A HEAVENLY TREASVRE OF CONFORTABLE MEDITATIONS AND PRAYERS WRITTEN BY S. AVGVSTIN, BISHOP OF HYPPON In three seuerall treatises of his Medita­tions, Soliloquies, and Manual.

Faithfully translated into English by the R. F. ANTONY BATT Monke, of the holy order of S BENNET of the Congregation of England.

AT S. OMERS, For IOHN HEIGHAM Anno 1624.

TO THE MOST IL­lustrious Lord and our most Reuerend Father in Christ the Lord GABRIEL GIF­FORD de S. Maria Archbis­hoppe, and Duke of Rhe­mes, first Peere of Fraunce &c. our good and gra­tious Lord.

THis little booke of the greatest Doctor of the Church of God, faithful­lye translated into the English language for the confort of our afflicted Catholickes, runneth of its owne accord into your gratious patronage: first in regard of the au­thour, who hauing beene the tongue of holy church to preach, dispute, and define with power, and effica­cie against the rebellious heretickes, and schismatickes of his time, see­meth [Page 4] to exact that his workes should be dedicated onely to such a patron, as cometh nearest vnto him in those sacred functions; and certainely the world can witnesse, that no Bishop of this age hath so powerfully, so learnedly, so constantlie, am [...]ast so manie factious insurrections, before so great, and glorious auditories, in many of the chiefest cittyes of France, and especiallie in that abridgement of the world, and Royal seat of the Monarchie of France, Paris, im­pugned, and confuted the furious and fierie heresies of Caluinisme, then your grace hath donne. Wher­vpon the most Christian King, the eldest sonne of the Church, and glorious Lilly of the Princes of the world, with manifest showe of a feelinge iudgement of vertue, and true zeale of Catholicke faith, hath worthily chosen your grace to be chiefe Pastour of his Peeres, and Metropolitan of that holy church [Page 5] of Rhemes, which as in times past it deserued to be called, so vnder your graces gouernment, it will still deserue to be accompted, the Mis­tris of Ecclesiasticall discipline in France.

Secondly in regard of the Trans­lator, who being a poore monke, and vnworthy member of that litle mo­nasterie of S. Laurence in Dieule­wart, in which your Lordship re­ceiued the habit of S. Bennet, and ex­ercised, with not able humilitie al the duties of an humble, and an obseruāt religious, and afterwards al the parts of an exemplar, and prouident supe­riour, could not persuade himselfe to seeke abroade any other patron of his poore labours, hauing one so ex­cellent at home, whose glory; & great­nes might ennoble, and beautifie the worke, which the Translatours rude and vnpolished language could not so perfectly expresse to the reader, as the worth thereof doth deserue.

[Page 6] And though so small a labour may seeme a very vnproportionable guift to be offered to soe Illustrious a Prelat, yet the offerours ability stretchinge to noe greater a present, will in your graces courteous acceptance, supply that want of proportion, especially since he had a kinde of necessitie im­posed vpon him by dutifull affection, and by commaund of obedience to tes­tifie by this little endeauour the com­mon ioy, and gladnesse of al his bre­thren the English Benedictins in this your Lordships so wonderfull, though worthily deserued promotion. Perhaps it will be counted a sleight obserua­tion, yet may it be pardonned me, if in demonstration of ioy, I poure forth what my affection biddeth me, though in exacter iudgement I should haue concealed it, that the order of S. Ben­net gaue the first Bishop, and first En­glish Bishop vnto our nation before euer it had any; and now againe hath giueu the first consecrated English [Page 7] Bishop, that the nation hath had after so long an interruption, as heresie hath made in that dignitie. For in the beginning of our conuersion from Pa­ganisme to Christianisme, and for ma­ny ages after, scarse had England any Bishop, that was not a Benedictin: that being a prerogatiue willinglie granted by the whole nation vnto the order which first planted, and wate­red, and cultiuated the true faith of our Sauiour Christ amongst them, & continued in those glorious labours, neuergiuing them ouer by interruptiō, as a late authour would haue it be­leiued, contrarie to the truth of histo­rie which it seemes he did not well ex­amine; for euen in the most trouble­some times of the church of England both of ancient, and later memory, the monkes of S. Bennet haue showed themselues most zealous in defence of the faithe, and therfore balling Iohn Bale, no great friend of Priests not r [...] ­gulars, in his booke of the writers of [Page 8] England, rayleth at a learned Bene­dictin as the first, and most zealous, and eloquent unpugner of W [...]clif [...]n Oxford: and a better author, as being a worthy Confessor M. D. Pitz in a booke of the same title, numbreth a co­pious catalogue of learned preachers, and writers of the same order, who successiuely from age to age, emploied their endeuours to desend, & illustrate the faith, which their first Fathers had brought into England: and he might haue learned out of M. D. Sanders no small number of Abbots, & Monks of the order to haue stood for the same with losse of their liues: and himselfe might haue remēbred the famous, and Reuerēd Abbot Fecknam so much tos­sed, & torinoyled in the late Q. Eliza­beths daies, for his constancy in retai­ning of his faith, & refusal of the oth of Suprem. against which he writ, and in which constancie he gloriously died in prison: whose Chaplain, and fellow monke D. Sebert Buckley, not ma­nie [Page 9] yeares after the death of his Lord, receiued from beyond seas, a fresh supply of Monasticall Benedi­ctin preachers, sent to continue their auncient mission by authoritie of the sea Apostolicke from the Popes of glo­rious memory Clement the eight, & Paule the fift, as appeareth by the motus proprius of the holy Father Paule the fift, dated the 24. of De­cemb. 1612. Pont. suian. 8. And we may put your grace for a witnesse though domesticall, yet now, as being a Bishop, vnpartiall, who haue knowen many Confessors of the or­der, and can restifie of one especially, who though blind in body, yet cleare sighted in mind, in the church of West-minster publickly, and stoute­ly confuted in an after-noone sermon, aprecedent railing sermon which D. Horne by appointment of the Coun­cel sounded in the eares of the peo­ple, to disgrace the profession of Monkes, and Catholique Religion. [Page 10] So that there neuer hath bene any in­terruption of Benedictin preachets, and teachers in England, and we trust neuer wilbe till the worlds end; of which confidence of ours we esteeme a very probable argument, the memo­rie and loue vnto the order of S. Ben­net, so deepely ingrafted in the harts of English men, that no emulation by neuer so extraordinarie diligence can roote it out; and we thinke no small coniecture therof may be taken from this admirable promotion of your Lordship, of which we may say what Mardocheus said vnto Hester: Et quis nouit vtrum idcirco ad regnumve­neris, vt in tali tempore parareris? Who can tell but that your grace is therfore by Gods prouidence raised to this Ecclesiasticall Kingdome, that in these times you might be ready to e­rect, and fortisie your brethren the Benedictins, as a man gratious with both Monarchs, with the Lily of Frā ­ce, for your fruitfull labours in the [Page 11] soules of his subiects, with the Lion of England, for your acknowledged faith, and loyaltie to his personall right, and succession.

But enough of the causes of dedi­cation: a word or two by your graces leaue of the reasons, why this worke is translated. Taking delight in rea­ding of those heauenly conceipts of S. Augustin, I purposed for the priuate intertainemēt of that time, which obe­dience left vnto my choice, to put them into English as carefully as I could, and then exhibiting my labour to my superiours, as an account how I spent my leasure, they thought good to pub­lishe it, although it had before bene translated, which I neuer knew; for the translator M. Rogers, insteed of giuing the deuout reader the true works of S. Augustin, tooke vpon him presumptuously to mangle, and mai­me them in all such places, as the holy Doctor had writte directly contrary to Protestanticall doctrine, forcing [Page 12] him to speake like an hereticke in all points, of prayer vnto Saints, merits of good workes, suffrages for the faith­ful departed, & such other, as ordina­rily do occurre in spirituall exercises: in which S. Augustin most plainely, and clearelye speaking as a true Ro­main catholike, this saucie controller M. Rogers, either peruerteth his wor­des to Puritanisme, or els leaueth them out, euen whole chapters, as if he were more illuminated with the grace of God, and knowledge of truth, then that glorious Doctor, esteemed, euen by our aduersaries, the learnedst mai­ster, that euer the Church had since the Apostles. And where S. Augustin, in the feruour of his deuotion, with most eloquent, and wary tearmes, re­presenteth vnto his soule, and the readers thoughts, the dolefull specta­cle of our Sauiours passion this im­pious hereticke leaueth all that out, or els wickedlie transformeth it, censuring it as escapes, and ouer­sights, [Page 13] when it is most euident that they were written by Saint Augu­stin with full aduertisement of a farre deeper, and carefuller iudge­ment, then euer can be in the bray­mes of an hereticke. In one thinge yet is the man to be commended, that he doth not this by stelth, and si­lently, as most of that faction doe, but openly, and plainely professing his fact in his prefaces, and yeelding particular accompt thereof; but no other reason sauing the credit of his heresie. But most abominablie in the first preface doth he belie the English Catholickes at home, impo­sing vpon them their translating, and printinge of diuers lewed le­gends of knights errants, as Amadis, Palmerin, and the like, as if they had beene published by crafty papists, as he calls them, to peruert Protestants, whom they could not cōsute with dis­putations: wheras the world knowes, the translators of those books to haue [Page 14] bene professed Protestants, and some of them Poursuiuants, and damnable Apostata's, as Antony Monday, and the like, sworne officers, and helhoun­des to hunt out poore afflicted Catho­licks & bring them to the miseries of imprisonments, and premuniries. And both Rogers, and Ascam his authour whom he cites, were not of so little reading, but in their conscience they knew, that all such bookes are forbid­den very strictly to be read in the Ca­tholicke church by any of her faithfull children, and condemned by the rules of the expurgatorie Index, appointed by order of the great Councell of Trent, and drawne out by most indi­cious, and godly diuines to direct Ca­tholickes how to auoid the venini, and poyson of all pernicious books, which Index, it is a wonder how these men dare presume to find fault with, be­cause it blotteth out many vnprobable words, and doctrines in late Authors, where as they presume, by their owne [Page 15] confession, to blott out all words, and doctrines contrarie to their false belie­fe, euen in the very ancient, and grea­test Doctors of the Church; whose writinges that index, for the reueren­ce due vnto them, euen in those poincts wherin, as men, some of them haue missed, hath left vntouched, and vncō ­trolled. All which I haue presumed to say in this speech vnto your Lordship, for the better instruction of all Catholicke readers, who in reading this preface, I doubt not but will re­ioyce with me, & glorifie God for the great honour, and blessings both tem­porall, and spirituall powred forth abondantly vpon your grace, not­withstanding the resistance made by enuie, and emulation; and that in your bannishment in a strange countrey; though indeed France is not a stran­ge countrey vnto the Giffords, whose noble family hath its originall stock, and florisheth yet at this day in little Britanie, and other parts of France, [Page 16] and from thence sent forth its bran­ches into the greater Britany, with such prosperous successe, that it gaue to England the Dukes of Buckingam, and remaineth as yet a principall branch of that house; so that it may seeme France hath made estimation of your grace, not onely prouoked ther­vnto by your learning, and vertues, but euen by the secret instinct of na­ture, gladly embracing the good which sprung first from its owne soyle.

I haue added certaine verses, and a deuout consideration of Blessed S. Peter Damian Cardinall of Ostia, & monke of our order, a man in those dayes so profitablie, and feruently im­ploied by the churches commaundment for his admirable zeale, and power­ful eloquence in reducing Schismatic­kes, and Sectaries of Italie, that your grace may seeme to haue placed him before your eies, as a patterne of your actions, and the gouernement of your Diocese. The verses were heretofore [Page 17] namelesse in many Latin editions of these works, but now adiudged by the learned to be S. Peter Damians. The consideration also, taken out of the same Saints works, seemed to me, for the profit therof, to be a fitt end, and conclusion of this my translation, as a point most necessarie to remaine al­waies in the memorie of the faithfull reader.

All this I offer vnto your grace, by the commaundment of my Superiours, and myne owne desire, in the name of all English Benedictins, whose pray­ers vnto almighty God shall neuer be wanting for the long life, health, and prosperous direction of your gra­cious Lordshippe in all vertue, and happinesse. From my Cell in Dieule­wart, your Lordshipps beloued mona­sterie, where by the leaue of obedience I meane to spend the remainder of my life, and remaine alwaies.

Your graces poore b [...]ads-man B. ANTONY BATT vn­worthy monke of S [...]. Bennet.

APPROBATIO.

HAE S. Augustini Meditatio­nes, Soliloquia & Manuale in Anglicum sermonem fideliter translata, vtiliter ad piorum vsum praelo excudentur. Actum Duaci 18. Martij 1622.

Georgius Coluenerius S. Th. Doctor, & Regins, ordi­nariusque Professor, & in academia Duacena li­brorum censor.

Ego F. Rudesindus Barlo Presbyter, & monachus S. Be­nedicti, Sacrae Theologiae Do­ctor, & Professor, & Congre­gationis Angliae Benedictino­rum Praeses, & missionis His­panicae ordinis eiusdem Vica­rius Generalis, habita Theo­logorum congregationis no­strae censura, facultatem con­cedo, vt imprimatur libel­lus Meditationum, Solilo­quiorum, & Manualis Sancti Augustini, à R. P. ANTONIO BATT Congregationis no­strae Presbytero, & Monacho, in Anglicum Ideoma tradu­ctus. In quorum fidem has literas nostras manu nostra subscriptas, & nostri officij figillo munitas, dedimus. In [Page 20] conuentu nostro Sancti Gre­gorij Magni Anglorum Apo­stoli Duaceno. 27. Decem­bris 1621.

F. RVDESINDVS BARLO qui supra. Ex mandato adm. R. P. Prae­sidis nostri, F. CLEMENS REYNER Secret.
THE MEDITATIONS OF T …

THE MEDITATIONS OF THE MOST GLORIOVS AND HOLY FATHER S. AVGVSTIN, BISHOP OF HYPPON: Confessor, and Doctor of Christs Church.

A Prayer vnto almighty God for the amendment of our life and manners. CHAPT. I.

O Lord my God graunt vnto my harte to desire thee, by desi­ring to seeke thee, by seeking to finde thee, by findinge to loue thee, by louing to purchase par­donne for my sinnes committed heere­tofore, and being pardonned to com­mit them noe mo [...]e. Graunt, o Lord my God, repentance vnto my hart, sorrowe vnto my soule a fountaine of teares vn­to mine eies, aboundance of almes vnto my handes. O my kinge, extinguishe in [Page 22] me the heate of vnlawfull luste, and kindle in me the fire of thy loue. O my redeemer, expell from me the spirit of pride and arrogancie, and mercifully graunt me the treasure of thy humilitie. O my Sauiour, rem [...]ue from me all an­ger and testinesse, and gratiously giue me the shielde of patience. O my Crea­tor, roote out of me all bitternes of af­fection, and bestow vpon me the sweet­nesse of a milde disposition. Giue me (most mercifull Father) a firme faith, a fittinge hope, a neuer failinge charitie. O my gouerner turne from me all vani­rie, inconstancie of minde, instabilitie of hart, scurrilitie of speeche, loftines in my lookes, inordinate appetite of ea­ting, reuilinge of my neighbours and brethren, the vice of detraction. The itche of curiositie, the desire of riches, the pillinge and polinge of such as are mightie, the affectation of vaine glorie: the euill of hypocrisie, the poison of flatterie, the despising of such as are in miserie and neede, the oppressinge of such as are weake and impouerished, the heate of auarice, the ruste of enuie, the death of blasphemie. O my maker, cut off in me indiscrete rashnes, stubbernes, vnquietnes, idlenes, drousines, slouth­fullnes, dulnes of minde, blindnes of [Page 23] harte, stiffenes in opinion, cruelty in my manners and conditions, disobedience to that which is profitable, repugnance to good counsell, excesse of speaking, pil­linge of poore men, wronging of weake men, false surmises against those that are innocent, negligence towardes those vnder my charge, crueltie towardes those with whome I liue, impietie tow­ardes my friendes and familiars, harde dealinge towardes my neighboures. O my God my mercie, I beseeche thee by thy beloued Sonne, graunt me the wor­kes of mercie, the exercises of pietie; to take pittie on the afflicted, to giue coun­sell to suche as erre, and are deceiued, to succour such as are in miserie, to helpe those that are needie, to solace those that are sadde, to ease those that are oppres­sed, to helpe the helplesse, to comforte the comfortlesse, to forgiue my deb­ters, to pardonne those that haue offen­ded me, to loue those which doe hate me, to render good for euill, to despise noe man, but rather to reuerence all men: to imitate suche as are good, to take heede of suche as are euill: to embrace vertue, to reiect vice, patience in aduersi­tie, continence in prosperitie, warinesse in my speeche, a doore of circumspection to my lipps, to treade vnder foote by cō ­tempt [Page 24] all thinges temporall, to desire greately those that are eternall.

Mans acknowledging his miserie, his his commendation likewise of Gods mercie. CHAPT. II.

BEholde, o my maker, I haue daman­ded of thee many thinges, and those not small, albeit I haue deserued nothing at all. I confesse, alas, I confesse, that I doe not onely not deserue these guifts and graces, which I haue demaunded, but great and grieuous torments vppon me to be inflicted. Notwithstandinge, publi­cans, harlotts, and theeues doe embol­den me, who on a soddaine being deli­uered out of the iawes of theire ghostly aduersarie, are receiued into the bosome of the true shephearde. For thou o God, the maker of all thinges, albeit in all thy workes thou art ful of admiratiō, yet art thou most to be admired in thy workes of mercie and compassion. Whence by a certaine seruant of thine thou hast saied of thy selfe, his mercies are aboue all his other workes. And as it were speakinge of one, we hope thou hast saied of all thy people: I will not take a way my mer­cie from him. For thou disdainest noe [Page 25] man, despisest noe man, hatest noe man: vnlesse peraduensure suche a one, as being as it were besides himself, shall hate thee.

Thou therfore not onely forebearest to st [...]k when thou art angrie, but likewise giuest guifts and graces to those that haue prouoked thee, if they shall cease from li­uinge wickedly. O my God, the ho [...]e of my health, and my refuge, I vnhappie crea­ture, I haue prouoked thee, I haue sinned against thee, I haue incensed thine anger, deserued thy displeasure I haue sinned, & thou suffer [...]st me; I haue donne amisse, and yet thou endurest me. I [...] I repent, thou dost pardonne me; if I returne, thou receiuest me; moreouer, whilst I delay to do [...], thou expectest me. Thou callest me wanderin­ge, thou inui [...]est me resistinge, thou tariest for me lingering, thou instructest me being simple, thou comfortest me being sor­rowefull; thou raisest me from ruine, thou repairest me after I am fallen Thou giuest when I demaunde of thee, thou vouchsa­fest to be founde, when I seeke thee, and when I knock, thou openest vnto me.

Beholde, o Lord God of my saluation, what to obiect I knowe not, what answere to make I am ignorant. There is noe place of refuge, to which I may flie from thee: there is noe place soe secret, in which I may remaine secret from thee. Thou hast [Page 26] shewed me the way of liuinge well, thou hast giuen me the knowledge of walkinge as I ought, thou hast threatned to punish me with the paines of hell, thou hast pro­mised to rewarde me with the ioyes of heauen.

Now therfore (o Father of mercy, and God of al comforte) pierce my fleshe with thy feare, to the ende that those thinges. which thou doest threaten, I may escape by fearinge thee, and giue me againe the ioy of thy saluation, that those thinges which thou doest promise, I may receiue by lo­uinge thee. O Lord my force, my strength my God, my refuge, and my deliuerer, tell me, what I ought to thinke of thee, teache me with what wordes I am to call vpon thee, make knowen vnto me, which way I may please thee. One thinge (doutlesse) I knowe, with which thou art appeased, and an other which thou doest not despi­se: verily an afflicted or troubled spirit is to thee a sacrifice acceptable, soe is likewise a harte that is contrite and humble. O my God and mine ayde, enriche me with the­se guifts, barricade me with these bulwar­kes against mine ennimie, graunte me this refreshinge against the flames of my vi­tious inclinations, set open this pious place of refuge, to which I may flie from the tu­mults of mine inordinate affections.

[Page 27] Graunt o Lord (thou strength of my sal­uatiō that I be not of the number of tho­se, whoe for a [...]ime beleiue, and in time of temptation doe departe and leaue thee: couer my heade in the day of battaile, my hope in the day of affliction, and my safe­garde in time of tribulation.

Beholde o Lord (my light and my life) I haue asked those thinges which I want, I haue made knowen those thinges which I feare: neuerthelesse my conscience tormē ­teth me, the secrets of my hart doe repre­hende me, and what loue affordeth, feare disperseth: zeale encourageth me, dreade daunteth me: mine actions cause me to feare, but thy pittie giueth me cause of hope: thy mercie emboldeneth me, but my malice with-holdeth me. And to speake the truth, there occure to my memory ma­ny sinfull imaginations which reprehende the boldnes of my presuminge affections.

Mans complainte, who for his disobe­dience is not heard of God. CHAPT. III.

HE therefore which deserueth anger, with what face can he demaunde fauoure? he which meriteth to be puni­shed, howe can he be soe foole-hardie, as [Page 28] to aske to be rewarded; he incenseth the iudge, whoe neglectinge to make satisfa­ction for his offence, maketh meane to ob­taine a recompence: that malefactor moc­keth and derideth his kinge and Lord, that carnestly requiteth that price and ho­nou [...]e, which he nouer deserued. That foo­lishe sonne likewise preuoketh to anger the sweete affection of his father. whoe after reproaches offered b [...]fore repen­tance, doth vsurpe and lay title to his in­heritance.

What is this (o Father tha [...] I recompt of myselfe? I haue des [...]rued deathe, yet begge for life. I haue moued my kinge to anger, whose aide not withstanding I impudent­lie implore I hau [...] d [...]spi [...]ed my judge whome rashely I demaunde to be my hel­per. I haue insolentlie refus [...]d to hea [...]e him [...]a a father, whome nowe I presume to choose for my d [...] fender. Woe is me, for not comminge soe soone as I ought: Alas, alas howe little ha [...] doe I make? Woe is me, for that I runne nowe after woundes be receiued, disdatning to take heede of the dartes, before I was woun­ded I neglected to beware of the weapons before hande, yet nowe I am troubled throughe the apprehension of deathe at hande; I haue infl [...]cted wound [...] vppon wounde, for that I, haue not feared to adde [Page 29] sinne vppon sinne. I haue made my for­mer scarrs to fester with newe sores, for that I haue renewed my former faultes by newe iniquities, and those whome the diuine salue had made sounde, my phrene­ticall itching hath againe vnbound. The skin, which being growen ouer my woun­des, had hidden my maladie (by reason of the corruption breakinge forthe) hath growen to putrifie because mine iniquitie beinge re [...]era [...]ed, hath euacuated and bereaued me of mercie, which before was graunted: for that I knowe it is written: In what hower soeuer a iust man shall sinne, all his good deedes shalbe forgotten. If the righteousnesse of a good man is abolished when h [...]l­leth into sinne, by how much more is the pennance of a sinner defaced, if he re­turne to the same?

O howe often haue I as a dogge, re­turned to that which I had vomitted vpp before, and as a sowe haue wal­lowed agains in the mire? I confesse, that it is impossible for me to remem­ber howe manie simple and ignorant personnes by my meanes haue sinned, howe manye that were desirous to cease from sinne, I haue persuaded, howe many, that haue with-stoode me, [Page 30] I haue constrained; to howe many that were willing, I haue consented; to howe many that walked in the right way, I haue prepared a ginne; to how many that sou­ght the right way, I haue vncouered the pit, that they might fall in: and that I mi­ght not be deteried from committing still the like, I easily put those past out of my minde. But thou in the interim (being a [...]ust iudge) markinge and sealinge vpp mine offenses as it were in a bagge, hast considered all my waies, and hast num­bred all my foote stepps. Thou hast all this while helde thy peace, thou hast bene silent, thou hast beene patient Woe is me, for that thou wilt speake at length, as a woman in her trauaile.

The dreade of the iudge comming to iudgement. CHAPT. IV.

O God of Gods, o Lord in mercy sur­mountinge the malice of men: I knowe thou wilt not be alwaies silent; then I meane, when a flaminge fire shall burne before thee, and a terrible tempest shall shoure downe rounde about thee, when thou shalt call both heauen and ear­the to iudge, and discerne thy people. And [Page 31] loe in the presence of soe many millions of people, al mine iniquities shalbe reuea­led, before soe many troupes of Angels, al myne abominations shal be desplaied: not onely of mine actions, but likewise of my wordes, and cogitations. Ther shall I poo­re wretche stande to be iudged, by so ma­ny as haue gone before me in doing good: I shall by soe many accusers be thought worthy of hell, as haue giuen me example of liuing well. I shalbe conuinced by soe many witnesses, as haue admonished me by theire wholesome speeches, and by their godly, and pious conuersation, haue caried themselues worthy of imitation.

O my Lord, I knowe not what to say, I knowe not what to answere: And albeit I am as yet free from that terrible danger, neuerthelesse my conscience doth afflict me, the hidden secrets of my harte doe torment me, couetousnes doth presse me, pride doth accuse me, enuie doth consume me, concupiscence doth enflame me, luste doth moleste me, gluttonie doth disgrace me, dronkennes doth conuince me, detra­ction doth rent me, ambition doth sup­plante me, extorsion doth check me, discorde doth distract me, anger doth disturbe me, leuitie doth vndoe me, drousines doth oppresse me, hyprocrisie doth deceiue me, flattery doth subdue me, fauoure doth [Page 32] e [...]toll me, backbitinge doth disquiet me.

Beholde o my deliuerer, whoe hast de­liuered me out of the hands of cruell peo­ple Beholde with whome I haue liued from the day of my birthe, with whome I haue studied, and with whome I haue kept promise. Those ve [...]ie studies which here [...]ofore I aff [...]cted, doe condemne me: which in ime [...] pa [...]t I praysed, doe disprai­se me. These are the friends to whome I haue assen [...]ed; the teachers, whom I haue obeyed; the ma [...]sters, whome I haue ser­ued; the consellers with whome; I haue belei­ued; the cittizens with whome I haue in­habited; the fam [...]har acquaintance to who­me I haue consented. Woe is me o my kinge and my God, for that my abode hea­re is prolonged. Woe is me o my light, for that I haue liued with those that liue in darknes. And seeing holy Dauid saied soe muche, howe muche more may I be able to say. My soule hath dwelt too longe in a strange lande?

O my God my force and my fortresse, noe man shalbe iustified in thy sight. My hope is not in the sonnes of men Whom wouldest thou find iustified if thou shoul­dest iudge seuerely, setting mercie aside? Neither is there any thinge whereof a iust man may vaunt, or which can bringe him to glorie, vnlesse thou preuent him afore [Page 33] hande (being of him selfe vniust) with thy mercy and pittie. I therfore (o my Sa­ujour) belieue what I haue hearde, that it is thy goodnes that doth drawe me to re­pentance, thy hony-sweete lipps haue toulde it me. Noeman can come to me vnlesse my Father, who hath sent me drawe him. Seeinge therefore it hath pleased thee to instruct me, and by instru­ction, hast vouchsafed mercifully to en­forme me. I beseech thee with all the for­ces of my harte and minde, o almightie father, togeather with thy most beloued sonne: I beseeche thee likewise o most sweete sonne, together with the most gra­tious hohe Ghost, vouchsafe to draw me, that I may runne after thee by vertue of the sweete smel of thy pre [...]ious ointmēts.

The helpe of God the father is desired, by the merits of God the sonne. CHAPT. V.

VNto thee I crie (o my God) vnto thee I call, for that thou art nighe to all those that crie and call vpon thee in the truth. Thou art the truth, reach me I be­seech thee for thy mercies sake, teache me, o sacred truthe, to call vpon thee in the truthe, and for that I knowe not how [Page 34] this ought to be donne. I humbly desire thee (o blessed truth) that thou wilt vou­chsafe to teache me: because wisedome without thee is meere ignorance, but the knowledge of thee is an absolute science. Instruct me (o diuine wisedome) & teache me thy lawe, because I assure my selfe that man shalbe happie, whome thou shalt vou­chsafe to instruct and [...]each in thy law.

I desire to implore thy assistance, which I beseeche thee let be donne in the truth. What is it to implore the assistance of the truthe in the truthe, sauinge onely the as­sistance of the father in the sonne? Thy worde therfore (o holy Father) is the tru­the, the truthe being likewise the begin­ninge of thy wordes. For this is the begin­ninge of thy wordes, that in the begin­ninge was the Worde. In that beginning I adore thee, whoe art the best begin­ninge. In that worde of truthe, I craue thy ayde, o most absolute truthe.

In which worde of truthe, may it please thee (whoe art the selfe same truthe) to direct and instruct me in the truthe: for what is more sweete, then to call vppon the father, in the name of his onely be­gotten sonne, to moue the father to mercie by remembrance of his childe, to appease the kings sury, by naminge his dearest pro­genie? By these meanes are fellons deliue­red [Page 35] out of prison, thus they that lie fette­red, are freed from theire irons, thus they that are condemned, obtaine not onely to be quit and absolued, but likewise with unexpected fauoures to he rewarded, to wit, by making knowen to the Princes thus incensed, the loue of theire childe soe muche beloued: in this manner likewise doe seruants escape the punishment of theire maisters, when they haue offended, whilst the sweetnes of theire children, doth make intercession for them, that they may be pardonned.

After the same manner, I beseeche thee o father omnipotent by the loue of thy omnipotent sonne, deliuer my soule out of prison, to the end it may more freely con­fesse thy name. I beseeche thee by thy coe­ternall and onely sonne, deliuer me from the irons and fetters of sinne, and by the intercession of thy most deare childe sit­tinge at thy right hande, vouchsafe to re­store me to life, beinge by him appeased, albeit my meritts doe adiudge me to be condemned.

Certainely I knowe noe other media­tour, whome I may sende vnto thee, but him onely, whoe is the sacrifice offered for the reconciliation of our sinnes, whoe sitteth at thy right hande, makinge inter­cession for vs. Loe this is my aduocate [Page 36] with thee o God the father Loe this is that high Priest, whoe needeth not to be purged with an others bloude, for that he shineth beinge sprinkled with his owne. Loe this is that sacred hoste, soe pleasinge and ful of perfection offered and accepted so a [...]sauoure of sweetnes. Loe this is that lambe without blemish, who before those that sheared him, hea [...]d his peace, for that beinge buffeted, spit vpon, and reuiled, he did not soe muche as open his mouth. Thus he that was free from sinne, tooke vpon him the burden of our sinnes, and by his owne woundes, cured out soares.

Heere man doth represent to God the Father, the passion of his sonne. CHAPT. VI

BEholde (o pittifull father) thy most pittifull sonne, suffring such pittifull thinges for me. See o most mercifull kin­ge, whoe it is that suffereth. Is not this o my Lord, thy most innocent sonne whom thou d [...]dstgiue, therby to deliuer thy ser­uant? Is not this he, o author of life, whoe was led as a sheepe to the slaughter, and being made obedient vnto thee even unto deathe, feared not to vndergo that kinde of deathe, which of all others is most [Page 37] cruell, and painefull? May it please thee (who art the only dispenser, and disposer of our safety and saluation) to remember, that this is he, whome, albe [...]it thou hast begotten by thine owne vertue and diui­nitie, thou wouldest have notwithstan­dinge to be pertaker of mine infumitie. This verily is thy diuini [...]e, whoe tooke vppon it my humani [...]ie ascended the tree of the crosse, and in the fleshe which it had assumed sustained greate torments.

O my Lord God, vouch safe to ast the eies of thy maiestie, vppon the worke of thine unspeakeable mercie. Beholde thy sweete sonne stretched forth at lenght on the crosse. Looke vppon his innocent han­des, gushing for the streames of innocent bloude, and being pacified, remit the mis­deedes, which my hande [...] haue commit­ted. Consider his naked side, pierced throu­ghe with a cruell lance, and cleanse me in that sacred fontaine, which I do belieue to haue flowed from thence. See his vndefi­led feete (whoe neuer stoode in the way of sinners, but alwaies walked in thy lawe) fastned with longe and boysterous nayles: and gratiously make perfect my paces in thy paths, makinge me to hate and abhor all the waies of iniquitie. Remoue from me the way of iniquitte, and mercifullie make me to chose the way of veritie. I be­seeche [Page 38] thee, o kinge of Sainctes, by thy faincte of Sainctes, by this my redeemer, make me to runne the way of thy commā ­dements, that I may be vnited to him in spirit, who disdained not to be cloathed with my fleshe.

Dost thou not (marke o merciful father) the heade of this thy younge and dearest sonne (being bowed downe on his snowe­white shoulder) resolued into a deathe of vnestimable value? Looke vppon the hu­manitie of thy beloued child, most meeke creator, and take compassion of the wea­kenes of thy weake creature. His naked breast groweth white, his bloudie side lo­keth redde, his out-stretched bowells be­come drie, his comely eies growe dimme, his kingly countenance waxeth pale, his longe armes growe colde and stiffe, his thighes (in whitenes like vnto Alablaster) hange downe, the water of his blessed bloude, doth bathe his pierced feete.

Beholde (o glorious father) the mangled members of thy most gratious sonne, and courteously call to minde, what my sub­stance is. Regarde the punishment of God made man, and release the miserie of man by thee formed. Consider the torments of the Redeemer, and pardonne the offence of him, that was redeemed. This is he, o my Lord, whome thou hast stricken for [Page 39] the sinnes of thy people, albeit he be thy well beloued, in whome thou hast beene well pleased; this is that innocent, in who­me noe fraude was euer founde, and yet was he reckoned and reputed amongst the wicked.

Heere man doth acknowledge himselfe to haue bene the cause of Christs passion. CHAPT. VII.

WHat hast thou donne (most sweete childe) that thou shouldest thus be iudged? What hast thou donne most lo­uinge youth, that thou shouldest be soe cruelly handled? What was thy sinne, what was thy fault, what was the cause of thy deathe, what was the occasion of thy condēnation? I am the stripe that hath cau­sed thy paine, I am the faulte, for which thou wert slaine, I am the default for which thou didst die, the mischeife for which thou wert treated soe cruellie. I am the blacke and blewe strokes of thy pas­sion, I am the trauaile of thy tormentinge.

O wonderfull manner of proceeding, in a matter of iudgement and correction! o vnspeakeable disposition, in a mysterie vn­kowne! The vniust doth sinne, and the iust [Page 40] is punished The guiltie doth amisse, and the guildesse is corrected. The vngodly doth offende, and the godly is condem­ned. What the wicked doth deserue, the good doth suffer. The debt contracted by the seruant, is discharged by the maister: what man doth doe, is endured by God. How low, o sonne of God, how low hath thy humilitie descended? how much hath thy charity beene enflamed? how farr hath thy pittie proceeded? how fa [...]r hath thy kindnes encreased? how farr hath thy loue extended? how farr hath thy compassion ar [...]iu [...]d?

For it is I that haue donne amisse, and thou art cōdemned I haue committed the offence, and thou art punished. I haue done the faulte, and thou art tormented. I haue beene proude, & thou art humbled. I haue beene high minded, and thou art abased. I haue beene disobediēt, & thou being obe­dient, hast suffred the paine of my disobe­dience. I haue beene giuen to glouttonie and excesse, and thou art afflicted with ab­stinēce. An inordinate heate, hath violent­lye drawen me to vnlawefull concupis­cence, & true charitie hath led thee to the crosse. I haue presumed to doe that which was forbiden me, and thou hast taken the punishment vppon thee. I am de­lighted in eating, and thou art tormen­ted [Page 41] on the tree of thy passion I abound with pleasures, and thou art pearced with nayles. I taste the sweetnes of the apple, and thou the bitternes of the gall My mother hue doth laugh with me, and thy mother the B. Virgin Marie, doth lament with thee

Behold o king of glorie behold my wickednesle, and thereby may plainely be seene thy goodnesse. Behold mine iniustice, and thereby is ma [...]e manifest thy righteousness: What shall I giue thee, o my king, and my God' what shall I giue thee for all the benefits, which thou hast bestowed vpon me? Verily no­thing can be found in mans hart, that can counterpoise soe greate a desert. Can anie thinge possibly by the witt of man be imagined, to which the mer­cie of God may fittly be compared? Neither is it the parte of a creature, to attempt to make full amendes for the assistance he hath receiued of his creator.

How beit there is somethinge, o sonne of God, by reason of thy admirable dis­posinge of all thinges, there is something, in which my frailtie may healpe me som­thinge: to witt, if my soule growinge compunct through thy visitation, doe crucifie the flesh, together with the vices [Page 42] and sinfull affections of the same. Soe that when this is graunted by thee, from that time forewarde, the soule doth begin to suffer with thee, for that thou likewise hast vouchsafed to die for mine iniquitie. And thus by the victorie of the inwarde man, it becommeth stronge and fortified against the exteriour, hauinge thee for cap­taine, and leader. In soe much that hauing vanquished and ouercome all internall persequution, it feareth not for thy loue, to expose it selfe to a sworde or iauelin. This the smallnes of my condition, if it be founde pleasinge vnto thy goodnes, will (accordings to my meane forces) be like to my creators greatnes.

This heauenly remedie of thine, o good Iesu, this counterpoison or preseruatiue of thy charitie, I beseeche thee by thy anciēt and accustomed mercies, powre into my woundes, to the end, that all contagion of sinne beinge cast forth, it may restore me to my former health, that hauinge tasted of the pleasant liquor of thy sweetnes, I may vtterly contemne all worldly vani­ties, and feare none of its aduersities: and hauinge likewise in my remembrance that eternall excellencie, I may alwaies dis­daine the blastes of such honour as is trā ­sito [...]ie.

Let nothinge (I beseeche thee) be sweete, [Page 43] nothing pleasing, nothing pretious vnto me without thee: lett nothing, be it neuer soe faire and beautifull, like and content me but thee. I ett all thinges (I pray thee) without thee, seeme vnto me base and fil­thie. Lett whatsoeuer is offensiue to thee, be displeasing to me, and the fulfilling of thy wil and pleasure, my continuall desire. Lett it greiue me to be glad without thee, and lett it be my solace to be sad for thee. Lett thy holy name, be my recreation, and the memorie of thee, my consolation. Let my teares in searching out day and night thy justifications, be my bread; lett the la­we of thy mouth be my riches and treasu­re, to be preferred before thousands of golde and siluer. To obey thee, lett be vn­to me amiable and delightfull, and to resist thee, hateful and detestable.

I humbly begg of thee (o my hope) by all thy mercies, that thou wilt be pleased to pardon me mine iniquities. Open mine cares to thy commaundements, and for thy holy name I beseeche thee, permit not my harte to fall into wordes of malice, to same excuses when I haue done amisse. I desire thee likewise by thy wonderfull humility, that the foote or affection of pride, may not approach vnto me, and that the hande or actions of sinfull men, may not moue and allure me to swarue from thee.

Heere man for his reconciliation, doth propose to God the Father, the passion of his sonne. CHAPT. VIII.

