardest
peece
of
my
taske
,
to
wit
the
begining
;
and
who
knowes
not
that
a
good
begining
is
halfe
the
deede
doing
?
And
who
can
be
ignorant
,
that
to
enter
into
a
discourse
,
and
put
ones
selfe
vpon
it
by
a
reasonable
conduct
,
an
ouerture
must
be
made
vnto
it
,
by
the
definition
of
the
subiect
which
a
man
is
about
to
handle
?
And
here
it
is
,
that
euen
at
the
very
threshwood
,
my
pen
falls
out
of
my
hand
,
since
the
matter
,
wherof
I
am
about
to
represent
a
poore
draught
,
is
none
of
those
that
can
be
defined
:
for
I
pray
you
,
Athanasia
,
this
word
,
Definition
,
doth
it
not
sound
as
it
were
some
finite
thing
?
And
what
proportion
can
an
infinite
thing
beare
with
a
finite
,
or
what
line
can
measure
an
infinite
thinge
?
Now
Eternitie
being
of
this
nature
,
who
sees
not
,
that
no
definition
can
comprehend
or
compasse
that
,
which
in
it selfe
hath
no
bound
.
To
what
end
then
should
we
offer
to
shut
vp
wthin
the
termes
of
a
definition
,
that
which
neuer
had
begining
,
nor
shall
haue
end
?
were
it
not
to
essay
to
shut
vp
the
Ocean
in
a
shell
,
according
as
an
Angell
in
a
childs
liknesse
said
to
S.
Augustine
,
while
he
proiected
in
his
vnderstanding
,
that
admirable
worke
of
the
Trinitie
which
he
left
vs
?
And
tell
me
,
how
can
that
flow
from
a
slender
penne
,
or
be
exprest
by
a
drope
of
inke
,
which
cannot
enter
into
the
imagination
,
nor
the
vnderstanding
of
man
,
who
being
finite
,
is
in
no
sort
able
to
contayne
an
infinite
thing
,
such
as
is
Eternitie
?
In
vaine
therfore
haue
some
great
and
curious
witts
strayned
themselues
in
defining
a
thinge
indefinite
,
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
eminencie
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
consider
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
demanded
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
vnderstand
it
,
he
is
taken
with
such
an
admiration
,
that
hauing
receaued
commandement
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
transparencie
,
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
God
,
by
the
footsteps
of
such
things
as
he
hath
made
visible
vnto
vs
.
But
is
it
possible
that
Tyme
,
which
is
so
litle
and
diminutiue
a
thing
,
should
rayse
vs
to
the
knowledge
of
Eternitie
which
is
incomprehensible
and
ineffable
?
The
Geometritions
,
who
take
the
measure
of
all
solide
bodyes
from
a
point
which
is
not
,
and
which
not
being
found
in
nature
,
is
onely
in
the
imagination
,
make
a
breach
to
this
thought
,
and
make
vs
hope
the
effect
of
the
proposition
of
that
incomparable
Auncient
Mathematician
,
who
demanded
onely
a
point
out
of
the
earth
,
wherin
he
might
place
his
engine
,
to
shake
the
whole
masse
of
the
vniuerse
,
which
hath
no
other
fundation
,
as
the
Prophete
saith
,
then
its
owne
waight
and
stabilitie
.
What
is
Tyme
then
properly
speaking
,
but
an
instant
,
as
litle
perceptible
,
as
the
mathematicall
point
?
It
is
a
moment
cutting
of
things
past
from
things
to
come
;
and
which
,
more
quicke
then
quicksiluer
,
runs
away
being
presst
,
and
slides
out
of
his
hand
,
that
striues
to
hold
it
.
In
naming
it
,
we
loose
it
,
so
subtile
and
glib
is
it
by
nature
.
It
were
to
waygh
the
fire
,
and
measure
the
wind
,
according
to
the
tearmes
of
the
Prophete
,
to
striue
to
stay
this
Protheus
:
In
an
instant
he
vanisheth
:
and
while
you
thinke
to
shew
him
with
your
finger
,
he
is
gone
.
To
count
tyme
past
,
with
Tyme
,
were
impertinent
,
since
now
it
is
not
;
nor
hath
that
which
is
not
,
any
qualities
,
saith
the
Philosophers
Maxime
.
And
yet
should
we
lesse
iustly
,
attribute
vnto
Tyme
,
the
tyme
to
come
,
which
as
yet
hauing
no
beeing
,
can
be
no
other
wise
instyled
,
then
with
the
name
of
nothing
.
What
is
Tyme
then
,
but
an
instant
,
so
closely
inuironned
,
or
rather
,
asseiged
with
a
not-beeing
,
that
in
thinking
to
hold
,
or
shew
it
,
it
is
alreadie
slid
from
its
beeing
in
nature
.
Such
as
haue
endeuoured
to
shew
its
incomprehensible
litlenesse
,
giue
it
a
litle
more
scope
,
imitating
therin
the
Geometritions
,
who
draw
their
points
into
lines
,
their
lines
into
superficies
,
and
their
superficies
into
bodies
,
vpon
which
they
exercise
the
Rules
of
their
Art
.
For
to
make
vs
vnderstand
,
that
Tyme
is
no
other
thinge
,
then
the
measure
of
the
PRIMVM
MOBILE
,
they
were
constrayned
to
gather
together
as
many
instants
,
as
are
conteyned
in
24.
howres
,
composing
therof
a
reasonable
distance
,
whervpon
to
enlarge
their
discourse
.
Wherin
they
haue
followed
Democrites
fantasie
,
who
composed
the
world
of
a
collection
of
atomes
,
bringing
to
a
grosse
bodie
many
pettie
percells
,
which
according
to
the
signification
of
the
word
,
haue
no
body
at
all
,
which
are
emptie
and
almost
chimericall
imaginations
.
As
then
(
following
the
Maximes
of
Philosophie
)
Arithmetique
,
being
come
to
the
number
of
tenne
,
which
is
a
full
and
perfect
number
,
is
forced
to
begin
againe
,
extending
its
multiplication
to
infinitie
;
and
as
all
that
is
written
,
is
framed
out
of
24.
letters
;
euen
so
,
the
course
of
the
PRIMVM
MOBILE
,
whose
violence
drawes
about
with
it
all
the
other
Spheres
,
is
ended
in
the
distance
of
24.
houres
,
though
in
proper
speach
Tyme
be
but
an
indiuisible
,
and
almost
imperceptible
instant
.
Wence
the
length
of
ages
,
yeares
,
and
monthes
,
is
drawen
from
the
multiplication
of
dayes
;
as
also
the
length
of
dayes
from
that
of
houres
;
and
houres
by
the
assembling
of
many
instants
.
Whervpon
the
Scripture
in
the
Actes
,
and
in
the
first
Epistle
to
the
Thessalonensians
,
ioyne
together
those
words
,
Tymes
,
and
moments
,
to
teach
vs
that
Tyme
(
a
thing
which
should
be
so
precious
vnto
vs
,
and
wherof
alone
,
according
to
an
Auncient
,
the
auarice
is
laudable
)
consists
onely
of
moments
;
moments
so
short
and
light
,
that
the
Scripture
in
an
other
passage
,
represents
them
onely
,
by
the
twinkling
of
an
eye
.
Goe
mortells
and
plot
great
matters
;
let
your
proiects
,
in
your
imagination
,
reach
to
Eternitie
:
you
who
haue
onely
the
present
tyme
,
that
is
,
a
moment
,
in
your
power
,
and
a
moment
which
is
lost
in
the
very
instant
,
in
which
you
thinke
to
graspe
it
,
being
a
shadow
which
flyes
such
as
follow
it
.
Who
would
not
stand
amaysed
at
the
blind
madnesse
of
most
men
,
who
build
their
hopes
vpon
things
so
frayle
;
and
comforting
themselues
in
the
expectation
of
a
fortune
,
say
as
they
beleeue
,
that
Tyme
workes
all
;
miserably
forsaking
the
pretensions
of
the
blessed
Eternitie
,
for
flitting
moments
,
which
like
to
lightning
,
meete
with
death
in
their
birth
.
Vnaduised
Atalantases
,
who
for
aples
not
of
gold
,
but
gilt
onely
,
stoppe
the
course
of
their
best
designes
,
and
loose
the
aples
,
or
rather
,
the
crownes
of
Eternitie
.
Eternitie
compared
to
Tyme
.
XVI
.
TO
what
end
shall
we
now
place
thi
great
torch
of
Eternitie
,
before
the
eyes
of
those
blind
wretches
,
who
are
diued
so
deepe
into
the
darknesse
of
Tyme
,
that
they
are
not
able
to
sustayne
the
shine
of
so
glorious
a
light
?
Yet
let
vs
not
omit
,
Athanasia
,
for
the
consolation
of
the
good
,
to
strike
sparkes
of
fire
out
of
Tyme
,
which
we
haue
represented
in
so
smale
a
shape
,
and
reduced
to
simple
moments
,
to
the
extent
of
that
vast
Eternitie
,
whose
immensitie
doth
swallow
vp
all
ages
imaginable
.
I
must
confesse
there
is
alwayes
some
imperfection
,
in
the
comparison
of
things
disproportionable
.
For
to
say
it
is
to
place
a
flie
by
an
Elephant
;
a
moate
by
a
mountaine
:
to
compare
a
drope
of
water
with
the
whole
Ocean
;
and
earth
to
Heauen
,
which
in
regard
of
the
Heauenvly
Spheeres
,
appeares
but
as
an
imperceptible
point
;
all
this
is
to
say
nothing
;
or
if
to
say
any
thing
,
it
is
to
make
knowne
the
weaknesse
of
mans
wit
,
and
imbecillitie
of
his
imagination
.
Le
ts
hoyste
vp
the
sayles
of
our
thought
,
and
say
,
that
Eternitie
doth
as
farre
out
strippe
yeares
and
ages
,
as
the
great
Sunne
the
lesser
starrs
,
eclipsing
all
their
light
as
soone
as
it
appeares
in
the
Horison
.
And
if
Antiquitie
represented
Tyme
in
Saturne
who
deuoured
his
owne
children
,
for
that
it
doth
incessantly
nible
away
the
moments
,
houres
,
dayes
,
monthes
,
yeares
,
and
ages
:
Eternitie
infinitly
passing
Tyme
doth
swallow
it
vp
as
a
point
;
and
when
Tyme
shall
cease
to
bee
,
Eternitie
shall
thrust
out
its
continuance
into
a
NEVER
,
which
shall
neuer
haue
end
,
as
it
neuer
had
begining
.
It
is
too
sparingely
spoken
to
call
it
an
Abisse
that
cannot
be
sounded
:
that
it
is
an
Ocean
receauing
all
the
waters
of
the
world
,
without
being
augmented
.
Nay
rather
let
vs
apply
vnto
it
,
that
which
the
Auncient
Philosopher
applyed
vnto
the
Diuinitie
,
that
Eternitie
is
a
circle
,
whose
center
is
extended
euerie
where
,
and
whose
circunference
hath
no
bounds
.
O
Eternitie
cryes
out
a
deuoute
personage
,
who
is
able
to
conceaue
what
thou
art
?
I
propose
vnto
my selfe
a
thousand
yeares
;
I
conceaue
a
thousand
thousand
yeares
;
I
passe
in
imagination
as
many
millions
of
ages
,
as
are
moments
in
tyme
,
from
the
begining
of
the
world
,
and
yet
haue
I
found
nothing
that
comes
neere
to
Eternitie
.
ô
Eternitie
thou
shalt
continue
for
euer
and
euer
:
what
is
it
to
say
for
euer
and
euer
?
It
is
to
say
euerlastingly
.
But
what
will
euerlastingly
say
?
it
is
a
thing
that
passeth
the
reach
of
all
humaine
capacitie
.
If
we
say
with
the
Angell
of
the
Schowle
,
that
it
is
an
immoueable
durance
whose
continuation
shall
neuer
fayle
,
how
shall
we
compare
it
with
Tyme
,
whose
continuance
is
cut
of
by
euerie
moment
,
and
which
would
cease
to
bee
,
if
God
by
an
onely
word
should
stop
the
motion
of
the
Heauens
.
If
we
say
with
the
Apostle
of
France
,
that
it
is
an
immortall
thing
,
incorruptible
,
inuariable
,
hauing
its
beeing
all
at
once
:
how
can
we
compare
it
with
Tyme
which
is
a
variable
,
corruptible
,
changeable
,
mortall
thing
,
and
whose
beeing
consists
onely
of
a
succession
of
instants
?
a
transitorie
beeing
,
which
subsists
onely
by
a
flux
of
moments
,
which
tend
continually
to
ruine
,
and
change
as
many
faces
,
as
it
conteynes
instants
,
which
made
Iob
say
,
that
the
life
of
man
doth
neuer
remayne
in
the
same
state
.
For
since
it
is
but
a
succession
of
dayes
,
who
knowes
not
,
that
though
some
dayes
resemble
others
,
yet
are
they
neuer
the
same
?
If
we
say
with
a
Christian
philosopher
in
his
Consolatio
Philosophiae
,
that
Eternitie
is
an
indiuisible
and
accomplished
beeing
,
without
end
or
limite
,
who
sees
not
that
it
is
the
true
conterpoise
of
Tyme
,
whose
imperfect
beeing
is
bounded
with
euerie
instant
?
If
we
say
with
another
Doctor
,
that
it
is
a
present
without
either
praeter-perfect
,
or
future
Tyme
;
and
a
spheere
whose
center
is
continually
without
any
circuit
at
all
,
who
sees
not
that
it
is
to
drinke
vp
Tyme
into
a
nothing
,
to
place
a
thinge
so
litle
,
beside
so
huge
a
thinge
?
Yes
verily
,
heauen
and
earth
shall
passe
,
and
shall
be
worne
like
a
garment
,
but
Eternitie
shall
be
still
itselfe
,
and
its
constant
and
perpetuall
youth
shall
neuer
waxe
old
.
An
eleuation
of
the
mynd
to
God
,
vpon
the
comparison
of
tyme
to
Eternitie
.
XVII
.
O
Eternall
God
who
art
authour
of
Tyme
,
yet
makest
thyne
abode
in
Eternitie
,
&
whose
gouernement
,
and
Royaltie
doth
extend
it selfe
PLVS
VLTRA
:
adorable
Dietie
who
art
from
Eternitie
to
Eternitie
:
that
is
to
say
;
without
begining
or
end
,
subsisting
eternally
by
thy selfe
;
who
art
seated
vpon
thyne
eternall
Throne
:
whose
power
is
an
eternall
power
;
and
whose
Kingdome
is
the
Kingdome
of
all
ages
:
bring
to
passe
ô
great
God
by
that
mercy
,
which
thou
eternally
builsted
in
heauen
,
that
the
consideration
of
the
immense
and
incomprehensible
greatnes
of
eternitie
,
may
be
so
liuely
imprinted
vpon
our
heart
,
that
the
affections
which
linke
them
in
so
strong
bands
to
transitorie
things
,
and
to
the
moments
of
things
temporall
,
may
be
so
weakened
,
or
rather
brought
to
nothing
,
that
nothing
may
stay
vs
here
below
,
or
hinder
our
course
toward
the
goale
of
eternall
felicitie
.
Take
vs
by
the
right
hand
,
ô
Lord
,
conduct
vs
to
thy
glorie
,
by
the
royall
way
of
thy
heauenly
will
and
leade
vs
in
the
eternall
way
Thou
ô
great
Iesus
,
sonne
of
the
eternall
liueing
God
,
who
art
,
our
way
,
Truth
,
and
life
direct
our
steps
in
the
way
of
true
life
.
And
which
is
this
true
life
,
but
life
euerlasting
?
which
is
nothing
els
but
to
see
thee
in
the
bosome
of
the
Father
,
who
begets
the
great
TO-DAY
of
Eternitie
.
Rayse
vp
the
abbated
currage
of
mortalls
,
and
readuance
their
drooping
thoughts
towards
their
origine
.
Let
them
take
so
full
a
taste
of
the
Manna
of
the
blessed
Eternitie
,
that
things
possessed
in
Tyme
may
become
loathsome
vnto
them
.
Let
them
repute
all
tyme
vaine
,
in
respect
of
Eternitie
.
Grant
,
ô
Lord
,
that
this
wholsome
thought
may
be
so
deeply
engrauen
in
our
memorie
,
that
it
may
serue
as
a
threade
to
conduct
vs
in
the
Labirinth
of
the
worlds
malice
;
and
that
we
may
passe
through
the
vse
of
temporall
things
with
so
well
a
directed
conduct
,
that
we
may
not
loose
eternall
.
Mans
life
compared
to
the
worlds
continuance
.
XVIII
.
ANd
if
all
the
continuance
of
Tyme
be
so
litle
in
respect
of
Eternitie
,
as
I
haue
declared
vnto
you
,
what
shall
the
course
of
mans
life
be
,
if
we
compare
it
,
I
will
not
say
to
Eternitie
,
(
for
the
distance
is
too
great
)
but
onely
to
the
continuance
of
the
world
?
How
many
men
(
tearmed
by
the
old
Philosopher
the
litle
worlds
)
hath
this
world
(
which
the
same
Philosopher
tearmed
the
great
man
)
deuoured
?
How
many
liues
haue
and
shall
runne
out
,
since
the
begining
of
the
world
,
to
the
consummation
therof
?
Truly
it
is
not
imaginable
,
though
other
wise
finite
and
limited
by
number
and
season
.
If
you
aske
the
wisest
of
men
,
who
was
wise
too
by
a
heauenly
wisdome
,
to
what
he
doth
compare
the
shortnes
of
mans
life
,
he
will
tell
you
that
it
resembles
a
shadow
,
which
soudainly
vanisheth
;
a
courser
which
passeth
with
a
mimble
speede
;
a
vessell
on
the
sea
vnder
full
sayles
in
a
fauorable
gale
which
swiftly
glides
ore
the
waues
;
The
flight
of
a
bird
,
which
with
a
strong
and
liuely
winge
cuts
the
aire
;
and
an
arrow
,
which
being
shot
from
a
strong
and
forcible
arme
,
flies
home
to
the
marke
.
If
you
moue
Iob
vpon
this
point
he
will
tell
you
,
that
the
dayes
of
man
are
verie
short
vpon
the
earth
;
that
his
life
is
a
vapour
,
as
soone
cast
downe
,
as
drawen
vp
:
that
it
is
a
winde
,
whose
measure
is
short
,
nor
can
it
be
extended
,
a
measure
so
smale
,
saith
the
Psalmist
,
that
its
substance
is
a
verie
nothing
:
and
withall
a
measure
which
is
in
his
hands
,
who
keepes
the
key
of
life
and
death
:
It
is
not
in
the
hands
of
men
,
to
th'
end
that
liuing
in
so
great
an
vncertaintie
,
he
may
not
rely
vpon
the
continuance
of
his
dayes
nor
trust
to
the
common
course
of
nature
,
an
errour
too
too
ordinarie
.
Measure
me
a
blast
of
wind
,
and
waigh
me
a
flame
,
said
a
Prophete
,
speaking
of
the
lightnes
&
vanitie
of
earthly
things
,
the
shape
&
desire
of
which
passe
like
a
floode
.
But
be
it
,
that
all
these
things
had
some
waight
,
and
soliditie
,
yet
since
their
vse
cannot
exceede
the
course
of
this
mortall
life
,
one
may
clearely
discouer
,
that
they
leaue
but
vpon
a
slender
reede
,
and
an
earthly
fundation
.
For
if
our
life
,
compared
to
the
worlds
continuance
,
be
but
a
moment
;
what
a
inconceaueable
part
of
a
nothing
will
it
be
,
if
we
add
,
that
the
worlds
continuance
,
(
what
euer
we
fayne
to
our selues
of
the
length
of
it
)
is
but
a
moment
in
respect
of
Eternitie
?
A
thousand
yeares
before
the
face
of
the
Eternall
God
,
saith
the
Psalmist
,
is
but
as
yesterday
which
is
past
.
And
all
the
yeares
of
men
,
is
but
as
the
watch
of
a
might
which
is
reputed
for
nothing
.
This
causeth
Iob
to
say
,
that
all
the
glorie
of
man
,
is
as
a
dreame
that
vanisheth
,
and
cannot
be
recalled
;
and
that
it
passeth
like
vnto
a
nightly
vision
.
Verily
all
these
descriptions
dictated
by
the
Holy
Ghost
,
are
liuely
pictures
of
the
vanitie
,
and
Nothing
of
man's
life
,
whose
durance
is
so
short
,
that
an
onely
instant
doth
often
separate
the
Cradle
and
Graue
.
All
that
we
see
is
but
a
point
,
saith
the
great
Stoicke
,
yea
lesse
then
a
point
,
if
any
thing
lesse
can
be
imagined
.
Shall
we
then
gruge
at
the
moments
of
tribulation
which
doe
afflict
vs
therin
,
which
being
well
husbanded
doe
worke
in
vs
a
crowne
of
eternall
glorie
.
No
No
,
what
sufferances
soeuer
doe
vexe
vs
in
this
dying
life
,
they
enter
into
no
comparison
,
with
the
glorie
which
shall
one
day
be
reuealed
vnto
vs
.
The
force
of
the
thought
of
Eternitie
.
XIX
.
NO
neuer
,
Athanasia
,
though
our
mynd
turne
it selfe
on
euerie
side
&
make
choyce
of
subiects
most
pregnant
to
moue
it
,
and
to
giue
it
the
most
forceable
impressions
,
to
imbrace
good
,
or
auoyd
euil
,
neuer
shall
it
light
vpon
any
thought
so
fruitfull
to
produce
this
effect
,
as
the
thought
of
Eternitie
.
O
moments
,
you
are
but
chaffe
,
and
dust
before
the
face
of
this
great
wind
.
This
is
the
great
vanne
which
can
separate
the
corne
from
the
chaffe
,
and
separate
precious
from
vile
things
.
Eternitie
is
that
Moyses
his
rod
,
able
to
deuoure
the
serpents
of
our
sinns
;
and
to
draw
water
from
rockes
,
that
is
,
can
beget
compunction
in
the
most
flintie
heart
.
It
is
a
violent
blast
,
which
driues
vs
forwards
towards
the
Desert
of
penance
;
which
vrgeth
vs
to
returne
into
the
Sheepe-fold
of
grace
,
if
by
errour
we
haue
strayed
from
it
,
or
by
sinne
,
like
lost
sheepe
.
It
is
the
end
of
all
ends
;
the
end
of
all
consommation
,
and
the
extreamitie
of
extreamities
,
wither
the
wiseman
doth
send
vs
,
if
we
desire
to
abstayne
from
sinning
euerlastingly
.
For
if
death
;
if
iudgement
ensuing
;
if
the
terrours
of
Hell
,
serue
for
a
bitt
to
the
strongest
mouth
,
and
for
a
restraynte
to
the
most
desparate
soule
;
what
will
it
be
if
we
add
thervnto
the
importance
of
an
Eternitie
?
If
we
consider
the
Blessed
Eternitie
,
it
is
a
Ionathas
his
honie
:
if
the
Accursed
,
it
is
a
Tobie's
gale
,
soueraigne
to
cure
the
thickest
and
deepest
blindnes
.
There
is
no
Filme
which
falls
not
from
the
〈◊〉
washed
with
this
water
.
No
Torrent
of
sinne
,
which
may
not
both
be
sustayned
and
repelled
by
this
stronge
banke
.
It
is
a
Sunne
which
doth
breake
&
disperse
the
cloudes
of
vice
which
striue
to
hide
the
light
of
grace
.
Le
ts
approch
then
,
Athanasia
,
to
this
Torch
,
and
our
darknes
shall
be
blowen
ouer
.
If
we
desire
to
be
borne
againe
to
Heauen
,
let
vs
,
imitating
that
onely
bird
,
consume
our selues
in
the
beames
of
that
great
starr
.
And
if
the
thought
of
the
worlds
last
day
,
Iudge
of
all
the
other
dayes
,
filled
S.
Hieromes
heart
with
such
dread
,
that
it
made
him
loose
both
foode
and
repose
,
his
sleepe
being
interrupted
,
by
the
terrible
found
of
the
Archangells
trumpet
,
which
sounded
incessantly
in
his
imagination
:
what
waight
shall
that
eternall
doome
haue
in
our
hearts
,
which
shall
crowne
the
iust
with
roses
that
cannot
fade
;
and
shall
inuolue
the
wicked
in
quenchlesse
flames
,
which
being
kindled
with
the
blast
of
Gods
wroth
,
shall
continue
as
long
as
the
Deitie
it selfe
.
No
,
I
doe
not
beleeue
,
that
all
the
Antidotes
which
Spiritualists
prescribe
against
the
poyson
of
sinne
;
that
all
their
remedies
put
together
in
one
masse
,
can
haue
the
like
effect
,
in
the
purging
of
a
soule
,
that
the
importance
of
an
Eternitie
well
pondered
,
can
worke
therin
.
O
Lord
thou
hast
giuen
a
signe
to
those
,
who
haue
thy
feare
imprinted
vpon
their
heartes
,
that
they
may
auoyd
the
arrowes
which
thou
shuttest
from
the
bow
of
thy
wroth
;
and
that
,
by
flight
,
they
may
free
themselues
from
the
eternall
torments
which
doe
attend
them
:
torments
by
which
such
onely
are
ouertaken
,
as
for
want
of
foresight
and
consideration
,
dread
them
not
,
as
an
auncient
Father
doth
teach
vs
.
O
how
happie
is
the
soule
,
whose
eyes
God
daynes
to
open
,
ouer
so
perilous
a
precipice
,
that
therby
she
may
auoyde
it
,
and
please
our
Lord
in
the
Land
of
those
that
liue
in
his
grace
.
For
they
that
passe
their
dayes
in
this
happie
Abode
,
are
not
subiect
to
this
seconde
death
,
which
hath
no
resurrection
(
for
out
of
Hell
there
is
no
redemption
,
or
escape
)
Their
eyes
owe
no
tributarie
teares
,
since
they
are
not
afflicted
with
the
torment
of
malice
,
nor
doth
their
feete
stumble
in
the
way
of
saluation
,
which
is
that
of
the
blessed
Eternitie
.
Thinke
of
the
last
end
,
saith
the
wisest
of
men
,
and
thou
shal●
neuer
offend
.
If
then
the
thought
o●
death
,
and
of
that
which
followe●
death
,
hath
so
much
force
in
a
soule
that
is
occupied
in
it
,
as
to
diuert
it
from
all
euil
:
what
will
it
doe
I
pray
you
,
in
a
well
composed
heart
,
which
can
iudiciously
ponder
the
waight
of
things
,
when
it
shall
come
to
thinke
,
that
temporall
death
is
but
an
instant
which
separates
the
soule
from
the
body
;
and
that
the
particular
iudgement
which
doth
immediately
follow
this
separation
,
is
past
in
a
moment
:
marrie
that
the
decree
of
this
iudgement
is
of
an
eternall
and
vninterrupted
continuance
.
Why
,
the
threate
of
a
temporall
death
,
and
the
losse
of
a
florishing
estate
,
written
vpon
a
wall
by
a
celestiall
hand
,
was
able
to
seaze
the
soule
of
Baltazar
with
so
daunting
a
terrour
,
that
the
scripture
assures
vs
,
that
all
his
bones
were
thereby
disioynted
:
so
throughly
did
feare
possesse
both
body
and
soule
!
How
forceablely
then
shall
the
feare
of
an
eternall
death
,
worke
in
a
solide
iudgement
,
and
in
a
heart
that
thinkes
seriously
of
its
saluation
.
Will
it
not
in
this
thought
pronounce
with
the
kingly
Prophete
:
All
my
bones
were
troubled
,
that
is
to
say
,
all
my
powres
were
disordered
:
and
againe
:
All
my
bones
shall
say
vnto
thee
,
ô
eternall
Lord
,
who
is
like
vnto
thee
?
That
this
life
is
onely
lent
vs
to
thinke
vpon
Eternitie
.
XX.
O
Momentes
of
this
mortall
life
,
how
carefully
ought
you
to
be
managed
,
since
by
you
,
as
by
so
many
stepps
,
we
mount
to
Eternitie
!
I
,
for
God
hath
onely
placed
vs
in
this
region
of
death
,
to
breath
continually
to
that
of
the
liueing
:
nor
are
we
in
this
Desert
,
for
any
other
end
,
then
to
trauell
to
the
Land
of
Promisse
.
Which
shall
one
day
be
distributed
amongst
vs
,
according
to
the
line
of
distribution
.
The
Angells
at
their
first
creation
,
were
placed
in
a
state
of
grace
,
and
full
freedome
;
and
had
a
tyme
to
resolue
their
choyce
of
glorie
or
reprobation
,
by
obedience
,
or
reuoulting
:
and
following
their
election
,
that
great
diuision
was
made
,
which
doth
eternally
separate
the
Blessed
,
who
kept
their
principalitie
;
from
the
accursed
,
who
fell
from
Heauen
into
the
Abisses
below
.
Men
,
afterwardes
created
of
so
noble
substances
,
to
repaire
the
ruines
of
those
that
were
fallen
,
haue
also
the
tyme
of
their
life
to
resolue
and
determine
what
shall
become
of
them
for
all
Eternitie
.
For
which
cause
they
were
created
straight
and
free
;
fire
and
water
were
put
before
them
,
that
they
might
make
election
of
which
they
liked
.
And
they
applie
according
to
their
owne
will
,
the
vse
of
their
freedome
,
nor
are
they
to
impute
it
to
others
then
themselues
,
if
by
their
owne
malice
misfortune
befall
them
.
He
that
shall
sowe
benedictions
shall
reape
benedictions
;
but
he
that
shall
commit
wickednes
shall
draw
a
curse
vpon
his
owne
heade
,
and
that
an
eternall
one
,
according
as
it
is
written
:
Goe
you
accursed
into
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
circumference
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
innocent
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
residence
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
Elephant
,
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
●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
the●
that
place
of
horrour
,
and
vaste
solitude
,
wherof
the
Prophete
speakes
:
for
it
is
the
verie
herbour
of
eternall
horrour
,
eternall
reproach
.
It
is
the
accursed
denne
,
where
DEATH
doth
eternally
inhabite
.
What
Memori●
hath
not
this
remembrance
in
abomination
?
What
Vnderstanding
doth
not
flie
a
consideration
so
odious
.
What
Will
hath
not
an
auersion
from
a
subiect
so
distastefull
?
What
Fantasie
doth
not
turne
it selfe
from
so
sad
an
obiect
?
What
Pen
in
lieu
o●
writing
would
not
fly
away
from
a
matter
so
much
to
be
fled
?
What
Inke
blacke
enough
to
equalise
the
blacknes
of
those
coles
of
desolation
?
This
notwithstanding
,
my
Athanasia
,
the
most
holy
and
most
wise
,
doe
admonish
and
councell
vs
to
thinke
frequently
of
it
,
and
to
descende
into
Hell
liueing
,
that
we
may
not
descend
thither
dying
,
saith
a
Father
of
the
Church
subtilly
and
truly
.
True
it
is
,
this
medicine
is
bitter
,
and
its
bitternesse
may
cause
a
kind
of
drunkennesse
,
and
distraction
of
mynd
,
marrie
it
is
a
wholsome
distraction
,
and
its
conuulsions
giues
health
and
holinesse
to
the
soule
it
doth
seaze
vpon
.
It
is
that
volume
of
the
Prophete's
,
bitter
in
the
mouth
,
but
restorature
in
the
heart
.
What
abundance
of
people
fall
into
this
gulfe
,
for
want
of
forefeeing
it
.
Let
vs
cast
our selues
into
it
by
foresight
,
Athanasia
,
but
as
Dyuers
into
the
sea
,
to
bring
vp
the
pearles
of
good
and
holy
resolutions
.
The
horrour
of
this
subiect
.
XXII
.
IT
is
neuerthelesse
very
hard
,
that
I
may
not
say
impossible
,
to
be
hold
this
subiect
in
the
face
without
astonishment
.
For
if
the
verie
words
,
eternall
Reprobation
and
Damnation
,
make
the
most
constant
and
resolute
courage
quake
;
what
will
the
consideration
of
their
effect
doe
?
A
woman
became
once
a
Statua
of
salt
vpon
the
aspect
of
an
abominable
towne
burnt
with
heauenly
fire
,
the
inhabitants
wherof
descended
into
Hell
aliue
.
I
would
to
God
that
the
sight
of
the
accursed
Eternitie
would
make
vs
as
immoueable
as
Statua's
to
bad
actions
,
and
would
Season
vs
with
the
salt
of
true
wisdome
.
Moyses
had
an
horrour
and
an
apprehension
of
his
rodd
,
while
departing
out
of
his
hand
,
he
saw
it
transformed
into
a
serpent
,
and
although
God
commanded
him
boldly
to
take
hold
of
this
beast
by
the
tayle
,
yet
durst
he
not
doe
it
without
trembling
.
O
Athanasia
,
what
heart
is
so
resolute
,
as
to
behold
the
rodd
of
God
,
rodd
of
direction
in
his
Kingdome
,
changed
into
a
rodd
of
iron
,
driuing
away
the
reprobate
,
as
earthen
potts
,
and
in
a
rodd
of
furie
,
and
not
quake
with
a
iust
feare
,
sith
that
euen
the
heauenvly
.
Intelligences
,
the
celestiall
Virtues
assured
of
their
saluation
,
shall
be
moued
with
feare
,
when
the
great
Iudge
shall
come
at
the
consommation
of
the
world
,
to
hold
his
last
Assises
.
That
which
the
Poetes
fabulously
relate
of
their
Medusa
,
and
of
the
Sunn's
retrogradation
least
it
might
giue
light
to
the
horrid
and
vnnaturall
banquet
of
Thiestes
,
are
but
weake
strokes
of
the
sacred
horrour
,
which
the
consideration
of
the
cursed
Eternitie
doth
imprint
,
vpon
a
soule
.
The
reprobate
to
preuent
the
definitiue
and
irreuocable
sentence
of
their
eternall
condemnation
,
shall
one
day
inuoke
the
mountaignes
to
fall
vpon
them
:
and
to
burie
them
in
an
eternall
obliuion
.
And
if
the
heate
of
the
Babilonian
fornace
did
affright
all
the
beholders
with
the
firie
flashes
which
it
vomited
out
:
what
must
the
aspect
of
that
eternall
fornace
(
made
hote
with
the
wroth
of
God
,
and
maintained
in
a
continuall
heate
with
a
blast
of
brimstone
)
,
needes
worke
in
a
heart
,
that
hath
its
sight
sharpened
by
Faith
?
It
is
an
vniuersalitie
of
euils
.
XXIII
.
I
Will
discouer
vnto
thee
all
sortes
of
good
,
saith
God
to
his
fauorite
Moyses
,
in
manifesting
my selfe
vnto
thee
.
Yes
,
for
in
the
vision
of
God
all
felicitie
is
comprised
,
as
also
all
sortes
of
euil
in
the
priuation
of
this
obiect
of
the
soueraigne
Beatitude
.
For
if
the
supreme
Felicitie
,
according
to
all
the
Diuines
,
be
a
perfect
collection
of
all
good
;
doth
not
the
rule
of
Contraries
oblige
vs
to
beleeue
,
that
the
toppe
of
the
soueraigne
infelicitie
is
a
collection
of
all
euil
.
Goe
to
then
,
my
Athanasia
,
let
vs
represent
vnto
our
myndes
all
the
calamities
and
torments
imaginable
and
vnimaginable
,
and
let
vs
loade
the
shouldiers
of
one
onely
with
this
heauie
masse
;
and
let
vs
affirme
,
that
such
is
the
least
part
of
the
sufferances
of
the
damned
.
In
this
world
calamities
are
alwayes
in
a
manner
particular
,
so
that
it
is
an
extraordinarie
thing
,
to
see
the
same
partie
assaulted
with
two
or
three
at
the
same
tyme
:
and
when
the
defease
is
violent
,
it
dures
not
;
for
that
ether
the
desease
ceaseth
,
or
the
patient
opprest
with
it
,
ceaseth
to
bee
.
In
Hell
it
is
not
so
;
for
all
the
torments
which
we
can
comprehend
,
yea
euen
those
which
are
incomprehensible
,
meet
in
the
same
instā●
vpon
the
damned's
heade
,
vpon
whom
scourges
are
reunited
,
and
ruine●
multiplied
;
euen
as
the
Eagles
,
to
make
vse
of
the
Scriptures
comparison
,
and
haulkes
doe
in
troopes
seaze
vpon
carrion
.
O
God
,
said
the
good
Iob
,
that
man
of
greeues
,
and
oppressed
with
infirmities
and
miseries
,
thou
hast
rowled
vpon
me
all
the
billowes
of
thy
wroth
.
And
Dauid
in
a
like
aire
,
I
am
come
to
th●
brode
sea
,
and
the
tempest
hath
swallowed
me
vp
:
how
much
better
doe
these
words
suite
with
the
reprobate
,
who
perceaue
the
heauie
hand
of
the
Diuine
iustice
vpon
them
,
without
all
hope
of
solace
?
To
them
it
belongs
to
reade
in
the
booke
of
Lamentations
,
maledictions
,
and
misfortunes
,
which
the
Prophete
did
sometymes
write
by
Gods
command
to
reclaime
Israel
from
its
vice
and
destruction
:
to
them
,
I
say
,
who
are
fallen
to
the
bottome
of
all
miseries
.
The
great
Angell
of
the
Schowle
,
S.
THOMAS
,
giuing
a
reason
why
all
calamities
conceauable
doe
fall
vpon
the
damned
,
saith
after
S.
BASILE
,
that
in
the
end
of
the
word
,
when
fire
shall
generally
purge
it
,
there
shall
be
a
separation
made
of
all
pure
and
impure
things
in
the
elements
,
and
as
that
which
is
pure
shall
be
reserued
for
the
pleasure
and
content
of
the
Elect
;
so
that
which
is
impure
shall
be
cast
into
the
Sinke
or
center
of
the
earth
,
where
the
comon
opinion
placeth
Hell
,
to
be
a
continuall
torment
to
the
damned
,
being
most
iust
,
that
as
by
their
sinne
they
abused
all
creatures
,
so
they
all
should
conspire
to
torment
them
,
as
it
is
written
in
the
booke
of
wisdome
.
That
all
the
world
shall
fight
for
the
seruice
and
glorie
of
the
iustice
of
God
,
against
the
mad
men
.
Propose
vnto
your selfe
then
,
ô
Athanasia
,
a
person
reduced
to
that
point
of
miserie
,
that
at
one
instant
he
should
be
afflicted
with
all
sortes
of
paines
,
not
onely
in
the
principall
members
,
but
euen
in
the
least
partes
of
his
bodie
,
so
far
forth
,
that
he
should
resent
particular
stingings
through
euery
pore
.
Speake
the
truth
,
to
behold
the
most
vile
and
wretched
creature
on
the
earth
in
this
dismale
estate
,
would
it
not
moue
horrour
in
your
heart
?
And
yet
,
Faith
doth
assure
vs
,
that
the
torments
of
the
damned
are
far
other
,
and
that
all
this
collection
of
euils
,
is
but
a
poore
part
of
their
cup.
And
Verily
,
most
reasonable
it
is
,
that
such
as
imployed
all
the
powres
of
their
body
and
soule
to
offend
the
soueraigne
and
eternall
Goodnesse
,
should
in
euery
of
them
be
eternally
punished
by
the
Soueraigne
Iustice
.
The
numberlesse
number
of
those
paines
are
expressed
in
diuers
passages
of
holy
Scripture
,
where
it
speakes
,
of
Fires
,
Ice
,
Darknes
,
Blindnes
,
Gnashings
of
teeth
,
Teares
,
Hungar
,
Thirst
,
Deseases
,
Swords
,
Howlings
,
Gale
,
Absinth
,
Prisons
,
Wormes
,
Serpents
,
Whirlewinds
,
Tempestes
,
Fournaces
,
Thunders
,
Wheeles
,
and
a
number
of
other
scourges
,
wherof
we
find
euery
lease
full
.
The
paynes
of
sense
,
and
first
of
the
sight
and
hearing
.
XXIV
.
ANd
wheras
generall
discourses
seeme
not
to
be
so
efficacious
as
particular
ones
,
let
vs
descend
,
Athanasia
,
from
the
generalitie
of
those
eternall
paines
,
to
the
particular
consideration
therof
.
The
Contemplatiues
diuide
them
into
penas
sensus
,
and
penas
damni
,
whence
comes
the
word
damnation
,
and
it
is
incomparably
greater
then
the
former
,
though
it
far
lesse
strike
vpon
the
imagination
of
vulgare
myndes
.
The
Sight
,
amongst
the
exteriour
senses
holds
the
first
place
,
and
the
priuation
therof
,
is
numbred
amongst
the
greatest
miseries
of
this
life
,
by
the
iust
TOBIE
a
worthy
witnesse
of
so
troublesome
a
discommoditie
.
Now
Faith
doth
teach
vs
,
that
the
damned
shall
be
in
thicker
obscurities
then
those
of
Egipt
,
and
that
the
tempest
of
darknes
shall
possesse
them
for
euer
.
And
in
the
Holy
Scripture
Hell
is
marked
out
in
these
words
,
exteriour
darknesse
.
For
an
Eternitie
,
saith
the
Prophete
,
light
shall
not
be
discouered
therin
;
for
although
God
be
there
,
as
it
were
in
euery
place
;
and
that
darknes
cannot
obscure
his
naturall
light
,
yet
his
will
is
,
that
in
this
dry
Lake
,
that
is
,
voyd
of
all
consolation
,
the
darknesse
couer
the
face
of
the
Abisse
;
and
that
the
eyes
of
the
damned
,
though
otherwise
capable
of
sight
,
see
nothing
but
that
which
may
trouble
and
torment
them
.
The
fire
of
the
diuine
angar
being
once
fallen
downe
vpon
them
,
they
shall
neuer
more
discouer
the
Sunne
,
in
punishment
of
the
abuse
of
this
noble
sense
in
tyme
past
,
and
that
in
lieu
of
contemplating
the
Heauen
,
they
haue
made
their
lookes
dwell
vpon
the
earth
and
creatures
.
And
although
light
be
as
inseparable
a
qualitie
of
fire
as
heate
;
yet
as
of
old
when
the
three
children
were
throwen
into
the
fournace
,
the
diuine
powre
leauing
the
light
,
did
suspend
the
heate
of
the
flame
that
it
should
not
attempt
vpon
those
innocents
:
so
in
Hell
,
he
will
permit
the
heates
actiuitie
vpon
the
reprobate
,
and
yet
will
depriue
the
fire
of
light
,
to
leaue
them
in
obscuritie
amongst
the
deade
of
ages
,
buried
in
an
eternall
obliuion
,
and
far
remoued
from
the
light
of
his
face
.
So
shall
our
Lord
diuide
the
flame
from
the
fire
,
saith
the
Psalmist
,
that
is
according
to
some
interpreters
,
he
shall
separate
the
light
from
the
heate
.
And
euen
as
during
the
palpable
darknes
,
which
God
did
of
old
spread
ouer
Egipt
,
while
the
Israelites
enioyed
a
delightfull
light
,
the
Idolaters
were
ether
blind
,
or
afflicted
with
frighting
visions
:
so
in
Hell
,
amidst
the
pitchie
blacknes
of
that
region
of
the
shadow
of
death
,
if
at
any
tyme
the
damned
enioy
some
obscure
glimses
,
seeing
as
though
they
saw
not
,
it
shall
be
onely
to
espie
the
hideous
shapes
of
amaysing
fantomes
,
and
horrible
visions
of
Diuels
,
whose
aspect
shall
be
more
insupportable
vnto
them
,
then
the
rest
of
their
tortures
.
So
that
,
if
for
the
thicknes
of
this
smoake
,
and
the
blacknesse
of
these
obscurities
,
the
priuation
of
the
vse
of
this
sense
be
an
irkesome
torment
vnto
them
:
the
short
vse
,
which
at
tymes
they
shall
haue
of
it
,
will
onely
serue
to
add
to
their
torment
,
alwayes
vnfortunate
both
blind
and
seeing
.
I
will
omit
the
particular
paines
of
this
delicate
part
,
which
,
as
the
Phisitians
obserue
,
in
its
daintie
litlenesse
is
obnoxious
to
so
many
different
deseases
,
which
shall
be
yet
diuersified
both
in
qualitie
and
quantitie
,
according
as
the
reprobate
shall
haue
abused
that
noble
Sense
,
which
had
bene
in
Heauen
one
of
the
principall
organes
by
which
the
ioy
of
our
Lord
had
entred
into
their
heartes
.
O
God
with
what
frightes
shall
their
soules
be
tortured
by
the
sense
of
hearing
,
a
sense
,
by
so
much
more
liuely
and
capable
of
paines
,
as
it
hath
more
commerce
with
the
mynd
.
Ah!
what
a
mad
musike
will
there
be
heard
,
of
howlings
,
scrikes
,
gnashings
of
teeth
,
and
grones
of
desperation
!
If
the
thunder
clapp
and
trumpets
sound
,
which
did
resound
vpon
the
mountaine
where
God
deliuered
his
law
to
MOYSES
put
all
Israel
in
such
an
ALARVM
,
and
struke
the
heartes
of
the
people
with
such
astonishment
,
that
they
said
vnto
their
law
giuer
,
Let
not
our
Lord
speake
vnto
vs
least
we
should
die
.
What
a
death
shall
it
be
in
death
it selfe
,
to
heare
the
voice
of
many
waters
,
or
rather
the
ouerflowing
torrents
of
so
many
maledictions
and
horrible
blasphemies
,
which
rage
and
despaire
shall
draw
from
their
execrable
mouthes
full
of
the
stinch
of
a
hellish
brimstone
.
ô
how
iarring
the
discorde
,
and
how
detestable
the
roarings
of
those
victimes
of
the
eternall
furie
!
The
eares
of
those
eloquent
Orators
,
and
pleasing
Poetes
,
who
had
taken
so
great
complacence
in
the
gratefull
fall
of
their
measured
periodes
,
and
in
the
sweete
cadence
of
their
rymes
,
shall
find
themselues
at
that
tyme
in
a
wonderfull
disorder
.
The
eares
of
those
Princes
which
admitted
onely
silken
words
,
and
the
oyle
of
sinners
,
that
is
,
flatterie
;
who
tooke
content
to
be
praysed
in
the
desires
of
their
heart
,
and
blessed
in
their
iniquities
;
who
found
no
better
musike
then
that
which
their
owne
prayses
made
,
as
ALEXANDER
said
,
who
was
as
great
in
vanitie
as
valour
,
will
then
be
struke
with
terrible
accents
.
The
eares
of
those
Adonises
(
this
word
signifies
Song
)
those
Ninnions
of
the
Goddesse
Venus
whose
baites
are
dishonest
songes
.
Those
of
these
effeminate
Musicians
,
and
daintie
Dames
who
must
be
lulled
a
sleepe
by
singing
new
aires
,
more
pernicious
then
those
of
the
Poetes
Syrenes
,
shall
then
haue
their
eares
filled
with
dreadfull
plaintes
,
resembling
the
voice
of
the
Storke
or
Dragon
,
to
whom
a
Prophete
compares
his
owne
,
while
he
lamented
the
incurable
woundes
of
the
people
of
Israel
.
But
the
damned
shall
be
principally
frighted
,
and
shall
quake
to
heare
the
thunder
clape
of
the
heauenly
wroth
,
which
shall
continually
resound
in
their
eares
.
Wheras
the
iust
,
saith
the
royall
Prophete
,
shall
be
in
the
eternall
memorie
of
God
,
and
shall
not
feare
the
dreadfull
crake
of
his
wroth
.
The
paines
of
other
two
senses
,
the
Smelling
and
tasteing
.
XXV
.
ANd
if
Hell
be
the
world's
sinke
,
and
the
Receptackle
of
all
the
filth
of
this
great
Frame
,
and
with
all
a
deepe
dungeon
,
where
the
aire
hath
hardly
any
accesse
;
how
great
must
the
stinch
and
infection
needes
be
,
of
so
many
corruptions
heaped
one
vpon
another
,
and
how
insufferable
the
smell
of
that
infernall
brimstone
,
mixed
with
so
many
corrupted
matters
?
When
we
reade
the
sufferances
of
certaine
Martires
,
who
were
afflicted
with
smells
and
vermine
in
darke
prisons
,
we
esteeme
those
lent
martirdomes
as
painefull
as
the
violent
.
Nay
some
natures
there
be
that
can
so
litle
support
euil
smells
,
that
to
enter
into
a
Hospitall
makes
them
swoone
:
And
yet
what
is
all
this
in
comparison
of
the
infamous
exhalation
of
this
gulfe
of
horrour
of
which
we
speake
?
Alas
,
Athanasia
,
LAZARVS
his
sisters
though
verie
affectionate
to
their
brother
,
could
not
endure
that
IESVS
CHRIST
should
cause
his
graue
to
be
opened
,
by
reason
of
the
stinch
,
which
they
apprehended
would
issue
out
of
it
,
albeit
he
were
but
dead
for
the
space
of
foure
dayes
.
O
infernall
Caue
without
all
vent
or
breathing
hole
;
receptacle
of
filth
and
dunge
;
eternall
graue
of
such
as
die
continually
and
yet
cannot
die
!
with
what
abominable
filth
art
thou
not
filled
?
you
daintie
offenders
who
liue
onely
amidst
parfumes
and
Roses
,
who
are
dayly
loaden
with
all
the
Parfumers
drouges
,
then
it
is
,
that
in
steede
of
sweete
odours
you
shall
rott
in
execrable
smells
,
for
punishment
of
that
,
that
by
your
euil
exemple
,
you
were
in
your
life
tyme
an
odour
of
death
to
death
,
and
not
,
an
odour
of
life
to
life
,
and
a
good
odour
in
IESVS
CHRIST
as
pious
people
are
.
Then
shall
be
said
of
you
,
that
which
a
Prophete
pronounced
of
Israel
in
Captiuitie
;
those
that
were
clad
in
purple
,
and
imbaulmed
with
parfumes
,
haue
imbraced
dunghills
.
With
what
afflictions
shall
not
their
taste
be
tormented
.
For
besids
the
gale
of
dragons
,
wherof
the
scripture
saith
they
shall
drinke
:
and
the
bread
of
greife
,
which
shall
be
their
comon
foode
,
a
continuall
hungar
and
thirst
shall
terribly
tyrannise
ouer
them
.
They
shall
endure
the
hungar
of
mad-dogges
,
saith
the
Psalmist
:
And
as
touching
the
thirst
which
the
burning
heate
of
the
reuengefull
flame
shall
cause
in
them
,
the
storie
of
the
wicked
Rich-man
doth
furnish
vs
with
an
authenticall
proofe
.
Iust
iudgment
of
God
vpon
those
who
in
their
life
tyme
cramd
themselues
with
the
worlds
fayding
delightes
,
crowning
themselues
with
roses
,
and
spoyling
all
the
floures
of
the
meades
of
pleasures
!
All
the
most
horrible
famine
that
Scripture
and
histories
propose
vnto
vs
,
are
but
weake
pictures
to
that
which
the
damned
shall
suffer
in
this
vnfortunate
Residence
of
eternall
miseries
.
The
paine
of
the
sense
of
touching
.
XXVI
.
THe
sense
of
touching
,
the
grossest
of
all
the
rest
,
yet
the
furthest
extended
,
affording
more
hold
to
miserie
,
in
my
opinion
,
shall
be
more
afflicted
then
the
rest
,
and
the
subiect
vpon
which
the
most
cruell
punishments
shall
be
exercised
.
Yes
,
Athanasia
,
for
all
the
torments
which
the
Scripture
doth
propose
vnto
vs
,
as
prepared
for
those
which
by
the
diuine
Iustice
shall
be
cast
into
the
darke
Dungeon
of
that
eternall
Gaole
,
seeme
to
fall
vpon
this
onely
sense
.
They
shall
passe
saith
IOB
,
from
snowie
waters
,
that
is
,
from
the
extremitie
of
cold
,
to
intollerable
heates
.
Whole
floodes
of
fire
and
brimstone
shall
shewre
downe
vpon
those
vnfortunate
wretches
,
and
againe
,
a
part
of
their
chalice
shall
be
fire
,
hale
,
snow
,
ice
,
and
the
boysterous
blast
of
tempestes
.
You
see
that
all
this
belongs
to
the
sense
of
touching
.
And
indeede
this
eternall
fire
,
whither
the
reprobate
shall
be
condemned
by
the
last
sentence
;
and
this
Pond
of
fire
and
brimstone
,
whither
they
shall
be
cast
headlong
,
shall
worke
principally
vpon
this
Sense
.
The
hatchet
is
alreadie
put
to
the
roote
of
the
tree
,
said
the
forerunner
of
Messias
;
and
that
which
shall
yeald
no
fruit
shall
be
cut
downe
and
cast
into
the
fire
.
He
hath
alreadie
taken
the
vanne
into
his
hand
,
put
into
it
the
corne
and
chaffe
,
being
resolued
to
separate
them
,
and
reserueing
the
one
for
his
Granarie
,
to
cast
the
other
into
a
fire
which
shall
neuer
be
quenched
.
And
if
amongst
the
torments
which
humaine
Iustice
hath
inuented
for
the
punishment
of
crimes
,
there
is
none
held
more
rigorous
then
that
of
fire
,
by
reason
of
the
great
actiuitie
of
this
element
:
what
shall
the
heate
of
that
fire
be
,
which
shall
be
the
executioner
of
the
Iustice
of
the
God
of
vengeance
,
whose
Zeale
shall
be
inflamed
against
the
wicked
,
and
shall
kindle
the
fire
which
shall
eternally
burne
in
the
extremities
of
Hell
,
as
MOYSES
doth
expresse
it
.
The
Contemplatiues
striue
to
persuade
vs
,
that
the
materiall
fire
which
we
experience
here
below
,
is
but
as
a
painted
fire
,
in
respect
of
that
,
whose
flame
doth
cause
a
horrible
combustion
,
saith
EZECHIEL
,
which
shall
neuer
be
extinguished
.
The
Reprobate
,
saith
S.
IOHN
,
shall
drinke
the
wine
of
Gods
wroth
,
and
shall
be
tormented
with
fire
and
brimstone
,
and
the
smoake
of
his
torment
shall
assend
for
euer
and
euer
,
that
is
,
shall
neuer
end
.
And
here
it
is
,
ô
my
dearest
soule
,
to
purge
thee
from
the
rouste
of
thyne
iniquities
,
and
to
make
thee
absolutely
and
for
euer
renounce
sinne
,
an
accursed
cause
of
so
horrible
an
effect
,
that
I
must
brand
thee
with
a
wholsome
marke
,
and
make
the
descende
in
thought
,
into
those
disasterous
flames
,
asking
thee
with
the
Prophete
ISAYE
,
whether
thou
art
able
to
liue
in
this
deuoureing
fire
,
and
whether
thou
wilt
make
choyce
of
thy
habitation
in
eternall
flames
.
I
must
vrge
thee
vpon
this
point
,
ô
my
soule
!
and
without
vsing
distinctions
or
euasions
,
without
all
exceptions
,
thou
must
answere
my
demand
.
This
fire
is
prepared
for
the
Diuel
and
his
reuoulted
Angells
,
saith
the
holy
Euangilist
,
consider
,
whether
thou
will
enter
into
this
accursed
crue
,
and
take
part
of
the
dreggs
of
their
chalice
.
There
is
noe
meane
,
either
must
sinne
be
forsaken
,
or
thou
thy selfe
be
giuen
vp
a
prey
to
this
eternall
torment
.
It
is
long
since
this
sentence
was
pronounced
,
which
teacheth
vs
,
that
we
are
either
to
doe
pennance
in
this
life
,
or
eternally
to
burne
in
the
next
.
To
auoyde
these
straytes
and
slipe
away
to
the
right
or
left
hand
,
is
impossible
;
Heauen
and
earth
shall
passe
,
but
the
words
of
truth
shall
neuer
passe
.
If
thou
be
not
altogether
blind
,
and
if
the
light
of
reason
be
yet
with
thee
,
I
doubt
not
but
thou
wilt
make
a
happie
choyce
,
and
to
escape
so
dangerous
a
gulfe
,
thou
wilt
cast
thy selfe
into
the
armes
of
grace
,
and
Diuine
mercy
,
which
admites
onely
the
penitent
,
and
repentant
prodigalls
:
goe
then
,
my
deare
soule
,
vpon
this
thy
holy
resolution
,
and
begge
of
the
Diuine
clemencie
,
that
he
would
finishe
his
worke
in
thee
,
and
that
he
would
bestow
grace
vpon
thee
,
to
accomplish
that
,
which
it
hath
made
thee
will
,
and
begin
.
For
vnlesse
God
build
,
in
vaine
doth
a
man
goe
about
to
build
;
and
all
that
is
not
established
vpon
the
fundation
of
his
assistance
,
cannot
choose
but
be
ruinous
.
A
sith
to
God
.
XXVII
.
O
Great
God
who
art
a
consuming
fire
,
whose
words
are
fire
and
as
a
hammer
brusing
the
hardest
stones
.
Who
appeares
in
the
burning
bush
,
when
thou
wilt
giue
a
law
of
terrour
and
dreade
vnto
the
world
;
and
sends
that
of
loue
in
firie
tongues
,
whose
Zeale
is
as
burning
as
fire
,
and
whose
lampes
are
fire
and
flames
,
whose
iealousie
is
strong
as
death
,
and
hard
as
Hell
.
Who
makes
the
fire
of
thy
Diuine
Iustice
issue
from
amongst
the
thornes
,
to
destroy
the
tallest
Cedars
of
Libanus
,
who
kindlest
the
reprobate
as
coles
with
the
fire
which
proceedes
from
thyne
irritated
face
.
Who
continues
the
furnace
where
they
are
plunged
,
in
its
wounted
heate
,
by
the
torrent
of
burning
brimstone
which
flowes
from
the
face
of
thy
iust
indignation
.
O
God
of
reuenge
,
let
this
thought
make
so
liuely
an
impression
in
our
●magination
,
that
we
may
be
therby
roused
out
of
the
lethargie
of
pleasures
,
concupiscence
,
and
wordly
ambition
which
keepe
vs
asleepe
.
Let
the
fire
,
which
walkes
before
thee
as
executioner
of
thy
terrible
Iustice
,
and
which
doth
consume
thyne
enemyes
,
to
witt
the
reprobate
,
neuer
depart
from
our
memorie
;
may
it
be
vnto
vs
a
torch
,
and
pillar
of
light
,
in
the
darknesse
of
the
world
and
our
errours
;
a
Lampe
to
our
feete
,
and
a
light
to
our
wayes
wherby
we
may
discouer
the
gulfe
which
will
swallow
vs
vp
,
vnlesse
we
prohibite
the
feete
of
our
affections
,
to
follow
wicked
wayes
,
and
command
them
to
walke
in
the
wayes
of
thy
law
.
Thou
ô
Lord
,
who
didst
deliuer
the
three
children
out
of
the
Babilonian
furnace
(
a
figure
of
that
wherin
the
reprobate
burne
for
euer
)
preserue
vs
from
those
abominable
flames
,
where
thou
art
continually
blasphemed
;
and
exempting
vs
from
the
sharpe
and
burning
ones
of
thy
wroth
,
place
vs
in
the
light
and
bright
ones
of
thy
loue
,
where
like
Pyralides
,
and
sacred
Salemanders
,
we
shall
liue
happie
,
without
paine
,
or
consummation
,
singing
honour
praise
,
and
benediction
vnto
thee
for
the
Canticle
of
our
deliuerance
.
Of
interiour
paines
.
XXVIII
.
LEt
vs
now
come
,
Athanasia
;
to
the
consideration
of
interiour
paines
.
And
let
vs
iudge
of
the
torments
of
the
soule
,
as
well
by
the
aduantages
which
it
hath
ouer
the
bodie
,
as
by
the
large
share
it
hath
in
the
malice
of
sinne
,
which
is
consummated
in
the
will
.
If
a
Stoicall
philosopher
had
light
enough
to
discerne
,
that
euery
disordered
mynd
is
its
owne
Tormenter
:
what
a
torture
shall
the
reprobate
find
in
their
owne
hearts
,
in
this
accursed
place
of
disorder
,
which
is
replenished
with
the
horrour
of
an
eternall
confusion
?
There
their
vnderstanding
shall
be
darkned
with
cloudes
:
because
they
shall
be
ouertaken
with
a
night
of
obscuritie
,
and
be
couered
with
the
thicke
shades
of
death
.
I
will
omitt
the
subtile
schowle
questions
,
whether
they
shall
be
intangled
in
errours
and
ignorances
,
wherof
those
accursed
inhabitants
of
that
black
prison
seeme
to
complaine
in
the
booke
of
wisdome
,
when
they
say
,
that
the
Sunne
of
vnderstanding
doth
not
enlighten
them
.
Vpon
this
subiect
I
will
onely
stike
to
that
vndoubled
truth
,
which
teacheth
vs
,
that
they
are
fallen
for
euer
into
a
reprobate
sense
,
which
causeth
their
will
(
still
following
that
which
the
vnderstanding
proposeth
vnto
it
)
being
bent
to
vice
like
a
crooked
bowe
,
as
the
Psalmist
tearmes
it
,
to
hate
God
with
an
implacable
and
extreame
hatred
.
But
if
some
subtile
disputant
goe
about
to
teach
vs
,
that
since
the
will
cannot
hate
Good
which
is
its
proper
obiect
,
it
is
impossible
that
it
should
conceaue
a
true
hatred
against
God
,
who
is
the
soueraigne
good
:
we
will
answere
him
with
the
Angelicall
S.
THOMAS
,
that
the
damned
doe
not
hate
God
in
himselfe
,
because
they
know
him
not
such
as
he
is
,
(
as
doe
the
Blessed
who
by
reason
of
that
knowledge
cannot
leaue
to
loue
him
)
but
onely
in
his
workes
:
for
the
vnderstanding
of
the
damned
conceauing
God
as
Authour
of
the
torments
they
endure
,
causeth
their
will
to
be
incensed
against
him
with
a
mortall
and
raging
hatred
:
And
wheras
,
nor
God
,
nor
the
payne
,
which
they
suffer
can
cease
to
bee
,
their
courrage
ceaseth
not
,
and
their
will
is
continually
tortured
with
this
vnsufferable
auersion
.
Their
memorie
also
shall
haue
its
peculiar
torment
:
for
if
the
blessed
in
Heauen
reioyce
in
the
labours
&
reproaches
,
which
they
endured
for
the
loue
of
God
,
and
that
through
the
fire
and
water
of
tribulations
they
are
entred
into
rest
:
the
memorie
of
pleasures
past
shall
be
an
extreame
torment
to
the
reprobate
,
when
they
call
to
mynd
,
that
for
those
transitorie
moments
they
are
fallen
into
pinching
and
endlesse
paines
.
They
shall
roare
out
with
ESAV
to
haue
sold
their
heauenly
inheritance
for
a
mease
of
potage
.
For
comparing
in
their
mynd
pleasures
past
with
those
that
are
eternall
,
and
apprehending
the
approach
of
torments
whose
cruell
panges
they
feele
,
will
not
this
memorie
,
thinke
you
,
draw
vpon
them
an
insupportable
affliction
?
With
what
Phantomes
and
monsterous
imaginations
shall
their
fantisie
be
tortured
?
Frame
a
iudgement
of
it
,
by
that
which
happens
to
such
as
in
this
life
,
finding
themselues
guiltie
of
greeuious
crimes
,
feare
to
fall
into
temporall
Iustice
.
They
may
indeede
sometymes
be
in
a
secure
place
,
but
neuer
in
securitie
.
They
may
be
hid
from
the
eyes
of
men
,
and
be
placed
out
of
their
reach
;
but
neuer
shall
they
be
able
to
hide
themselues
from
themselues
,
or
escape
the
assault
of
their
owne
conscience
.
While
they
wake
they
are
vexed
with
feares
and
suspicions
:
their
sleepe
is
interrupted
with
wicked
dreames
,
dreade
doth
still
haunt
them
:
at
each
ones
approach
they
quake
with
feare
,
and
the
Furies
hauing
seased
vpon
them
,
grant
them
nether
Peace
nor
Truce
:
their
dissipated
thoughts
put
their
hearts
vpon
the
Racke
.
Now
if
the
apprehension
of
humane
Iustice
,
which
hath
power
onely
ouer
the
bodie
,
giue
so
daunting
Alarumes
to
the
imagination
;
what
will
the
sense
of
the
dartes
of
the
Diuine
Iustice
doe
,
which
are
so
many
vessells
of
death
and
burning
arrowes
shot
at
the
damned
soule
?
But
who
can
expresse
the
strange
Chaos
,
and
horrible
confusion
which
shall
inhabite
the
inferiour
appetite
of
the
lost
crue
?
For
if
all
the
disorder
of
mans
life
spring
from
his
passions
,
which
as
blustering
blastes
are
shut
vp
in
the
two
caues
Concupiscible
,
and
irascible
:
what
disorder
,
iudge
you
,
must
those
wretched
soules
needs
feele
in
that
part
,
what
contradictions
in
themselues
,
what
conuulsions
,
what
rage
,
what
furie
?
Alas
that
noble
passion
,
LOVE
,
Queene
of
all
the
rest
,
the
Sunne
and
salt
of
life
,
that
passion
which
might
haue
made
them
happie
for
euer
,
if
they
had
turned
it
towards
God
,
that
soueraignely
amiable
obiect
,
being
as
it
were
razed
out
of
them
,
the
perpetuall
auersion
they
haue
to
loue
,
shall
afflict
them
as
the
panges
of
a
woman
in
childbirth
,
who
cannot
yet
be
deliuered
.
S.
CATHERINE
OF
SIENNA
being
vpon
a
day
present
while
a
possessed
person
was
exorcised
,
the
Diuel
being
commanded
to
declare
his
name
,
he
answered
with
a
hideous
how
leing
;
I
am
the
accursed
DEPRIVED-OF-LOVE
.
At
which
the
Sainte
was
so
moued
,
that
she
thought
she
should
haue
fallen
downe
in
a
Traunce
.
Touching
the
passion
of
hatred
,
it
shall
be
outragious
in
the
damned
,
whence
shall
proceede
their
continuall
blasphemies
against
God
,
and
the
perpetuall
maledictions
and
imprecations
which
they
shall
make
against
the
creatures
.
And
if
they
haue
any
Desires
,
they
shall
be
execrable
ones
,
to
see
all
the
world
partakers
of
their
paynes
:
not
that
they
are
at
all
solaced
therby
,
but
onely
to
giue
way
to
the
incredible
malice
,
of
which
they
are
full
.
Their
auersion
from
all
good
shall
be
as
much
tormenting
,
as
in
it selfe
it
is
execrable
.
Of
Ioy
,
there
must
no
mention
be
made
in
that
place
of
dolour
:
But
cōtrarwise
of
an
incredible
Sadnesse
,
which
shall
oppresse
them
without
all
consolation
.
The
heate
of
Anger
shall
redouble
the
heate
of
their
flammes
.
Hope
banished
from
their
hearts
,
shall
leaue
the
place
voyde
to
Despaire
,
which
shall
be
one
of
their
greatest
and
fiercest
Tormentors
.
And
be
it
that
an
impudent
and
shamelesse
audacitie
shall
open
their
blaspheming
and
stinking
mouth
against
Heauen
,
yet
shall
an
eternall
horrour
make
them
quake
,
though
indeed
nothing
can
befall
them
,
worse
then
that
which
they
alreadie
endure
.
Thus
shall
they
be
tossed
with
the
blast
of
those
tempestuous
winds
,
being
burdensome
and
insupportable
to
them selues
.
And
though
their
bodie
be
within
Hells
bosome
,
yet
shall
they
beare
about
with
them
another
Hell
in
their
owne
bosomes
.
They
shall
vomite
out
venimous
words
against
themselues
being
weather-beaten
by
their
passions
,
as
with
contrarie
winds
vpon
the
sea
of
so
many
calamities
.
They
shall
be
deuoured
with
the
sharpest
gnawing
of
the
bloodie
birds
of
their
inordinate
affections
.
They
shall
be
giuen
vp
in
prey
to
their
owne
rage
,
as
the
Poetes
Acteon
to
his
owne
hounds
.
The
Prison
of
Hell
.
XXIX
.
ANd
if
libertie
be
reputed
so
great
a
good
,
that
all
the
goods
of
life
,
yea
life
it selfe
,
without
it
,
are
esteemed
as
nothing
,
whence
it
is
,
that
amongst
the
ioyes
of
the
blessed
,
the
libertie
of
the
children
of
God
is
placed
.
What
conceipt
are
we
to
make
,
my
Athanasia
,
of
the
eternall
captiuitie
of
the
damned
,
in
a
prison
so
horrible
as
that
of
Hell
?
O
Lord
how
true
it
is
,
that
he
that
sinneth
,
adiudgeth
himselfe
to
a
perpetuall
slauerie
:
but
a
slauerie
farr
other
then
that
which
Israel
suffered
in
Egipt
,
where
the
Diuells
are
farr
more
cruell
then
Pharaos
officers
,
who
put
the
Hebrewes
to
digge
and
delue
the
earth
.
A
prison
,
saith
S.
CIRILLE
,
all
on
a
fire
,
and
where
the
darknesse
shall
neuer
be
enlightned
with
any
ray
of
light
;
where
pestilent
and
gnawing
wormes
liue
in
spight
of
death
.
Who
would
not
feare
,
saith
S.
BERNARD
,
this
worme
that
cannot
die
,
this
place
full
of
fire
,
this
smoake
,
this
stinking
brimstone
,
those
blasts
of
tempests
,
those
thicke
and
blacke
fogges
of
exteriour
darknesse
?
For
what
light
,
I
pray
you
,
can
penetrate
into
the
bowells
of
the
earth
,
whither
euerie
liuing
creature
descended
,
of
those
that
reuoulted
from
MOYSES
,
as
the
Psalmist
teacheth
vs
,
and
as
we
gather
out
of
the
booke
of
Numbers
.
For
to
doubt
whether
Hell
be
in
the
Center
of
the
earth
,
a
place
furthest
remote
from
the
glorie
of
the
blessed
,
seemes
to
me
a
thing
impossible
,
after
one
haue
well
waighed
the
places
of
Scripture
,
and
of
Fathers
,
pointing
out
this
truth
.
ISAY
,
speaking
of
the
descent
of
Messias
into
Hell
,
Hell
which
is
below
the
earth
,
saith
he
,
was
troubled
in
thy
arriuall
.
And
the
same
Messias
is
made
speake
in
this
sort
by
Ecclesiasticus
:
I
will
penetrate
the
inferiour
parts
of
the
earth
,
and
I
will
visite
all
those
that
sleepe
therin
.
And
the
verie
Diuels
in
S.
LVKE
besought
our
Sauiour
,
that
casting
them
out
of
the
bodies
which
they
possessed
,
he
would
not
send
them
into
the
Abisse
.
S.
CIRILLVS
ALEXANDRINVS
speaking
of
Hell
,
tearmes
it
a
blacke
Caue
vnder
ground
,
replenisht
with
darknesse
,
smoake
,
and
all
miseries
,
where
the
damned
soules
are
as
in
a
dungeon
.
TERTVLIAN
calls
it
a
Treasure
of
fire
shut
vp
vnder
the
earth
.
And
S.
AVGVSTINE
teacheth
in
diuers
passages
,
that
Hell
is
vnder
the
earth
;
as
also
S.
GREGORIE
the
Great
.
There
is
the
lake
,
or
rather
the
cisterne
without
water
of
consolation
,
whither
those
vnfortunate
soules
are
banished
.
A
prison
far
other
then
that
which
was
so
irksome
to
IOSEPH
,
since
that
those
accursed
soules
are
there
bound
hand
and
foote
,
afflicted
with
ineffable
torments
.
And
which
is
yet
worse
,
without
all
hope
of
deliuerie
.
To
which
if
we
adde
the
compaignie
of
Diuells
,
whose
complices
they
made
themselues
,
by
reuoulting
,
with
them
,
from
their
Creatour
,
I
doe
not
thinke
,
that
any
thing
more
horrible
can
be
conceaued
.
Alas
the
stateliest
house
in
the
world
,
being
designed
to
any
one
for
his
prison
,
appeares
forthwith
to
him
gracelesse
and
disagreable
,
so
powrefully
doth
loue
of
libertie
possesse
mens
mynds
!
what
will
that
house
be
wher
all
imaginable
and
vnimaginable
euils
make
their
generall
Assemblie
,
following
the
conceit
of
the
great
Romane
Muse
?
Of
the
paine
of
Damni
.
XXX
.
BVt
amongst
all
those
euils
,
Diuinitie
teacheth
vs
,
that
none
is
comparable
to
that
which
is
called
the
paine
of
damni
,
whence
damnation
,
and
the
damned
take
their
names
.
No
,
not
all
the
exteriour
ones
,
nor
yet
all
the
interiour
ones
,
which
breefly
we
haue
represented
,
can
any
way
enter
into
comparison
with
this
,
which
alone
,
doth
further
surpasse
them
all
in
greatnesse
,
than
the
highest
celestiall
spheere
,
doth
surmount
this
earthly
globe
.
Which
I
will
endeauour
,
to
make
you
vnderstand
,
Athanasia
,
by
this
consideration
.
In
sinne
there
are
two
principale
malices
,
the
first
,
is
the
auersion
from
the
Creatour
;
the
other
,
is
the
conuersion
to
the
Creature
:
which
God
declares
by
the
mouth
of
his
Prophete
in
these
words
:
my
people
at
once
committ
two
euills
,
they
forsake
me
,
who
an
the
fountaine
of
liue-water
,
and
they
make
vnto
them selues
broken
Cisternes
which
can
hold
no
water
.
To
this
second
malice
,
belongs
that
paine
of
Sense
,
whose
miseries
we
expressed
in
the
precedant
stroke
:
but
to
the
abandonning
of
the
Creatour
,
appertaines
the
paine
of
damni
,
which
consists
in
the
eternall
priuation
of
the
sight
of
God
,
wherin
is
placed
the
highest
point
of
the
immortall
beatitude
.
Now
,
I
apprehend
,
saith
the
Father
with
the
golden
mouth
,
that
part
of
glorie
incomparably
more
great
then
all
the
other
torments
.
And
the
same
addes
,
that
tenne
thousand
torments
like
to
those
of
the
damned
are
nothing
being
compared
to
this
priuation
.
Wherin
this
Doctor
is
followed
of
all
the
rest
,
and
the
schoole
doth
teach
it
as
a
constant
truth
,
which
cannot
be
called
in
doubt
,
without
shaking
the
grounds
,
and
violating
the
principles
of
Christianitie
.
S.
THOMAS
strikes
further
into
it
:
for
though
the
paine
of
damni
be
equall
in
all
the
damned
,
and
that
of
sense
vnequall
,
according
to
that
which
is
written
,
that
the
torments
are
proportioned
to
the
vnlawfull
delights
:
and
although
as
well
those
of
sense
,
as
of
damni
,
be
equall
in
respect
of
the
Eternitie
of
their
durance
;
yet
doth
he
hold
,
that
the
paine
of
sense
,
and
that
of
damni
,
doe
differ
almost
as
much
as
a
finite
and
infinite
thinge
:
for
certaine
it
is
,
that
touching
the
senses
,
the
punishment
of
the
reprobate
comes
far
short
of
their
demerits
,
the
Diuine
goodnesse
not
being
able
to
conteyne
his
mercy
,
euen
in
the
effects
of
his
greatest
wroth
:
but
as
for
the
losse
of
an
infinite
good
,
wher
in
the
paine
of
damni
doth
consiste
,
who
sees
not
,
that
this
punishment
is
in
some
sort
infinite
?
And
if
insensible
thinges
find
no
rest
till
they
be
reunited
vnto
their
Center
,
since
they
were
not
separated
from
it
but
by
violence
;
how
intolerable
must
the
state
needs
be
which
doth
separate
a
soule
for
euer
from
its
true
principle
,
which
is
God
,
without
all
hope
of
returne
.
O
rebellious
Absalomes
!
for
an
Eternitie
you
shall
be
banished
from
the
Court
of
this
heauenly
Father
,
who
doth
no
longer
accnowledge
you
for
his
children
!
Prodigalls
that
you
are
,
who
by
your
reuoults
and
deboistnesse
haue
dissipated
the
substances
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
spent
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
them
.
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
conscience
,
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
continually
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
negligence
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
seauen
yeares
of
plentie
,
which
were
so
abundant
,
that
wheate
was
no
more
esteemed
then
sand
,
while
,
during
those
others
of
famine
,
they
were
constrayned
to
giue
the
most
precious
things
they
had
,
yea
euen
their
●owne
libertie
,
least
famine
might
driue
their
soules
out
of
their
bodies
.
What
a
liuely
sense
of
greife
shall
they
be
touched
withall
,
while
they
shall
consider
,
that
their
former
abundance
caused
in
them
many
offences
;
and
that
their
present
want
is
the
punishment
of
the
same
offences
:
but
especially
when
they
shall
see
PHARAO
made
Maister
of
all
their
goodes
,
as
well
moueable
as
immoueable
,
and
that
of
his
simple
subiectes
,
they
are
become
his
slaues
.
O
how
heartily
they
would
haue
wished
that
they
had
giuen
credit
to
the
good
IOSEPHES
prophicies
,
who
aduised
them
to
be
myndfull
in
their
plentie
,
of
the
hard
tyme
to
come
,
and
to
make
good
prouision
in
tyme
of
harnest
,
while
their
granaries
and
Cellers
ouerflowed
on
euery
side
.
But
how
light
is
this
temporall
miserie
if
it
be
compared
to
the
eternall
sorrow
which
shall
torment
the
reprobate
,
aduertised
by
so
many
remonstrances
as
well
by
writing
as
by
word
of
mouth
,
which
bett
vpon
their
eyes
and
eares
,
and
made
them
inexcusable
,
in
not
hauing
redeemed
lost
tyme
;
and
in
hauing
,
by
the
hardnesse
and
inpenitence
of
their
heart
,
heaped
vp
a
treasure
of
anger
,
in
the
day
of
our
Lords
anger
.
What
a
remorse
shall
they
feele
,
to
see
that
their
wounds
waxe
old
in
the
face
of
their
imprudence
.
And
that
while
they
might
haue
purchased
an
eternall
and
priselesse
felicitie
for
a
glasse
of
cold
water
giuen
in
the
loue
,
and
for
the
loue
of
God
;
yea
haue
borne
away
the
crowne
of
glorie
,
by
naturall
and
necessarie
actions
being
done
in
grace
with
conformitie
to
Gods
will
(
at
so
easie
a
rate
doth
the
supreame
Goodnesse
sell
heauen
!
)
and
that
these
truthes
were
so
frequently
proposed
vnto
them
by
the
Ghospell
,
and
the
preachers
therof
,
who
as
trumpets
made
them
resound
in
their
eares
,
they
not
being
moued
with
all
this
,
lesse
sensible
then
the
walls
of
Hierico
,
who
fell
at
the
sound
of
the
prestly
trumpett
.
What
a
heart-breake
it
shall
be
vnto
them
to
thinke
how
litle
they
inioyed
,
and
for
how
litle
a
space
they
possessed
the
same
:
what
benefits
they
haue
lost
;
from
how
faire
aduantages
they
are
fallen
:
how
litle
was
demanded
at
their
hands
,
for
a
priselesse
glorie
:
together
with
the
torments
passing
conceit
,
which
they
shall
endure
without
all
hope
of
end
.
To
speake
the
truth
,
as
there
is
no
head
so
strong
that
turnes
not
,
nor
body
so
stiddie
that
shakes
not
,
at
the
aspect
of
a
deepe
descent
;
so
me
thinkes
,
there
is
no
braine
that
is
not
troubled
,
by
bending
its
attention
towards
the
eternall
sorrow
,
which
shall
incessantly
gnaw
vpon
those
miserable
catiues
.
The
Eternitie
of
the
torments
of
Hell
.
XXXII
.
BVt
when
all
is
done
,
Athanasia
,
reason
must
render
the
Ghost
,
and
humane
wisdome
must
be
drunk
vp
in
the
consideration
of
the
Eternitie
of
those
paines
,
which
we
haue
set
out
in
weake
colours
:
For
if
those
torments
,
how
euer
great
,
how
euer
long
,
were
to
haue
end
,
yet
hope
would
in
habite
the
bottome
of
Pandoras
bote
,
nor
should
this
hope
be
voyd
of
some
sparke
of
consolation
.
But
alas
!
in
saying
neuer
,
we
say
a
terme
without
terme
,
and
which
,
for
the
tyme
to
come
,
shall
continue
as
long
as
God
shall
be
God
.
The
Reprobate
,
saith
the
sacred
texte
,
shall
be
forsaken
of
God
eternally
.
Eternally
shall
God
be
angrie
with
them
,
and
that
without
reconcilement
.
This
Abisse
neuer
renders
any
thing
it
once
swallowes
vp
,
the
soules
that
are
once
cast
headlong
thither
,
neuer
returne
.
Out
of
that
Gaole
there
is
no
redemption
.
There
,
no
thoughts
of
God
,
but
such
as
are
blasphemous
;
no
praise
is
rendred
him
in
that
accursed
dungeon
.
The
flame
of
the
Babilonian
furnace
burnt
49.
handfulls
high
,
but
could
neuer
rayse
it selfe
to
the
fiftith
,
a
number
of
IOVBILIE
and
Pardon
,
as
figure
of
that
wherof
we
speake
,
where
there
is
no
remission
of
sinnes
.
There
,
saith
the
Psalmist
,
are
the
damned
deuoured
of
death
,
no
otherwise
then
sheepe
doe
grase
:
for
as
the
grasse
putts
vp
againe
vnder
the
sheepes
nibling
tooth
,
so
shall
the
reprobate
be
continually
struke
with
the
sting
of
a
liuing
death
,
and
still
as
they
shall
be
deuoured
by
it
,
they
shall
reuiue
to
new
punishments
,
wherin
the
truth
of
that
shall
be
seene
,
which
the
Poetes
did
onely
fabulously
relate
of
the
liuer
still
renewed
,
as
by
the
vultour
it
was
deuoured
.
The
wicked
,
saith
the
holy
Ghospell
,
shall
be
cast
into
the
fire
,
and
they
burne
,
in
steed
of
saying
they
shall
burne
.
A
wonderfull
speech
,
which
by
a
present
tense
,
in
lieu
of
a
future
,
doth
represent
the
Eternitie
of
this
endlesse
torment
.
For
after
a
thousand
ages
,
&
as
many
millions
,
as
centenaries
of
million
of
millions
,
one
may
still
affirme
of
these
accursed
soules
,
they
burne
:
while
incessantly
they
pay
the
reuenew
of
a
rent
,
whose
principale
they
shall
neuer
extinguish
.
No
,
for
Eternitie
being
,
a
perpetuall
To-day
,
and
a
continuance
remayning
still
in
the
same
beeing
;
how
can
that
run
by
,
which
stands
still
in
the
same
state
?
And
if
there
be
any
thing
new
,
it
shall
be
the
Canticles
of
ioy
,
which
shall
continually
be
new
in
the
blissed
Eternitie
:
In
the
accursed
,
the
reprobate
shall
suffer
,
and
dayly
shall
attend
new
sufferances
,
and
their
sense
still
liuely
,
shall
neuer
be
hardened
therby
.
Their
being
accustomed
to
endure
,
shall
not
make
their
torment
lighter
,
or
lesse
insupportable
.
Whateuer
euer
calamities
we
suffer
in
this
life
,
be
they
neuer
so
great
and
greuious
,
they
dure
onely
for
a
tyme
,
saith
the
Prophete
DANIEL
,
but
to
the
damned
,
tyme
shall
not
be
.
Le
ts
call
to
mynd
,
saith
S.
PACION
,
that
in
Hell
there
is
no
place
left
for
repentance
.
For
the
tyme
therof
is
past
.
Happie
is
he
who
by
a
good
confession
foreruns
the
face
of
the
Iudge
iustly
irritated
with
our
crymes
:
who
doth
promptly
performe
all
the
good
in
this
world
,
which
his
hand
is
able
to
worke
.
And
who
doth
well
in
euery
thing
,
while
in
this
life
precious
tyme
is
lent
him
.
For
now
it
is
the
houre
to
rise
from
the
sleepe
of
the
death
of
sinne
:
for
our
saluation
or
damnation
are
neerer
then
we
beleeue
.
But
,
will
it
please
you
Athanasia
,
that
to
giue
life
to
this
Draught
we
may
borrow
from
this
subiect
of
the
Eternitie
of
those
paynes
,
the
colours
of
some
excellent
pincell
of
antiquitie
.
Heare
S.
AVGVSTINE
then
,
or
rather
see
how
he
setts
out
this
eternall
miserie
in
its
colours
.
As
for
the
accursed
soules
,
saith
he
,
their
death
,
is
without
death
;
their
end
without
end
;
their
tearme
,
without
tearme
.
For
their
death
shall
be
still
liuing
;
their
end
shall
still
be
begining
;
and
their
tearme
shall
neuer
expire
.
Death
shall
stifle
without
killing
them
.
The
Torture
shall
bruse
without
distroying
them
.
The
flame
shall
burne
them
,
without
affording
light
at
all
;
for
this
fire
shall
be
darke
;
and
horrour
shall
inhabit
this
darknesse
;
and
darknesse
shall
increase
the
torment
of
the
flame
.
Thus
shall
they
be
sett
vpon
with
the
sense
of
dolour
and
horrour
;
incessantly
suffering
and
dreading
.
S.
GREGORIE
the
GREAT
,
almost
in
the
same
aire
,
giues
vs
assurance
of
the
Eternitie
of
paines
.
In
this
torture
of
the
reprobate
,
saith
he
,
death
is
immortall
,
and
end
endlesse
.
Because
death
liues
there
continually
,
and
continually
the
end
begins
anew
.
Where
be
now
,
saith
S.
BERNARD
,
the
children
of
the
flesh
,
the
louers
of
the
world
,
whose
conuersation
in
earth
,
was
amongst
vanities
and
delightes
;
what
haue
we
left
of
them
but
corruption
,
and
a
most
distastefull
memorie
?
They
had
a
life
of
it
in
the
earth
,
they
eate
and
drunke
delicately
,
they
liued
at
their
ease
,
and
in
an
instante
they
descended
into
Hell
.
Their
flesh
in
earth
serues
onely
now
for
wormes-meate
;
and
their
soule
burnes
in
eternall
flames
.
For
what
did
their
glorie
and
vanitie
serue
them
,
what
benefit
did
they
reape
of
their
transitorie
ioyes
?
what
aduantage
did
their
great
powre
bringe
them
?
say
,
what
hath
their
foule
pleasures
,
and
abundance
of
wealth
left
them
?
To
what
a
low
ebbe
is
their
soaring
ambition
reduced
!
Alas
the
extreamitie
of
their
ioyes
was
followed
with
teares
and
gnashings
of
teeth
,
which
shall
neuer
haue
end
:
and
out
of
their
short
delightes
,
they
are
fallen
into
torments
,
rigourous
beyond
measure
,
and
long
without
end
.
From
the
mouth
of
these
two
or
three
reprochlesse
witnesses
,
let
vs
draw
this
word
of
Truth
,
that
the
vndoubted
Eternitie
of
these
paynes
of
Hell
,
puts
vpon
them
the
seale
or
marke
of
Infinitie
,
since
one
shall
neuer
see
an
end
of
their
continuance
,
or
of
their
intiere
consummation
.
If
I
tooke
as
much
content
in
filling
pages
,
as
I
precisely
studie
breuitie
,
I
might
haue
here
a
large
feilde
,
by
giuinge
my
imagination
leaue
to
run
,
in
those
vulgaire
similitudes
,
or
conceipts
,
which
giue
to
weaker
witts
slender
Idea's
of
Eternitie
,
so
far
forth
as
man's
vnderstanding
can
reach
.
But
I
omitt
the
litle
immortall
bird
drawing
dry
the
Ocean
,
by
drawing
thence
euery
hundred
thousand
yeares
one
drope
of
water
.
I
leaue
the
number
of
the
starrs
,
of
the
leeues
of
trees
,
the
sands
of
the
sea
,
and
all
the
Arithmetique
of
the
most
skilfull
maisters
at
the
end
of
its
lyne
,
and
other
the
like
conceipts
,
which
I
blame
not
,
for
the
respect
I
beare
to
the
great
and
deuoute
personnages
,
who
did
apprehend
them
fitting
,
good
and
fruitfull
,
not
onely
for
the
comon
,
but
most
aduanced
soules
.
I
will
passe
,
I
say
,
these
thoughtes
,
leauing
them
to
each
ones
inuention
,
as
their
gust
or
spirituall
profit
shall
moue
them
.
For
my
part
,
Athanasia
,
I
confesse
vnto
you
simply
and
sincerely
the
hardnesse
of
my
owne
hart
,
wherin
they
made
but
a
weake
impression
.
Of
the
desperation
of
the
damned
.
XXXIII
.
BVt
in
recompence
hereof
,
I
was
wonderfully
moued
with
the
consideration
of
the
furious
and
inconceaueable
despaire
,
which
the
Sight
of
this
horrible
Eternitie
of
paines
shall
cause
in
the
hartes
of
the
damned
.
And
truly
,
as
the
worme
which
eates
the
aple
,
is
bred
in
the
selfe
same
fruite
,
so
shall
this
eternall
despaire
,
like
to
a
gnawing
worme
,
issue
out
of
the
selfe
same
Eternitie
whence
it
doth
springe
.
True
it
is
that
the
torments
which
the
damned
shall
suffer
in
all
the
members
of
their
body
,
and
in
all
the
faculties
of
their
soule
,
are
extreame
.
Yet
the
consideration
that
they
shall
neuer
haue
end
,
adds
another
extreamitie
to
this
extreamitie
,
which
passeth
imagination
,
and
which
will
incite
these
accursed
wretches
,
fallen
into
a
reprobate
sense
,
to
open
their
mouth
against
Heauen
,
and
to
horrible
blasphemies
against
God
,
as
much
,
or
more
,
then
the
sense
of
their
punishments
?
And
if
the
Prophete
said
,
that
he
would
cry
like
a
dragon
,
and
grone
like
an
o●trige
,
ouer
the
desperate
and
incurable
wounds
of
Israel
,
how
much
more
terrible
shall
the
how
lings
of
the
reprobate
be
,
animated
with
a
spirit
of
despaire
and
rage
,
in
seeing
their
calamities
voyde
of
all
hope
of
redresse
?
So
that
it
is
the
opinion
of
ALBERT
THE
GREAT
,
and
DENIS
THE
CARTHVSIAN
,
that
this
thought
of
Eternitie
,
shall
much
more
afflict
them
,
then
all
the
paines
of
their
tortures
.
Which
the
great
S.
AVGVSTINE
expresseth
in
these
termes
.
Being
tormented
without
interruption
or
end
,
they
shall
liue
depriued
of
all
hope
of
pardon
,
all
expectation
of
mercy
,
wherin
doth
consiste
the
greatest
of
their
calamities
.
For
if
they
could
but
hope
that
their
torments
would
haue
end
,
after
so
many
millions
of
yeares
as
all
the
creatures
,
euen
to
the
worlds
end
,
shall
haue
had
haires
on
their
head
,
be
this
number
as
great
and
incredible
as
it
will
,
yet
is
it
finite
,
and
this
imagination
of
an
end
would
in
some
sort
solace
their
sufferances
.
But
wheras
there
is
no
end
proposed
vnto
them
,
they
giue
themselues
ouer
to
despaire
,
and
impatience
doth
double
their
paines
.
This
moued
the
Prophete
to
say
that
their
worme
shall
not
die
,
and
their
fire
shall
neuer
be
extinguished
,
neuer
be
consumed
,
because
this
worme
of
despaire
shall
torture
their
vnderstandings
,
while
the
flame
burns
their
body
:
being
most
reasonable
,
that
those
who
with
body
and
soule
offended
an
eternall
God
,
should
be
punished
in
body
and
soule
,
and
be
adiudged
vnto
paines
that
should
last
as
long
,
as
God
should
be
God
,
that
is
for
euer
.
Paines
without
intermission
.
XXXIV
.
THis
so
dreadfull
despaire
,
shall
yet
be
augmented
,
Athanasia
,
by
a
consideration
which
I
find
,
no
lesse
singular
,
then
remarkable
:
to
wit
,
that
those
paines
shall
not
onely
be
eternall
,
but
also
without
intermission
.
For
the
damned
shall
not
onely
passe
in
an
instant
,
from
one
extreamitie
to
another
,
and
as
IOB
saith
,
from
frosen
waters
,
to
deuouring
fires
,
but
their
torments
shall
be
continuall
,
and
continually
in
a
point
vnsufferable
,
and
without
intermission
at
all
.
No
part
of
repose
,
or
abatement
of
paines
are
there
to
be
hoped
.
T'
is
a
warre
that
shall
neuer
haue
truce
.