BEholde (o almighty God) the Father of my lorde, dispose mercifully of me, and take pitty vpon me, because what­soeuer I haue founde most pretious, I haue deuoutly offered vnto thee; whatsoeuer I haue knowne most deare, I haue humbly presented vnto thee. I haue reserued no­thinge vnto my selfe, but haue exposed all to thy maiestie, I can adde nothing els, for that I haue sent my whole hope in em­bassage vnto thee. I haue sent thy be­loued sonne as my aduocate vnto thee, I haue sent thy glorious onely begotten, as a mediator betweene thee and me. I haue (I say) sent one to make interces­sion, by whose meanes I trust to obtaine pardon. I haue directed thy Worde with my wordes, whom I haue affirmed to haue beene sent for my misdeedes; and haue recounted vnto thee, the passion of thy most sacred sonne, which I doe be­leeue to haue beene suffred for my re­demption I doe beleeue that his deitie sent by thee, hath vouchsafed to be cloa­thed [Page 45] with my humanitie, in which he thought it not strange to endure buffets, bondes, spittinges, derision, and mock­inge, yea to take patiently the crosse, the nayles, and the lances percinge.

This humanitie, whilome subiect to the cryinge of infancy, wrapped in the swad­linge cloathes of childhoode, troubled with the trauailles of youthe, made leane with tastinge, wearied with watchinge, tired with trauailinge, after that cruelly treated with whipps, torne with tormēts, reputed as dead, endowed with the glory of his resurrection, he hath caried with him vnto the heauenly felicitie and placed the same at the r [...]ght hande of thy Maie­stie. This is that, which doth implore thy mercy to pardon mine iniquitie.

Heere beh [...]ulde (o holy Fa [...]her the son­ne whom thou hast begotten, and the ser­uant, whom thou hast redeemed See heere the Creator, and despise not his creature. G [...]atiously embrace the shephe­ard, & mercifully looke vpon the sheepe, which vppon his owne shoulders he hath brought backe vnto the folde. This is that most faithfull shepheard, who heresofore with much and manie laboures, sought the sheepe that was loste, wanderinge ouer the craggie hilles, and dangerous dales. Who liauing at length found this [Page 46] one sheepe that had beene lost, beinge now almost dead, and fainting for want of foode, with iov he laied it on his owne shou [...]ders, and bindinge it fast vnto him with cordiall cordes of affection, he drewe it out of the pitt of perdition; and lastly holding it fast with the embracements of his mercy (that it might not againe get away) he brought it backe to the ninety nine, that had neuer gone astray.

Beholde o Lord, thou who a [...]t my king, and God of all power, beholde the good sheepheard doth yeeld thee an accompt of that, which thou hast committed to his charge. he hath by thy ordinance vnderta­ken to saue man, whom he hath repaired and rendred vnto thee free from all spott of sinne. Beholde thy most deerely belo­ued sonne hath reconciled vnto thee, the creature which thou didst create of clay, which had departed farr from thee Behol­de the milde sheapphearde, doth bringe againe to thy flocke, the sheepe, which the violent theife had driuen a way. He repre­senteth the seruant before thy face, that did runne away through the guilt of his owne conscience to the end, that he, who by his owne merits deserued punishment, may by the satisfaction of this (soe good a Lord) obtaine pardon, and that he to whom hell was due for his sinnes and ini­quitie, [Page 47] may hope in shorte time, by mea­nes of soe good a guide, to be recalled to the countrie of hauenly felicitie.

I haue beene able of my selfe to offende thee, but of my selfe I cānot appease thee. My God is become mine ayde, to witt, thy beloued sonne, makinge himselfe partaker of my humanitie, that he might cure mine infirmitie: to the end, that by the same thinge from whence arose the cause of of­fence, he might offer vnto thee a sacrifice of praise: and by this might make me acce­ptable to thy mercie, that sittinge at thy right hande, he might alwaies shewe him­selfe to be of the same nature and substan­ce with me. Beholde this is my hope, this is my confidence.

If thou doest (as worthily thou maiest) contemne me in respect of my sinne, at least looke mercifully vpon me for the lo­ue of thy beloued sonne. For thy sonnes sake, pardon me his seruant. Looke vpon the Sacrament of his fleshe and remit my fleshes guiltines. Lett my sinnes (I besee­che thee) be blotted out of thy sight (be they neuer soe vilde) as often as thou doest see those wide open woundes of thy bles­sed childe. Washe a way (I beseeche thee) the spotts of pollution and filthines where with I am defiled, as often as thou doost behold the pretious bloud flowing from [Page 48] his sacred side And for that flesh hath cau­sed thee to be angry le [...]t flesh [...] wise (I most humbl requ [...]st thee) moue thee vnto mercy: that as flesh hath se [...]uced me to sin, soe flesh may reduce me to p [...]rdon.

True it is, that much is due to my im­pietie, but much more to his pitty. Great certainly is my wickednes, but farr grea­ter is his worthines. For by how much higher God is then man in greatnes and exceliencie, by soe much lower is mans malice to his goodnes in quality and qua­titie.

For what hath man done and commit­ted, which the sonne of God being made man, hath not redeemed? What pride could swell to be soe great, which so great humi [...]i [...]y did not abate and defea [...]e? What power of death coulde grow to haue soe supereminent power and dominion, as that Christ had not power to destroy and p [...]ll it downe by the paine of his passion? Verily (o my God if the demerits of man sinning, and the meritts of his cr [...]ator re­deeming him, were weighed togeather in a ballance that is iust and euen, farr grea­ter distance and difference would be foun­de betweene them, then is betweene the East and West, or betweene the lowest hell, and the highest h [...]auen.

Now therfore (o most excellent creator [Page 49] of light) now mercifully pardo) me my sin­nes, for the vnspeakable labours of thy be­loued sonne. Lett my wickednes (I besee­che thee) be now forgiuen by meanes of his pitty, my peruersnes, through his mo­desty. my fiercenes through his meekenes and mercie Lett his humilitie, now winne my hautines; his sufferance, mine impatiē ­ce; his benignity mine vncourteousnes; his obedience, my disobedience, his tranquil­litie, mine vnquietne; his sweetnes, my bitternes; his mildnes, my hastines, his cha­ritie, mine vngentlenes.

A prayer to desire the assistance of the Holy-Ghost. CHAPT. IX.

VOuchsafe now, o true loue of the di­uinity, o sacred communication of the almighty Father, and his most blessed sonne; O Holy Ghost the almighti aduoca­te, the most meeke and mercifull comfor­ter of those that mourne, and are in mise­ry, vouchsafe now to flow and descende into the secret roomes of my harte by the powerfull vertue; and dwellinge and abi­dinge in me, make ioyfull by the shininge of thy bright illumination, all the dark­some dennes of my neglected mansion: [Page 50] fruitfull likewise I beseeche thee (by visit­ting me with the aboundance of the hea­uenly dewe of thy grace infused whatso­euer thou shalt finde in me, through longe neglect to be growne corrupt or withered. Wounde with the darte of thy loue, the secret places of mine inwarde man, and entringe in, set on fire with thy wholsome flames, the internall partes of my dull af­fection: consume likewise whatsoeuer is amisse in all the partes and powers of my body and soule within, by enlightninge me with the fire of sacred deuotion.

Giue me to drinke of the fountaine of thy pleasure, that I may not desire to taste of the poysoned sweetnes of any worldly creature. Iudge me (o Lord) and discerne my cause from vniust people, teache me to fulfill thy will, for thou art my God. Be­cause I beleiue, that in whom soeuer thou doost vouchsafe to make thine habitation, in him thou doost builde a house, for God the Father, and the Sonne.

That man doubtles is blest, who shalbe thought worthy to haue thee for his guest, for that by thee, the Father and the sonne, will with him make their mansion. Come now, come most kinde comforter of a sor­rowefull soule, come most ready helper in tribulation and time of trouble. Come o cleanser of sinnes, o healer of woundes. [Page 51] Come o strength of such as are fraile, o releife of suche as fall. Come o instructer of the simple and lowly, destroyer of the proude and hautie. Come o pittifull Father of the fatherlesse, milde iudge of wido­wes. Come o hope of the needy, refresher of the fainte and sickly Come. o bright starre of those that saile, o hauen of those that by shipwrack faile on the sea. Come o singular commendation of all men liuing, the onely saluation of the faithfull depar­ting. Come o most holie Spirit, come and take pittie vpon me Vnite me vnto thee, and gratiously graunt me, that according to the multitude of thy mercies, my smal­nes may be pleasing to thy greatnes, and my weakenes to thy force, through our Sauiour Iesus Christ, who together with the Father in thy vnity, liueth and raigneth for euer and euer. Amen.

A Prayer for one seruing God, and thin­kinge humbly of himselfe. CHAPT. X.

I knowe (o Lord) I knowe and confesse, that I am not worthy to be beloued of thee, yet certainely thou art not vnworthy to be beloued of me. I am vnworthy (I cō ­fesse) to serue thee, but thou art not vn­worthy [Page 52] worthy of my seruice, seinge thou hast created me. Graunt me therefore (o Lord) to doe that whereof thou art worthy, and I shalbe worthy of that, whereof I am now vnworthy. Make me (by what mea­nes thou wilt) to cease from iniquitie, that (accordinge as I am bounde) I may be able to serue thee, Graunt me soe to keepe, go­uerne, and end my life, that I may sleepe in peace, and rest in thee. Giue me grace, at my dyinge day, to sleepe with repose, to repose with securitie, to be secure for all eternitie. Amen.

A Prayer to the Holy Trinitie. CHAPT. XI.

WIth my whole harte and mouthe I confesse thee, God the Father vnbe­gotten, thee the Sonne onely begotten, thee the Holy Ghost giuer of comforte and consolation: the holy and vndeuided Trinitie, to thee be glorie for all eternitie.

The acknowledginge of God almightie, and of his maiestie. CHAPT. XII.

O Holy Trinitie, one virtue and vnse­parable maiestie, one God, and God almighty, I confesse vnto thee, I that am [Page 53] the last and least of thy seruants, and a poore member of thy church. I confesse vnto thee, and honour thee with a sacrifi­ce of praise (as is my duty,) according to the small knowledge and abilitie, which thou hast giuen me. And for that I haue noe exteriour guifts to offer vnto thee, I therfore, from an vnfained faith and vn­defiled conscience, doe willing [...]ly and ioy­fully offer vnto thee, those vowes of prai­se, which by the guift of thy grace are foū ­de within me.

I therefore with my whole harte be­leiue, and call vpon thee. I confesse the Father, the Sonne and the Holy Ghost, three in persons, and one in substance, to be the true God, omnipotent, of one natu­re or essence, simple, spirituall, inuisible & incompre [...]ensible; hauing nothing higher or lower, or greater then thy selfe, but be­inge perfect without deformity, great without quantity, good without quality, eternall without time, life without death, strong without infirmity, true without falshood, euery where present without situation, wholy euery where without lo­cation, filling all thinges without exten­sion, occurring euery where without con­tradiction, going beyond all thinges without motion, stayinge in all thin­ges without station, creatinge all thinges [Page 54] hauing want of nothing, gouerning all thinges without trauaile or perturbation, giuing beginning to all thinges, thy selfe being without beginning, making all thin­ges mutable, thy selfe being without mu­tation.

In greatnes infinite, in vertue omnipo­tent, in goodnes superexcellent in wisedo­me inestimable, in thy counsells terrible, iust in thy iudgements, most secrett in thy cogitations, true in thy wordes, holy in thy workes, aboundant in mercies. Most pa­tient towardes offenders, most pittifull to­wardes penitent sinners, beinge still the same eternall, and euerlastinge, immortall, & immutable, whom the largenes of pla­ces doth not enlarge, nor the litlenes make lesse, nor any places of receipt whatsoe­uer, doe any way straighten and presse to­gether.

Neither doth thy will alter thee, nor freindshipp corrupt thee, or dolefull thin­ges trouble thee, or ioyfull thinges moue thee. Whom neither forgettfullnes doth make to forgett, nor remembrance to re­member any thinge. To whom thinges past, and thinges to come are alwaies pre­sent. To whom beginning neuer gaue be­ginning, nor time augmentation, neither shall any hap or chaunce, euer giue en­ding: but thou art he, who liuest for euer [Page 55] and euer before all ages, and in all ages, and through out all ages. To thee there­fore, is due perpetuall prayse, and eternall glorie, most soueraigne power, and singu­lar dignitie, and euerlastinge kingdome, and dominion, worlde without end du­ringe all eternitie. Amen.

After what manner it pleased God the Father, to succoure mankinde. Of the incarnation of the diuine Worde and thankes for the same. CHAPT. XIII.

HItherto (o God almighty the behol­der and searcher of my hart) I haue confessed the omnipotency of thy ma­iestie, & the maiesty of thy omnipotency: but now, after what manner thou hast vouchsafed to helpe mankind towardes the end of the world, as I beleiue with the hart for my iustification, soe I confesse with my mouth before thee, therby to attaine saluation.

Certaine it is, we cannot any where fin­de it written of thee, that thou (o God the Father) hast at any time beene sent alone, but of thy sonne thus writteth thy Apostle: But when the fulnes of time was [Page 56] come, God sent his so [...]re When he saieth, he sent, he sufficiently declareth, that he came at that time, sent into this worlde, when being borne of blessed Marie, euer a Virgin, he appeared in our flesh true and perfect man.

But what is that which the cheife euāge­list affirmeth of him, He was in the world, and the world was made by him. Doutlesse he was sent thither by taking vpō him our humanitie, where he alwaies hath beene, and is remaining by his diuinity. Which Mission I verily beleiue with my whole hart, and confesse with my mouth, to haue bene the work of the whole holy Trinity.

Now how greately hast thou loued vs (o holy and louing Father,) how greately hast thou loued vs (o pit [...]ifull Creator,) who hast not spared euen thine onely son, but hast giuen him, for vs sinners? He hath beene obedient vnto thee vnto dea­th, euen the death of the crosse, and takin­ge our hand writing or obligation (wher­in we stoode bounde a [...] slaues to the diuell by sinne (and fastninge the same to the crosse, he hath crucified sinne, and vanquis­hed death: he I say) who only remained free amongst those that were deade, ha­uinge power to giue his life for vs, and for vs to take it againe.

He therefore is both a conquerour, and [Page 57] an oblation offered for obtayning the cō ­quest, and for this cause a conquerour, be­cause an oblation for vs: he hath beene a Priest and a sacrifice. In him therfore (and not without iust cause) haue I settled my whole hope, hoping that by him thou wilt cure all my maladies, who sitteth at thy right hande, & maketh intercession for vs.

My maladies and miseries (o Lord are greate and many, many and greate, for that I knowe and confesse, that the Prince of this worlde hath many thinges to lay to my charge but for his sake that sitieth at thy right hande our Redeemer, in whō the Diuell coulde neuer finde any iniqui­tie, deliuer me I beseeche thee. Iustifie me by him, who neuer committed any sinne, neither was there deceipt at any time founde in his mouth.

By him beinge our heade, in whom was neuer seene the least spott of wickednes, deliuer me, that am a small and infirme member of his. Free me (I beseeche thee) from my finnes, vices, faultes, and negli­gences; replenishe me with thy sacred vir­tues and perfections, and make me com­plete in good manners and conditions. Make me for thy blessed names sake, to perseuer all the daies of my life in good workes acceptable to thee, accordinge as thy holy will shall teache, and direct me.

Of the confidence which a Christian soule ought to haue in Iesus Christ, and in his passion. CHAPT. XIV.

WEre it not that thy diuine Worde (o God) had beene made flesh, and dwelt in vs, I should verily despaire by rea­son of my manifolde sinnes and infinite negligences. But now I dare not despaire; because, if when we were thine enimies, we haue beene reconciled by the death of thy sonne, how much more (being thus brought in fauour againe) are we by him made assured of saluation? For my whole hope and vndoubted confidence, is in his pretious bloud, which he hath powred forth for vs, and for our good.

In him I breath and take comforte, and trusting in his bounty, I desire to come to thee, not hauing any iustice or deserte of mine owne, but only that, which procee­deth from our Lord Iesus Christ thy onely sonne. Wherfore I giue thee thankes, o God the most milde and mercifull louer of mankinde, who by thy sonne Iesus Christ our Lord, hast powerfully made vs, when as yet we had noe being, and hast by him wonderfully deliuered and recouered, vs [Page 59] when we were past recouerie through sinne.

I thanke thy pitty, and rendre thee ma­ny prayses from the very bottome of my hart, who (through the vnspeakable loue wherwith of thy mere goodnes thou hast loued vs beinge wretched creatures, and vnworthy of any good thinge) hast sent for our common good the same onely be­gotten sonne of thine from thy bosome, to saue vs sinners beinge then the children of perdition.

I giue thee thankes for his sacred incar­nation and natiuitie, and for his glorious mother (the blessed virgin Marie) of whom he vouchsafed to take fleshe for vs, and for our saluation; that as he was true God of God, soe likewise he might be true man of man. I giue thee thankes for his crosse and passion, for his deathe and resurrection, for his ascension into heauen, and for the rhrone of his maiestie at thy right hande. For he hauinge (for fortie daies togither) appeared vnto his disciples after his resur­rection, ascendinge in theire sight aboue all the heauens, and sittinge at thy right han­de, powred forth the holy Ghost, (accor­dinge to his promise) vppon the children of adoption.

I giue thee thankes for that most sacred effusion of his most pretious bloude, by [Page 60] which we haue beene red [...]emed: as like­wise for that most holy and liuel [...] myste­rie of his bodie and bloude, wherewith we are daylie in thy Churche sedd and ine­briated, walhed, and sanctified, and made pertakers of his soue aigne Good. I giue thee thankes for thy admirable and vn­speakeable charitie, through which, (by thine onely and beloued sonne) thou hast in this manner loued and releiued vs being altogeather vnworthy.

Soe greately hast thou loued the worl­de, as that, thou hast giuen thine onely be­gotten sonne, to the end, that euerie one, which beleiueth in him, might not per­ishe, but haue life euerlasting: which life euerlasting consisteth in this, that (by a pure and perfect faith and workes answe­rable to the same) we knowe thee the onely true God, and Iesus Christ, whom thou hast sent.

Of the surpassing great charity of the eternall Father towards mankind. CHAPT. XV.

O Infinite mercy, o inestimable chari­ty thou hast giuen thy sonne, to de­liuer thy seruant, God hath beene made man, that man might be freed from the [Page 61] power of the Diuell, when he was vtterly vndonne. How kinde a louer of men hath thy sonne our Lord God, shewed himselfe to be, who thought it not enough to haue debased himselfe so lowe as to haue taken humaine fleshe for vs of the immacu­late virgin Marie, vnlesse he had like­wise sustained the torments of his passion, pouring forth his bloud for vs, and for our saluation.

Our good God hath come, being moued thereunto through his goodnes and mer­cy, he hath come, he hath come to seeks and saue that which was lost, & cast away. He hath sought the sheepe that was lost; he hath sought and found it, and as a merciful Lord, and vnspeakeable louing shepheard, he hath on his owne shoulders brought it backe to the foldes of his flocke.

O charity, o pitty! Who euer heard the like? who is not astonied at this soe fee­ling an affection of his mercy? who is not through admiration, almost striken into an extasie? who is not moued with gladnes, through this thy excessiue charitie, where­with thou hast loued vs? Thou hast sent thy son, in the likenesse of flesh subiect to sinne, that he might conuince sinno of sin­ne, & that we might become iust in him. For he is the true immaculate lambe, who hath taken away the sinnes of the worlde, [Page 62] who by dyinge hath destroyed our death, and by risinge againe hath raised vs to life.

But what recompence can we giue thee (o good God) for these soe greate benefits of thy mercie? What praises, or thankes giuinge? Albeit we had the knowledge and power of the blessed Angels, yet could we not make any requitall answerable to thy soe greate loue and goodnes; yea, if all our members were turned into tonges, yet woulde our poore abilitie be no way sufficient, to render thee those prayses, which thou hast deserued. Soe that thine inestimable charitie, which thou hast shewed towardes vs, being altogether vn­worthy, proceeding frō thy meere good­nes and mercy, doth surpasse all the know­ledg and learning that either is or may be. For that thy sonne our God, hath not takē the nature and essence of Angells, but the [...]eede of Abraham, becomming like vnto vs in euerie thinge, setting aside onely sinne.

Taking therfore vpon him the nature and essence of man, not of Angells, and glorifying the same with the stole of his sacred resuriection and immortalitie, he hath caried it aboue all the heauens, aboue all the quiers of Angells, aboue the Che­rubins and Seraphins, placing the same at the right hand of thy maiestie: the Angels [Page 63] praise it, the Dominations adore it, and all the Vertues of heauen stand trembling, in beholdinge him that is placed aboue thē, God and man.

This verily is my whole hope and con­fidence. Because in him, to witt, in our Lord Iesus Christ, each one of vs hath a part, each one of vs hath flesh and bloud. Where therfore a part of me doth raigne, there I trust to raigne my selfe; where my flesh is glorified, there I assure my selfe to be likewise in glory: where my flesh hath rule and dominion, there I suppose to rule my self. Although I am a sinner, yet I do not despaire to be partaker of this grace and fauour. And albert my sinnes doe hin­der me, yet my substance doth require the same: although my faultes doe exclude me, yet the participation of the same natu­re doth not repell me. For God is not soe cruell, as that he can forgett man, and not remember him, whom he carieth about him, and whom for my sake he seeketh to bring to saluation.

Verily our Lord God is very milde and mercifull, and loueth his flesh, members, and bowells. That flesh of ours loueth vs, which is in Iesus Christ our most sweet, gratious and louing Lord God, in whom we haue already risen, and ascended into heauen, and doe already sitt in glorie with [Page 64] the celestiall spirits. In him we haue the prerogatiue of our bloud, for that we are his members and flesh, and he likewise is our head: by whom our whole bodie is composed, according as it is written Bone of my bones, and flesh of my flesh, & two shalbe in one flesh: And noe man at any time hateth his owne flesh, but cherisheth and loueth it. This is a great mysterie, but I (saieth the Apostle) speake it of Christ, and of his Church.

Of the two folde nature of Christ, who pittieth vs, and prayeth for vs. CHAPT. XVI.

I Rendre thankes therefore to thine infi­nite mercy (o my Lord God) with my mouth ha [...]e, & al the force I haue for all thy benefits, by which thou hast vouchsa­fed soe wonderfullie to releiue vs whē we were vndone, and this by meanes of thy sonne our Sauious and Redeemer, who hath died for our sinnes, and hath risen a­gaine for our iustification and liuing now for euer, sitteth at thy right hand and ma­keth intercession for vs; and together with thee taketh pitty of vs, for that he is God of thee God the Father) being coeternall [Page 65] and consubstantiall to thee in all thinges, whence it proceedeth that he is able to saue vs for euermore.

Howe be it, as he is a man, (in which respect he is inferior to thee) all power is giuen him in heauen and in earth, that at the name of Iesus, euery knee should bow of thinges in heauen, on earth, and vnder the earth, and that euery tongue should acknowledge and confesse, (o God and Fa­ther almightie) that our Lord Iesus Christ is sittinge with thee in thy glorie. It is he indeed, whom thou hast appointed to be the iudge of the quick and dead: for thou thy selfe iudgest noe man, but hast left all iudgement vnto thy sonne, in whose bo­some are enclosed all the treasures of wise­dome and learning.

He himselfe is witnes and iudge, iudge and witnes, from whom noe sinnful con­science shalbe able to escape: because all thinges are open and euident to his eies. He truly, that was iudged vniustly, wil iud­ge the world with equitie, and the people with indifferencie. I therfore euerlasting­lie blesse thy holie name (o almightie and mercifull Lord) and with my whole hart glorifie the same, in respect of that vnspeakeable, and wounderfull coniun­ction of the diuine, and humaine nature in one person, to the end that God should [Page 66] not be one, and man an other, but one and the same God and man, man and God. And albeit the diuine Worde, by reason of the wonderfull loue he had to man, hath vou­chsafed to become flesh, yet neither of the two natures haue beene transformed into an other substance, neither hath a fourth person, beene added to the mysterie of the Trinitie: Because the substance of the Word of God and of man, hath beene vni­ted, but not mingled together; to the end, that that which had beene taken from vs, might attaine vnto God, and that which had neuer beene before, might remaine the same with that, which had beene for euer.

O mysterie worthy of admiration, o ex­change past explication, o maruailous be­nignity of the diuine bountie, for euer to be admired, and for euer to be beloued! We were altogether vnworthy to be ter­med seruants, and behold we are made the sonnes of God: the heires truly of God, and coheires of Christ. From whom happeneth this unto vs, and who hath raised vs to soe great a dignity?

Now therfore, I beseeche thee o God most mercifull Father, by this thine inesti­mable pitty, bounty and charitie, that thou wilt make vs worthy of the great and am­ple promises of thy same sonne Iesus [Page 67] Christ our Lord. Make knowen vnto vs thy sonne, and confirme this, which thou hast wrought in vs: Accōplish that which thou hast begun, to the end we may be founde worthy, to attiue to the full and perfect grace of thy endlesse mercy. Make vs by vertue of the holy Ghost, to under­stand and discerne, and with due honoure alwaies to reuerence this great mysterie of thy mercy, which hath beene made manifest in flesh, hath beene iustified in spiritt, hath appeared to the Angells, hath beene preached to the Gentiles, hath bene beleiued in the world, and lastly hath bene assumpted in glory.

Of the great thanks giuing which man ought to render to God for the bene­fitt of his Redemption. CHAPT. XVI.

O How much are we bounde vnto thee (o Lord our God) being redee­med with soe great a guift? being succou­red by soe glorious a benefitt? O how much oughtest thou of vs wretches to be feared, loued, blessed, praysed, honoured and glorified, who hast in this manner loued, saued, sanctified, and exalted vs? Ve­rily we owe unto thee all our ability, all [Page 68] our life, all our learning. But who hath any thing, that is not thine? Thou therfor o Lord our God, from whom all good thinges doe proceede, for thine owne and for thy holy names sake, bestowe vpon vs thy graces and benefitts, that by them we may worthily serue thee, and in veritie please thee, and may daily render due prayses vnto thee, for soe many and soe great graces and fauoures proceeding frō thy mercie.

We truly haue noe other meane wher­by to serue and please thee, but onely the guifts, which we receiue from thy lib [...]ra­liti [...] for euery good and perfect guift, is from aboue, descending downe from the Father of lights, with whom there is noe variation, or shadow of change. O Lord our God, who art a mercifull and good God, a God of all power, a God of vnspea­kable, and incomprehensible nature, God the instructor of all thinges, and the Father of our Lord Iesus Christ, who for our com­mon good, hast sent from thy bosome, our most sweet Lord thy beloued sonne, to take vpon him our life, that he might giue vs his, and might be perfecte God of thee his Father, and perfect man by rea­son of his mother whole God, and whole man, one and the same Christ, eternal and temporall, immortall and mortal, creator [Page 69] and created, strong and enfeebled, con­querour and conquered, nourisher & nou­rished, sheepe and shepheard, dying tem­porallie, and liuing with thee eternallie: who promising the liberties of euerlasting life to those that loued him, vsed these wordes vnto his disciples: Whatsoeuer you shall aske my Father in my name, he will giue it you.

By this high Preist, true Bishoppe, and good shepheard, who hath, offered him­selfe as a sacrifice vnto thee, laying down his life for his flocke: I beseech thee by him, who sitteth at thy right hand, and maketh intercession for vs, being our Re­deemer and aduocate, yea by thine owne mercifulnesse and goodnesse I humblye craue of thee, o God most merciful, milde, and benigne louer of mankind, that thou together with thy same sonne and holie Ghost (for that you all three beinge but of one & the same nature, are to be estee­med but one and the same giuer) wilt giue me grace to praise and glorifie thee in all thinges with great contritiō of hart, and manie teares, with much feare and trembling. But for that our corrupt body, is as a clogg or burden to the soule, prick forward (I beseeche thee) my lasines with thy spurres, and make me promptly to perseuere day and night in fulfillinge [Page 70] thy commaundements, and in soundinge forth thy praises. Graunt that my hart may waxe hoate within my bosome, and that I may be as it were sett on fire by meanes of my meditation.

And because thine onely begotten son God hath saied: Noe man commeth to me, vnlesse my Father, who hath sent me, dra­we him, and noe man commeth to the Fa­ther, but by me: I humbly pray and besee­che thee, draw me vnto him continually, that he at length may bring me thither to thee, where he sittethe at thy right hand: where there is euerlasting life enduring hapy, for euer, where there is perfect loue voide of all feare: where there is one eter­nall day, and one desire of all: where there is most soueraigne and certaine assured­nes, and assured quietnes, and quiet ioy­fullnes, and ioyfull happines, and happy euerlastingnes, and euerlasting blessednes, and blessed seeing and praising of thee, being likewise endlesse: where thou with him, and he with thee, in communion of the holy Ghost, liuest and raignest God eternally and euerlastingely, throughout all ages, times, and generations. Amen.

A most deuoute prayer to our Sauiour Iesus Christ. CHAPT. XVIII.

O Christ my God and hope, thou loue of mankind.
The light, way, life and praise, of those to life assign'd.
Behould thy bondes, and woundes, thy crosse, death, and thy graue.
All which thou didst eudure, vs sinners for to saue.
Three daies being past, from death thou didst arise againe,
And thy sadd freindes mad'st gladd, who doubtfull did remaine.
The fourth day to heauen thou ascendedst where before.
Thou did'st, do'st, & shalt liue, and raigne for euermore.

Thou art my liuing and true God, my reuerend Father, my louing Lord, my great king, my good shepheard, my most holie helper, my most faire beloued, my bread of life, my Preist for eternitie, my guide to the heauenlie country, my true light, my most sacred sweetnes, my direct way, my cheife knowledge, my pure sim­plicitie, [Page 72] my peaceable amity, my sure guat­dian, my best portion, my perpetuall safe­tie, my immense mercy, my most strong patience, my immaculate sacrifice, my sa­cred redemption, my firme hope, my per­fect charitie, my true resurrection, my life euerlasting, my most happie vision and re­ioycing, which shall neuer haue ending I humbly desire, begge, and beseech thee, that I may walke by thee, attaine to thee, and repose in thee, who art the way, the truth, and the life, without which noe mā can come to the Father. Thou truly art my desire my most sweete and gratious Lord.

O brightnes of the heauēly Fathers glory who sittest aboue the Cherubins, and be­holdest the bottomles pits, being the true light, the enlightning light, the neuer fail­ing light, on whom the Angells desire to looke. Behold my hart is in thy presence, dissolue the darkenes thereof, that it may be wholy replenished with the light of thy loue. Bestow thy selfe vpon me (o my God) giue me thy selte. Behold (o Lord) I doe loue thee and if it be to little, make me to loue thee more I cannot guesse how much loue is sufficiēt to loue thee withall, that my life may runne forewarde in desi­re of being embraced of thee, neuer stay­ing vntill it attaine to remaine hidden in [Page 73] the secret fauour of thy diuine maiestie: yet this I know, o Lord, that it goeth not well with me, both within and without me as often as I am without thee; for that I esteeme all manner of riches and aboun­dance besides thee, to be meere want and pouertie. Because thou onely art that good, which cannot be changed into bet­ter or worse: thou art he alone, who sim­plie art alone, to whom it is not one thing to liue, and an other thing to liue happily, for that thou art thine owne happines:

Howebeit we that are thy creatures (to whom it is one thinge to liue, & another thing to liue happily) ought to attribute both our whole life and liuing happily to thy onely grace and bountie. We therfore haue alwaies neede of thee, but thou ne­uer of vs, for albeit we were not at all, yet nothing woulde be wanting to that good, which thou art: We therfore haue neede (o Lord our God) at all times to adhere to thee, that by thy countinuall ayde, we may be able to liue soberly, iustly and re­ligiously.

True it is, we are drawen downwarde by the burden of our humaine f [...]ailtie: but by the guift of thy grace we are inflamed, and are caried vpward, we burne, goe foward, we mounte vpward and making ascents in our hartes, we sing a graduall song, we [Page 74] are sett on fire through the good fire of thy loue, and goe foreward. But what ma­keth me now to soare vpp to the peace of Hierusalem? Because I reioyce at those thinges, which are toulde me. We shall goe into the house of our Lord. Our good desire getteth vs a place there, to the end we affect nothing els but to remaine there for euer.

Seeing therfore we haue noe permanēt citty during the time of this life, but ex­pect one heere after, (because as long as we liue in this world, we are as strangers and pilgrimes in a forraine countrie, in res­pect of thee o Lord) for that our citty and habitation is in heauen: for this cause I am accustomed (being guided by thy grace) to enter into the secrett closett of my hait, where I sing sonnetts of chaste loue vnto thee my king, and my God, groaning forth most greuious sighes in the place of this my pilgrimage, where the dittie of my sō ­ges are thy iustifications.

And calling Hierusalem to minde, I doe dilate the senses and affections of my hart in thinking thereof, in thinking I say) of Hierusalem my countrie, of Hierusalem my mother, and of thee the ruler, the be­autifier, the father, the defender, the patrō the gouernour, the pastor: the chaste and durable delightes, the constant ioy, and all [Page 75] the good thereof, yea farr more then can either be spoken or imagined, because thou art the onely soueraigne, and true good: neither will I attende to any other thing, vntill it shall please thee (my God and my mercy) to sett me at liberty from the deformitie of this my corrupt body, & being brought by thee in to the peace of this my most deare mother (whither the first fruites of my sou [...]e are sent already) I may be conformed and confirmed in the same for all eternity.

The distinction and difference betweene that wisedome which is Gods house, and that which is diuine. CHAPT. XIX.

THis (o God) is that house of thine, which is not built of any earthly or heauenly substance that is corporall, but is altogether spirituall, and by participation eternall: for that it shall neuer growe to ruine or decay, in respect that thou hast ere­cted it for all eternitie, thou hast giuen a commaundement, and it shall not passe a­way, howbeit it is not coeternall to thee o God, seing that by creation it hath taken [...]s beginning.

The first thing therefore created is wise­dome: [Page 76] yett not that wisedome, which is altogether coeternal and coequall to God the Father, by which at first all thinges were made, and in whom at the begin­ning, heauen and earth were made: but that wisedome, which was created spiri­tuall (to witt Nature) by contemplation of the light, is become light. For that wisedome likewise (albeit created) is termed wisedome. Neuertheles there is as great difference betweene that supreme wisedome, which is the creator, and that, which is created, as is betweene the light, which doth enlighten, and that which is enlightned, or as is betweene iustice iu­stifying (which thou o God art) and iu­stice, which ariseth from our iustification. For we likewise (accordinge to the te­stimonie of the Apostle) are termed the iustice of God the Father, in thee his sonne our Lord.

Sithence therefore a certaine kinde of wisedome was created before all other thinges, to witt, that of thy chaste cittie (Hierusalē) our mother, which is aboue, and is free, and to endure for euer in the heauens; for this reason it hath beene created a reasonable and vnderstandinge soule: But in what heauens? cuen in those which doe prayse thee, which are the hea­uens of heauens, because this is the heauen [Page 77] of heauen prepared for our Lord, And al­beit we doe not find any time before this wisedome, which was before the creation of time (being indeede the first of al other creatures) yett thou, o eternall God the creator of all thinges, art before it, from whom it hath taken its beginning, though not beginning of time (because as yet time was not begun) yett of his condition and being: whereupon it hath its being and be­ginning: in that sorte frō thee, o Lord our God, as that it is plainely an other thinge and altogether different from thee, albert we finde not any time either in it, or be­fore it. Verilye it is able at all times to see and contemplate thy face, neither doth it at anye time looke aside from the same. Whence it proceedeth that it remaineth stedfast without either chaunce or change. Neuerthelesse it is of it selfe subiect to mutabilitie, by which it woulde become darke and colde, were it not that beinge by greate loue vnited to thee, it did shine, and growe hote by thee, as it were by the sunne at midde-day.

Finally it is conioyned to thee the true, & truly eternal God with that chaste loue, as that, albeit it be not coeternall with thee, yett it cannot be seuered and sepe­rated from thee by anie variation and [Page 78] mutation of time, but doth rest in the most true contemplation of thee alone. For that thou (o Lord) dost shew thy selfe to this thy house louing thee, (like as thou hast commaunded) neither doth it neede any thing els. Hence it is, that it doth not swar­ue, or goe aside either from thee, or from it self, but remaineth alwaies stable in the same state, by perpetually seinge thee, the true light, by continually louing thee, the chaste loue thereof.

O high and happy creature, most happy of all others, by being allwaies adherent to thy happines! O happy and excessiuely happy house, who hath thee, for her euer­lasting Lord, and light. Neither doe I finde any thing, which I thinke I may more fit­ly, call caelum caeli Domino, the heauen of heauen prepared for our Lord, then this thy cōtemplatiue house, being thy delight without defect, and without affection of departing vnto any other thing, being a pure minde most concordantly one, the established peace of the blessed Spiritts.

But these celestiall thinges are aboue in heauen, hence lett that soule (whose pil­grimage seemeth ouer long in this life) try and see, if now it thirsteth or noe to come to thee, if now her teares are her foode, if now or noe shee demande and desire this one onely thing, that shee may [Page 79] dwell in thine house all the daies of her life. And who, but thou (o Lord) art her life? And what are her daies, but thine eter­nitie? Like as thy yeares which shall neuer haue end.

Heere therefore lett that soule which is able, consider, and comprehende, how much thine eternitie doth exceede all ti­mes, seeing thy house, which hath neuer been estranged and seperated from thee, albeit it be not coeternall to thee, yett by adhering perpetuallie, and continuallie to thee, it is free from all mutation of time, and being from time to time absorpt with the most chaste delight of thy loue, it hath neuer made shew of mutabilitie, by reasō of thee whose presence it hath enioyed perpetuallie, to whom it is conioyned in all affection, and amity. To conclude it is free from all variation, and ampliation of time, hauing neither time to come, which it may expect, nor time past, which it can remember.

Heere man desireth, that this house of God, will pray for him. CHAPT. XX.

O Bright and beautifull house of God, I haue loued thy beauty, and the [Page 80] place of the habitatio [...] of the glory of my Lord God, the possessor and builder of thee. Lett my pilgrimage day and night sigh after thee, lett my hart long after thee, lett my minde thinke of thee, lett my soule desire to attaine to the blessed felowshipp of thy felicity; I say to him, that hath made thee, that he vouchsafe to possesse me in thee, because he hath made both me and thee.

Nay rather doe thou speake to him, doe thou entreate him to make me worthy to be pertaker of thy glory; For albeit I doe not presume to demaunde by mine owne meritt, to be admitted into thy wō ­derfull beauty, yett I doe not despaire to obtaine the same, by the meritt of his sa­cred bloud, who hath redeemed me. One­ly lett thy meritts helpe me, lett thy most holy and pure prayers (which cannot but be effectuall in the sight of God) succoure my sinfulnes.

I haue gone astray (I confesse) as a lost sheep, & my aboad here hath ben too too long, being cast farr from the face of my Lord God, into the darknes of this exile. Where remaining expelled from the ioyes of heauen, I doe dayly bewaile with my selfe the calamities of this my captiui­tie, making great lementation, and in mournefull manner, sounding forth a [Page 81] dolefull ditty, when I remember thee (o mother Hierusalem) whilst the feet of mi­ne affections stand at the entrance of thy gates (o holie and comely Syon) not being yet admitted to behold thine inner partes wide open: but I hope one day to be brou­ght vnto thee, on the shoulders of my she­pheard, who hath built thee, that I may dance with thee, through that vnspeakable pleasure, wherewith they reioyce, who are with thee in the presence of God, and our Sauiour; who in his flesh through the effu­sion of his bloud, hath made peace and pa­cified all thinges in heauen, and in earth.