In
the
sufferances
of
this
life
,
be
they
neuer
so
great
,
there
is
alwayes
some
moderation
or
place
to
breath
in
;
in
that
they
stay
not
still
in
the
same
state
.
As
the
heauens
doe
incessantly
rowle
:
So
all
that
is
vnder
those
rowleing
spheeres
,
are
obnoxious
to
changes
and
reuolutions
.
The
seasons
doe
continually
change
,
and
continually
renew
the
face
of
the
vniuers
.
The
Moone
increaseth
and
decreaseth
.
The
Sunne
doth
aduance
it selfe
,
or
put
it selfe
in
a
greater
distance
from
vs
.
The
sea
hath
its
ebb
and
flowing
:
and
the
springs
,
riuers
,
and
floods
,
run
day
and
night
to
find
the
Sea
.
Man's
age
runs
dayly
to
decay
.
Kingdomes
and
Empires
,
haue
their
tymes
to
florish
and
fade
.
Deseases
are
lightned
,
in
that
they
come
but
by
fits
,
and
by
the
hope
we
haue
to
end
,
or
mend
.
In
aduerse
fortune
we
are
comforted
,
by
expectation
to
find
her
fauorable
.
The
sharpest
and
most
violent
sicknesse
,
hath
its
interualls
,
&
qualifications
.
Sleepe
is
the
comon
charme
of
greeues
,
and
often
by
its
dreames
,
it
rayseth
the
condition
of
the
most
miserable
(
for
the
space
it
continewes
)
,
aboue
the
happines
of
the
most
happie
.
But
in
Hell
,
sleepe
flyes
from
the
ey-lids
of
the
reprobate
,
nor
doth
rest
,
seiourne
neere
vnto
them
.
Their
teares
doe
neuer
dry
vp
:
their
Ague
is
continuall
,
and
without
intermission
.
Without
relaxation
they
dy
in
liuing
;
without
relaxation
,
they
liue
in
dying
.
And
if
a
rayne
continuing
for
40.
dayes
onely
,
was
able
to
drowne
the
whole
world
:
ô
God
what
a
Deluge
of
miseries
shall
choke
those
miserable
soules
,
vpon
whom
,
without
release
,
floods
of
fire
,
and
darts
of
furie
and
malediction
,
shall
showre
downe
.
And
if
things
most
aggreeable
,
turne
disagreeable
by
continuance
;
in
so
much
that
the
Manna
,
a
food
no
lesse
delicious
then
miraculous
,
became
lothsome
to
the
Israelites
;
And
if
eating
euery
day
the
same
dish
,
makes
vs
loath
the
most
toothsome
and
exquisite
bit
:
if
wayes
that
ly
through
great
plaines
,
though
otherwise
faire
and
facile
,
seeme
tedious
:
And
if
none
would
purchace
the
possession
of
a
crowne
,
vpon
condition
,
to
ly
without
sturring
in
a
most
delicate
,
and
richly
parfumed
bed
for
the
space
of
thirtie
or
fortie
yeares
.
What
shall
it
be
I
pray
you
,
continually
to
ly
extended
,
vpon
inconceaueably
hote
burning
coales
,
and
amongst
execrable
stinches
,
and
all
the
torments
that
can
be
imagined
,
without
repose
,
without
intermission
,
without
confort
,
without
hope
,
and
without
release
,
for
a
whole
Eternitie
,
O
you
that
are
deafe
,
saith
ISAYE
,
harke
;
ô
you
blind
,
behold
!
But
who
is
blind
,
but
he
that
is
slaue
to
sinne
;
who
is
deafe
but
he
that
is
made
slaue
to
his
vices
?
And
thou
who
seest
so
many
things
,
seest
thou
not
this
?
And
thou
that
hast
thyne
eares
open
,
hearest
thou
not
this
?
But
alas
how
many
are
there
in
the
world
,
who
haue
eyes
,
but
not
to
see
,
and
eares
but
not
to
vnderstand
truthes
so
manifest
?
O
Lord
,
thou
who
dost
euery
thing
so
well
,
who
makest
the
blind
see
,
and
the
deafe
heare
:
open
the
eyes
,
and
eares
of
those
,
whom
the
vanities
and
filth
of
the
world
doe
make
blind
and
deafe
;
To
th
end
that
those
that
doe
run
to
their
ruine
,
and
doe
precipitate
themselues
into
horrible
misfortunes
for
want
of
foreseeing
them
,
may
by
the
feare
of
thy
iudgments
reclaime
their
footsteps
from
those
so
slipperie
wayes
.
O
God
who
is
able
to
relate
the
powre
of
thy
wroth
,
and
to
know
,
without
amaysement
,
the
effectes
of
thyne
indignation
?
ô
how
horrible
a
thing
it
is
to
fall
into
the
hands
of
the
liuing
God!
hands
so
heauie
,
that
IOB
being
onely
touched
with
the
tippe
of
one
of
the
fingars
therof
,
and
that
for
a
smale
space
too
,
inuites
all
creatures
to
take
pittie
of
him
;
ô
how
burdensome
and
insuportable
are
they
to
the
reprobate
!
Whether
it
were
better
for
the
damned
not
to
bee
.
XXXV
.
FOrme
a
iudgment
of
it
out
of
this
consideration
,
Athanasia
,
that
without
respite
they
search
after
death
and
it
comes
not
;
they
shall
wish
for
it
,
and
it
shall
fly
from
them
.
Vpon
which
the
Deuines
moue
a
fine
question
;
to
witt
,
whether
it
were
not
better
for
the
damned
to
bee
no
more
,
or
neuer
to
haue
bene
at
all
,
then
to
subsiste
without
anihilation
amidst
so
many
liuing
deathes
.
To
which
the
Angell
of
the
schowle
,
S.
THOMAS
,
makes
answeare
with
no
lesse
subtilitie
then
soliditie
,
that
the
non-esse
being
considered
purely
in
it selfe
,
is
the
euil
of
euils
,
and
the
most
miserable
condition
imaginable
,
and
that
thus
,
it
cannot
in
generall
be
desired
.
But
being
taken
as
deliuering
vs
,
from
a
beeing
accompained
with
all
sorts
of
miseries
;
and
as
it
is
a
priuation
of
so
many
calamities
,
it
may
be
wished
for
of
those
who
are
in
so
deplorable
a
state
.
Whence
it
is
said
in
the
Ghospell
of
that
reprobate
which
betrayed
the
sonne
of
man
,
and
who
through
despaire
hanging
himselfe
was
burst
in
the
midst
.
It
had
bene
better
for
this
man
that
he
had
neuer
bene
.
And
IOB
in
the
extreamitie
of
his
afflictions
curseing
the
day
of
his
birth
,
wished
that
he
had
neuer
bone
.
S.
AVGVSTINE
confirmes
this
opinion
when
he
saith
:
The
wicked
and
impious
persons
that
are
plunged
in
eternall
fires
,
shall
liue
in
despite
of
themselues
;
for
they
would
be
glad
,
if
it
were
in
their
powre
,
to
end
so
accursed
a
life
;
but
none
will
oblige
them
with
the
benefit
of
such
a
death
as
would
make
them
senselesse
of
their
paines
.
And
againe
,
the
Scripture
daignes
not
this
continuall
sufferance
with
the
name
of
life
;
for
to
be
continually
in
such
extreame
torments
,
seemes
not
so
much
to
be
a
life
,
as
a
perpetuall
death
.
Whervpon
in
Sacred
writt
;
this
damnation
,
is
called
a
seconde
death
,
to
distinguish
it
from
the
first
,
wher
vnto
all
that
are
vpon
the
face
of
the
earth
,
are
lyable
.
And
albeit
it
be
called
death
,
yet
is
none
extinguished
therby
;
for
to
liue
in
continuall
torment
,
is
not
to
liue
,
but
to
dic
.
The
same
Doctor
,
in
another
passage
,
saith
to
the
same
pourpose
.
If
the
damned
soules
liue
in
those
eternall
paines
,
where
the
vncleane
spirits
a●
tormented
,
they
are
rather
to
be
said
t●dy
then
liue
,
and
that
eternally
.
Fo●
there
is
no
worse
nor
more
dreadf●●
death
,
then
when
death
cannot
dy●
▪
Pope
INNOCENTIVS
giues
authoritie
to
that
beleife
,
in
these
tearmes
.
Then
(
speaking
of
the
accurse●
Eternitie
)
death
shall
be
immortall
.
〈◊〉
death
how
much
more
sweete
should
thou
be
,
if
thou
didst
extinguish
so
dolorous
a
life
,
then
to
constraine
one
t●
liue
in
such
hellish
torments
;
and
which
is
yet
worse
,
torments
of
so
long
continuance
.
I
,
for
the
number
of
yeares
in
Hell
,
is
numberlesse
.
The
last
yeare
of
those
punishments
shall
neuer
arriue
.
After
a
thousand
million
of
yeares
,
there
will
remayne
as
many
againe
to
be
counted
,
and
those
also
being
sommed
vp
;
we
are
to
begin
anew
againe
.
CAIN
after
fiue
thousand
yeares
of
a
liuing
death
,
is
,
as
in
the
first
day
of
his
tortures
:
and
after
a
thousand
million
●f
million
of
yeares
,
he
shall
begin
●new
to
suffer
.
And
though
the
●icked
richman
hath
thirsted
two
●●ousand
yeares
in
the
flames
which
●oe
burne
,
but
not
consume
him
,
he
〈◊〉
yet
to
expect
,
and
shall
expect
for
●ternitie
,
one
droppe
of
refreshing
●●ater
,
which
shall
for
euer
be
de●yed
him
.
When
humane
iustice
●oth
adiudge
a
criminall
to
exqui●te
tortures
,
for
some
great
and
●●ormious
crimes
;
to
dy
is
reputed
a
●uour
,
since
by
that
meanes
,
he
is
●eed
from
the
cruell
torments
which
●reife
doth
imprint
in
his
body
.
But
〈◊〉
the
Diuine
iustice
which
is
exe●uted
in
Hell
,
there
is
no
stroke
fa●orable
;
where
one
is
to
languish
●or
euer
in
a
death
which
cannot
●ie
.
Which
is
a
Hell
in
Hell
,
worse
●hen
a
thousand
Hells
.
Why
there
paines
are
eternall
.
XXXVI
.
BVt
le
ts
withdraw
our
view
▪
Athanasia
,
from
so
horrible
▪
spectacle
,
whose
topp
is
Eternitie
.
And
let
vs
put
the
last
finga●
to
this
draught
all
red
with
flames
with
the
reason
which
Deuines
giue
of
the
Eternitie
of
those
paynes
.
I●
there
any
thing
more
conformable
to
the
Diuine
Iustice
,
say
they
,
the●
to
punish
those
eternally
,
who
fo●
loosse
pleasures
,
vanities
,
and
transitorie
toyes
,
haue
contemned
th●
torrent
of
eternall
delightes
,
glorie
riches
,
since
that
by
the
rule
of
equitie
,
the
punishment
is
to
haue
proportion
with
the
fault
?
Further
,
ad●
they
,
he
that
dyes
in
mortall
sinne
renouncing
grace
,
which
is
as
th●
Herbingar
,
and
Porter
of
Glorie
,
i●surprised
by
death
,
in
a
state
of
s●peruerted
a
sense
,
and
in
such
an
auersion
from
God
,
that
it
is
credible
,
that
if
he
had
liued
for
euer
,
he
had
still
persisted
in
his
malice
,
and
had
bene
buried
in
euil
dayes
,
in
so
much
,
that
by
loosing
his
life
,
he
did
not
,
for
all
that
,
loose
his
will
to
offend
,
which
makes
him
perish
in
his
reprobation
,
and
makes
him
worthy
of
an
Eternitie
of
paines
.
Againe
,
seemes
it
not
reasonable
,
that
he
should
be
punished
in
Gods
great
Eternitie
,
who
hath
offend
God
in
the
litle
Eternitie
of
his
life
?
Let
vs
add
to
this
,
that
all
which
is
in
God
being
God
himselfe
,
because
he
is
all
beeing
,
all
essence
,
all
substance
without
accidents
,
and
consequently
,
his
iustice
being
equall
with
his
mercy
,
if
he
reward
a
cup
of
cold
water
giuen
in
his
grace
,
and
for
his
loue
,
with
an
Eternitie
;
why
should
we
find
it
strange
,
that
he
should
eternally
punish
sinne
,
that
accursed
nothing
,
or
rather
that
proud
Giant
,
which
doth
oppose
his
darksome
priuation
,
against
that
diuine
beeing
,
souueraignely
lightsome
.
Yea
,
this
truth
,
though
heauen
and
earth
passe
,
shall
stand
in
force
for
euer
,
that
God
shall
destroy
euerlastingly
,
all
that
shall
worke
iniquitie
,
and
that
being
driuen
from
the
sight
of
his
face
,
they
shall
suffer
mortally
eternall
paynes
.
Those
accursed
soules
shall
one
day
heare
the
folish
Virgins
dismission
,
who
came
without
the
oyle
of
grace
and
Charitie
.
Begone
,
the
gate
of
the
eternall
marriages
,
are
shut
against
you
for
euer
.
Begone
I
know
you
not
.
And
this
daunting
sentence
,
which
shall
be
without
Appeale
,
is
pronunced
in
the
burning
Court
of
the
worlds
comsūmation
.
Goe
you
accursed
into
eternall
fires
,
prepared
for
the
Diuell
and
the
partakers
in
his
reuoult
.
The
Manna
which
of
old
,
fell
for
6.
dayes
vpon
Israel
,
ceased
to
fall
the
seauenth
;
and
he
that
neglected
to
make
prouision
of
two
measures
therof
,
the
day
before
the
Saboath
,
with
fasting
was
forced
to
pay
his
negligence
.
Such
as
in
the
tyme
of
this
life
,
lent
to
negotiate
and
labour
,
haue
bene
flouthfull
in
gathering
the
Manna
of
grace
;
shall
not
be
receaued
in
the
other
life
,
which
is
the
tyme
wherin
all
worke
ceaseth
.
The
sluggard
,
saith
the
wiseman
,
who
in
winter
fearing
the
cold
hath
neglected
to
till
,
shall
reape
onely
in
his
feild
bryers
and
nettles
in
haruest
tyme
:
and
pouertie
,
and
hungar
shall
encompasse
his
gate
.
For
which
cause
the
same
wiseman
calls
him
prudent
and
considerate
who
tills
and
sowes
in
its
season
;
threatening
him
with
confusion
and
miserie
,
who
sleepes
and
takes
his
ease
,
while
he
is
to
put
his
hand
to
the
worke
.
Verily
such
a
man
deserues
to
be
compared
to
horses
and
mules
,
who
haue
no
vnderstanding
,
and
yet
not
to
a
generous
horse
nether
,
but
euen
to
a
iade
,
who
hauing
still
at
his
sides
so
quicke
and
bloodie
a
spurre
,
as
that
of
the
thought
,
especially
,
of
the
accursed
Eternitie
,
doth
not
striue
to
draw
himselfe
out
of
the
durt
of
vice
,
and
to
spring
swiftly
on
in
the
course
of
vertue
.
Alas
what
doth
not
a
sick-body
endure
to
be
quite
of
his
desease
,
what
bitter
potions
doth
he
not
take
downe
,
what
bleedings
lancings
burnings
.
In
a
word
,
what
doth
he
not
resolutly
vndergoe
to
recouer
his
health
,
and
to
prolong
for
a
tyme
this
mortall
and
miserable
life
;
and
yet
to
draw
our selues
out
of
the
gates
of
death
,
and
those
also
eternall
,
and
out
of
the
horrible
tortures
wherof
this
litle
draught
makes
a
weake
representation
,
shall
wee
vse
no
endeuours
?
An
Apostrophie
to
God
and
the
soule
,
vpon
the
accursed
Eternitie
.
XXXVII
.
OEternitie
!
ô
powrefull
,
rigourous
,
and
iealous
God!
God
of
Reuenge
!
ô
Lord
thou
art
iust
,
and
all
thy
iudgments
are
iustice
and
equitie
it selfe
.
I
adore
them
great
God
,
yea
my
soule
cast
vpon
the
earth
,
and
my
mouth
ioyned
to
the
dust
,
I
confesse
that
all
thou
dost
,
proceeds
from
a
true
and
iust
iudgment
;
and
that
all
thy
wayes
are
replenished
with
iustice
.
For
who
am
I
dust
and
ashes
,
a
worme
and
not
a
man
,
to
enter
a
dispute
with
thee
?
Who
if
thou
wouldst
obserue
and
examine
our
faults
,
who
is
able
to
sustayne
thy
face
,
and
to
enter
into
iudgment
with
thee
?
Yet
as
thou
art
soueraignely
Good
,
thou
permitst
men
to
discusse
matters
with
thee
.
And
being
Truth
it selfe
,
thou
art
willing
,
that
they
should
propose
vnto
thee
the
things
they
conceaue
to
be
iust
and
true
.
In
this
Confidence
,
ô
Lord
,
approching
towards
the
Throne
of
thy
mercy
,
after
the
consideration
of
those
eternall
paynes
I
haue
now
contemplated
,
I
hope
thou
wilt
permit
my
poore
soule
to
make
a
weake
sallie
towards
thee
.
Lord
those
soules
which
thou
dost
banish
,
to
those
endlesse
flames
,
which
deriue
all
their
heate
from
the
fire
of
thy
wroth
,
are
they
not
the
workmanshipe
of
thy
hands
?
And
is
not
thy
worke
mercy
it selfe
,
as
thy
nature
is
goodnesse
it selfe
?
Why
then
dost
thou
shut
thy
eares
to
their
cryes
,
and
of
a
pitifull
Father
,
to
those
accursed
soules
,
thou
becomest
,
an
inexorable
,
and
seuere
,
I
dare
not
say
,
a
cruell
Iudge
,
as
thy
seruant
IOB
tearmes
thee
,
whom
thou
didst
try
in
manifold
sufferances
?
Where
are
thyne
aunient
mercyes
ô
Lord
?
hast
thou
forgotten
to
pardon
,
which
is
thyne
ordinarie
coustume
?
Why
,
hast
thou
reiected
them
for
euer
,
and
can
they
neuer
appease
thy
anger
?
Ah!
no
Lord
they
know
well
,
that
which
they
demande
is
not
for
thy
glorie
;
they
that
haue
bene
prodigall
of
thy
fauours
;
that
are
not
worthy
to
be
called
thy
children
,
that
can
pretend
nothing
in
the
inheritance
of
saluation
,
nor
in
the
portion
replenished
with
light
reserued
to
thy
Saints
.
Their
deeds
of
darknesse
hath
rendred
them
vnworthy
of
that
bright
day
which
knowes
no
night
.
Being
no
longer
thy
children
,
they
cannot
be
heires
of
thy
Sanctuarie
;
heires
of
the
Land
of
the
liuing
;
nor
coheires
with
IESVS
CHRIST
whose
pretious
blood
,
and
merits
,
they
haue
troden
vnder
their
feete
.
Nay
Lord
,
euen
they
,
doe
not
demande
to
depart
out
of
Hell
,
nor
to
be
freed
from
those
paynes
,
which
are
iustly
inflicted
vpon
them
;
for
to
appeare
before
thy
wrothfull
face
,
would
be
a
hell
and
a
Torture
vnto
them
,
incomparably
more
rigorous
then
all
the
torments
they
endure
.
Their
onely
desire
is
to
be
reduced
to
nothing
,
since
they
haue
commit
the
works
of
sinne
;
which
is
a
true
nothing
.
But
if
thou
daigne
them
vnworthy
of
this
vnfortunate
fauour
,
at
least
after
many
ages
of
paines
,
can
they
not
expect
some
moment
of
release
?
shall
not
some
litle
drope
of
refreshment
and
solace
,
after
many
thousand
of
yeares
,
be
sent
to
water
their
withered
lipps
,
their
thirsting
throtes
,
their
burning
tongues
?
Say
Lord
,
wilt
thou
for
euer
laugh
at
their
liuing
death
?
Wilt
thou
not
for
euer
bow
to
their
begging
?
O
the
God
of
my
heart
!
ô
the
part
of
myne
euerlasting
inheritance
!
What
's
this
that
I
heare
in
the
botome
of
my
heart
?
what
dradfull
Echo
makes
resound
therin
these
words
of
horrour
?
I
will
be
inexorable
vnto
them
eternally
.
Softly
,
my
soule
,
make
a
stand
here
,
step
not
a
foote
further
.
Dost
thou
not
see
the
firie
sword
in
the
Diuine
Iustice's
hand
,
threatening
ouer
thy
head
,
if
thou
aduance
a
foote
.
Dost
belonge
to
thee
temerarious
wretch
,
to
sound
God's
Maiestie
?
Fearest
thou
not
,
to
be
ouerwhelmed
with
his
glorie
?
Dost
thou
not
see
that
these
reprobates
are
relinquished
by
the
spirit
of
his
heart
,
&
precipitated
into
an
eternall
obliuion
in
this
second
death
?
Leaue
them
there
then
,
and
kissing
the
sonne
,
that
is
,
adoring
the
highnesse
of
the
Scepter
of
this
Diuine
Iustice
,
reioyce
together
with
the
iuste
in
this
iuste
reuenge
:
and
wash
thy
hands
in
the
ruine
,
and
bloode
of
those
sinners
.
And
drawing
light
from
their
darknesse
,
compound
a
wholsome
treackle
of
the
venime
of
their
infelicitie
.
Cast
thyne
eyes
rather
vpon
the
malice
of
sinne
,
and
by
an
effect
so
horrible
,
forme
a
iudgment
of
the
greatnesse
of
the
Cause
.
Thinke
if
thou
seest
a
louing
Father
iustly
casting
his
sonne
into
a
burning
fornace
;
that
thence
thou
oughtst
to
coniecture
an
enormious
crime
in
the
child
;
as
well
by
reason
of
the
greeuiousnesse
of
the
punishment
,
as
by
the
Fathers
rigour
.
ô
Eternall
Father
,
whose
mercies
are
numberlesse
,
what
an
inward
hate
must
thou
needs
conceaue
against
the
vniust
,
and
iniustice
;
since
thou
dost
punish
so
rigorously
,
and
so
eternally
,
the
soules
thou
bought
at
so
great
a
price
;
as
is
the
bloode
of
thyne
owne
sonne
,
blood
which
cryed
better
then
that
of
Abel
,
bloode
able
to
fetch
out
any
stayne
,
to
wash
of
all
offences
,
and
to
render
them
sknowie
white
,
whom
sinne
had
made
cole-blacke
,
so
that
this
ISOPE
,
this
sopewort
be
applyed
in
a
fitt
tyme
,
in
a
tyme
capable
of
receauing
this
plentuous
redemption
.
Where
are
our
thoughts
,
ô
my
soule
,
how
doth
not
dread
put
vs
into
a
traunce
,
while
sinne
presents
it selfe
vnto
our
eyes
,
what
a
monster
must
it
needs
be
,
for
whom
so
darksome
a
Dungeon
and
boisterous
tempest
is
prepared
;
and
since
that
God
who
is
infinitly
good
,
is
irreconciliably
irritated
against
those
reprobate
soules
?
How
oft
,
my
poore
heart
,
haue
we
merited
those
horrible
punishments
?
wa
st
not
as
oft
as
we
withdrew
our selues
from
our
dutie
by
mortall
crimes
,
sinthens
all
the
Diuels
there
were
damned
for
one
sinne
?
And
are
they
not
then
so
many
singular
obligations
we
haue
to
God
,
who
expected
vs
so
long
to
repentance
?
in
not
suffering
his
vengance
to
to
take
vs
in
the
manure
.
If
we
slile
the
Doctors
,
who
by
their
care
and
skill
,
recouere
vs
,
out
of
a
dangerous
sicknesse
,
our
Esculapeses
.
If
a
deliuerie
out
of
prison
draw
such
an
obligation
vpon
vs
,
towards
the
workers
therof
;
If
a
Princes
grace
doe
so
much
ingage
vs
to
him
;
as
likewise
the
fauour
of
being
freed
from
fire
or
water
,
to
our
deliuerers
.
What
shall
we
render
to
this
good
God
,
who
,
as
often
as
we
haue
offended
,
hath
recouered
vs
from
death
,
and
death
euerlasting
?
Death
whose
torment
,
doth
far
surpasse
,
all
that
can
be
said
or
thought
of
it
.
Propose
vnto
thy selfe
,
ô
my
soule
,
a
thing
that
shall
neuer
happen
,
according
to
the
order
of
the
Diuine
Prouidence
and
Iustice
,
though
otherwise
possible
to
him
that
can
doe
all
,
that
God
had
drawen
out
of
this
darke
hole
into
which
redemption
enters
not
,
some
one
of
the
damned
crue
,
to
giue
him
tyme
of
repentance
for
his
sinns
:
and
consider
what
thankes
he
would
render
to
his
Creatour
for
so
great
a
benefit
;
and
how
well
he
would
husband
this
precious
tyme
,
to
regayne
himselfe
out
of
the
midst
of
his
dreadfull
tortures
.
Now
,
my
deare
soule
,
thou
must
needes
haue
lost
all
sense
and
iudgment
,
if
thou
accnowledge
not
the
benefit
of
preseruation
to
be
no
lesse
,
then
this
imaginarie
deliuerance
,
since
it
withdrawes
thee
from
the
same
torments
,
merited
by
so
many
faults
.
Why
doe
not
we
then
spend
our selues
in
thankes
giuing
,
why
are
we
negligent
in
redeeming
lost
tyme
,
sloathfull
in
running
to
the
remedie
of
Penance
.
The
onely
Table
of
safetie
after
the
shipwrake
of
grace
?
O
God
full
of
Goodnes
,
who
desires
not
the
death
of
a
sinner
,
but
his
conuersion
and
life
.
Ah!
I
begge
this
fauour
of
thee
;
that
at
least
I
may
performe
some
part
of
that
,
which
he
would
doe
,
whom
,
by
thyne
extraordinarie
power
,
and
mercy
without
president
,
thou
migstest
haue
deliuered
out
of
this
Gulfe
of
horrour
.
Ah!
Lord
I
know
this
onely
part
,
would
worke
my
whole
penance
:
for
neuer
would
myne
eylidds
waxe
dry
,
the
aples
of
myne
eyes
would
euer
swime
in
their
fountaines
,
night
and
day
should
I
weepe
.
My
cheekes
should
alwayes
be
watered
,
and
my
teares
should
be
my
dayly
bread
.
I
would
imbrace
all
sorts
of
exteriour
and
interiour
sorow
,
to
auoyd
those
deuouring
flammes
,
and
the
eternall
rageings
of
that
abominable
Mansion
,
where
thou
art
perpetually
blasphemed
.
O
God
my
mercy
!
Saue
me
from
the
Iawes
of
those
roaring
Lyons
,
prepared
for
their
prey
.
Remoue
me
from
before
the
sharpe
hornes
,
of
those
sauage
Vnicornes
.
Indew
me
,
ô
Lord
,
with
the
spirit
of
Compunction
,
and
Penance
,
which
is
so
necessarie
to
auoyde
this
Abisse
.
And
thou
,
my
soule
,
why
dost
thou
dwell
vpon
this
thought
of
horrour
,
why
art
thou
vexed
in
it
?
Lift
vp
thy
heart
and
hope
in
the
mercy
of
the
Highest
.
I
,
thou
shalt
yet
againe
praise
him
,
the
tyme
of
his
mercy
is
not
expired
to
thee
.
He
is
the
saluation
of
thy
face
,
and
thy
true
God
:
no
no
by
his
assistance
and
grace
,
thou
shalt
beare
no
part
in
the
abominable
blasphemies
of
the
region
of
the
shadow
of
death
:
but
thou
shalt
be
aggreable
vnto
him
,
and
shalt
sing
his
prayses
in
the
Land
of
the
Liuing
.
A
passage
to
the
blessed
Eternitie
.
XXXVIII
.
HAppie
land
of
the
liuing
!
Athanasia
,
LAND
OF
PROMIS
flowing
with
the
milke
and
honie
of
Diuine
fauours
and
blessings
(
Land
without
thornes
)
free
from
the
captiuitie
of
IACOB
.
How
glorious
things
are
reported
of
thee
,
ô
Citie
of
God!
Sacred
citie
,
whose
fundations
are
placed
vpon
the
holy
mountaines
of
Eternitie
,
who
art
watered
with
an
impetuous
flood
of
felicitie
and
glorie
,
and
with
torrents
of
celestiall
delightes
.
How
louely
are
thy
tabernacles
!
O
mansion
of
the
God
of
vertues
,
my
soule
and
body
doe
swoone
in
the
contemplation
of
thy
wonders
.
O
Lord
how
happie
are
they
,
who
doe
inhabite
thy
house●
they
praise
thee
for
euer
and
euer
.
Blessed
is
he
whom
thou
hast
elected
,
and
receaued
into
thy
armes
,
he
shall
remayne
for
euer
in
the
wishfull
porches
of
thy
heauenly
Sion
.
Certes
,
Athanasia
,
my
heart
changing
this
vnfortunate
obiect
(
wherin
my
pen
was
imployed
in
the
precedent
strokes
,
)
to
this
other
,
wholy
delightfull
one
,
of
the
blessed
Eternitie
,
doth
resent
the
same
ioy
,
which
the
Mariners
doe
experience
,
when
after
a
rough
storme
,
they
meet
with
a
calme
:
the
same
alacritie
which
doth
enlarge
the
victors
hearts
,
when
after
a
dangerous
battell
they
triumphe
ouer
their
foes
,
and
diuide
the
plentuous
spoyle
.
Now
it
is
,
that
I
may
vsurpe
the
words
of
the
Diuine
Epithalamion
.
Winter
is
past
,
the
raine
and
snow
are
blowen
ouer
,
and
flowres
begin
to
appeare
in
our
land
,
but
flowres
that
are
of
fruite
of
honour
and
honestie
,
admirable
fruites
of
the
Land
of
Promis
.
There
it
is
,
that
God
doth
wipe
away
the
teares
of
his
saintes
.
There
are
there
,
no
greiues
or
plaintes
:
for
all
sortes
of
euils
doe
vanish
in
the
presence
of
this
vniuersall
felicitie
,
euen
as
shades
doe
disappeare
in
the
light
's
approach
.
And
as
wine
doth
taste
sweeter
after
bitter
amandes
;
and
honie
after
the
tast
of
wormeseed
;
as
deformitie
doth
raise
the
luster
of
an
eminent
beautie
,
it
being
the
propertie
of
contraries
the
one
to
aduance
the
other
by
their
neighbourhood
:
so
after
the
harsh
contemplation
of
so
many
astonishinge
torments
,
the
splendour
of
the
eternall
glorie
,
doth
shine
in
myne
eyes
,
as
a
lightsome
day
following
out
an
obscure
night
.
Such
as
doe
exercise
their
Arts
about
fornaces
,
are
accustomed
from
tyme
to
tyme
,
to
releiue
their
weakned
sight
,
in
beholding
some
pleasing
table
,
or
to
recreate
them
vpon
some
delightfull
prospectiue
.
Sweet
light
of
the
heauenly
Hierusalem
,
whose
lampe
is
the
lambe
,
who
hath
blotted
out
the
sinns
of
the
world
,
how
fitly
thou
art
represented
to
my
eyes
a
litle
to
solace
them
,
after
they
haue
poursued
the
view
of
that
burning
fornace
,
which
the
wroth
of
God
keepes
eternally
hote
in
the
center
of
the
earth
?
But
on
the
other
side
,
as
they
that
come
out
of
a
darke
dungeon
,
haue
difficultie
on
a
souden
to
sustayne
the
splendour
of
a
cleare
day
:
so
this
souden
returne
from
darknesse
to
light
;
from
dolour
to
delight
;
from
sorrow
to
ioy
;
from
vnhappinesse
to
happ
;
from
death
to
life
;
and
from
punishments
to
felicitie
,
doth
giue
a
certaine
assault
to
my
hart
;
so
true
it
is
that
the
passage
from
one
extreamitie
to
another
doth
astonish
the
most
constant
mynd
!
The
best
experienced
Mariners
,
hauing
once
passed
the
line
,
are
alwayes
a
litle
troubled
when
they
are
to
alter
the
course
of
their
nauigation
,
and
to
sayle
vnder
another
Pole
,
guided
by
other
Cardes
,
other
starrs
.
And
yet
ô
happie
change
since
we
passe
from
teares
to
langhter
,
from
punishments
to
reward
,
and
from
paine
to
glorie
.
The
finenesse
of
this
subiect
.
XXXIX
.
BVt
who
can
without
rauishment
,
ô
Athanasia
,
expresse
the
sweetnesses
with
which
this
incomparable
subiect
doth
replenish
our
vnderstanding
?
O
God
if
on
day
we
shall
come
to
behold
,
that
which
nowme
vnderstand
of
the
glorie
of
thy
Citie
,
with
what
traunce
shall
we
be
seased
,
when
we
shall
be
made
like
vnto
thee
,
in
beholding
thee
such
as
thou
art
,
and
shall
be
transformed
into
thy
Image
,
and
shall
be
conducted
by
thy
spirit
from
light
to
light
.
It
will
be
a
farr
other
thing
then
the
rauishment
of
IACOB
vpon
the
sight
of
his
faire
RACHEL
:
for
what
comparison
is
there
betwixt
the
Creatour
seene
clearly
and
not
in
a
glasse
,
and
a
catiue
creature
.
Those
beauties
,
in
that
disciples
reuelations
whom
IESVS
loued
,
is
to
the
life
represented
vnto
vs
by
this
glorious
Hierusalem
,
which
he
doth
compare
to
a
Bride
richly
adorned
coming
out
to
meet
her
Bridgroome
.
A
fit
comparison
,
since
this
glorious
Eternitie
,
is
no
other
thing
then
the
eternall
banquet
of
the
marriages
of
the
lambe
.
O
faire
IYDITH
!
who
would
not
willingly
endure
the
labours
of
the
seige
of
Bethulia
to
enioy
thee
!
and
who
dare
complaine
of
these
moments
of
tribulation
of
this
afflicting
life
,
spent
in
the
conquest
of
thee
?
All
the
beauties
of
the
Bridegroome
and
Bride
,
which
are
by
the
fingar
of
the
Holy
Ghost
so
delicately
put
downe
in
the
Sacred
Epithalamion
,
which
we
instile
the
Canticle
of
Canticles
,
are
but
shadowes
compared
to
the
measure
of
the
light
of
glorie
,
which
God
in
his
blessed
Kingdome
hath
prepared
for
his
saintes
!
O
choyce
soules
,
who
like
to
other
ESTERS
,
are
designed
for
the
imbracements
of
this
eternall
ASSVERVS
,
what
can
be
found
that
can
enter
into
comparison
with
your
felicitie
,
since
it
shall
passe
all
humane
sense
and
capacitie
?
No
neither
the
florishing
Hierusalem
,
nor
yet
the
Triumphant
Rome
can
in
any
thing
come
neere
vnto
this
happie
Abode
.
For
she
drawes
her
light
,
from
him
who
is
wholy
light
,
and
darknesse
cannot
comprehend
him
,
and
who
doth
inhabite
an
inaccessible
light
.
O
my
eyes
let
fall
your
eylides
ouer
your
aples
,
and
be
blind
to
all
that
is
faire
vpon
the
face
of
the
earth
.
For
nothing
can
be
pleasing
in
presence
of
this
excellent
obiect
,
of
the
eternall
house
of
the
God
of
Eternitie
.
O
God
ayde
my
sight
,
and
inrich
me
with
an
Eagles
ey
,
but
let
it
be
a
heauenly
one
,
that
I
may
not
be
dazeled
with
the
aspect
of
so
great
a
splendour
.
That
the
eternall
felicitie
is
the
perfection
of
all
good
things
.
XL.
EVen
as
(
Athanasia
)
the
accursed
Eternitie
is
the
sinke
of
all
the
euils
imaginable
,
as
we
haue
alreadie
showen
;
so
is
the
blessed
a
collection
of
all
the
good
things
that
can
be
wished
;
for
there
the
desire
shall
be
replenished
with
all
that
good
is
.
And
the
Deuines
to
giue
vs
some
knowledge
of
it
,
doe
defime
it
:
An
eternall
,
immutable
,
and
certaine
condition
,
deuoyd
of
all
euil
of
fault
or
paine
,
and
odorned
with
all
the
aduantages
of
nature
,
grace
,
and
glorie
.
So
that
,
saith
S.
AVGVSTINE
togeither
with
DAVID
;
this
estate
is
absolute
in
euery
point
,
seeing
that
the
hungrie
soule
is
there
saciated
with
all
the
good
things
that
can
be
desired
.
We
haue
called
it
an
eternall
condition
,
in
which
we
see
what
a
faire
aduantage
it
hath
ouer
the
crownes
and
Empires
of
the
earth
,
which
stay
so
short
a
tyme
vpon
one
head
,
and
the
ioy
of
whose
possession
,
is
mixed
with
a
continuall
feare
of
loosing
them
:
for
it
is
written
of
the
Kingdome
of
all
ages
,
that
it
shall
neuer
haue
end
.
We
added
,
that
it
was
not
subiect
to
change
,
in
which
we
discouer
a
notable
difference
betwixt
this
eternall
felicitie
,
and
the
temporall
ones
of
this
world
,
which
neuer
continew
in
the
same
estate
.
All
that
is
here
below
,
are
sensible
of
the
perpetuall
turning
of
the
Primum
Mobile
.
For
this
eternitie
being
God
himselfe
,
which
of
his
owne
nature
is
immutable
,
it
cannot
be
diminished
:
yea
some
Doctors
doe
hold
,
that
the
Blessed
shall
continually
experience
new
accidentall
glorie
,
which
shall
be
vnto
them
a
perpetuall
subiect
of
new
songs
.
We
haue
said
that
it
is
certaine
and
sure
:
because
the
impeccabilitie
of
such
as
shall
be
made
participant
therof
,
by
the
freindshipp
of
God
as
the
wisemans
tearmes
it
,
shall
depriue
them
of
all
feare
of
falling
from
it
;
besids
that
the
sentence
of
the
reprobate
being
irreuocable
,
that
of
the
blessed
shall
be
of
no
lesse
continuance
.
And
of
what
continuance
?
of
the
verie
fame
with
Gods
beeing
.
But
ô
feast
of
contentments
where
none
of
those
which
doe
enioy
are
disgusted
,
no
Israelite
loathing
this
hidden
Manna
for
the
sweete
and
delightfull
point
of
desire
,
shall
remayne
deuoyd
of
all
paine
amidst
the
pleasure
of
the
fruition
;
so
that
by
how
much
more
they
possesse
what
they
desire
,
by
so
much
more
they
desire
to
possesse
it
.
Whence
one
of
the
Apostles
said
,
that
the
Angells
in
heauen
,
desire
to
behold
the
glorious
face
of
IESVS
set
at
the
right
hand
of
his
Father
in
those
places
aboue
,
not
that
they
see
it
not
,
but
because
the
more
they
contemplate
it
,
the
more
they
desire
to
contemplate
it
.
In
such
sort
,
that
as
in
Hell
the
continuance
of
torments
doth
not
harden
the
reprobate
,
whose
paines
are
still
as
greene
and
sensible
,
as
they
were
the
first
day
.
So
in
Heauen
the
Roses
of
glorie
doe
neuer
fade
,
nor
doth
custome
dull
the
continually
liuely
taste
of
those
incomparable
delightes
.
Goe
then
ô
worldlings
ô
children
of
the
earth
,
and
forsake
goods
of
such
qualitie
for
the
transitorie
goods
which
doe
possesse
you
,
if
we
may
giue
so
good
a
name
to
those
smale
blossomes
of
contentments
,
that
florish
and
fade
at
once
,
which
you
gather
here
below
with
such
strife
of
mynd
;
blossomes
inuironed
with
thornes
.
Yes
for
either
those
goods
are
false
,
or
at
the
most
,
not
purely
good
:
and
who
soeuer
would
take
the
paines
to
seperate
from
their
bulke
,
the
euils
wherwith
they
are
mixed
,
should
find
that
chaffe
,
feathers
,
and
smoake
haue
waight
,
in
respect
of
their
lightnesse
.
For
which
cause
our
Sauiour
doth
exhort
vs
in
the
Ghospell
,
not
to
treasure
vp
riches
in
the
earth
,
where
they
are
subiect
to
ruste
,
and
to
the
theife's
violent
hand
,
but
to
heape
vp
riches
in
heauen
where
all
is
safe
and
sure
.
No
,
none
can
possibly
heape
vp
riches
in
these
two
so
different
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
conuayes
them
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
,
sythens
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
firmament
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
plentuous
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
possessions
!
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
reuelations
represent
vnto
vs
this
heauenly
Sion
,
as
a
Citie
all
of
gold
and
precious
stones
,
these
being
but
shadowes
of
its
true
greatnes
,
since
the
Heauens
which
we
discouer
,
with
the
Sunne
and
all
the
other
starrs
are
but
the
pauement
of
the
eternall
firmament
,
the
inhabitants
wherof
treade
vnder
their
feete
the
front
of
the
brightest
starrs
.
All
this
vniuers
,
the
obiect
and
wonderment
of
the
beholding
eye
,
and
all
this
great
world
which
hath
so
many
louers
and
admirers
,
is
but
a
miserable
stable
full
of
dunge
and
durt
,
in
comparison
of
this
seate
of
glorie
of
God's
elect
,
&
the
God
of
the
Elect.
O
great
Apostle
,
how
good
reason
thou
hadst
in
contemplation
of
this
eternall
Felicitie
(
which
consists
in
the
sight
of
the
true
God
,
and
of
that
IESVS
which
he
sent
)
to
estee●●
all
the
rest
durt
and
dung
?
These
visible
heauens
which
in
so
high
a
strayne
sing
the
glorie
of
their
maker
.
These
nights
and
dayes
,
which
doe
proclame
his
prayses
through
all
the
earth
:
and
so
many
wonderfull
works
which
doe
rayse
our
mynds
by
sense
,
towards
the
greatnes
of
this
Architect
,
who
sustaines
this
great
bulke
with
three
fingars
,
are
but
the
footstooles
of
the
Throne
of
the
eternall
Salomon
,
and
stayres
onely
by
which
we
mount
to
his
glorie
.
If
we
should
here
giue
bridle
to
our
consideration
,
and
permit
our
mynd
to
walke
through
the
multitude
of
different
creatures
,
which
by
their
varietie
doe
so
beautifie
the
face
of
the
vniuers
,
doe
you
not
thinke
,
Athanasia
,
that
it
would
be
a
course
of
too
long
a
breath
,
and
such
,
as
was
a
subiect
to
so
many
,
the
pens
of
antiquitie
,
amongst
others
S.
BASILS
,
S.
AMBROSES
,
and
ORIGENS
in
their
Exam.
and
the
Expounders
of
Genesis
.
Let
vs
content
our selues
to
draw
from
this
spacious
prospect
,
this
inference
.
If
the
world
,
a
place
of
Nature
,
be
a
Stage
,
wherin
is
presented
so
many
pleasant
things
:
how
rauishing
shall
those
beauties
be
,
which
God
shall
manifest
vnto
his
friends
in
the
Mansion
of
his
glorie
,
the
Paradice
of
his
delightes
?
If
he
permit
the
wicked
,
his
enemies
,
such
as
offend
him
,
to
inioy
in
this
visible
world
so
many
delightes
and
pleasures
;
what
will
he
communicate
to
those
,
whom
he
daignes
to
crowne
with
his
heauenly
and
eternall
fauours
,
in
the
State
of
glorie
?
A
Stoicall
Philosopher
speaking
of
the
felicitie
of
blessed
soules
,
according
to
the
light
of
nature
,
obscured
with
the
shadowes
of
Paganisme
,
could
say
,
that
as
much
difference
as
there
is
,
betwixt
the
dungeon
of
a
womans
wombe
,
and
this
great
world
;
so
much
is
there
betweene
the
wonders
of
this
heauenvly
beatitude
of
vertuous
soules
departed
from
their
bodies
,
and
the
greatest
beauties
which
are
seene
in
heauen
and
earth
.
To
what
length
are
we
to
driue
this
dissimilitude
,
we
that
are
enlightened
with
the
light
of
fayth
,
and
taught
by
so
many
faithfull
promises
,
as
are
contayned
in
the
Scripture
touching
this
blessed
and
vnconceauable
Eternitie
.
O
Israel
how
goodly
are
thy
tabernacles
,
how
delightfull
thy
Pauillions
:
gardens
watered
with
floods
and
fountaines
are
not
so
florishing
,
nor
are
the
vallies
abounding
with
fruite
,
so
aboundant
.
These
are
the
words
of
a
Prophete
,
who
yet
doth
but
sparingly
expresse
the
delightes
of
this
happie
Abode
:
where
the
light
is
continuall
,
and
the
dayes
without
nightes
,
by
reason
of
Gods
presence
,
who
is
wholy
light
,
and
who
doth
not
suffer
those
that
doe
follow
and
adore
him
,
to
remayne
in
darknesse
.
Wherevpon
the
spirits
which
doe
serue
before
his
Throne
are
called
Angells
of
light
.
It
is
a
resplendant
Residence
,
not
standing
in
need
of
those
tortches
,
the
Sunne
and
Moone
,
which
are
onely
made
to
giue
light
,
to
this
low
and
elementarie
world
,
the
heauenly
Lambe
being
the
Lampe
,
which
doth
lighten
the
eternall
Sion
.
A
Residence
,
where
the
flowres
doe
continually
accompaignie
the
fruites
,
and
where
the
extreamitie
of
heate
and
cold
are
banished
,
to
make
place
to
an
agreeable
temperature
,
and
farr
other
then
that
earthly
Paradice
(
a
garden
of
delight
)
wherin
were
placed
our
first
Parents
,
created
in
originall
Iustice
.
A
Residence
in
conclusion
,
wholy
constant
,
and
of
an
eternall
durance
.
From
whence
death
is
excluded
,
and
the
qualities
,
subiect
to
bring
in
alteration
and
change
,
are
banished
;
and
where
all
the
inhabitants
shall
in
some
sort
be
made
participant
of
the
immutabilitie
of
God
.
This
stabilitie
,
is
,
in
my
opinion
,
as
it
were
,
the
crowne
of
this
faire
place
,
euen
in
that
name
,
farr
differing
from
the
figure
of
this
world
,
which
incessantly
slides
away
,
not
vnlike
to
ones
shape
in
a
mirrour
,
which
in
an
instant
is
both
form'd
and
past
according
to
S.
IAMES
.
O
Citie
of
peace
!
ô
triumphant
Hierusalem
!