For he is our peace, vinting both in one who ioyning together two opposite wal­les, hath promised to bestow vpon vs in the same manner and measure the fullnes of thy felicitie, which consisteth in the fruition of himselfe for all eternitie: saying, They shalbe equall to the An­gells of God in heauen▪ O Hierusalem the euer happy house of God, next after the loue of Christ, be thou my ioy and comforte, lett the sweete remem­brance of thy blessed name, be a solace to the sorrowes and heauines of minde.

Of the manifolde m [...]series, with which mans life is replenished. CHAP. XXI.

VEril [...]e o Lord, I am wonderfull werie of this life, and paine full pilgrimage. This life is a miserable life, a fraile life, an vncertaine life, a laborious life, an vnclea­ne life, a life mystres of miscreants queene of such [...] are proude, full of miserie, and [...], not worthy to be termed a life▪ yea rather a death, in which we dy by son­dry so [...]es of death almost ech moment of time, by the diuers defects of change and alteration.

The time therefore, which we liue in this world, how can we truly call it a life? whom humore [...] puffe vp, whom paines pull downe, whom hea [...]es doe parch, whō the aire maketh sick, whom resting ma­keth fat, and fasting maketh leane, whom delightes make dissolute, whom sorrowes do [...] consume, whom pensiuenesse doth oppresse, whom securitie maketh dull, whom riches lift vp and make stately, whō pouerty doth abase and make lowly, whō youth maketh to be magnified, old age to be crooked, whom sicknes weakeneth, & sadnes afflicteth. And close as it were at the [Page 83] heeles of all these euills, doth furious de­ath come after, closing vp the end of all the delightes of this miserable life in that fas­hion, as that being ended, it is as if it had neuer been begun. And albeit this liuing death and dying life, be replenished with these, and many more miseries; [...]et (alas) it entrappeth very many, by her flattering al­lu [...]ements, and noe lesse nomber by her false promises of preferments.

And although it be soe apparently false and bitter, as that the blind louers thereof cannot but see and perceiue it, yet by rea­son of the golden cup which it holdeth in her hand, it causeth an infinite nomber of fooles to drinke and to be wholy drunke therwith. They therefore are happy (al­though not many) who refuse her familia­ritie, who contemne her delightes transi­torie, who abandon her companie, least at length they runne to ruine and perdition, together with her, that deceiued them.

Of the happines of that life, which God hath prepared for those that loue him. CHAPT. XXII.

O Thou thrise happie life, which God hath prepared for those that loue [Page 84] him, a liuing life, a blessed life, a secure life, a peaceable life, a beautifull life, a cleane life, a chaste life, a holy life, a life voide of death, free from sorrow, a life without blemish, without heauines, with­out vexation, without corruption, with­out perturbation, without variation, and mutation, a life full of all beautie, and dig­nitie: where there is noe aduersarie to impugne vs, noe occasion of sinne to al­lure vs, where charitie raigneth in perfec­tion, hauing noe feare of anie euil approa­ching where there is one onely day which is eternall, and one onely minde and mea­ning of al, where God face to face is seene apparently, and with this bread of life, the soule is satisfied aboundantlie. O blessed life it pleaseth me much to thinke of thy brightnes and excellencie, my hart is not a little delighted, when I minde those good thinges, which are in thee.

The more I thinke of thee, the more I loue thee, for that I am wonderfullie re­created through the vehement desire, and sweete remembrance of thee. It pleaseth me therefore to lift vp to thee the eyes of my hart, to direct to thee the state of my mind, to frame towardes thee the affectiō of a freinde. Verilye it delighteth me to speake of thee, to heare of thee, to write of thee, to conferre of thee, to reade some­thing [Page 85] daily of thy glorie and beatitude, and often in my hart to thinke vpon what I haue reade: that soe vnder the sweete shadowe of thy vitall ayre, I may in some sorte be free from the hea [...]es, dangers, and sweates of this sraile and bricke life, and being free, may a little rest my weary head, falling as it weare a sleepe in thy blessed bosome.

For this cause, I am accustomed, to en­ter into the pleasant feildes of the holie scriptures, where I gather the most greene and wholsome hearbes of sacred senten­ces by writing them. I eate them by rea­ding▪ I chewe them by frequent medita­tion, and at lenght I doe swallowe them downe into the stomach of my memo­rie by recollection, tha [...] by this meanes hauinge tasted of thy sweetnesse, I may the lesse feele this most miserable lifes bitternes.

O life most happy, o kingedome truly blessed, voide of death, neuer to haue en­ding: where time without succession of ages is still the same: where one continual day without interchange of night, know­eth neither time past nor to come: where the victorious souldier, being vnited to those harmonious quires of Angels, doth singe to God without▪ intermission, a Can­ticle of the, Canticles of Syon; [Page 86]

Hauing his head adorn'd with an eter­nall croune.
By Christ th' eternall kinge, in token of renoune.

O would to God▪ (my sinnes being par­donned, and the burden of my fraile flesh being forth with laied aside) I might enter into thy ioyes, there to finde euerlastinge repose, and might be admitted within the walles of thy Citty, there from the handes of our Lord to receiue a crowne of glory, to the end I might be placed to singe as one of that most sacred quire, that with those most blessed spirits, I might helpe to sounde forth the praises of my maker, that in presence I might contemplate the face of Christ my Lord and Sauiour, and might for euermore behold that supreme, vnspe­akable, and incomprehensible brightnes and splendour: and thus being from the fare of death sett at libertie, I might re­ioyce for euer through the guift of perpe­tuall immortalitie.

Of the happines of a holie soule depar­ting out of this worlde. CHAPT. XXIII.

HAppie is that soule, which being sett at libertie from this earthly bodie, [Page 87] doth freely mount vpp to the heauenlie countrie, Shee is at rest and securitie, fea­ [...]ing neither death nor aduersarie, because shee doth incessantly see our Lord shining in beautie, whom thee hath serued, and lo­ued, and to whom at length shee hath ioy­fullie and happilie arriued. Such shall be the greatn [...]s of this her glorie and [...]elici­tie, as that noe time shall diminish it, nei­ther sha [...]l any aduer [...]arie be euer able to be [...]aue [...]er of it. The daughters of Syon haue seene her, and esteemed her most hap [...]ie The Queenes likewise and concu­ [...]ines haue commended her saying. What [...] shee that ascendeth vp from the desert, flowing with delightes, leaning vpon her beloued? What is shee, that commeth, ri­sing vp as the dawning of the day, faire as the moo [...]e, chosen as the sunne, terrible as the forefront of an armie sett in battle aray?

O how ioyfullie shee issueth forth, how shee hastne [...]h, how shee runneth, when (as one astonished) shee heareth her well be­loued saving vnto her. As [...]se, make hast my loue▪ my doue, my beautifull one, and co­me For winter is now past, the raine is go­ne and departed: the flowers haue appea­red in our land: the time of pruning is co­me: the voyce of the turtle doue is heard in our land: the figg tree hath brought [Page 88] forth her greene figges: the florishing vi­neyardes haue giuen theire sauour.

Arise my loue, my beautifull one and come. My doue in the holes of the rock, in the hollow places of the wall; shew me thy face, let thy voyce sounde in mine ea­res, for thy voyce is sweete, and thy face comely. Come (o my chosen) my fairest one, and my doue, come myne immacu­late, and my spouse, and I will place my throne in thee, because I haue desired thy beauty. Come that thou maiest reioyce with mine Angells in my presence, whose company I haue promised thee long since. Come at length after soe many dangers, and trauailes; enter into, the ioy of thy Lord, which none shall euer be able to take from thee.

A Prayer to the Saints, to succour vs in our dangers and necessities. CHAPT. XXIV.

Happy are you (o blessed Saints of God) who haue alreadie passed ouer the sea of this mortalitie, and haue deser­ued to arriue at the porte of perpetuall rest, peace and securitie: It is you that are without feare, and free from tempestes, reioycing for euermore in that hauen [Page 89] of happines. O you that are voyde of care for your selues (by your charitie I beseech you) haue a care of vs; you that are assured of your immmortall glorie, be mindfull of our manifold miserie. For his sake I besee­che you, who hath chosen you, who hath made you such as you are, by beholding whose beautie you are satisfied, by whose immortalitie you are become immortall, and as it were deified, by whose blessed sight you are for euer blessed, be you al­waies mindfull of vs, and help vs miserable wretches, who remaine as yett in the sea of this wretched world; tossed to and fro with continuall stormes and tempests.

O you most faire gates, raysed by God to that height of glory, help vs lying heere beneath like the vild pauemēt of this vale of miserie. Lend vs your hand, and lift vs vpon our feet, wholie grouelinge on the ground, to the end, that being cured of our infirmitie, we may be made strong to en­counter our ghostly ennimy I beseech vou to pray continuallie, and without ceasing to make intercession for vs, wretched and carelesse sinners, that by your prayers we may be admitted into your sacred socie­tie, without which we cannot possiblie be saued: Because we are exceeding fraile, and men voide of all force and abi­litie, or rather beastes subiect to our owne [Page 90] flesh and sensualitie; in whom there appea­reth searce any token of vertue.

Neuerthelesse making profession of Christianitie▪ we are caried and vpheld by the woode of Christs crosse, sayling by help of the same as in a shipp through this great and spatious sea; where there is an innumerable multitude of thinges that creepe, where there are liuing creatures both small & great▪ where there is a most fe [...]rce and cruell Dragon, alwaies ready to deuoure vs, where there are those gastly gulfes S [...]ylla and Charybdis, and other in­numerable pe [...]illous places, in which tho­se that are doubtfull in the faith and take not heede▪ doe suffer shipwrack and are drowned. Pray therfore, o yee holy Saints, pray to our Lord for vs; o all you troupes and assemblies of the blessed, pray for vs, that being aided by your meritts and in­tercession, we may deserue to attaine our shippe and marchandise being in safety) to the hauen of perpetuall happines, and qui­etnes, of continuall peace, and securitie which shall neuer cease.

The soules desire to attaine to the hea­uenly city Hierusalem. CHAPT. XXV.

O Mother Hierusalem, thou sacred city of God, thou dearest spouse of Christ, my hart doth loue thee, & my mind doth exceedingly longe after thy beautie. O how gli [...]ering, how glorious, how ge­nerous art thou. Thou art altogether faire, and there is noe spott in thee. Triumph & be gladd (o faire daughter of the Prince) for that the king, (euen he that surpasseth all the children of men in beauties excel­lencie) hath desired thy fauoure, and hath been enamoured of thy beautie.

But what is thy beloued more then an other beloued (o thou that art most beau­tifull) My beloued is white and ruddie, chosen of thousands. As the apple tree a­mong the trees of the woodes, soe is my beloued amongst the sonns of mē. Behold I sitt ioyfull vnder the shadowe of him, whom I haue desired, and his fruite is sweete vnto my throat. My beloued hath putt his hand through the hole, and my bellie hath trembled at his touch (C [...]nt. 5.) In the night season in my bedd I haue sou­ght him, whom my soule loueth, I haue [Page 92] sought and founde him, I doe holde him, and will not lett him goe, vntill he bring me into his house, & into his bedd-chāber, o my most gloriouse mother. For there thou willt graunt me to suck of thy breasts more perfectlie and aboundantlie, and I shalbe in that manner satisfied with vn­speakable plentie, as that I shal not hunger or thirst any more during all eternitie.

O how happie will my soule be, yea happie euerlastinglie, if I shall merit to be hold thy glorie, thy felicitie, thy beautie, thy gates and walles, thy streetes, and ma­nifolde mansions, thy most noble citizens, and thy most puissant king, sitting in his magnificence. Because thy walls are built of pretions stones, thy gates are composed of the rarest pearles, thy streetes paued with most pure golde, in which Alleluia is ioyfullie and continuallie songe to God. Thy mansions (which are many) are foun­ded vpon fower square stones, built of Sa­phires, and couered ouer with tyles of golde, into which none doe enter, but such as are cleansed, none doe dwell that are defiled.

Thou art beautifull and pleasant in thy delightes (o Hierusalē our mother.) None of those thinges are suffered or seene in thee, which we suffer and see in this vale of miserie. In thee there is neuer any dar­kenes, [Page 93] or night, or any change of time The light that shineth in thee, proceedeth nei­ther stom lampes, or candles, nor from the moone, nor from the brightnes of the starres, but God of God, the light of light (euen Christ) the sunnne of iustice giueth light in thee. The white and immacultate lambe, is thy most cleare and beautifull light; The sunne, and brightnes, yea thy whole happines doth consist in the contē ­plation of this thy king, surpassing all others in fairenes. Euen the king of kinges himselfe in the middest of thee keepeth continuall residence, compassed about with his seruants.

There are the quires of Angells singing hymnes, there are the companies of the heauenly cittizens. There is celebrated the sweete solemnitie and feaste of all such as returne from this sorrowfull pilgrimage vnto thy most ioyful rest. There is the for­seeing assembly of the Prophetes. There is the mysticall nomber of the twelue A­postles. There is the inuincible armie of innumerable Martyrs. There is the reue­rend companie of holy Confessors. There are the true & perfect Monkes. There are the sacred Virgins, and other holy woemē, who haue ouercome all worldly pleasure, & likewise the weakenes of theire owne nature. There are those blessed boyes and [Page 94] girles, who haue surmounted theire tender yeares by theire mature manners. There are the sheepe and little lambes, who (as from a wolfe haue now escaped from the intangling snare of the pleasures of this life. All these reioyce and triumphe in the­ire proper places, differing ech one from an other in degree of glorie, but being all alike in excesse of gladnes.

There charitie raigneth in full perfe­ction, because God is all in all vnto them, besides whom they desire nothing: whom they eternallie doe behold, and by conti­nuallie beholding him, doe continuallie burne in his loue: whom they alwaies doe loue, and by louing doe prayse, and by praysing doe loue: theire whole exercise and all they haue to doe, being nothing els but to praise God euerlastinglie, without any difficultie.

Happie were I, yea happie indeede for all eternitie, if after the seperation of my soule from this my bodie, I might be ad­mitted to heare those Canticles of cele­stiall melodie, which are sung in the praise of the euerlasting King, by the cittizens & troupes of Saints of that heauenlie coun­trie. Happie I say, yea exceeding and exces­siuelie happie were I, if I (poore vnwor­thie wretch) might be thought worthy to sing, and in my turne to intone those ce­lestiall [Page 95] Canticles; if I might be neare vnto my king, my God and my capitaine, and might behold him in glorie, euen as he vouchsafed to promise vs, when he sayed. O Father my will, and desire is, that those, which thou hast giuen me, be with me, that they may see my glorie, which I had with thee, before the creatio of the world: And in an other place: He that ministreth vnto me, lett him followe me, and where I am, there likewise shall my minister be: And againe: He that loueth me, shal be lo­ued of my Father, and I will loue him, and will shew my selfe vnto him.

A hymne of the glory of Paradyce, com­posed by the blessed Peter Damian Car­dinall of Ostia, taken out of the sayings of S. Augustin. CHAPT. XXVI.

VNto the spring of endlesse life,
My fainting soule doth thirst,
Full saine the clo [...]sture of her flesh.
With speede shee wisheth burst.
She sekes, shee sues, shee striues exilde,
Her countrie to obtaine,
Wailing that nothing heere shee. findes,
But miserie and paine.
[Page 96] Contemplating the glory which findes,
Shee, when shee sinned, lost,
Her woes encrease, her greife the more,
To think how deare they cost.
For who can vtter, with what ioy
That happy peace delights;
Where Pallaces stand stately reard,
With liuing margarites?
With gold the loftie turretts shine,
And chambers glitter bright,
And all the frame with onely gemms,
And pretious stones is dight.
The streets, the citty out, are pau'd
With golde, as Christall, cleen;
Where dirt nor rayes, nor dūge annoyes,
Nor any filthe is seen.
Stormie winter, scortching sommer,
Come neuer there to braule:
Rose-flowers spring continuallie,
With Spring continuall.
Lillies still white, and saffron, ruddie▪
And balsame sweating growes:
Meades alwayes green, corne alwayes grown,
And honie in riuers flowes.
Sweet spices breath out fragrant smells,
Rich liquors, and perfumes;
Faire orchards ouershaded stand
With fruit, that nere consumes.
Noe varyng course of Sunne or Moone,
Or Starr, comes there in sight:
[Page 97] The Lambe is to that happie cittie
A neuer setting Light.
Nor Night, nor Moine, nor Time is there
But a continuall day,
Where Saincts in glorie shine like Sūnes,
And glittering beames display.
In triumph crown'd, together they.
With [...]oy coniub [...]la [...]e.
And th' battells of theire vanquish'd foe.
Secured now, relate
Purg'd cleane from either blot [...], or spott,
They grudg of flesh fe [...]le none:
For flesh made now spirituall,
With th' Spir [...]t g [...]ees in one.
Abounding with vntroubled peace,
Noe scandalls them annoy:
Who freed from mutabilitie,
Theire center reinioy.
Where now they present see that Truth,
Which mortall ey [...]s nere saw;
And from the euerlasting Spring,
A liuing sweetnesse draw
Where ere they goe they still retaine
The same vnaltered state,
Faire, [...]iuely, cheerefull, subiect to
Noe change of Chance▪ or [...]ate.
Whose health, no sicknes doth decay
Whose youth, noe age doth wait;
Whose being without passing is,
For Passing nowe is past.
They spring, they bloome, they flou­ri [...]s;h stilo
[Page 98] From all corruption free;
Mortallitie is swallowed vp.
By Immotallitie.
Who knowing him, who all doth knowe▪
Can ignorant not be;
Who in ech others patent breasts
All inmost secrets see.
The same they will the same they nill,
One mind's the same of all:
Though' cording to theire seu [...]rall paines
Theire guerdon's seuerall.
Thus what's an others, Charitie
By loue soe makes her owne;
That what is propert'euerie one
To all is common growne.
Where ere the bodie's'th' Eagles there
Are duely congregated:
And with it are those blessed Soules
And Angells recreated.
One bread both countrie Cittizens
Doth feede: one breade they craue,
Still hungtie, and yet alwayes full,
Still wi [...]ing what they haue.
Whom noe satiety doth cloy,
Whom hunger doth not bite;
With appetite they euer eate,
And still haue appetite.
There the melodious-singing Voyce
New harmonies concents
Theire eares are lull'd with sweetest sounds
Of rarest instruments.
[Page 99] To him, by whom they conquerd haue,
Due prayses there they sing.
O happie Soule, who present dost
Behold soe greate a king:
And from thy loftie throne suruiew'
The vnder- wheeling globes,
The Sunne, the Moone, and all the heauēs
In starre bespangled robes.
O Christ (the Palme of Warriers)
Vouchsafe me of thy pitty,
To make me when I end my warre▪
A free man of this citty.
Graunt me, among these cittizens,
Thy bounties to partake.
Meane while assist me with thy ayde,
A happy fight to make.
That warring ou [...] my time, the rest
In quiett I may spend,
And for my guerdon thee enioy.
For euer without end.
Amen.

The continuall praise of the soule, through the contemplation of God. CHAPT. XXVII.

MY soule blesse thou our Lord, and all thinges that are within me, his holie name. My soule blesse thou our [Page 100] Lord, and forgett not all his benefitt [...]. Blesse yee our Lord all his workes, in eue­rie place of his dominion, my soule blesse thou our Lord Lett vs praise God whom the Angells extoll, the Dominations adore, in whos [...] presence the powers doe tremble, to whom the Cherubins and Se­raphins with a loude voice doe incessant­lie sing, Holy, holy, holy. Let vs ioyne our voyces to the voyces of the holie An­gells, and with them to the vttermost of our poore pow [...]r, praise this our common Lord and maker. It is they indeede, that prai [...]e ou [...] Lord purely and incessantlye, who are wholy giuen to the contempla­tion of his Diuinitie, not beholding him as it were in a mirrour, or in obscuritie, but face to face and apparently

But who is able to imagin or expresse, in what manner that innumerable multi­tude of blessed Angells and Saints doe carrie themselues in almightie Gods pre­sence? What euerlasting content they re­ceiue by seeinge God? what ioy without defect? What delightful heate of burning affection without anie affliction? What a desire they haue of the sight of God ioy­ned with fulnes; and a fulnes ioyned with desire: in whom neither desire causeth pai­ne, not fulnes loathinge? How by adhe­ringe to the cheife beatitude they are be­come [Page 101] blessed? How by being vnited to the true [...]ight they are become light? How by continuall contemplation of the immuta­ble Trinitie▪ they are now noe more sub­iect to mu [...]abilitie?

But when shall we be able to compre­hend the greatnes of the dignitie of An­gells, sit [...]ence we cannot finde out the na­ture euen of ou [...] owne soule? What kind of creature i [...] this, who hauing power to giue life to the body, cannot (as it woulde) containe it selte in thinking of such things onely as are holy? What kind of creature is this, that i [...] soe strong. soe weake, of soe little, soe great, that searcheth into the se­cretts of God that are hidden, and soareth vp to the comtemplation of those things that are in heauen? and by subtilitie of vn­derstanding, is kdowen to haue founde out the knowledge of soe many artes and s [...]ences for the commoditie of man?

What kind of creature is this, that kno­weth soe much of all other thinges, and yett is altogether ignorant of the manner of its owne beginning. For albeit certai­ne doubtfull thinges haue been written by some cōcerning the originall thereof, yet [...] we finde, that it is a certane intellectuall spirit, made by the power of God the creator, liuing euerlastinglie, if it be consi­dered in its owne manner: giuing life to [Page 102] the mortall bodie, which it doth sustaine, subiect to mutation, subiect to obliuion, somtimes fearefull, at other times ioyfull.

Loe here a thing most worthy of admi­ratiō. O God the creator of al thinges, who is incomprehensible and vnspeakable, we reade, speake▪ and write (without any am­biguity) thinges surpassing high, and wō ­derfull: but those thinges which we say of the Anglls and soule [...] of men▪ we can­not soe manistly proue and confirme. But lett my minde omitt to think on these thinges, and passe beyonde what soeuer is created: lett it runne, and ascende▪ and fl [...]e, and soare aboue them all, lookinge stedfastlie with the eies of faith (as much as is possible) on him that hath created all thinges For this cause, I will make (as it were) steppes or stayres in my hart, and by them I will ascende vnto my soule, and from my soule vnto my vnder­standing, and from thence vnto God, who remaineth aboue ouer my head.

What soeuer likewise is seene visiblie, whatsoeuer likewise is imagined spiritual­ly, lett be remoued fare off with a strong hand, from the sight of my hart and min­de: that my sole vnderstanding walking in all puritie and simplicitie, may speedily come to the Creator himselfe of Angells, soules, & all other thinges. Happie is that [Page 103] soule that leaueth these thinges that are heere beneath, & loueth those aboue; who placing the seate of her habitation in thin­ges hard and difficile, doth from the high rockes contemplate the sunne of iustice with the eies of an Eagle. Because there is nothing soe faire and pleasing, as with the view of the vnderstanding and harts affe­ction to looke vppon Iesus alone, and af­ter a manner vnspeakable, inuisible to see him, that is muisible and by this meanes to taste a more sweete delight then that of this life, & to behold a brightnes more cleare▪ then that which we see heere, for that the light of this present life, which is enclosed in a ce [...]taine place, and by the in­t [...]rruption of the night is changed & en­ded after a certaine space, being common to vs with wormes and beastes, in compa­rison of that high and heauenly light, is ra­ther to be tea [...]med night, then light.

What it is after a certaine manner, to see and comprehend God and what opi­nion we ought to haue of him. CHAPT. XXVIII.

ALthough God the most supreame & vnchangeable essence, the true and neuer failinge light, the light of Angells cannot be scene by any mortall man du­ring [Page 104] the time of this life (this beinge the onely rewarde and gu [...]rdon reserued by God for the Saints in heaven yett neuer­thelesse to beleiue, and vnde [...]stand, to feele, and feruently to affect the same, is after a c [...]r [...]aine manner to see and com­prehend him▪ Lett our voice therefore be heard aboue the Ang [...]lls, and let man contemplate God with all attention, and with the best wordes he can, singe praises vnto him. Because it is a thing very meete, (which iustice it selfe doth seeme to re­quire) that the creature doo praise his creator: yea the motiue that moued him to create vs was noe other, but that we should praise him, albeit he needeth not our praise or commendation

And [...]nd ede God is a vertue that can­not be comprehended, needing nothing, of himselfe sufficient. Our Lord God is great, and gr [...]at is his power, and of his wisedomehere i [...] noe n [...]mber Our Lord God is great, and exceeding worthy to be praised. Let our soule therfore loue him, our tongue talke of him▪ our hand write of him. & in these sacred exercises let the minde of euerie faithfull Christian wholy employ it selfe That man certainely that is full of good desires, whose delight is in heauenly meditation, may daily be refres­hed with the most sweete & daintie dishes [Page 105] of this [...]elestiall contemplation: to the end that being filled with this supernal foode, he may crie with a loude voice, and with the whole force and affection of his hart: with spirituall ioy and most ardent desire, speaking vnto God after this manner.

A Prayer shewing the manifolde pro­perties and attributes of God. CHAPT. XXIX.

O God most high, most good, omni­potent, most merciful, most iust, most secret, most presēt, most faire & most foable, stable and incomprehensible, seeing all thinges yet inuisible, changing al thinges yet immutable, immortal, with­out place prefixt, without limitt, with­out circumference, altogether infinite, inestimable, ineffable, inscrutable, with­out motion of himselfe mouinge all thin­ges, vnsearcheable, vnspeakeable, dreade­full and terrible, to be honoured and fea­red, reuerenced, and respected: neuer new, neuer old, mak [...]ng all thinges new, and making proude men old, euen when they wot not of it, alwaies doing, allwaies r [...] ­stinge, heapinge vpp without hauinge neede, bearinge all thinges without being burdened, filling al thinges without [Page 106] being included; creatinge, protectinge, nourishing, and doing good to all thinges: seeking [...], albeit nothinge is wanting vnto thee, louinge without being afflic­ted, iealou [...], yet restinge assured It repenteth thee, and yet thou art not gre [...]ued, thou art angrie, and yett art quiet, alteringe what thou hast donne, but not thy determination. Thou takest what thou do [...]t not finde; hauing neuer lost any thing. Thou re [...]oycest in gaine, al­though thou were neuer needy. Albeit thou were neuer cou [...]tous, yett thou ex­actest vsurie. To whom we remaine all­waies indebted, euen when we giue more then is required.

But who is there, that hath any thing, not thine? Thou paiest debtes beinge in­debted to noe man, and forgiuest debtes, thereby losing nothing. Who alone giuest life to all thinges, who hast created all thinges, who art euery where, and wholy euerie where, who maiest be felt, but canst not be seene, who art noe where wan­ting, and yet art farre distant from the thoughtes of wicked men. Who art not there absent, where thou art farre distant, because where thou art absent by grace, thou art present by r [...]uenge. Who dost touche all thinges, but not all a like. For some thou dost touche, thereby onely gi­uing [Page 107] them a being, without giuing them either life, feelinge, or reason; Others thou dost touche, therby giuinge them beinge and life, yet without either feelinge or reason. Others againe thou dost touche, therby giuinge them being▪ life, and fee­ling, yet without the vse of reason. And lastly thou dost touche others, giuinge them being, life, feeling, and reason. And albeit thou art neuer contrarie to thy selfe, yet neuertheles thou dost touche thinges of a contrarie nature after a contrarie manner; who at all times art euery where present, and yet canst hardly be founde. Whom we followe standing still, and cannot ouer take. Who dost containe all thinges, fill all thinges▪ enuiron al thinges, surmounte all thinges, and sustaine all thinges.

Neither dost thou sustaine on one side, to be surmounted on another: neither dost thou fill on one side, to be enuiron­ned on an other: but by enui [...]onninge thou dost fill, and by filling thou dost en­uiron, surmountinge by sustayning, and sustaining by surmounting. Who teachest the hartes of the faithfull without sounde of wordes. Who reachest from one end to an other forcibly, and disposest all thinges sweetely. Who art not extended by places, nor changed by times▪ Neither [Page 108] doth thou com [...] and goe, but dwellest in that inaccessible light, which neither is, not can be seene by any mortall wight.

And thus remaining quiett in thy selfe, thou dost enu [...]on the whole world euery where, beinge absolutelie who [...]e euerie where: Thou canst not, be cu [...]t or clea [...]t, because thou art trulie one, nor deuided into pa [...]t [...]s, because thou dost wholy rule, sill, beautifie and possesse euery thinge contained in the whole worlde Soo great is the vnmeasurable depth of this immēse mysterie, as that the haite of man cannot conceiue it, nor tongue of Oratour de­clare it, neither are all the huge sermons, and ample volumes of innumera [...]le libra­ries able to expresse it. If soe manye bookes were written, as with them euen the whole worlde might be filled, yett thy marua [...]lous knowledge coulde not be vnfolded, because thou art altoge­ther vnspeakeable, and noe way to be desc [...]ibed, either in wordes or writtinge, who art the fountaine of diuine brightnes and the Sunne of eternall happines.

For thou art great without quantitie, & therfore infinitelie great, thou art good without qualiti [...], and therefore truly and cheifelie good: neither is any one good, but thou alone, whose very will is as the deede donne, whose pleasure is reputed [Page 109] for power. Who hast created all thinges of nothing by thine one worde, makinge them voluntarilie of thine owne accorde. Who hast all creatures in thy possession, hauing noe neede of thē, and dost rule and gouerne then without any wearines nei­ther is there any thing whatsoeuer (either in thinges aboue, or thinges beneath, that can disturbe the setled order of thine Em­pire. Who art in a [...]l places without situa­tion of pl [...]ce, and art euery where present without situation and motion. Who art not the author of any euill; neither art thou able to doe euill, although thou art able to doe all thinges. It neuer repenteth thee of any thing, which thou hast donne, neither art thou at any time moued with any perturbatiō of minde, neither would it be any losse vnto thee, although the whole worlde should runne to ruine.

Thou dost not approue or commande to be donne, any sinfull or abominable actiō: neither dost thou euer lie, because thou art the eternall ver [...]tie. By whose onely goodnes we are created, by whose iustice we are chasti [...]ed, by whose mercy we are redeemed For neither any of the celestiall orbes, or the element of fire, or the globe of the earth, or any other sensible creatu­re, ought to be adored with diuine ho­nour, which is onely due to thy diuine [Page 110] power: who art that which thou art truly and really, not any way subiect to mutabi­litie. To whom cheifely doth belong that which the Grecians doe call On, the Lati­nes Ens: which is asmuch as if they should say; That thou art now the same, which thou were heretofore, and shall be still the same both now, and euermore.

These and many other thinges, hath our holy mother the Church taught me, of whom (by help of thy grace and fauour) I am become a member. Shee indeed hath taught me, that thou (who art the one onely true God) art neither corporall nor passible. And that noe parte of thy substāce or nature, is either made or composed, or able by any meanes to be violated or chā ­ged: wherfore it is most certaine, that thou canst not be perceiued by corporall eies, neither was it euer possible for any mor­tall creature, to beholde thee in thy proper essence and nature.

Hence it appeareth painely, that we (af­ter this life is ended) shall by the same meanes see thee, by which the Angells doe now beholde thee; although indeede euen they themselues, cannot comprehēd thee, as thou art. In conclusion the omni­potent Trinitie, is not entirely knowen, to any other, sauing to thee alone.

Of the vnitie, and pluralitie of personnes in God. CHAPT. XXX.

BVt thou (o God) who art one in diui­nitie, multiplied by pluralitie of per­sons, canst not by any nōber be nombred, and therefore not able by any measure to be measured;or by any balances or weigh­tes to be ballanced or weighed. Neither doe we pretēde or take vpon vs, to declare the originall & first beninning of this so­ueraigne goodnes [...], which thou art, from whom, by whom, and in whom all thin­ges haue theire being; onely in respect of the participation which we haue with the same, we speake al the good therof which we can. For thy diuine essence hath all­waies beene, and is at this present voide of matter, but not of forme, to witt, of forme not formed, but the former of for­mes; the which albeit thou dost putt (as it were a seale) to ech seuerall thinge, yett doubtlesse thou dost make them different from thy selfe, noe alteration of encrease or diminution hapninge vnto thee by the same. For whatsoeuer is in the nature of creatures, is thy creature.

O God one onely Trinitte and a three [Page 112] fold Vnitie, whose omnipotencie doth possesse, rule, and fill all thinges which it hath created, neuerthelesse we doe not say that thou dost fill all thinges, as if they did containe thee, seeing they are rather contained in thee; neither doe we say, that thou dost fill them all particularlie: neither is it lawfull to thinke, that euerie creature accordinge to the greatnes of his capacitie doth containe thee, that is the greatest more, and the least lesse, sithence thou art in them all, or they all in thee. Whose om­nipotencie comprehendeth all thinges whatsoeuer, neither can any man finde meanes to escape thy power; soe that he, with whom thou art not appeased, will not be able to gett away when thou art offended: as it is written Neither from the East, neither from the West, neither from the desert mountaines, because God is iudge And in an other place. Whither shall I goe from thy spiritt, and whither shall I flie from thy face?

Wherfore the immensitie, of thy di­uine greatnes is such, as that we may perceiue that thou art within all thin­ges, but not included, without all thinges, but not excluded. Thou ther­fore art within all thinges, to the end thou maiest containe them; and thou art without all thinges, that by the im­mensitie [Page 113] of thy enuironninge greatnesse thou mavest include them. By this there­fore, that thou art within all thinges, it a pea [...]eth that thou art theire creator, and by this that thou are without all thinges, it is manifest that thou art theire gouernour. And least all thinges which thou hast created should be without thee, thou art within them: and to the end all thinges might be included in thee thou art without them, not by any local great­nesse, but by thy powerfull presence: who art eu [...]ry where present and al thin­ges are present to thee▪ although these thinges a [...]e knowen to some, [...]ett not to all. Wherfore the inseparable vnity of thy nature, cannot admitt personnes, tha [...] may be separate; for a [...] thou art Tri­nity in vnity, and vnity in Trinity; soe likewise thou canst not admitt separa­tion of personnes.

True it is that those personnes are sometimes named seuerallie and alone by th [...]mselues, that by this thou mighst giue vs to vnderstand (o diuine Trinitie) that thou art inseparable in personnes, that thou mightst declare, that thou hast no name in anye of the three personnes, which may not be referred vnto ano­ther, according to the rule of Relation. For as the Father is referred to the sonne, [Page 114] and the sonne to the Father: euen soe the holy Ghost is most t [...]u [...]ie referred to the Father and the Sonne. Wherefore those names which doe either signifie thy sub­stance, or personne, or power, or essence, (or whatsoeuer is properly called God) doe equallie agree to all three personnes; as for example, God▪ great, omnipotent, eternall, and all thinges els, which are saied of thee our God

There is not therefore any name of na­ture, soe peculiare to thee alone (o God the Father) as that it cannot be applied either [...]o the Sonne, or the holy Ghost. We say o Father) that thou art naturallie God; in like manner the Sonne is naturallie God, and the holy Ghost is naturallie God: and yett there are not three Gods, but na­turallie one only God the Father, the Sonne, and the holy Ghost.

Thou therefore (o sacred Trinitie) are God inseparable in personnes, and ough­test spirituallie to be vnderstoode, a [...]l­though thou hast some names, which are separable or distinct in wordes, because in names which signifie thy nature, thou dost not by any meanes admitt the plurall nō ­ber. And indeede this is a plaine proofe that the personnes in the sacred Trinitie (which is one onely true God) cannot be deuided, because the name of euerie per­sonne, [Page 115] hath respect vnto another per­sonne: If I name the Father, I shewe the Sonne; if I mention the Sonne, I make mention of the Father; if I speake of the holy Ghost, it is of necessitie to be vnder­stoode▪ that he is the holy Ghost of some other persons, to witt, of the Father and the sonne. This trulie is the true faithe, proceedinge from founde doctrine This is certainely the Catholique, and certaine true beleefe, which God by his grace hath taught me, in the bosome of our ho­lie mother the Churche.

A Prayer to the sacred Trinitie. CHAPT. XXXI.

MY faith therefore (o Lord) which for the attaining of my saluation, thou hast giuen me, doth call and crie for help vnto thee. Because a faithfull soule doth liue by faith, layinge holde on that now by hope, which it shall here after haue in effect My chaste conscience (o my God) doth crie vnto thee, as alsoe the sweete loue of my faith and beleife, which thou hast brought to the knowledge of the true light, the darkenes of ignorance [Page 116] being by thee putt to flight; the which likewise thou hast withdrawen from th [...] worlde [...] fonde bitternes, making i [...] plea­sant and swee [...]e vnto me, by [...] vpon me the chari [...]ie of thy swe [...]tnes T [...]e cleare voice and vnfained aff [...]ction of my faith and beleefe (o blessed Tri [...]tie) doth crie for helpe vnto the [...]; [...] whi [...]h [...] hath pleased thee to illuminate from time to time with the light of thy grace nou­rish [...]ng it euen from mine in [...]ancie; & cau­sing [...] to [...]ncrease, hast by the documents of our [...]oly mother the church, setled and confirmed the same in me.

To [...] crie, o happie, bl [...]ssed, and one onely glorious Trinitie the Father, the Sonn [...], and the holy Ghost; God Lord, comforter, charitie, grace, communica­tion▪ [...]he bege [...]ter, h [...] begotten, that be­getteth again▪ The true light, proceeding from the true light, the true enlightning. The fountaine, the floude, the wate­ring. From one all thinges, by one all thinges▪ in one all thinges From whom, by whom, in whom, all thinges The li­uinge life, the life proceedinge from the liuinge life, the giuer of life to the liuing One from himselfe, one from an other, one from both. Being from himselfe, being from an other being from both. The Father being true, the Sonne [Page 117] being the truth, the holy Ghost being li­kewise the truth. Wh [...]refore th [...] Father the Sonne, and the holy Ghost is one one­ly essence, one vertu [...], one goodnes, one onely happines From whom, by whom, and in whom, all thinges are happie, what thinges so [...]uer are happie.

That God is the true and soue­raigne life. CHAPT. XXXII.

O God the true and soueraigne l [...]fe, from whome, by whome, and in whome, all thinges doe liue, what thin­ges soeuer doe truly and happilie liue. O God, the true and soueraigne boun­ti [...] and beautie, from whom, by whom, and in whome, all thinges are good and beautifull, what thinges soeuer are good and beautifull O God, whose fai [...]he d [...]th raise vs [...] ▪ whose hope doth releiue vs, whose charitie doth vnite vs., O God, who commaundest that we shoulde aske thee, and openest to him, that doth knock and call vn­to thee. O God, from whome to be auerted, is to fall; to whome to be con­u [...]ed, is to rise; in whome to remaine is to be immoueable. O God, whom noe [Page 118] man looseth, vnlesse he be deceaued; whiō noe man seeketh, vnlesse he b [...] admonis­hed; whom noe man findeth vnlesse he be vndefiled. O God, to knowe whom, is to liue; to serue whom, is to raigne; to praife whom, is the [...]oules ioy and saluation.

I praise, bl [...]sse, and adore thee with my lippes, and harte, and with all the force I haue, rendring thankes to thy mercie and bountie, for all the benefitts, which I haue receiu [...]d from thee▪ and singing vnto thee the hymne of thy glorie holy, holy, holy. To thee I cry (o blessed Trinity) beseeching thee, that thou wilt vouchsafe to come into me, and make men temple fitt to re­ceaue thy maiestie. I beseech the Father by the Sonne▪ I beseech the Sonne by the Father, I beseech the holy Ghost by the Fa­ther and the Sonne, that all my sinnes and imperfections may be remoued farr from me, and all holy vertues may be planted in me.

O God of infinite power and might, of whom, by whom, and in whom all thin­ges visible, and inuisible were created, who dost enuiron thy workes without, and replenishe them within: who dost co­uer them aboue, and sustaine them be­neath, protect me the worke of thy handes hoping in thee, and hauing my whole cō ­fidence in thy onely mercy. Preserue me [Page 119] (I beseeche thee) heere and euery where, now and euer, within and without, before and behinde▪ aboue and beneathe, and on euery side, that noe place in me may be founde open to the assaultes▪ and snares of mine enimies.

Thou art God almightie, the keeper and defender of all those that trust in thee; without whom no man is secure, no man is free from danger. Thou art God, and there is noe other God but thee, either in heauen aboue, or on the earthe beneathe, who dost great and maruailous thinges vnknowen and inscrutable, in nomber in­finite and innumerable.

To thee therefore doth truly belong all glory, power, and praise. To thee all the holy Angells, the heauens, and vniu [...]rsall powers doe singe songes of thanksgi­uing, sounding forth thy prayses without ceasinge▪ as creatures to theire creator, as seruants to theire maister, as souldiers to theme Prince and gouuernoure. Finallie euery creature, and eueric spiritt doth ma­gnifie and extoll thee, o sacred and insepa­rable Trinitie.

The praises of Angells and men. CHAPT. XXXIII.

TO thee all holy and humbl [...] men of hartie, to thee the spiritts and soules of the iust, to thee all the celestiall cit [...]izēs, and euerie order of the heauenlie hierar­chie doe singe and sounde forth praise and honoure eu [...]rlastinglie in most humble manner fallinge downe, & adoring thee. Those celestiall cittizens (o Lord doe praise thee with much honoure, and mag­nificencie, Man likewise doth ext [...]ll thy power, containinge in himselfe a greate parte of ech other creature. I my selfe al­soe, albeit a poore and miserable sinner, doe desire to praise thee with greate deuo­tion, and doe withe tha [...] I coulde loue thee with most ardent affection.

O my God, my life, my strength and my praise, giue me gra [...]e to praise thee. Giue light vnto my harte, and worde vnto my mouth, that my harte may thinke of thy glorie, and my tongue may all the day lon­ge singe and sounde forth thy praises▪ But because thy praise is not seemely in my mouthe that am a sinner and a man of vn­cleane lipps, cleanse my harte (I bese [...] che thee) from all vncleanlineffe of iniqnitie, [Page 121] sanctifie me within and without (o san­ctifier omnipotent) and make me worthy to praise thee. Receiue gratiouslie, and take in good parte this sacrifice of my lipps, which I offer thee with my whole harte and affection, and graunt that it may be ac­ceptable in thy sight, and ascende vnto thee, as an odore of sweetnes. Lett thy ho­lie remembrance, and thy most blessed sweetnes possesse my whole soule, draw­inge it vp to the loue of thinges inuisi­ble Lett my soule passe from thinges visi­ble to inuisible, from earthly to celestiall, from thinges temporall to eternall▪ lett it mount vp by contemplation, and beholde thee, whose sight is soe full of admiration.

O eternal truthe, & true charitie, and cha­ritable eternitie▪ thou art my God; to thee I sigh day and night, thou art my whole studie, my desire is how I may come to thee; because he that knoweth the truth, knoweth eternity. Thou (o truth) art ruler ouer al thinges, whom we shal apparantly see, after that this blinde and mortal life is ended: in which we are demaūded. Wher is thy God? yea I my selfe doe demaunde. My God, where art thou? Me thinke I finde my selfe somewhat comforted in thee, when with wordes of exultation and confession I doe power forthe my soule vppon thee, as one reioyceth at some [Page 122] banquet, or vppon a holie day. Neuerthe­lesse my soule is yet pensiue, for that it falleth downe, and becommeth as an in­finite deepe pitt, or rather perceiueth it selfe to be such a one as yett. To whome my faith (which in the night season thou hast kindled before my feete) making ans­were saieth: Why art thou sadd, o my soule, and why doost thou trouble me? Put thy trust in God, whose worde is a light vnto my feete: hope and perseuere in him, vntill the night be past (the mo­ther of such as sinne) vntill Gods anger be past, whose children in times past we haue been; because we were heeretofore darknes; vntill this violent inundation of waters be past, vntill the day appeare, and the shadowes are departed, till then the residue of sinne remaineth in our bodie, growen deade through iniquitie.

Wherefore (o my soule) put thy trust in our Lord, in the morninge I will preisent my selfe before him, and meditate vp­pon him, and for euermore will confesse vnto him. In the morninge I will present my selfe before him, and by contempla­tion will beholde him, who is the health of my countenance and my God, who will reuiue our deade bodies by meanes of the holie Ghost dwellinge in vs, to the end, that from hence forth we may be­come [Page 123] light, and the children of the light and of the day, not of the night, neither of darknes, being as yett saued by hope. True it is, that heeretofore we were dark­nesse, but now we are become light in thee our God; neuertheles as yet by faith, not by seeing thee face to face. Because that hope which is seene, is not hope.

Those immortall troupes of holie An­gells (o Lord) doe incessantlie praise thee, and the celestiall vertues doe glori­fie thy name, who haue noe neede to reade this, which I haue written of thee, thereby to knowe thee, the sacred and vndeuided Trinitie Because they alwaies do behold thy face, in which without the sillables of times they doe reade, what thy eternall will woulde haue to be dōne; they doe reade, choose, and loue thee▪ yea they doe reade euerlastingly: and that which they reade, neu [...]r passeth away. By choosinge and louinge thee▪ they doe reade the immutabilitie of thy counsell, neither shall theire booke at any time be shutt or folded together, for that thou thy selfe art this booke of theirs▪ and shalt be for euer.

O how [...]urpassinge happie are those heauenlieve [...]tues, who are able to praise thee soe holilie and purelie, with such excessiue sweetnes, and vnspeakeable ioy? [Page 124] from thence they take occasion of praise, from whence they reioyce, that is by be­holdinge thee euerlastinglie, by which they are made able to reioyce and to praise thee: But we that are ouercharged with the burden of our fraile fleshe, who are likewise placed a farr of in the pilgri­mage of this life, from the light of thy countenance, and lastly are distracted and disquieted through diuersitie of worldly businesses, cannot praise thee worthily as we ought▪ how be it we praise thee by faith, not by seeing thee face to face; con­trariwise those Angelical spirits by seeing thee face to face, not by faith. Our fleshe is the cause of this, by meanes whereof we praise thee in a farr meaner degree then they. But albeit we praise thee after a diuers manner▪ yet thou art one and the same God creator of all thinges; to whom sacrifice of praise is offered in heauen and on earth, and by helpe of thy mercy, we hope heereafter to be made pertaker of theire companie.

Graunt o Lord in the interim (during the time of my abode in this fraile flesh) that my hart and tongue may praise thee, and lett all my bones say: O Lord who is like vnto the Thou art God almightie, whom we worship and adore, three in personnes, and one in substance of deitie, [Page 125] the Father vnbegotten, the Sonne the onely begottē of the Father, the holy Ghost proeedinge from them both & remaining in them both, the [...]acred and vndeuided Trinitie, one onely God almightie. Who when we were not, hast powerfully made by our offences, hast lost and vndonne vs, and when we were wonderfullie re­couered vs by thy pittie and goodnes. Suffer v [...] not (I beseech thee) to be vn­greatefull for soe greate benenefitts, and vnworthy of soe mani [...]olde mercies.

I humbly craue, pray, and beseeche thee, increase our faith, inlarge our hope, aug­ment our charitie. Make vs by this thy gra­ce, to be alwaie; firme in faith, and fruit­full in good workes, that by an vpright and perfect faith, and workes worthy of the same, we may by thy mercie attaine to life euerlastinge; that there contemplating thy glorie as it is, we may adore thy maie­stie, and may all of vs say together, whom thou hast made worthy to beholde this thy blisse. Glorie be to the Father, who hath created vs, glorie be to the Sonne, who hath redeemed vs, glorie be to the holie Ghost, who hath sanctified vs, glorie to the most highe, & vndeuided Trinitie, whose workes are inseperable, whose Empire is euerlastinge and perpetual. All glory and songes of praise are befittinge thee, all [Page 126] worshipp, benediction, loue and thankes giuing is due to thee; To thee our God be ascribed all honour, strenght, and forti­tude, for euer and euer. Amen.

Heere man doth lament, for that when he thinketh of God he is not moued to compunction, seeinge the verye Angells tremble and quake when they beholde him. CHAPT. XXXIV.

FOrgiue me o Lord, forgiue me o good God, forgiue me, and be mercifull vn­to me, pardon mine ignorance, and my manifolde imperfections Reiect me not for my ouermuche boldenes, in that I be­inge but a seruant, and woulde to God a good one, and not all together bad and vnprofitable as I am, yea in this respect very badd, for that I presume to praise, blesse and adore thee our God almightie, terrible, and exceedinglie to be feared, without contrition of hart, & a fountaine of teares, without that reuerence and fea­re, which is fittinge. For if the Angells praising and adoring thee (albeit replenis­hed with vnspeakable ioy) doe tremble and quake: how much more ought I soe [Page 127] to doe when I stande before thee, singing praises, or offering sacrifice vnto thee? whence is it, that my hart doth not pante, and my contenance growe pale? and why doe I not tremble in my whole bodie, that by that meanes I might weepe and waile in thy presence incessantlie? I would doe soe if it laie in my power, but I cannot doe, as I desire. And for this cause I cannot but haue thee in highe regarde, as often as I beholde thee with the eies of my faith soe terrible, and wōderfullie to be feared.

But who can doe this (or any good thinge els) without the assistance of thy grace? because our whole succoure and sa­fetie doth wholy proceede from thy grea­te mercle. Miserable wretche that I am, how is it that my soule is become soe sot­tishe and voide of sense, that it is not ex­ceedinglie affraide, when it standeth be­fore God, and singeth praises in his pre­sence? Miserable wretche that I am, how is my harte soe hardned, that my eyes do not without ceasinge, flowe forth flou­des of teares, whiles the seruant talketh with his Lord, man with God, a creature with his creator, one that is made of stime, with him that hath made all thin­ges of nothinge?

Beholde (o Lord) I doe make manifest vnto thee what I am, and what I thinke [Page 128] of my selfe in the secrett of my harte▪ I doe openly make knowen in the eares of my brethren. Thou art riche in mercie, and lib [...]rall in bestowinge rewardes▪ giue me of thy goodes, that by them I may be able to serue thee: because we can nei­ther serue nor please thee, except it be by helpe of those guifts, which we re­ceiue from thee. Pierce (I beseeche thee) my fleshe with thy feare, lett my harte re­ioyce, that it may feare thy name. O woulde to God my sinfull soule did feare thee in that manner as that holy man did, who saied: I haue allwaies feared God as it were floudes of water flowing ouer my heade.

O God thou giuer of all good thinges, giue me (I beseech thee) a fountaine of teares, duringe the time of my prayers, and prayses which I singe to thee accom­panied with puritie of harte, and mirthe of minde, that louing thee perfectlie, and praysing thee worthily I may (with the palate of my harte) pereciue, taste, & feele how pleasant and sweete thou our Lord art, as it is written: Taste and see, because our Lord is sweete. Blessed is that man that trusteth in him blessed is that peo­ple, that knoweth how to praise him, blessed is that man▪ whose helpe is from God, who hath soe disposed the ascents of [Page 129] his harte in this dolefull vale of miserie, that by them he may ascende vp to the place of eternall felicitie. Happie are the cleane in harte, for they shall see God, happie are they (o Lord) that dwell in thy house, they shall praise thee for euer and euer.

A Prayer greatly mouinge the harte to deuotion, and to the loue of God. CHAPT. XXXV.

O Iesu our redemption, loue, and de­sire, God of God, giue [...]are to me thy poore vnworthy seruant. To thee I c [...]ll & crie, with a loude voyce, with my whole harte. To thee I call, calling thee into my soule, enter into the same, and make it fit­ting for thee, that thou mayest possesse it without wrinkle or blemishe of iniquitie: because reason requireth, that a cleane dwellinge, shoulde be prepared for soe cleane a Lord to dwell in. Sanctifie me therefor (I beseech thee) thy vessell which thou hast made, cleanse me from malice, fill me, and preserue me full of thy grace, that heere and for all eternity, I may be made a fitt habitation for thy diuine ma­iestie.

O most sweete, most powerfull, most [Page 130] louing, most deare, most powerfull, most desired, most inestimable, most amiable & most beautifull Lord: thou art more sweet then honie, more white then either milke or snowe, more pleasant to the tast then nectar, or delitious wine, more pre­tious then golde or pretious stones, and more deare to me then all the riches and honoures of this worlde. What doe I say, o my God, my onely hope, and my surpas­sing great mercie? What doe I say, my happie and secure sweetnes? What doe I say in saying these thinges? Verilie I say what I am able, not what I ought.

Woulde to God I were able to singe such hymnes of prayses, as doe the quires of blessed Angells. O how willinglie woulde I bestowe my selfe wholy in sin­ging and setting forthe thy praises? O how deuoutelie in the middest of thy Church, would I pronounce those Canticles of ce­lestiall melodie, to the praise and glorie of thy holy name? But because I cannot doe this, shall I therefore holde my peace? Woe be to those that haue not thee in theire mouth, because thou art he, that openest the mouthes of such as are mute, and ma­kest the tongues of infants to be eloquēt. Woe be to those whose talke is not of thee, because those that are talkatiue and full of wordes, are to be esteemed as men [Page 131] speecheles, if theire talke doth not tende to the extollinge of thy praises.

But who is able to praise thee worthily▪ o vnspeakable vertue, and wisedome of the Father? Seeing therefore I want wor­des, by which I might be able sufficient­lie to expresse thee (o diuine worde of all power and knowledge) I will in the in­terim say what I can, vntill thou vouchsafe to call me vnto thee, where I shalbe able to speake what appertaineth both to thee and me. Wherfore I humbly beseech thee that thou wilt not soe much consider what I say, as what I desire to say. Verily I greatlie desire to speake that of thee, which is fittinge & meete, in respect that all praise, thankesgiuinge, and glorie is due vnto thee.

Thou knowest therefore o God (from whom the very secrets of our hartes can­not be concealed) that thou art more deare and acceptable to me then heauen and earthe, and all thinges els [...], that are therein: for I loue thee aboue heauen and earthe, and all other thinges contained in them, yea soe greate loue is due to thy holy name, as that in comparison thereof, noe transitorie thinge doth deserue the fame.

I doe loue thee o my God very muche, and doe desire to loue thee still more and [Page 132] more. Giue me grace that I may alwaies loue thee accordinge to the greatnes of my affection, and according to the great­nes of my obligation, that thou onely maiest be my whole intention, and my whole meditation. Lett me thinke of thee in the day time without ceasinge: Lett me dreame of thee in the night season; Lett my soule talke to thee, lett my minde dis­course with thee. Lett my harte be beau­tified by the light of thy holy sight, that hauinge thee for my conductor and capi­taine. I may marche forewarde from ver­tue to venue, and at length may beholde thee, the God of Gods in Sion.

During the time of this life. I doe see thee obscurelie as it were through a mrt­roure or looking glasse, but then I shall be­holde thee apparentlie face to face, where I shall knowe thee▪ like as I am knowen of thee. Blessed are the cleane in harte, for they shall see God. Blessed are they (o Lord) that dwell in thy house, they shall prai [...]e thee worlde without end.

I beseeche thee therfore (o Lord) by thy manifolde mercies, by which we are deliuered from eternall death, mollifie my stonie harde harte, (harder then either stone or iron) with thy most sacred and powerfull vnction, and make me at all times to become a liuinge sacrifice in thy [Page 133] sight by the fire of compunctiō. Make me to haue alwaies in thy sight a humble and contrite harte, ioyned with aboundance of teares. Make me in all my desires as one wholy deade to this wretched world, and through the greatnes of the feare and loue of thee, to forgett all thinges transi­torie; in so much, as that I may neither greiue, nor growe gladd at any temporall thinge, being free from the feare & loue of whatsoever passeth away with time, beinge neither depraued through flattery, nor dismaied through aduersitie.

And for that the loue of thee is forcible like vnto death, graunt (I beseeche thee) that the fierie and sweete force of thy loue, may wholy withdrawe my minde from all thinges vnder heauen, that I may adhere to thee alone, being fedd with the only memorie af thy sweetnes. Lett the most odo [...]iferous smell of thee (o Lord) descende, lett it descende I beseech thee, lett it descende, and with it lett the melli­fluous loue of thee enter into my harte. Let the admirable and vnspeakable fra­grant sauoure of thee come vnto me, cau­singe in me an eternall desire and affec­tion, and producinge in my harte foun­taines of water, flowinge into life euerlastinge.

Thou (o Lord) art infinitely good, and [Page 134] therefore infinitelie to be loued and pray­sed of those, whom thou hast redeemed with thy pretious bloud. O most liberall louer of men, most louinge Lord, and most iust iudge, to whom the Father hath committed all iudgment, thou perceiuest in the most wise iudgement of thy righ­teousnesse, whether this be iust and rea­sonable or noe, that the children of this worlde, of the night and darkenesse, doe loue and seeke after riches, and honoures that are transitorie and cannot long con­tinue, with a farr greater desire earnestnes and studie, then we thy seruants doe loue and seeke after thee our God, by whom we haue been made and redeemed.

For if one man loueth an other with soe greate affection, as that the one can scarce­ly endure the other to be wanting; if the wife be conioyned to her husband with that feruoure of minde, as that through the greatnes of her loue, shee can take noe repose, being not able without greate greife to sustaine the absence of her belo­ued husbande: with what affection, desire, and feruoure of minde, ought that soule, (whō thou hast espoused and linked vnto thee by faith and thy manifold mercies) to loue thee the true God, the most beau­tifull spouse, who hast after that wonder­full manner loued and saued vs, who hast [Page 135] donne soe many, soe greate, and such vn­speakeable thinges for vs.

But althoughe the transitorie thinges of this world [...], haue theire particular loues and delightes, yet is the delight and con­tent which they yeilde, farre inferiour to that which proceedeth from thee▪ o Lord our God. In thee the iust man is d [...]lighted, because thy loue is sweete and peaceable, thou being accustomed to replenishe those hartes, which thou dost possesse, with vnspeakeable delight, sweetnesse, and quietnes. Contrariwise, the loue of the worlde and of the fleshe, causeth a thou­sande woes, not permittinge the soules, into which it entreth to be at any repose, but continually vexeth them with suspi­tions, with diuers doubtes, and perturba­tions. Thou therfore (o Lord) art the de­light of good and iust men, and truly not without reason; for that in thee is true re­pose, and a life free from molestation. He that entreth into thee (o good God) entreth into the ioy of his Lord, and shall not be any more afraied; but shall finde himselfe happily placed in a most happie habitation saying: This is my rest for euer­more, heere I will dwell, because I haue chosen the same. And Againe. Our Lord guideth me, and I shall want nothinge, he hath placed me in a place of pasture.

[Page 136] O sweete Christ, o good lesu, fill my harte perpetually with thy vnquenchable charitie, with the continuall remembrance of thee, soe that beinge become as a fierie flame, I may wholy burne through the sweetnes of thy loue, which loue in me let be soe greate, as that whole fountaines & flouddes of water may neuer be able to quenche it Make me (most sweete Lord) to loue thee, and for thy loue to lay a side the heauie and vnsuportable burden of all earthly and carnall conscupiscences, which doe molest and presse downe my wret­ched soule: to the end, that being freed from them, and runninge after thee in the sweete smell of thy odoriferous oint­ments, I may at length (hauinge thee for my guide) be able to attaine to the vision and fruition of thy beau [...]ie, and by the same to remaine truly satisfied eternally. For two seuerall loues, the one good, the other [...]uill, the one sweete, the other bit­ter, cannot in one harte possibly dwell to­gether. And therefore if any one doth loue any thinge besides thee, thy charitie in him (o God) is not the loue of sweetnes, and the sweetnes of loue, for thou art that loue that afflicteth not but delighteth, that loue that for euer remaineth chast and sincere, that loue alwaies burneth, and ne­uer consumeth.

[Page 137] O sweete Christ, o good Iesu, my loue, my loue, and my God▪ inflme me wholy with thy fire, with the loue of thee, with thy sweetnes and delecta [...]ion, with thy mirth and exultation, with thy pleasure, and desire, which is holy and good, chast cleane, quiet, and secure, to the end, that being wholy replenished with the sweet­nes of thy loue, being wholy inflamed with the fire of thy charity. I may loue thee my God with all my harte, force and strength, hauinge thee at all times and in al places, in my harte, in my mouth, and be­fore mine cees: soe that noe receptacle may be founde in me, to receiue the coun­terfayted loue of thinges transitorie.

Heare, o my God, heare o light of mine eies, heare and graunt what I demaunde of thee, to the end thou maiest heare me. O most meeke and mercifull Lord, refuse not to heare me by reason of my sinnes, but for thy goodnes sake, receiue the prayers of me thy vnworthy seruant, and graunt me the effect of my peticion and desire▪ by the intercession, prayer and request of the glorious virgin Marie thy mother, and my Ladie, and of all the Saintes of thy hea­uenly Cittie Amen.

A most deuoute Prayer, demaunding Grace of God to praise him as wee ought. CHAPT. XXXVI.

O Christ our Lord, the diuine worde of the Father, whose comming into the worlde was to saue sinners: I beseech thee by the bowels of thine infinite mer­cie, amende my life, make better mine actions, compose my manners, take from me whatsoeuer is hurtfull to me, & displeasinge to thee, and giue me that, which thou knowest is pleasinge to thee, and profitable for me Who is there, that can cleanse man from sinne, conceiued in the same, sauinge thou alone? Thou ar [...] God almighty of infinite mercy, who ius­tifiest the wicked, and raysest to life those, that through sinne were deade, who chan­gest sinners from that which they were before, vpholdinge them, that they fall not any more. Remoue from me therfore (I beseeche thee) whatsoeuer in me is displeasinge vnto thee.

Thy eies I knowe doe plainely see mine imperfections to be very manie. Where­fore may it please thee to stretche forth towards me the hande of thy mercie, and [Page 139] with the same remoue from me, what­soeuer is offensiue in me to the eies of thy diuine Maiestie. My health, o Lord, and my sicknesse doe depende of thy power: preserue (I beseech thee) the one, and cure the other. Cure me, o Lord, and I shalbe cured, saue me, and I shalbe sa­ued: thou art he, that dost cure those thin­ges that are diseased, keepinge them in health after they are healed: thou art he, that with the very becke and nod of thy heade, dost repaire those thinges that are ruined and decayed. For if it be thy plea­sure to sowe in my hart the good seed [...] of vertues, it is necessarie that first with the hande of thy pittie, thou pluck vp the thornes of mine iniquities.

Most sweete, benigne, louinge▪ deare, desired, beloued, and most beautifull Lord, powre into my harte (I most hart­lie beseeche thee) the aboundance of thy sweetnes and charitie, that I may nei­ther desire, nor as much as thinke vppon any worldly or carnall delectation, but may loue thee alone, hauinge thee onely in my mouthe, and in my affection. Write in my breaste with thy finger, the sweete remēbrance of thy hony sweete name, by noe forgetfulnes euer to be blotted out of the same. Write in the tables of my harte, thy most holy will, and thy iustifications; [Page 140] that alwaies and in all places I may haue thee and thy preceptes before mine eie [...] who art a Lord of infinite sweetnes. In­flame my minde with that sacred fire of thine, which thou ha [...]t sent into the world, and dost greatlye desire that it should be kindled, to the end, that with teares I may daylie offer vnto thee, the sacrifice of a humble and contrite harte

O sweete Christ and louinge Iesu, giue me as I desire (as I desire with my whole hart) giue me thy loue, which is chast and holie, that it may replenishe, preserue, & wholy possesse me. Giue me likewise (I beseeche thee) in token of thy loue, a fountaine of teares, trickling downe from mine eies, that they may beare witnes of thy tēder affection towardes me▪ let them speake and declare, how much my soule doth loue thee, seing it cannot containe it selfe from teares, by reason of the surpassing great sweetnesse, surpassinge greate charitie.

I remember (o louing Lord) that good woman Anne, who came to the taberna­cle to desire a sonne: of whom the holie scripture relateth, that after her teares and prayers to this effect offered, shee re­mained as one assured to obtaine, what shee had desired. Now when I call to min­de this her soe greate vertue, and con­stancie, [Page 141] in not doubtinge to receiue what shee demaunded. I cānot but be greatelie greiued, and ashamed1▪ For if a woman did thus weepe, & perseuer in weeping, which did onelie seeke to obtaine a sonne: in what manner ought my soule to lament, and to continue in lamentation, which doth seeke and loue God▪ & desireth to at­taine vnto him? how ought that soule to lament and weepe, which doth seeke God day and night? wh [...]ch refuseth to loue any other thinge sauinge Christ alone? Verilie we might very well wonder and be asto­nished▪ if the teares of such a soule were not her continuall foode.

Wherefore (I bese [...]che the) take pitti [...] of me; and be mercifull vnto me, because the sorrowes of my harte are exceeding manie. Imparte vnto me thy celestial com­forte▪ and despite not my sinfull soule, for which thou hast suffered a death soe cruel. Bestowe vppon me the guifte of teares, proceeding from an internall affection, & loue towardes thee, which may breake the bands of mine iniquities, and alwaies fill my soule with celestiall gladnes

Although I durst not demaūde to be per­taker of that vnspeakeable rewarde which thou hast ordained for true & perfect mō ­kes and religious men (for that I am alto­gether vnable to followe the footestepps [Page 142] of theire angelicall conuersation) yet at least lett me obtaine some place or other in thy kingdome, amonge the deuoute & blessed woemen.

The wonderfull deuotion of an other deuoute woman doth likewise come into my minde, who with greate loue sought thee lying in thy graue, who (after thy disciples were gone) went not away from thy tombe, but [...]att still, sorrowfull and la­menting, and for a long time together, very bitterly weeping: and rising vp from the place where shee had sitten, with wat­chfull eies, and many teares, shee diligent­ly sought thee againe and againe in euery corner of thy sepulcher (from which thou wert departed being risen) to see, if perad­uenture shee might any where see and finde thee, whom shee sought with soe greate affection. Doubtles shee had entred and sought thee in the sepulcher diuers times before, and yett all was not enou­ghe in respect of her ardent loue, for that perseuerāce is the perfectiō of euery good action▪ And because aboue others shee loued thee, and with loue lamented thee, and with lamentation sought thee, and in seeking continued cōstantly: for this cause before all others shee deserued to finde thee, to see thee, and to speake vnto thee: Neither was shee onely thought worthy [Page 143] of this one fauour alone, but besides this, was made the messenger & Apostle (vnto the Apostles themselues) of thy glorious Resurrection, thou gently bidding and cō ­maunding her saying: Goe, tell my bre­thren that they goe into Galilee, there they shall see me.

If therefore this woman did in this ma­ner weepe, and perseuere in weeping, who sought thee, as one shee thought to be deade, albeit thou wert liuinge, who touched thee with the hande of her faith; how greately ought that soule to lament, and persist in lamentation, who belei­ueth with the hart, and acknowledgeth thee with the mouth to be her Reede­mer, and to rule and raigne both in hea­uen and euery where? how greately ought that soule to groane and weepe, who with the whole harte loueth thee, and with the whole harte desireth to see thee?

O thou-that art the onely hope, and suc­coure of such as are in miserie, to whom we neuer pray without hope of mercie; for thine owne sake, and for thy holy na­mes sake, graunt me this grace I beseeche thee; that as often as I thinke speake, wri­te, reade, or talke of thee, as often as I me­ditate of thee, and as often as I stande be­fore thee, to offer prayses, prayers, and sa­crifice vnto thee; soe often lett me with [Page 144] teares aboundantly & sweerely weepe in thy sight, that my teares may be my foode day and night.

Thou truly (o king of glorie, and maister of all vertues) hast taught vs by thy worde & example, to lament and weepe saying: blessed are they that mour­ne, for they shal be comforted. Thou thy selfe didst lament the death of thy discea­sed freinde, and with many teares didst bewaile the cittie, that in fewe yeares after was to come to ruine. I beseech thee (o good Iesu) by those most pre­tious teares of thine, and by all thy mer­cies, by which thou hast in that wonder­full manner releiued our miseries, gra­unt me the guift & grace of teares, which my soule doth much desire and couet: because without thy guift I cannot ob­taine it, it being the Holy Ghost, that doth effect the same, whose propertie is to mollifie the harde hartes of sinners, and to moue them to compunction.

Graunt me the guift and grace▪ of tea­res, like as in times past thou hast donne to our forefathers, whose footestepps I ought to imitate, that I may during the whole course of my life lament (as they did) both day and night. By theire me­ritts and intercession▪ who haue pleased and deuoutely serued thee, take compas­sion [Page 145] of me thy vnworthy seruant being in great miserie, & graunt me the guift & grace of teares I beseeche thee. Graunt that the water of teares may flowe from mine eies, as from a floude, that night and day they may be vnto me in steede of foode.

O my God, let me become as a pleasing and acceptable oblation to be sacrificed in thy sight by the fire of compunction, and as a most gratefull sacrifice, lett me be ac­cepted of thee in the odoure of sweetne [...]. O most louing Lord, lett me become as a faire and flowing fountaine, in which let this sacrifice be daily washed from the fil­the of sinne. For albeit by the assistance of thy grace, I haue offered my selfe wholy vnto thee▪ yet neuerthelesse I doe dailie of­fende in many thinge [...] ▪ throughe my ex­ceeding greate frailtie.

Graunt me therefore, most blessed and beloued God, the guift and grace of teares, especiallie through the sweetnes of thy loue, and the remembrance of thy mani­folde mercies: prepare this banquet in thy [...]ight for me thy vnworthy seruant, and graunt me this prerogatiue, that as often as I will, I may be fedd and refreshed with it. Afforde me this fauour, for thy mercy and goodnes sake I beseeche thee, that I may soe drinke, and become drunke by drinkinge of this most excellent cupp of [Page 146] teares, that my soule may onely▪ thirst and growe drie through the loue of thee, for­getting all worldlie vanitie and miserie.

Heare, o my God, heare o light of mine eies, heare and graunt what I demaunde of thee. O most meeke and mercifull Lord, refuse not to heare me by reason of my sinnes, but for thy goodnes sake, re­ceiue the prayers of me thy vnworthy ser­uant, and graunt me the effect of my peti­cion and desire; by the prayers and inter­cession of our blessed Lady the glorious Virgin Marie, and of all the Saints of thy heauenlie Cittie▪ Amen.

A Prayer greately stirring vp the minds to compunction, if it be saied in si­lence with attention. CHAPT. XXXVII.

O Lord Iesu, o mercifull Iesu, o good Iesu, who hast vouchsafed to die for our sinnes, and hast risen againe for our iustification: I beseech thee by thy glo­rious resurr [...]ction, raise me vp from the se­pulcher of sinne, and graunt me daylie a parte in this first resurrection, that in the last likewise, I may be thought worthie to receiue a portion. O most sweete, most be­nigne, most louing, most deare, most ine­stimable, [Page 147] most desired, most amiable, and most beautifull Lord, who hast ascended into heauen in glorious and triumphant manner, and as a puissant Prince, sittest at the right hande of God the Father, drawe me vp vnto thee, that I may runne after thee, being allured by the sent of thy oint­ments soe sweetelie smelling; that I may runne without ceasing, thou drawing and conducting me running; drawe the mouth of my thirstie soule (I beseech thee) to those riuers aboue of euerlasting satietie: nay rather leade me to the fountaine of life (my God and my life) that there I may drinke according to my capacitie, in suche sorte as that I may be able to liue eternal­lie. For thou with thy sacred and blessed mouth hast affirmed: If any one thirst, lett him come to me, and he shall drinke and be satisfied.

O fountaine of life, graunt that my thir­stie soule may alwaies drinke of thee: that according to thy holie and true promis [...] ▪ waters of life may flowe from my bellie. O fountaine of life, fill my minde with the streame of thy delight: make my hart drunke with the sober drunkennes of thy loue, that I may forget all thinges that are vaine and worldly, and may continuallie haue thee in my memorie, euen as it is written: I haue been mindfull of God, and [Page 148] haue been delighted. Giue me thy holie spiritt, whom those waters did signifie which thou didst promise to bestowe vpoz those that do [...] thirst after thee.

Graunt, (I beseeche thee) that I may tende and aspire thither with my whole desire and affection, whither we beleiue thou didst ascende the fo [...]th day after thy Resurrection; that I may be detained i [...] this vale of miserie in body onely, being in thought and desire continually with thee: to the end my harte may remaine there▪ where thou art my desired, incomparable, and most beloued treasure. For in the greate deluge of this life, where we are [...]ossed to and from with continuall tem­pests, finding [...]oe firme standing or assured place, where the doue may fixe her foote for neuer soe small a space: heere I say in this wretched worlde, noe certaine peace or assured rest is to be expected, for that where soeuer we are, warres and dissensiōs doe molest vs, our enimies on all sides doe assaulte vs, out wardly are fightes, inward­lye teares.

And for that we consist of a two-folde substance, partly of earth, partly of heauen, our body which is subiect to corruption, is a clogg to the soule, not suffering it to soa­re vp to celestiall contemplation. Where­fore my minde being my compagnion & [Page 149] freinde, cominge as one wearied on the way, lieth sicke and diseased, being rent & māgled by those vanities, throughe which it hath passed: it is exceeding hungrie and thirsty▪ and I haue nothing to sett before it, because I am poore and needy.

Thou therefore o Lord my God, who art riche in goodnes, and giuest in aboundan­ce the dainties and delicacies of celestiall fulnes, giue meate to my minde being wearied, recollect it beinge distracted, restore it to healthe being rent and man­gled. Beholde (o Lord) how it stan­d [...]th at thy dore knocking: I beseech thee by the bowells of thy cōpassion, in which thou hast vouchsafed to visit vs, coming downe vnto vs from heauen, open the hande of thy pitty, to my afflicted minde knockinge, and calling vnto thee: com­maunde likewise by thy accustomed cour­tesie, that it may enter and be brought in vnto thee, that it may rest and repose in thee, and lastly by thee may be refreshed & fedd, who art the liuing and heauenly bread: with which being filled and stren­gth being recouered, let it ascende to the thinges aboue it, and being lifted vp with the winge of holy desire from this vale of teares and lamentation, let it soare vp to the heauenly kingdome.

Let my soule (I beseech thee o Lord) [Page 150] take the winges of an Eagle and fly with­out failing, let it fly without ceasing vntill it come to the beautie of thy house, and vnto the place of thy glorious habitation, that there in the place of thy pasture (which is enuirōned with pleasant riuers) it may be fedd with the foode of thy in­ternall consolation, sitting at the same ta­ble, on which those heauenly citizens are wonte to take theire refection. Graunt that my hart may rest in thee, o my God, my hart (I say) which is as aspatious sea tossed too and froo with continuall floudes.

Thou therfore (o Lord) who hast com­maunded the windes and sea, after which a greate calme did ensue, come and walke vpon the waues of my harte, to the end that all thinges within me may be stil and quiet, that soe I may embrace thee the onely good thinge which I desire to pos­sesse, and may contemplate thee the grat­full light of mine eies, being freede from the darke mist of troublesome thou­ghtes. Let my minde (o Lord) flie and re­tire it selfe vnder the shadowe of thy win­ges, from the inordinate heate of worldly cogitations, that sittinge there in the tem­perate ayre of thy refreshing. it may ioy­fullie sing, saying: I will sleepe and repose in the peace of this one thinge (that is of [Page 151] God alone.) O Lord my God, let my soule sleepe (I beseech thee) by abandonning whatsoeuer is amisse: lett it sleepe by ha­ting wickednes, and by louinge iustice. For what thinge is there, that can or ought to be more pleasing and delightfull vnto vs, then amidst the darknes and manifold bit­ternes of this present life, to desire diuine sweetnes, and to sighe after eternall hap­pines, there to fixe the minde, where it is most certaine true ioyes are to be founde?

O most sweete, most louinge, most be­nigne, most charitable, most inestimable, most desired, most beloued, and most be­autifull Lord, when shall I see thee? Whē shall I be presented before thee? When shall I be satisfied by beholding thy beau­tie? When wilt thou deliue [...] me out of this obscure prison, that I may freely con­fesse thy holy name? that from hence forth I may be free from all affliction? When shall I be admitted into that admirable & beautifull house of thine, where the voice of ioy and exultation, doth refounde in the tabernacles of iust men? They (o Lord) that dwell in thy house, are happie, because they shall praise thee euerlastingly: They are happie and trulie happie indeede, whō thou hast chosen▪ and taken vp to be heires of that celestiall beatitude. Behold o Lord thy Saints doe flourishe in thy sight as a [Page 152] l [...]llie, for that they are filled with the plen­tie of thy house, thou giuinge them to drinke of the riuer of thy dilightful sweet­nesse: because thou art the fountaine of life, and in thy light they doe see light, soe that they the illuminated light, (by mea­nes of thee the illuminating light) doe shine like vnto the sunne in thy sight.

O Lord of all vertues, how wonder­full, how beautifull, how gratefull are the lodgings of thy heauenly mansion, my sin­full soule doth exceedingly couet to enter into them. O Lord I haue loued the beauty of thy house, and the place of the habita­tion of thy glorie. I haue desired of our Lord one thinge, and I will aske it of him againe and againe, to wit [...], that I may dwell in the house of our Lord, all my life longe. Like as the harte longeth for the fountaines of waters (when he i [...] pursued) soe doth my soule longe after thee my God; When shall I come and appeare be­fore thee? When shall I see my God, whom my soule doth soe much thirst to behold? When shall I see him in the lande of the liuinge? for in this lande of the dyinge, it is impossible with mortal eies to beholde him.

What shall I therfore doe, poore wret­che that I am, being subiect to death and corruption? What course shall I take? As [Page 153] longe as we are in this corruptible bodie, we are in respect of thee as strangers and pilgrims in a forraine countrie, not hauin­ge heere any citty or certaine dwellinge, but doe seeke for one in time to come, because ou [...] habitation is in heauen. Alas I esteeme my selfe wretched, by reason of my ouer longe slay in this worlde. I haue dwelt with the inhabitants of Cedar, too longe hath my soule remained heere.

Who will giue me winges like vnto a doue, that I may flie, and be at rest? No­thing can be to me soe pleasant and good, as to be with my Lord. It is good for me to adhere to my God. Giue me grace ther­fore▪ I beseech thee) that as lōge as I liue, I may adhere to thee, as it is written. He that adhereth to our Lord, becommeth one spiritt with him. Giue me (I beseech thee) the winges of contemplation, by which I may be able to flie vp vnto thee into heauen And for that euery thinge that is eui [...]l, doth drawe vs downewarde to sinne, vp holde my mynde, that it fall not downe to the bottome of the obscure valley of perdition; vpholde my minde, least by the interposition of the shadowe of earthly thinges, it be separated from thee the sonne of iustice and by the darke cloude of secular conuersation, it be hin­dered from looking and lifting vp it selfe [Page 154] to celestiall contemplation.