ô
Court
of
the
eternall
Salomon
!
when
shall
we
come
,
when
shall
we
appeare
before
the
face
of
this
King
of
glorie
?
when
shall
we
be
led
into
his
Cellers
?
when
shall
we
passe
through
thy
peaceable
gates
,
gates
dearer
to
God
then
all
the
Tabernacles
of
IACOB
?
O
delightfull
Abode
,
ô
wishfull
Residence
;
if
euer
I
forgett
thee
,
let
me
not
onely
forget
my
right
hand
,
but
euen
my selfe
:
for
if
I
loose
thee
,
am
I
not
eternally
lost
,
without
all
hope
of
redresse
,
or
mercy
?
Of
the
essentiall
happines
of
the
blessed
.
XLIII
.
BVt
you
will
aske
me
,
Athanasia
,
what
will
be
the
highest
point
of
the
glorie
of
those
that
doe
inhabite
this
place
of
delightes
.
O
my
deare
soule
,
if
neuer
mortall
ey
saw
what
they
see
,
how
doe
you
thinke
I
shall
be
able
to
expresse
it
,
with
tongue
or
pen
?
Is
it
,
in
your
opinion
,
any
thing
which
can
fall
within
the
compasse
of
a
discours
,
or
can
be
put
downe
vpon
paper
?
Howbeit
we
will
declare
vnto
you
that
which
we
haue
discouered
,
by
the
obscure
light
of
faith
,
rather
in
a
glasse
after
a
darke
sort
,
then
openly
,
face
to
face
,
which
is
reserued
for
the
next
life
,
as
a
reward
for
hauing
beleeued
it
,
without
seeing
it
.
It
is
therfore
the
constant
doctrine
of
the
Catholike
Church
,
that
the
essence
of
the
eternall
glorie
doth
consiste
in
the
sight
of
the
soueraigne
well-beloued
,
in
the
loue
of
the
soueraigne
well-beholden
:
doe
you
vnderstand
these
few
words
well
,
Athanasia
,
which
doe
lay
open
vnto
you
,
all
that
you
are
to
beleeue
in
this
matter
of
the
essentiall
felicitie
of
the
Blessed
?
For
leauing
a
part
all
the
thornie
disputes
and
contestations
of
the
schoole
,
vpon
this
point
of
the
vision
of
the
vnderstanding
,
or
of
the
fruition
of
the
will
,
the
principall
faculties
of
the
soule
,
wherin
doth
reside
the
happinesse
of
this
supreme
glorie
,
whose
obiect
is
God
.
Omitting
,
I
say
,
their
debate
,
who
will
place
Beatitude
in
an
act
of
the
vnderstanding
;
and
theirs
,
that
will
haue
it
to
consist
in
an
Act
of
the
will
,
we
will
follow
the
comon
consent
of
Doctors
,
and
all
the
schooles
,
who
reiecting
,
in
this
behalfe
,
all
partialitie
,
haue
now
for
a
comon
Maxime
:
That
it
consistes
in
two
actes
,
of
the
vnderstanding
and
will
,
grownding
therin
vpon
the
Scripture
,
which
now
assignes
the
one
,
now
the
other
,
and
somtymes
both
together
.
As
when
we
reade
,
that
eternall
life
,
is
to
know
one
onely
God
,
And
againe
.
That
we
see
now
obscurely
,
but
in
glorie
face
to
face
.
And
in
S.
IOHN
,
we
shall
see
him
such
as
he
is
:
which
doth
sufficiently
proue
,
that
supreme
felicitie
consisteth
in
the
intimate
vision
of
God
.
When
againe
we
marke
this
passage
,
thy
Elect
,
ô
Lord
,
shall
be
drunk
with
the
aboundance
of
thy
house
,
and
thou
shall
giue
them
to
drinke
of
the
torrent
of
pleasure
.
And
in
the
Ghospell
,
enter
into
the
ioy
of
thy
Lord
.
And
againe
,
your
ioy
shall
not
be
taken
from
you
,
by
which
is
sufficiently
showen
,
what
part
the
will
is
to
haue
in
the
essentiall
glorie
.
And
who
would
not
gather
hence
,
that
it
consisteth
in
the
vision
,
and
fruition
of
the
two
faculties
;
God
,
who
is
infinitly
greater
then
our
harts
,
filling
them
both
with
vnimaginable
delightes
,
being
,
in
qualitie
of
Soueraigne
Truth
,
the
obiect
of
our
vnderstanding
,
and
as
he
is
the
Soueraigne
Good
,
the
obiect
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
understanding
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
confirmed
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
Contemplatiues
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
.
Yet
the
Saints
who
are
in
glorie
,
whose
faces
are
marked
with
his
splendour
,
and
doe
shine
like
the
Sunne
for
perpetuall
eternities
,
are
yet
incomparably
more
liuely
pictures
of
the
Diuinitie
.
For
euen
as
the
Sunne
meeting
with
a
thicke
and
darksome
cloude
in
the
aire
,
doth
sometymes
so
deeply
imprint
its
beames
vpon
its
face
,
that
it
appeares
another
Sunne
;
so
are
the
Blessed
in
Heauen
so
transformed
into
God
,
that
they
shewe
as
so
many
Gods
,
and
as
so
many
dearest
children
of
the
Highest
,
as
DAVID
deliuers
it
.
This
excellent
beautie
,
with
which
the
Diuine
presence
doth
adorne
them
,
was
cause
,
that
S.
IOHN
espying
an
Angell
,
whom
he
tooke
for
God
,
had
adored
him
,
if
that
spirit
,
no
lesse
humble
then
glorious
bright
,
had
not
giuen
him
to
know
that
he
was
his
fellow-seruant
.
And
in
my
opinion
,
in
this
neere
resemblance
to
God
,
the
verie
toppe
of
the
eternall
glorie
of
the
blessed
,
is
placed
.
For
what
,
thinke
you
,
is
God's
owne
glorie
and
felicitie
,
but
the
life
which
he
hath
eternally
of
him selfe
?
the
most
cleare
knowledge
which
he
hath
of
his
immutable
Truth
;
and
the
most
ardent
loue
which
he
hath
towards
his
owne
infinite
Goodnes
?
His
Beatitude
consisting
in
the
vision
,
loue
,
and
fruition
,
which
the
Diuine
and
increated
Persons
of
the
Blessed
Trinitie
,
haue
,
of
their
owne
mutuall
knowledge
,
Loue
,
and
eternall
,
perfect
and
infinite
complacence
.
Now
the
soule
of
the
Blessed
being
raysed
to
the
vision
,
loue
,
and
fruition
of
the
same
Diuine
Persons
,
and
of
their
Diuine
and
most
indiuisible
Essence
,
ought
not
her
supernaturall
and
inineffable
life
,
by
the
resemblance
which
is
betwixt
her
and
God's
felicitie
,
to
be
said
to
be
the
accomplishment
of
her
glorie
?
since
that
,
without
all
feare
of
change
,
she
is
wholy
attentiue
to
the
cleare
contemplation
of
the
prime
and
soueraigne
Truth
,
inflamed
with
the
loue
of
the
supreme
and
increated
goodnes
,
and
hath
the
fruition
of
the
infinite
and
vnspeakable
sweetnes
of
God
.
O
truly
liuing
and
happie
life
!
when
shall
it
be
that
we
shall
liue
in
thee
,
and
by
thee
?
when
shall
we
,
ô
my
soule
,
inhabite
this
heauenly
Hierusalem
built
as
a
Citie
,
and
with
her
glorious
Citizens
be
made
participant
of
him
,
who
is
still
himselfe
,
immutable
,
and
whose
yeares
neuer
decay
?
Of
the
felicitie
of
the
powres
of
the
soule
,
and
first
of
the
memorie
.
XLV
.
THis
essentiall
Beatitude
,
Athanasia
,
is
extended
,
and
doth
spread
it selfe
out
,
yet
diuersly
,
in
the
lower
degree
of
the
soule
,
to
witt
there
,
wherin
the
three
principall
faculties
or
powres
doe
reside
.
For
euen
as
the
Prophete
to
rayse
the
widowes
deade
child
,
did
shorten
himselfe
vpon
this
litle
body
,
and
did
apply
his
mouth
to
its
mouth
,
his
hands
to
its
hands
,
and
his
feete
to
its
feete
:
So
God
,
who
shall
be
all
to
all
,
shall
fill
all
the
soule
,
with
the
abundance
of
his
bountie
,
and
shall
communicate
vnto
it
a
Diuine
life
,
which
shall
not
feare
the
assaultes
of
death
.
The
memorie
being
entered
into
the
liberties
of
our
Lord
,
shall
call
to
mynd
the
effectes
of
his
iustice
,
and
no
lesse
those
of
his
mercy
:
for
she
shall
sing
;
no
,
neuer
will
I
forgett
thy
iustifications
,
ô
Lord
,
since
in
them
thou
hast
giuen
me
life
.
Fild
with
this
rauishing
,
and
no
lesse
pressing
then
present
obiect
,
she
shall
breath
out
the
remembrance
of
his
sweetnes
,
and
shall
exalt
his
adorable
iudgements
.
This
remembrance
shall
be
her
soueraigne
delight
.
O
how
she
shall
call
to
mynd
the
sweetnes
of
the
duggs
of
this
incomparable
goodnes
,
farr
passing
the
fuming
wines
of
worldly
delightes
.
In
how
high
a
strayne
shall
she
take
the
memorie
of
this
supreme
sanctitie
!
Alas
how
can
she
forget
him
,
whom
she
hath
so
inwardly
present
,
and
who
shall
be
more
in
her
then
her selfe
,
and
to
whom
she
shall
be
so
strongly
tyed
in
adauantine
,
and
diamantine
chaynes
,
that
nothing
shall
euer
be
able
to
diuerte
her
.
Blessed
memorie
replenisht
with
the
fairest
Idea's
that
can
possibly
inhabit
a
heart
!
and
which
then
,
shall
be
a
Magazine
and
memoriall
of
heauenly
wonders
!
whether
she
make
reflection
vpon
things
past
,
how
dearely
shall
she
conserue
the
memorie
of
the
incomparable
obligations
which
she
shall
haue
to
this
Creatour
,
Conseruer
,
Redeemour
and
Glorifier
of
her
beeing
.
Such
as
grace
shall
haue
led
from
greatest
sinns
to
repentance
,
fauours
before
bounding
,
where
malice
did
superabound
,
ô
God!
how
highly
shall
they
sing
the
sacred
Canticle
of
the
Diuine
mercy
?
And
those
who
by
the
same
grace
shall
haue
conserued
the
first
stole
of
their
innocencie
;
and
being
preserued
from
the
abomination
of
desolation
(
whose
deluge
doth
ouerflowe
the
whole
vniuerse
)
shall
haue
bene
drawen
to
the
safe
harbour
of
saluation
by
the
chaynes
of
loue
and
humanitie
,
will
not
they
haue
reason
to
beare
a
part
in
the
fame
Canticle
,
and
to
pronounce
,
that
that
mercy
which
conserued
them
vnstayned
amidest
the
worlds
impurities
,
is
a
portion
of
that
which
is
eternally
grounded
and
built
in
Heauen
.
The
royall
Prophete
calling
to
mynd
,
out
of
what
an
Abisse
of
miseries
the
Diuine
goodnes
had
reclaymed
him
,
recalling
him
so
sweetly
to
the
accnowledgment
of
his
faults
,
coniures
his
soule
and
all
his
interiour
powres
to
blesse
God
,
exciting
his
memorie
neuer
to
permitt
his
benefites
to
fall
into
a
disloyall
obliuion
;
for
he
it
is
,
that
pardons
,
saith
he
,
all
thyne
infirmities
;
who
cures
all
thy
wounds
;
who
recouers
thee
from
eternall
death
;
and
who
crownes
thee
with
his
mercyes
.
O
God
what
must
this
King
of
penitents
needs
say
in
heauen
,
if
he
spoke
thus
in
this
vaile
of
teares
,
reduced
by
a
holy
repentance
from
his
iniquities
,
to
the
state
of
grace
.
When
the
Saintes
,
whom
God
hath
pardoned
many
faultes
(
for
there
are
in
Heauen
penitent
sinners
of
all
kinds
)
shall
see
them selues
deliuered
from
the
innumberable
torments
which
they
contemplate
in
the
accursed
Eternitie
,
and
which
they
had
as
oft
deserued
,
as
by
their
malice
they
had
bene
separated
from
God
,
will
they
not
haue
great
reason
to
say
with
the
Psalmist
?
Thy
mercy
,
ô
Lord
,
and
thy
iustice
shall
for
euer
be
the
subiect
of
our
song
,
vpon
this
shall
our
Psalme-singing
be
imployed
,
whilst
we
walke
in
this
immaculate
way
in
which
thou
hast
put
vs
.
And
if
the
memorie
of
paynes
and
perills
past
,
euen
in
this
world
,
be
so
delightfull
,
how
much
more
shall
the
Saintes
and
martyrs
,
who
haue
suffered
much
for
the
Almighties
sake
haue
cause
to
reioyce
in
this
memorie
.
While
they
walked
in
the
way
of
this
mortall
life
,
they
sowed
in
teares
,
but
in
the
heauenly
Sion
,
they
shall
reape
an
eternall
ioy
.
They
shall
sing
this
pleasant
Song
:
We
haue
past
through
fire
and
water
,
but
in
the
end
we
are
entred
into
refreshment
.
And
they
shall
blesse
those
light
and
transitorie
moments
of
tribulation
,
which
brought
them
to
eternall
glorie
.
And
if
their
memorie
doe
stay
vpon
the
present
felicitie
which
they
feele
,
and
of
which
they
haue
a
liuely
sense
,
with
what
contentment
shall
they
not
be
crowned
,
in
tasting
the
ineffable
goodnes
of
God
,
who
rewards
them
infinitely
beyond
their
merits
?
Yea
,
if
they
enlarge
themselues
vpon
the
tyme
to
come
,
(
if
their
be
any
tyme
to
come
in
the
immoueable
and
euer-present
state
of
Eternitie
)
and
if
they
consider
the
new
discoueries
of
gusts
and
contentments
,
which
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
Notions
,
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
understanding
which
is
the
ey
of
our
soule
,
doth
not
assent
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
from
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
the
wayes
of
God
in
the
meanes
which
he
hath
vsed
,
so
amiably
to
draw
it
to
so
great
a
felicitie
?
O
hight
of
the
riches
of
the
knowledge
and
wisdome
of
the
highest
,
shall
it
cry
out
,
how
wonderfull
are
thy
wayes
,
and
how
incomprehensible
thy
iudgements
.
Then
shall
it
be
,
that
to
the
confusion
of
the
great
Dragon
,
homicide
from
the
begining
,
that
this
word
shall
be
seene
accomplished
:
you
shall
be
as
Gods
knowing
good
and
euil
:
For
the
vnderstanding
cured
of
all
desease
of
ignorance
,
and
enioying
all
good
exempt
from
all
euill
,
shall
perfectly
know
them
both
.
Of
the
light
of
Glorie
.
XLVII
.
BVt
before
I
passe
ouer
this
felicitie
of
man's
vnderstanding
which
he
shall
enioy
in
Heauen
,
I
must
tell
you
one
thing
,
Athanasia
,
which
cannot
be
concealed
from
you
,
without
depriuing
you
of
a
pleasant
and
important
knowledge
.
True
it
is
,
that
a
created
vnderstanding
shall
behold
God
aboue
in
his
glorie
;
without
the
helpe
of
any
Image
or
species
at
all
;
yet
not
so
,
as
the
Angelicall
Doctor
showes
verie
well
,
as
that
it
sees
him
by
the
face
of
its
naturall
sight
,
which
is
as
litle
able
to
sustayne
the
brightnes
of
the
increated
light
of
the
Diuinitie
,
as
the
night-birde
to
endure
the
Sunne
beames
.
How
then
shall
the
created
understanding
see
the
Diuine
Essence
without
any
species
?
By
the
light
of
Glorie
,
as
the
Diuines
tearme
it
,
a
speciall
grace
by
which
God
doth
fortifie
and
inable
it
:
a
created
light
making
the
vnderstanding
which
it
doth
inhabit
,
strong
enough
to
approach
the
otherwise
inaccessible
light
of
the
Diuinitie
,
as
doth
the
Eagle
the
Sunne
.
And
it
is
of
this
Grace
Herbinger
of
Glorie
,
that
S.
THOMAS
vnderstands
that
passage
of
the
Apostle
in
his
Epistle
to
the
Romans
:
God's
grace
is
eternall
life
.
And
that
:
eternall
life
,
saith
S.
IOHN
,
is
to
see
God
.
It
is
of
this
light
of
Glorie
,
that
all
the
Doctors
vnderstand
that
saying
of
DAVID
:
In
thee
ô
Lord
is
the
source
of
life
,
and
in
thy
light
we
shall
see
light
:
that
is
to
say
,
by
the
ayde
of
the
created
light
,
wherwith
thou
shalt
clothe
the
vnderstandings
of
thy
Elect
,
they
shall
be
able
to
fixe
their
intellectuall
sight
vpon
the
brightnes
of
Saints
,
which
is
thy
Deitie
.
Euen
then
as
in
this
life
we
know
the
things
of
the
world
by
a
naturall
light
;
and
those
of
grace
by
the
light
of
Faith
,
an
infused
and
supernaturall
light
:
so
to
see
God
in
his
Glori●
,
which
is
an
increated
light
,
the
vnderstanding
must
be
assisted
by
a
created
light
,
which
doth
dispose
it
to
sustayne
the
shine
(
which
would
otherwise
dazle
and
blind
)
of
that
infinite
brightnes
.
And
thus
(
holds
on
the
Angell
of
the
Schoole
)
the
Essence
of
God
shall
be
seene
by
the
vnderstanding
,
without
all
species
on
the
part
of
the
Diuine
essence
;
but
on
the
part
of
the
understanding
,
this
created
light
of
Glorie
strengthening
it
,
shall
be
to
it
as
a
certaine
representation
to
take
in
and
receaue
the
light
of
the
Diuinitie
.
Nor
is
their
subtiltie
to
be
regarded
,
who
would
make
vs
beleeue
,
that
as
the
Sunne
is
seene
by
its
owne
light
;
so
the
increated
light
of
the
Diuinitie
is
seene
by
it selfe
,
without
the
mediation
of
any
created
light
,
vnderstanding
as
it
were
literally
those
words
of
DAVID
;
In
thy
light
we
shall
see
light
,
that
is
,
the
light
of
thy
Diuinitie
by
it selfe
.
For
as
we
know
the
things
of
Grace
by
the
infused
light
of
Faith
onely
,
so
are
we
to
say
the
like
of
the
knowledge
of
the
things
of
essentiall
Glorie
,
which
consisteth
in
the
vision
of
God
,
named
by
the
Diuines
Intuitiue
Beatitude
.
And
againe
,
who
granted
those
subtile
Speculators
;
that
the
light
it selfe
of
the
Sunne
,
is
the
cause
it
is
seene
,
since
its
beames
doe
rather
weaken
and
blind
,
then
strengthen
and
perfect
our
sight
;
wittnesse
that
wilfull
Philosopher
,
who
lost
his
eyes
by
setting
them
too
fixedly
vpon
the
Sunne
.
And
verily
the
same
would
happen
to
the
created
vnderstanding
before
the
increated
light
of
the
eternall
Maiestie
,
and
it
would
be
oppressed
with
that
infinite
and
inaccessible
light
,
if
God
did
not
dispose
it
to
this
felicitie
,
by
a
particular
aptitude
,
in
strengthening
it
by
the
light
of
Glorie
.
Of
diuers
degrees
of
Glorie
.
XLVIII
.
ANd
it
shall
be
this
light
of
Glorie
,
Athanasia
,
which
shall
make
the
diuers
mansions
,
which
the
Scripture
mentions
to
be
in
the
house
of
the
Heauenvly
Father
,
the
blessed
Eternitie
.
For
as
one
and
the
same
fountaine
doth
diuide
it selfe
into
diuers
chānalls
,
in
a
greater
or
lesse
quantitie
,
according
to
their
sundrie
capacities
:
so
the
vnderstandings
of
the
Blessed
,
shall
see
the
increated
light
of
the
Diuinitie
,
proportionably
to
the
created
light
of
Glorie
,
which
God
shall
forme
in
them
,
according
to
the
diuersitie
of
their
merite
.
For
there
,
euery
one
shall
be
rewarded
according
to
his
workes
,
sith
workes
follow
the
deade
to
punishment
or
felicitie
.
And
as
the
starts
which
appeare
in
the
Heauens
,
receaue
more
or
lesse
of
the
Sunns
light
,
the
fountaine
of
theirs
,
according
as
they
are
lesse
or
greater
.
So
,
saith
S.
PAVLE
writing
to
the
Citicens
of
Corinth
,
the
degrees
of
glorie
shall
be
different
,
as
one
starre
differs
from
another
in
brightnesse
.
For
to
affirme
with
IOVINIAN
that
Beatitude
is
equall
in
all
the
Blessed
,
is
an
errour
fully
refuted
by
S.
HIEROME
(
who
wrot
against
this
Heretike
)
and
condemned
by
the
Councells
.
True
it
is
,
saith
S.
THOMAS
,
that
on
the
part
of
the
Obiect
,
which
is
God
beholden
of
all
his
Elect
,
Felicitie
is
equall
,
but
the
inequalitie
proceeds
from
the
fruition
of
this
obiect
,
according
to
the
capacitie
or
incapacitie
of
the
vnderstanding
which
doth
contemplate
the
same
.
But
what
is
the
cause
of
this
measure
?
The
light
of
glorie
.
And
whence
the
measure
of
this
light
,
but
from
the
greater
or
lesse
Charitie
which
inhabites
the
heart
?
For
as
following
the
dimerit
of
offence
,
the
eternall
paynes
are
different
,
so
the
Diuine
Iustice
will
haue
the
reward
diuersified
according
to
the
worth
and
degree
of
Charitie
,
which
is
as
pure
gold
,
the
measure
of
all
merit
.
A
consideration
which
being
well
pondered
,
would
set
a
sharpe
spurre
of
desire
to
the
sides
of
our
heart
,
to
aduance
and
perfect
vs
in
this
Queene
of
vertues
,
and
carefully
to
mannage
the
occasions
of
well-doing
,
and
all
the
moments
of
this
mortall
life
,
since
according
to
the
rancke
of
this
qualitie
,
we
shall
beare
away
greater
or
lesser
aduantages
of
Glorie
,
the
least
degree
of
which
,
is
better
then
the
Empire
of
a
thousand
worlds
.
And
if
the
blessed
soules
were
not
satisfied
and
content
,
as
indeed
they
are
,
with
this
full
,
pressed
,
and
ouerheaped
measure
of
felicitie
falling
into
their
heart
:
And
if
any
kind
of
sorrow
could
haue
entire
into
a
State
so
replenished
with
happines
,
this
would
it
be
,
that
they
had
not
imployed
all
the
instants
of
their
life
to
make
progresse
in
that
vertue
,
which
makes
them
so
much
more
capable
of
the
powre
of
our
Lord
,
as
it
is
found
to
haue
bene
more
eminently
in
them
.
O
how
true
it
is
,
that
he
who
sowes
spareingly
shall
reape
in
the
same
measure
.
And
he
that
sowes
in
benedictions
,
shall
reape
a
plentuous
crope
of
benedictions
.
O
centuple
of
this
life
!
how
oft
shalt
thou
be
centupled
in
the
life
to
come
?
In
those
Diuine
and
celestiall
Abodes
,
called
by
the
Scripture
MANSIONS
,
some
are
placed
higher
then
others
,
saith
S.
AVGVSTINE
,
and
doe
behold
God
more
clearely
.
And
S.
GREGORIE
speaking
of
the
same
subiect
,
The
great
and
litle
,
saith
he
,
are
in
Glorie
,
but
they
enioy
it
more
or
lesse
,
according
to
the
diuersitie
of
their
merit
.
Nor
are
we
vpon
this
word
Mansions
to
imagine
to
our selues
,
separated
Celles
,
or
Quarters
a
part
in
the
heauenly
Hierusalem
,
where
there
is
a
perfect
societie
amongst
the
Blessed
,
together
with
a
Communitie
of
all
good
things
,
each
one
reioyceing
no
lesse
in
anothers
felicitie
then
in
his
owne
,
all
this
holy
Compainie
hauing
but
one
Soule
and
one
Heart
in
God
,
the
one
and
onely
Obiect
of
their
desires
.
But
by
that
word
,
saith
S.
THOMAS
after
S.
AVGVSTINE
,
we
are
to
conceaue
diuers
degrees
of
Charitie
and
rewards
,
which
are
had
in
this
plentifull
Rest
,
where
the
Saintes
doe
reside
for
euer
,
as
in
the
happie
repose
of
the
LAND
OF
PROMISSE
.
In
what
measure
the
beatified
vnderstanding
sees
God
in
Heauen
.
XLIX
.
IT
is
no
smale
question
,
Athanasia
,
to
know
how
far
the
vnderstanding
fortified
with
the
light
of
Glorie
,
doth
extend
it selfe
in
the
contemplation
of
the
Diuine
Essence
,
which
it
beholds
without
all
helpe
of
species
or
representation
.
But
the
Angell
of
the
schoole
giues
a
worthy
satisfaction
to
this
holy
curiositie
,
in
teaching
vs
that
God
,
according
to
IEREMIE
,
being
,
by
reason
of
his
infinitie
,
incomprehensible
to
euery
created
thought
,
can
neuer
be
comprehended
by
any
understanding
,
with
what
euer
light
of
Glorie
they
be
adorned
and
assisted
.
Because
euery
creature
being
bounded
,
is
not
capable
to
comprehend
an
infinite
Obiect
.
Hence
we
haue
that
fine
and
necessarie
distinction
,
that
the
blessed
shall
see
God
,
All
indeed
,
but
not
totally
;
they
shall
see
him
all
,
because
being
most
simple
,
he
cannot
be
seene
but
he
is
all
seene
.
But
againe
,
wheras
he
is
infinite
,
there
nether
is
,
nor
can
be
any
capacitie
out
of
himselfe
which
can
totally
comprehend
him
,
nor
imbrace
that
immense
Infinitie
,
which
is
onely
knowen
of
him selfe
.
Wee
haue
some
semblance
of
this
Truth
,
which
cannot
be
seene
,
vnlesse
it
be
all
seene
,
and
yet
is
it
neuer
totally
seene
,
though
it
be
euen
a
limited
creature
,
and
hath
nothing
comparable
to
the
Creatour
.
So
doe
the
fish
and
fowles
inioy
the
vast
extent
of
the
Sea
and
ayre
,
yet
what
fish
did
euer
swime
in
all
the
waters
;
and
what
bird
did
euer
with
flight
measure
the
ayres
extent
?
All
this
notwithstanding
is
possible
,
because
it
is
finite
.
But
the
Diuinitie
which
is
boundlesse
cannot
be
totally
seene
.
For
who
did
euer
sound
the
depth
of
such
an
Abisse
?
And
who
hath
euer
knowen
the
sense
of
our
Lord
?
Herein
is
discouered
the
impertinencie
of
AETIVS
and
ENNANIVS
old
Heretikes
,
who
affirmed
that
God
could
be
comprehended
by
a
creature
,
as
though
,
forsooth
,
an
illimited
thing
,
could
be
shut
vp
within
limites
.
An
impertinencie
pertinently
refuted
by
those
great
lightes
of
the
Church
,
S.
BASILE
,
S.
GREGORIE
OF
NAZIANZENE
,
S.
CHRISOSTOME
,
S.
AVGVSTINE
,
and
after
them
,
by
the
Angelicall
Doctor
.
Yet
this
doth
not
impeach
the
full
and
intire
satisfaction
of
the
Blessed
;
nor
doth
the
naturall
incapacitie
which
they
find
in
themselues
to
behold
God
totally
,
any
white
vexe
them
:
yea
contrariwise
it
doth
augment
their
ioy
and
contentment
,
which
hath
no
other
of-spring
then
the
loue
of
God
,
a
loue
of
friendshippe
,
which
doth
rather
respect
the
greatnesse
and
glorie
of
the
obiect
beloued
,
then
it
s
owne
interest
;
what
a
pleasing
rauishment
shall
possesse
them
;
to
behold
the
most
simple
,
onely
,
and
incomposed
simplicitie
of
that
Diuine
beautie
,
which
they
contemplate
,
all
,
though
not
totally
,
by
reason
of
its
incomprehensible
infinitie
?
In
beholding
it
,
their
desire
is
filled
with
euery
good
thing
:
And
beit
they
see
it
diuersly
,
as
we
haue
showen
,
yet
are
they
throughly
content
,
according
to
the
comon
similitude
of
a
glasse
wherof
the
least
is
as
well
filled
with
a
litle
,
as
the
greatest
with
much
liquor
.
And
after
the
desire
is
saciated
with
the
fruition
of
this
ineffable
Good
,
with
what
an
excesse
of
ioy
are
they
taken
,
to
know
,
that
this
adorable
Deitie
hath
an
infinite
compainie
of
other
graces
and
perfections
,
still
remayning
to
be
seene
&
relished
,
which
are
not
totally
comprehended
nor
knowen
,
saue
onely
by
himselfe
.
Man
doth
then
rayse
himselfe
aboue
himselfe
;
and
liftes
vp
his
heart
.
But
God
,
greater
then
all
hearts
,
doth
yet
rise
higher
,
nor
can
he
be
encompased
by
any
other
then
himselfe
in
his
full
extent
.
O
how
rauishing
and
admirable
is
that
they
behold
!
And
how
good
cause
haue
they
to
sing
with
the
Angells
the
three
Sanctuses
to
so
dreadfull
a
Maiestie
,
in
so
high
a
strayne
,
that
the
Gates
of
Heauen
shall
tremble
at
it
;
and
to
pronounce
:
Thou
art
great
and
exceeding
laudable
ô
Lord
;
and
who
can
worthily
enough
sing
thy
excellences
in
thy
sacred
Citie
,
in
thy
holy
mountaines
?
Though
all
creatures
should
ouerset
themselues
,
yea
melt
away
in
ioy
and
admiration
,
yet
shall
they
neuer
arriue
at
the
least
of
thyne
infinite
excellencies
.
Hence
it
is
that
the
HYMNE
of
silence
is
the
best
suiting
praise
,
that
can
be
offered
vnto
thee
,
in
thy
Heauenly
Sion
.
Yet
ô
God
,
how
much
more
admirable
is
that
which
those
soules
doe
not
discouer
in
thee
,
since
it
surpasseth
all
created
vnderstandings
,
euen
strengthened
with
the
light
of
Glorie
?
And
to
what
a
violent
paine
would
the
desire
of
knowing
thee
totally
,
and
louing
thee
deseruedly
,
that
is
infinitly
,
put
them
vnto
,
if
thy
sweete
and
fatherly
prouidence
,
(
least
the
puritie
of
their
inspeakable
ioyes
might
be
stayned
with
the
mixture
of
any
discontent
)
did
not
change
the
knowledge
they
haue
,
that
they
cannot
totally
comprehend
and
imbrace
thee
,
into
a
soueraigne
delight
,
that
the
glorious
Obiect
of
their
view
and
loue
,
is
so
immense
,
that
it
cannot
be
perfectly
and
intirely
knowen
and
beloued
,
but
by
thy selfe
,
by
reason
of
the
Diuine
infinitie
of
thyne
infinite
Diuinitie
.
Meane
while
they
draw
from
this
great
ALL
,
as
from
an
vndraynable
fountaine
,
all
their
comon
and
particular
delightes
,
diuersely
glorious
,
according
to
the
diuersitie
of
the
light
of
Glorie
which
is
distributed
vnto
them
,
wherby
they
see
him
more
or
lesse
,
with
proportion
to
their
Charitie
and
merit
.
We
haue
some
darke
resemblance
of
this
here
below
in
the
vse
of
our
Senses
.
For
is
it
not
true
that
the
same
Picture
is
diuersely
beholden
,
according
to
the
varietie
of
their
opinions
and
skill
that
doe
behold
it
?
Is
not
a
daintie
musike
diuersely
receaued
into
the
eare
of
the
hearer
,
according
as
their
organes
are
disposed
,
and
they
are
attentiue
vnto
it
?
And
to
conclude
this
discourse
with
an
excellent
similitude
:
The
miraculous
MANNA
which
pleased
euery
palate
,
was
doubtlesse
of
a
diuerse
relish
to
the
Israelite
,
yet
neuer
any
of
them
,
nor
ioyntly
all
of
them
felt
euer
all
the
tastes
with
which
God
did
endow
that
heauenly
and
Angelicall
bread
.
We
may
say
the
same
of
the
sight
of
God
,
the
highest
point
of
eternall
Glorie
:
a
sight
which
S.
IOHN
in
his
Reuelations
tearmes
a
hidden
Manna
,
for
the
reasons
which
we
will
reserue
for
that
stroke
wherin
we
set
out
the
pleasures
of
the
Will
.
Whether
the
beatified
vnderstanding
sees
all
in
God
.
L.
BEfore
I
come
to
the
Beatitude
of
the
will
,
I
desire
to
show
,
Athanasia
,
whether
,
as
the
vnderstanding
enlightened
with
the
light
of
Glorie
sees
God
all
;
so
it
sees
all
in
God
.
We
cannot
haue
an
answere
to
this
difficultie
from
a
better
mouth
then
from
the
ORACLE
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
comprehended
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
comprehend
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
Essence
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
comprise
all
the
fauours
heart
can
wish
,
in
a
most
eminent●
manner
.
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
experience
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
contentment
of
the
Will
in
her
vnion
and
application
to
the
Goodnes
of
the
Diuine
Essence
,
to
the
Diuinitie
of
the
essentiall
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
understanding
shall
be
applied
to
the
Prime
Truth
,
which
is
God
himselfe
;
so
shall
the
beatified
will
be
inseparably
ioyned
to
the
Essence
of
the
Diuine
Goodnes
,
and
shall
be
eternally
fedd
and
sustayned
with
God's
owne
substance
:
in
some
sort
;
as
a
tender
child
,
who
hangs
at
his
mothers
breaste
,
is
nourished
with
the
substance
of
the
mothers
milke
.
And
thus
shall
be
accomplished
that
of
the
Prophete
,
I
will
leade
her
into
a
place
a
part
,
and
will
speake
vnto
her
heart
:
and
I
will
giue
her
the
milke
of
my
dugges
.
Reioyce
Hierusalem
with
alacritie
,
that
thou
maist
be
filled
with
the
milke
of
consolation
,
and
that
thou
maist
sucke
and
take
delight
in
the
full
aboundance
of
his
glorie
,
thou
shalt
be
carried
to
the
pappes
,
and
thou
shalt
be
dandled
and
lulled
vpon
the
knee
.
O
Church
Militant
in
earth
,
poore
bleare-dyed
LIA
with
weeping
in
this
vally
of
teares
,
not
discouering
the
Sunne
which
shines
in
the
Triumphant
,
be
comforted
,
in
that
thou
art
not
forsaken
or
abandoned
of
thy
IACOB
:
no
,
for
he
is
with
thee
to
the
worlds
end
.
Thou
enioyest
his
imbracements
,
which
makes
thee
fruitefull
,
in
the
feaste
of
his
grace
,
to
wit
,
the
most
holy
Eucharist
:
for
in
this
banquet
,
thou
art
fed
with
the
substance
of
his
flesh
and
blood
,
applyed
to
the
substance
of
his
children
,
to
th
end
they
may
learne
by
this
wonderfull
misterie
,
that
in
the
perpetuall
feaste
of
Glorie
,
he
will
in
like
manner
applie
vnto
the
Essence
of
their
soules
,
his
Diuine
Essence
,
and
that
there
,
they
shall
taste
and
see
how
sweet
he
is
.
True
it
is
,
that
here
below
that
Diuine
humanitie
is
vayled
with
Sacramentall
species
,
but
aboue
in
the
banquet
of
the
Lambs
marriage
all
shall
be
discouered
;
Enigma's
shall
cease
;
and
the
vnderstanding
and
will
shall
see
and
taste
without
image
and
species
the
beautie
of
the
Diuine
Goodnes
;
the
goodnes
of
the
faire
Diuinitie
.
Then
,
as
S.
AVGVSTINE
saith
,
the
prize
and
crowne
of
vertue
,
shall
be
God
himselfe
,
who
gaue
the
vertue
.
Who
shall
be
seene
aboue
of
the
Blessed
without
end
,
loued
without
distaste
,
praysed
without
intermission
.
So
that
this
recompence
is
the
greatest
that
can
be
,
since
it
is
nether
Heauen
nor
Earth
,
nor
any
other
creature
,
but
the
very
Creatour
and
Lord
of
all
.
Who
though
most-one
and
most
simple
,
yet
doth
he
comprehend
in
himselfe
in
an
infinite
eminencie
,
all
the
perfections
of
all
things
.
Whence
it
comes
,
that
the
Blessed
shall
in
him
alone
behold
and
enioy
all
things
,
according
to
each
ones
measure
of
Glorie
.
And
as
creatures
are
in
some
sort
here
below
,
the
mirrour
,
wherin
is
seene
the
beautie
of
the
Creatour
;
so
aboue
,
God
shall
be
the
Mirrour
wherin
the
creatures
shall
be
seene
much
more
perfectly
then
in
them selues
.
But
in
fine
,
Athanasia
,
the
toppe
of
the
felicitie
of
the
beatified
will
shall
be
placed
in
her
perfect
loue
,
the
accomplishment
of
her
true
end
,
and
in
that
inuariable
and
immutable
coniunction
,
with
her
rauishing
Obiect
the
Soueraigne
Good
,
which
will
make
her
wholy
Diuine
,
wholy
transformed
into
the
Will
of
God
,
and
to
speake
with
the
Contemplatiues
,
wholy
deified
.
The
felicitie
of
the
inferiour
portion
of
the
soule
.
LII
.
LEt
vs
now
descend
;
Athanasia
,
to
the
lowest
degree
of
the
soule
,
and
le
ts
giue
a
light
touch
of
her
Beatitude
.
Who
is
able
to
comprehend
what
goodly
and
rauishing
Idea's
,
the
three
faculties
of
the
soule
shall
make
resulte
in
the
imagination
;
and
how
withall
,
this
light
and
gliding
Mercurie
shall
be
stayed
in
God
,
whose
presence
shall
arrest
all
the
motions
of
this
stirring
,
vnquiete
,
and
flitting
facultie
.
And
if
we
make
a
step
lower
into
the
appetitiue
part
,
where
the
Concupiscible
and
Irascible
passions
are
lodged
,
motions
which
doe
stirre
vp
such
tormoyles
,
tempests
,
and
disorders
in
our
inward
house
in
this
life
;
who
would
be
able
to
expresse
the
heauenly
order
,
and
goodly
gouernment
that
Reason
,
which
then
shall
be
,
their
absolute
Mistrisse
and
Gouernant
,
shall
establish
amongst
them
?
And
what
a
sure
and
happie
Peace
shall
raigne
amongst
those
people
,
who
whileome
were
so
subiect
to
rebellion
,
while
they
sat
in
the
darknes
of
this
life
,
and
in
the
region
of
the
shadowe
of
death
.
Then
there
will
be
no
Loue
but
of
God
,
in
God
,
and
for
God
:
no
Hatred
,
but
of
that
which
shall
be
contrarie
to
this
soueraigne
Loue
.
No
more
desire
but
that
which
doth
accompainie
the
fruition
of
the
Diuine
obiect
,
which
is
continually
to
enioy
,
and
eternally
to
behold
that
glorious
face
which
the
Angells
continually
desire
to
behold
,
albeit
they
continually
behold
it
.
There
shall
be
no
more
auersion
or
flight
,
but
from
that
which
shall
be
contrarie
to
that
sacred
desire
:
or
rather
,
there
will
be
no
more
auersion
at
all
,
because
this
passion
presupposing
euil
,
it
shall
haue
no
Obiect
in
this
place
of
felicitie
,
where
infelicitie
is
not
permitted
entrance
.
Ioy
shall
be
perpetuall
,
and
alwayes
in
our
Lord
,
since
this
sacred
Residence
is
called
the
ioy
of
our
Lord
:
nor
can
the
scourge
of
sorrow
approach
his
Tabernacles
of
confidence
and
ioy
,
far
other
then
those
which
S.
PETER
wished
vpon
the
Mont-Thabor
.
Anger
is
a
monster
banished
from
this
Pallace
of
Loue
.
Euen
Hope
it selfe
shall
vanish
in
the
possession
of
that
,
which
with
patience
was
expected
.
Despaire
throwen
headlong
into
Hell
for
euer
,
shall
not
recouer
it selfe
from
that
fall
,
to
inhabite
this
place
of
delight
.
Chaste
Feare
full
of
respect
,
and
wholy
canded
in
Loue
,
shall
remayne
in
Beatitude
for
euer
and
euer
.
And
with
what
courages
shall
not
those
valiant
Champions
be
enriched
,
who
are
there
adorned
with
so
many
crownes
,
hauing
alreadie
past
their
combats
,
and
lawfully
fought
.
But
to
speake
in
a
more
noble
and
high
strayne
of
those
motions
,
which
we
tearme
passions
here
below
,
because
we
suffer
by
their
mutinie
,
and
reuoults
,
we
should
rather
say
that
they
shall
be
happily
changed
into
reasonable
affections
;
and
that
humane
reason
being
vnited
to
the
prime
and
soueraigne
,
that
is
,
the
Diuine
Reason
,
shall
make
vse
of
all
those
faculties
for
the
seruice
and
glorie
of
the
Creatour
,
applying
all
to
his
honour
and
praise
,
and
making
them
in
a
glorious
manner
waite
vpon
CHARITIE
,
whose
proper
Empire
is
to
rule
soueraignely
ouer
reasonable
affections
,
and
to
bestow
vpon
them
an
honorable
imployment
;
So
shall
the
soule
,
as
the
Psalmist
sings
,
and
all
her
interiour
faculties
blisse
God
.
Of
the
dowries
of
the
beatified
soule
.
LIII
.
I
Haue
espoused
thee
in
Faith
,
I
haue
espoused
thee
for
euer
,
said
God
to
a
faithfull
soule
by
one
of
his
Prophetes
.
Whence
you
see
,
Athanasia
,
that
herebelow
,
the
betrothing
is
as
it
were
passed
betweene
God
and
the
soule
,
when
she
adheares
to
him
by
a
liuely
Faith
,
that
is
,
quickned
with
loue
and
Charitie
:
but
that
the
consummation
of
the
marriage
,
which
is
followed
with
an
indissoluble
knot
,
is
performed
onely
in
the
Blessed
Eternitie
.
These
two
sortes
of
espousalls
are
figured
by
the
eare-letters
,
and
bracelets
with
which
ABRAHAM
presented
REBECCA
by
the
hands
of
ELIEZER
for
the
pledges
of
their
marriage
.
For
eare-rings
are
symboles
of
Faith
,
which
doth
insinuate
it selfe
by
the
eare
,
where
the
word
of
God
entereth
:
and
bracelets
are
tokens
of
loue
,
whose
true
proofe
is
the
worke
saith
S.
GREGORIE
:
and
is
not
the
worke
signified
by
the
arme
and
hand
,
the
principall
instruments
of
operation
?
Now
in
euery
well-ordered
marriage
,
the
Bride
receaues
some
dowrie
of
the
Bridegroome
,
whervpon
in
this
great
Sacrament
of
IESVS
CHRIST
and
his
Church
and
the
faithfull
Soule
,
which
is
a
member
of
this
Church
the
misticall
body
of
our
Sauiour
,
the
Doctors
doe
assigne
dowries
to
the
soule
which
enters
into
Glorie
,
according
to
that
doctrine
of
ISAIE
;
our
Lord
hath
clothed
me
with
garments
of
saluation
,
and
hath
adorned
me
with
a
chayne
as
his
Spouse
:
And
that
of
S.
IOHN
in
his
Apocalipse
,
who
compares
the
triumphant
Hierusalem
to
a
Bride
well
deckt
,
being
so
adorned
by
her
spouse
.
And
touching
those
dowries
in
particular
,
they
reduce
them
to
three
heades
,
conformably
to
the
three
powres
of
the
Soule
,
and
to
the
three
Diuine
vertues
,
which
God
infuseth
herebelow
into
the
hearts
of
the
faithfull
,
Faith
,
Hope
,
and
Charitie
.
For
they
say
,
that
the
Memorie
is
endowed
with
the
possession
of
God
,
which
doth
referre
to
Hope
:
The
vnderstanding
with
vision
or
knowledge
,
in
reward
of
Faith
:
and
the
Will
with
the
Diuine
Fruition
,
in
recompence
of
Charitie
.
This
is
the
triple
band
,
which
in
Heauen
shall
inseparably
tye
vs
to
God
,
a
heauenly
band
which
can
neuer
be
broken
!
Touching
the
qualities
of
the
glorified
bodies
.
LIV.
LEt
's
now
make
a
passage
,
Athanasia
,
from
the
interiour
to
the
exteriour
:
from
the
felicitie
of
the
Soule
,
to
that
of
the
body
:
and
let
vs
say
,
that
to
those
dowries
,
which
I
haue
deciphered
in
the
former
stroke
,
admirable
qualities
shall
be
adioyned
,
which
without
distroying
the
beeing
of
the
bodie
,
shall
worke
wonderfull
changes
,
and
make
them
far
more
noble
then
they
are
in
this
mortall
life
.
We
shall
all
rise
againe
,
saith
the
Apostle
,
that
is
,
as
well
the
Elect
as
the
Reprobate
,
but
all
shall
not
experience
this
happie
change
:
for
the
bodies
of
the
damned
shall
remayne
passible
,
heauie
,
grosse
,
and
darke
;
but
the
bodies
of
the
Blessed
shall
become
impassible
,
subtile
,
light
,
and
resplendant
.
And
to
these
foure
qualities
it
is
,
that
the
Doctors
haue
reduced
the
dowries
of
the
glorious
bodies
.
Impassibilitie
is
a
qualitie
which
shall
make
the
body
of
an
incorruptible
temper
,
not
obnoxious
to
change
,
exempt
from
hungar
,
thrist
,
cold
,
heate
,
greife
,
infirmitie
,
and
from
euery
thing
that
can
subiect
vs
to
death
,
or
paine
.
Glorified
bodies
cannot
burne
nor
suffer
in
the
fire
,
nor
be
drowned
in
the
water
.
In
a
word
,
nor
can
the
tooth
of
Tyme
,
nor
any
other
force
distroye
them
.