For this cause I doe endeuoure to ascen­de vp to those ioyes of peace, and to the deligthfull and quiet state of true light, Vpholde my harte with thy holy hande, for that without thy help it cannot ascen­de. I doe hasten thither, where surpassing greate peace raigneth, and where conti­nuall quietnes shineth. Guide and conduct my soule, and according to thy holy will drawe it vnto thee, to the end that vnder thy conducte, it may ascende vnto that re­gion of plentie, where thou dost feede Israel euerlastingly with the foode of thy veritie, that there (be it but in thought one­ly, and for neuer soe shorte a time▪ it may touche thee the supreame wisedome, re­maininge aboue all thinges, ouer-going all thinges, and gouerninge all thinges.

But many thinges there be, which trouble my soule, and hinder it, that it cannot soare vp vnto thee. Cause them all o Lord by thy commaundement, to cease and be silent. Let my soule it selfe, be si­lente, let it passe beyonde all thinges (all thinges I meane created) let it mounte aboue it selfe, and come to thee. Let it fixe the eies of its saith on thee alone the crea­tor of all thinges, lett it aspire to thee, lett it attende to thee, lett it meditate on thee, l [...]tt it contemplate on thee, lett it sett thee [Page 155] before its eies, and thinke vpon thee in its harte, who art the true and soueraigne good thinge, and that ioy which shall ne­uer haue end. For albeit the contempla­tions, are many wherwith a deuoute soule is by thee wonderfully fedd and refreshed, yet is my soule in none of them all soe much delighted and conforted as in thee, and as when it doth meditate and con­template on thee onely.

O how greate (o Lord) is the aboun­dāce of thy sweetned how marueilouslie dost thou inspire and visit the hartes of such as loue thee! how wonderfull is the delight of thy loue, which they feele and enioy, who affect and seeke nothinge but thee, who desire not soe much as to thinke of any other thing sauing onely thee! Hap­pie are they, whose hope i [...] in thee alone, who wholy addict themselues to prayer and contemplation Happie is he, that pas­seth his life in solitarinesse and silence, ta­king continuall heede night and day to the custodie of his senses: that euen in this life during the time of his abode in this fraile fleshe, he may be able in some sorte to taste of thy vnspeakeable sweetnes.

I beseech thee o Lord by those most pre­tious woundes of thine, which on the crosse thou hast suffered for the redemp­tion of mankinde, frō which hath gushed [Page 156] forth that most pretious blood, by which we are redeemed; wounde my sinfull sou­le, for whom likewise thou hast vouchsa­fed to dye, wounde it with the fierie and forcible darte of thy surpassing greate charitie. Because the worde of God is powerful and effectual, and more peircing then a two edged sworde.

Thou therfore, o Lord, who as a chosen arrowe and most sharpe sworde, art able to peirce and passe thoughe the harde tar­get of mans harte, pierce my harte with the darte of thy loue, that my soule may say, I am wounded with thy charitie, soe that from the wounde of this thy charitie teares may trickle downe day and night in greate quantitie. Strike, o Lord, strike (I most humblie beseeche thee) my hard hatred soule, with the pious and power­full speare of thy loue, yea peirce it to the very bottome with thy omn [...]potēt vertue.

Cause likewise a floude of water to flowe from my heade, and a fountain [...] of teares continually to trickle downe from mine eies, throughe the exceeding greate affection and desire of beholdinge thy fair­nesse; in such sorte, as that I may weepe continuallie, receyuing noe comforte du­ringe this present life, vntill I shall be thought worthie to beholde thee in thy heau [...]nlie house, my beloued and most [Page 157] beautifull spouse, my God and my Lord; that seeing there thy glorious, admirable, and most f [...]ire face, replenished with all sweetnes, I may together with that elec­ted companie, fall prostrate and adore thy Maiestie, and being at length filled with the celestiall and vnspeakeable ioy of that eternall delectation, I may with those that loue thee cry out, saying. Beholde I nowe see, what I coueted, I nowe en­ioy that, for which I hoped, I nowe haue that which I desired: because I am nowe ioyned to him in heauen whom whilst I liued on earth, with my whole strength I loued, with my whole loue I af­fected, and to whom with my whole affe­ction I was vnited, him doe I praise, blesse and adore; who liueth and raigneth God both nowe and euer more. Amen.

A Prayer to be saied in time of tribulation. CHAPT. XXXVIII.

TAke pittie [...]o Lord, take pittie, o mer­cifull Sauiour of me a most miserable sinner, doing thinges worthie of blame, and worthilie suffering for the same, being by thee dailie afflicted, for that conti­nuallie [Page 158] I am founde to haue offended. If I ponder the euill which I daylie commit▪ that which I endure is nothing in compa­rison of it, that which I haue donne being much more greiuous then mine affliction. Thou art iust, o Lord, and right is thy iudgment [...], all thy iudgement [...] are iuste and true; Thou o Lord our God ar [...] iust and full of goodnes, neither is there in thee anie wickednes [...] because when we offende, thou dost not vniustlie and cruel­lie afflict vs, who when we were not, hast powerfullie made vs; and when for our sinne we were guiltie of damnation, thou hast by thy wonderfull mercie and good­nesse, set vs in state of saluation. I knowe (o Lord God and am assured, that our life is not gouerned by the vnaduised in­fluence and concurrence of secondarie causes, but is wholie disposed and orde­red by thy almightie prouidence. Thou therfore takest care of all thinges, but especiallie of such as serue thee, who putt theire whole confidence in thy onelie mercie. Wherefore I humblie pray and beseeche thee, that thou wilt not deale with me according to mine iniquities, by which I haue deserued thine anger, but according to thy manifold mercies, which surmounte the sinnes of the whole world together▪ Thou o Lord, who dost punishe [Page 159] me outwardlie, giue me alwaies an inuin­cible patience inwardlie, to the end I may neuer cease to praise thee. Take pittie of me, o Lord, take pittie of me, and helpe me, like as thou knowest to be expedient for me both in soul [...] and bodie, thou (I say) who knowest all thinges, and art able to doe all thinges whatsoeuer who liueth and raigneth, for euer and euer, Amen.

A verie deuoute Prayer to God the Sonne. CHAPT. XXXIX.

O Lord Iesu Christ, the sonne of the living God, who with thy handes stretched forth on the Crosse, hast drunke the cupp of thy passion for the redemp­tion of all mankinde, succou [...]e me this day I beseeche thee. Beholde, o Lord, I that am needie doe come to thee that art wealthie. I that am full of miserie doe ap­proache to thee replenished with mercie, suffer m [...] not therfore to departe voide, or as one worthie to be despised. I be­ginne hungrie, let me not end emptie. I approache as one hunger-starued, let me not departe vnfed. And if I sighe before I eate, graunt that I may eate at least [Page 160] after I haue sighed

First therfor [...] most sweete Iesu, before the magnificence of thy sweetnes, I con­fesse against me myne iniustice. Beholde o Lord, for that I was conceiued and borne in sinne, and thou hast washed and sanctified me from the same, and [...] this, haue defiled my selfe with greater offences: because those sinnes wherin I was borne, were of necessitie, but those in which I afterwardes lay wallowing were voluntarie. This notwithstanding, thou being not vnmindfull of thy mercie and goodnes, hast drawne me from my fathers house, and from the tabernacles of sinner, inspiring me with thy grace, to fol­lowe thee in the companie of those that seeke thy face, who walk the direct way that leadeth to felic [...]tie, liuinge amiddst the [...] of cha [...]itie, and sitting at table with thee in the parloure of most pro­founde pouertie.

But I ingratefull and forgetfull of soe many benefits receiued haue after my en­trance into Religion, committed many sin­nes and abominations, and where I ought to haue corrected my faultes by doing sa­tisfaction, there haue I added sinne vpon sinne. These therfore (o Lord) are the faultes, by which I haue dishonoured thee, and defiled my selfe, who thou hast [Page 161] created according to thine owne image & similitude) to wit, pride, vaine glorie, and many other sinnes almost infinite, by which my vnhappy soule is troubled and afflicted, rent and destroyed.

Beholde, o Lord, mine iniquities haue ouerwhelmed mine heade, being vnto me as a greiuous burden vnsupportable to be endured: in soe much, that if thou (whose propertie is to pardonne, and to shewe mercie) doe not lift me vp with the right hande of thy maiestie, I shall woefullie sinke downe into the gulfe of eternall mi­serie. Beholde o Lord God, & see because thou art holy; beholde I say how my gho­stlie ennimie doth insulte ouer me, saying: God hath forsaken him, I will pursue and take him, because there is none that can deliuer him.

Howe longe (o Lord) wilt thou thus leaue me: Tu [...]ne backe and deliuer my sou­le, o sau [...] me for thy mercies sake. Take pittie of me thy sonne, whom thou hast begotten in the greate greife of thy pas­sion, and doe not soe attende to my wickednes, that thou forgett thy good­nes. What Father is there, who seeing his sonne in danger, doth not ende­uoure to sett him free? or what sonne is there, whom his Father doth refuse to cor­rect with the staffe of his pittie?

[Page 162] Wherefore o Lord and Father, albeit I am a sinner, yet I doe not cease to be thy sonne, because thou hast made me, and newe made me againe, like as I haue sin­ned, soe correct and amend me, and being by the staffe of thy fatherlie pittie correc­ted and amended, commit me to the care and custodie of thy onely begotten sonne Iesus Christ our Lord. Is it possible for a woman to forget the childe of her owne wombe? And albeit shee shoulde forget it, yet thou (o most louinge Father) hast promised not to forget the same.

Beholde I cry, and thou dost not heare me, I am afflicted with greife, and thou dost not comfort me. What shall I say, or doe, being in this extreame miserie? Alas I am altogether comfortles, and which is worse, am chased forth of thy presence. Wretche that I am, from howe greate good into howe greate euill am I fallen? Whither did I attempt to goe, and whi­ther am I come? Where am I, and where am I not? howe is it, that I that did sighe after heauen, doe nowe sighe through soe great tribulation? I haue sought com­forte, and haue founde affliction. And truly it is better for me, not to be, then to be without thee, o sweete Iesu. It is better not to liue, then to liue without thee, the onely true life.

[Page 163] Where are nowe (o Lord Iesu) thine accustomed mercies? Wilt thou be dis­pleased with me alwaies? Be appeased I beseeche thee, and take pittie of me, and turne not away thy louinge face from me, who to redeeme me, hast not turned away thy face from those that did [...]ocke and spit vpon thee. I confesse that I haue sinned, and my conscience doth adiudge me worthy of damnation, neither is my pennance sufficient to make satisfaction, neuerthelesse it is a thinge infallible, that thy mercie doth surmount all offence whatsoeuer, be it neuer soe abominable.

Wherefore (o most mercifull Lord) I beseeche thee doe not write any malitious bitternes against me, neither enter into iudgment with thy seruant, but according to the multitude of thy mercies, blot out mine iniquities. Woe be to me at the day of iudgment, when the bookes of our consciences shalbe opened (wherein our actions are registred) when of me it shall openly be proclaimed: See heere the man, and his deedes committed. What shall I doe, o Lord my God, at that dread­full day, when the heauens shall reueale mine iniquitie, and the earthe shall beare witnes against me? Verilie I shall be mute and able to say nothinge, but holding downe mine head through shame and [Page 164] confusion, I shall stande before thee sha­king and blushing.

Alas what shall I say? I will call and crie vnto thee o Lord my God. Why am I consumed being silent? Neuerthelesse if I speake, my greife will not cease: and if I holde my peace, I shall inwardlie be tor­mented with vnspeakeable bitternes. Weepe o my soule, and make lamentation as a younge married woman for the dea­the of her newe married husbande, weepe and bewaile thy miserie, for that thy bridegroome (which is Christ) hath forsaken thee.

O anger of the almightie, rushe not vpon me, because thou canst not be contained in me; verily there is nothing in me, that is able to sustaine thee. Take pittie of me, loast I despaire of thy mercie, that by des­pairing of my selfe, I may finde comforte in thee. And albeit I haue donne that, for which thou maiest iustly condemne me, yet thou hast not lost thy accustomed pro­pertie of shewing mercie and pittie. Thou o Lord, dost not desire the death of sin­ners, neither dost thou take pleasure in the perdition of those that die▪ nay rather that those that were deade might [...], thou thy selfe hast died, and thy death hath beene the death of that death that was due to sinners. And if thou dying, they haue [...]iued, [Page 165] gra [...]nt o Lord (I beseeche thee) that thou living, I may not die Let thy heauenly hande help me, and deliuer me from the handes of those that hate me, l [...]ast they insult, & reioyce ouer me, saying, we haue deuouted him.

Howe is it possible (o good Iesu) that euer any one can despai [...]e of thy mercie, who when we were thine enimies, hast redeemed vs with thy pretious blood, and hast reconciled vs to God? Beholde o Lord, protected with the shadowe of thy mer­cie. I runne (crauing pardon) to the throne of thy glorie, calling and knocking, vntill thou take pittie of me. For if thou hast called vs to pardon, euen when we did not seeke it, by how much more shall we ob­taine pardon, if we aske it? Remember not thy iustice (o most sweete Iesu) towardes me a sinner but be mindeful of thy meek­nes towards me thy creature. Remem­ber not thine anger towardes me guilty, but be mindefull of thy mercie, towar­des me in miserie. Forgett my pride, pro­uoking thee to displeasure, and weigh my wretchednes, imploring thy fauoure. For what doth thy sacred name Iesu signifie, sauing onely a Sauiour? Wher­fore, o Sauioure Iesu, be thou my suc­coure and protection, & say vnto my soule, I am thy saluation.

[Page 166] I doe presume very muche of thy diuine bountie, because thou thy selfe dost teache vs to aske, seeke, and knocke at the dore of thy mercie. Wherfore I doe aske, seeke and knocke at thy dore, as by thy wordes thou hast admonished me to doe. Thou therfore, o Lord, that willest me to aske, graunt that I may receiue. Thou that dost coūsell me to seeke, graunt me likewise to finde Thou that dost teach me to knock, open vnto me knockinge at the dore of thy mercie. Recouer me being diseased, repaire me being crased, raise me being deade.

Vouchsafe likewise soe to direct and gouerne all my senses, thoughtes, and actions in that which is pleasing vnto thee, that from hence forth I may faithfullie serue thee, I may liue and giue my selfe wholy vnto thee. I knowe, o Lord, that by reason thou hast made me, I doe owe my selfe vnto thee, and by reason thou hast redeemed me, and hast been made man for me, I doe owe (if I had it to giue thee) much more then my self vnto thee, by how much greater then me thou art, who hast giuen thy selfe for me. Beholde I hau nothing els to giue thee, neither can I giue thee this without thee: take me therefore and drawe me vnto thee, that I may be thine by imitation and af­fection, [Page 167] like as I am by condition, and creation. Who liuest and raignest world without end. Amen.

A profitable Prayer. CHAPT. XL.

O Lord God almightie, who art Tri­nitie in vnitie, who art alwaies in al thinges, and wert before all thinges, and wilt be in all thinges euerlastingly, one blessed God during all eternitie. To thee (this day and all the dayes of my life) I cōmende my soule, my bodie, my seeing, hearing, taste, smelling and touchinge, all my cogitations, affections, wordes, and actions; all thinges that I haue without & within me: my sense, and vnderstanding, my memorie, faith, and beleife, and my constancie in well doinge: all these I com­mende into the handes of thy powerfull protection, to the end, that all the nightes and daies, howers and moments of my life, thou wilt vouchsafe to preserue them.

Heare me, o sacred Trinitie, and pre­serue me from all euill, from all scandall, from all offence mortall, from all the de­ceiptes and vexations of the diuell, and of mine ennimies visible and inuisible, by [Page 168] the prayers of the Patriarchs, by the me­ritts of the Prophets, by the suffrages of the Apostles, by the constancie of Martyrs, by the faith of Cōfessors, by the chastity of Virgins, and by the intercession of al those Saints and holy men, that haue pleased and faithfullie serued thee since the worlde began, roote out of my hart all vaine glo­rious ostentation, and increase in me the spiritt of compunction, appease my pride, and make perfect my humilitie. Stirre me vp to teares and contrition, and mollifie my hart being as harde as a stone.

Deliuer me, o Lord, and my soule from all the snares of my ghostlie enimie, and preserue me in the performance of that, which is most pleasing vnto thee. Teache me to doe thy will, o Lord, because thou art my God. Giue me (o Lord) a perfect sense and intelligence, wher [...]by I may be able to knowe and acknowledge thy mar­uailous greate kindenesse. Graunt that my petitions may be such, as that they may be pleasing to thee, and profitable to my selfe. [...]raunt me teares proceeding from my whole affection, which may be able to dissolue the bandes of my sinnes.

Heare me, o my Lord and my God. Heare me, o light of mine eies. Heare what I demaunde, and graunt that thou mayest heare what I demaunde. If thou [Page 169] despise me, I shall perishe and be consu­med, if thou respect me, I shalbe receiued. If thou examine my righteousnes, I shalbe founde to be as a deade man, stinking throughe rottennes: but if thou beholde me with the eie of thy mercie, thou wilt therby raise me (being through sinne like a corrupt carkase) from the sepulcher of mine iniquitie. Whatsoeuer o Lord thou hatest in me, expell and [...]oote out of me, and plante in me the spirit of chastitie and continencie, to the end that whatsoeuer I shall demaunde of thee, in my demaunde I may not offende thee.

Take from me that which is hurtfull, and giue me that which is profitable. Giue me a medicine o Lord, by which the soa­res of my soule may be healed. Bellowe vppon me, o Lord, thy feare, compunction of hart, humilitie of minde, and a cons­cience free from all sinne. Graunt me grace o Lord, that I may alwares be able to liue in charitie with my brethren, not forget­ting mine owne sinnes, not prying into those of other men. Pardon my soule, Par­don my sinnes, Pardon mine offences, Par­don mine abominations. Visit me being weakened, cure me being diseased, refresh me being wea [...]ied, raise me being deade.

Giue me (o Lord) a harte, that may feare thee, a minde that may loue thee, [Page 170] a sense that may conceiue thee, eares, that may heare thee, eies, that may see thee. Take pittie (o God) take pittie of me, and beholde me from the sacred seat [...] of thy sacred maiestie, and illuminate the darkenes of my harre with the bright bea­mes of thy light. Giue me (o Lord) discre­tion to be able to discerne betweene good and cuill, and endue me with an vnder­standing, that is alwaies watchfull. I hum­bly craue pardon of all my sinnes, I hum­bly craue it o Lord) of thee, from whom, and by whom, I hope to findefauoure in time of necessitie.

O Marie mother of God, mother of Iesus Christ our Lord, thou sacred and vn­spotted virgin, vouchsafe to make interces­sion for me vnto him, who made thee a worthy temple for himselfe to dwell in. O S. Michael, S. Gabriel, S. Raphael, o holy quires of Angells, and Archangells, of Patriarches and prophetes, of Apostles and Euangelists, of Martyrs and Confes­sors, of Priests, and Leuites, of Monkes and Virgins, and of all such as haue liued righ­teously, I presume to beleeche you (euen for his sake, by whome you haue been ele­cted, and by whose contemplation, you are she much delighted) that you will be plea­sed to pray for me a poore sinner vnto him our God, that I may be deliuered from [Page 171] the furious [...]awes of the infernall feinde, and from that death, which shall neuer haue end. Vouchsafe o Lord according to thy meekenes and vnspeakeable mercie, to make me partaker of eternall felicitie.

Graunt (o Lord Iesu) that Priestes may liue in concorde and amitie, and that Kin­ges and Princes, ruling as they ought to doe, may be vnited in peace and tranquil­litie. I humbly craue grace (o Lord) for the whole Catholique Church for men & women, for Religious persons, and for secular people, for all Christian magistra­tes, and for all that beleiue in thee, and la­boure for thy holy loue, that they may perseuer in doing well, all the dayes of their liues. Graunt o Lord and king eter­nall to Virgins, chastitie; to Religious per­sons that haue dedicated themselues vnto thee, the guift of continencie; to maried folkes, holinesse: to suche as are truly sor­rowfull for theire sinnes, forgiuenesse; to widowes and orphans succour, protection to those that are poore; to pilgrims a safe returne; comforte, to such as mourne; to the faithfull departed, the repose of hea­uen, to marriners and such as sayle on the sea, theire desired porte or hauen; to those that haue attained to perfection, grace to perseuere; to beginners and proficients in vertue grace to doe better; to sinners and [Page 172] to suche as offende (as to me poore wret­che) that they may speedily amende.

O most milde and mercifull Lord and Sauiour, the sonne of the liuinge God, the worldes redeemer, amongst all men, and in all thinges, I confesse my selfe to be a miserable sinner; neuerthelesse I beseeche thee most sweete and soueraigne father, that thou wilt not cast me as an abiect out of thy fauour. Yea rather o Lord, thou King of Kinges, who hast determined and decreede the length of each mans life, graunt me a deuoute desire to amend mine; Stirre vp my sluggishe soule, to the end that att all times, and in all thinges, it may seeke, desire, loue, and feare thee, who in al places art three and one, and putt in practice that which is pleasing vnto thee.

Especiallie I beseech thee, o holy father who art blessed and glorious [...]or euer, that thou wilt mercifullie preserue all those that in theire prayers, are mindfull of me, & haue commended themselues to mine, albeit little worthe and of noe valewe: those likewise that haue shewed towards me, any deede of charitie or pittie, or are ioyned to me in blood and affinitie, aswell those that are deade, as those that yet liue in this mortall bodie, to the end (that thou guiding and assisting them) they may not perishe euerlastingly. In gene­rall [Page 173] I beseeche thee, o Lord, to aide and succoure all Christians that are yet liuinge, and on those that are deade, to bestowe absolution, and life euerlasting.

Finallie (o Lord) I most humbly and hartely beseeche thee, (who art [...] and [...] the beginning and the ending) that when the time is come that I must die, thou wilt be a milde and mercifull iudge, and a per­petuall protector to me against the accusa­tions and snares of the diuell my ancient aduersary, admitting me, for euer into the societ [...]e of the holy Angells, and of all thy Saints in thy heauenly cittie, where thou art blessed and praysed during all eternitie. Amen.

A deuoute Prayer in memorie of Christs passion. CHAPT. XLI.

O Lord Iesu Christ, my redemption, mercie and saluation, I praise thee, and giue thee thankes, albeit farre infe­riour to thy benefits, albeit wholy voide of deuotion and feruour, albeit leane and without the desired fatnes of that most sweete affection, which thou dost require, neuerthelesse my soule doth render thee thankes such as they are, which althoughe [Page 174] they are not suche as I knowe I am boūde to offer, yet they are according to my best endeuour. O hope of my harte, o strength of my soule, may it please thy omnipotent worthines to accomplishe, what my wō ­derfull greate weakenes doth attempt to performe, because thou art my life, and the scope of mine intention. And albeit I haue not hitherto deserued to loue thee soe muche as I knowe is due, yet at least I desire to loue thee, soe muche as I ought to doe.

Thou seest my conscience o my light, for that my whole desire (o Lord) is in thy sight, and whatsoeuer my conscience doth attempt to doe that is praise worthy, I ac­knowledge that it proceedeth wholy from thee. If that (o Lord) be good which thou dost inspire, (yea it is good indeede, because it is to loue thee) graunt that I may doe that, which thou dost cause me to desire. Graunt that I may loue thee, as­muche as thou dost require.

Beholde I offer thee praises and than­kes-giuing, lett not this guift of thine be vnprofitable vnto me (o Lord) which thou hast begunne, and graunt me that, which thou hast caused me to desire, by preuen­ting me with thy gratious inspiration. Transforme (most sweete Sauiour) my repiditie, into a most feruent loue of thee. [Page 175] For the onely thing [...] that I desire to attaine vnto (most louing Lord) by this my prayer and memorie of thy passion, is that I may be able to loue thee with a most ar­dent affection.

Thy goodnes (o Lord) hath created me, thy mercy after my creation hath cleansed me from originall sinne, thy patience after baptisme hath hitherto sustained nourish­ed, and expected me, being defiled with many other sinnes. Thou, o good Lord, dost expect when I will growe better: and my soule (that it may be able to doe pen­nance and to iiue well) doth expect the in­spiration of thy gratious fauoure.

O my God, who hast created me, who dost patientlie sustaine, and louingly main­taine me, I hunger and thirst after thee, I desire, sighe, and couet to come to thee. And as a poore distressed childe depriued of the presence of his tender harted fa­ther, doth with sighes & sobbes incessant­lye embrace in his harte the image and semblance of his fauoure: soe fareth it with me, as often as I call to minde thy bitter Passion (which albeit it be not as much as I ought, yet it is as muche as I am able (when I call to minde likewise the buffetts and whipps by thee sustained, the greiuous woundes by thee endured, whē I remember in what cruell manner thou [Page 176] hast been crucified, and killed, in what manner thou hast (by thy deare freindes) beene embaulmed and buried; as often likewise as thy glorious Resurrection, and and admirable Ascension, doe occure to mine imagination.

All these thinges I beleiue most firme­ly, lamenting with teares, the calamities of my exile in this vale of miserie: my onely hope is the comforte of thy com­minge, my cheife desire is to beholde thee face to face in thy heauenly habitation. I cannot but greiue, for that I haue not scene the Lord of Angells, debasing him­selfe to conuerse and liue amongst men, that by that meanes he might exalt men to Angelicall conuersation, when God did die who was offended, that man might liue, who had offended: I cannot but gre­iue, for that I haue not deserued to be pre­sent, and to be astonished through admi­ration of a worke of soe wonderfull and vnspeakeable compassion.

Howe is it, o my soule. that the sworde of most sharpe sorrowe doth not peirce thee to the harte, seing thou could'st not be present to see the side of thy Sauiour wounded with a speare, seing thou couldst not be present to see the feete and handes of thy maker to be fastned with nayles, nor the blood of thy redeemer to be spilt [Page 177] on the grounde in that dreadefull man­ner? Why art thou not drunke with the bitternes of teares, seeing he was made to drinke of the bitternes of gall? Why dost thou not take compassion of the most chaste Virgin Marie, his most worthy mother, and thy most wor­thy Ladie?

O my most merciful Lady, what fountai­nes of teares may I affirme to haue flow­ed from thy most chast eies, when thou beheldst thy onely sonne (albeit free from all offence) to be bounde, whipt, and slaine in thy presence? In what mourne­full manner may I imagin thy dolefull countenance at that time to be blubbered all ouer with weeping, when thou be­heldst this thy innocent sonne, thy God and thy Lord to be stretched out vppon the crosse, and that sacred fleshe framed of thy fleshe, to be by those bloodie bou­che [...]s soe cruellie rent in peices. With what vnspeakeable greife may I well thinke thy poore harte at that time to be tormented, when thou didst heare those wordes pronounced: Woman behold thy sonne; And the disciple: Beholde thy mo­ther? When thou didst accept the disciple insteed of his maister, and the seruant in lieue of his Lord?

O that I had beene worthy with S. [Page 178] Ioseph to haue taken my Lord downe from the Crosse, to haue embaulmed and buried him, to haue followed or accom­panied him to his sepulcher, that I might haue dōne some little seruice at soe greate a funeral. O that I had with the three bles­sed Maries, been striken into amazednes through the bright vision of the Angells, and had heard newes of our Lords Resur­rection▪ newes of my consolation, newes soe muche expected, and desired. O that I had hearde (I say) from the mouthe of the Angell: doe you not feare, you seeke Iesus, that was crucified, he is not heere.

O most courteous, most sweete, and most gratious Iesu, when wilt thou cure me of my sorrowe and pensiuenes, for that I haue not seene the incorruption of of thy blessed fleshe? For that I haue not kissed the places where thou wert woun­ded, the places which the na [...]les had pei [...] ­ced? For that I haue not bedewed with teares of ioy, the scarrs of thy true bodie? O admirable, inestimable and incompara­ble Lord and Sauiour, when wilt thou comforte and cure me of the greife which I endure? Because my sorrowe will neuer cease to afflict me, as lōg as I liuet o Lord) seperated from thee.

Take pittie of me, o Lord, take pittie of my soule Thou hast departed, o Lord, [Page 179] without bidding me farewell. Beginninge to mounte vp into heauen, thou hast bles­sed thy freindes there assembled, and I was not present to see it. Lifting vp thy handes, thou hast beene receiued by a cloude into heauen, and I was not present to beholde it. The Angells haue promised that thou wouldest returne, and I did not heare it.

What shall I say? What shall I doe? Whither shall I goe? Where shall I seeke him▪ and when shall I finde him? Of whom shall I aske for him? Who will tell my beloued, how muche I loue him? The de­light of my harte is changed into desola­tion, my laughter in lamētation. My fleshe and my harte, haue failed me, o God of my harte, and mine inheritance euer­lastinglie. My soule hath refused all other comforte and consolation (o God my sweete delight) sauing that which pro­ceedeth from thee alone. For what haue I in heauen, or what doe I desire vpon earth sauing thee alone? I couet after thee, my trust is in thee, I seeke after thee. My hart hath saied to thee: I haue sought thy face, thy face (o Lord) will I seeke, turne not a way thy face from me.

O most gratious louer of men, thou art the protector of the poore, thou art a fri­ende to suche as are depriued of father [Page 180] and mother. O most assured Aduocate, take pittie of me a poore distressed or­phant, I am as a poore fatherlesse childe, and my soule is as a woman bereaued of her husbande. Vouchsafe gratiouslie to behold the teares of my distressed orphan­cie and widowhoode, which I offer vnto thee, vntill thou returne, o my God.

May it please thee therfore, may it please thee, o Lord, to manifest thy selfe to me, and I shall be comforted. Graunt that I may see thee, and I shall obtaine what I desire. Make manifest thy glorie, and my ioy wilbe accomplished. My soule hath thirsted after thee, soe hath likewise my fleshe exceedingly. My soule hath thir­sted after God the liuinge fountaine, when shall I come, and be presented before the face of my Lord? When wilt thou come o my comforter, for whome I will wishe, and earnestly waite for?

O that I might once behold my delight which I doe soe muche desire! O howe truly shall I be satisfied, when thy glorie shall appeare, which I doe greatlie hunger to beholde? When shall I become drunke through the plentie of thy heauenlie ha­bitation, for which I sighe soe often? When wilt thou make me to drinke of the riuer of thy pleasure, which I soe gre­ [...]tely thirst and desire? In the interim o [Page 181] Lord, let my teares be my continual foode, vntill it be saied vnto me: Beholde thy God; vntill it be saied vnto my soule: Be­holde thy bridegroome. In the interim▪ feede me with my sobbs and weepinges, nourishe me with my sorrowes and la­mentations. Peraduenture my redeemer will come and visit me, because he is full of mercie: yea, he will not be long in comminge, because he is full of pittie: To him be glorie during all eternitie▪ Amen.

The end of the Meditations of S. Augustin.

A TABLE OF THE Meditations of S. Augustin, Bishop of Hyppon.

  • A Prayer vnto almighty God for the amendment of our life and man­ners. Chapt. I.
  • Mans acknowledging his miserie, his commendation likewise of Gods mercie, Chapt. II.
  • Mans complainte▪ who for his disobe­dience is not hearde of God. Chapt. III.
  • The dreade of the iudge comming to iudgment. Chapt. IV.
  • The healpe of God the Father is desired, by the mentts of God the sōne. Chapt. V.
  • H [...]ere man doth represent to God the Father, the passion of his sonne, Chapt. VI.
  • Heere man doth acknowledge himselfe to haue beene the cause of Christs passion, Chapt. VII.
  • Heere man for his reconciliation doth propose to God the Father, the passion of his sonne, Chapt. VIII.
  • A Prayer to desire the assistance of the holie Ghost, Chapt. IX.
  • A Prayer for one seruing God, and thin­king humblie of himselfe▪ Chapt X.
  • A Prayer to the holie Trinitie▪ Chapt. XI.
  • The acknowledging of God almighty, [Page 183] and of his Maiestie, Chapt. XII.
  • After what manner it pleased God the Father to succoure mankinde: of the incar­nation of the diuine Worde, and thanks for the same, Chapt. XIII.
  • Of the confidence which a Christian soule ought to haue in lesus Christ, and in his Passion▪ Chapt. XIV.
  • Of the surpassing greate charitie of the eternall Father towardes mankinde, Chapt. XV.
  • Of the two-folde nature of Christ, who pittieth vs, and prayeth for vs, Chapt. XVI.
  • Of the greate thanks giuing, which mā ought to render to God for the benefit of his redemption▪ Chapt. XVII.
  • A deuoute Prayer to our Sauiour Iesus Christ, Chapt. XVIII.
  • The distinction and difference betwene that wisedome which is Gods house, and that which is diuine, Chapt. XIX.
  • Heere man desireth that this house of God will likewise pr [...]y for him, Chap. XX.
  • Of the manifolde miseries, with which mans life is replenished, Chapt. XXI.
  • Of the happines of that life, which God hath prepared for those that loue him, Chapt. XXII.
  • Of the happines of a holie soule depar­ting out of this worlde▪ Chapt. XXIII.
  • A Prayer to the Saincts to succoure vs [Page 184] in our necessities▪ Chapt. XXIV.
  • The soules desire to attaine to the hea­uenlie Cittie Hierusalem Chapt. XXV.
  • A hymne of the glorie of Paradice com­posed by the blessed S. Peter Damian Cardinall of Ostia, monke of the holy or­der of S. Benne [...], taken out of the sayings of S. Augustine, Chapt XXVI.
  • The continuall prayse of the soule through the contemplation of God. Chapt▪ XXVII.
  • What it is after a certaine manner to see and comprehend God: and what opi­nion we ought to haue of him, Chapt. XXVIII.
  • A Prayer shewing the manifold proper­ties, and attributes of God, Chapt. XXIX.
  • Of the vnitie and pluralitie of person­nes in God, Chapt XXX.
  • A Prayer to the sacred Trinitie. Chapt. XXXI.
  • That God is the true and soueraigne life, Chapt. XXXII.
  • The prayses of Angells and men, Chapt. XXXIII.
  • Heere man doth lament, for that when he thinketh of God, he is not moued to compunction, seing the verie Angells tremble and quake, when they beholde him▪ Chapt. XXXIV.
  • A Prayer greately mouing the harte to [Page 185] deuotion, and to the loue of God. Chapt. XXXV.
  • A most deuoute prayer demaunding grace of God to prayse him as we ought, Chapt XXXVI.
  • A Prayer greately stirring vp the minde to compunction, if it be saied in silence with attention▪ Chapt. XXXVII.
  • A Prayer to be saied in time of tribula­tion, Chapt. XXXVIII.
  • A verie deuoute prayer to God the sonne, Chapt XXXIX.
  • A profitable Prayer▪ Chapt. XL.
  • A deuoute Prayer in memorie of Christs passion, Chapt. XLI.
FINIS.
THE BOOKE OF S. AVGV …

THE BOOKE OF S. AVGVSTIN, BISHOPP OF HYPPON,

Commonlye called his Soliloquies, that is, the secret discourses and conferences of his soule with God.

AT S. OMERS, For IOHN HEIGHAM. Anno 1624.

THE BOOKE OF S. AVGVSTIN, BISHOPP OF HYPPON.
Commonlye called his Soliloquies▪ that is▪ the secret discourses and conferences of his soule with God.

Of the vnspeakeable sweetnes of God. CHAPT. I.

O Lord the strength of my soule, graunt me grace (I beseech thee) that like as thou knowest me▪ I may knowe thee. O my comforter, manifest thy selfe vnto me. O light of mine eies, graunt that I may see thee. Come o ioy of my spirit. Let me see thee, o delight of my harte. O life of my soule, giue me grace to loue thee. O Lord my God my cheife de­light, and sweetest solace, vouchsafe to appeare vnto me, for thou art my life, and all the glorie of my soule. O desire of my harte, lett me finde thee. [Page 190] O loue of my soule, let me touche thee, O heauenly bridegroome my cheife delight both without and within me, let me em­brace thee. Let me possesse thee, o euer­lasting blisse, lett me possesse thee in the middst of my hatte, blessed life, and soue­raigne sweetnes of my soule. Let me loue thee, o Lord my fortitude, my force, my refuge and my deliuerer Let me loue thee o my God, my helper▪ my stronge for­tresse▪ and my sw [...]ete hope in all time of distresse. Let me embrace thee the onely true good▪ let me [...]nioy thee the onely best thinge.

Open mine eares by vertue of thy wor­de, more peircing thē a two edged sworde, to the end I may heare thy voyce Let the greatnes of thy voyce be hearde as a thun­der from aboue; Let the sea roare and the fulnes thereof▪ let the earth be moued, and all thinges in them contained. Enligh­ten mine eies▪ o incomprehensible light, sende forth thy lightning, and dazell thē, that they may not beholde vanitie. Encre­ [...]se thy lightning▪ and dazell and trouble them in that manner, as that fountaines of water may appeare, and the founda­tions of the whole worlde may be dis­couered.

O light inuisible, giue me that sight, that may see thee. O sauoure of life, create [Page 191] in me a newe smell, which may make me runne after thee, in the odoure of thy oyntments. Cure my taste, that it may taste, knowe and discerne, how grea [...]e the multitude of thy sweetnes is, o Lord, which thou hast kept in store for thē that are replenished with thy loue. Giue me a harte (o Lord) that may thinke on thee: a minde, that may loue thee: a memorie, that may muse on thee: an vnderstanding that may knowe thee: a will, that may al­waies be strongly vnited to thee, the chei­fest and most delightfull good. Graunt that I may alwaies wisely and discreetely loue thee.

O life, to whom all thinges liue, that life which giueth me life: that life which is my life: that life, by which I liue, without which I die; that life, by which I am raysed and reuiued, without which I perishe and am consumed: that life, by which I am cō ­forted, without which I am afflicted O li­uing life, sweete, and worthy to be belo­ued, alwaies to be remembred, tell me (I pray thee) where art thou? Where may I finde thee, to the end I may leaue my selfe, and liue in thee? Be neere vnto me in my minde, neere in my harte, neere i [...] my mouthe, neere in my hearing▪ neere to succoure me in time of affliction: because I languishe through thy loue: because I [Page 192] die, whensoeuer I am without thee, and am raysed againe to life by thinking on thee. Thy smell recreateth me, thy remem­brance healeth me. Then shall I be satis­fied and neuer before, when thy glorie (o life of my soule) shall appeare.

My soule greatelie desireth, and almost fainteth, throughe the remembrance of thee, when shall I come (o my delight) and be presented before thee? Why dost thou hide away thy face, o my ioy, by which I reioyce? Where art thou hidden o beauti­full Lord, Whom I soe much desire? I smell the sweete sauoure of thee; I liue, and am delighted in thee, and yet I doe not see thee. I heare thy voyce and am reuiued. But why dost thou hide thy face from me?

Peraduenture thou wilt say: Man can­not see me and liue. Let me therefore die o Lord, that I may see thee, let me see thee that I may die to the worlde. I doe not de­sire to liue, but to die, for that my desire is to be dissolued, and to be with Christ. I desire to die, that I may see Christ; I refuse to liu [...], to the end I may liue with Christ. O Lord Iesu receiue my spirit, o my life re­ceiue my soule. O my delight drawe my harte vnto thee. O my delightfull foode, let me feede on thee. O my heade, vou­chsafe to direct me, o light of mine eies, [Page 193] enlighten me. O my melodious musique, tune and order me. O my sweete smell, reuiue me. O diuine Worde, recreate me. O my praise, make gladde the soule of thy seruant Enter into it, o my ioy, that it may reioyce in thee. Enter into it, o soueraigne sweetnes, that it may taste and sauoure those thinges, that are sweete. O eternall light, shine vppon it▪ that it may vnder­stande, knowe and loue thee. For this i [...] the cause, why it doth not loue thee (if it doth not loue thee) because it doth not knowe thee: and the cause why it doth not knowe thee, is for that it doth not vnderstande thee▪ And the cause, why it doth not vnderstande thee, is for that it doth not comprehende thy light, and the light shineth in darknes, and the darkn [...]s comprehendeth it not.

O light of my m [...]nde, o bright truthe, o true charitie, who enlightnest euery man comminge into this wor [...]d [...]e, com­minge I say into the wor'd, but not lo­uinge the worlde, because he that loueth the worlde, becommeth the ennimy of God. Expell the darkenes which couereth the face of the depth of my minde, that by vnderstanding, it may see thee; that by seinge, it may knowe thee, and by kno­wing, may loue thee▪ For whosoeuer kno­weth thee, loueth thee, and forgetteth [Page 194] himselfe: he loueth thee more then him­selfe: he leaueth himselfe and commeth to thee, that he may be delighted in thee.

Hence it proceedeth o Lord, that I doe not loue thee soe much as I ought, be­cause I doe not perfectlie knowe thee, but because I knowe thee but a little, I loue thee but a little, and because I loue thee but a little▪ I am but a little delighted in thee. Leauing thee therfore the true in­ternall ioy by louing thinges externall, aslong as I wante thee onely, I seeke after false freindshipps in those thinges that are without me. And by this meanes I haue applied my harte to thinges that are vaine, which with all affection and loue I ought to haue bestowed on thee alone. And soe by louing vanitie, I my selfe am become vaine.

Hence it proceedeth likewise o Lord, that I doe not reioyce in thee, neither doe I adhere to thee. Because I delight in thin­ges temporall, thou in thinges spirituall, my whole minde, thoughtes and wordes are entangled in thinges transitorie, but thou o Lord, dwellest in thinges that en­dure for all eternitie, thou thy selfe being eternitie. Thy habitation is in heauen, mine on the earthe. Thou louest those thinges that are aboue, I those that are heere beneathe. Thou those that are hea­uenly▪ [Page 195] I those that are earthly▪ And when will these thinges agree together, that are soe opposite one to an other?

Of the miserie and frailtie of man. CHAPT. II.

WRetche that I am, when will my crowkednes be made correspondent to thy righteousnes? Thou o Lord louest solitarines, I to be in the companie of others. Thou louest silence, and I talkinge and discourse. Thou louest veritie▪ and I vanitie. Thou louest cleanlines, and I fol­lowe mine owne filthines.

What neede I say more o Lord? Thou art truly good, I wicked. Thou art righte­ous, I vnrighteous: thou art holy, I wret­ched▪ thou arti ust, I vniust; thou art light▪ and I am blinde: thou art life, and I am deade▪ Thou art phisique, and I am sicke. Thou art mirthe, and I am melancholy▪ Thou art the supreame veritie, and I am al­together vanitie, like as euerie man liuing. What shall I then say o my Creator? Heare me o Creator. I am thy creature, I haue beene forelorne, and gone astray; I am thy creature, and am like to die. I am of thy making, and am come to nothinge I am a peece of earthe framed by thee.

[Page 196] Thy handes o Lord haue made me and fashioned me: those handes▪ I say▪ which with nayles were fastned to the crosse for me. Looke I beseeche thee o Lord, vpon the woundes of thy handes, and contemne not me the worke of thy han­des. Beholde o Lord my God, thou hast writtē me in thy handes, reade that hande­writing, and saue me. Behold I sigh to thee being thy creature, recreate me being my Creator. Beholde, I (whom thou hast made) doe crie vnto thee, thou that art life, reuiue me. Beholde I looke towardes thee being a peece of clay framed by thee; thou art my maker, repaire me.

Pardon me o Lord, for that the dayes of my life are short, and as it were nothinge. What is man, that he durst speake to God that made him? Pardon me talking vnto thee. Pardon thy seruant presuming to speake vnto soe greate a Lord. Necessi [...]ie hath noe lawe. My greife compelleth me to speake: the mise [...]ie which I sustaine constraineth me to crie vnto the. Beeing therfore sicke, I crie vnto the phisition▪ being blinde, I hasten vnto the [...]ight: being deade, I sighe after life. Thou art my phisition o Iesus of Nazareth, thou art my light, thou art my life. O Sonne of Dauid take pittie vppon me, o foun­taine of mercie, be mercifull vnto me. [Page 197] Heare what thy sicke patient saieth vnto thee. O light▪ which passest by, expect him that is blinde: lende him thy hande, that he may come vnto thee, and in thy light may see light. O liuing life, recall me that am deade, to life.

What am I, that doe speake vnto thee? Woe be to me o Lord, pardon me o Lord I am an vnhappie man; A man (I say) borne of a woman, liuinge but a short time, replenished with many miseries: a man (I say) become like vnto vanitie, com­pared and very well likened vnto senslesse bruite beastes. Againe, what am I? An obscure bottomelesse pitt, a clodd of clay, the sonne of anger, and perdition: begot­ten in filthines, liuing in wretchednes, and being to die in great anguish and distresse.

O wretche, what am I? O miserable man▪ what shall I be? A vessel of ordure and filthines, a receptacle of rottennes, full of stenche and loathsomenes: blinde, nee­die, naked, subiect to manifolde necessi­ties; subiect to miserie and mortalitie, kno­wing neither my beginning, nor my dy­inge day. Whose dayes and life passe and vanish away as the shadow of the Moone; And as the blossomes of a tree growe and sodainely wither away, soe doth the life of man now flowrishe, and forthwith growe to decay. My life (I say) is a life fraile [Page 198] and brittle, a life, which by how much the more it encreaseth, by soe much the more it decreaseth: by how much the more it hastneth on, by soe much the more it draweth neere to deathe, a life deceiptful, like vnto a shadowe.

One while I am merrie and gladde, and presentlie after sorrowefull and sadde. Sometime sounde, and then sodainely sicke, now a liue, and in a shorte time after I shalbe deade; sometimes I make a shew as if I were happie, yet still in miserie; so­metimes I laughe, and sodainely after I lament. And all thinges are soe subiect to mutation, as that nothing can be truly saied to remaine stable in the same state, one onely hower of time. Sometimes feare afflicteth vs, at other times some so­daine chance affrighteth vs: sometimes hunger, vexeth vs, at other times thirst tor­menteth vs: sometimes heate parcheth vs, at other times colde pincheth vs: someti­mes sicknes; molesteth vs, at other times sadnes d [...]i [...]cteth vs.

After these followeth deathe before he is expected, bereauing wretched men by a thousande meanes dayly of theire liues, and taking them on a sodaine before they be prepared. One dieth of a feauer, an other throughe sorrowe, one fainteth and falleth downe deade through hunger, an [Page 199] other through thirst: one is drowned, an other hanged: one is burned, an other with the teethe of wilde beastes, is torne in pceces and deuoured. One is slaine with the sworde, an other poysoned, an other dieth being by some soddaine accident onely affrighted. And yet a greater mise­rie then all these, is, that albeit nothing is more certaine then deathe, yet man knoweth not the time of his deathe; and when he thinketh to stande most firme, he is ouerthrowne, and all his hopes come to nothinge. Because man knoweth not when, nor where, nor how he shall die, althoughe it be a thinge assured, that he must die.

Beholde o Lord how greate mans mi­serie is, in which I am, and yet I am voide of feare: Beholde how greate the calami­tie is, which I sustaine, and yet I am voide of sorrowe, and doe not crie to thee. I will crie vnto thee, o Lord, before I passe out of this life, to the end my passage may be nothing els, but to remaine perpetuallie with thee. I will therfore make knowne and discouer my wretchednes. I will con­fesse and will not be ashamed to disclose my vildenes. Helpe me, o my force, by whom I am vphelde; succoure me o my strength, by whom I sustained; come o light, by which I see; appeare o glorie, by [Page 200] which I reioyce, apppeare o life, in which I may liue, eternallie blessed, cuen thou o Lord my God.

Of the admirable light of God. CHAPT. III.

O Light, which ould Tobias being blinde, did see, when he taught his sonne the way of life. That light, which Isaac (albeit his corporall eies failled him) sawe within him, when outwardlye he foretolde to this sonne thinges that were to come. That inuisible light (I say) that seethe plainely the vnspeakeable depthe of mans harte. That light which lacob did see, when he prophesied of fu [...]u [...]e euents to his children, according to that, which thou didst inwardly dictate vnto him Be­holde (o Lord) darknes doth ouershadowe the face of the bottomlesse depth of my minde, thou art light. Beholde an obscure mist doth ouerwhelme the waters of my harte thou art the truthe.

O Worde, by which all thinges were made, and without which was made no­thing. That Worde, which is before all thinges, and before which, there was no­thinge. That Worde, which gouerneth all thinges, without which all thinges are no­thing [Page 201] That Worde, which in the begin­ning hast saied; Let light be made, and it was donne. Say likewise to me, let light be made, and let it be donne, and let me see the light, and knowe whatsoeuer is not light, because without thee, darknes wil be vnto me as light, and light as dark­nesse. And soe without thy light there is noe veritie; there is nothing els but errour and vanitie: there is confusion, and noe discretion, there is ignorance, and noe knowledge; blindenes, and noe seeing: going astray, and noe walking in the right way: deathe, and noe life.

Of the mortalitie of mans nature. CHAPT. IV.

BEholde o Lord, where light is absent, there deathe is present: nay deathe is not there present, because deathe is mee­relie nothinge. For by deathe we tende to nothinge, whilst by sinne we feare to doe nothing. And truly o Lord, this iustlie hap­neth vnto vs, for we receiue according to our actions, whiles (like a flowinge riuer) we runne, and come to nothinge: because without thee, there is made nothing, and we by doing nothing, come to be nothinge: For without thee we are [Page 202] nothing, by whom all thinges are made, without whom there is made nothing.

O Lord God, thou diuine Worde, by whom all thinges are made, without whō is made nothing. Woe is me poore wret­che soe often blinded and depriued of sight, for that I want thee, being the true light. Woe is me poore wretche soe often wounded, for that I want thee the soue­raigne salue, by which we are cured. Woe is me poore wretche soe often deceiued, for that I want thee, being the truthe by which we are directed. Woe is me poore wretche soe often going astray, for that I want thee, who art the true way. Woe is me poore wretche soe often deade, for that I want thee, who art the life by whō we are reuiued. Woe is me poore wretche soe often brought to nothing, because thou art the diuine Worde, by whom all thinges are made, & I want thee, without whom nothing is made.

O Lord God, thou diuine Worde, who art the light, by whom light was made, who art the way, the truth and the life, in whom there is nether darknes, error, vani­tie, nor death. Thou art the light, without which darknes blindeth vs; thou art the way, without which error deceiueth vs; thou art the veritie, without which vani­tie allureth and deludeth vs, thou art the [Page 203] life, without which death vanquisheth vs. Say the worde (o Lord) let light be made, that I may see the light, and eschewe dar­kenes; that I may see the way, and shunne error; that I may see the veritie, and auoid [...] vanitie; that I may see life, and escape dea­the.

Enlighten me o Lord and my light, my light and saluation, whom I will feare: my Lord, whom I will prayse: my God, whom I will honor: my Father, whom I will loue; my bridegroome, to whom and for whom onely I will liue. Enlighten me o Lord and my light, enlighten me (I say) thy poore blinde seruant, sitting in dark­nes and in the shadowe of deathe, and guide my feete into the way of peace, by which I may enter into the place of thy glorious tabernacle, euen into the house of God, with wordes of exultation and confession. For true confession is the way, by which we arriue vnto thee the true way, by which we leaue wandering out of the true way, and returne, vnto thee the true way, euen the true way of life.

What it is to become nothing. CHAPT. V.

I will therfore make knowne and con­fesse my miserie vnto thee, o father [Page 204] Lord of heauen and earthe. Because I am become wretched, and as one turned to nothing, and I knewe it not: because I wanted thee, who art the truth. My sinnes wounded me, and I felt it not, because I wanted thee, that art my life. They brought me to nothing, because I wanted thee, who art the Worde, by whom all thinges are made, without whom nothing is made; Being therfore without thee, I became nothing, because that is nothing, that bringeth vs to nothing. All thinges that were made, were made by thy Worde: But how were they made? God behelde all thinges he had made, and they were exceeding good. All thinges ther­fore that are made, are made by the Wor­de, and all thinges that are made by the Worde, are exceeding good. Whie are they good? Because all thinges are made by the Worde, and without it is made nothing, for that there is nothing good, which proceedeth not from God the su­preame good.

Contrarie wise, that is euill, which con­taineth in it selfe noe good, and this euill is a meere nothing, for that euill is nothing els, but the want of good, euen as blin­denes is nothing els, but the want of sight Euill therefore is a meere nothing, because it is made without the Worde, [Page 205] without which, there is made nothinge. And that is to be accompted euill, which wanteth that good, by which all thinges whasoeuer are made. But those thinges that are not, are not made by him, and consequentlie they are nothing. This ther­fore is the cause, why those thinges are euill, which are not made, because all thin­ges, whatsoeuer are made, are made by the Worde, and all thinges that are made by the Worde, are good. And sithence all thinges that are made, are made by the Worde, those thinges, that are euill, are not made by him.

It remaineth therefore, that all thinges, that are not made, are not good, because all thinges, that are made, are good: whēce it followeth, that those thinges are euill, which are not made, and consequentlie are nothing, because without the Worde there is made nothing. Euill therfore is nothing, because it is not made. What is it then, if it be not made? Surelie nothing els but the priuation, and want of that good, by which good is made. Wherfore to be without the Worde is euill, which cannot properly be fared to be, because without the Worde there is nothing.

But what is it to be separated from the Worde? If you desire to knowe this, heare first what the Worde is. The diuine worde [Page 206] saieth of himselfe, I am the way, the truth, and the life. To be separated therfore frō the Worde, is to be without the way, the truth, and the life, & therfore to be with­out him, is to be nothing, and consequent­lye euill, because it is separated from the Worde, by which all thinges were made exceeding good. To be separated therfore from the Worde, by which all thinges were made, is nothing els, but to cease to be, and returne to nothing, because with­out the worde there is nothing; wherfore as often as thou dost swarue from that which is good, thou dost seperate thy selfe from the Worde (which is the true good) and soe thou becommest nothing, because thou art without the Worde, without which there is made nothing.

Beholde (o Lord) thou hast enlightned me, to the end, I might beholde thee, by which meanes▪ I haue seene and knowen my selfe: being now assured, that as often as I haue been seperated from thee, I haue become nothing, because I haue forgot­ten thee the onely true good, and soe by that meanes haue become euill. Poore wretche that I am, how came it to passe, that I did not knowe eare this time, that forsaking thee, I became nothing? But why doe I demaunde that question? For how coulde I desire to knowe thee, if I [Page 207] was nothing? We knowe full well, that euill is nothing, and that which is nothing hath noe being, that likewise which is not good, hath noe being, because it is no­thing. If therfore I was nothing, when I was without thee, I was as nothing, and like vnto an image or idoll, which is no­thing: which hath cares and heareth not; nostrills and smelleth not, which hath eies, and seeth not, which hath a mouth, and speaketh not: which hath handes, and handeleth not; which hath feete and wal­keth not, and finally hath the forme and shape of the members of a man, without the vse and feeling of them.

Of the miserable estate of the soule being in sinne. CHAPT. VI.

AS long therfore as I was without thee, I was not, for that I was no­thing, and therfore I was blinde, deafe, and vnsensible, because I did neither discerne what was good, not shunne that which was euill: neither did I feele the greife of the woundes which I receiued, nor see the darknes, in which I liued: and the rea­son was, for that I was without thee the true light, enlightning euerie man coming [Page 208] into this worlde. They haue wounded me (alas) and I haue not greiued; they haue violently drawen me, and I haue not felt it: because I was nothinge, for that I was without life, to witt the diuine Worde, by which were made all thinges.

For this cause o Lord, and my light, mine enimies haue donne to me what­soeuer they woulde, yea they haue striken and stripped me, they haue defiled and depraued me, they haue wounded, and killed me, because I departed from thee, and became as nothing without thee. Woe is me o Lord and my life, who hast made me, woe is me my light, who hast directed me. O Lord my God defender of my life, take pittie of me, and raise me frō deathe for thou art my hope, my strenght, my force, and my comfort in time of ad­uersitie, beholde mine ennimies, and deli­uer me.

Let those that hate me, flie before me, and lett me liue in thee by thee. For they (o Lord) behelde me, and seeing me with­out thee, they haue despised me. They haue deuided amonge them, the garmēts of vertues, with which thou hadst adorned me, th [...]y haue made as it were theire highe [...]ode way, passing to and fro ouer me, and treading me vnder theire feete, they haue defiled thy holy temple, leauing me deso­late, [Page 209] and oppressed with greife. I went af­ter them being blinde and naked, and in­tangled in the ropes of sinnes: they drewe me rounde about after them from one sinne into an other, and from one filthines into an other, and I went (as one driuen) before thē, hauing not the force to with­stande them I was a slaue, and slauerie was pleasing vnto me. I was blinde, and blind­nes was delightfull vnto me; I was boūde, neither did I abhorre my bandes; I thought soure to be sweete, and sweete to be so­wer. I was wretched and in miserie, and I knewe it not:

And the reason was, because I was without the Worde without which was made no­thing, by which al thinges are preserued, & without which all thinges returne to no­thing. For as by him al thinges were made, and without him was made nothinge: euen soe by him al thinges are preserued, that are contained either in heauen, or in earthe, or in the sea, or in the bottomlesse depthe. Neither woulde one parte stick to an other in a stone, or in any other thinge created, if they were not preserued by the Worde, by which al thinges were framed.

Let me therefore stick & adhere to thee o diuine Worde; for that as often as I haue wandered away from thee, I should haue withered away in my selfe, if thou [Page 210] (who didst first create me) hadst not re­created me. I haue sinned, and thou hast visited me. I haue fallen, and thou hast rai­sed me. I haue been ignorant, & thou hast taught me. I haue been blinde, and thou hast enlightned me.

Of the manifolde benefits of al­mightie God. CHAPT. VII.

O My God, graunt that I vnworthy wretch may see, how much I am bounde to loue thee. Graunt that I may see, how I am bounde to praise thee Graūt that I may see, how much I am bounde to please thee.

Thunder (o Lord) from aboue with a greate and stronge voice, into the internall care of my harte; teache me and saue me, and I will praise thee: who when I was nothing, hast created me; who, when I I was in darknes, hast enlightned me; who, when I was deade, hast raised me; who with all manner of good thinges from my very youthe, hast fed and refreshed me; nourishing me with thy greatest guiftes and graces, being a poore vnprofitable worme stinking through the abomina­tion of mine iniquities.

[Page 211] Open vnto me (o key of Dauid) who ope­nest, and noe man shutteth against him, to whom thou openest: who shutteth, and noe man openeth to him, against whom thou shuttest: open vnto me, the doore of thy light, that I may enter in and see, and knowe, and with my whole hart con­fesse vnto thee, for that thy mercy towar­des me is greate, and thou hast deliuered my soule from the lowest hell.

O Lord our God, how wonderfull and worthy to be praised is thy name in the whole worlde! What is man (o Lord) that thou art mindfull of him, or the sonne of man, that thou visitest him? O Lord the hope of good men, and theire towne of defense. O God the life of my soule, by which I liue, without which I dy. O light of mine eies, by which I see, without which I am blinde. O ioy of mine harte, and comfort of my soule, graunt that I may loue thee with all my harte, and with all my minde, and with all the force and strenght that I haue, because thou hast loued me first.

And whence hapneth this vnto me, o Creator of heau [...]n, earthe and of the bot­tomlesse depthe, who needest not my goodes? Whence hapneth this vnto me, that thou shouldest in this sorte loue me? O diuine wisedome, who openest the [Page 212] mouthes of those that are dumbe. O di­uine Worde, by which all thinges were made. Open my mouth, giue me wordes of thanksgiuinge, that I may rehearse all the benefitts, which thou hast bestowed vpon me from the beginning.

Beholde I confesse therefore, to haue receiued my being from thee; because thou hast created me, and hast preordained to create me, and to nomber me amonge thy creatures from all eternitie, yea from the beginning, and before thou madest any thinge, before thou didst extende the heauens, before the bottomeles dep­thes had theire being, before the worlde was fram d, before the mountaines or hills were founded, before riuers flowed: before thou didst make any of those thin­ges, which thou hast made by thy worde, thou didst foresee by the infallible proui­dence of thy truth, that I should be thy creature, preordaining soe of me by thy diuine pleasure.

What hath caused thee to doe this for me (o most louing Lord) most glorious God, most mercifull Father, most power­full and for euer most pittifull creator? What meritts of mine, what grace did deserue the same? that it should please thy diuine maiesty soe gratiously to create me?

Thou hast created me, when I had noe [Page 213] being, and of nothing thou hast made me something: But what something? Surely not water, nor fire, not a foule, or a fish, not a serpent, or any bruite beaste, not a stone, or a peace of timber, not of those kinde of creatures, which haue nothing els but theire being, no [...] of those, which be, and growe onely. Not of that sorte which be, growe, and haue feeling onely; but surpas­sing all these, it hath pleased thee to make me of the nomber of those, which be one­ly, for that I am; and of the nomber of those, which be, and growe onely, for that I am, and doe growe; and of the nomber of those, which be, doe growe, and haue feeling, because I am▪ doe growe, and haue feeling, yea thou hast created me almost equall to the Angells, because I haue recei­ued from thee common with them, the guift of reason, wherby to knowe thee.

Neuerthelesse I haue saied (almost equall) for that they alreadie haue the hap­pie knowledge of thee, by seeing thee as thou art, but I by hope onely. They, by be­holding thee apparantlie face to face. I ob [...]curelie as it were in a looking glasse: They plainelie and perfectlie, but I partlie onely.

Of the future dignitie of man. CHAPT. VIII.

WHen that therfore which is perfect is arriued, that which is partly onely shalbe disanulled, which will be, when we shall be admitted to beholde thy face ap­parentlie. What will then hinder vs to be almost equall to the Angells? whom thou (o Lord) at that time wilt crowne with a crowne of hope, which is adorned with glorie and renowne: whom thou with vnspeakeable fauoures wilt grace as thy friends, yea we shalbe in all thinges like, and equall to the Angells. Thy truth doth likewise testifie the same, saying; They are equall to the Angells, and are the sonnes of God. What are they but the sonnes of God, if they are equall to the Angells? They shall without doubt be the sonnes of God, because the sonne of man is become the sonne of God.

Through this consideration I durst bold­lye affirme, that man is not onely almost equall to the Angells, noe not equall one­ly, but higher in dignitie and surpassing the Angells, because man is God, and God is man, not an Angell. Wherfore I durst auouche, that man is the most excellent of [Page 216] all creatures: because the Worde, which in the beginning was God with God; the Worde, by which God sayed: let light be made, and light was made, to witt, the An­gelicall nature; the Worde, by which God in the beginning created all thinges, the same Worde hath become fleshe, and dwelt in vs, and we haue seene the glory of it. Loe this is the glorie, by which I glo­rie, whensoeuer I glorie, as I ought. Loe this is the ioy, by which I reioyce, when­soeuer I reioyce as I shoulde, euen thou o Lord my God, the life, and onely glorie of my soule.

I confesse therfore vnto thee (o Lord my God) that thou hast created me, in a manner equal to the Angells, in that thou hast created me capable of reason: for that by meanes of thy diuine Worde, I am in possibilitie to become equall to the An­gells, that by meanes of thy onely begot­ten Worde, I may be adopted to be thy sonne (o Lord) to be thy sonne I say, by the meanes and merits of thy beloued sonne lesus Christ, in whom thou hast beene well pleased, being thy onely sōne, and heare, and our onely Lord and redee­mer, enligthner, and comforter: being our aduocate with thee, and the light of our eies; who is our life, our Sauiour, and our onely hope, who hath loued vs more then [Page 216] himselfe, by whom we haue an assured trust and confidence, and accesse to come to thee, because he hath giuē them power to be the sonnes of God, that beleiue in his name.

I will for euer o Lord, praise thy holy name, who by creating me according to thine owne image and likenes, hast made me capable of soe greate glorie, as to be the sonne of God.

The trees, stones, and all thinges els whatsoeuer, that are mou [...]d, or growe, in the ayre, or in the sea, or on the earthe, haue not this priu [...]ledge and prerogatiue; because thou hast not giuen them power by meanes of thy Worde, to be the sonnes of God, for that they are dep [...]iued of rea­son, because this power doth depende of the reason, by which we knowe God. But he hath giuen this power to men, whom he hath created reasonable according to his owne image and likenes. And I (o Lord) like as by thy grace I am a man, soe likewise by thy grace, I am in possibilitie to be thy sonne, which is a prerogatiue which they cannot attaine vnto.

Whence proceedeth this soe greate a good vnto me o Lord, the most soueraigne truth, and true soueraigntie, the origina [...]l and beginning of all creatures? What is the cause heereof o Lord, that I shoulde [Page 217] be able to become thy sonne, and they cannot? Thou art the cause (o Lord) who remainest for euer, who hast created as­well the one as the other. Thou hast crea­ted both men and beastes, the stones, and the greene grasse growing on the groūde. There were not any precedent meritts or precedent grace, because thou hast created all thinges, being moued there vnto by thy onely goodnes. All creatures before theire creation were equall in meritts, for that they were all voide of merits.

What then hath caused, thy goodnes to be more liberall towardes me thy crea­ture, whom thou hast endewed with rea­son, then towardes all others that are voide of the same? Why am not I like vnto all them, or all they like vnto me, or I alone like vnto them? What merits of mine, what grace or goodnes was there in me to deserue the same? to witt, that thou shouldest make me capable to be the sonne of God, which prerogatiue thou hast graunted to none of them? Be it farr, o Lord, from mine imagination, that I shoulde thinke this to proceede from any merits of mine. Thy onely grace and goodnes hath been the cause of this, to the end I might be pertaker of the sweet­nes thereof.

I beseeche thee therefore by that gra­ce, [Page 218] by the which thou hast created me, that thou wilt giue me grace, to the end I may be gratefull for this grace receiued from thee.

Of Gods omnipotent power. CHAPT. IX.

THy omnipotent hande (o God) being still one and the same, hath created Angells in heauen, and wormes on the earth, not being more excellent in the cre­ation of the first, then of the later. For as noe other hande coulde create an Angell: soe noe other coulde create a worme. As noe other coulde create heauen: soe noe other coulde create the least leafe of a tree. As noe other coulde create the body, soe noe other coulde cause soe much as one haire of the heade to be either white, or blacke. But the omnipotent hande of thy maiestie createth all thinges with a like facilitie. Neither is it more possible vnto it to create a worme, then an Angell, nor more inpossible to inlarge the heauēs then a leafe: it is not more easie vnto it to make a haire, then a body: nor more harde to lay the foundation of the earthe vpon the waters, then the foundation of the waters vpon the earthe. But all thinges, [Page 219] whatsoeuer it woulde, it hath made (as it woulde) in heauen, and in earthe, in the sea, and in the bottomeles depthes, ma­king me likewise amongst all other thin­ges, euen as it would, could, and knewe how.

Veriely thy hande (o Lord) coulde haue made me a stone, or a birde, or a serpent, or some brute beaste; knowing full well how to doe it, yet woulde not, by reason of thy great goodnes. The cause therefore, why I am not a stone, or a tree, or some brute beaste, is, for that thy goodnes hath otherwise ordained, neither were there any precedent merits of mine, that might claime the same.

Of the incomprehensible prayse of God. CHAPT. X.

WHat hath caused thee (o Lord) to be soe good and gratious vnto me, and how shall I be able worthily to prayse thee? For as thou hast made me without me, according as it hath pleased thee, soe likewise thou art praysed without me, euen as it pleaseth thee. Thou (o Lord) art thine owne prayse. Let thy workes prayse thee, o Lord, according to the multitude [Page 220] of thy greatenes, albeit thy prayse be in­comprehensible. It cannot be conceiued in thought, nor expressed with wordes, nor perceiued by the hearing, because these are transitorie and fleeting, but thy praise is eternall and euerlasting.

The thought hath his beginning and likewise his ending, the voyce yeild [...]th forth a sounde, and the sounde sodainelie passeth away: the eare heareth, and the hearing quickly ceaseth without making any long stay: but thy praise endureth perpetually.

Who then can worthily praise thee? or what man is able to expr [...]sse thy praise, seeing thy praise is not transitorie, but durable for all eternitie? That man prai­seth thee, that beleiueth thee to be thine owne praise That man praiseth thee, that acknowledgeth that he is vnable to ex­presse thy praise. In thee (o Lord) is our praise (who art that praise that endureth alwaies) in thee shall my soule be praised.

We (o Lord) doe not praise thee, but thou thy selfe, praysest thy selfe, both by thy self, & in thy selfe, & we likewise haue praise in thee. Then haue we true praise, when we receiue praise frō thee, whē the light aproueth the light, because thou, that art the true light, giuest true praise. As of­ten therfore as we seeke praise and com­mendation [Page 221] from any other sauing from thee, soe often we loose thy praise, becāuse that praise passeth away, but thine endu­reth for all eternitie. If we seeke transito­rie praise, we loose that which endureth alwaies: If therfore we desire to obtaine that praise which is euerlasting, let vs not loue that which is transitorie & fleeting.

O Lord my God the eternall praise, from whom proceedeth all praise, and without whom there is noe praise. I am not able to prayse thee without thee; let me possesse thee, and I will prayse thee. For what am I (o Lord) of my selfe, that I shoulde praise thee? Verily I am nothing else but dust, and ashes, a deade dogge turned into carion, a worme, and meere corruption. What am I (o Lord God most powerfull, the breathe and life of euery liuing creature) that I shoulde prayse thee, whose dwelling is eter­nitie?

Shall darknes praise the light, or death life? Thou art the light, I am darknes: thou art life, I am deathe. Shall vanitie prayse veritie? Thou art veritie, and I am a man wholy addicted to vanitie. How then shall I be able (o Lord) to prayse thee? Shall my miserie prayse thee? Shall that which stinketh, prayse that which is sweete? Shall mans mortalitie (which [Page 222] is to day, and is gone to morrowe) prayse thee? Shall man presume to prayse thee being but rottennes and corruption, and the sonne of man, being but a worme? Shall he presume to prayse thee, that is begotten, borne, and brought vp in sinne and iniquitie? Verily thy prayse doth not seeme faire and commendable in the mouthe of him, whose life is abominable.

Let thy incomprehensible power ther­fore (o Lord my God) prayse thee, let thy boundlesse wisedome, and vnspeakeable goodnes prayse thee. Let thy superemi­nent clemencie, and superabundant mer­cie prayse thee. Let thy ouerlasting vertue & diuinitie prayse thee. Let thy most om­nipotent power, and thy surpassing greate liberalitie and loue (by which thou hast created vs) prayse thee, o Lord God the verie life of my soule.

Of the hope, which we ought to haue in God. CHAPT. XI.

BVt I (o Lord) that am thy creature, being placed vnder the shadowe of thy winges, will put my trust in thy good­nes, by which thou hast created me. Per­mit not that to perish through my malice. [Page 223] which it hath pleased thee to make through thy greate goodnes. Permit not that to perish through my miserie, which that hast vouchsafed to create through thy surpassing greate mercy. For what profit is there in my creation, if I shall descende into corruption?

Hast thou (o God) in vaine created all the children of men? Thou o Lord hast created me, gouerne that which thou hast created. Despise not I beseeche thee the workes of thy handes. Thou hast made me of nothinge; if thou (o Lord) doe not go­uerne me, I shall againe returne to no­thing. For like as, when I was nothing of my selfe, thou hast made me of nothing, soe, it thou doe not gouerne me, I shall againe of my selfe returne to nothing.

Helpe me (o Lord) and my life, that I may not perishe through my wickednes. If thou (o Lord) hadst not created me, I were nothing, now (for that thou hast created me) I am something. If thou doe not gouerne me, I shall cease to be some­thing, and returne to nothing. For neither my merits, nor any speciall grace in me, haue compelled thee to create me, but thy gratious goodnes and mercie. Let the same loue of thine (o Lord my God) which hath heeretofore enforced thee to create me, enforce thee now likewise to gouerne [Page 224] me. For what doth it profit me, that thy charitie hath constrained thee to create me, if I perishe in my misery, and thy right hande doe not rule me?

Let this thy clemencie (o Lord my God) enforce thee to saue that which is created, which hath enforced thee to create that which was vncreated. Let that charitie cause thee to saue me, which hath caused thee to create me; being it is no lesse now, then it was then, thou thy selfe being that charitie, who art still the same.

Thy hande (o Lord) is not growne short that it canot helpe me, neither thy eare become short, that it cannot heare me; but my sinnes haue made a diuision betweene me▪ and thee, betweene darknes and light, betweene the image of death, and life, betweene vanitie and veritie, betweene this life of mine, which changeth as the moone, and that of thine, which is still the fame.

Of the snares of concupiscence. CHAPT. XII.

THese are the shadowes of darknes, with which I am ouerwhelmed in the bottomeles dongeon of this obscure prison, in which I lie prostrate groueling [Page 225] on the grounde, vntill the day appeare, and the shadowes be departed, and light be made in the firmament of thy vertue.

Let the voyce of our Lord with power and magnificence pronounce saying: Let light be made, and let the darknes be dis­persed, let the drie lande likewise appeare, and let the earthe bring forth greene hear­bes, producing the seede and good fruite of the iustice of thy kingdome.

O Lord my father and God, the life, by which all thinges liue; and without which all thinges are to be accompted as deade, permit me not to linger in lewde though­tes, and deliuer me from proude and loftie lookes, Take from me all carnall cōcupis­cence, and suffer me not to be of a bold & boasting minde, but possesse my harte, that it may alwaies thinke of thee.

Enlighten the eies of mine vnderstan­ding that they may see thee, & not be ex­alted in thy presence o glorie euerlasting) but let them thinke humbly, not looking ouer curiously on those wonderfull thin­ges, that are aboue them. Let them looke vppon those thinges, that are on the right hande, and not vpon those on the left, that are displeasing vnto thee. Let thy eie-lidds likewise guide my footestepps, for that thy eie-lidds looke into the actions and thoughtes of the sonnes of men.

[Page 226] Breake and bruise my vnlawefull luste with thy sweetenes, which thou hast re­serued for those that feare thee, to the end I may with an eternall desire couet thee; least my internall taste (being through vanities entseed and deceaued) esteeme bitter to be sweete, and sweete to be bit­ter, darkenes, to be light, and light to be darkenes, that I may escape free from such a multitude of snares (wherewith all the worlde is replenished) which our ghostly ennimic hath placed in the way of this life that we are to walke in, therby to en­snare the soules of such as sinne. Which he that saw it, omitted not to tell vs of, saying: Whatsoeuer is in the worlde, is either the concupiscence of the eies, con­cupiscence of the flesh, or pride of life.

Beholde o Lord my God, the whole worlde is full of the snares of concupis­cences, which my ghostly ennimies haue prepared to intrappe me in, and who shall be able to auoide them? Verily he, from whom thou shalt take away the concu­piscence of the eies, least the concupis­cence of the eies doe entrappe him, from whom thou shalt take away the concupis­cence of the flesh, least the concupiscence of the fleshe entice him, and from whom thou shalt take away a bolde and boa­sting minde, least pride of life, doe craftely [Page 227] deceaue him. O how happie is he, to whō thou shalt afforde this [...]auoure, because such a one shall passe without danger!

Wherfore I beseeche thee for thine owne sake (o my Redeemer) that thou wilt helpe me, that I may not fall in the sight of mine aduersaries, being taken in the snares, which they haue prepared to entrap my feete, therby to ouerthrowe my soule: but deliuer me (o strength of my saluation) least thine ennimies, which hate thee, haue me in derision.

Arise o Lord my God (thou that art my fortitude) and let thine ennimies be dis­persed, let those that hate thee, fly before thee: yea like as waxe melteth away be­fore the face of the fire, euen soe let sin­ners consume in thy sight: But let me re­maine safe, being hidden in the secret place of thy presence, where abounding with all good thinges, I may reioyce in the companie of thy children.

Listen o Lord God vnto the crie of thy children (who art a father to the father­lesse, and a mother to such as are in di­stresse) and stretch for the thy winges, that we may flie vnder them from the face of our aduersarie. O tower of the fortresse of Israel, who wilt neither slumber nor sleepe garding and defending Israel, for that the ennimie doth neither slumber not sleepe, [Page 228] that opposeth Israel.

Of the miseries of man, and the mani­folde benefits of almighty God. CHAPT. XIII.

O Light, not seene by any other light, o brightnes, not behelde by any other brightnes; That light that darkneth all other light, that brightnes, that maketh dimme all externall brightnes,

O light from which all light is deriued, o brightnes, from which all brightnes doth proceede; that brightnes, in compa­rison of which, all brightnes is but dim­nes, all light but darknes. That light, in whose presence, all dimnes is turned into brightnes, all darknes into light.

O supreme light, by noe cloude enclou­ded, by noe mist diminished, by noe dark­nes darkned, by noe obstacle enclosed, by noe shadowe seuered and deuided.

O light, which enlightnest all thinges wholy, together, seuerally, and for euer, let me be absorpt by thee into the bottō ­lesse depth of thy brightnes, that on eue­rie side I may see thee in thee, and me in thee, and all thinges vnder thee.

Forsake me not (o Lord I beseeche thee) least the darknes of my ignorance and [Page 229] sinne increase. Verilie without thee all thinges are darknes, and sinne vnto me, because nothing is good without thee, the true, sole, and soueraigne good. I con­fesse and acknowledge, o Lord my God, that wheresoeuer I am without thee, it fareth not well with me, neither without nor within me, because without thee (o my God) I esteeme plentie to be pouertie. I shall then be content and not before, to wit when thy glorie shall appeare.

Giue me grace likewise, o Lord, who art my onely felicitie, that I may confesse my miserie vnto thee; I confesse there­fore, that as longe as the multiplicitie of temporall affaires did disperse and deuide me (following my sensualitie) from one thinge into many, to wit, from the supre­ame and onely good, that is frō the vnitie of thy goodnes; soe longe I had painefull plentie and plentifull pouertie, poursuing many thinges, and finding content in none, for that I founde not thee with in me, the assured, singular, inseparable and sole good, which hauing now gotten, I am noe more subiect to neede: which ha­uing obtained I am now no more payned and greiued, which hauing now in posses­sion, my whole desire is satisfied.

This is a miserie (me thinke) aboue other miseries to be lamented, to see how [Page 230] my miserable soule doth forsake and aban­don thee, in whose company shee is al­waies riche and gladde, and adhereth to the worlde, with whom shee is alwaies poore and fadde. The worlde crieth vnto vs saying, I fade, and thou (o Lord) callest vnto vs, saying, I feede; and yet notwith­standing such is my peruerse miserie, that it maketh choice rather to followe him that fadeth, then him that feedeth me.

This is my infirmitie and disease. Cure the same (o Phisition of our soules) to the end I may with my whole harte acknow­ledge vnto thee (o Sauiour of my soule) the manifold benefits, with which thou hast nourished me from my tender youth, vntill these my ould and last decrepit yeares.