They
shall
enioy
a
continuall
youth
,
like
to
a
flowre
that
cannot
fade
;
a
vigorous
health
,
against
which
sicknesse
can
attempt
nothing
,
a
qualitie
of
the
heauenly
bodies
that
suffer
no
alteration
.
Which
made
the
Apostle
say
,
that
that
which
was
sowen
in
corruption
(
he
meanes
the
corps
layed
in
the
graue
)
shall
ryse
incorruptible
,
and
that
which
is
mortall
shall
put-on
immortalitie
.
And
againe
,
the
dead
shall
rise
to
incorruption
.
The
second
dowrie
is
subtiltie
,
which
shall
indewe
the
body
,
as
it
were
,
with
a
spirituall
qualitie
.
I
doe
not
say
that
it
shall
become
spirit
,
for
that
is
the
errour
of
some
auncient
Heretikes
refuted
by
S.
AVGVSTINE
in
his
bookes
of
the
Citie
of
God
:
nor
yet
,
that
the
glorious
body
shall
be
made
aire
,
an
Heresie
which
S.
GREGORIE
in
his
Morales
ascribes
to
EVTICHIVS
Bishope
of
Constantinople
,
but
I
say
,
its
subtiliti●
shall
be
so
great
,
that
it
shall
passe
through
another
body
,
as
through
Heauen
and
earth
,
which
the
Maisters
tearme
Penetration
of
dimensions
.
And
of
this
dowrie
is
vnderstoode
that
of
the
Apostle
,
this
sensible
body
shall
rise
againe
spirituall
,
(
that
is
,
resembling
the
spirit
in
sundrie
things
)
yet
in
such
a
spiritualitie
,
as
shall
not
depriue
it
of
its
palpabilitie
,
according
to
that
saying
of
our
Sauiour
to
his
disciples
after
his
resurrection
:
touch
and
see
,
a
spirit
hath
nether
flesh
nor
bones
,
as
you
see
me
haue
.
And
the
same
Sauiour
did
shew
the
subtiltie
of
his
glorious
body
,
while
he
issued
out
of
his
Tombe
not
opening
it
,
and
entred
into
the
Hall
where
the
Apostles
were
,
the
gates
being
shutt
.
The
third
qualitie
shall
be
an
incredible
Agilitie
,
and
such
as
S.
AVGVSTINE
teacheth
,
that
the
body
shall
be
where
the
Spirit
desireth
,
not
that
this
motion
,
saith
S.
THOMAS
,
is
performed
in
an
instant
,
and
without
a
meane
,
but
that
the
swiftnes
of
the
passage
,
shall
be
,
in
a
sort
,
imperceptible
,
and
like
to
that
of
fire
or
lightning
,
as
saith
the
wiseman
.
For
the
rest
,
saith
ISAIE
,
they
run
without
labour
,
and
trauell
as
far
as
they
list
,
without
being
wearie
at
all
,
because
this
body
sowen
in
infirmitie
,
shall
rise
againe
,
saith
the
Apostle
,
in
such
vigour
,
(
a
vigour
which
S.
THOMAS
takes
for
Agilitie
,
or
Mobilitie
)
that
it
shall
be
indefatigable
,
and
shall
performe
in
a
smale
tyme
,
an
incredible
iorney
.
The
fourth
and
most
noble
dowrie
shall
be
Brightnes
,
of
which
it
is
said
in
S.
MATHEW
,
that
the
Iust
shall
shine
like
the
Sunne
in
the
Kingdome
of
their
heauenly
Father
:
and
againe
,
that
they
should
flie
like
sparkes
,
as
it
is
in
the
wiseman
.
And
S.
PAVLE
writing
to
the
Corinthians
,
assures
them
,
that
that
which
is
sowen
in
infirmitie
shall
rise
vp
in
glorie
,
that
is
,
in
brightnes
,
according
to
S.
THOMAS
his
interpretation
,
grounding
vpon
the
same
Apostle
,
who
saith
presently
after
,
as
one
starre
differs
from
another
in
brightnes
,
so
shall
the
glorious
bodies
differre
after
their
resurrection
.
And
the
same
Apostle
speaking
to
the
Philippians
tells
them
,
that
our
Lord
will
reforme
the
body
of
our
humilitie
,
and
will
conforme
it
to
his
brightnes
,
a
brightnes
wherof
he
gaue
a
proofe
in
his
Transfiguration
vpon
the
Mount-Thabor
;
of
his
Agilitie
by
walking
vpon
the
waters
;
of
his
subtiltie
in
his
birth
;
and
of
his
impassibilitie
escapeing
often
tymes
,
without
hurt
,
out
of
the
hands
of
the
Iewes
,
who
one
while
would
stone
him
,
at
another
tyme
would
throw
him
headlong
downe
,
while
as
yet
the
tyme
of
his
suffering
death
for
our
sake
,
was
not
arriued
.
The
pleasure
of
the
Senses
.
LV.
THe
glorious
bodie
being
in
this
sort
,
as
it
were
transformed
by
the
foure
qualities
which
I
haue
touched
in
the
former
stroke
.
O
,
Athanasia
,
iudge
you
how
exquisite
the
pleasures
of
the
senses
shall
be
,
which
they
shall
enioy
in
Organes
so
perfectly
well
disposed
.
It
is
a
delightfull
question
in
Diuinitie
,
to
know
,
whether
the
dowrie
of
impassibilitie
shall
exclude
the
act
of
the
senses
,
which
S.
THOMAS
deneyes
,
by
no
lesse
solide
then
subtile
arguments
,
and
shewes
contrariwise
,
that
the
perfection
of
those
qualities
shall
render
the
pleasures
of
the
Senses
more
pure
,
and
their
delightes
more
excellent
.
He
seemes
to
make
some
exception
of
the
Sense
of
tasteing
,
for
that
the
Kingdome
of
Heauen
being
nether
meate
nor
drinke
,
but
ioy
and
Peace
in
the
Holy
Ghost
,
and
the
beatified
body
standing
in
no
neede
of
foode
to
sustaine
it
,
he
thinkes
that
this
Sense
made
to
relish
meates
,
remaynes
vnprofitable
;
and
he
would
rather
attribute
vnto
it
,
a
delicious
humiditie
vpon
the
tongue
,
which
makes
it
feele
the
taste
of
a
hidden
Manna
;
then
to
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
nations
,
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
consideration
.
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
precedent
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
Canticles
,
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
exempt
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
m●arkes
,
and
particular
contentments
of
the
bodies
which
might
haue
suffered
paines
,
and
mortified
themselues
for
the
loue
of
God
;
for
as
sinners
shall
be
tormented
according
to
their
lawlesse
pleasures
;
so
shall
the
Elect
be
rewarded
according
to
their
sufferances
.
For
which
cause
our
Sauiour
said
:
you
are
happie
when
you
are
persecuted
,
because
your
reward
shall
be
plentifull
in
heauen
.
For
the
loue
of
you
,
said
the
Psalmist●
;
speaking
for
the
Saintes
,
we
haue
bene
mortified
,
and
led
like
sheepe
to
slaughter
.
But
ô
Lord
,
saith
the
same
,
how
thy
friendes
haue
bene
afflicted
,
and
,
as
the
vulgaire
translation
hath
,
honored
;
how
their
principalitie
,
that
is
,
their
Glorie
,
was
confirmed
.
And
againe
,
according
to
the
multitude
of
their
greeues
,
consolations
abounded
in
their
Hearts
.
O
my
wretched
body
what
ought
we
not
to
endure
herebelow
,
to
arriue
at
the
t●oppe
of
such
felicitie
?
whither
the●
Saintes
are
come
through
fire
,
wheeles
,
gibbets
,
swords
,
haire-shirts
,
disciplines
,
austerities
:
and
whither
the
King
of
Saints
entred
by
suffera●nces
.
O
miserable
bodie
!
too
delicate
a
member
to
liue
vnder
a
Heade
crowned
with
thornes
,
and
wholy
couered
with
blood
.
Tell
me
accursed
carcasse
▪
and
victime
of
death
,
what
priuiledge
thou
pretendst
,
that
thou
darst
presume
by
a
manifest
i●iustice
,
wallowing
in
soft
lux
and
delicacies
,
to
enter
into
a
Kingdome
,
all
whose
gates
are
made
with
Crosses
;
in
a
Paradice
,
where
none
enters
,
that
is
not
pearced
with
the
fir●e
sword
of
a
louing
mortification
?
Heare
this
doome
,
or
rather
this
thunder
clapp
,
ô
my
body
,
and
thou
ô
my
soule
,
If
thou
dost
not
mortifie
with
the
spirit
the
actions
of
sensualitie
,
thou
shalt
die
?
marrie
if
thou
mortifiest
them
,
thou
shalt
liue
.
And
againe
,
mortifie
your
members
which
are
vpon
earth
,
and
carrie
still
in
your
body
the
mortification
of
IESVS
CHRIST
;
so
shall
you
be
as
dead
,
but
to
th'
end
you
may
liue
eternally
.
Of
the
Aureola
.
LVII
.
BEsides
the
essentiall
Glorie
which
the
Blessed
shall
enioy
,
Athanasia
,
in
the
sight
of
the
Soueraigne
well-beloued
,
in
the
loue
of
the
Soueraigne
well-seene
,
the
Diuines
doe
note
certaine
accidentall
ones
,
and
as
it
were
accessorie
to
the
prime
and
principall
,
which
they
haue
named
Aureolas
,
grounding
vpon
a
passage
of
Exodus
,
where
there
is
command
giuen
to
make
a
litle
crowne
called
Aureola
ouer
the
Arke
,
bisides
the
crowne
of
gold
with
which
it
was
to
be
wholy
inuironed
.
Now
this
Aureola
doth
chiefely
reside
in
the
soule
,
albeit
by
a
certaine
rebounding
(
saith
S.
THOMAS
,
as
also
DENIS
THE
CARTHVSIAN
)
and
ouerswelling
,
it
breakes
out
,
and
spreads
it selfe
ouer
all
the
bodie
,
and
doth
euen
outwardly
appeare
with
a
certaine
peculiar
grace
.
And
if
Essentiall
Glorie
be
different
,
according
to
the
diuers
degrees
of
Charitie
and
merite
,
this
accidentall
,
of
which
we
speake
,
shall
be
varied
,
following
the
varietie
of
labours
and
victories
.
For
as
there
is
diuision
of
graces
,
so
is
there
of
rewards
to
.
Ordinarily
these
Aureolae
are
diuided
into
three
kindes
;
wherof
one
is
attributed
to
MARTYRES
,
who
haue
conquered
the
world
:
the
second
to
VIRGINES
,
who
haue
surmounted
sensualitie
:
the
third
to
DOCTORS
,
who
by
their
learning
haue
defeated
the
Artes
and
errours
of
the
Prince
of
darknesse
.
And
if
these
Aureolae
be
compared
together
,
the
comon
consent
giues
the
first
rancke
and
preeminencie
to
Martyrdome
:
for
there
is
no
greater
charitie
,
then
to
giue
ones
life
for
that
which
he
loues
.
Neuer
durst
any
,
saith
S.
AVGVSTINE
,
preferre
Virginitie
before
Martyrdome
,
Chastitie
being
but
a
lent
martyrdome
,
wheras
to
die
in
torments
,
is
a
violent
one
.
A
second
is
giuen
to
virgines
,
who
follow
the
Lambe
where
euer
he
goes
,
clothed
in
white
stoles
.
The
third
to
Doctors
,
who
were
the
salte
of
the
earth
,
the
light
of
the
world
,
and
the
Lampes
of
Israel
.
And
when
I
say
the
Aureola
shall
be
giuen
vnto
Doctors
,
I
nether
vnderstand
the
learned
,
nor
those
that
shall
onely
haue
taken
the
degree
of
Doctor
ship
in
earth
,
and
buried
their
Talent
,
and
hid
their
Lampe
vnder
the
Bushall
:
For
such
Doctors
shall
enioy
in
Heauen
the
simple
guife
of
Charitie
onely
,
a
thing
common
with
the
rest
of
the
Elect
;
for
as
DANIEL
saith
;
they
shall
be
bright
as
the
Firmament
.
But
such
,
as
shall
instruct
others
in
the
way
of
saluation
and
rightuousnes
,
shall
sparkle
and
shine
as
glorious
strarrs
in
perpetuall
Eternities
.
Those
then
it
is
,
that
haue
taught
and
communicated
to
the
ignorant
sound
and
wholsome
doctrine
,
who
shall
carrie
away
the
Aureola
of
Doctors
.
For
as
he
is
not
crowned
who
hath
onely
the
abilitie
and
strength
to
fight
and
vanquish
,
but
he
that
in
effect
doth
fight
and
ouercome
the
enemy
,
according
to
that
:
none
shall
be
crowned
,
but
such
as
haue
lawfully
fought
:
so
those
onely
that
had
knowledge
,
&
made
others
participant
of
it
,
shall
partake
of
the
Aureola
of
Doctors
,
according
to
that
of
the
Ghospell
,
he
that
shall
teach
and
doe
what
is
good
,
shall
be
called
great
in
the
Kingdome
of
Heauen
,
Some
vnderstand
those
words
of
the
Apocalipse
of
this
Aureola
:
I
will
bestow
on
him
that
shall
ouercome
,
a
hidden
Manna
,
and
a
white
stone
wherin
shall
be
grauen
a
new
name
,
which
none
shall
know
but
he
that
receaues
it
:
and
that
of
ISAIE
,
speaking
of
the
Continent
vnder
the
name
of
Eunukes
:
I
will
giue
them
a
Mansion
within
the
compasse
of
the
walls
of
my
house
,
and
an
excellent
name
amongst
the
children
of
men
.
As
then
,
here
below
in
earth
,
men
are
ordinarily
distinguished
by
their
clothes
:
so
shall
those
three
bands
haue
some
particular
signe
or
marke
,
which
shall
make
them
notable
amongst
the
rest
of
the
Blessed
.
The
Blessed
societie
of
the
Elect.
LVIII
.
ANd
if
an
auncient
Philosopher
,
Athanasia
,
following
comon
sense
,
said
,
that
felicitie
is
not
full
and
accomplished
without
societie
,
what
compainie
is
comparable
to
that
,
which
the
Blessed
inioy
in
Glorie
?
Though
God
be
sole
and
one
in
Essence
,
yet
hath
he
societie
in
the
distinctions
of
persons
,
and
thence
is
not
solitarie
in
his
Beatitude
.
What
shall
it
be
to
behold
the
Societie
of
the
three
Diuine
persons
vnited
together
in
the
vnitie
of
their
beeing
?
yea
euen
to
be
vnited
to
this
high
Societie
,
in
the
band
of
Charitie
,
which
is
that
of
perfection
!
what
shall
it
be
to
be
associated
to
the
humanitie
of
IESVS
CHRIST
,
our
brother
,
according
to
Flesh
,
as
he
was
Sonne
of
man
,
which
for
our
sake
he
tooke
vpon
him
:
whence
we
are
made
children
of
God
;
and
if
children
,
heires
;
and
if
heires
of
God
,
coheires
of
IESVS
CHRIST
in
the
inheritance
of
Glorie
.
O
how
happie
shall
they
be
who
are
inrowled
into
the
holy
FELLOWSHIPE
of
IESVS
CHRIST
,
and
made
partaker
of
his
heauenly
and
Diuine
conuersation
?
And
if
it
be
written
,
that
euen
in
this
world
,
he
that
is
in
Charitie
,
remaynes
in
God
,
and
God
in
him
;
and
that
he
that
keepes
the
Commandements
,
is
made
the
Tabernacle
,
and
lodginge
,
of
the
three
persons
of
the
Sacred
TRINITIE
:
what
are
we
to
say
of
the
state
of
consummated
Grace
,
which
is
Glorie
,
where
Charitie
is
compleate
?
O
Diuine
Societie
!
And
if
after
the
Diuinitie
and
humanitie
of
our
Sauiour
,
we
turne
the
ey
of
our
consideration
vpon
the
admirable
beautie
of
her
who
is
the
holy
of
Holyes
,
yea
the
MOTHER
of
the
holy
of
Holyes
;
and
who
next
vnto
God
,
to
whom
is
due
the
worshipe
of
Latria
,
we
honour
with
Hyperdulia
,
what
could
be
imagined
more
rauishing
,
since
she
is
the
mother
of
that
verie
Sonne
,
who
was
eternally
begotten
in
the
splendour
of
Saintes
,
in
the
breast
of
the
eternall
Father
?
were
it
not
a
spareing
speach
,
to
attire
her
with
the
Sunne
;
to
make
the
Moone
her
footstoole
,
and
starrs
her
crowne
?
yes
verily
,
since
her
Sonne
and
her
God
,
are
her
great
crowne
,
and
incomparable
ioy
,
according
to
that
of
the
wiseman
:
a
vertuous
Sonne
is
the
crowne
and
ioy
of
his
Father
and
Mother
,
And
from
this
qualitie
of
MOTHER
OF
GOD
,
which
is
in
some
sorte
infinite
,
there
rebounds
in
her
such
an
abundance
of
grace
,
that
she
is
not
onely
inuested
with
them
,
but
ouer-inuested
;
not
onely
full
,
but
ouer-heaped
,
so
that
next
to
the
humanitie
of
thy
adorable
Sonne
,
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
permanent
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
content
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
countenance
doth
shine
,
cannot
be
counted
.
A
thousand
thousand
Angells
,
saith
DANIEL
,
serue
him
,
and
tenne
thousand
million
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
Reuelations
,
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
confesse
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
composition
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
Comon
wealthes
well
gouerned
,
is
but
a
weake
and
vnworthy
draught
of
the
agreeable
intelligence
which
passe
betwixt
those
heauenly
inhabitants
.
No
,
for
all
their
pretentions
being
one
,
and
their
imployments
being
wholy
about
that
one
necessarie
thing
,
of
that
Marie's
best
Parte
which
shall
neuer
be
taken
from
her
,
their
connection
is
rather
to
be
tearmed
an
vnitie
then
an
vnion
,
since
in
them
is
accomplished
that
excellent
word
of
our
Sauiours
,
beseeching
his
heauenly
Father
,
that
such
as
follow
and
beleeue
in
him
,
should
be
one
,
as
he
and
his
eternall
Father
is
one
.
So
shall
all
their
desires
be
filled
with
perfect
vnitie
,
which
is
God
:
and
all
their
thoughtes
meeting
in
that
vnitie
,
the
Diuine
Spouse
by
good
reason
may
say
to
that
holy
assemblie
,
his
owne
misticall
bodie
:
My
Sister
my
Spouse
,
thou
hast
wounded
,
and
borne
away
my
Heart
in
one
onely
of
thy
heires
.
For
as
a
woman
that
doth
graspe
and
gather
together
in
her
hand
,
her
long
tresses
,
makes
them
all
end
in
one
onely
haire
:
so
all
those
elected
troopes
,
hauing
but
one
onely
desire
,
which
is
to
please
God
,
the
louing
heart
of
this
God
all
of
fire
,
and
which
is
Charitie
it selfe
,
can
it
possibly
but
be
pleased
in
this
their
preparation
of
mynd
?
From
this
perfect
vnion
doth
arise
the
excellencie
of
a
compleate
Communitie
,
which
is
the
true
and
consummated
Communion
of
Saintes
.
A
Communion
by
which
each
one
in
his
owne
person
,
doth
possesse
God
and
his
Kingdome
,
with
such
peace
,
and
so
exquisite
a
Charitie
,
that
not
the
least
apprehension
of
any
partialitie
can
enter
into
their
hearts
.
There
shall
all
proprietie
be
left
,
and
of
the
contrarie
side
,
there
shall
be
so
bountifull
a
communication
,
that
those
that
are
highest
seated
in
glorie
,
are
full
of
affection
towards
the
lowest
,
and
as
far
forth
as
they
are
able
,
make
them
participant
of
their
abundance
;
and
the
lowest
againe
,
shall
as
much
reioyce
in
the
exaltation
of
the
highest
,
as
in
their
owne
;
for
in
this
perfect
Communitie
myne
and
thine
shall
be
giuen
ouer
,
each
ones
particular
good
belonging
to
all
,
and
the
goods
of
all
,
belonging
to
each
one
in
particular
,
each
one
reioycing
as
much
in
an
others
good
as
in
his
owne
,
by
reason
of
the
great
Charitie
which
shall
be
infused
into
their
hearts
by
the
holy
Ghost
.
Hence
they
are
all
continually
sett
at
one
table
,
fedd
with
the
same
substance
,
the
Diuinitie
;
drinking
in
the
same
cup
eternall
delightes
;
imployed
in
the
same
exercises
,
seruing
one
and
the
same
Maister
,
and
that
,
with
the
same
spirit
,
who
being
in
all
,
and
being
all
in
all
,
he
vnites
them
all
together
,
by
vniting
them
all
to
himselfe
.
This
sacred
band
of
the
Diuinitie
,
and
this
Charitie
of
God
tying
and
vniting
them
together
,
adornes
this
happie
Societie
with
another
excellencie
,
which
is
that
of
Peace
and
Concord
:
Peace
of
God
which
passeth
all
vnderstanding
,
and
which
doth
connect
them
together
like
vnto
the
graines
of
a
Pungranade
which
appeare
when
it
is
cutt
open
,
to
which
the
holy
Spouse
in
the
Canticles
compares
the
redde
cheekes
of
the
Church
his
Spouse
.
And
if
the
word
,
concord
come
from
the
vnion
or
agreement
of
heartes
,
how
should
not
they
be
vnited
who
haue
one
onely
heart
,
and
that
quickned
with
one
onely
soule
,
all
their
hearts
being
set
on
God
their
onely
Treasure
,
and
their
adhering
to
that
onely
principle
of
all
Good
,
making
them
one
verie
spirit
with
God
?
As
concerning
the
Peace
which
followes
this
Concord
,
as
the
beames
the
Sunne
,
it
is
the
very
name
of
this
higher
Hierusalem
,
which
signifies
VISION
OF
PEACE
,
and
of
which
it
is
written
,
that
it
is
bounded
with
peace
.
And
in
ISAIE
,
that
God
doth
visite
it
in
peace
,
and
in
peace
which
can
neuer
be
changed
,
or
troubled
with
any
dissention
,
because
Gods
absolute
commande
shall
find
an
absolute
submission
in
all
their
hearts
.
In
that
heauenly
Citie
,
saith
S.
AVGVSTINE
,
CHARITIE
is
the
Soueraigne
LAW
:
TRVTH
the
QVEENE
;
PEACE
the
FELICITIE
;
ETERNITIE
the
LIFE
therof
.
There
;
shall
be
a
true
peace
,
and
such
an
one
,
as
shall
neuer
be
trauersed
by
any
:
a
peace
which
passeth
all
delight
.
From
that
Peace
springs
a
serenitie
of
mynd
,
a
tranquillitie
of
heart
,
a
band
of
Loue
,
a
communication
of
Charitie
,
and
a
rest
in
God
which
can
neuer
be
changed
.
So
speaks
that
Great
Doctor
,
of
that
eternall
Peace
,
which
the
world
nether
giues
,
nor
indeed
knowes
.
A
continuation
of
the
excellencies
.
LXI
.
BVt
,
Athanasia
,
should
I
be
able
to
conceale
the
excellencie
of
the
beautie
of
that
holy
compaignie
?
ô
,
cryes
out
the
wiseman
,
how
beautifull
is
the
chaste
and
faire
generation
,
truely
,
the
memorie
therof
shall
be
immortall
before
God
and
man
.
If
he
affirmed
this
of
earthly
families
who
liue
in
honour
,
what
may
be
said
of
the
generation
of
the
Blessed
which
shall
be
crowned
with
eternall
benedictions
?
How
should
the
Angells
and
Elect
choose
but
be
faire
,
since
their
soules
shall
be
decked
with
all
the
ornaments
of
vertues
,
and
their
bodies
inriched
with
the
glorious
qualities
which
before
we
haue
declared
.
There
can
be
no
stayne
vpon
them
,
for
nothing
that
is
defiled
,
or
is
imperfect
,
can
enter
into
this
Sanctuarie
of
Eternitie
.
And
if
MARDOCHEVS
litle
fountaine
became
an
Ocean
of
light
,
what
beautie
can
the
Elect
want
,
who
are
vnited
to
the
fountaine
of
all
that
faire
or
good
is
,
which
is
he
,
whose
essence
is
verie
Beautie
and
Goodnes
:
And
who
rules
in
heauen
by
the
sweete
and
delightfull
Empire
of
his
incomparable
beautie
.
No
,
Athanasia
,
if
all
the
beauties
which
doe
sparkle
in
the
whole
world
were
gathered
together
(
I
except
nether
the
Sunne
nor
the
Starrs
)
they
would
be
in
no
sort
comparable
to
the
least
grace
of
the
Elect.
Iudge
then
what
a
shine
of
beauties
,
must
needs
arise
,
from
so
innumerable
a
number
of
so
different
beauties
,
that
some
Doctors
haue
proceeded
so
far
,
as
to
say
that
all
the
Angells
are
of
a
different
species
.
ô
God
what
numberlesse
species
of
beauties
!
And
as
touching
the
diuersitie
of
humane
sisages
,
it
is
so
visible
,
euen
in
this
world
,
that
it
needs
no
other
proofe
but
experience
.
And
what
diuersitie
of
beauties
shall
there
be
in
the
diuers
quires
of
Angells
,
and
the
diuers
degrees
of
the
Blessed
?
Let
vs
make
an
end
,
without
ending
(
for
who
knowes
not
that
a
Draught
,
though
neuer
so
perfect
in
the
nature
of
a
Draught
,
is
yet
but
an
imperfect
picture
)
and
let
vs
giue
the
last
touch
to
these
excellencies
,
by
that
,
which
may
be
called
the
excellencie
of
Excellencies
of
this
Blessed
Societie
;
It
is
,
that
it
shall
be
endowed
with
all
the
perfections
which
grace
and
glorie
can
shewre
downe
vpon
creatures
.
For
sith
Beatitude
is
a
perfect
collection
of
all
kind
of
good
things
,
why
shall
we
not
also
affirme
,
that
those
that
doe
enioy
it
,
are
,
by
consequence
,
possessed
of
all
the
perfections
which
might
in
any
sort
perfect
this
felicitie
?
Now
though
soueraigne
and
essentiall
Beatitude
,
as
well
that
of
this
life
,
as
of
the
life
to
come
,
doth
not
consiste
in
any
created
good
,
and
consequently
,
nether
in
Honours
,
Riches
,
nor
Pleasures
,
the
three
Classes
to
which
are
reduced
euery
good
,
be
it
honorable
,
profitable
,
or
delightfull
;
but
in
the
onely
fruition
of
the
increated
Good
,
which
is
God
,
the
essentiall
fountaine
of
all
Goodnes
.
Yet
as
the
most
ridged
Philosophers
,
haue
not
denyed
that
Glorie
,
Reputation
,
meanes
,
and
lawfull
pleasures
,
doe
contribute
to
temporall
felicitie
;
so
Diuines
are
not
so
strict
as
to
deny
that
those
qualities
doe
concurre
in
Heauen
to
the
accidentall
Beatitude
of
the
Elect.
I
dare
therfore
as
boldly
as
truely
affirme
,
that
besides
the
vertues
which
are
the
beauties
of
the
soule
;
and
the
beauties
which
are
the
vertues
and
graces
of
the
bodie
,
which
vertues
shall
be
all
together
,
and
that
in
a
high
measure
in
all
the
Saintes
,
since
that
this
heauenly
Citie
is
thervpon
called
The
Citie
of
vertues
,
the
Citie
of
God
,
the
Citie
of
the
God
of
Vertues
,
DAVID
saying
,
they
shall
goe
from
Vertue
to
Vertue
to
see
the
God
of
Gods
in
Sion
.
Besides
the
vertues
,
I
say
,
the
inhabitants
of
this
glorious
Citie
,
shall
be
most
holy
,
most
illustirous
,
most
noble
,
and
most
eminent
in
all
kinds
of
greatnes
,
qualities
,
titles
,
perfections
,
without
all
mixture
of
basenesse
,
abiectnesse
or
imperfection
.
Alas
in
this
poore
and
miserable
world
,
there
are
a
thousand
weaknesses
and
miseries
mingled
with
the
most
prosperous
honour
in
the
earth
,
and
often
tymes
they
serue
onely
to
make
the
vice
and
weaknesse
of
such
as
are
aduanced
vnto
them
,
more
appearant
.
The
greatnesse
of
their
fortunes
serue
onely
to
aggrauate
their
fault
,
&
if
their
qualities
doe
rather
moue
vs
to
pittie
then
enuie
,
their
blame-worthy
manners
doe
more
moue
to
enuie
then
pittie
.
By
how
much
the
place
is
higher
,
whither
the
Ape
climes
,
by
so
much
he
is
more
ridiculous
,
and
for
want
of
his
tayle
discouers
all
his
infamie
:
wheras
vpon
the
ground
his
deformitie
doth
lesse
appeare
.
There
are
certaine
great-ones
whose
scandalous
proceedings
,
which
would
be
couered
in
the
throng
,
if
they
were
but
of
a
comon
condition
,
seeme
onely
to
appeare
in
the
face
of
the
Sunne
,
to
fasten
shame
vpon
their
foreheades
,
to
perceaue
in
themselues
such
abiect
mynds
,
in
qualities
so
high
.
Certes
,
saith
the
great
Stoicke
,
imagine
what
greatnes
you
please
in
man
,
it
neuer
passeth
the
limites
of
humanitie
.
Though
a
man
be
mounted
vpon
a
Throne
,
his
stature
is
no
greater
for
all
that
.
To
take
the
dimensions
of
a
Statua
,
one
is
neuer
to
measure
the
Base
:
nor
to
take
the
hight
of
a
man
,
doe
we
measure
him
with
his
dignitie
,
of
which
he
is
often
vnworthy
.
He
that
is
seated
in
a
high
seate
,
sitts
in
the
same
manner
that
he
would
doe
,
being
set
in
a
lower
place
.
Stiltes
and
footstooles
make
not
a
man
taller
,
though
he
appeare
higher
.
A
noble
out-side
doth
not
rayse
an
abiect
mynd
;
nor
doth
the
brightest
luster
of
nobilitie
,
alwayes
light
vpon
the
greatest
head
.
There
is
nothing
perfect
here-below
;
there
are
no
roses
without
thornes
,
no
wheate
without
cokle
,
nor
corne
without
chaffe
.
This
world
is
an
Arke
,
wherin
are
cleane
and
vncleane
beastes
.
A
Parke
wher
goates
and
sheepe
liue
together
.
A
nett
wherin
both
good
and
bad
fish
are
found
.
The
rayne
and
Sunne
doe
equally
fall
and
shine
vpon
the
fruitfull
and
fruitlesse
ground
.
But
in
Heauen
it
fares
not
so
;
nothing
that
is
ether
impure
or
imperfect
can
haue
entrie
there
.
In
that
faire
place
,
saith
S.
BERNARD
,
SALOMON
's
wisdome
will
appeare
follie
,
his
knowledge
ignorance
;
ABSALON
's
beautie
shall
be
reputed
there
deformitie
.
SAMSON
's
force
shall
passe
there
for
feablenesse
.
The
longest
tearme
of
life
in
our
foreelders
will
appeare
a
death
;
and
all
the
riches
of
all
the
Kings
of
the
earth
,
shall
be
there
,
verie
pouertie
.
Say
the
like
of
all
great
place
,
honours
,
pleasures
and
contentments
of
the
earth
,
to
which
we
asscribe
the
name
of
good
things
.
Verily
being
compared
to
eternall
things
,
they
shall
haue
the
true
shape
of
true
euils
,
such
as
indeed
they
are
,
when
the
lawfull
vse
therof
is
turnd
to
abuse
.
And
if
the
conuersation
,
and
compaignie
of
the
wise
,
great
,
vallourous
,
understanding
,
vertuous
:
and
of
personages
who
are
illustrious
,
ether
in
regard
of
their
qualitie
or
merite
,
is
so
witchingly
pursued
in
this
world
;
where
ther
is
no
gold
without
drosse
,
where
nothing
is
compleate
;
what
a
blesse
shall
it
be
to
a
soule
to
perceaue
her selfe
associated
for
euer
with
so
many
Angells
and
Elect
,
all
filled
,
by
the
King
of
immortall
ages
,
with
all
desireable
and
imaginable
perfections
?
A
flight
of
the
mynd
towards
this
happie
compaignie
.
LXII
.
BVt
ô
my
soule
who
will
bestow
vpon
thee
the
winges
of
a
doue
to
flie
vp
into
this
eternall
repose
?
Who
will
grant
thee
the
wing
of
an
Eagle
,
to
take
a
strong
flight
,
and
not
to
fall
from
the
wing
?
What
prosperous
gale
,
saue
that
of
grace
,
shall
fill
the
sayles
of
thy
desires
,
to
make
them
sayle
vpon
the
Sea
of
this
world
,
to
that
Harbour
of
saluation
?
Why
doe
we
not
make
haste
,
ô
my
soule
,
to
enter
into
this
happie
tranquilitie
,
amongst
this
holy
nation
,
this
people
of
acquisition
,
who
is
sett
in
an
abundant
peace
,
a
rich
and
magnificent
repose
?
What
dost
thou
doe
in
this
Land
of
Egipt
,
where
thou
drinkest
nothing
but
troubled
and
durtie
waters
,
leauing
the
pursuite
of
that
streame
of
water
of
life
,
which
springs
towards
Eternitie
?
Alas
!
dost
thou
not
sigh
vpon
the
protraction
of
thy
mortall
pilgrinage
?
doth
it
not
vexe
thee
to
be
so
long
detayned
amongst
the
inhabitants
of
darknesse
?
Canst
thou
be
in
peace
amongst
such
as
hate
Peace
,
and
take
a
malicious
pleasure
in
crossing
thee
?
Goe
to
them
,
and
sleepe
not
betweene
the
two
pathes
of
the
two
Eternities
.
Take
the
siluerd
wings
of
the
white
doue
,
which
are
guilt
in
their
extremities
;
and
full
of
innocencie
,
puritie
of
heart
and
Charitie
(
qualities
which
make
passage
into
the
Tabernacles
of
the
heauenly
Hill
)
flie
into
the
porche
of
that
celestiall
douecote
,
whether
the
Sacred
Spouse
calls
thee
.
S.
GREGORIE
THE
GREAT
,
whom
PETER
his
DEACON
did
see
so
often
accompained
with
a
doue
,
which
witnesseth
that
the
holy
Ghost
spoke
by
the
mouth
of
that
holy
Pope
,
and
flowed
out
of
his
pen
,
will
lend
thee
the
flight
of
a
doue
,
to
beare
thee
vp
to
this
Societie
of
Saintes
,
by
his
holy
words
.
As
often
as
we
consider
the
great
reward
which
is
promised
vs
in
Heauen
,
how
vile
doth
all
earthly
things
appeare
in
our
sight
.
For
what
tongue
is
able
to
speake
,
or
vnderstanding
to
comprehend
the
incomparable
delightes
of
the
heauenly
Hierusalem
?
the
happinesse
to
be
rancked
amongst
the
Quires
of
Angells
?
to
assiste
before
the
Throne
of
Glorie
of
the
Highest
,
and
the
compaignie
of
those
blessed
spirits
?
the
felicitie
which
is
tasted
in
beholding
the
splendour
of
the
Diuine
face
?
the
contentment
of
being
freed
from
the
feare
of
death
;
and
the
pleasure
to
haue
assurance
of
a
perpetuall
incorruption
?
What
mynd
is
so
far
benum'd
and
frosen
,
as
will
not
take
heate
and
fealing
from
the
desire
of
so
great
a
good
;
and
wish
speedily
to
be
transported
to
the
place
where
he
hopes
to
enioy
an
endlesse
ioy
?
But
none
comes
without
labour
to
so
excellent
a
reward
,
whence
S.
PAVLE
saith
,
that
none
shall
be
crowned
but
such
as
haue
lawfully
fought
.
And
if
we
be
taken
with
the
greatnes
of
the
reward
,
let
vs
not
be
amaysed
with
the
paines
we
are
to
vndergoe
in
obtayning
it
.
We
must
still
goe
forward
,
and
without
looking
back
ouer
our
shoulders
,
we
must
perseuere
in
the
way
.
If
the
roughnesse
of
the
way
affright
vs
,
let
the
consideration
of
Eternitie
,
our
end
,
and
contrie
,
encourage
and
comfort
vs
.
Another
flight
of
mynd
.
LXIII
.
IF
after
the
wings
of
a
doue
,
which
the
successour
of
the
Sonne
of
a
doue
,
S.
PETER
,
hath
now
lent
thee
,
thou
wilt
take
those
of
the
Eagle
,
who
builds
his
nest
in
high
places
,
but
of
an
Eagle
which
is
able
fixedly
to
behold
the
Sonne
,
and
who
neuer
stoopes
from
his
winge
,
of
whom
can
you
better
borrow
them
,
ô
my
soule
,
then
of
that
greate
Doctor
,
who
holds
the
same
ranke
amongst
the
Fathers
of
the
Church
,
that
S.
IOHN
holds
amongst
the
Euangelists
,
and
who
is
that
great
Eagle
which
is
nourished
with
the
sappe
of
the
Cedars
of
Libanus
.
You
will
easely
imagine
that
I
speake
of
S.
AVGVSTINE
.
Let
vs
borrow
then
this
second
flight
of
that
superlatiue
witt
in
these
no
lesse
affectionate
,
then
sublime
tearmes
.
If
you
were
,
saith
he
,
euery
day
to
suffer
extreame
torments
,
yea
euen
for
a
longe
space
to
support
the
tortures
of
Hell
,
to
behold
IESVS
CHRIST
in
his
glorie
,
and
to
be
admitted
into
the
Societie
of
his
Saintes
,
for
so
great
a
good
,
were
not
all
sufferances
,
I
will
not
say
supportable
,
but
euen
desireable
?
Let
then
the
Diuel
lay
Ambush
for
vs
,
let
him
prouide
temptations
,
let
fasting
breake
our
bodie
,
let
our
flesh
be
ouercharged
with
austerities
,
let
labours
oppresse
vs
,
let
watchings
drie
vs
vp
,
let
this
man
torment
me
,
let
that
man
persequute
me
,
let
me
be
frosen
with
cold
,
scorched
with
heate
:
let
heade
breake
in
peeces
,
heart
ake
,
contenance
waxe
wanne
;
let
me
become
wholy
abiect
,
let
my
life
pine
away
with
greife
,
and
the
yeares
of
my
life
in
gronings
:
let
my
bones
rott
,
it
imports
not
,
so
I
find
repose
in
the
day
of
tribulation
(
he
vnderstands
the
day
of
generall
iudgment
)
and
that
I
may
rise
againe
amongst
the
Elect.
For
who
can
conceaue
what
shall
be
the
glorie
of
the
iust
,
how
greate
the
ioy
of
Saintes
,
when
their
faces
shall
shine
like
the
Sunne
?
when
the
Sauiour
of
the
world
shall
number
his
people
of
acquisition
,
and
shall
range
them
into
diuers
orders
in
the
house
of
his
eternall
Father
,
rendring
to
euery
one
according
to
their
merits
,
and
giuing
heauenly
things
for
terreane
things
,
eternall
for
temporall
.
There
,
saith
the
same
Doctor
in
auther
place
,
the
Angelicall
troopes
make
a
rauishing
musike
;
there
,
is
keepe
a
feaste
of
a
perpetuall
solemnitie
with
such
as
doe
dayly
arriue
,
departing
out
of
their
mortall
pilgrimage
.
There
are
seene
the
Compainie
of
PROPHETES
,
the
assemblie
of
the
APOSTLES
is
manifested
there
;
there
the
inuincible
Armies
of
MARTIRES
are
discouered
.
There
is
the
holy
congregation
of
CONFESSORS
:
there
,
the
Quire
of
venerable
MVNKES
,
there
that
of
DEVOVTE
WOMEN
who
at
once
ouercame
the
weaknesse
of
their
owne
sexe
,
and
the
delightes
of
the
world
.
There
the
young
VIRGINS
elder
in
vertue
then
in
yeares
;
there
are
the
sheepe
and
tender
lambes
,
that
haue
escaped
out
of
the
iawes
of
the
wolues
,
and
from
the
inueigling
snares
of
this
life
,
whence
they
doe
now
celebrate
a
perpetuall
feaste
,
and
though
their
glorie
be
different
,
yet
is
their
ioy
comon
.
There
,
Charitie
raigneth
in
her
full
perfection
:
for
vnto
them
God
is
all
in
all
,
whom
they
behold
and
loue
without
end
or
intermission
,
whom
in
louing
they
doe
praise
,
and
in
praysing
doe
loue
,
and
all
this
without
wearinesse
or
trauaile
at
all
.
O
my
soule
how
happie
thou
shouldst
be
,
if
being
deliuered
out
of
the
prison
of
this
wretched
body
,
thou
mightest
be
thought
worthy
to
heare
the
sacred
songs
of
that
celestiall
harmonie
,
and
the
praises
of
the
eternall
King
of
that
glorious
Empire
,
sung
in
an
admirable
aire
!
O
how
accomplished
should
thy
honour
and
glorie
be
?
for
so
it
would
come
to
thy
turne
to
entone
that
gracious
Alleluia
which
is
in
the
mouth
of
all
the
Elect.
Let
vs
yet
add
that
iert
of
the
wing
,
or
rather
stroke
of
the
same
Fathers
Pen
,
before
we
conclude
these
flightes
and
eiaculations
of
mynd
.
From
this
sacred
Residence
all
feare
of
pouertie
is
banished
,
all
weaknes
,
miserie
,
infirmitie
;
none
there
is
angerie
;
none
doth
enuie
his
neighbours
happinesse
;
none
stands
in
need
of
eating
or
drinking
;
There
is
no
ambition
,
nor
desire
to
be
great
:
There
is
no
apprehension
nor
of
Hell
nor
Diuell
,
nor
yet
of
death
of
body
or
soule
.
Contrariwise
there
is
a
life
full
of
alacritie
through
the
assurance
they
haue
of
immortalitie
.
Disorder
can
haue
no
footing
there
,
where
all
things
are
maintayned
in
a
constant
Peace
,
and
conserued
in
a
perfect
concord
.
Ioyne
to
all
this
the
pleasure
there
is
to
liue
in
the
compaignie
of
ANGELLS
,
to
enioy
the
gratefull
conuersation
of
all
those
excellent
and
sublime
SPIRITS
,
and
to
behold
the
Armies
of
Saintes
,
more
bright
than
the
starrs
of
Heauen
.
To
contemplate
the
Sanctitie
of
PATRIARKES
,
the
Hope
of
PROPHETES
,
the
Crowne
of
MARTYRES
,
the
white
and
flowrie
Garland
of
VIRGINES
.
And
as
for
the
SOVERAIGNE
KING
who
keepes
his
Residence
in
the
midst
of
that
glorious
people
,
what
tongue
is
able
to
speake
his
praise
?
That
bird
of
Paridice
which
hangs
still
in
the
aire
,
doth
she
not
intimate
vnto
vs
by
her
ingenious
hanging
,
the
inconceaueable
greatnesse
of
that
glorie
?
Eternitie
is
the
fulnesse
of
Beatitude
.
LXIV
.
BVt
in
fine
,
Athanasia
,
if
you
wilt
see
the
garland
and
crowne
of
this
glorie
,
adorned
with
so
many
bright
precious
stones
,
you
must
fixe
your
eyes
vpon
its
Eternitie
:
for
if
all
those
glorious
aduantages
could
end
,
amidst
all
those
felicities
,
one
would
be
accompaigned
with
a
misfortune
;
which
would
distaste
all
his
ioy
,
and
would
make
him
resemble
the
great-ones
of
the
earth
,
who
amidst
all
the
honours
which
Politike
Idolatrie
doth
sacrifice
vnto
them
,
are
continually
stung
with
the
thought
of
death
,
which
shall
in
the
end
mow
them
downe
,
euen
like
vnto
other
men
;
and
burying
them
in
dust
,
shall
equalise
their
Scepters
with
hatchets
.
Kings
with
all
their
Powre
escape
not
its
dart
;
nor
doe
Giants
with
all
their
force
auoyd
it
.
Herein
appeares
Origen's
errour
,
who
walking
vpon
the
wings
of
the
wind
,
perished
(
like
to
that
old
Milo
Crotoniensis
)
by
his
owne
strength
,
while
he
was
of
opinion
,
that
the
Elect
after
a
long
residence
in
Heauen
,
should
fall
at
length
from
that
felicitie
,
like
as
he
had
held
before
that
the
paines
of
the
damned
should
not
be
eternall
,
one
absurditie
drawing
on
another
.
An
errour
excellently
well
refuted
by
S.
AVGVSTINE
in
his
bookes
of
the
Citie
of
God
,
as
also
by
the
Angell
of
the
Schoole
.
An
errour
in
fine
,
which
aimes
at
the
ruine
of
the
immortalitie
of
the
soule
,
which
is
more
then
a
bestiall
blindnesse
.
And
certes
,
besides
that
in
a
thousand
places
of
holy
Scriptures
,
the
life
of
the
Elect
in
Heauen
is
said
to
be
eternall
,
and
death
to
be
defeated
for
euer
;
as
also
the
fire
which
shall
torment
the
damned
,
is
named
eternall
;
it
is
also
cleare
in
right
reason
,
that
Beatitude
,
which
is
a
sufficient
good
,
or
rather
the
collection
of
all
good
,
would
not
be
compleat
vnlesse
it
did
exclude
all
euil
and
miserie
,
especially
the
miserie
of
miseries
which
is
death
,
or
annihilation
.
For
take
away
the
perpetuitie
of
the
life
of
the
Blessed
,
and
they
would
be
afflicted
with
a
continuall
sorrow
for
the
losse
of
the
beloued
felicitie
,
and
a
most
distastefull
bitternesse
,
would
disturbe
the
sweetnesse
of
the
peaceable
fruition
.
Adde
that
Beatitude
cannot
be
imperfect
on
the
part
of
the
Obiect
,
which
is
God
,
all
whose
workes
are
perfect
,
and
his
guiftes
without
repentance
,
which
he
neuer
reuokes
but
for
sinne
,
which
can
neuer
haue
accesse
to
the
Blessed
,
confirmed
in
grace
by
Glorie
;
And
vnchangeably
vnited
to
God
,
whose
nature
is
goodnesse
,
his
workes
mercy
.
And
who
can
nether
will
,
nor
can
abide
iniquitie
.
Againe
that
word
of
our
Sauiours
to
his
Disciples
,
is
an
Oracle
of
infallible
truth
,
and
a
promisse
which
shall
remayne
for
euer
;
Your
ioy
,
saith
he
,
shall
not
be
taken
from
you
.
God's
seruants
,
the
Elect
,
shall
adore
him
in
beholding
his
face
,
and
they
shall
raigne
for
euer
and
euer
,
that
is
eternally
,
saith
S.
IOHN
in
his
Reuelations
.
And
S.
BERNARD
explicating
that
of
the
Psalmist
,
I
will
fill
my
friends
with
the
length
of
dayes
,
and
will
shew
them
my
SALVATION
:
what
is
longer
,
saith
he
,
then
that
which
is
eternall
;
what
continuance
more
longe
then
that
which
hath
no
end
?
O
how
good
an
end
is
eternall
life
,
how
good
is
that
end
which
is
infinite
!
How
faire
is
the
day
which
hath
no
Sunne-setting
,
nor
is
followed
out
by
night
?
and
what
is
this
day
,
but
the
eternall
VERITIE
,
the
true
ETERNITIE
.
O
Societie
of
the
Blessed
eternally
true
,
and
truely
eternall
,
those
are
they
onely
,
who
may
be
truly
said
to
be
liuing
,
and
enioying
a
life
truely
long
in
heauen
,
which
knowes
no
end
;
as
they
are
truely
dead
,
and
that
of
a
long
death
,
who
continually
die
in
Hell
,
where
they
continually
liue
without
tasteing
the
fruite
of
life
.
S.
BERNARD's
meditation
,
shall
make
way
to
S.
AVCVSTINE's
,
touching
the
Eternitie
of
that
blessed
life
.
O
life
,
saith
he
,
which
God
hath
prepared
for
his
friends
,
thou
art
a
life
full
of
happinesse
,
crowned
with
assurance
:
a
quiete
life
,
and
excellent
life
,
a
pure
life
,
a
chaste
life
,
a
holy
life
,
a
life
that
knowes
no
death
,
a
life
without
sorrow
,
without
labour
,
without
greife
,
without
vexation
,
without
corruption
,
without
varietie
or
change
,
a
life
adorned
with
euerie
beautie
,
accomplished
with
honour
:
a
life
that
is
not
laboured
with
enuie
,
nor
subiect
to
anger
,
where
Loue
raignes
in
its
perfection
,
and
from
whence
feare
is
banished
;
where
the
day
is
eternall
,
and
the
hearts
of
all
is
but
one
;
where
God
is
seene
face
to
face
,
and
this
vision
is
foode
to
those
that
behold
him
with
an
ardent
affection
.
O
how
thy
shineing
brightnes
doth
delight
me
!
and
how
aggreable
are
thy
felicities
to
the
desires
of
my
heart
!
The
more
I
consider
thee
,
the
more
I
loue
thee
,
I
swoone
with
desire
in
contemplating
thee
,
yet
that
desire
insteede
of
afflicting
me
,
affords
me
an
extreame
content
,
and
thy
memorie
is
more
sweete
vnto
mee
then
the
honie-combe
.
O
happie
life
!
ô
Empire
of
eternall
felicitie
,
(
where
death
hath
no
iurisdiction
)
which
shall
neuer
haue
end
.
Where
the
succession
of
tyme
hath
no
raigne
,
nor
vicissitude
,
where
the
day
hath
no
night
,
where
change
can
get
no
footing
,
where
the
victorious
Champion
accompaigned
with
the
troopes
of
Angells
,
his
heade
being
enuironed
with
a
crowne
of
glorie
,
incessantly
sings
to
God
the
Song
of
the
heauenly
Sion
.
How
happie
shall
my
soule
be
if
after
her
departure
out
of
this
mortall
pilgrinage
,
she
may
haue
the
happines
to
see
thee
,
and
to
contemplate
thy
beautie
,
thy
walls
,
thy
gates
,
thy
Pallaces
,
thy
places
,
thy
noble
citizens
,
and
thyne
omnipotent
King
seated
in
his
admirable
Throne
of
Maiestie
.
Thy
walls
are
built
of
pretious
stones
of
an
inestimable
value
;
thy
Gates
are
inriched
with
peerlesse
gemmes
.
Thy
streetes
are
paued
with
purest
gold
,
and
in
them
the
Diuine
prayses
doe
continually
resound
.
Thy
houses
are
made
of
fouresquare
stones
,
beautified
with
Saphires
,
wrought
with
vinebranches
and
grapes
of
gold
.
None
enters
within
thy
confines
,
who
are
not
pure
,
for
all
that
is
defiled
,
is
repulsed
.
The
light
which
doth
enlighten
thee
,
is
nether
from
Lampe
nor
torch
,
nor
Sunne
,
Moone
nor
starrs
,
it
is
God
alone
proceeding
from
God
,
that
light
which
doth
spring
from
light
,
who
is
thyne
eternall
and
vniuersall
light
.
The
King
of
Kings
resides
continually
in
the
midst
of
thee
,
waited
vpon
with
a
numberlesse
number
of
Courtiers
and
Officiers
,
more
resplendant
then
the
lightning
,
more
bright
then
the
flame
.
Will
you
yet
further
giue
eare
to
the
same
Sainte
,
heare
then
what
he
saith
of
that
liuely
Eternitie
,
that
eternall
life
.
The
wicked
,
saith
he
,
shall
goe
into
eternall
fires
,
but
the
iuste
into
eternall
felicities
.
That
is
,
the
eternall
life
which
is
promised
vs
.
And
wheras
men
take
no
greater
content
here
below
then
to
liue
,
behold
how
life
is
promised
them
;
and
wheras
they
dread
nothing
so
much
as
death
,
see
how
an
Eternitie
of
life
is
proposed
vnto
them
.
What
dost
thou
loue
ô
man
?
To
liue
.
Thou
shall
enioy
this
great
benefit
.
What
dost
thou
feare
?
To
dy
.
Thou
shalt
be
exempt
from
it
.
Yet
is
it
not
all
,
to
liue
long
,
to
liue
for
euer
,
but
the
toppe
of
felicitie
is
to
liue
happie
for
euer
.
What
can
we
add
to
this
Oracle
of
truth
deliuered
in
so
good
tearmes
by
that
incomparable
witt
,
but
fruitlesse
words
in
a
subiect
so
fruitfull
,
that
the
abundance
therof
doth
oppresse
him
that
handles
it
?
Meanes
wherby
to
arriue
at
this
happie
Eternitie
.
LXV
.
BVt
we
are
rather
,
Athanasia
,
to
search
out
the
meanes
to
attaine
to
this
great
happinesse
,
then
to
enlarge
our selues
vpon
curiosities
to
know
it
,
or
loose
our selues
in
the
admiration
therof
,
since
it
is
written
,
that
not
all
that
shall
say
Lord
Lord
,
shall
enter
into
the
Kingdome
of
Heauen
,
but
those
that
doe
the
will
of
our
Lord
,
that
is
,
such
as
shall
liue
according
to
his
law
,
and
shall
make
force
against
his
holy
citie
.
Dost
thou
desire
to
enter
into
true
life
,
said
our
Sauiour
to
the
young
man
,
who
asked
his
counsell
which
way
he
was
to
hold
,
keepe
the
Commandements
.
Of
all
the
wayes
which
are
taught
vs
by
the
holy
scripture
,
and
the
writings
of
Doctors
to
worke
our
saluation
in
feare
and
trembling
,
I
will
onely
touch
two
,
which
,
next
vnto
God's
grace
(
without
which
we
are
able
to
doe
nothing
)
I
find
verie
necessarie
.
The
Philosopher
Epictetes
made
all
his
philosophicall
Precepts
turne
vpon
these
two
poles
or
pinnes
.
SVSTAYNE
and
ABSTAYNE
.
I
am
persuaded
that
all
morall
Christianitie
may
turne
vpon
the
same
pinnes
.
The
one
doth
teach
vs
to
suffer
difficulties
,
labours
,
&
paines
;
the
other
,
the
perfect
contempt
of
worldly
vanities
,
pleasures
and
riches
.
If
we
haue
these
two
winges
,
nothing
shall
be
able
to
hinder
our
flight
towards
the
blessed
Eternitie
,
the
heauenvly
Hierusalem
,
the
mother
of
the
liuing
.
Water
shut
vp
in
a
narrow
pipe
,
doth
spirte
vp
so
much
the
higher
.
The
narrow
way
of
sufferances
is
that
which
doth
make
spring
vp
in
vs
the
fountaine
of
life
,
which
doth
run
towards
Eternitie
.
All
the
scripture
cryes
out
this
truth
vnto
vs
,
who
so
euer
will
come
after
me
,
to
witt
to
glorie
,
let
him
take
vp
his
Crosse
,
and
follow
me
,
saith
our
Sauiour
.
Happie
is
he
who
suffers
tribulation
,
for
being
once
tryed
,
he
shall
receaue
the
crowne
of
life
,
which
God
hath
promised
to
those
that
loue
him
.
And
who
are
those
that
loue
him
,
but
whom
he
doth
chastise
,
and
whom
he
doth
clothe
with
the
liuerie
of
sufferances
.
Because
thou
wast
agreeable
in
Gods
sight
,
it
was
necessarie
that
affliction
should
try
thee
,
was
it
said
to
the
good
TOBIE
.
Are
not
the
Iust
tryed
like
gold
in
the
furnace
,
to
discouer
whether
they
be
worthy
of
God
.
What
Christians
can
be
ignorant
of
this
decree
which
was
written
with
the
blood
of
the
Lambe
,
vpon
the
threshwood
of
their
dores
.
That
we
are
to
enter
into
the
Kingdome
of
Heauen
through
many
tribulations
.
And
that
all
those
that
would
liue
piously
in
IESVS
CHRIST
,
must
endure
the
scourge
of
persecutions
,
to
be
found
wheate
worthy
to
be
layed
vp
in
the
Granarie
of
Eternitie
.
For
which
cause
S.
IAMES
doth
exhort
the
faithfull
to
reioyce
in
their
afflictions
,
knowing
that
patience
is
the
proofe
of
their
Faith
,
and
that
the
worke
of
Patience
is
perfect
,
that
is
,
doth
perfect
him
that
doth
it
.
Tribulation
,
saith
the
Apostle
,
worketh
patience
,
and
Patience
probation
,
and
probation
Hope
,
and
such
a
hope
,
as
confoundeth
not
in
its
expectation
.
Though
we
are
now
for
a
smale
tyme
to
be
afflicted
with
many
tribulations
,
yet
it
is
,
that
the
tryall
of
our
Faith
may
appeare
more
precious
then
gold
before
the
face
of
God
,
who
according
to
his
great
mercy
doth
regenerate
vs
by
a
liuely
hope
to
possesse
the
heauenvly
inheritance
,
which
cannot
be
corrupted
nor
changed
.
Then
we
shall
behold
,
we
shall
admire
;
and
the
plentie
of
good
things
shall
dilate
our
heart
.
Then
with
an
incredible
ioy
we
shall
be
drunke
vp
in
God
our
SALVATION
.
Then
the
teares
shall
be
wiped
from
the
eyes
of
the
Elect
,
they
shall
weepe
no
more
,
greife
and
paine
shall
no
more
torment
them
,
because
all
that
,
is
blowen
ouer
,
that
is
to
say
,
they
entered
not
into
those
eternall
Bowres
but
through
the
fires
and
waters
of
tribulation
.
Truly
he
were
iustly
reputed
an
vnworthy
soldier
,
who
would
desire
to
gaine
victorie
better
cheape
then
his
Capitaine
:
and
how
did
our
Capitaine
and
Law
giuer
IESVS
CHRIST
enter
into
the
glorie
which
was
due
vnto
him
by
nature
?
was
it
not
by
sufferance
?
Let
vs
behold
then
the
Exemplaire
of
the
mountaine
,
but
the
mountaine
of
Caluarie
,
before
we
take
into
our
consideration
,
that
of
Thabor
.
Let
vs
looke
vpon
the
Authour
and
Comsummatour
of
our
faith
,
IESVS
CHRIST
,
who
choosed
to
vndergoe
the
Crosse
,
while
glorie
was
proposed
vnto
him
.
Let
vs
imitate
the
Apostle
who
was
so
loyall
to
his
Maister
,
that
he
bore
in
his
bodie
the
stigmates
and
markes
of
his
crucified
Lord
.
O
how
ioyfull
the
Apostles
were
,
when
it
happened
that
they
were
to
endure
something
for
the
loue
of
CHRIST
,
knowing
what
an
eternall
waight
of
glorie
,
that
sufferance
treasured
vp
in
heauen
for
them
.
And
if
the
Asserians
vpon
the
sight
of
IVDITH's
beautie
,
did
comfort
themselues
in
the
extreamities
of
that
seige
,
with
the
hope
they
had
to
enioy
the
faire
creatures
,
who
were
in
the
Citie
.
What
extreamities
of
miseries
were
we
not
willingly
to
endure
,
to
be
possessed
of
the
inestimable
felicities
,
which
we
haue
represented
?
If
by
labours
,
saith
S.
AVGVSTINE
,
it
must
be
atchiued
,
from
this
instant
I
inuoke
you
,
ô
all
yee
torments
of
the
world
,
I
coniure
you
to
burst
out
vpon
my
head
,
and
shewre
downe
a
mayne
vpon
me
.
Let
tribulations
be
multiplied
,
and
presse
in
troopes
vpon
me
;
let
infirmities
,
vexations
,
pouertie
,
want
,
aduersitie
make
head
against
and
oppresse
me
.
Let
euery
one
persecute
me
,
let
all
creatures
bandie
against
me
;
let
me
be
the
Butt
of
all
their
arrowes
,
let
me
be
the
scorne
of
men
,
and
the
reproach
of
people
,
let
my
dayes
be
ended
in
pinching
paines
,
yet
will
I
bee
too
content
,
so
that
after
this
sharpe
winter
I
may
gather
the
flowres
of
the
eternall
Spring
,
and
that
I
may
be
rancked
amongst
the
Elect
who
are
bright
with
beames
of
Glorie
.
I
cannot
be
weaned
from
the
plentifull
and
yndraynable
dugges
of
this
great
and
fruitefull
Doctour
,
without
suckinge
a
long
draught
,
to
giue
some
colour
and
life
to
this
Draught
of
myne
.
Marke
then
,
how
he
doth
encourage
vs
to
sufferances
for
the
attayning
of
Eternitie
.
If
we
diligently
ponder
the
reward
that
is
proposed
vnto
vs
,
all
that
we
suffer
will
seeme
litle
and
light
,
and
we
shall
repute
our
paines
vnworthy
of
so
great
a
recompence
.
For
is
it
not
true
that
we
should
buy
eternall
rest
at
a
iust
Rate
,
though
we
were
to
pay
a
perpetuall
labour
for
it
;
and
to
purchase
an
eternall
felicitie
at
the
price
of
an
eternall
sufferance
,
Marrie
if
you
were
imployed
in
an
eternall
labour
,
when
would
you
come
to
an
eternall
reward
?
O
the
eternall
Goodnesse
!
who
hath
made
our
tribulation
temporall
,
and
yet
to
this
passing
paine
,
he
hath
alotted
an
endlesse
pleasure
.
Place
a
thousand
thousand
yeares
before-Eternitie
,
and
yet
what
doe
you
doe
,
but
compare
a
limited
with
an
illimited
thing
?
Adde
to
this
,
that
God
did
not
onely
prefixe
a
certaine
tearme
to
our
labours
,
but
that
a
short
one
to
;
for
what
is
the
life
of
man
,
but
the
continuance
of
a
few
dayes
?
Though
a
man
therfore
were
oppressed
for
the
whole
course
of
his
life
,
with
all
sortes
of
torments
,
labours
,
greeues
;
though
prisons
,
hungar
,
thirst
,
and
irkesome
vlcers
should
accompaignie
him
to
his
graue
;
were
it
not
yet
an
affliction
of
a
short
standing
:
the
dayes
of
man
are
few
in
number
,
his
labours
short
and
light
,
and
yet
are
followed
with
an
endlesse
Kingdome
,
with
an
eternall
Beatitude
.
After
these
short
sufferances
,
we
shall
be
possessed
of
the
Societie
of
Angells
and
Saintes
,
the
inheritance
of
IESVS
CHRIST
,
God
him selfe
,
an
inestimable
price
for
so
smale
a
labour
!
Wherfore
,
saith
he
in
another
place
,
let
vs
loue
eternall
life
,
and
let
vs
learne
how
much
we
are
to
labour
for
it
,
by
the
exemple
of
those
who
doe
passionately
loue
this
mortall
life
fearing
to
loose
it
:
for
when
any
sicknesse
begins
to
threaten
them
death
,
what
doe
they
not
doe
,
I
doe
not
say
to
escape
it
,
for
that
,
is
not
possible
,
but
onely
for
a
tyme
to
protract
deathes
fatall
blow
?
How
much
doth
a
man
strugle
when
death
doth
catch
him
by
the
necke
,
to
escape
out
of
its
clawes
,
he
flies
,
he
hides
him self
,
and
giues
all
that
doth
possesse
,
to
keepe
his
bodie
in
possession
of
his
soule
.
At
the
price
of
all
his
fortunes
he
is
readie
to
ransome
his
life
.
If
he
be
feircely
sicke
,
he
freely
endures
all
the
paines
that
the
Surgeons
putt
him
to
;
he
obeyes
the
Doctours
order
;
takes
downe
the
bitterest
pill
in
the
Apothecaries
shope
;
he
nether
grugheth
price
nor
paine
,
so
he
may
escape
the
graue
:
he
is
willing
to
consume
all
his
substance
,
to
prolonge
for
some
few
moments
more
,
his
consumeing
life
;
and
yet
to
liue
eternally
how
few
are
willing
to
endure
a
litle
discommoditie
?
But
if
worldlings
prolonge
their
miserable
dayes
,
with
so
much
instance
,
vigilancie
,
precausion
,
prodigalitie
,
paine
,
and
torment
,
what
ought
not
they
to
doe
,
whose
braue
and
generous
myndes
,
eye
nothing
that
is
lesse
then
Eternitie
?
And
if
they
be
esteemed
prudent
who
spare
nothing
to
conserue
a
miserable
mortall
life
,
how
imprudent
must
they
needs
be
,
who
for
an
immortall
one
,
will
vse
no
sort
of
violence
nether
against
their
body
nor
soule
?
A
continuation
of
the
former
discourse
.
LXVI
.
VErily
,
vnlesse
the
graine
of
wheate
falling
into
the
ground
,
die
:
it selfe
remayneth
alone
and
fruitlesse
.
And
vnlesse
we
doe
mortifie
our selues
here
below
,
there
is
litle
appearance
,
and
yet
lesse
hope
,
that
we
shall
liue
euerlastingly
in
Heauen
.
In
the
building
of
SALOMONS
Temple
there
was
no
noyse
heard
of
hammars
,
nor
saw
because
the
timber
was
disposed
and
fitted
by
Carpenters
in
the
Forrest
;
and
the
stones
were
cut
and
pollished
in
the
Quarries
,
so
that
being
led
vnto
the
Mount-Sion
,
it
rested
onely
to
applie
them
.
It
is
the
like
of
the
vnited
stones
wherof
the
heauenly
Hierusalem
is
built
,
to
witt
the
Elect
,
out
of
the
Quarrie
of
this
world
they
were
to
be
sent
readie
,
and
so
to
be
disposed
in
their
places
in
that
TEMPLE
OF
PEACE
.
For
which
cause
,
some
of
them
haue
bene
sawen
,
cut
,
carued
,
holed
,
burnt
,
wounded
with
swords
,
that
they
might
be
applied
to
that
eternall
building
;
for
they
are
the
structure
and
building
of
God
,
saith
the
Apostle
.
No
,
there
is
no
other
passage
to
this
TEMPLE
of
VERTVE
,
but
through
the
GATE
OF
LABOVR
.
And
the
Kingdome
of
Heauen
is
promised
onely
,
in
the
Sermon
which
our
Sauiour
made
of
Beatitude
,
to
the
humble
of
heart
and
persecuted
,
that
is
,
to
such
as
suffer
tribulations
.
The
Kings
coyne
,
with
which
letters
of
exchange
are
payed
in
that
Contrie
,
are
Labours
;
and
the
Saintes
doe
repose
in
their
labours
,
for
there
,
their
workes
doe
sollow
them
.
And
if
a
woman
with
child
,
saith
the
holy
Gospell
,
doe
patiently
endure
the
panges
of
childbirth
which
are
so
extreamely
violent
,
for
the
ioy
she
hath
to
bring
forth
a
reasonable
creature
into
this
miserable
world
:
what
paines
then
ought
we
to
feare
,
so
our
bodie
be
happily
deliuered
of
our
soule
to
Eternitie
;
and
that
when
our
house
of
clay
shall
be
demolished
,
we
may
find
one
in
heauen
build
,
not
with
the
hand
of
man
,
but
with
God's
owne
hand
,
wherin
we
shall
liue
,
inhabit
and
bee
for
euer
.
And
if
the
labours
of
winter
and
summer
,
and
the
length
of
a
plainefull
seruice
,
was
reputed
as
nothing
of
IACOB
,
being
pricked
on
by
the
loue
be
bore
to
RACHEL
;
who
will
not
to
be
impatient
at
the
short
and
light
labours
of
this
life
,
while
he
hath
Eternitie
before
his
eyes
?
Goe
to
then
,
saith
a
Prophete
,
le
ts
take
courage
,
and
let
not
our
armes
repose
,
for
a
great
reward
is
promised
to
good
actions
.
Worke
faithfully
what
thou
art
able
while
tyme
is
lent
thee
to
labour
.
Behold
the
reward
,
and
nothing
will
seeme
painefull
vnto
thee
.
I
haue
giuen
my
heart
to
the
Diuine
iustifications
,
saith
the
Psalmist
,
in
respect
of
the
reward
promised
them
.
For
the
reward
of
such
as
keepe
Gods
law
is
great
.
Know
you
not
,
saith
the
great
Apostle
,
that
many
runne
in
the
race
,
all
runne
indeede
,
but
one
receaueth
the
Price
.
And
they
certes
,
that
they
may
receaue
a
corruptible
crowne
,
but
we
run
in
the
race
of
vertue
,
for
an
immortall
and
incorruptible
crowne
.
Le
ts
so
runne
that
we
may
obteyne
.
Those
,
saith
the
same
Doctour
of
the
Crosse
,
that
are
afflicted
,
are
disposed
therby
to
great
rewards
,
and
if
they
be
tryed
by
God
,
it
is
to
th'
end
,
they
may
be
worthy
to
haue
a
part
with
him
;
and
that
he
may
with
his
owne
hand
bestow
vpon
them
,
a
Kingdome
of
honour
,
and
a
diademe
of
beautie
.
For
God
crownes
his
Elect
with
glorie
and
honour
,
and
doth
establish
them
aboue
all
the
workes
of
his
hands
.
Let
vs
not
therfore
be
discouraged
,
saith
S.
PAVLE
,
for
we
haue
not
as
yet
resisted
sinne
,
nor
fought
to
blood
:
we
that
are
not
ignorant
that
our
Guide
IESVS
CHRIST
,
entered
not
into
the
Sanctuarie
of
Eternitie
,
by
meanes
of
the
blood
of
sheepe
and
goates
but
by
powreing
out
his
owne
;
at
that
price
obtaineing
for
vs
an
eternall
redemption
.
But
I
here
,
heape
vp
proofes
,
in
confirmation
of
a
truth
,
which
euen
Nouices
in
Christian
discipline
cannot
doubt
of
.
Let
vs
therfore
stay
our
stepps
,
and
shut
vp
this
first
meanes
in
these
golden
words
of
S.
AVGVSTINE
.
O
soule
,
what
I
haue
is
vendible
;
consider
whether
you
will
buy
it
.
And
what
hast
thou
to
sell
,
ô
Lord
?
Rest
,
saith
he
,
buy
it
.
At
what
rate
,
saith
the
soule
?
the
price
therof
is
Labour
.
But
what
labour
is
required
for
an
endlesse
rest
?
If
you
will
make
a
iust
valuation
,
an
eternall
labour
is
due
to
an
eternall
peace
.
T'
is
true
indeede
,
yet
feare
not
,
ô
soule
,
God
is
mercifull
;
he
knowes
well
,
that
if
thou
wert
eternally
to
labour
for
this
pourchase
,
thou
shouldst
neuer
attayne
vnto
the
promissed
and
desired
rest
;
and
therfore
,
that
thou
mightst
attayne
it
,
he
will
not
haue
thy
labour
to
be
eternall
:
not
that
the
Eternitie
of
glorie
would
not
deserue
it
;
but
that
thou
mightest
be
sure
to
beare
it
.
It
is
worth
an
eternall
,
and
yet
is
bought
for
a
temporall
labour
.
In
an
other
place
,
the
same
Father
,
doth
enlarge
and
continue
this
consideration
.
When
eternall
life
,
saith
he
,
is
promissed
vs
,
let
vs
place
before
our
eyes
,
a
life
exempt
from
all
the
tormoyles
and
troubles
which
we
taste
in
this
,
and
thou
shalt
more
happily
find
out
the
calamities
and
miseries
which
are
not
to
be
found
in
that
blessed
life
,
then
thou
canst
the
infinite
blesse
wherwith
it
is
replenished
(
he
would
say
,
that
as
God
,
so
it
,
is
better
knowen
by
negation
then
affirmation
)
.
And
yet
,
wonderfull
Mercy
!
this
inestimable
fauour
is
to
be
sold
,
If
thou
wilt
,
thou
maist
buy
it
:
nor
art
thou
to
be
troubled
how
to
procure
wherwithall
to
pay
;
It
is
not
worth
more
then
thou
hast
,
or
rather
,
respects
not
at
all
,
what
thou
hast
,
but
onely
,
what
thou
art
.
This
Eternitie
is
worth
thyselfe
,
and
yet
worth
no
more
then
thou
art
;
giue
thy selfe
,
and
t
is
thyne
.
Why
dost
thou
dodge
,
why
dost
thou
stand
vpon
the
price
.
Dost
thou
apprehend
,
that
to
make
the
payment
,
thou
art
to
be
sold
indeed
:
no
thou
art
not
;
pay
thy selfe
such
as
thou
art
,
and
the
purchase
is
made
.
Alas
I
am
poore
and
miserable
,
wilt
thou
say
,
nor
shall
I
be
receaued
as
currant
money
.
But
I
dare
assure
thee
,
that
in
freely
giuing
thy selfe
thou
wilt
become
good
coyne
:
for
to
giue
ones
selfe
in
confidence
of
such
a
promisse
,
is
to
be
good
.
And
being
once
good
,
thou
wilt
become
a
reasonable
price
,
and
thou
shalt
not
onely
purchase
,
what
I
told
thee
of
,
saluation
,
health
,
life
,
and
life
euerlasting
;
but
further
,
nether
wearinesse
,
labour
,
hungar
,
thirst
,
nor
any
other
paine
what
soeuer
,
shall
molest
thee
.
All
the
good
that
can
be
imagined
,
shall
be
there
:
all
the
euil
that
can
be
imagined
shall
not
be
there
;
and
the
continuance
of
that
happie
state
,
shall
be
eternall
.
I
am
able
to
make
no
further
discouerie
for
nether
eye
hath
seene
,
nor
eare
hath
heard
,
nor
heart
hath
conceaued
the
felicities
of
that
glorie
;
and
how
should
that
fall
within
the
compasse
of
my
tongues
,
or
penn's
expression
,
which
neuer
yet
entered
into
my
heart
?
Another
meane
.
LXVII
.
IF
patience
in
aduersitie
begett
the
blessed
hope
(
hope
,
saith
the
Apostle
,
which
confoundeth
not
)
of
happinesse
in
our
heartes
:
a
holy
contempt
of
transitorie
toyes
,
is
no
lesse
forceable
to
make
vs
take
a
happie
flight
towards
the
heauenly
Sion
,
and
to
make
vs
relish
celestiall
things
,
disdayning
those
base
and
earthly
ones
.
In
the
ballance
of
man's
heart
,
the
fall
of
the
one
scale
,
is
the
others
rysing
;
and
ordinarily
,
the
worldling
is
deceiptfull
in
his
waightes
,
waighing
profane
drosse
with
the
SANCTVARIE
waightes
;
which
the
spirituall
man
,
doth
not
,
nor
those
,
who
(
by
attending
to
that
which
belongs
to
their
saluation
)
haue
all
their
conuersation
in
Heauen
.
The
first
step
,
that
doth
separate
vs
from
earth
,
doth
aduance
vs
towards
heauen
.
The
Gods
of
the
earth
are
seated
on
high
,
saith
the
Psalmist
,
vpon
which
passage
,
a
Father
of
the
Church
saith
,
that
those
Gods
are
the
high-soaringe
soules
,
which
like
to
the
birde
of
Paradice
,
doe
neuer
stoope
to
the
ground
;
and
who
may
say
with
the
Apostles
,
behold
we
haue
forsaken
all
;
and
who
for
this
pious
renounceing
of
all
,
doe
heare
that
Diuine
promisse
:
you
that
haue
left
all
,
shall
receaue
an
hundredfold
,
herebelow
,
and
life
euerlasting
,
after
this
mortall
life
.
This
earthly
trash
is
a
heauie
burden
,
and
doth
exceedingly
hinder
those
that
striue
to
clime
the
mountaine
of
God
.
But
if
,
by
a
holy
contempt
,
we
treade
vpon
the
same
burden
,
it
rayseth
vs
thitherward
.
A
faithfull
speach
,
and
worthy
to
be
carefully
layed
vp
in
our
heart
.
Loue
not
the
world
,
nor
yet
that
which
it
termes
good
,
for
its
figure
doth
passe
,
and
vanish
like
smoke
.
ESTHER
had
good
reason
to
contemne
those
royall
pompes
and
magnificences
,
and
to
put
on
mourneing
weedes
,
since
she
foresaw
that
she
was
about
to
be
a
Widowe
,
and
that
all
those
,
would
presently
disappeare
as
shadowes
;
being
far
more
prudent
then
that
proude
Queene
wherof
mention
is
made
in
the
Apocalipse
,
who
being
seated
in
her
Throne
,
and
gayzing
vpon
her selfe
in
her
ornaments
and
glorie
,
as
a
Peacoke
in
the
varietie
of
his
glorious
plumes
,
pronunced
with
as
much
vanitie
as
vntruth
,
I
raigne
;
nor
shall
I
euer
become
a
widowe
,
nor
yet
euer
resent
the
dint
of
aduersitie
:
but
she
sodainely
fell
from
her
vaine
hopes
:
And
with
damage
and
confusion
she
experienced
,
that
worldly
felicitie
is
like
to
a
flowre
,
which
florisheth
in
the
morning
,
but
at
night
fadeth
;
like
to
grasse
growing
vpon
the
tiles
of
a
house
,
which
withereth
away
,
euen
before
it
appeare
fully
greene
.
This
was
it
,
which
one
of
the
auncient
Sages
aymed
at
,
saying
;
christall
is
glittering
and
glorious
to
the
eye
,
marrie
in
vse
,
britle
and
subiect
to
breaking
.
But
heauenly
felicitie
is
of
a
more
solide
temper
;
for
(
besides
that
,
according
to
IOB
,
the
heauens
are
build
of
most
solide
brasse
;
and
are
composed
of
a
matter
which
weares
not
a
way
,
being
exempt
from
all
corruption
or
alteration
)
the
Eternitie
of
glorie
,
which
is
promised
to
the
Elect
,
is
equall
to
the
continuance
of
God
,
who
shall
neuer
haue
end
.
And
therfor
,
though
that
,
which
the
wisdome
of
the
world
and
Sense
,
esteemes
true
good
(
notwithstanding
that
euen
its
vanitie
,
is
a
true
signe
of
the
falsitie
therof
)
should
,
by
its
allurements
and
inchantments
,
make
a
most
violent
impression
vpon
the
most
resolute
mynd
;
yet
the
shortnesse
of
its
continuance
,
being
compared
to
an
Eternitie
,
shall
appeare
as
litle
bright
or
gratious
in
the
ey
of
a
setled
iudgement
,
as
the
lesser
starrs
in
the
presence
of
the
Sunne
.
This
true
esteeme
made
the
great
Apostle
repute
all
terreane
things
as
durt
and
dung
,
while
he
proposed
vnto
himselfe
the
Conquest
of
Eternitie
.
And
the
Psalmist
,
touched
with
the
same
apprehension
,
cryed
out
;
what
is
to
me
in
Heauen
?
and
besides
thee
what
would
I
vpon
the
earth
,
nothing
verily
,
ô
the
God
of
my
heare
and
the
part
of
myne
inheritance
for
euer
.
O
when
shall
I
see
the
day
,
the
happie
day
,
in
which
I
shall
appeare
before
thy
glorious
face
,
the
onely
obiect
of
myne
eternall
blesse
?
Teares
are
my
foode
day
and
night
,
while
my
desire
doth
incessantly
presse
vpon
me
,
with
this
demand
,
where
is
thy
God
?
In
very
deed
,
euen
as
the
Sunne
which
causeth
the
day
,
doth
at
his
approach
driue
away
the
darknesse
,
which
in
its
absence
doth
couer
the
earth
:
so
the
light
of
Eternitie
doth
no
sooner
shine
in
the
soule
's
Orison
,
but
the
thicke
and
foule
vapours
of
terreane
affections
are
dispersed
.
T'
is
in
vaine
,
my
soule
,
for
thee
to
search
for
consolation
in
transitorie
things
.
Let
thy
thoughtes
be
onely
placed
vpon
the
Eternall
God
,
and
thou
shalt
be
throughly
replenished
with
a
ioy
,
which
shall
bereaue
thee
of
all
sense
of
calamitie
.
Rise
vp
,
ô
Lord
,
and
let
thyne
enemyes
be
dispersed
.
Appeare
onely
before
myne
eyes
,
and
the
world
,
thyne
enemy
and
myne
,
shall
be
put
to
flight
:
They
shall
vanish
like
smoke
,
and
shall
melt
away
as
waxe
before
the
fire
.
This
Dagon
shall
fall
to
ruine
before
the
Arke
of
thyne
Eternitie
.
He
doth
passe
,
together
with
his
concupiscence
,
but
thou
shalt
remayne
for
euer
;
thy
yeares
run
not
by
,
and
thou
art
still
the
same
.
What
can
then
an
immortall
soule
doe
in
this
vallie
of
teares
,
miseries
,
and
death
,
who
thou
touchest
with
a
sense
of
the
fortunate
Ilands
of
Eternitie
,
and
with
a
desire
of
those
eternall
Hills
,
but
sigh
and
breath
in
the
Egipt
of
this
mortalitie
,
after
the
milke
and
honie
,
which
runs
in
abundance
in
the
Land
,
which
thy
Goodnesse
hath
promised
vnto
her
,
taking
comfort
in
this
expectation
while
protracted
hope
doth
afflict
her
?
It
is
a
speciall
grace
which
God
bestowes
vpon
his
Elect
,
saith
S.
GREGORIE
,
in
filling
their
hearts
,
with
a
hope
,
as
it
were
certaine
,
of
attayning
the
heauenly
Contrie
,
while
they
wander
through
the
wildernesse
of
this
earth
,
to
th
end
that
they
might
behold
,
as
it
were
,
below
them
,
and
as
a
thing
vnworthy
of
their
consideration
all
transitorie
things
;
and
that
,
for
the
loue
of
Eternitie
,
they
should
treade
vnder
their
feete
,
by
a
holy
pride
,
the
most
p●osperous
pleasures
,
riches
,
honours
in
the
earth
.
And
this
is
that
which
God
speakes
by
the
mouth
of
one
of
his
Prophetes
to
a
soule
that
followes
him
,
I
will
rayse
thee
to
the
highest
places
of
the
earth
:
and
what
are
those
high
places
,
but
the
abundance
of
welth
;
the
hight
of
honours
and
dignities
,
which
haue
the
reputation
of
things
high
placed
,
by
those
,
whose
desires
are
abiect
,
and
crawling
vpon
the
ground
.
But
if
once
man's
heart
fixe
its
sight
vpon
Eternitie
,
it
then
clearely
discouers
,
how
abiect
and
base
all
those
things
are
,
which
before
he
esteemed
so
high
:
for
as
those
that
are
vpon
the
toppe
of
a
high
mountaine
,
doe
apprehend
the
things
that
seemed
great
vnto
them
being
in
the
bottome
of
the
valley
,
as
litle
pointes
:
so
those
that
walke
in
the
wayes
of
Eternitie
,
doe
esteeme
temporall
things
as
nothing
,
and
that
which
before
seemed
to
be
placed
aboue
their
heade
,
is
now
found
vnder
their
feete
.
The
same
Doctour
saith
in
another
place
,
nothing
makes
the
calamities
which
we
suffer
in
this
transitorie
life
more
sharpe
and
bitter
vnto
vs
,
then
the
inconsideration
of
the
eternall
rewards
which
are
promissed
vs
.
But
if
a
soule
be
once
so
happie
,
as
constantly
to
turne
her
eyes
towards
those
eternall
riches
,
which
cannot
perish
,
all
that
is
transitorie
shall
be
to
her
as
nothing
.
The
same
Pope
,
explicating
that
passage
of
the
Diuine
Epithalamion
,
where
the
Spouse
saith
that
her
Spouse
,
had
ledd
her
into
his
wine-cellar
;
what
doe
you
thinke
,
saith
he
,
did
that
Louer
,
vnderstand
by
the
wine-cellar
,
but
a
secrete
and
profound
contemplation
of
Eternitie
?
A
contemplation
which
doth
so
ouersett
the
soule
,
which
takes
it
in
abundance
,
that
she
is
made
,
as
it
were
,
drunke
ther
with
all
:
but
with
a
drunkenesse
of
good
pourposes
,
and
which
by
a
laudable
change
of
life
,
and
a
wholsome
amendment
of
manners
,
tends
to
the
heauenly
Contrie
,
and
eternall
delightes
.
S.
AVGVSTINE
vpon
the
same
subiect
is
of
the
same
aduise
,
when
he
councells
the
deuoute
soule
,
nether
to
swell
in
prosperitie
,
nor
to
be
deiected
in
aduersitie
,
grownding
vpon
the
faithfull
promisse
which
God
hath
giuen
her
of
Eternitie
:
a
promisse
which
will
make
her
contemne
temporall
felicities
,
yea
euen
the
calamities
of
this
life
,
if
she
take
the
eternall
fire
into
her
consideration
.
And
if
one
of
the
Auncients
,
speaking
of
the
vaine
ambition
of
humane
pretentions
,
knew
,
and
following
his
knowledge
,
could
say
,
that
,
what
goodly
fortune
soeuer
one
were
possest
of
,
did
but
yet
appeare
vile
and
worthlesse
,
to
him
that
hoped
for
a
better
and
larger
;
who
would
not
iudge
,
that
he
,
who
should
lodge
his
hopes
in
Eternitie
,
should
find
no
more
rest
in
these
short
moments
,
then
the
doue
of
the
deluge
vpon
the
waters
,
which
couered
the
face
of
the
earth
.
And
if
the
children
of
Egipt
vpon
the
tasting
of
the
heauenly
Manna
,
that
admirable
bread
of
the
desart
,
did
no
more
plaine
the
losse
of
their
flesh-potts
and
onions
:
So
after
a
sound
iudgement
,
haue
once
relished
,
by
a
setled
pourpose
,
the
delightes
of
the
blessed
Eternitie
,
earthly
pleasures
doe
but
loath
&
disgust
him
.
He
doth
easily
weane
himselfe
from
the
impoysoned
milke
of
the
Serpents
of
this
world
,
haueing
once
tasted
that
solide
meate
,
which
doth
nourish
for
an
Eternitie
.
That
this
thought
of
Eternitie
is
the
abridgement
of
all
spirituall
life
.
LXVIII
.
I
Could
here
expresse
many
wholsome
effectes
,
which
this
thought
of
Eternitie
causeth
in
those
,
who
doe
frequently
,
and
seriously
ruminate
it
in
their
hearts
.
But
I
conceaue
,
Athanasia
,
that
they
are
all
comprised
in
this
proposition
,
to
witt
,
that
all
spirituall
life
is
comprehended
in
this
so
profitable
and
and
necessarie
consideration
.
For
what
archer
can
hitt
a
marke
,
without
ayming
at
it
;
and
since
all
this
life
is
but
an
introduction
to
Eternitie
,
how
should
one
possibly
arriue
there
,
vnlesse
he
begin
tymely
to
tend
towards
it
,
and
addresse
all
his
stepps
and
actions
to
that
end
.
If
euery
Agent
doe
worke
for
some
end
;
and
if
our
principall
and
soueraigne
end
consiste
in
our
eternall
vnion
with
God
in
glorie
,
ought
we
not
in
this
mortall
life
to
take
the
path
,
which
doth
conduct
vs
to
this
end
?
If
then
(
as
I
haue
shewen
in
the
first
strokes
of
this
Draught
)
all
the
good
and
euill
which
is
done
in
the
world
,
proceede
from
the
neglect
,
or
vse
of
this
thought
of
Eternitie
:
doth
it
not
follow
,
that
this
thought
is
the
very
thread
,
which
must
direct
vs
in
the
windings
of
the
true
life
,
that
is
,
the
spirituall
life
?
All
those
that
doe
handle
spirituall
matters
,
doe
diuide
such
as
peculiarly
addict
themselues
to
the
practise
of
pietie
,
into
three
Classes
or
ranckes
;
Beginners
,
Proficiants
,
and
the
more
perfect
;
making
the
first
walke
in
the
way
which
they
call
Purgatiue
;
the
second
in
the
Illuminatiue
;
the
third
,
in
the
Vnitiue
.
In
the
Purgatiue
they
ranke
those
,
who
like
vnto
new
Champions
,
doe
crucifie
their
flesh
with
its
concupiscence
;
mortifie
the
motions
of
their
sensualitie
,
by
the
vigour
,
and
holy
rigour
of
mynd
;
who
chastise
their
body
and
bring
it
into
subiection
;
renounceing
world
,
blood
and
Hell
;
in
a
word
,
labouring
to
spoyle
themselues
of
the
old
man
,
with
his
wicked
inclinations
,
and
vitious
habites
.
Walking
in
the
wayes
of
pennance
,
and
mortification
;
and
making
head
against
vice
,
least
Sinne
might
raigne
in
vs
;
and
least
that
Dagon
might
preuayle
against
the
Arke
.
Now
nothing
doth
so
effectually
plane
and
smouth
the
rough
and
rugged
wayes
;
nothing
doth
so
forceably
presse
the
Sinner
to
departe
out
of
the
Egipt
of
his
iniquitie
;
and
to
forsake
that
accursed
land
of
the
shadowe
of
death
,
as
the
apprehension
of
eternall
paines
,
according
to
that
of
the
Prophete
,
Lord
through
thy
feare
we
haue
conceaued
the
spirit
of
Saluation
.
And
the
Psalmist
,
I
haue
done
Iudgement
and
Iustice
,
because
I
dreaded
the
irreuocable
sentence
of
the
Almightie
.
And
indeed
,
as
there
is
nothing
which
doth
so
speedily
free
a
feild
of
rootes
and
rubbidge
,
as
the
application
of
fire
to
the
brambles
and
vndergroth
,
wherby
it
becomes
thornie
and
wilde
;
so
nothing
doth
cause
a
man
more
quickly
to
renounce
vice
;
nor
more
efficaciously
purge
the
soule
,
then
the
horrour
of
eternall
fire
,
prepared
for
the
diuell
and
his
Angells
.
This
is
to
put
the
hatchet
to
the
roote
of
the
bad
tree
,
least
it
might
bring
forth
the
fruites
of
corruption
.
Let
not
therfore
the
thought
of
the
accursed
Eternitie
,
depart
out
of
our
memorie
:
and
we
shall
see
the
Diuine
truth
,
which
issued
from
the
mouth
of
the
wisman
,
fulfilled
in
vs
,
that
we
shall
neuer
offend
:
for
it
would
be
to
vs
,
as
a
buckler
against
the
firie
darts
of
temptations
:
and
if
we
chance
to
fall
into
sinne
,
it
would
be
as
a
sharpe
spurre
,
to
make
vs
spring
out
of
the
ditch
of
so
dangerous
and
deplorable
an
estate
.
There
is
no
remedie
so
sharpe
and
bitter
,
that
doth
not
seeme
sweete
vnto
vs
,
if
we
compare
it
to
those
consuming
and
eternall
flames
.
There
is
no
passion
so
irregular
,
but
it
becomes
orderly
,
and
subiect
to
reason
,
when
an
eternall
paine
represents
it selfe
vnto
vs
.
There
is
no
temptation
that
doth
not
vanish
,
nor
vice
that
doth
not
depart
,
when
he
that
is
assaulted
with
it
,
doth
setledly
ponder
,
that
that
which
doth
delight
,
is
but
momentarie
,
but
the
torments
due
thervnto
,
are
eternall
.
This
is
the
effect
of
the
consideration
of
Eternitie
,
in
the
Purgatiue
way
,
and
the
force
which
it
hath
to
reclayme
vs
from
wickednesse
.
A
continuation
of
the
formar
discourse
.
LXIX
.
AS
for
the
Illuminatiue
way
,
whose
propertie
it
is
to
incite
vs
to
goodnes
and
vertue
:
what
difficultie
is
incident
to
the
pursute
of
vertue
,
which
is
not
surmounted
by
the
price
of
so
great
glorie
,
which
is
proposed
vnto
vs
in
Eternitie
,
as
I
haue
alreadie
at
large
declared
.
For
the
words
of
thy
lipps
ô
Lord
,
saith
the
Diuine
Psalmist
,
that
is
,
vpon
the
hope
of
thy
promisses
,
I
haue
kept
the
hard
wayes
.
IACOB
hauing
espyed
that
misterious
ladder
(
a
figure
of
Beatitude
)
durst
close
with
an
Angell
,
&
neuer
leaue
wrastling
with
him
,
till
he
had
wrested
a
benediction
from
him
.
And
was
not
MICHOL
with
SAVLS
crowne
(
being
proposed
for
his
guerdon
who
should
vanquish
the
Giant
)
the
motife
,
which
did
so
generously
incite
DAVID
to
so
glorious
an
enterprise
?
O
Lord
,
sings
the
Diuine
Psalmist
;
I
ranne
in
the
way
of
thy
Commandements
,
when
thou
didst
opene
and
dilate
my
heart
;
And
yet
what
is
able
to
dilate
it
more
then
the
thought
of
Eternitie
?
O
how
faire
are
the
feete
,
that
is
,
the
affections
,
of
a
foule
which
directes
her
stepps
,
towards
those
eternall
Hills
,
through
the
pathes
of
pietie
,
erecting
stares
in
her
heart
,
to
ascend
vp
to
the
heauenvly
Sion
,
by
the
stepps
of
vertues
.