For thine owne sake (o Lord) I beseeche thee, not to forsake me: when I was no­thing, thou hast created me, when I was consumed through sinne, thou hast redee­med me, when I was past recouerie, and deade through mine iniquitie, thou hast come downe from heauen vnto me, ta­king vpon thee my mortalitie: thou I say being a king and Lord soe puissant, hast descended from heauen vnto thy slaue, and seruant, rendring thy selfe captiue to reserue him a liue: yea thou thy selfe hast died, and by dying hast ouercome deathe, [Page 231] to the end thou mightest restore me to life, exalting me to my former dignitie, by debasing thy selfe to soe greate pouerty. When I was vtterly vndonne, being gone astray, and solde to sinne, thou hast come into the worlde for my redemption, and hast loued me soe dearely, as that thou hast giuen thine owne blood for a ran­some for me: thou hast loued me (o Lord) more then thy selfe, in that thou hast vou­chsafed to die for me.

Thou hast therfore in this maruailous manner, and with soe deare a price, recal­led me from banishement, redeemed me frō seruitude, deliuered me from punish­ment, named me after thine owne name, signed me with thine owne blood, to the end I might alwaies carrie about me a memoriall of thee, neuer suffering it to departe from my harte, who to re­deeme me, didst not departe from the crosse.

With the same sacred oyle with which thou wert annointed, thou hast annointed me in baptisme, to the end that from thy name (Christ) I might be called a Chri­stian.

Beholde thou hast written me in thy handes, that thou maiest still be mindfull of me, yet with this prouiso, that I be like­wise still mindfull of thee. Thus there­fore, [Page 232] and after an vnspeakeable manner hath thy grace and mercy alwaies preuen­ted me.

Thou hast likewise (o my deliuerer) deliuered me many times from many and maruelous mighty dangers. When I haue gone out of the way, thou hast directed me; when I haue been ignorant, thou hast instructed me; when I haue sinned, thou hast corrected me; when I haue been sor­rowfull, thou hast gladded me; when I haue been in despaire, thou hast cōforted me; when I haue fallen, thou hast raysed me; when I haue stoode, thou hast vpheld me; when I haue trauailed, thou hast con­ducted me; when I haue arriued, thou hast entertained me; when I haue slept, thou hast guarded me; when I haue called, thou hast hearde me.

How God doth continuallie looke into the actions and intentions of men. CHAPT. XIV.

THese, and many other benefits thou hast bestowed vpon me. (o God the life of my soule) of which to speake, thinke & thanke thee, it ought at all times to be a thinge sweete and pleasing vnto [Page 233] me, to the end that with all my harte and with all my soule, and with all my minde, and with all my strength, and with all the powers of my soule and bodie, I might al­waie [...] raise and loue thee, for all the be­nefit [...] which I haue receiued from thee (o Lord my God) who art the blessed sweet­nes of those that delight in thee.

How be it thy eies doe see the many­folde imperfections that are in me. Thy eies, I say, are more shining thē the sunne, seeing on euerie side all the wayes of men (yea penetratinge the bottome of the bottomelesse depthe) soe that in all places, and perpetuallie, they doe beholde those that liue well, & those that liue wickedly. For fithence thou dost gouerne all thin­ges, filling eache one of them, being at all times, and in all places wholie present, taking care likewise of all thinges, which thou hast created; (because thou dost hate none of those thinges which thou hast framed) thou dost consider all my foote­stepps and paths soe narrowelie, watching night and day ouer my custodie, marking all my waies soe diligently, and looking vppon me perpetuallie, euen as if thou were forgetfull of all other creatures con­tained in heauen or earth, and hadst care of noe other sauing of me onely.

Thy eie▪ sight likewise is neither aug­mented [Page 234] by looking vppon one thinge onely (it being immutable) neither is it diminished by beholding diuerse thinges and innumerable. Because thou dost see many thinges at once (albeit differ [...] one from an other) as plainely and pe [...]ectly, as if thou didst looke but vppon one one­lie. Thou therfore dost beholde all thin­ges at once, after the same manner, as if thou didst beholde but one onely, and all thinges seuerallie, as if they were but one onely; that is, without diuision, va­riation, or diminishing.

Whence it followeth, that thou being alwaies one at all times, dost without time beholde me wholy at once, and conti­nuallie, euen as if thou hadst no other thing to thinke vppon, guarding and pro­tecting me in that manner, as if thou were mindfull of me onely, and forgetfull of al others. Because thou art alwaies present, and ready to come vnto me, as often as I am ready to entertaine thee.

Whither soeuer I goe, thou (o Lord) dost not forsake me, vnlesse I first forsake thee, and whersoeuer I am, thou art there with me, because thou art euery where, to the end that whither soeuer I goe, I might finde thee, by whom I am preserued in my being, least I should perishe without thee, for that without [...]hee, I should pre­sently [Page 235] returne to nothing.

Veri [...]ie I confesse, that what thinge or thinges soeuer I vndertake to doe, I am to doe it in thy sight; and that which I vn­dertake to doe whatsoeuer it be, thou dost beholde more plainelie, then I which am to doe it: because thou art present with me at the doing of euerie thinge, conti­nuallie marking all my thoughtes, inten­tions, delightes, and actions.

The desires and imaginations of my minde, whatsoeuer they be, are at al times knowen and apparant vnto thee. Thou (o Lord) knowest from whence the spirit or soule of man proceedeth, where it abi­deth, and whither it goeth, for that thou art he that doth searche into the soules of all men, who knowest best, (being the in­ternall iudge) whether the roote, that bringeth for the faire leaues, be sweete or or sower, looking likewise narrowlie into the verie pithe or harte of the roote: nei­ther dost thou looke into the intention onely, but goest further, and by the infal­lible truth of thy light dost gather, nom­ber, see, and seeke out the innermost pithe of the roote thereof, to the end thou maiest render to euerie man, not onely according to his workes, and intention, but alsoe according to the internall harte of the roote, which is hidden, from whēce [Page 236] the intention of him that worketh hath his beginninge.

Thou (o Lord) dost beholde, thy eares doe heare, and thy eies doe see and consi­der what mine intention is, when I vnder­take any thinge whatsoeuer I haue in my imagination, and in whatsoeuer I doe take delectation, thou (I say) dost marke, con­sider, note, & write the same in thy booke, be it good or euill, that at the day of iud­gement (when these thy bookes shalbe opened, and men are to be iudged accor­ding to the thinges in them con [...]ained) that which is good may by thee be rewar­ded, and that which is euill punished.

This is that, peraduenture, whereof thou hast forewarned vs saying: I will cōsider the thinges, that lastly wil happen vnto them. And that likewise (o Lord) which is written of thee. He considereth the end of euerie man: for that in all our doinges, thou dost more narrowely marke the end and scope of the intention, for which they are donne, then the meere act of him that doth them.

Now when I ponder this diligently in my minde (o Lord my God who art ter­rible to beholde, and of inuincible forti­tude) I cannot but be maruailouslie af­fraied and ashamed, considering the great necessitie we haue to liue iustly and vp, [Page 237] rightly, we being to doe all our actions in the sight of him that is to be our iudge, who seeth all thinges apparentlie.

That man without the asistance of Gods grace, is able to doe nothing of himselfe. CHAPT. XV.

O God most powerful and potent ouer the spiritts or soules of all flesh, whose eies behold all the waies of the children of Adam, from the day of their birthe, vntill the day of their death, to the end, thou maiest render to euery man, ac­cording to his actions, be they good or euill, teache me (I beseeche thee) how to confesse vnto thee my pouertie; because I haue heretofore vaunted that I was riche and needed nothing, not knowing that I was poore, blinde, naked, wretched, and in miserie, for that I thought my selfe to be something, when I was nothinge. I saied with my selfe, I shall become a wise man, and I became a foole. I thought my selfe to be prudent and discreete, and I was deceiued, for that I nowe perceiue that it is a guift gratis by thee giuen, with­out whom we can doe nothing, because, vnlesse thou (o Lord) guarde the cittye, [Page 238] he watcheth but in vaine, that guardeth the same.

Thus (o Lord) by leauing, me and pro­uing me, thou hast taught me to know my selfe, not in respect of thee, that thou mightst know me, but in respect of me, that I might knowe my selfe, because (as I haue already saied) I thought my selfe to be something of my selfe; neither did I perceiue that it was thou that didst go­uerne me, vntill thou didst for a while for­sake me: whereupon I forthwith fell, by which I did see and knowe, that it was thou that didst gouerne me, and that my fall hapned throughe mine owne faulte, and my arising againe to grace, by the meanes onely of thy grace.

Thou hast opened mine eies (o diuine light) thou hast awakened and enlightned me, soe that now I see that mans life is a temptation vppon earth; neither hath fraile flesh, or any mortall man liuing, iust occasion to glorie of himselfe before thee, or to presume of his iustification, sithence all the good we haue, be it little or greate, proceedeth wholy and freely from thee, neither can we attribute any thing iustly to our selues, sauing onely our iniquitie.

Whereof then shall any mortall man glorie? shall he glorie of his iniquitie? This is not glorie, but meere miserie. Shall he [Page 239] therfore glorie of his goodnes? shal he glorie of that which is an others? because all goodnes and glorie is thine (o Lord) and belongeth to thee. He therfore, that vsurpeth that glorie to himselfe that is due to thee, is a theefe and a robber, and like vnto the diuell, who desired to bereaue thee of thy glorie. For he that desireth to be praysed in respect of the guift which thou hast giuen him, and doth not seeke thy glorie therein, but his owne; albeit in respect of thy guift he be praised of men, yet by thee he is thought worthy of bla­me, for that with that guift which thou hast giuen him, he hath not sought thy glory, but his owne. But he that is praised of men, being by thee thought worthy of blame, will not be defended by men, when thou shalt judge him, nor freede by them, when thou shalt condemne him.

Thou therfore (o Lord) who didst forme me in my mothers wombe, permit me not to fall into that reproachfull in­famy, as to be vpbraieded as one that woulde bereaue thee of thy glorie. To thee is due all glorie, who art the author of all goodnes, but to vs, shame and mi­sery, who according to our deserts, are worthy of all wretchednes, were it not that thou dost take pitty vpon vs.

Thou (o Lord) art pittifull indeede, full [Page 240] of compassion towardes all men, and ha­ting nothing of those thinges, which thou hast made, bestowing vpon vs many benefits▪ and enriching vs with thy grea­test guifts: because thou dost fauour those that are friendlesse, making thē to aboūde with the riches of thy goodnes.

Beholde now (o Lord) we are thy poore distressed children, we are thy little flock, open thy gates vnto vs, to the end, that those that are poore may feede and be filled aboundantly, and those that se [...]ke thee, may praise thee eternallie.

I knowe (o Lord) and confesse (be­cause thou hast instructed me) that they onely that acknowledge themselues to be poore and needy, and confesse vnto thee their pouerty, shalbe enriched by thee, in soe much, that they that imagine themsel­ues riche (being indeede poore and nee­die) are not to expect any spirituall guift, or grace from thee.

Wherfore (o Lord my God) I doe ac­knowledge and confesse vnto thee my pouertie, rendring vnto thee all glorie (all being thine and due vnto thee) because all the good that is donne by me, proceedeth wholy from thee.

I confesse (o Lord) (like as thou hast taught me) that I am nothing els, but meere vanitie, the shadowe of deathe, a [Page 241] darke bottomelesse dungeon, a voide and vnprofitable plot of grounde, bringing forth nothinge without thy blessing, the naturall fruit thereof being confusion, sinne, and eternall death and damnation. All the good that euer, I had heretofore, I had it from thee, al the good I haue like­wise at this present, is wholy thine, and proceedeth from the handes of thy libera­litie.

When I haue stoode vpright, it hath been by thy assistance: when I haue fallen, it hath been through mine owne negli­gence: when I was fallē likewise, I shoulde for euer haue remained in the mire, if thou hadst not raised me: and being blind, I shoulde for euer, haue beene blind, if thou hadst not enlightned me. When I was fallen I should neuer haue risen, if thou hadst not with thy hand raysed me; yea after thou hast raysed me, I shoulde haue fallen againe immediately, if thou hadst not vphelde me. I shoulde likewise haue perished many times, and been vt­terly vndonne, if thou hadst not gouerned me.

Thus (o Lord) and in this manner hath thy grace and mercy preuented me from time to time and continually, deliuering me from all mishapps, that might haue befallen me; preseruing me from perills. [Page 242] that are past, deliuering me out of those that are present, and strengthning me against those that are to come: cutting in in sunder before me the snares of sinne, remouing likewise all causes and occasiōs of the same; for if thou hadst not afforded me this fauoure, I shoulde haue commit­ted all sortes of sinnes whatsoeuer. Be­cause I knowe (o Lord) that there is noe sinne committed by one man, which an other coulde not likewise doe the same, if mans Creator, by whom he was made; did not assist him.

Thou therfore hast caused and com­maunded me to abstaine from iniquity, giuing me thy grace, that I might belieue in thee. For thou (o Lord) didst direct me to doe that which was to thy glory, and mine owne saluation, giuing me grace and vnderstanding, that I might auoide adul­terie, or all other sinne.

Of the di [...]ell, and his manifolde temptations. CHAPT. XVI.

THe tempter was absent, and thou hast been the cause that he was ab­sent, time and place haue been wanting, and this hath happned through thy fa­therly [Page 243] disposition. The tempter was pre­sent, hauing opportunitie of place and time, but thou hast kept me from consen­ting vnto him. The tempter came to tēpte me, in his owne deformed and ougly forme, and thou hast giuen me corage to contemne him. The tempter came as an armed souldier with greate puissance and power, and thou hast fortified me, and en­feebled him, to the end, he might not van­quishe me. The tempter came, being transformed into an Angell of light, and to the end he might not deceiue me, thou hast rebuked him, and giuen me light that I might knowe him.

This is that feirce and fiery Dragon, the old serpent, which is commonly cal­led the Diuell and Satan, hauing seuen heades and ten hornes, whom thou hast created to be deluded in the wide and spatious sea of this tempestuous worlde, in which there are infinite multitudes of creatures that creepe, and of beastes both small and greate (that is diuerse sortes of diuells) who day and night doe nothing els but range about seeking whom they many deuoure, if thou deliuer vs not from theire power.

This is that old Dragon, who in Para­dise had his beginning, who with his taile casteth downe to the grounde, the [Page 244] thirde parte of the starrs of heauen, who poisonneth the waters of the world with his venime, that men may die by drinking of them, who trampleth vpon golde, as if it were durte, or mire, hauing a confi­dence that the riuer Iordan (that is righ­teous, and religious men) will flowe like­wise into his mouthe: being of that won­derfull strength and power, as that he feareth noe man whatsoeuer. And who then shall defende vs from his biting and stinging? Who but (thee o Lord can kepe vs from being deuoured by him, who hast broken the heades of the greate Dragon?

Stretche forthe (o Lord we beseeche thee) the winges of thy mercy ouer vs, that we may flie vnder them from the face of this Dragon, that doth persecute vs, and saue vs from his hornes with the shielde of thy defence. Because the onely thing that he doth, and hath alwaies desi­red, is to deuoure the soules, which thou hast created.

Wherfore (o Lord our God) we cry to thee, beseeching thee to deliuer vs from our dayly aduersarie, who whether we sleepe or wake, eate or drinke, or what­soeuer we doe els, ceaseth not by all mea­nes, day and night, by his deceiptes and cunning deuises, sometimes openly, som­times secretlye, to shoote his poisoned [Page 245] arrowes at vs, that he may kill and mur­ther▪ our soules. And yet (o Lord) behold our madnes, for that albeit we see this Dragon comminge against vs with open mouthe, readie to deuoure vs, yett we sleepe, and play the wantons lasciuiouslie in our lasines, as if we were secure in his presence, that desireth nothing els, but to destroy vs. Our ennimie alwaies watcheth without sleepe, that he may slay our sou­les, and we will not awake from sleepe, that we may saue our selues.

Beholde, he hath laied infinite snares before our feete, and hath filled all our waies with many pitfalls and ginnes, therby to entrapppe our soules, and who shalbe able to escape them? He hath laied snares in riches, he hath laied snares in pouertie, he hath laied snares in meate, in drinke, in recreation, in sleepe, and in watching: he hath laied snares in our wor­des, and in our workes, & in all our waies.

Wherfore we beseeche thee (o Lord) to deliuer vs, frō the snares of these Hunts­men, and from sharpe and bitter wordes; that we may confesse vnto thee saying: Blessed be our Lord, who hath not giuen vs as a prey vnto theire teethe. Our soule [...]scaped, euen as a sparrowe out of the snare of the fouler. The snare is broken, and we are deliuered.

That God is the light of the iust. CHAPT. XVII.

ENlighten mine eies (o my Lord and my light) that I may see light, and walke in thy light, and escape from falling into his snares. For who is able to escape those his manifolde snares, vnlesse he see them? And who is able to see them, if thou with thy light doe not enlighten him? Because he (being the father of dar­kenes) doth hide his snares in darknes, that all those may be taken in them that are in darknes, to witt, the children of darknes, who are depriued of thy light, in which whosoeuer walketh shall not feare. Because whosoeuer walketh in the day time, stumbleth not, but he that walketh in the night season, falleth, and hurteth himselfe, because the light is not in him.

Thou (o Lord) art the light, thou art the light of the children of light, thou art the day, that knoweth noe sunn-setting, in which thy children doe walke without st [...]bling, and without which all they that walke, are in darknes, for that they want thee, the light of the worlde, to di­rect them.

Beholde we dayly see, that the farther [Page 247] of any one is from thee the true light, the more he is ouerwhelmed with the dark­nes of sinne, & the more he is in darknes, the lesse he seeth the snares, that are sett in his way, and consequentlie knoweth them the lesse, by which meanes he is drawen, and falleth more frequentlie into them, and yet knoweth not that he is fal­len, which is a thing, that aboue others shoulde cause vs to detest sinne. For he that knoweth not that he is fallen, is by soe much the lesse carefull to arise, by how much the more he thinketh himselfe to stande.

Now therfore (o Lord my God) who art the light of my minde, enlighten mine eies, that I may see, and knowe, to the end I may not fall in the sight of mine aduer­saries. For our aduersarie the Diuell la­boureth vtterly to destroy vs, whom we desire, thou wilt cause to be consumed be­fore our face, euer as waxe is consumed before the face of the fire.

Because he (o Lord) is the first and last robber, who conspired to bereaue thee of thy glory: who being swollen and puffed vp with pride, burst and fell on his face, whom thou hast throwne downe head­long from thy holy hill, and from amidst those fiery stones, amongst which he walked.

[Page 248] And now (o Lord my God, and my life) since the time he hath fallen, he ceaseth not to persecute thy childrē. And through the hatred he hath against thee (o king of infinite puissance) he desireth to destroy this creature of thine, whom thy omni­potent goodnes hath created according to thine owne image, to possesse that glory, which he hath lost by his pride and in­solencie.

But thou o Lord (that art our force and fortresse,) bruise & crushe him in pee­ces, that he may not deuoure vs thy lam­bes: and enlighten vs with thy grace, that we may see the snares which he hath laied to entrappe vs, and may escape to thee, o joi of israel.

All these thinges thou knowest (o Lord) better then we, who knowest his enmitie and despite against vs, and his obdurate obstinacie. Neither doe I say this, as one that woulde informe thee (for that thou seest all thinges, soe that our least though­tes are not hidden from thee) but before the feete of thy maiestie (o eternall Iudge) I complaine against mine aduersarie, to the end, thou maiest damne him, and saue vs thy children, whose force doth depēde of thee.

Verily this mine aduersarie (o Lord) is wily, turning and winding diuers waies, [Page 249] soe that the wilines of his waies, and the forme of his countenance, is very hardly knowne, vnles thou illuminate our vnder­standing. For sometimes he is heere, sometimes there, sometimes he transfor­meth himselfe into a wolfe, sometimes into darknes, sometimes into light, vsing diuersitie of temptations, according to qualities, places, and times, and according to the variation of thinges.

For to deceiue those that are sad, he see­meth to be sad, to mocke those that are merrie: to delude spirituall men, he chan­geth himselfe into an Angell of light; to subdue those that be feirce, he becom­meth milde like a lambe; and to deuoure those that are milde, he becommeth feirce like a wolfe.

All these temptations he putteth in practice, according to the like-lihoode he hath, that they will take effect, to the end he may terrifie some with feare by night, others with the arrowe that flyeth by day, others with ghosts and gastly vsions wal­king in darknes, others through feare of inuasions, others with diabolicall tempta­tions, that happen at noone day.

Who then is able to knowe these thin­ges, and to finde out his fallacies? Who is able to describe the forme of his attire, & the hideous order of his teethe? Beholde [Page 250] he hadeth his arrowes in the quiuer, and couereth his snares vnder the forme of light, in soe much that it is a thing almost impossible to perceiue them, vnlesse we receiue light from thee o Lord (who art our hope) by which we may see all thin­ges.

Neither doth he hide his subtile snares in the workes of the fleshe onely, which are easiely perceiued, nor in vices onely, but alsoe in Religious actes themselues, making vices to seeme vertues, and chan­ging himselfe into an Angell of light.

These and many other abhominable enterprises doth this sonne of Belial (Satā the diuell) endeuoure to practice against vs, lying in waite sometimes like a Lion, sometimes like a Dragon, openly and se­cretely, within and without, by day and by night, to bereaue vs of our soules. But thou (o Lord) who sauest those that truste in thee, deliuer vs from him (we beseeche thee) that he may greiue to see vs deliue­red, and thou (for the same) maiest by vs be praysed, o Lord our God.

A further acknowledging of the benefits of God. CHAPT. XVIII.

I Therfore the son of thy handemaide, hauing alreaddy committed, and com­mended my selfe into the hands of thy mercie, will now with my whole harte confesse vnto thee (o Lord my deliuerer) and call to minde all the benefits, which thou hast bestowed vpon me, during my whole life, euen from mine infancie. Be­cause I knowe that ingratitude doth very much displease thee, being the roote of all spirituall euill, and a winde that doth blaste and burne vp whatsoeuer is good, hindering the fountaine of thy diuine goodnes from flowing into vs: by meanes whereof our euill actions that were for­giuen and forgotten, are againe remem­bred, and our good workes become deade, and are noe more obtained.

Wherefore o Lord my deliuerer, I will giue thee thankes, least I be founde to be vngratefull vnto thee, for that thou hast deliuered me. As often as that infernall Dragon hath swallowed me downe, thou (o Lord) hast drawen me violently out of his mouth. As often as I haue sinned, and [Page 252] he was ready to deuoure me, thou (o Lord my God) hast preserued me. When I of­fended thee by breaking thy commaun­dements, he stoode readie to hale me a­way to hell, if thou hadst not hindered him. I did offend thee, and thou didst de­fende me. I did not respect thee, yet thou didst protect me. I departed from thee, seeking to ioyne my selfe to mine aduer­sarie, and thou didst affright him, to the end he shoulde not entertaine me.

These benefits (o Lord my God) thou didst bestowe vpon me, and I knew it not. Truly thou hast diuers times dealt in this mercifull manner with me, deliueringe me out of the iawes of the Diuell, snat­ching me out of the mouthe of the Lion, yea thou hast often times saued me, from fallinge into the pitt of eternall damna­tion, I little thinking whither I was going. Verily I haue descended to the very gates, and thou hast kept me from entring in. I drewe nigh to the dores of death, and by meanes of thee, they haue not beene shutt vpon me.

Thou hast deliuered me many times (o my Sauiour) from corporall deathe after the like manner. When greuious sick­nesses did afflict me, when diuers dangers did affright me, thou (o Lord) didst still assist, and mercifullie saue me, deliuering [Page 253] me both by sea and lande, from fire and sworde, and from all aduersitie.

Thou [...]ruly (o Lord) didst knowe full well, that if then I had chanced to dye, my soule had gone to hell, and I shoulde haue beene damned euerlastinglie. But thy mercy and grace (o Lord my God) hath preuented me, sauing me from the death both of soule and body. These and many other benefits thou hast bestowed vpon me, and I was blinde & did not perceiue it, vntill thou didst enlighten me.

Now therefore (o Lord my God) the light of my soule, my life by which I liue, the light of mine eies, by which I see: be­holde thou hast enlightned me, and I doe knowe thee; because I doe liue by thee, for which I doe hartely thanke thee, offe­ring thee prayses according to my poore a­bilitie, although they are small & of little value, and nothing answerable to the ma­nifold benefitts which I haue receiued frō thee. Because thou art my onely God, my kinde creator, who louest our soules, and hatest nothing that thou hast made.

Beholde I (o Lord the cheife of al those sinners, that thou hast saued, will con­fesse and acknowledge the manifolde be­nefits which I haue receiued from thee, to the ēd I may stirre vp others to doe the like, and be a witnes of thy wonderfull [Page 254] mercy: because thou hast deliuered me from the lowest hell, not once, or twice, or thrice onely, but an hūdred, yea a thou­sande times. I alwaies went on towardes hell, and thou didst bring me back againe continuallie, soe that, if thou wouldest, thou mightest a thousand times haue iustly damned me. Yet thou wouldest, not, because thou dost loue our soules, and in hope that we will amend and doe pennance, thou dost as it were winke at our wickednes, o Lord our God of much mercy in all thy wayes.

Now therfore (o Lord my God) I doe see and perceiue these thinges, by meanes of the light, which thou hast giuen me, and my soule doth as it were faint by thinking of thy maruailous greate mercy towardes me; for that thou hast deliuered my soule from the deepest hell, and hast restored me to life. I was wholie deade, & thou hast wholie raysed me.

Wherfore sithence that my whole life doth depende wholy of thee, I doe wholy offer my whole selfe vnto thee. Let my whole spirit, my whole harte, my whole body, yea my whole life liue to thee my sweete life; because thou hast wholy de­liuered me, that thou mightst wholy pos­sesse me, thou hast wholy saued me, that thou mightst wholy haue me.

[Page 255] [...]et me therfore loue thee o Lord, my strength, let me loue thee, my vnspeakea­ble ioy and solace: and let my whole life (which was deade through my miserie and is raised againe through thy mercy) be esteemed from hence for the not mine, but thine, who art a milde, and mercifull God, and of much mercy, towardes all those that loue thy holy name.

Wherfore (o Lord my God) who dost sanctifie me, thou in thy lawe hast com­maunded, that I shoulde loue thee with all my harte, with all my soule, with all my minde, with all the strength and forces of my body, and with all the inter­nall affections of my minde, ech hower & moment, in which I enioy the benefit of thy mercy: because I shoulde continuallie perishe, if thou didst not continuallie go­uerne me; I shoulde continuallie dye, if thou didst not continuallie receiue me, soe that euery moment thou dost oblige me vnto thee, by bestowing euery moment many benefits vpon me.

As therfore there is noe hower or mi­nute, in which I doe not receiue some be­nefitt or other from thee: soe there ought to be not moment, in which I haue not thee before mine eies, and in my memo­rie; and in which I doe not with all my strength loue thee.

[Page 256] But this is a thing that surpasseth my abilitie, vnlesse thou of thy liberalitie be­stowe it vpon me. From whom euerye good and perfect guift hath his begin­ning, descending from the Father of ligh­tes: with whom there is noe mutation, or shadowe of alteration.

Verily this prerogatiue of louing thee, proceedeth not from the desire or ende­uoure of any mortall man, but is giuen to him, on whom it pleaseth thee to take compassion. This guift is thine (o Lord) who art the giuer of all good. Thou com­maundest that we shoulde loue thee, graunt vs grace to doe that which thou dost commaunde, and commaunde what­soeuer it shall please thee.

Of the vehemencie of loue or charitie. CHAPT. XIX.

O My God I doe loue thee, desiring▪ to loue thee more and more conti­nuallie, because thou art indeede more sweete then any honie, more nourishing then any milke, more bright then any light. Wherefore thou art to me more deare, then golde, or siluer, or any pretious stone whatsoeuer. For whatsoeuer I did [Page 257] whilst I liued in the worlde, did but dis­please me, inrespect of thy sweetnes, and the beauty of thy beloued house.

O fire, that dost alwaies burne, and art neuer extinguished; O loue that art al­waies hoate, and neuer growest colde, inflame me with the fire of thy loue. Let me I say be sett on fire by thee, to the end, I may wholy loue thee. For he that loueth any thing besides thee, or which he loueth not for thee, loueth thee by that meanes with lesse vehemencie.

I wil loue thee (o Lord) because thou hast loued me first. But how shall I be able to expresse the tokens of thy surpassing great loue towardes me, by reason of thy innu­merable benefits, with which thou hast nourished me from my very infancy?

For in the benefit of creation, when in the beginning thou didst create me of no­thing, by making me according to thine owne image, thou hast honoured and ex­alted me aboue other creatures which thou hast made, ennobling me with the light of thy counte [...]ance, with which thou hast signed and sealed the entrance of my hart; by which likewise thou hast made me different from senslesse creatu­res and bruite beastes, and in dignity al­most equall to the Angells.

All this seemed little to thy diui [...]e [Page 258] Maiestie, for that thou hast not ceased to chearishe me dayly euer since, with many singular and surpassing greate presents of thy magnificence, yea thou hast fedd and fostered me, as if I were thy little childe and onely darling, giuing me sucke from the breastes of thy diuine consolation.

Verily thou hast caused all creatures to serue and obey me, to the end, I might wholy employ my selfe in the seruice of thee.

Howe God hath made all thinges sub­iect to the seruice of man. CHAPT. XX

THou (o Lord) hast made all thinges subiect to man, that man shoulde be wholie subiect to thee alone. And to the end thou mighest oblige man to be wholy thine, thou hast made him ruler ouer euery thing.

All exteriour thinges thou hast created for the body; the body for the soule, and the soule for thee: to the end that the sou­le might haue nothing els to doe, but to loue and delight in thee, hauinge thee as her solace, and inferiour thinges at her seruice

For whatsoeuer is contained within the compasse of heauen, is inferiour to the [Page 259] soule of man, which was created, to en­ioy the most soueraigne and supreame good, by whose possession it might be­come blessed. To whom, if it shall adhere, by forsakiuge the familiarity and freind­shipp of all thinges heere beneath (being all subiect to mutabilitie) it shall without doubte heereafter beholde most cearely the face of that supreame Maiestie and eternall immortalitie, whose sight it now desireth soe earn stly. It shall then I say) enioy those most excellent guiftes & gra­ces in heauen, in comparison of whome whatsoeuer is heere seene, is to be estee­med as nothing.

Those are the thinges, which neither [...]ie hath seene, not eare hath hearde, nei­ther haue they euer entred into the harte of man, which God hath prepared for those that loue him. These thou wilt be­stowe (o Lord) vpon the soule of man. Yea euen in this life, thou dost daily make glad the soules of thy seruants, being the louer of soules.

But why doe I wonder at this (o Lord my God) seing by doing this, thou dost honoure thine owne image and simili­tude, accordinge to which our soules are created? For which our body likewise, al­though it be subiect to corruption, and of noe reputation, yet that it might see, thou [Page 260] hast giuen it the light of the firmament, by meanes of thy seruants, the sonne and moone, who without being euer weary doe continuallie day and night by vertue of thy commaundment, serue and obey thy children.

Moreouer, thou hast bestowed vpon the body, the purity of the ayr [...], that it might breathe; varietie of soundes, that it might heare; sondry sweete sauoures, that it might smell diuersitie of meates, that it might taste; grosse and corpulent bodies, that it might feele.

Thou hast ordained labouring beastes, in his necessities to serue and aide him, the foules, of the aire, the fishes of the sea, and the fruites of the earth, to feede and refreshe him. Thou hast caused the earth to bring for the medicines for [...]ache seuerall maladie. Finallie thou hast prepa­red seuerall salues for seuerall sores, varie­tie of remedies for diuersitie of infirmi­ties: because thou art mercifull and milde, and being the potter by whom we were framed, thou knowest the brickle stuffe whereof we are formed, because we all are as a peece of potters clay in thy hande.

How by the consideration of benefits temporall, we may gather the greatnes of those that are celestiall. CHAPT. XXI.

GIue me grace (o Lord to see the greatnes of thy mercy, giue me yet greater light and vnderstanding I beseech thee, that I may perceiue it more plainely. For by the lesser benefits (o holy Lord God, our good Creator) we growe to vn­derstande thy greater; and by those which we visibly see heer, we come to the know­ledg of those that are inuisible in heauen.

For if thou (o God dost bestowe vpon our base and corruptible body, soe greate and innumerable benefits, from the fir­mament and ayre, from the earthe & sea, from the light and darknes, from heate and shadowe, from dewe and raine, from windes and shewers, from foules & fishes, from beastes and trees, from variety of hearbes and plantes, and of al other of thy earthely creatures, seruing vs successi­uely in their turnes, that by them tho [...] maiest solace the sorowes of this our wea­risome life; what manner of benefits are [Page 262] those (I pray thee) how greate (I say) and innumerable shall those comfortes and commodities be, which thou hast prepa­red for those that loue thee in that hea­uenly country, where apparantly face to face we shall see and beholde thee? If thou dost soe much for vs now in this earthly prison, what wilt thou doe for vs heer­after in the palace, of thy heauenly habi­tation?

Greate certainely and innumerable are these thy workes (o Lord and kinge of heauen.) For seing all these thinges are exceeding good and delightfull, which thou hast imparted to good and bad men in common, what manner of thinges wil those be, which thou hast reserued for the good alone? If the guifts, which thou dost now giue vnto thy freindes and foes together, be soe innumerable and many: how greate & innumerable, how sweete and delightfull will those be, which thou wilt bestowe heereafter vpon thy freinds onely? If thou dost giue vs soe greate com­fortes on this sorrowfull day of weepings how greate wilt thou giue vs on the festi­uall day of the wedding? If soe greate de­lightes are contained in this earthly pri­son, how greate are contayned in the countrie of heauen?

There was neuer yet any eye (o God) [Page 263] without thee, that hath seene the pleasu­res, which thou hast prepared for those that loue thee. Because the immensitie of thy sweetnes (which thou hast reseru [...] for those that feare thee) is answerable vnto the immensitie of thy magnificence.

Wherfore (o Lord my God) like as thou art greate and immense, there being neither end of thy greatnes, or number of thy wisedome, or measure of thy bo­unteousnes: soe likewise, there is neither end or number, nor measure of thy re­compence, but like as thou art greate, soe is likewise thy rewarde and recompence: because thou thy selfe art their rewarde and recompence, that fight for thee accor­ding to thy holy ordinance.

That the sweetnes of God, doth take away the present bitternes of the Worlde. CHAPT. XXII.

TH [...]se (o Lord God, the sanctifier of thy Saincts) are those greate bene­fits of thine, with which thou hast a­boundantly supplied and replenished the wantes of thy children: because thou are the hope of those that are in desperation, their comforte that are in affliction, thou [Page 264] art a crowne of confidence adorned with glory, prepared for those that ouercome.

Thou art the eternall foode and fullnes of thy hungry seruants, to be distributed to those that hunger after righteousnes. Thou art the euerlasting comforte, who bestowest thy selfe on them only, that despise all worldly comforte, in hope of that endlesse comforte, which they shall haue of thee. Because those that are com­forted eere, are vnworthy to be comfor­ted by thee heereafter. But they are by thee comforted, who are heere for thee afflicted; and they that are partakers of thy passions, are likewise partakers of thy consolations. Certainely noe man can be comforted in both worldes, or reioyce heere in this life, and in the next likewise: but of necessitie he must loose the one, that will get the other.

When I consider these thinges (o Lord my comforter) my soule refuseth to be comforted in this life, to the end it may be thought worthy of thy eternall com­fortes: because according to reason, it see­meth that he is worthy to loose thee, that taketh more delight in any other thing, then in thee.

Wherfore (o souueraigne truth) by thine owne selfe I beseeche thee, permitt me not to take pleasure in any vanitie. But [Page 265] let all transitorie thinges seeme bitter vnto me, that thou alone maiest seeme sweete vnto my soule, who art that inestimable sweetnes, that maketh bitter thinges to be sweete.

Thy sweetnes made the stones of the streame, seeme sweete vnto Saint Ste­phan, with which he was stoned. Thy sweetnes made the burning gridiron seeme sweete vnto Saint Laurence, on which he was broyled. By meanes of thy sweetnes, the Apostles went ioyfullie frō the sight of the councell, for that they were thought worthy to suffer reproache for thy name. Saint Andrewe went with ioy and alacritie towardes the Crosse, be­cause he went with hast towardes thy sweetnes. The Princes of the Apostles likewise (Saint Peter & Saint Paule) with this thy sweetnes were replenished, so that to obtaine it, the one of them made choice to be crucified, the other without feare to loose his heade. Saint Bartholo­mewe to buy it, gaue his owne skinne: and Sainte Iohn to taste of it, without feare, drunke vp a cuppe of poison.

Noe sooner had Saint Peter tasted of this sweetnes, but forthwith forget­ting all inferiour thinges, he cried out as one inebriated and ouercome with ioy, saying: Lord, it is good for vs to be heere, [Page 266] let vs make heere three tabernacles, let vs remaine heere in diuine contempla­tion, because we want noe other thing. It is sufficiēt for vs (saide he, to see thee, it is sufficient to be satisfied with soe greate sweetnes. He had noe sooner tasted one onely droppe of that heauenly sweetenes; but he immediatelye forgott all other sweetenes. What woulde he haue saied (thinke you) if he had tasted of the im­mense sweetenes of thy diuinitie, which thou hast kept in store for those that loue thee?

That Virgin likewise had tasted of this thy vnspeakeable sweetenes, of whom we reade, that shee went to the prison, in that pleasant and merrie manner, as if shee had been inuited to some banquet or supper. He likewise (I suppose) had tasted of this sweetnes, who saied: How greate (o Lord) is the multitude of thy sweetnesse, which thou hast laied vp in store for those that feare thee! Who likewise did put vs in minde of it saying: Taste, and see, because our Lord is sweete.

This (o Lord God) is that happines, which we doe hope thou wilt bestowe vpon vs: for which we fight for thee con­tinuallie, for which we mortifie our sel­ues for the [...] dailie, to the end we may liue [Page 267] with thee in that happy life of thine, which shall last euerlastingly.

That our whole hope, and the desire of our harte ought to be in God. CHAPT. XXIII.

Bvt thou o Lord, the expectation of Israel, the desire after which our hart [...] doth sighe euery day, make hast, and doe not stay. Arise, make hast, and come, and deliuer vs out of this prison, to confesse vnto thy name, that we may glory and be delighted in thy light. Open thine eares to the dolefull clamours of thy dristres­sed children, who cry to thee, saying: O our Father, giue vs this day our daily bre­ade; in the strength of which, we may walke day and night, vntill we attaine vnto thy holy mountaine Oreb.

O God my Father and force, when shall I (that am the least of all thy family) come and appeare before thy face, to the end, that as I doe now praise thee during the time of this mortalitie, I may from thence for the praise thee euerlastinglie?

O how greate shall I esteeme my hap­pines, if I shall at length be admitted to beholde thy brightnes? Who will ob­taine this fauoure for me, that I may be [Page 268] admitted to beholde thee? I knowe (o Lord) I! knowe and confesse, that I am vn­worthy to enter into thy house; neuerthe­lesse I beseech thee afforde me this fauour for thy glorie, and confounde not thy seruant, that trusteth in thee. But who is able to enter into thy sanctuarie to con­sider thy power, if thou (o Lord) doe not open vnto him the dore? Or who can opē it, if thou shutt it?