This
is
she
which
doth
rauish
the
Angells
with
admiration
,
when
they
discouer
her
ascending
out
of
the
desart
of
the
world
,
as
a
litle
rod
of
smoke
composed
of
all
the
aromaticall
spices
.
It
is
written
in
the
Apocalipse
that
the
first
fundation
of
the
holy
Citie
Hierusalem
is
made
of
Iasper
,
a
stone
marked
with
all
the
seuerall
colours
which
are
dispersed
amongst
the
other
stones
;
wherby
is
intimated
vnto
vs
,
that
the
eternall
Sion
hath
its
fundation
vpon
all
the
vertues
:
and
that
he
who
pretends
the
attayning
of
it
,
must
resolue
to
imbrace
them
all
;
otherwise
he
will
not
be
permitted
accesse
.
Now
what
vertue
is
not
acquired
by
this
consideration
,
what
good
habite
is
not
contayned
therin
?
Let
vs
cast
an
ey
vpon
those
which
are
the
principall
,
and
,
as
it
were
,
the
roote
of
all
the
rest
;
and
we
shall
find
Eternitie
to
be
the
Sea
,
whither
all
these
litle
brookes
runne
.
What
is
FAITH
but
the
argument
of
things
not
appeareing
.
And
are
not
eternall
things
,
those
which
doe
not
appeare
?
for
so
the
great
Apostle
doth
teach
vs
.
What
is
HOPE
but
an
expectation
of
eternall
blesse
,
and
the
coming
of
the
glorie
of
the
great
God
?
In
thee
,
ô
Lord
,
haue
I
put
my
hoped
,
saith
DAVID
,
and
I
shall
not
be
confounded
for
euer
.
What
is
CHARITIE
,
but
a
Vertue
,
which
,
according
to
the
Apostle
,
remaynes
for
euer
?
euen
when
FAITH
and
HOPE
shall
cease
to
be
,
and
Prophecies
shall
be
made
voyde
:
and
such
as
are
rooted
,
and
founded
in
this
Vertue
,
doe
in
some
measure
comprehend
the
length
,
bredth
,
hight
,
and
depth
,
of
Eternitie
.
What
is
PRVDENCE
,
but
a
wise
foresight
of
future
things
,
and
principally
of
the
next
life
?
for
the
life
which
ends
in
this
world
,
is
called
a
Death
by
the
Apostle
;
yea
yet
in
sharper
tearmes
,
a
sensuall
,
terreane
,
malignant
life
.
And
it
was
this
prudent
thought
of
Eternitie
,
which
MOYSES
perceaued
to
be
awanting
in
Israel
,
while
he
tearmed
it
a
Nation
deuoyd
of
Councell
and
iudgement
and
wished
from
his
heart
,
that
that
people
would
become
wise
,
vnderstanding
,
and
foreseeing
the
tyme
to
come
.
Touching
FORCE
and
TEMPERANCE
,
we
haue
shewen
in
the
formar
stroke
that
this
thought
makes
one
abstayne
from
,
and
contemne
earthly
things
;
and
doth
in
courage
the
heart
to
all
kinds
of
sufferances
and
crosses
for
the
Conquest
of
Eternitie
.
Concerning
IVSTICE
(
since
eternall
Glorie
is
tearmed
the
crowne
of
Iustice
,
and
that
no
iniustice
can
be
permitted
to
make
entrie
there
)
who
can
deney
but
the
fruites
of
the
thoughtes
of
Eternitie
,
are
the
very
same
with
those
wherof
DANIEL
speakes
,
which
is
,
to
free
the
soule
from
sinne
,
and
to
lodge
eternall
Iustice
in
its
place
.
And
doth
not
the
Psalmist
say
,
that
the
iust
shall
liue
for
euer
.
PATIENCE
also
doth
springe
from
this
thought
,
sith
the
Kingdome
of
Heauen
is
promissed
to
such
as
doe
practise
it
in
persecution
.
And
who
will
not
become
HVMBLE
vnder
the
powrefull
hand
of
God
,
when
he
shall
seriously
consider
,
that
the
Kingdome
of
heauen
belongs
to
the
poore
in
spirit
;
and
that
the
humble
shall
be
saued
,
and
aduanced
:
and
that
the
proude
of
heart
are
cast
headlong
downe
,
with
Lucifer
,
into
perpetuall
flames
.
And
who
will
not
turne
MEEKE
and
mild
,
when
he
shall
reflect
,
that
the
promised
Land
of
Eternitie
,
is
their
inheritance
?
Who
will
not
be
deuoute
and
feruent
in
all
the
exercices
of
pietie
,
whether
it
be
prayer
,
fasting
,
Almes-deedes
;
or
in
the
practise
of
interiour
or
exteriour
mortifications
,
if
he
fall
duely
to
consider
,
that
the
violent
doe
beare
away
the
Kingdome
of
Heauen
.
Who
will
not
imbrace
,
or
at
least
,
who
will
not
loue
and
honour
the
Euangelicall
Councells
,
when
he
reades
what
great
rewards
are
promised
,
to
the
Continent
,
obedient
,
and
voluntariepoore
?
Runne
in
this
sort
ouer
all
the
vertues
,
whose
pursuite
and
practise
,
is
the
proper
imployment
of
the
Illuminatiue
way
,
and
you
shall
find
,
that
whether
they
be
Theologicall
,
or
morall
infused
,
they
haue
all
for
their
Obiect
a
supernaturall
end
,
as
faith
the
Angell
of
the
schoole
;
and
consequently
,
all
of
them
ayme
at
Eternitie
,
as
all
the
lines
of
the
circumference
at
the
vnitie
of
the
Center
.
As
for
the
vnitiue
way
,
which
consistes
in
a
certaine
adhearing
to
the
soueraigne
Good
,
which
is
God
,
the
verie
essentiall
Eternitie
:
we
will
shew
in
the
ensuing
stroke
,
that
the
essentiall
Eternitie
,
being
no
other
thing
,
properly
speaking
,
then
God
himselfe
,
there
is
no
thought
at
all
,
which
doth
more
immediately
,
nor
more
generally
vnite
vs
vnto
him
,
then
that
of
Eternitie
.
Whence
I
draw
this
Conclusion
,
that
the
consideration
of
Eternitie
,
is
truely
that
one
necessarie
thing
,
which
is
so
highly
commended
in
the
Ghospell
,
euen
from
the
mouth
of
the
sonne
of
God
,
and
called
,
MARIE'S
BEST
PART
which
shall
neuer
be
taken
from
her
.
Iudge
you
then
,
Athanasia
,
of
what
importance
it
is
,
to
thinke
frequently
,
yea
incessantly
of
Eternitie
,
since
it
is
,
as
it
were
,
the
pinne
,
whervpon
all
spirituall
life
doth
turne
.
Of
the
essentiall
Eternitie
.
LXX
.
HItherto
,
Athanasia
,
we
haue
not
giuen
thee
a
straight
and
cleare
,
but
an
indirect
view
of
Eternitie
;
we
haue
shewen
it
thee
onely
sideling
,
as
BALAAM
beheld
the
armie
of
Israel
:
we
haue
onely
pondered
the
two
armes
therof
,
not
the
bodie
:
It
's
effects
onely
,
not
it's
cause
;
and
,
as
one
would
say
,
we
haue
seene
the
shouldiers
onely
,
not
the
face
;
the
accidents
,
not
the
substance
therof
.
For
albeit
the
Diuines
teach
vs
,
that
it
is
a
whole
and
perfect
possession
,
of
an
endlesse
life
,
yet
doth
not
this
description
quiet
my
understanding
,
in
that
it
doth
not
represent
Eternitie
as
a
thing
created
,
and
out
of
God
;
and
which
being
applyed
to
creatures
,
will
indeede
haue
no
end
,
yet
presupposeth
a
begining
;
God
alone
being
truely
eternall
;
that
is
,
without
begining
or
end
:
he
being
the
begining
and
end
,
of
all
that
hath
beeing
by
participation
of
his
.
But
now
,
Athanasia
,
I
will
propose
vnto
you
the
essentiall
Eternitie
,
which
is
no
other
thing
then
God
himselfe
.
And
God
too
,
not
as
punishing
in
the
Eternitie
accursed
,
nor
as
rewarding
in
the
blessed
Eternitie
,
but
as
being
in
himselfe
,
as
his
owne
essence
,
to
his
owne
Eternitie
:
and
that
true
increated
and
essentiall
Eternitie
,
in
which
this
created
Eternitie
consisteth
,
wherof
we
haue
shewen
some
strokes
before
.
O
what
an
Eternitie
is
this
,
Athanasia
,
and
whither
is
the
flight
of
my
thoughts
carried
,
since
it
toucheth
vpon
the
glorie
of
the
Diuine
Maiestie
,
in
the
highest
regions
?
Here
it
is
,
that
the
winge
and
sight
of
an
Eagle
,
were
required
,
to
rayse
ones
selfe
vp
into
the
highnesse
of
the
riches
,
and
wisdome
of
God
,
who
is
incomprehensible
in
all
his
wayes
.
And
to
behold
this
Sunne
of
the
East
,
which
is
the
fountaine
of
all
light
,
and
which
cannot
be
obscured
.
And
here
,
not
the
blacke
and
darke
lynes
of
a
first
Draught
,
but
euen
the
bright
rayses
of
the
Sunne
,
were
more
then
requisite
,
to
bring
light
and
life
to
the
deciphering
of
him
,
who
from
all
Eternitie
,
doth
inhabite
an
inaccessable
light
,
and
who
could
not
be
susteyned
by
a
created
vnderstanding
,
vnlesse
it
were
fortified
with
the
light
of
Glorie
.
All
those
Diuine
perfections
,
which
Diuinitie
considers
in
God
,
vnder
the
name
of
Attributes
,
are
in
him
,
his
owne
onely
and
incomposed
Essence
:
for
being
a
pure
Act
,
he
doth
not
admitt
in
himselfe
any
composition
at
all
;
or
multiplicitie
of
qualities
,
being
all
Essence
,
all
substance
.
But
we
are
constrayned
by
our
owne
infirmitie
to
speake
so
of
God
,
according
to
our
ordinarie
manner
of
conceaueing
and
discourseing
:
calling
him
Good
,
Iuste
,
Mercifull
,
Infinite
,
Eternall
,
Omnipotent
,
as
we
doe
diuersly
cast
our
thoughts
vpon
his
workes
,
rather
then
vpon
himselfe
,
who
in
his
one
and
onely
beeing
,
doth
comprehend
,
by
way
of
eminencie
,
all
the
perfections
which
are
found
in
Goodnes
,
Iustice
,
Mercy
.
So
that
he
is
not
onely
essentially
good
,
but
he
is
euen
essentiall
Goodnesse
,
all
that
is
good
being
good
by
the
onely
communication
and
participation
of
this
essentiall
Goodnesse
.
Now
to
giue
a
name
to
this
supreme
excellencie
,
is
a
worke
proper
to
the
same
excellencie
,
which
as
it
alone
doth
perfectly
know
it selfe
,
so
it
onely
is
able
to
name
it selfe
.
Whervpon
the
Angell
speaking
vnto
SAMSON's
Father
,
and
representing
vnto
him
the
Diuine
Maiestie
,
said
:
why
dost
thou
inquire
my
name
which
is
ADMIRABLE
,
that
is
,
which
thou
canst
not
conceaue
,
but
by
admiration
.
Howbeit
,
amongst
the
multitude
of
Diuine
names
,
wherwith
the
holy
Scripture
is
full
;
and
which
the
bookes
of
the
Doctours
of
the
Church
propose
vnto
vs
,
there
is
none
more
generally
receaued
,
then
that
,
which
God
by
his
owne
mouth
imparted
vnto
MOYSES
,
who
demanded
his
name
,
that
he
might
denounce
it
to
such
as
should
inquire
after
it
.
I
AM
WHO
AM
,
said
our
Lord
;
and
if
they
aske
thee
who
sent
thee
vnto
them
,
tell
them
,
he
that
IS
commanded
me
to
come
vnto
you
.
This
name
,
IS
,
saith
the
Angell
of
the
schoole
,
is
the
most
proper
of
all
the
Diuine
names
,
as
being
the
most
significatiue
;
for
it
doth
not
expresse
any
forme
at
all
,
but
onely
a
simple
beeing
;
or
rather
the
beeing
of
beeings
,
as
that
great
Genius
of
nature
tearmed
it
.
And
God
being
his
owne
Essence
and
Beeing
,
cannot
be
more
properly
named
then
by
the
name
IS
:
which
caused
S.
IOHN
DAMASCENE
to
say
,
that
the
principall
name
of
the
Diuine
names
,
is
,
He
who
IS
,
because
he
is
as
an
infinite
Ocean
,
an
illimited
substance
.
Againe
,
this
name
sutes
well
with
God
,
in
that
,
it
doth
expresse
a
continuall
present
tyme
,
which
doth
shew
the
essentiall
Eternitie
of
God
,
in
whom
,
saith
S.
AVGVSTINE
,
in
his
bookes
of
the
Trinitie
,
there
is
nether
tyme
past
,
nor
tyme
to
come
.
Now
this
Eternitie
is
so
essentiall
to
God
,
that
if
he
were
not
eternall
,
he
would
cease
to
be
God
:
and
that
created
Eternitie
,
wherof
Diuines
speake
,
doth
onely
subsiste
in
the
increated
Eternitie
of
God
himselfe
,
and
,
if
we
may
so
say
,
it
is
imperfect
;
for
though
it
shall
neuer
haue
end
,
being
a
continuall
present
without
any
measure
of
tyme
;
yet
had
it
a
begining
,
since
God
alone
,
of
all
the
things
which
haue
beeing
,
hath
no
begining
.
Nor
doe
we
see
any
title
in
holy
Scripture
more
frequently
attributed
vnto
God
,
then
that
he
is
Eternall
.
I
liue
eternally
saith
our
Lord
.
The
Kingdome
of
heauen
is
eternall
.
Our
Lord
is
great
eternally
.
Our
Lord
is
seated
in
an
eternall
Throne
.
God
is
not
moued
eternally
.
Those
that
hope
in
him
shall
not
be
confounded
eternally
.
The
name
of
his
Maiestie
is
Eternall
.
He
is
his
Elect's
eternall
part
.
Mercy
is
established
eternally
in
Heauen
.
His
Word
and
Truth
shall
dure
eternally
.
He
hath
made
an
eternall
Testament
.
God
is
liuing
and
Eternall
for
euer
and
euer
.
He
is
an
Eternall
Dominatour
.
He
doth
inhabite
the
eternall
Hierusalem
.
His
powre
is
an
eternall
powre
,
and
his
Kingdome
in
generation
and
generation
.
And
many
the
like
passages
all
through
the
holy
Scripture
.
Now
,
he
is
not
onely
eternall
,
but
is
euen
the
very
eternall
Essence
,
or
the
ESSENTIALL
ETERNITIE
.
So
that
to
thinke
of
Eternitie
,
is
to
haue
God
for
the
onely
obiect
of
our
thoughtes
.
And
to
applie
the
essence
of
our
immortall
soule
,
to
his
essence
,
who
alone
of
himselfe
hath
immortalitie
,
is
it
not
the
perfection
and
fulnesse
of
our
essentiall
Beatitude
?
If
therfore
,
I
extolle
the
thought
of
Eternitie
aboue
all
other
thoughtes
,
by
reason
of
that
great
&
infinite
Obiect
,
am
I
not
grounded
vpon
a
solide
reason
?
Is
not
the
immensitie
,
and
incomparable
perfection
therof
able
to
rauish
and
drinke
vp
all
our
interiour
and
exteriour
faculties
?
following
that
of
the
Psalmist
,
My
heart
and
my
flesh
haue
reioyced
toward
the
liuing
God
.
That
this
essentiall
Eternitie
is
all
things
.
LXXI
.
AS
God
is
eternall
,
Athanasia
,
or
rather
Eternitie
it selfe
,
so
is
he
also
infinite
,
or
rather
infinitie
it selfe
.
Infinite
according
to
his
essentiall
greatnesse
which
is
immense
and
boundlesse
:
Infinite
also
in
his
continuance
which
is
without
limitation
too
,
to
speake
with
the
Prince
of
Schoolemen
.
He
is
euery
where
by
his
existence
,
and
doth
existe
in
euery
thing
,
filling
Heauen
and
earth
,
and
all
that
is
therin
.
In
a
word
,
he
is
in
euery
place
,
and
beyond
all
place
,
by
his
essence
,
presence
,
and
powre
.
But
he
is
in
the
Blessed
Eternitie
after
an
admirable
manner
:
for
the
Scripture
doth
assure
vs
,
that
he
is
all
things
in
all
his
Elect.
There
,
saith
S.
AVGVSTINE
,
God
is
the
vniuersall
good
of
all
the
Saintes
,
and
the
perfect
Beatitude
of
all
their
desires
:
there
,
he
is
light
and
colour
to
their
eyes
:
musike
to
their
eares
,
honie
to
their
taste
,
or
rather
a
hidden
Manna
;
and
a
delicious
baulme
to
their
smell
.
In
him
they
haue
the
diuersitie
and
beautie
of
sundrie
seasons
,
the
freshnesse
of
the
Springe
;
the
brightnesse
of
the
Sommer
:
the
fruitfulnesse
of
the
fall
of
the
leafe
;
the
rest
and
repose
of
winter
:
In
fine
all
that
which
may
delight
their
senses
,
or
solace
the
faculties
of
their
soule
.
There
,
saith
S.
BERNARD
,
God
is
plenitude
of
light
to
the
VNDERSTANDING
:
multitude
of
Peace
to
the
WILL
:
and
eternall
consolation
to
the
MEMORIE
.
To
be
short
,
those
shadowes
of
good
,
which
are
scattered
ouer
terreane
things
,
as
droppes
of
dew
,
and
are
distributed
rarely
and
onely
by
parcells
,
are
eminently
in
God
,
and
as
it
were
in
an
infinite
Ocean
.
If
fleeting
toyes
doe
so
desperately
delight
such
as
are
taken
with
them
,
that
their
reason
is
inchanted
,
and
their
wisdome
drunke
vp
therin
:
how
shall
they
be
taken
with
him
,
whose
hands
are
filled
with
infinite
delightes
?
If
this
mortall
and
created
life
be
so
precious
,
how
precious
shall
he
be
,
who
hath
not
onely
life
in
himselfe
,
but
who
is
life
it selfe
,
and
in
whom
we
liue
and
are
.
If
the
acquaintance
of
perfect
creatures
be
so
pleasing
a
thing
:
how
much
more
sweete
is
the
perfection
of
the
Creatour
,
which
is
so
compleate
,
and
the
very
modell
of
all
perfection
?
If
these
fading
earthly
beauties
be
so
gayning
and
engaging
:
how
rauishing
shall
his
beautie
be
,
which
is
admired
by
the
Sunne
and
Moone
,
and
in
whose
presence
the
starrs
are
not
bright
?
If
the
antiquitie
of
nobilitie
haue
such
a
rate
put
vpon
it
,
by
the
vanitie
of
those
that
doe
adore
it
;
how
much
more
is
his
to
be
prised
,
who
is
the
old
of
dayes
,
whose
begininge
is
without
begining
?
If
worldly
honours
and
fortunes
be
courted
by
so
many
,
how
much
more
is
he
to
be
sued
for
and
pursued
,
whose
house
is
replenished
with
glorie
and
riches
.
For
if
it
be
he
who
made
all
things
good
,
and
communicated
vnto
them
,
all
that
is
delightfull
or
wishfull
in
them
,
must
we
not
infallibly
persuade
our selues
,
that
he
reserued
the
excellencie
therof
for
himselfe
,
but
an
excellencie
which
doth
infinitly
surpasse
all
that
we
are
able
to
imagine
.
What
happinesse
,
saith
S.
AVGVSTINE
,
shall
their
be
in
the
Blessed
Eternitie
,
where
there
shall
be
no
euil
at
all
;
nor
any
thing
awanting
that
is
good
.
There
our
labour
shall
be
to
praise
God
,
who
shall
be
all
in
all
:
Blessed
are
they
that
dwell
in
thy
house
,
ô
Lord
,
for
euer
and
euer
they
shall
praise
thee
.
He
who
gaue
the
vertue
,
shall
be
the
reward
therof
;
promising
himselfe
as
an
inestimable
price
,
by
the
mouth
of
the
Prophete
,
saying
,
I
will
be
their
God
,
and
they
shall
be
my
people
;
I
will
be
all
things
to
them
which
they
can
honestly
desire
,
life
,
saluation
,
foode
,
abundance
,
Glorie
,
Honour
,
Peace
,
and
all
kinds
of
felicitie
:
for
so
is
that
sacred
word
to
be
vnderstood
;
God
shall
be
all
in
all
,
that
is
,
he
shall
be
the
fulnesse
of
all
their
desires
.
There
,
the
Elect
peaceably
enioying
a
sacred
repose
,
and
an
eternall
Saboath
,
shall
see
how
sweete
our
Lord
is
,
being
filld
with
him
,
who
shall
be
in
them
all
that
can
be
desired
.
O
my
God
,
thou
art
my
deare
Truth
,
my
true
Eternitie
,
my
eternall
felicitie
!
The
same
Doctour
speaking
of
this
essentiall
Eternitie
,
which
is
God
himselfe
,
comprehending
in
himselfe
all
goodnesse
,
discourseth
of
it
in
this
sort
:
There
is
nether
corruption
,
defect
;
old
age
,
nor
frowardnesse
in
thee
;
but
contrariwise
a
perpetuall
peace
,
a
solemne
glorie
,
a
ioy
without
end
,
a
continuall
solemnitie
.
Thou
art
true
alacritie
,
and
a
flowre
of
peerlesse
beautie
,
of
youth
,
and
perfect
health
:
There
,
is
nether
yesterday
nor
to
morrow
in
thee
,
but
a
perpetuall
TODAY
:
thyne
is
saluation
,
life
,
and
peace
;
ô
great
God
who
art
all
things
!
what
glorious
things
are
spoken
of
thee
,
since
in
thee
is
the
true
Abode
of
all
those
who
liue
in
true
ioy
!
In
thee
,
there
is
no
feare
,
no
sorrow
;
desire
passeth
presently
into
satisfaction
,
being
answeared
with
a
speedie
and
plentuous
possession
of
all
that
is
desired
.
O
God
thou
dost
inebriate
thyne
Elect
with
the
plentie
of
thy
house
,
and
with
the
torrent
of
thy
pleasure
thou
shalt
make
them
drinke
;
because
with
thee
is
the
fountaine
of
life
,
and
in
thy
light
we
shall
see
light
,
when
they
shall
see
thee
in
thy selfe
,
and
all
things
in
thee
,
and
thee
in
all
things
,
with
a
sight
,
that
shall
not
be
interrupted
,
which
is
the
toppe
of
their
eternall
felicitie
.
And
in
another
place
he
saith
vpon
the
same
subiect
.
Loue
Eternitie
and
thou
shalt
raigne
for
euer
with
IESVS
CHRIST
,
if
IESVS
CHRIST
be
thyne
onely
end
:
And
againe
.
Vnite
thy
heart
to
God's
Eternitie
,
and
thou
shalt
be
eternall
with
God
.
It
was
an
apprehension
and
feeling
of
this
,
which
drew
that
asperation
so
frequently
from
the
mouth
and
heart
of
S.
FRANCIS
.
O
my
God
thou
art
myne
ALL.
And
doth
not
that
passage
of
the
heauenvly
harmonie
which
S.
IOHN
heard
in
his
Reuelations
allude
to
this
?
Benediction
,
and
glorie
,
and
wisdome
,
and
thankesgiuing
,
honour
,
and
power
,
and
strength
to
our
God
for
euer
and
euer
.
AMEN
.
An
application
of
the
Heart
to
this
essentiall
Eternitie
.
LXXII
.
BVt
that
which
most
importeth
,
Athanasia
,
is
to
know
,
how
we
ought
to
applie
our
thoughtes
to
this
essentiall
Eternitie
,
which
is
the
verie
Diuinitie
.
This
is
rather
to
be
done
by
a
prone
and
louing
humilitie
,
then
by
a
haughtie
and
swelling
knowledge
;
Lord
my
heart
is
not
exalted
,
nether
are
myne
eyes
loftie●nether
haue
I
walked
in
great
matters
,
nor
in
meruelous
things
aboue
me
,
cryed
out
the
Royall
Psalmist
.
My
thoughtes
haue
bene
humble
,
knowing
that
thou
louest
the
humble
heart
,
and
that
he
that
extolles
himselfe
,
makes
thee
ascend
yet
higher
,
and
put
thy selfe
in
a
greater
distance
from
him
.
Be
thou
praysed
ô
Lord
for
euer
,
in
that
thou
hidest
thy selfe
from
the
wise
,
and
great
witts
,
and
reuealest
thy selfe
to
thy
litle
humble
ones
.
I
haue
giuen
you
some
directions
,
Athanasia
,
to
auoyd
the
accursed
Eternitie
,
and
to
attaine
the
Blessed
:
yet
I
must
here
tell
you
,
with
the
great
Apostle
:
behold
I
teach
you
a
way
far
more
excellent
,
more
short
,
noble
and
efficacious
.
Consider
an
Archer
that
shutts
at
a
Butt
,
he
takes
his
ayme
nether
too
high
,
nor
too
low
;
nether
of
this
nor
that
side
;
but
setts
his
ey
and
arrow
iust
vpon
the
midst
of
the
white
.
Will
you
beleeue
me
,
Athanasia
,
vpon
this
subiect
,
you
shall
imitate
his
manner
and
ayme
;
and
without
looking
ether
to
the
right
or
left
hand
,
that
is
,
without
ether
considering
the
powrefull
hand
of
God
in
the
accursed
Eternitie
,
or
that
which
distributes
crownes
and
rewards
in
the
Blessed
,
you
shall
fix
the
ey
of
your
contemplation
vpon
the
eternall
God
,
and
vpon
his
essentiall
Eternitie
;
and
approaching
vnto
him
in
an
humble
confidence
,
you
shall
be
illuminated
,
and
your
face
shall
not
be
confounded
.
No
no
,
Athanasia
,
feare
not
it
is
he
;
be
confident
he
hath
ouercome
the
world
.
Feare
not
to
be
oppressed
with
the
glorie
of
so
high
a
Maiestie
.
His
delightes
are
to
be
with
the
children
of
men
.
He
is
still
at
their
Gate
,
and
knockes
to
haue
entrie
,
and
to
make
his
abode
with
them
,
and
to
inrich
them
with
good
things
.
He
doth
not
onely
not
disdayne
that
we
should
loue
him
,
but
he
disdaynes
that
we
loue
him
not
;
and
complaynes
that
he
is
made
a
solitude
in
Israel
,
and
that
he
is
not
beloued
:
and
that
the
wayes
of
the
eternall
Sion
weepe
,
that
none
doe
frequent
their
solemnities
.
Let
vs
therfore
goe
with
confidence
to
the
Throne
of
his
Grace
,
if
we
desire
to
haue
part
in
his
Glorie
.
Let
vs
permit
him
to
wash
the
feete
of
our
affections
,
if
we
will
with
S.
PETER
,
haue
Societie
with
him
.
This
God
then
who
is
an
essentiall
Charitie
,
doth
not
onely
permit
vs
to
loue
him
,
but
euen
commands
it
,
and
that
vnder
paine
of
death
,
death
euerlasting
.
The
first
and
greatest
of
his
Commandements
,
is
all
of
the
Loue
we
owe
him
.
This
loue
did
once
vnite
the
Diuine
and
humane
nature
in
the
Person
of
the
WORD
;
and
did
so
farre
exinanite
the
eternall
Sonne
of
the
eternall
Father
,
as
to
become
man
,
to
take
vpon
him
the
forme
of
a
seruant
;
to
appeare
in
earth
,
and
to
be
conuersant
with
men
.
A
loue
which
may
well
rayse
man
towards
God
,
since
it
could
bring
God
downe
to
man
.
A
loue
,
the
band
of
perfection
,
which
vnites
the
equall
,
and
doth
equalise
such
as
it
doth
vnite
;
A
Loue
,
which
hauing
once
personally
vnited
,
as
S.
AVGVSTINE
saith
,
the
light
of
the
Diuinitie
,
to
the
clay
of
our
mortalitie
,
is
able
to
eleuate
our
desires
euen
vnto
God
,
and
make
vs
participant
of
the
Diuine
nature
,
which
is
done
by
Charitie
,
infused
into
our
hearts
by
the
Holy
Ghost
.
It
is
this
Diuine
Loue
,
which
separating
our
affections
,
not
onely
from
dangerous
and
superfluous
things
,
but
euen
from
things
which
are
not
euil
,
yet
are
subiect
to
be
loued
with
excesse
,
and
with
too
strong
and
inordinate
a
passion
,
shall
make
vs
behold
all
created
things
in
God
;
and
will
so
gouerne
our
inclinations
,
that
we
shall
affect
no
creature
but
in
God
,
for
God
,
and
according
to
God
:
wherin
consisteth
the
perfect
practise
of
that
Diuine
Commandement
,
which
commands
vs
to
loue
God
with
all
our
heart
,
with
all
our
soule
,
with
all
our
spirit
,
with
all
our
strength
,
and
euen
aboue
all
things
.
For
a
soule
that
is
come
to
this
degree
of
perfection
,
that
she
loues
nothing
but
in
God
,
and
God
in
all
things
:
in
proper
speach
,
loues
not
many
things
,
nor
is
not
in
the
folicitude
inseparable
from
the
multiplicitie
of
louely
obiects
,
but
she
loues
but
one
onely
thing
,
which
is
God
,
the
one
true
necessarie
thing
,
and
out
of
whom
all
is
but
miserie
and
affliction
of
spirit
.
And
because
in
all
that
which
the
order
of
Charitie
proposeth
vnto
her
to
be
loued
,
she
loues
God
alone
,
she
loues
him
equally
in
all
,
and
as
couragiously
in
her
enemy
,
as
tenderly
in
her
friend
;
because
she
loues
him
onely
out
of
all
other
things
,
and
without
all
other
things
,
but
nothing
at
all
without
him
,
or
out
of
him
.
If
it
be
ESTHER
alone
that
ASSVERVS
loueth
,
saith
my
blessed
Father
in
his
Theotime
,
why
should
he
loue
her
more
when
she
is
parfumed
and
adorned
,
then
when
she
is
in
her
comon
attire
?
If
it
be
our
Sauiour
onely
that
a
soule
loueth
,
why
should
she
not
as
well
loue
the
Mount-Caluarie
,
as
Thabor
,
sith
he
is
as
truly
in
the
one
as
the
other
:
and
why
should
she
not
pronounce
as
cordially
in
the
one
as
in
the
other
;
It
is
Good
for
vs
to
be
here
.
She
can
loue
our
Sauiour
in
Egipt
without
louing
Egipt
;
why
then
shall
she
not
loue
him
in
the
banquet
of
SIMON
the
LEPROVS
,
without
louing
the
banquet
?
And
if
she
loue
him
amidst
the
blasphemies
which
are
vomited
out
against
him
without
louing
the
blasphemies
,
why
shall
she
not
loue
him
parfumed
with
MAGDELAINES
precious
oyntments
;
without
louing
the
parfumes
or
smells
?
It
is
a
true
signe
that
one
loues
God
onely
in
all
things
,
when
one
loues
him
equally
in
all
things
,
since
he
being
alwayes
equall
to
himselfe
,
the
inequallitie
of
loue
towards
him
,
must
needs
spring
from
some
thing
which
is
not
he
.
Whence
the
soule
that
loues
God
purely
and
singulary
,
loues
him
no
more
with
the
whole
vniuerse
to
boote
,
then
all
alone
without
the
vniuerse
,
because
all
that
which
is
out
of
God
,
and
is
not
God
,
is
as
nothing
to
her
.
O
pure
soule
!
who
loues
not
euen
Paradice
it selfe
,
but
because
God
is
there
loued
:
and
is
so
soueraignely
loued
in
his
Paradice
,
as
,
that
if
he
had
not
a
Paradice
to
bestow
,
yet
would
he
nether
be
lesse
loulie
,
or
lesse
beloued
of
this
generous
soule
,
who
knowes
not
how
to
loue
the
Paradice
of
her
God
,
but
onely
her
God
of
Paradice
,
and
who
puts
no
lesse
rate
vpon
the
Caluarie
where
her
Sauiour
was
crucified
,
then
the
Heauen
where
he
is
glorified
.
O
how
well
doth
this
saintly
Bishope
speake
,
my
Athanasia
,
whose
tearmes
I
durst
not
paraphrase
;
nor
disguise
or
change
his
venerable
words
,
least
I
might
loose
his
deuoute
sense
,
expressed
in
words
of
so
great
energie
,
and
so
full
of
spirit
and
vertue
,
that
all
the
flanting
tearmes
of
worldly
wisdome
,
seeme
to
me
far
lesse
persuasiue
&
powrefull
.
How
forcibly
and
sweetly
doth
he
teach
vs
in
this
discourse
not
to
looke
vpon
the
two
hands
of
God
,
that
of
Iustice
and
vengance
,
and
that
other
of
Mercy
and
reward
,
but
to
search
after
his
face
alone
;
and
to
feare
and
loue
him
for
himselfe
,
not
for
the
punishments
which
he
threatens
vice
;
nor
for
the
reward
,
which
he
proposeth
to
vertue
:
because
he
is
altogether
to
be
honored
,
worshiped
and
serued
for
the
loue
of
him selfe
,
yea
although
he
had
nether
Paradice
for
reward
,
nor
yet
Hell
for
Punishment
.
The
blessed
and
accursed
Eternitie
,
are
onely
to
be
considered
as
things
accessorie
.
Our
prime
intention
,
and
cheife
attention
are
to
be
set
vpon
the
Diuine
Eternitie
,
or
the
eternall
Diuinitie
,
vnlesse
we
would
loose
the
title
of
the
children
of
God
,
and
through
feare
of
eternall
punishments
,
or
desire
of
eternall
rewards
beesteemed
slaues
and
hirelings
.
Let
's
loue
God
,
Athanasia
,
and
let
him
dispose
of
vs
as
he
pleaseth
.
Let
vs
be
in
his
hands
,
as
clay
in
the
hand
of
the
Potter
.
Let
him
make
of
vs
vessells
of
honour
or
ignominie
.
Be
it
nobly
or
ignobly
,
so
we
be
his
,
it
sufficeth
.
Le
ts
turne
our
eyes
from
rewards
or
punishments
,
and
let
vs
fixe
them
vpon
our
Lord.
Let
vs
behold
his
amiable
face
.
Let
vs
set
our
view
vpon
his
hands
,
but
as
a
faithfull
hand-maide
vpon
those
of
her
Mistrisse
.
Let
vs
receaue
indifferently
that
which
comes
from
the
right
hand
of
prosperitie
,
and
the
left
of
aduersitie
.
Although
he
should
euen
kill
vs
,
le
ts
hope
in
him
.
And
let
vs
hope
without
hope
,
yea
euen
against
all
apparence
,
that
nothing
shall
separate
vs
from
his
Charitie
.
Let
vs
cast
all
our
thoughtes
vpon
him
.
And
in
steed
of
staying
our
thoughtes
vpon
the
created
,
and
as
it
were
,
the
accidentall
Eternitie
,
of
Heauen
or
Hell
,
let
vs
onely
be
fastened
vpon
the
essentiall
Eternitie
which
is
God
himselfe
,
who
hath
in
his
hand
the
extreamities
of
the
earth
.
And
who
keepes
the
keyes
of
eternall
life
and
death
.
Let
vs
not
so
dwell
vpon
the
thought
of
Heauen
or
Hell's
Eternitie
,
as
that
we
doe
not
more
thinke
of
his
Eternitie
who
made
them
both
;
this
,
for
the
Diuells
and
their
associates
;
that
,
for
the
Angells
and
the
Elect.
O
eternall
Diuinitie
!
ô
Diuine
Eternitie
!
thou
art
he
whom
I
consider
,
and
whom
I
seake
for
;
to
thee
onely
it
is
that
I
aspire
:
for
without
thee
,
the
created
Eternitie
would
not
bee
,
since
it
doth
not
subsiste
but
by
the
eternall
essence
of
the
essentiall
Eternitie
,
which
is
no
other
than
God
himselfe
.
And
yet
further
to
purisie
myne
affection
,
and
bring
it
to
its
full
perfection
,
henceforth
I
will
not
so
much
loue
the
Eternitie
of
God
,
as
the
God
of
Eternitie
,
though
God
be
that
same
Eternitie
,
and
that
same
.
Eternitie
be
God
himselfe
.
And
if
,
by
the
imagination
of
an
impossible
thing
,
one
could
be
in
Hell
with
his
grace
,
his
accursed
Eternitie
would
not
be
dreadfull
:
nor
is
the
Blessed
Eternitie
to
be
desired
,
but
that
eternall
life
is
to
see
God
eternally
,
eternally
to
depend
vpon
him
.
O
eternall
God!
who
is
like
vnto
thee
,
who
is
like
vnto
thee
;
who
is
like
vnto
our
Lord
God
,
who
inhabites
in
the
places
aboue
!
And
what
Eternitie
can
be
compared
vnto
his
,
from
whom
proceedes
all
Eternitie
,
seing
he
hath
made
the
ages
of
ages
!
O
Great
God
,
direct
my
wayes
in
thy
presence
,
and
make
me
walke
before
thee
in
perfection
,
that
is
,
perfect
,
in
such
sort
,
my
intentions
,
that
forgetting
myne
owne
interest
,
and
nether
staying
my selfe
in
the
blessed
or
accursed
Eternitie
,
I
may
onely
looke
after
thyne
essentiall
Eternitie
,
which
is
thy selfe
,
to
whom
be
honour
and
glorie
from
generation
to
generation
,
for
euer
and
euer
,
in
the
Eternitie
of
Eternities
.
Amen
.
An
aspiration
of
Hope
.
LXXIII
.
BVt
ô
Lord
will
it
not
be
too
great
a
presumption
for
a
worme
of
the
earth
,
to
rayse
it selfe
towards
thyne
infinite
Eternitie
,
and
promisse
himselfe
one
day
in
thy
glorie
,
to
be
vnited
thervnto
?
Yea
verily
it
were
a
manifest
vanitie
,
if
a
soule
should
persuade
her selfe
,
that
of
her selfe
,
and
by
the
strength
of
her
owne
winge
she
could
wind
her selfe
thither
.
But
as
of
her selfe
she
can
doe
nothing
;
so
together
with
thee
,
being
fortified
by
thee
,
what
can
she
not
performe
ô
great
God
,
since
she
holds
her
whole
beeing
of
thy
Grace
?
What
may
she
not
,
what
ought
she
not
to
expect
from
thy
grace
,
since
it
is
written
,
that
thy
grace
is
eternall
life
?
And
againe
with
what
confidence
must
not
her
heart
needs
be
encouraged
,
when
she
shall
cast
the
eyes
of
her
consideration
vpon
the
great
price
,
and
infinite
merites
of
thyne
eternall
Sonne
,
ô
eternall
Father
a
Sonne
,
who
hath
layed
her
open
the
way
to
Eternitie
,
not
by
the
blood
of
gotes
or
calues
,
but
acquiring
vnto
her
by
his
owne
blood
an
eternall
and
plentuous
redemption
.
O
my
soule
what
are
we
not
to
hope
from
the
Mercy
of
so
good
a
God
,
and
who
hath
loued
vs
with
an
eternall
and
excessiue
Charitie
;
a
Charitie
so
excessiue
,
that
he
bestowed
his
owne
Sonne
,
to
be
the
propitiation
for
our
Sinnes
.
When
we
were
dead
by
our
crymes
,
his
grace
restored
vs
to
life
.
Our
Sauiour
dying
vpon
the
Crosse
,
did
quicken
vs
by
his
death
,
and
the
same
reuiuour
doth
promise
vs
a
like
resurrection
;
and
ascending
vnto
heauen
,
he
goes
to
prepare
vs
a
place
before
the
Throne
of
his
glorie
.
Which
made
the
great
Apostle
writing
to
the
Ephesians
,
say
,
that
God
who
is
rich
in
mercy
,
for
his
exceding
Charitie
wherwith
he
loued
vs
euen
while
we
were
dead
by
sinnes
,
quickened
vs
together
in
CHRIST
,
by
whose
grace
we
are
salued
:
and
hath
raysed
vs
vp
with
him selfe
,
making
vs
sit
with
him
in
the
celestials
in
IESVS
CHRIST
shewing
to
future
ages
the
abundant
riches
of
his
grace
,
through
his
benignitie
towards
vs
in
IESVS
CHRIST
.
And
the
Prince
of
the
Apostles
S.
PETER
:
Blessed
be
God
,
and
the
Father
of
our
Lord
IESVS
CHRIST
,
who
according
to
his
great
Mercy
hath
regenerated
vs
vnto
a
liuely
hope
,
by
the
resurrection
of
IESVS
CHRIST
from
the
deade
,
vnto
an
inheritance
incorruptible
,
and
incontaminate
,
and
that
cannot
fade
conserued
in
the
Heauens
in
you
.
For
what
ought
not
,
those
to
hope
for
,
who
are
inrowled
,
as
members
,
in
the
misticall
body
of
the
Holy
Church
,
whose
heade
he
is
,
being
most
reasonable
,
that
the
Champions
should
follow
their
Commander
in
his
triumph
,
if
they
did
accompanie
him
in
his
Combats
vnder
the
Banner
of
the
Crosse
.
You
that
haue
followed
me
,
said
he
to
his
Apostles
,
you
shall
be
set
vpon
seates
,
in
the
Kingdome
which
my
Father
hath
prepared
for
you
in
Eternitie
.
There
it
is
,
that
the
Elect
like
vnto
Eagles
,
shall
flocke
about
the
bodie
of
the
glorious
humanitie
of
our
Redeemour
;
and
where
,
crowned
with
the
crowne
of
Iustice
,
they
shall
lay
them
downe
at
the
feet
of
this
Lambe
Conquerour
of
the
earth
,
and
who
vanquished
the
world
.
And
if
the
eternall
Father
hath
giuen
vs
his
Sonne
,
how
will
not
he
giue
vs
all
things
with
him
;
especially
since
this
Sonne
hath
the
key
of
DAVID
(
key
,
Scepter
of
his
Empire
)
vpon
his
shouldiers
.
A
key
with
which
he
opens
and
none
can
shut
.
Behold
,
saith
S.
IOHN
,
what
Charitie
the
eternall
Father
hath
communicated
vnto
vs
,
that
we
should
be
named
and
be
his
Sonnes
:
and
if
his
Sonnes
,
his
Heires
also
,
Heires
truely
of
God
,
and
Coheires
of
CHRIST
.
It
was
this
holy
hope
,
that
moued
the
Psalmists
heart
so
generously
to
lanch
out
,
as
by
so
many
flightes
,
towards
the
blessed
Eternitie
.
Come
let
vs
ascend
into
the
Hill
of
our
Lord
,
and
into
the
house
of
the
God
of
IACOB
.
Hope
in
him
all
yee
congregations
of
the
faithfull
:
for
those
that
hope
in
him
vnderstand
the
truth
of
his
promises
,
&
those
that
are
faithfull
in
his
loue
,
doe
place
their
confidence
therin
.
Those
that
hope
in
him
shall
not
be
confounded
for
euer
:
for
such
as
put
their
confidence
in
him
shall
be
no
more
shaken
then
the
Mountaine
of
Sion
;
but
replenished
with
ioy
in
the
expectation
of
the
eternall
felicitie
,
they
cryed
out
;
I
reioyced
when
I
was
told
,
that
we
were
to
goe
into
the
house
of
our
Lord
.
And
indeed
what
is
not
a
man
to
hope
,
of
an
infinite
Bountie
?
what
ought
not
one
to
expect
from
so
solemne
promises
,
and
whose
truth
remaynes
for
euer
?
No
Lord
,
neuer
,
neuer
will
I
forget
thy
iustifications
;
for
it
is
by
them
that
thou
hast
giuen
me
life
.
I
doe
firmely
beleeue
,
that
,
if
my
soule
doe
constantly
adheare
vnto
thee
,
thy
right
hand
will
receaue
one
,
into
thy
bosome
.
O
how
happie
are
those
whom
thou
hast
chosen
and
taken
as
thyne
,
for
they
shall
dwell
in
thyne
eternall
Court
for
euer
and
euer
.
Let
's
make
no
doubt
of
it
my
soule
,
he
that
by
his
grace
moues
vs
to
tend
to
this
goale
,
will
not
forsake
vs
in
the
midst
of
our
course
and
in
so
faire
a
way
,
but
,
since
his
workes
are
perfect
,
he
will
heape
grace
vpon
grace
,
and
will
make
vs
happily
arriue
at
the
Port
and
point
of
all
consummation
.
O
God
draw
vs
after
thee
,
(
sith
it
is
thee
alone
whom
we
search
,
and
whom
we
couet
in
the
night
of
this
life
)
and
we
will
runne
in
the
odour
of
thy
parfumes
.
Receaue
vs
according
to
thy
word
,
to
th'
end
we
may
liue
in
thee
,
and
of
thee
,
and
confound
vs
not
in
our
expectation
,
which
is
wholy
in
thee
,
our
vnchangeable
felicitie
,
and
onely
Eternitie
.
A
practise
to
engraue
in
our
heart
the
memorie
of
Eternitie
.
LXXIV
.
IT
is
not
all
to
sow
,
Athanasia
,
but
the
principale
thing
is
to
reape
the
crope
.
The
Theorie
is
faire
,
like
vnto
RACHEL
,
but
yet
barraine
:
but
the
Practise
is
fertile
,
like
LIA
,
though
lesse
agreeable
in
the
eye
.
It
is
not
enough
to
make
specious
speculations
:
vnlesse
our
actions
doe
answeare
vnto
them
,
all
is
worth
nothing
:
yea
they
serue
paraduentures
to
leade
vs
into
ruine
;
for
the
seruant
that
knowes
the
will
of
his
Maister
,
and
doth
it
not
,
shall
be
bett
with
many
stripes
.
All
that
say
Lord
,
Lord
,
shall
not
enter
into
glorie
,
but
those
that
shall
obserue
the
heauenvly
Fathers
Commandements
.
To
enter
into
the
Marriage
of
the
Lambe
,
it
is
not
enough
to
haue
the
Lampes
lighted
,
but
there
must
be
oyle
in
them
too
.
Hell
is
full
of
the
chaffe
of
good
desires
:
but
the
Granarie
of
Heauen
,
receaues
onely
the
wheate
of
good
workes
.
Let
vs
descend
therfore
to
the
Practise
,
before
we
sound
the
retreate
;
and
let
vs
put
the
last
singer
to
this
DRAVGHT
by
spirituall
endeauours
,
wherby
to
imprint
deeply
in
our
heartes
,
this
wholsome
memorie
of
Eternitie
,
be
it
the
Blessed
,
accursed
,
or
Essentiall
.
It
is
reported
that
the
great
TAMERLANE
,
who
in
his
tyme
was
the
scourge
of
God
,
and
the
terrour
of
the
world
,
was
wont
in
Camping
himselfe
before
a
Towne
(
which
shut
the
Gates
,
and
resolued
to
withstand
the
dreadfull
forces
of
his
troopes
)
to
put
out
the
first
day
of
the
Seige
a
white
Bannar
,
in
signe
of
pardon
,
mildnesse
and
mercy
,
in
case
they
should
freely
render
themselues
vp
into
his
hands
.
The
second
day
he
caused
a
reade
one
be
hung
out
,
to
signifie
that
in
the
composition
,
some
of
them
should
pay
for
it
.
But
the
third
day
he
set
out
a
black
one
,
as
a
signe
of
his
indignation
,
and
to
protest
vnto
them
,
that
there
was
no
place
left
to
Clemencie
;
but
that
taking
the
Towne
by
force
,
he
would
offer
vp
all
the
inhabitants
victimes
to
DEATH
,
without
all
respect
to
age
or
sexe
.
These
three
colours
,
Athanasia
,
wherwith
DRAVGHTES
are
made
(
for
ordinarily
they
are
minuted
vpon
white
paper
with
vermillion
and
blacke
)
doe
represent
vnto
vs
,
those
three
standarts
,
and
the
reference
which
they
haue
to
the
three
sorts
of
Eternities
,
which
I
haue
deciphered
vnto
you
.
The
white
,
as
the
ground
,
doth
put
before
your
eyes
the
Essentiall
Eternitie
,
which
is
the
proper
essence
of
God
,
the
eternall
fundation
of
all
created
Eternitie
.
If
we
deliuer
our selues
vp
to
his
loue
and
milde
Clemencie
,
we
may
confidently
expect
from
this
so
sweete
a
God
to
them
that
seeke
him
,
that
white
stone
promised
to
the
Elect
in
the
Apocalipse
,
which
shall
be
a
better
marke
of
the
reward
of
eternall
saluation
,
to
such
as
haue
whitened
their
soule
in
the
blood
of
the
Lambe
.
The
rede
colour
,
which
conteynes
light
in
it
,
and
is
the
colour
of
the
Rose
,
doth
prefigure
vnto
vs
the
Blessed
Eternitie
,
where
the
Roses
doe
neuer
fade
;
and
where
the
Elect
behold
the
light
of
the
Diuinitie
in
the
light
of
Glorie
.
But
withall
this
bloodie
colour
doth
intimate
,
that
none
arriues
at
this
Felicitie
,
but
by
the
price
of
the
blood
of
the
Lambe
;
and
that
through
the
fire
and
water
of
many
tribulations
and
sufferances
,
They
shall
be
saued
,
according
to
the
Apostle
,
yet
as
by
the
fire
,
of
anguishes
and
labours
.
But
alas
how
nakedly
doth
the
black
colour
,
a
colour
of
mourning
,
sadnesse
,
and
night
,
represent
,
that
accursed
Eternitie
;
wherin
,
are
exteriour
darknes
,
without
all
hope
of
day
;
where
are
gnashings
of
teeth
,
and
the
rest
of
the
Calamities
,
which
rudely
and
weakely
we
haue
drawen
.
O
Athanasia
,
to
th'
end
that
those
bannars
,
no
lesse
daunting
then
the
Archangell's
trumpet
;
or
rather
,
to
th'
end
that
that
which
they
represent
,
may
neuer
depart
out
of
our
view
:
and
that
this
thought
may
not
be
blotted
out
of
our
soule
,
make
a
full
resolution
to
exercise
your selfe
in
the
ensuing
Practises
.
Sithens
Habits
are
not
begotten
in
vs
,
according
to
all
Philosophie
,
but
by
often
iterated
Actes
.
If
your
heart
be
truely
touched
with
a
desire
of
eternall
saluation
,
it
will
be
like
vnto
the
Saylers
needle
touched
with
a
Loadstone
,
which
turnes
continually
towards
the
North
,
so
your
thoughtes
will
incessantly
direct
themselues
towards
Eternitie
;
now
,
towards
the
Blessed
;
now
,
towards
the
Accursed
;
now
,
towards
the
essentiall
,
this
last
imbracing
the
two
former
,
as
the
Firmament
the
inferiour
Spheares
.
And
though
the
methode
which
I
am
about
to
propose
vnto
you
,
to
helpe
to
stay
your
mynd
vpon
this
Obiect
,
may
seeme
at
the
first
sight
verie
simple
,
I
would
aduise
you
,
not
to
dispise
it
for
all
that
,
as
did
NAAMAN
at
first
the
aduise
of
the
Prophete
,
to
wash
himselfe
seauen
tymes
in
Iorden
,
if
he
would
be
deliuered
of
his
leprosie
.
Call
to
mynd
,
that
the
matter
of
the
Sacramentes
,
which
are
the
instrumentes
of
Diuine
graces
,
is
verie
simple
and
common
,
yet
vnder
the
vaile
of
so
slender
appearances
,
ly
hid
,
the
infinite
treasures
of
wisdome
and
Goodnes
.
Why
,
euen
the
Scripture
it selfe
sends
vs
to
Pismires
,
litle
birds
and
flowres
to
gather
from
them
profitable
lessons
and
instructions
.
Take
then
for
your
first
PRACTISE
(
if
I
may
haue
beleife
with
you
,
that
which
hath
brought
a
wonderfull
profit
to
some
soules
of
myne
acquaintance
)
to
thinke
as
often
of
Eternitie
,
as
you
heare
the
cloke
strike
,
night
or
day
.
Let
this
sound
put
you
in
mynd
,
that
stepp
by
stepp
you
doe
so
approach
to
your
end
,
that
by
an
insensible
progresse
you
drawe
neere
your
graue
;
which
ought
to
be
the
Gate
of
Eternitie
.
And
then
soaring
in
spirit
beyond
transitorie
things
,
which
doe
vanish
as
a
shade
,
aspire
to
that
blessed
Eternitie
,
not
subiect
to
the
measure
of
tyme
,
which
is
the
course
of
the
Sunne
or
the
PRIMVM
MOBILE
,
and
say
:
when
shall
my
feete
be
established
vpon
the
liuely
Rocke
,
that
my
stepps
may
no
more
slide
,
and
that
the
firmament
being
as
a
pauement
,
I
may
walke
vpon
the
face
of
the
starrs
.
This
will
come
to
passe
,
my
Athanasia
,
if
you
doe
carefully
,
and
duely
,
manage
the
houres
and
moments
,
of
which
we
are
about
to
speake
:
and
if
,
while
tyme
serues
,
you
will
doe
good
deedes
,
which
doe
addresse
and
bring
vs
to
Eternitie
.
For
the
second
PRACTISE
take
those
three
tymes
,
The
morning
,
Noonetyde
,
and
Euening
,
wherof
DAVID
makes
mention
,
saying
:
In
the
euening
,
morning
,
and
the
midst
of
the
day
,
I
was
myndfull
of
God
.
And
to
helpe
your
memorie
,
be
attentiue
to
the
ANGELVS
DOMINI
BELL
,
which
doth
admonish
vs
to
recite
three
tymes
the
Salutation
of
the
Angell
,
in
honour
of
the
Misterie
of
the
Incarnation
of
the
Sonne
of
God
:
and
ioyne
to
this
pious
custome
the
memorie
of
Eternitie
,
by
thinking
,
that
the
Immortall
became
mortall
,
and
the
Eternall
for
your
saluation
did
subiect
himselfe
to
Tyme
,
in
vniting
his
Diuinitie
to
our
humanitie
.
How
good
occasion
doth
this
descent
of
the
Sonne
of
God
into
earth
administer
vnto
you
,
to
rayse
vp
your selfe
to
Heauen
,
and
there
to
seeke
a
permanent
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
continuance
,
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
●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
remember
Gods
law
,
carried
it
about
with
them
;
yea
wore
it
euen
before
their
eyes
written
vpon
Phylacteries
or
peeces
of
parchement
:
Understanding
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
different
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
thy selfe
,
since
thy
beeing
is
Eternitie
it selfe
.
In
contemplating
the
sundrie
beauties
which
God
hath
disper●●●
in
the
world
,
rauishing
the
beholders
eyes
with
admiration
,
let
vs
say
with
an
auncient
Father
,
if
God
permit
the
●se
of
so
many
goodly
things
euen
to
his
enemyes
,
what
will
he
reserue
for
his
friends
in
the
life
to
come
?
In
beholding
the
Sunne
,
the
world
's
onely
eye
,
the
fountaine
of
light
,
from
whence
all
the
other
starrs
borrow
their
brightnes
,
doth
not
occasion
present
it selfe
,
in
which
we
may
consider
the
increated
light
of
that
God
,
who
is
all
light
,
and
whom
darknes
cannot
obscure
,
who
doth
inhabite
an
inaccessible
light
;
who
is
the
Sunne
of
Iustice
:
who
is
the
true
light
,
by
which
euery
one
coming
into
this
world
is
enlightened
.
And
to
lift
vp
our
thoughtes
towards
the
Sunne
of
Iustice
,
the
Orient
from
aboue
,
towards
that
heauenly
Citie
which
stands
in
need
of
no
Sunne
nor
Moone
,
because
Gods
brightnes
doth
lighten
it
,
and
its
Lampe
is
the
Lambe
.
When
the
day
doth
enlighten
vs
,
and
discouer
vnto
vs
so
many
beauties
which
the
nightly
vayle
doth
hide
from
our
eyes
:
Alas
,
may
we
say
,
when
shall
the
faire
day
of
Eternitie
appeare
,
which
shall
be
followed
by
no
night
,
and
where
we
shall
see
the
light
of
the
Diuinitie
in
the
light
of
Glorie
?
And
when
the
night
,
mother
of
sleepe
and
rest
,
shall
spreade
her
darke
mantle
,
all
besett
with
starrs
,
ouer
the
face
of
the
earth
,
if
we
desire
to
with-draw
our
thoughtes
from
the
sad
night
,
of
the
accursed
Eternitie
,
marked
in
the
Scripture
with
the
name
of
exteriour
darknes
,
a
night
which
shall
neuer
see
the
day
of
Grace
or
Glorie
,
what
shall
hinder
vs
,
in
beholding
so
many
torches
which
sparkle
in
those
celestiall
vaultes
,
vpon
a
cleare
night
,
to
propose
vnto
our selues
the
Blessed
,
who
shine
as
starrs
for
perpetuall
Eternities
,
differing
in
blesse
&
brightnes
,
as
one
starre
differs
from
another
.
Why
may
we
not
also
contemplate
the
essentiall
Eternitie
of
God
vnder
this
Symbole
,
since
it
is
written
,
he
set
his
signet
vpon
the
darknes
.
That
his
night
is
as
bright
as
day
;
and
his
darknes
shineth
like
light
.
So
shall
the
night
afford
vs
a
gratefull
light
.
And
during
the
obscurities
we
shall
lift
vp
our
hands
towards
the
holy
places
,
blessing
our
Lord
,
till
our
change
shall
draw
neere
,
and
that
we
shall
see
him
no
more
after
a
darke
manner
but
face
to
face
.
If
the
Sunn's
course
within
his
annuall
circle
,
shewe
vnto
vs
the
diuersitie
of
seasons
,
the
floures
of
the
Spring
,
and
the
fruites
of
the
fall
;
may
not
these
things
bring
him
vnto
our
consideration
,
who
is
the
flowre
of
the
feild
,
and
the
lilie
of
the
vally
,
whose
lilie
is
most
florishing
;
him
,
in
a
word
,
who
is
the
fruite
of
life
,
the
fruit
of
the
blessed
virgins
wombe
,
the
Sonne
of
the
Eternall
God
;
whose
floures
are
fruites
of
honour
and
honestie
.
And
the
seasons
of
Summer
and
winter
in
the
distempered
excesse
of
their
heates
and
cold
,
are
they
not
figures
of
that
infortunate
Eternitie
,
where
the
damned
passe
out
of
icie
waters
into
flames
?
If
we
looke
vpon
the
Elements
wherof
all
the
mixt
bodies
are
composed
,
doe
not
earth
and
Fire
prefigure
vnto
vs
the
accursed
Eternitie
,
since
the
earth
conteynes
the
fire
of
Hell
with
in
its
Center
,
which
shall
neuer
be
extinguished
.
And
are
not
the
Aire
and
Water
a
picture
of
Paradice
where
the
Blessed
doe
flie
and
swimme
as
foole
and
fishe
in
the
essentiall
Eternitie
?
Is
it
not
written
,
that
the
Elect
,
after
the
Doome
of
the
last
Assises
shall
be
taken
vp
into
the
ayre
after
IESVS
CHRIST
?
and
that
in
heauen
they
shall
drinke
of
the
torrent
of
pleasures
eternally
,
and
swime
in
those
impetuous
floodes
,
which
doe
make
the
Citie
of
God
ioyfull
?
Whether
we
make
reflection
vpon
our
owne
or
other
mens
liues
;
or
whether
we
consider
in
an
others
death
,
the
picture
of
our
owne
,
which
we
cannot
escape
:
is
it
not
a
iust
occasion
to
thinke
of
the
life
which
shall
neuer
dye
,
and
of
that
second
death
,
which
shall
neuer
liue
,
although
indeede
it
can
neuer
dy
nether
?
If
,
according
to
the
Apostle
,
we
may
eate
and
drinke
to
God's
glorie
;
why
may
not
we
also
in
taking
our
repast
thinke
of
the
sacietie
,
which
we
hope
for
in
his
glorie
,
when
,
as
most
happie
children
of
the
Deitie
,
we
shall
be
set
at
our
heauenly
Fathers
table
,
fed
with
the
same
foode
with
himselfe
,
because
we
shall
enioy
the
same
Beatitude
,
by
which
God
is
happie
:
for
being
happie
of
himselfe
,
in
himselfe
shall
be
our
eternall
happines
,
when
we
shall
be
made
partakers
of
him
,
made
like
vnto
him
,
conformable
to
his
Image
,
and
(
to
vse
the
tearme
of
the
holy
Scripture
)
partakers
of
his
Diuine
nature
.
While
we
take
our
repose
in
our
bedd
,
why
may
we
not
thinke
of
him
that
is
eternall
?
and
reflect
vpon
the
repose
which
he
prepares
for
vs
in
Eternitie
,
if
in
the
tyme
of
this
mortall
course
we
fight
lawfully
for
him
.
O
God
,
thou
art
my
repose
for
euer
and
euer
,
I
haue
made
choyce
of
the
bosome
of
thy
goodnes
to
remayne
therin
eternally
.
Who
will
giue
me
the
wings
of
a
Doue
to
flie
vp
to
that
assured
repose
;
and
to
passe
into
the
place
of
the
admirable
Tabernacle
euen
vnto
the
house
of
God
?
We
may
intertaine
our selues
with
the
same
thoughts
vpon
Sonday
,
the
day
of
rest
and
repose
:
seeing
we
are
commanded
to
cease
from
corporall
labours
,
to
be
free
to
contemplate
the
Diuine
Goodnesse
,
and
that
delicate
Saboath
,
which
the
Saintes
enioy
in
Eternitie
;
for
there
it
is
,
saith
the
holy
Ghost
,
that
they
rest
from
labours
,
and
where
they
reape
in
ioy
,
what
they
had
sowen
in
teares
.
Vpon
festiuall
days
,
whether
it
be
of
the
mysteries
of
our
holy
Fayth
,
or
of
the
solemnities
of
our
Sauiour
IESVS
,
of
his
holy
mother
,
or
of
Saintes
,
can
we
be
imployed
in
a
better
thought
,
then
with
the
desire
of
imitating
them
,
to
meet
them
in
Eternitie
,
by
walking
in
the
pathes
which
they
haue
marked
vs
out
?
For
in
vaine
should
we
boast
that
we
are
members
of
IESVS
CHRIST
,
and
children
of
Saints
,
if
we
refuse
to
walke
as
they
haue
walked
;
that
so
following
their
example
,
we
may
come
to
be
made
worthy
vnto
the
part
of
the
lot
of
Saintes
in
the
light
of
eternall
felicitie
.
Vpon
worke
dayes
,
which
the
Church
Office
calls
ferialls
,
we
are
to
thinke
,
that
none
comes
to
the
eternall
Ferialls
but
by
labours
and
sufferances
.
Whervpon
the
Scripture
councelleth
vs
to
walke
towards
goodnes
while
the
day
lasteth
,
and
carefully
to
put
our
hand
to
the
worke
,
while
tyme
is
fauorable
,
and
the
day
proper
to
worke
our
saluation
in
.
Whether
we
be
sitting
,
standing
,
or
walking
,
euery
posture
of
our
bodie
represents
Eternitie
.
Sitting
should
reduce
vnto
our
memorie
the
emptie
Seates
of
the
Angells
fallen
from
Heauen
,
which
remayne
for
vs
to
fill
and
repaire
their
ruines
.
And
the
Seates
also
prepared
for
those
who
are
to
iudge
the
world
together
with
our
Sauiour
.
If
we
stand
,
let
vs
thinke
of
that
which
the
Psalmist
saith
,
we
were
straight
vpon
our
feete
in
thy
porches
ô
Hierusalem
.
If
we
walke
,
at
euery
steppe
we
are
to
be
myndfull
to
aduance
in
the
way
of
Hierusalem
.
And
that
not
to
goe
forward
in
the
way
of
God
is
to
goe
backward
.
In
attireing
our selues
let
vs
thinke
of
the
Blessed
,
who
are
inuested
with
light
,
as
with
a
garment
:
and
of
those
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
vpon
the
Throne
,
and
to
the
Lambe
,
who
hath
redeemed
vs
in
his
blood
,
from
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
Triumphant
,
to
incens
the
holy
Alter
,
with
incense
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
impression
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
tormented
.
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
apprehends
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
in
the
eternall
God
.
To
whom
keeping
an
inuariable
fidelitie
,
in
the
various
change
of
things
,
she
pronounceth
couragiously
with
the
Apostle
,
whether
we
liue
or
die
we
are
our
Lord's
.
I
will
blesse
him
at
all
tymes
,
his
praise
shall
be
continually
in
my
mouth
.
Whether
he
draw
vs
vp
to
Heauen
,
or
he
depresse
vs
downe
into
the
Abisses
below
;
whether
he
doe
mortifie
,
or
quicken
vs
,
his
loue
shall
be
so
strong
vnto
me
(
loue
which
is
more
strong
then
death
or
Hell
)
that
nothing
shall
euer
be
able
to
separate
me
from
his
charitie
.
Yea
she
will
rather
be
vnmyndfull
of
her selfe
,
then
forget
this
deare
Hierusalem
of
that
Eternitie
,
wherin
she
hath
cast
the
Ankre
of
all
her
hopes
,
and
of
her
saluation
.
Exercise
your selfe
therfore
frequently
and
faithfully
in
this
Practise
of
Aspirations
and
Iaculatorie
Prayers
,
which
are
so
familiar
to
all
those
that
professe
true
pietie
:
and
you
will
find
by
experience
,
that
as
by
meanes
therof
you
come
to
see
God
in
all
things
,
so
shall
you
easely
discouer
therby
in
euery
thing
the
Blessed
or
accursed
Eternitie
(
since
Fortune
and
misfortune
are
the
two
basons
,
or
rather
the
two
Poles
of
this
life
,
and
the
two
Caskes
or
tunns
,
of
Prouidence
,
according
to
that
auncient
Philosophers
conceipt
)
or
at
least
to
contemplate
therin
the
essentiall
Eternitie
,
which
is
God
,
the
Center
wherin
all
our
desires
and
asperations
doe
end
.
The
moments
wher
vpon
Eternitie
doth
depend
.
LXXVII
.
O
God
,
Athanasia
,
what
am
I
about
to
say
,
this
Eternitie
which
shall
neuer
haue
end
,
is
not
yet
,
in
respect
of
vs
,
without
begining
,
and
it
is
that
which
the
Diuines
call
Euiternitie
;
for
God
alone
,
being
his
owne
Eternitie
,
is
without
begining
or
end
.
But
all
other
creatures
who
were
made
in
TYME
had
a
begining
;
yet
true
it
is
that
both
Angells
and
men
shall
be
eternall
,
marrie
,
in
the
tyme
to
come
,
for
they
had
a
begining
,
and
were
not
from
all
Eternitie
.
Now
as
we
haue
had
a
begining
,
and
shall
haue
no
end
,
(
whether
our
wicked
life
doe
precipitate
vs
into
eternall
punishments
;
or
our
good
endeauours
,
assisted
by
God's
grace
,
make
vs
a
way
to
eternall
life
.
)
So
our
passage
to
the
blessed
or
accursed
Eternitie
,
depends
of
a
moment
as
of
its
principle
.
O
Athanasia
,
how
attentiue
ought
we
to
be
to
vnderstand
that
dreadfull
moment
whervpon
depends
our
Eternitie
.
If
you
aske
me
which
it
is
,
I
will
discouer
vnto
you
,
in
the
next
stroke
,
that
it
comprehends
all
the
moments
of
this
mortall
life
.
But
as
in
a
plentious
heruist
,
there
are
alwayes
some
eares
of
come
more
notable
then
the
rest
;
and
amongst
the
starrs
,
those
which
are
neerest
the
two
Poles
are
the
most
remarkable
;
so
amongst
the
moments
of
which
our
mortall
life
are
composed
,
I
would
wish
that
we
should
haue
a
principall
care
of
the
two
,
of
which
I
am
about
to
speake
.
The
first
is
the
precious
moment
in
which
the
Diuine
grace
doth
touch
our
hearts
,
called
by
the
Scripture
the
tyme
of
our
visitation
,
a
moment
of
such
importance
,
that
being
rightly
receaued
,
it
is
the
blosome
of
our
blessed
Eternitie
,
but
being
ill
managed
,
it
is
the
begining
of
our
accursed
Eternitie
.
Woe
be
to
thee
,
said
our
Sauiour
weeping
,
ô
Hierusalem
,
because
thou
hast
not
decerned
the
tyme
of
thy
visitation
.
O
God
,
Athanasia
,
how
we
shall
be
astonished
,
when
before
the
Tribunal
of
the
iust
Iudge
,
where
we
must
all
appeare
,
we
shall
heare
our
selues
accused
of
so
many
negligences
,
for
that
we
haue
ether
despised
the
Diuine
inspirations
,
or
that
we
haue
abused
so
many
heauenvly
graces
which
could
haue
giuen
vs
life
,
if
we
had
bene
deade
by
sinne
;
or
life
more
abundantly
,
if
we
were
alreadie
in
grace
;
according
as
it
is
written
.
How
much
was
that
slothfull
louer
of
the
Canticles
greeued
,
when
she
perceaued
that
her
Spouse
was
past
by
,
who
had
stood
at
her
Chamber
doore
quaking
with
cold
and
beseeching
entrie
by
so
many
louing
inuitations
,
and
aduantagous
promisses
?
She
riseth
,
but
to
late
;
she
runs
full
of
desolation
into
diuers
places
,
but
fines
him
not
,
till
after
a
thousand
and
a
thousand
labours
,
affrontes
,
&
reproches
.
But
what
a
heart
breake
shall
it
be
to
the
reprobate
soule
,
when
after
her
condemnation
she
shall
clearly
see
,
how
many
occasions
of
working
her
saluation
she
had
neglected
;
and
how
many
meanes
she
had
to
free
her selfe
from
the
torments
to
which
she
shall
see
her selfe
adiudged
for
euer
?
We
sēnselesse
,
say
the
damned
speaking
of
the
Elect
,
esteemed
their
life
(
who
wrought
their
owne
saluation
)
madnes
,
themselues
,
dasterous
and
dishonorable
,
but
now
we
see
,
their
lot
is
in
the
inheritance
of
Saintes
.
On
the
other
side
,
what
a
consolation
shall
it
be
to
thee
Blessed
,
when
they
shall
consider
,
that
their
well
imployed
moments
of
affliction
in
earth
,
had
wrought
in
them
an
eternall
waight
of
Glorie
.
Let
vs
,
therfore
be
carefull
of
our selues
,
Athanasia
,
Let
vs
marke
what
our
Sauiour
speakes
in
our
hearts
,
and
doubtlesse
we
shall
vnderstand
words
of
Peace
,
and
reconcilement
.
Blessed
is
the
man
that
heareth
him
,
and
watcheth
at
his
doores
dayly
,
which
we
doe
,
when
we
are
earefull
to
gather
vp
his
inspirations
,
as
the
dropes
of
a
heauenly
dew
which
begets
precious
Pearles
in
our
hearts
,
and
the
holy
vnions
of
our
soule
with
God
.
Let
's
still
be
on
foote
,
and
as
it
were
,
stand
Sentinell
vpon
our
wayes
;
let
vs
thinke
in
what
sort
we
walke
;
let
vs
turne
our
feete
into
the
Pathes
of
the
Diuine
Lawe
.
The
SECOND
MOMENT
is
that
which
makes
a
separation
betwixt
our
soule
and
our
body
,
that
is
,
the
instant
of
our
departure
out
of
this
life
,
a
moment
which
is
our
last
,
and
is
to
be
iudge
of
all
those
that
went
before
.
For
as
the
Tree
remaynes
for
euer
where
it
falls
;
so
shall
we
continue
for
euer
in
the
,
state
in
which
we
are
found
in
the
instant
of
our
death
.
And
such
as
God
shall
find
vs
then
,
such
will
he
iudge
vs
.
For
if
all
this
life
be
but
a
waying
to
Eternitie
,
death
is
to
be
tearmed
the
doore
of
Eternitie
,
yet
a
double
doore
,
passing
the
good
to
felicitie
;
the
wicked
to
eternall
miseries
.
And
if
PHILIPPE
MACEDO
,
to
conteyne
himselfe
within
the
bounds
of
temperance
and
modestie
in
his
Kinglike
greatnes
,
made
a
Page
aduertise
him
euery
morning
that
he
was
a
Man
,
and
consequently
,
mortall
,
least
he
might
haue
framed
some
immortall
conceipt
of
himselfe
:
How
much
more
ought
a
Christian
,
continually
to
call
to
mynd
that
double
Eternitie
,
which
attends
him
after
death
.
The
present
moment
.
LXXVIII
.
BVt
besides
these
two
moments
which
I
haue
proposed
vnto
you
,
Athanasia
,
I
doe
so
much
desire
that
you
would
attend
,
and
applie
your selfe
to
the
consideration
of
Eternitie
,
that
I
would
wish
from
my
heart
,
that
all
the
moments
of
your
life
were
imployed
in
that
exercise
;
that
I
might
applie
to
you
that
of
the
Prophete
,
you
are
a
nightly
Sentinell
of
this
life
,
and
might
one
day
see
you
,
amongst
the
wise
Virgins
in
the
eternall
banquet
of
the
marriage
of
the
Lambe
.
I
could
wish
that
at
euery
breathing
,
you
would
cast
an
ey
towards
Eternitie
;
that
at
euery
beating
of
a
pulse
,
euery
thought
,
word
,
action
,
you
would
make
some
reflection
vpon
a
subiect
of
such
importance
.
It
is
said
that
the
weaknesse
of
Antipheron
his
sight
,
making
the
ayre
become
as
thicke
as
a
mirrour
vnto
him
,
made
him
continually
see
his
owne
shape
:
and
I
wish
to
God
,
that
the
force
of
your
fight
were
so
persing
,
that
in
all
things
you
might
behold
the
picture
of
Eternitie
,
according
to
the
methode
I
haue
proposed
vnto
you
.
For
when
all
is
said
,
if
you
desire
indeed
to
know
,
the
moment
whervpon
the
good
or
bad
successe
of
your
Eternitie
depends
,
I
will
assure
you
,
it
is
THE
PRESENT
MOMENT
.
Enter
therfore
into
your selfe
by
a
wholsome
inuersion
,
returne
into
your
owne
heart
,
make
a
visite
in
the
Hierusalem
of
your
interiour
man
with
the
lampe
of
a
sincere
examen
.
Consider
in
what
state
you
stand
.
Whether
you
are
not
in
the
state
of
disgrace
,
and
set
in
the
chaire
of
pestilence
,
and
in
the
region
of
the
shadow
of
death
and
darknes
of
sinne
.
Giue
eare
vnto
the
voice
of
grace
which
cryes
out
vnto
you
,
ryse
thou
that
sleepest
,
and
arise
from
the
dead
,
and
CHRIST
will
illuminate
thee
:
he
is
the
true
light
which
doth
illuminate
euery
man
that
comes
into
this
world
,
and
he
that
followes
him
walkes
not
in
darknes
.
This
Sunne
of
Iustice
makes
his
beames
shine
vpon
the
good
and
bad
.
Open
thyne
eyes
,
and
receaue
his
splendour
,
and
be
not
rebellions
against
the
light
.
Why
wilt
thou
perish
ô
house
of
Israel
?
approach
vnto
him
who
is
the
light
of
the
world
,
and
thou
shalt
be
enlightened
,
and
thy
face
shall
not
he
confounded
.
He
shines
in
euery
tyme
and
place
,
and
none
is
able
to
hide
himselfe
from
his
heate
,
or
light
.
He
is
a
Sunne
that
doth
continually
send
out
his
rayses
,
we
need
onely
to
open
our
eyes
,
and
euery
moment
they
shall
be
filled
with
light
.
I
stand
at
the
gate
,
and
knoke
,
saith
he
,
and
if
any
one
open
vnto
me
,
I
will
come
vnto
him
,
and
will
take
my
repose
and
repast
with
him
,
for
I
will
suppe
with
him
,
a
repast
,
Athanasia
,
to
which
repose
doth
immediately
follow
.
In
euery
instant
of
your
life
,
these
words
are
spoken
to
your
heart
.
The
night
is
past
,
the
day
is
come
,
le
ts
vs
cast
of
then
the
workes
of
darknes
,
and
let
vs
put
on
the
armour
of
light
,
that
we
may
honestly
walke
in
the
light
of
Grace
.
You
know
what
the
Poetes
learned
fables
,
teach
,
touching
OCCASION
,
and
how
one
is
to
lay
hould
vpon
her
,
she
passeth
like
lightning
,
in
the
twinckling
of
an
eye
,
and
being
past
,
in
vaine
doe
you
call
,
or
endeuour
to
stope
her
,
since
she
is
balde
and
affords
no
hold
;
and
withall
deafe
and
inexorable
to
such
as
recall
her
.
If
you
heare
me
,
saith
our
Lord
by
a
Prophete
,
you
shall
eate
the
pleasant
fruites
of
the
earth
,
but
if
you
heare
me
not
,
I
will
destroy
you
,
and
will
laugh
at
your
destruction
;
for
I
am
a
strong
and
iealous
God
,
and
make
such
disdaynefull
as
disdayne
me
.
When
I
come
to
a
soule
I
will
be
receaued
;
and
when
I
come
in
qualitie
of
Spouse
,
I
desire
to
be
mett
;
and
that
my
grace
be
not
receaued
in
vaine
.
My
spirit
shall
flie
the
dissembler
,
and
such
as
doe
not
receaue
him
;
so
as
is
beseeming
that
sweete
guest
of
the
soule
.
And
though
I
operate
all
the
good
which
is
in
the
soule
,
yet
will
I
that
she
cooperate
,
performing
a
parte
of
the
way
,
or
at
least
admitting
my
fauours
into
the
bosome
of
her
consent
,
and
remembrance
.
I
will
giue
sight
to
the
blind
,
but
I
will
also
haue
them
to
demand
it
.
I
will
willingly
cleanse
the
vncleane
,
yet
will
I
haue
her
endeuours
in
recurring
to
my
Goodnes
.
I
will
willingly
giue
the
pappe
,
marrie
vpon
condition
that
she
shall
sucke
it
.
I
will
freely
enlighten
,
yet
will
I
haue
her
to
receaue
my
light
.
I
hate
those
remisse
and
drowsie
soules
who
prolong
their
conuersion
from
day
to
day
,
and
who
of
their
owne
part
will
doe
nothing
:
for
though
I
created
them
without
them
,
yet
without
them
will
I
not
saue
them
.
I
will
create
in
them
a
cleane
heart
,
and
renew
a
right
spirit
in
their
bowells
.
I
will
render
vnto
them
the
ioy
of
my
saluation
,
and
confirme
them
with
my
principall
Spirit
,
yet
of
their
part
I
will
haue
them
to
put
of
their
old
ADAM
,
with
his
ill
customes
,
and
put
on
the
new
,
accompaigned
with
Iustice
,
Sanctitie
,
and
Truth
.
Thus
it
is
,
Athanasia
,
that
our
Sauiour
speakes
to
the
soules
,
which
seriously
and
duely
thinke
of
their
conuersion
,
and
Eternitie
.
Euery
moment
he
vseth
these
kind
of
discourses
in
the
botome
of
our
heart
.
Le
ts
be
good
husbands
therof
.
If
this
day
his
voice
sound
in
your
eares
,
waxe
not
hard
hearted
,
for
otherwise
,
if
you
will
not
accnowledge
his
wayes
,
he
will
sweare
in
his
wroth
,
that
you
shall
neuer
enter
into
his
eternall
Rest
.
Sluggard
how
long
wilt
thou
sleepe
?
how
long
,
ô
yee
heauie
hearted
,
Will
you
be
in
loue
with
vanitie
,
and
seake
after
a
Lie
.
Are
you
ignorant
that
the
Goodnes
of
God
,
hath
long
enough
expected
your
repentance
;
doe
you
not
know
what
an
auncient
Father
saith
,
that
the
Holy
Ghost
is
an
enemye
to
slothfulnesse
and
delayes
?
Doe
not
delay
your
conuersion
,
saith
the
wiseman
,
nor
deferre
it
from
day
to
day
,
least
you
be
preuented
by
a
soudaine
death
,
and
wishing
for
tyme
of
repentance
,
you
find
it
not
.
Who
is
not
to
day
fit
for
his
conuersion
shall
be
lesse
fit
to
morrow
,
because
one
sinne
,
saith
S.
GREGORIE
,
by
its
owne
waight
,
waighes
vs
downe
to
another
,
one
Abisse
inuoking
another
.
Know
then
,
Athanasia
,
that
euery
moment
is
proper
to
conuert
our selues
vnto
God
.
And
what
is
a
true
conuersion
,
but
an
auersion
from
the
Creature
,
and
a
returning
towards
the
Creatour
,
that
is
,
a
contempt
of
the
world
which
passeth
with
its
concupiscences
,
and
an
application
of
the
Spirit
to
eternall
things
.
So
shall
euery
present
moment
serue
you
for
a
gate
,
by
which
you
may
passe
from
TYMES
and
MOMENTS
to
ETERNITIE
.
The
eternall
doome
.
LXXIX
.
ANd
here
it
is
,
my
Athanasia
,
where
I
am
to
imitate
the
torch
,
which
being
vpon
the
pointe
of
dying
out
,
casts
the
greatest
light
:
for
before
I
finish
,
and
put
the
last
fingar
to
this
Draught
,
I
must
send
out
fire
and
flames
:
which
I
will
doe
,
by
proposing
vnto
you
,
the
most
forcible
and
efficacious
motiue
that
can
be
imagined
,
to
cause
you
to
thinke
continually
of
Eternitie
.
And
what
is
this
sharpe
spurre
,
Athanasia
,
but
the
definitiuely
eternall
Sentence
,
which
the
iust
Iudge
of
the
liueing
and
the
deade
,
shall
pronounce
in
his
generall
Iudgement
at
Doomes
day
,
when
he
shall
make
an
eternall
seperation
betwixt
goates
and
the
Lambes
;
the
choyce
wheate
and
darnell
;
the
wicked
and
the
iust
?
And
if
S.
HIEROME
had
so
deeply
engrauen
,
in
his
heart
,
the
memorie
of
the
resurrection
of
the
deade
,
which
shall
be
performed
vpon
the
sound
of
the
last
Trumpet
,
that
at
euery
moment
,
whether
he
waked
or
slept
,
he
apprehended
that
he
heard
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
heauen
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
them
that
eternall
doome
,
which
shall
reach
euen
vnto
the
diuision
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
Heauen
,
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
themselues
?
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
astonishment
,
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
necke
of
the
proud
and
powrefull
.
Be
gone
accursed
.
O
God!
what
a
second
thunder
bolt
shall
fall
vpon
the
heades
of
the
Reprobate
,
by
this
eternall
curse
:
a
curse
,
which
doth
comprehend
in
it selfe
,
in
an
eminent
manner
,
all
the
torments
,
which
euerlastingly
they
are
to
endure
in
Hell
.
Be
gone
thou
accursed
figue
tree
.
Be
gone
barren
trees
,
twise
deade
,
rooted
out
of
the
blessed
earth
,
and
are
onely
fitt
to
be
cast
into
the
fire
.
Be
gone
,
you
are
not
worthy
to
take
vp
place
,
in
the
garden
of
my
delightes
:
where
I
plante
none
but
trees
that
beare
good
fruite
.
Goe
you
accursed
into
eternall
fire
.
Goe
into
deuoureing
flames
:
take
vp
your
Abode
in
eternall
fires
.
The
blast
of
my
wroth
shall
kindle
the
brimstone
of
the
furnace
,
wherin
you
burne
,
as
long
as
I
shall
be
God
.
Athanasia
,
I
leaue
to
your
meditation
,
the
rest
of
this
horrible
sentence
,
which
in
the
twinkling
of
an
eye
shall
be
put
in
execution
,
ingeniously
confessing
vnto
you
,
that
my
quakeing
pen
doth
fall
from
its
flight
;
as
did
the
birds
of
old
,
which
flew
ouer
the
accursed
lake
of
Pentapolis
.
But
le
ts
turne
our
eyes
from
this
tragicall
spectacle
,
let
's
giue
an
attentiue
eare
to
the
sweete
voice
of
the
Spouse
of
the
elected
foule
.
ô
how
delightfull
shall
this
voice
be
,
and
how
iustly
may
the
Elect
say
with
the
Psalmist
,
ô
how
sweete
is
thy
word
,
ô
Lord
,
to
our
taste
,
yea
,
it
is
more
sweete
then
the
honie
combe
.
Loe
here
the
sentence
of
their
eternall
felicitie
.
Come
ô
what
an
actractiue
word
is
this
,
able
euen
to
draw
out
of
the
Abisse
of
nothing
,
that
which
yet
hath
no
beeing
,
sith
God
doth
call
that
which
is
not
as
that
which
is
,
giueing
beeing
to
that
which
is
not
,
by
his
powerfull
word
.
Come
.
With
what
promptitude
shall
the
Elect
spring
vp
into
the
ayre
,
to
present
themselues
before
their
Spouse
,
and
to
obey
his
blisfull
commands
,
wholy
to
be
desired
,
yea
the
crowne
and
accomplishment
of
all
their
desires
.
Though
they
were
as
vnsensible
as
iron
,
this
lodestone
will
draw
them
,
II
,
it
will
draw
them
after
it selfe
in
the
sweete
odour
of
this
inuitation
.
Come
.
This
word
doth
intimate
a
perfect
vnion
of
grace
and
Glorie
,
which
shall
transforme
the
Blessed
into
God
,
participating
of
his
felicitie
,
and
shall
translate
them
into
the
inheritance
of
the
children
of
the
eternall
Father
.
Come
yee
blessed
,
ô
benediction
far
passing
that
of
the
old
Patriarkes
,
and
which
conteynes
in
it
the
fatnes
of
the
wishfull
soyle
,
and
all
the
dewe
of
Heauen
,
quite
putting
downe
the
dewe
of
Hermon
,
which
doth
disperse
it selfe
all
ouer
the
Mountaine
of
Sion
.
O
how
blessed
are
they
who
are
blest
by
our
Lord
who
made
Heauen
and
earth
:
They
shall
dwell
for
euer
in
the
Land
of
Promise
,
a
Land
of
benediction
,
freed
from
all
captiuitie
by
the
presence
of
our
Lord
.
A
Land
which
doth
flow
with
the
milke
and
honie
of
Diuine
blessings
;
a
Land
abunding
with
the
bread
of
Angells
,
with
heauenvly
Manna
,
where
the
Elect
possest
of
a
constant
peace
,
shall
enioy
a
plentuous
repose
.
In
this
happie
day
,
alloted
for
Iustice
and
Mercy
,
an
inuariable
plentie
of
Peace
shall
befall
the
Iuste
,
and
the
Moone
of
change
shall
be
taken
away
.
Here
it
is
,
Athanasia
,
that
I
would
inuite
you
to
ruminate
with
me
,
that
Diuine
sallie
of
loue
and
desire
of
the
greate
S.
AVGVSTINE
.
Bring
to
passe
that
I
may
loue
thee
ô
Lord
,
and
if
I
loue
thee
not
yet
enough
,
effect
that
I
may
loue
thee
more
.
Certes
,
it
is
not
possible
for
me
to
know
,
in
what
measure
I
want
necessarie
loue
;
this
onely
I
know
,
that
all
plentie
which
is
not
my
God
,
is
to
me
meere
miserie
and
want
.
O
how
happie
is
he
,
saith
the
Psalmist
,
who
hath
his
desires
filled
with
him
.
And
who
indeed
can
be
said
to
be
compleatly
rich
,
but
he
that
is
saciated
with
his
glorie
,
and
inebriated
with
the
abundance
of
the
delightes
of
his
house
.
Come
yee
blessed
of
my
Father
and
receaue
the
Kingdome
prepared
for
you
from
the
begining
of
the
world
.
O
what
a
Kingdome
!
ô
what
a
crowne
!
Crowne
of
gold
,
beset
with
signes
of
sanctitie
,
glorie
,
and
honour
,
liueries
of
vallour
!
Come
my
beloued
,
saith
he
to
those
elect
soules
,
come
and
you
shall
be
crowned
.
This
eternall
and
infinitly
happie
Kingdome
,
saith
S.
ISIDORVS
,
in
what
euer
respect
it
be
considered
,
is
promised
to
all
kind
of
people
;
and
yet
,
(
ô
humane
blindnesse
!
)
few
speake
of
it
,
few
thinke
of
it
,
and
that
but
rarely
too
.
Worldly
entertaynements
are
stuffed
with
friuolous
and
impertinent
discourses
:
rarely
doe
we
heare
any
newes
of
Heauen
and
that
heauenly
life
which
shall
neuer
haue
end
.
This
is
a
miserable
straying
from
the
right
way
.
Our
life
is
lent
vs
to
breath
after
Eternitie
.
Nor
it
is
sutable
to
the
condition
of
a
Christian
to
hope
for
any
glorie
or
felicitie
which
is
not
eternall
.
Those
that
doe
vndertake
any
long
voyage
,
or
famous
pilgrimage
,
as
that
of
the
Holy
Land
,
doe
entertayne
themselues
in
the
way
with
on
other
thought
,
then
that
of
the
place
whither
they
tend
,
solacing
their
wearinesse
with
the
sweet
memorie
of
that
which
they
hope
to
see
there
.
O
Athanasia
,
what
ought
we
to
doe
in
this
sade
exile
(
where
we
are
Pilgrimes
and
Passingers
,
after
the
manner
of
our
fore-fathers
,
where
we
wander
and
stray
from
God
)
but
to
place
our
thoughtes
vpon
the
Contrie
whither
we
trauell
,
vpon
the
Citie
of
permanent
abode
,
whither
we
breath
,
and
to
refresh
our
labours
by
the
blessed
hope
of
the
wished
period
of
our
pilgrimage
:
and
withall
to
imitate
the
Traueller
(
who
contenting
him selfe
vpon
the
way
with
pure
necessaries
,
holds
on
without
stop
or
stay
,
or
looking
backward
)
making
vse
of
temporall
things
onely
,
to
aduance
vs
in
our
way
to
Eternitie
.
O
how
full
of
glorie
is
this
Kingdome
,
sings
the
holy
Church
,
where
all
the
Saintes
doe
raigne
with
God
.
And
who
will
giue
force
to
the
wings
of
our
desires
,
to
ayme
and
fly
towards
this
marke
,
during
the
whole
course
of
our
mortall
life
:
a
happie
course
,
if
it
arriue
at
so
wishfull
an
end
.
But
now
it
is
high
tyme
,
that
to
free
our
pencill
we
giue
the
last
touch
to
this
Draught
by
an
Adoration
of
the
essentiall
Eternitie
.
LXXX
.
O
Great
God!
Eternall
Essence
!
ESSENTIALL
ETERNITIE
!
why
,
it
is
thee
in
fine
,
which
before
and
aboue
all
things
,
I
desire
,
and
seeke
for
.
And
if
I
aspire
after
the
Blessed
Eternitie
,
the
reason
is
,
because
it
is
no
other
thing
then
thy selfe
,
who
art
,
and
who
doth
make
eternall
life
,
which
without
thee
and
out
of
thee
,
would
nether
be
desireable
nor
estimable
.
Behold
all
my
desire
is
before
thee
,
and
I
powre
out
my
prayer
in
thy
presence
,
which
hath
no
other
ayme
but
inseparably
and
eternally
to
vnite
my selfe
vnto
thy
Goodnesse
,
to
hold
it
,
and
neuer
to
be
separated
from
it
,
to
seeke
thy
face
,
to
search
for
thy
faire
countenance
,
the
onely
Obiect
of
myne
eternall
felicitie
.
Giue
thy selfe
vnto
me
,
ô
my
God
:
behold
I
loue
thee
,
and
giue
thee
my
whole
heart
.
Thou
desirest
not
the
man
but
for
his
heart
;
nor
the
heart
but
for
loue
;
nor
loue
,
but
to
communicate
thy
goodnes
to
a
reasonable
creature
,
and
by
such
communication
to
make
it
eternally
happie
.
Thou
wouldst
,
ô
Lord
,
haue
me
aspire
after
this
communication
,
the
toppe
of
our
soueraigne
Beatitude
,
when
thou
commandst
me
to
pray
vnto
thee
that
thy
Kingdome
come
.
It
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
pretentions
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
:
renouncing
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
recompence
to
those
●hat
loue
thee
,
then
man
is
able
to
conceaue
.
It
is
to
thee
then
alone
,
ô
Diuine
Eternitie
,
ô
eternall
Diuinitie
,
that
I
consecrate
all
my
desires
,
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
vpon
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
Heauen
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
.