Verily noe man is able to erect that, which thou dost throwe downe: neither is any one able to free him, whom thou dost putt in prison. If thou withholde the waters, all thinges become dry and wi­thered: againe if thou lett them loose, they will ouerwhelme the worlde. If thou shouldest cause all thinges which thou hast created to returne to nothing, who durst condradict thee? Finallie there is noe end of the goodnes of thy mercy, by which thou hast created all thinges, that it hath pleased thee.

Thou (o maker of the worlde) hast made vs, vouchsafe likewise to gouerne vs. Thou hast created vs, despise vs not, because we are thy workmanship. Certai­nely (o Lord our God) we that are little wormes composed of durte and clay, can­not enter into thy eternitie, vnlesse thou leade vs in, who hast created all thinges of nothing.

That our Saluation is from God. CHAPT. XXIV.

I therfore, that am the worke of thy handes, will confesse vnto thee in thy feare, for that I will not put my confi­dence in my bowe, neither is my sworde the thing that shall saue me, but thy right hande, and thy arme, and the light of thy countenance.

Certainely I shoulde despaire, were it not that thou art my hope, that hast crea­ted me, whose propertie is neuer to for­sake those that hope in thee. Because thou art our Lord God, full of sweetnes and patience, mercifullie disposing all thinges. For whether we sinne or sinne not, we are still thy creatures, and thou dost still esteeme [...] and make accounte of vs? Verily al of vs are as the leafe of a tree, and euery man liuing is meerely vanitie, soe that our life (whilst we liue in this worlde) is as a puffe of winde.

If we therefore thy poðre pupills chāce to fall, be not offened, because thou o Lord our God knowest the brickle sub­stance, wherof we were made. Wilt thou therfore (o God of inestimable fortitude) [Page 270] shewe thy power against a lease, that with euerie pusse of winde is caried hither and thither, or wilt thou persecute a little stu­ble or strawe? Wilt thou o eternall king of Israel) damne a dogge? Wilt thou damne a flea? Wee hau [...] heard o Lord of thy mercie, that thou art neither the au­thor of deathe, neither dost thou reioyce at the damnation of those that die.

Wherfore I besee [...]n thee o Lord, that thou wilt not permit that, which thou hast not made, to haue the vpper hande of me thy creature, whom thou hast made. For if thou dost grieue at our damnation, what doth hinder thee o Lord (that canst doe any thinge) from reioycing alwaies at our saluation? Thou (o Lord) canst saue me if thou wilt, but I of my self, although I desire it, cannot doe it.

The multitude of my miseries is [...]oe greate, that albeit I haue a will to doe well, yet I want power to performe. I cannot desire what is good, v [...]lesse it be thy will likewise; neither haue I power to performe what I doe desire, vnlesse thy power strengthen me; sometimes I am vnwilling to doe that good which I haue power to performe, were it not, that thy will must be donne in earthe, as it is in heauen.

Moreouer I knowe not what I am [Page 271] willing or able to performe▪ vnlesse thou illuminate me with thy wisedome. Yea although I knowe what to doe, and am willing and able to doe the same, yet my wisedome (for that it is imperfect and vaine) doth leaue it vndonne, if I be not ayded by thy true wisedome.

All thinges therfore doe depende of thy will, neither is any man able to with­stande the same, who art Lord of all thin­ges, and hast power ouer euery particular creature, effecting both in heauen and earthe, in the sea, and in bottomelesse depthes, whatsoeuer seemeth good to thy diuine pleasure. Let thy sacred will therfore be fulfilled in vs, who doe call vppon thy holy name to the end, that this noble worke of thine, which thou hast created for thy glorie, doe not perishe euerlastinglie. For what man is there borne of a woman, that is able to liue and escape deathe and damnation, if thou alone, (who art the liuing way of all life, by whom all thinges liue and haue their being) doe not deliuer him?

How without the assistance of Gods grace, mans will is vnable to doe well. CHAPT. XXV.

I haue alreadie acknowledged vnto thee o Lord my God (who art the prayse of my life, and the force of my saluation) that I did heeretofore trust in my owne vertue and strength, which indeede was not strength, but rather presumption. For as long as I did runne on after that fashiō, I alwaies founde my selfe there most fraile and subiect to fall, where I thought my selfe most firme, soe that (by running thus) I founde my selfe rather behinde then before, for that the thinge was still further from me, which I thought to ouertake by mine owne endeuoure. And in this manner thou hast in diuers thinges made triall of my force.

Now I know o Lord (because thou hast enlightned mine vnderstanding) that whatsoeuer I thought my selfe best able to doe, I haue alwaies been least able to performe. I oftentimes saied, I will doe this, or that, and yet in fine I did neither of them. When I was willing to doe any thing, I founde my selfe vnable, [Page 273] and when I was able, I founde my selfe vnwilling, because I did presume of mine owne forces.

But nowe (o Lord my God, father of heauen and earthe) I confesse vnto thee, that noe man ought to vaunt in thy pre­sence, as if he weare strong through his owne puissance: because the presumption of all fleshe is vaine and foolishe.

Verilie it lieth not in mans power to desire what he is able to doe, or to be able to doe, what he doth desire, or to knowe what he ought to desire, or is able to doe, but rather the footestepps of men are guided by thy diuine prouidence, the footesteps (I say) of those who acknow­ledge that they are guided by thee and not of themselues.

Wherefore we humbly beseeche thee by the bowels of thy mercy (o Lord) that thou wilt saue what thou hast created, be­cause thou art able to saue vs, if thou art willing, on whose onely will doth depēde the merit of our saluation.

Of the ancient benefits of al­mighty God. CHAPT. XXVI.

REmember ( [...] Lord I beseeche thee) thy mercie shewed towardes vs of [Page 274] old time, through which thou hast pre­uented vs with the blessings of thy sweet­nes, euen from the beginninge. For thou (o Lord and my hope) from the verie time that I was a suckling (yea before I was borne) hast prouided and prepared the waies, that I should walke in, and by them attaine to the glorie of thy heauen­ly habitation. Thou hast knowen me be­fore thou didst forme me in my mothers b [...]llie, and before I issued forthe of the wombe of my mother, thou hast preor­dained of me, whatsoeuer seemed good to thy diuine pleasure.

I knowe not (o Lord) what thinges are written of me in thy booke, in the secret of thy consistorie, which make [...]h me to feare exceedingly: but thou knowest them all particularlie, because that which I ex­pect by succession of daies and times a thousand yeares hence to be fulfilled, in the sight of thy eternitie is already accom­plished, and that which is to come, is al­readie donne. But I for that I knowe not these thinges (liuing heere as it were in a darke and obscure night) cannot but feare and tremble, whilst I see sondrie dangers on euerie side assaulting me, troupes of en­nimies poursuing me, and the infinite mi­series of this life enuironning me.

And were it not that the ayde of thy [Page 275] grace doth succoure me in these my mani­folde tribulations, I should soone fall into desperation. But I haue a great hope and confidence (o my God) in thee, who art a Prince of vnspeakeable pittie, and the consideration of thy infinite mercies, are noe small comforte vnto me in my mi­series.

The former tokens likewise of thy loue and mercie, shewed towardes me before my natiuitie, but appearing now espe­ciallie, doe put me in hope for the time to come, to receiue more ample and grea­ter fauoures from the handes of thy boun­tifull libe [...]alitie▪ which thou dost reserue for thy friendes and those that loue thee to the end, that my hope may reioyce in thee (o Lord my God) with a sacred and liuelie cherefulnes, with which thou dost continuallie comforte my younge and tender yeares.

Of the Angells appointed to be the guardians of man. CHAPT. XXVII.

Thou hast loued me (o my onely loue) before I loued thee, and hast crea­ted me according to thine owne likenes, making me Lord and ruler ouer all thy [Page 276] other creatures. Which dignitie I then possesse, when I know thee, for whom thou hast made me.

Moreouer thou causest those heauen­lie spirits for my sake to become messen­gers, to whom thou hast giuen com­maundement to protect and guarde me in all my actions, that I hurte not my foote against a stone.

These are the watchmen that keep [...] continuall sentinell vpon the walls of thy cittie new Hierusalem, guarding the moū ­taines likewise that are rounde about it, keeping watch by night ouer thy flocke, least that old serpent our aduersarie the diuell, as a Lion shoulde kill and destroy our soules (if there were none to desende them) who as a roaring Lion continual­lie rangeth about, seeking whom he may deuoure.

These are the cittizens of our mother aboue, the blessed and celestiall cittie Hierusalem, who art sent to serue and at­tende on those, that are preordained by God to inherite the kingdome of heauen, that they may deliuer them from theire ennimies, and guarde them in all theire waies, that they may comforte and admo­nishe them, and in the presence of thy glo­rious Maiestie, may offer vp the prayers of thy children. Vndoubtedlie they doe loue [Page 277] their fellowe cittizens expecting by them the reparation of theire ruines.

Wherefore at all times, and in all pla­ces, with great ca [...]e and diligence they are present, and ready to assist vs, succou [...]ing▪ and supplying our necessities, passing in­cessantly to and fro betwixt thee (o Lord) and vs, relatinge our groanes and sighes vnto thee, to the end they may obtaine, for vs fauoure and courtesie, and may bring to vs the desired blessing of thy gra­ce and mercie.

In all our wayes they walke with vs, en­tring in and going for the with vs, conside­ring with great attention how religiously and laudably we behaue our selues in the midst of a peruerse nation, with what care and diligence wee seeke thy kingdome & the iustice thereof, with how greate feare and trembling we serue thee, and with how greate ioy and mirthe of [...]harte we sing vnto thee.

When we laboure, they ayde vs; when we, rest they protect vs: when we fight, they encourage vs: when we conquerre, they crowne vs: when we reioyce (if our ioy be of thee) they reioyce with vs: when we suffer (if our sufferings be for thee) they suffer together with vs.

Greate is the care which they haue of vs, and greate is the effect of theire loue [Page 278] towardes vs: All which respect and lou [...] they shew vs, in respect of the vnspeak­able loue, with which thou hast loued vs. Verilie they loue those, that thou louest, they preserue those that thou preseruest, and forsake those that thou forsakest, nei­ther can they endure those that committ sinne, because thou they self dost hate those that commit sinne, and wilt destroy all those that delight in lying.

As often as we doe well, the Angells are glad, and the diuells are sad. But when we doe ill, we make the diuel mer­rie, and depriue the holy Angells of their [...] ioy. Because they reioyce to see a sinner doe pennāce when he hath sinned: wher­as contrarie wise, the diuell reioyceth to see a iust man irrepentant when he hath offended.

Wherefore (o father I beseeche thee) afford [...] them this fauoure, that they may alwaies reioyce in respect of vs, to the end that both thou by them maiest perpe­tuallie be praysed in vs, and we with them may be made one folde in the kingdome of heauen: that soe we may together prayse thy holie name, o creator of men and Angells.

When I call these thinges to memorie, I confesse (o Lord) that I haue great cause to prayse and magnifie thee, for that these [Page 279] thy benefits are verie greate, with which thou hast honoured vs, by causing thy Angells (who are spirits) to serue and at­tende vs.

Verily thou hadst bestowed vpon vs be­fore, whatsoeuer is contained within the compasse of heauen, and yet thou didst imagin all thinges that are vnder heauen to be a guift of small estimation, if thou shouldest not likewise add those that are aboue the heauens.

Let all thy Angells (o Lord) for! this thy goodnes prayse thee, let al thy workes acknowledge and confesse the same vnto thee, and let all thy Saints extoll thee euerlastinglie. Thou hast honoured vs ex­ceedingly (o Lord God our honoure) en­riching and adorning vs with manifolde guiftes and fauoures: soe that thy name is admired in the vniuersall worlde. What is man then that thou dost thus exalt him, or for what cause dost thou place thine af­fection vppon him?

True it is, that thou (o ancient truthe) hast saied: My delightes are to be with the children of men. But why (o Lord) or for what reason? Is man any thing els but corruption? or the sonne of man any thing els, but a worme? Is not euery man liuing in this vale of miserie, either encli­ned, or wholy addicted to vanity? Whence [Page 280] is it then that thou dost vouchsafe soe gr [...] ­ciouslie to looke vppon him, and to bring him and make him sit with thee in iudg­ment at the day of doome?

Of the profounde Predestination and foreknowledge of almighty God. CHAPT. XXVIII.

O Most profounde depth, o infinite wisedome, that hast created all thin­ges, vouchsafe to teache and instruct me, who hast poised the mountaines and hills in a paire of weightes, and the huge and heauie lumpe of the whole earthe in a paire of ballances, lifting it vp with three fingers onely: lift vp likewise vnto thee with the same three fingers (I beseeche thee) the heauie lumpe of my mortallitie, that I may see and vnderstande how won­derfully thou art to be admired in the vni­uersall worlde.

O most ancient light, who before all light didst shine and giue light on the ho­lie hills of thy ancient eternitie, to whom all thinges, before theire creation, were knowen most apparantly.

O light, that hatest all spot of sinne, for that thou art most pure and cleane, what [Page 281] pleasure hast thou to conuerse with man? What hath light to doe with darknes? Where are thy delightes in man? Where hast thou prepared for thy selfe in me a sanctuarie, fitting soe greate a Maiestie, in which thou maiest finde pleasure and de­light at thy comminge?

Verily we ought to prouide for thee a cleane habitation, who art that vertue that makest all thinges cleane, who of such as are vncleane in harte, canst not soe much as be seene, much lesse canst thou be contained in them. Where then can there be founde in man, a temple soe free from filthe, as that it may be thought worthy to receiue thee, who rulest the whole earthe? Who is able to cleanse him that is conceiued in vncleannesse, sauing thou alone, who art onely free from blea­mishe? who can be cleansed by one tha [...] is defiled?

For according to the lawe, which thou hast giuen to our fore-fathers (speaking vnto them out of the fire burninge the mountaine, and out of the darke and mi­stie cloude) whatsoeuer he toucheth that is vncleane, shalbe esteemed vncleane. All of vs therefore being noe better then filthie raggs, takinge our beginning [...] from a loathsome masse of filthie corrup­tion, doe carrie in our foreheades, the [Page 282] staine of our vncleannes, which we cannot conceale by any meanes, especially from thee, that seest all thinges.

We therfore cannot be cleane and free from sinne, vnlesse thou cleanse vs, who art onelie cleane and free from the same▪ For thou art not accustomed to cleanse all the children of men, but those onely, that it pleaseth thee to dwell in, whom thou by the vnsearcheable profounde se­crets of the incomprehensible iust (yet se­cret) iudgments of thy wisedome, with­out any desert of theirs, hast predestina­ted before the beginning of the worlde, hast called out of the worlde, hast iustified in the world, meaning likewise to magni­fie them after the end of the worlde. Ne­uerthelesse thou dost not impart this in­estimable fauoure to euerie one, which maketh the carnall and worldly wisemen to pine away through admiration.

As for me, I confesse (o Lord) that when I enter into consideration of this, I cannot but tremble and be astonied at the greatnes of the riches of thy wisedome and knowledge, vnto which I cannot at­taine, neither vnto the incomprehensible iudgments of thy iustice: sithence that of the same lumpe of clay, thou dost forme some vessels vnto glorie, others vnto euer­lasting contumelie.

[Page 283] Those therfore, that thou hast chosen for thy selfe amonge so many to be thy temple and sanctuarie, those thou dost washe cleare by powring vppon them the pure water of thy holy Spirit, whose na­mes and number thou knowest (who onely art able to number the innumera­ble multitude of the starrs, calling them all by their names, who likewise are written in the booke of life, and can­not possibly perishe: towardes whose good, all thinges doe cooperate, euen theire verie sinnes: For if they chance to fall, they take noe hurte, because thou dost vphold them with thy hande preser­uing all their bones, soe that noe one of them is broken.

Contrariewise the deathe of sinners is the worst of all others, of those sinners (I say) whom, according to the bottomles depthe of thy hidden (yet alwaies iust) iudgments, thou hast foreknowen should be damned, euen before heauen and earth were created: the number of whose names and enormious actions, remaine registred with thee, who hast num­bred the verie sande of the sea, and mea­sur [...]d the profonditie of the bottomles depthe, whom thou hast left in theire vn­cleannes; all thinges likewise doe coope­rate towardes their damnation, and their [Page 284] very prayers are turned into sinne, soe that albeit the [...] haue soared up to the heauens, and their heade had ouched the cloudes, althoughe they haue built theire nest a­mongst the starrs of heauen, yet finally they shalbe cast downe as a dunghill, to eternall damnation.

Of those that at first are good, and af­ter Wardes become bad: and contra­rie Wise of those that at first are bad, and after Wardes become good. CHAPT. XXIX.

GReate are these thy iudgments, o Lord God, o iudge most iust and mightie, whose iudgments are equitie it selfe, whose doings are profounde and vnsearcheable, which when I consider, all my bones doe tremble: because man (a longe as he liueth in this worlde) is not assured that he shalbe saued, to the end, that during the whole course of our life, we might deuoutly and chastly with feare ferue thee and with trembling reioyce be­fore th [...]e; that our seruice might not be without feare, nor our ioy without trem­bling▪ that he that is yet in battaile might not boast before the victorie, that no [Page 285] mortall man might vaunt before thee, but shoulde rather stande in thy presence with great feare and dreade, seeing man know­eth not before his last day, whether he be worthy of loue or hatred, vntill [...] which time all thinges are kept secret, and as it were vndetermined.

For we (o Lord) haue seeene many ourselues, and hearde of many more by the relation of our fore-fathers (which is a thing which I cannot call to minde and declare, without great trembling & much feare) who at first haue soared vp as it were to the skies, and built theire nest among the starres, but afterwardes they haue tumbled downe headlong, and their soules haue been amazed at the euills that haue hapned vnto them.

We haue s [...]ene starres that haue fallen from heauen by force of the Dragons tay­le striking them. We haue likewise seene (o Lord) those that lay groucling on the grounde, to haue beene highlie exalted by meanes of thy helpinge hande. We haue beheld the liuing to die, & the deade raysed to life againe, and those that wal­ked amongst the children of God amidst the fierie stones, like durte to haue come to nothing. We haue seene light chan­ged into darknes, and light proceedinge out of darknes, because publicans and [Page 286] harlotts, goe before the inhabitants in the kingdome of heauen: but the children of the kingdome, are cast forthe into exte­riour darknes.

But what is the cause of all these thin­ges? vnlesse, for that they presume by theire owne endeuoures to ascende vnto that hill, vnto which, he that first attēp­ted to ascende, went vp an Angell, and came downe a diuell.

As for those, that thou hast predesti­nated, thou hast likewise called them, and sanctified them, and cleansed them, that they may be a habitation fitting for thy maiestie to dwell in, with whom and in whom are thy sacred and pure deligh­tes; in whom thou dost take pleasure, ma­king glad theire young and tender yeares, dwelling in theire memorie, and soe ma­king thē thy sanctuarie, which is a greate setting forth of our dignitie, and a singular commendation of our humanitic.

That a faithfull soule is the sanctuarie of God. CHAPT. XXX.

OVr soule which thou (o Lord) hast created not of thine owne substāce, but by thy worde, not of any elementarie [Page 287] substance, but of nothing (which is rea­sonnable intellectuall, spirituall, alwaies liuing, alwaies in motion, whom thou hast signed and marked with the light of thy countenance, and consecrated by the vertue of holy baptisme) hath been made capable of thy Maiestie in that manner, as that it can be satisfied and filled by thee onely, and by nothing els whatsoeuer.

When it hath thee, the desire thereof is satisfied, soe that there remaineth noe outwarde thinge that may be desired. As long therfore as it affecteth any outwarde thing, it is a manifest proofe, that it hath not thee within, who being gotten and obtayned, noe other ought to be desired. For seeing thou art the supreame and total good, there remaineth nothing els that it can desire, because it possesseth thee the sole sufficient good. But if it desireth not the s [...]le sufficient good, it followeth that it desireth something, that is not the su­preame good, and consequently not God, but some creature.

When therefore it desireth some crea­ture, it hath continuall hunger, for albeit it obtaineth the creature, that it desireth, yet neuerthelesse it remaineth emptie and voide, because there is nothing, that can fill it besides thee, according to whose image it was created.

[Page 288] But thou (o Lord) dost fill those that desire nothing els but thee, making them worthy of thee, that is, making them holy, blessed, pure, and the friends of God, who esteeme all thinges, as dung, that they may gaine thee alone. This is that happines, which thou hast imparted vnto man, this is the honoure, with which amongst all other creatures, and aboue all other creatures, thou hast honoured him, to the end that thy name might be admired in the whole worlde.

Beholde o Lord my God, most highe, most good, and most omnipotent, I haue founde the place where thou dost dwell, to wit, in the soule, (which thou hast crea­ted, according to thine owne image and similitude,) which doth seeke and desire thee only, because thou dost not dwell in that soule, which doth not seeke and de­sire thee.

How God cannot be founde, either by the exteriour or interiour senses. CHAPT. XXXI.

I Haue wandered to and fro (o my God) like a lost sheep, seeking thee without, who art within. I haue likewise laboured exceedingly, seeking thee without me, [Page 289] and thou (if I truly desire thee) dwellest within me. I haue walked about the stree­tes and highe wayes of the cittie of this worlde, seeking thee, but coulde not finde thee, because I sought thee amisse thin­king to finde that outwardly, which is within me. I seut all my exteriour senses as messengers to seeke thee, but coulde not finde thee, because I tooke not the true course in seeking thee.

Now I plainely perceiue (o my light, my God, who hast enlightned me) that I sought thee amisse by them, for that thou art within, and yet they knowe not, which way thou hast entred in. For mine eies say: if he be voide of coloure, he hath not entred in by vs. The cares say: he made noe noise at his entraunce, he hath not entred by vs. The nose sayeth: if he gaue noe smell, he came not by me. The taste sayeth: if he haue noe taste, he en­tred not in by me. The feeling likewise affirmeth: if he be not a solid bodie su­biect to touching, it is in vaine to demaūde of me any suche question.

None of these thinges therfore are founde in thee (o my God) For when I seeke my God▪ I doe not seeke comelines of bodie, or seemelines of time, or bright­nes of light, or melodious tunes, or sweete sounding Musique, or the odoriferous [Page 290] smells of flowers, and ointments, or of aromaticall spices. I doe not s [...]eke honie, or manna that are delightfull to the taste, nor any other thing, that is amiable to be touched or embraced: finallie when I seeke my God, I doe not seeke any thing subiect to these exteriour senses afore­saide.

God forbid, I shoulde imagine any of those thinges to be my creator, which are comprehended after the same manner by the senses of sensles & brutishe creatures. And yet notwithstanding, when I seeke my God, I [...] seeke a certaine light surpassing all other light, which the eie cannot see. I seeke a certaine voice surmounting an other voices, which the care cannot heare. I seeke a certaine smell, excelling all other smels, which the nose cannot smell. I seeke a certaine sweetnes, more de­lightfull then any other sweetnes, which the taste cannot perceiue. I seeke a cer­taine touching or embracing, more plea­sing then any other touching or embra­cing, which is altogether vnknowen to the feeling.

This light shineth, where the place doth no [...] containe it: this voyce soundeth, where the ayre doth not hinder it: this sweete sauioure smelleth, where the wind doth not disperse it: the pleasantnes of [Page 291] this diuine dishe is tasted, where there is noe eating: this embracing is felt, where there is noe separation.

This is my God, neither is there any other like vnto him. This is that which I seeke, when I seeke my God. This is the thinge I loue, when I loue my God. Too too late haue I loued thee, o beautie most old and newe, too too late (I say) haue I loued thee; Thou truly didst remaine within me, and yet I remained without, seeking thee; soe that I became deformed by being ouermuch affected to those faire thinges which thou hast created. Thou was present with me, and I was not pre­sent with thee. Those thinges debarred me from thee, which coulde not subsist but by thee.

I went to [...]uerie thing seeking thee, and by meanes of them loosing my selfe. I asked the earthe, if it were my God, and it answered noe; the like did all other thinges contained in [...]it▪ I asked the sea, and the bottomles depthes, and all man­ne, of creatures contained in them, and they answered. We are not thy God, seeke him aboue vs. I asked the blowing aire, who together with all the inhabitants thereof answered, Anaximines is decei­ued, I am not thy God. I asked the same question of the firmament, of the sunne, [Page 292] moone, and starrs; who gaue me the same answere. I asked againe of all these a­foresaid that stood round about me. You haue tolde me, that you are not my God, at least say something of him: and they all cried out with a loude voice:, It is he that hath made vs.

After this I asked the wide and spatious worlde. Tell me, if thou be my God, or not? Who answered with a strong voice: I am not thy God, but a creature created by him: he whom thou seekest in me, hath created me, seeke him aboue me, who at this present doth gouerne me, and heere­tofore hath made me.

This demaunde and conference made with other creatures, is a deepe conside­ration of them, and theire answere is the testimonie which they giue of God, for that they all affirme, that God hath made them: Because as the Apostle saieth, the inuisible thinges of God, are vnder­stood and seene, by those things that are donne, of the creatures of the worlde.

After this I returned vnto my selfe, and entring into my selfe, I vsed with my selfe this discourse: Who art thou? And I an­swered vnto my selfe: I am a mortal man, endewed with reason: And I begā to exa­mine, what this was, saying: Whence (o [Page 293] Lord my God) hath this creature his be­ginning? whence (I say) vnlesse from thee? Thou hast made me, and not I my selfe. Who art thou then? Who art thou, by▪ whom I and all other thinges doe liue, and haue theire being? Who art thou? Thou (o Lord my God) art the true and onely God, omnipotent and eternall, in­finite and incomprehensible: who liuest euerlastingly, and nothing dieth in thee, because thou art immortall, dwelling in a place that shall continue worlde without end, admirable in the eies of the Angells, vnspeakeable, vnsearcheable, and not to be named.

Thou art the liuing and true God, terri­ble & powerfull, not knowing beginning or end, the beginning and end of all thin­ges; who art before the beginning and ori­ginall of all generations, worldes, ages and times. Thou art my God, the Lord of all thinges, which thou hast created. Thou knowest the causes of all thinges that are stable, thou knowest the immutable begin­nings of all thinges that are mutable, thou knowest the eternall reasons of all thinges reasonnable, vnreasonnable and tēporall.

Tell me then (o my God) thy poore vnworthy seruant, thou that art full of mercie, tell me that am full of miserie, for thy mercies sake, tell me I beseeche thee. [Page 294] Whence had man his beginning, but frō thee? Was there euer any man that coulde vaunt to haue been the author of his owne creation? Is it not from thee alone, that we haue our life and being? Art not thou the chiefe being, from whom eue [...]ie thing hath his beginning? For whatsoeuer is, is from thee, because without thee there is nothing. Art not thou the foun­taine of life, from whom floweth all life? Because wha [...]soeuer liueth, liueth by thee, for that nothing liueth without thee.

Thou therfore (o Lord) hast made all thinges. Shall I then demaund who made me? Thou hast made me (o Lord) without whom nothing was made. Thou art my Creator, I am thy creature.

I giue thee thankes (o Lord my God by Whom I, and all other thinges doe liue) for that thou hast created me. I giue thee thankes (o my maker) for that thy handes haue made me, and fashioned me. I giue thee thankes (o my light) for that thou hast enlightned me, by which meanes I haue found both thee and my selfe. Wher I haue found my selfe, there I haue know­en my selfe; where I haue found thee, there I haue knowen thee: and where I haue knowen thee, there thou hast en­lightned me. I giue thee thankes (o my light) for that thou hast enlightned me.

[Page 295] But what is that which I haue saied, I haue knowen thee? Art not thou an in­comprehensible & infinite God, the King of Kings, and Lord of Lords, who dwellest alone in immortalitie, and in that light, which noe man can attaine vnto: which noe man hath euer seene, or can possiblie see? Art not thou a hidden God, and of vnsearcheable maiesty, who [...]onely art able to knowe and contemplate the greatnes and wonderfulnes of thine owne excel­lencie? Who then hath knowen, that which he hath neuer seene? Because thou hast saied in thy truth: Man shall not see me, and liue. Thy Apostle likewise hath saied by thy truthe: Noe man hath euer seene God Who then hath knowen that, which he hath not seene? Thy truth in like manner hath affirmed: Noe one hath knowen the sonne, but the Father; neither hath any one knowen the Father, but the sōne. Thy sole Trinitie therfore is wholy knowen to thy selfe alone, which surpas­seth all vnderstanding.

How durst I then (that am a man like vnto vanitie) affirme, that I haue know [...] th [...]e? For who hath knowen thee, besides thy selfe? Because thou onely art God al­mightie, most worthy to be praysed, most glorious, most highe, and aboue all others to be exalted, who in the sacred and di­uine [Page 296] scriptures art saied to be superessen­tiall: For that thou art knowen to be su­peressentially and superintelligibly aboue all essence intelligible, intellectuall or sen­sible, & aboue euerie name that is named either in this worlde, or in the next; be­cause by thy superessentiall and hidden diuinitie, thou dost inaccessibly and vn­searcheably, dwell in thy selfe aboue all reason, vnderstanding and essence, where there is inaccessible light, and vnsearchea­ble, incomprehensible and vnspeakeable brightnes, vnto which no brightnes is able to arriue: because it is thought to exceed the boundes of all humaine contempla­tion, vnseene, beyonde humaine reason & vnderstanding, and soe highe, that noe man can attaine vnto it: most free like­wise from mutation, and not to be impar­ted to any one: Which neither was, nor can possibly at any time be seene, by ei­ther Angells or men.

This is thy heauen (o Lord) thy heauen that is carued and garnished, that hidden and superessentiall brightnes, surpassing [...]ll vnderstanding and reason, of whom it is saied: The heauen of heauen belonging to our Lord. The heauen of heauē, in con­parison of which, all the other heauens, are but as it were the earth, for that it is exala [...]d after a most admirable manner [Page 297] aboue all the other heauens. Yea in respect of this the heauen called [...]aelum Empyreum is but as it were the earthe; for this is the heauen of heauen belonging to our Lord, because it is knowen to noe other but to our Lord. Into which noe man hath euer ascended, but he, that hath descended from heauen: for that noe man hath knowen the Father, but the Sonne, and the holy Ghost proceeding from both of them. Neither hath any one knowen the Sonne, but the Father, and the holy Ghost proceeding from both of them.

Certainely the Trinitie is wholy knowē to thee onely, o holy Trinitie, o Trinitie most admirable, most vnspeakeable, most vnsearcheable, most inaccessible, most in­comprehensible, superintelligible, and su­peressentiall, superessentiallie surmoun­ting all humaine sense, all reason, al vnder­standing, all wisdome, all essence or being, euen of the very Saintes in heauen: soe that it is impossible euen with Angells eies, to expresse, imagine, vnderstande, or knowe the same

How then haue I knowen thee, o Lord God most highe aboue all the earth and heauens, who art not perfectlie knowen of the Cherubins and Seraphins thēselues? soe that theire face is couered with the winges of their cōtēplat [...]ōs, whilst in praise [Page 298] of him that sitteth vpon the high and lof­tie throne, they cry out with a loude voi­ce, saying. Holy, Holy, Holy, Lord God of hostes. All the earth is full of thy glory.

The Prophet was afraied and saied; Woe be to me, for that I haue beene si­lent, because I am a man of vncleane lipps. My harte likewise hath beene affrayed, and saied. Woe be to me, for that I haue not beene silent, because I am a man of vncleane lipps. I cannot denie, but that I haue affirmed, that I haue knowen thee. Neuerthelesse, woe be to those, who speak not of thee, because without thy ayde and assistance, those that speake much would become speechelesse.

Wherfore (o Lord my God) I will not be silent, because thou hast made me, and enlightned me, by which meanes I haue founde my selfe, and knowen thee. But how haue I knowen thee? I haue knowen thee in thy selfe, I haue knowen thee, not as thou art to thy selfe, but as thou art to me: not without thee, but in thee, because thou art the light, which hast en­lightned me. For euen as thou art onely knowen to thy selfe, as thou art to thy selfe: soe thou art knowen to me, accor­ding as by thy grace thou art to me.

But what art thou to me? Tell me (o mercifull Lord) thy poore and wretched [Page 299] seruant, tell me for thy mercies sake I be­seech thee, what art thou to me? Say vnto my soule, I am thy saluation: hide not away thy face from me, least I dye. Suffer me (albeit I am but earthe & ashes) to speake vnto thy mercy, suffer me (I say) to speake vnto thy mercy, because thy mercy is greate towardes me. I will ther­fore presume to speake vnto my Lord, al­beit I am but dust and ashes. Tell me (o mercifull Lord) thy poore and wretched seruaunt, tell me for thy mercies sake I be­seeche thee, what art thou to me? Wher­vpon thou hast thundered with a greate voyce from aboue into the internall eare of my harte, and hast cured my deaf­nes, soe that I haue hearde thy voyce: thou hast likewise enlightned my blindnes, and I haue seene thy light, and knowen thee to be my God.

For this cause I affirmed, that I haue knowen thee. I haue knowen thee to be my God. I haue knowen thee to be the onely true God, and Iesus Christ, whom thou hast sent.

There was a time, when I did not know thee. Woe be to that time, when I did not knowe thee: woe be to that blindnes, when I did not see thee: woe be to that deafnes, when I did not heare thee: when I became blinde, deae, and deformed, by [Page 300] ouermuch affectinge those faire things which thou hast framed.

Thou (o Lord) wert with me, and I was not with thee, because those thinges did keepe me away from thee, which had noe being, but in thee. Thou hast enlight­ned me, o light of the worlde, and I haue seene thee and loued thee: Because noe man loueth thee, but he that seethe thee, and noe man seethe thee, but he that lo­ueth thee.

Too late haue I loued thee (o beautie most old and new) to to late haue I loued thee. Woe be to that time when I haue not loued thee.

A profession of the true faith. CHAPT. XXXII.

I Giue thee thankes, o my light, who hast enlightned me, & I haue knowen thee. But how haue I knowen thee? I haue knowen thee to be the onely liuing and true God, and my creator. I haue knowen thee to be the maker of heauen and earthe, of all thinges visible and inui­sible, to be true God, omnipotent, immor­tall, and inuisible, hauing neither boun­des, nor limits, eternall, inaccessible, in­comprehensible, vnsearcheable, immuta­ble, [Page 301] vnspeakeably greate, yea infinite, the beginning of all visible and inuisible crea­tures, by whom all thinges are made, by whom all the elements are preserued and maintained. Whose maiestie, like as it had neuer beginning, soe it shall neuer, haue ending.

I haue knowen thee to be one onely true God, the euerlasting Father, Sonne, and holy Ghost, three personnes indeede, yet but one onely simple essence, and in­diuisible nature: the Father from none, the Sonne from the Father alone, the holy Ghost proceeding equallie from the Fa­ther and the Sonne: being alwaies with­out beginning, or ending▪ one onely God in three personnes, true God almighty, the sole beginning of all thinges, the crea­tor of all thinges visible and inuisible, spi­rituall and temporall. Who by thy omni­potent power in the beginninge when time first beganne, didst create of nothing both creatures at once the spirituall and corporall, to wit Angells and creatures of the worlde, and after that man, consisting of a bodie and soule, as one common to both of them

I haue knowen thee, and confesse thee to be true God the Father vnbegotten, the sonne begotten of the Father, the ho­lie Ghost the comforter, neither begot­ten, [Page 302] neither vnbegotten, the sacred and vnseparable Trinitie, in three personnes, coequall, consubstantiall, and coeternall, Trinitie in vnitie, and vnitie in Trinitie, which I belieue in my harte for my iusti­fication, and confesse with my mouthe for the attaining of saluation.

I haue knowen thee Iesus Christ our Lord the onely begotten sonne of God, to be true God, the creator, sauiour and re­deemer of me, and all mankinde, whom I confesse to haue beene borne of the fa­ther before all worldes God of God, light of light, verie God, of verie God, not made but begotten, consubstantiall and coeternall to the father & the holy Ghost, by whom all thinges were made from the beginning, firmely belieuing; and vnfai­nedly confessing thee Iesus Christ the only begotten sonne of the father to be true God▪ by the cōmon consent of the whole Trinitie, taking fleshe vppon thee for the saluation of man, and by the cooperation of the holy Ghost conceiued of thy bles­sed mother Marie euer a Virgin, being made true man of a reasonnable soule, and humaine fleshe subsisting. Who al be it thou art the onely begotten sonne of God, and consequently impassible and immor­tall according to thy diuinitie: yet by rea­son of the vnspeakeable loue, wherewith [Page 303] thou hast loued vs, thou the same sonne of God, hast become passible and mortall according to thy humanitie.

Thou (I say) o onely Sonne of God, for mans saluation hast vouchsafed to en­dure a most bitter death & passion, to the end thou mightest deliuer vs from death euerlasting. Thou likewise (o author of light) hast descended into hell, where our forefathers did sit in darknes, and hast re­turned from thence on the third day as a glorious conquerour, resuming againe thy sacred bodie, which for our sinnes had re­mained deade in the sepulcher, and reui­uing it the third day accordinge to the scripture, that thou mightest place it in glorie at the right hande of God the fa­ther. For hauinge deliuered those from captiuitie, whom the ancient foe and en­nimie of mankind hath detained as priso­ners in [...]imbo Patrum, thou the true sonne of God, hast ascended aboue all the hea­uens with the substance of our flesh, that is with a soule and humaine flesh, taken of the glorious Virgin: mounting aboue all the orders of Angells, where thou sit­test at the right hande of God the Father, where there is the fountaine of life, and that light vnto which noe creature can at­taine, where there is the peace of God, which passeth all vnderstanding.

[Page 304] We adore thee Iesus Christ, belieuing thee to be there, confessinge God to be thy Father: from whence we expect thee to come at the end of the worlde to iudge both the quicke and the deade, and to render to all men, whether good or euill, a rewarde or punishment, accordinge to theire actions donne in this life, like as euery one shalbe deemed worthy either of perpetuall peace or paine. For all men, that haue receiued a humaine soule, shall arise at that day in the same fleshe, which they had heere; being by the voice of thy diuine power summoned to appeare; to the end, that euerie man (his soule and body being reunited in one) may accor­ding to his meritts, receiue ether glorie or damnation.

Thou (o Lord Iesus Christ) art our life, and our resurrection: whom we expect, as our Sauiour to come and saue vs, who wilt reforme the bodie of our basenes, making it conformable to the bodie of thy brightnes.

I haue knowen thee true God, and one holy Spirit of the Father and the Sonne, proceeding equallie from both of them, consubstantiall and coeternall to the Fa­ther and the Sonne, being our comforter and aduocate: who in likenes of a doue hast descended vppon the same God, our [Page 305] Lord Iesus Christ, appearing likewise in tongues of fire vppon the Apostles. Who alsoe by the guift of thy grace hast taught all the Saints and elect of God from the beginning, openning in like manner the mouthes of the Prophetes, to the end they might declare the wonderfull thin­ges of thy heauenly kingdome: who to­gether with the Father and the Sonne art adored and glorified of all the Saints of God. Amongst whome I likewise the son­ne of thy hande-maide, doe with my whole hart glorify thy name, because thou hast enlightned me. For thou art the true light, the light that telleth the truth, the truth, the fire of God, and the maister and directour of our soules, who by thy sacred vnction dost teache vs all truth.

Thou art the Spirit of truth, without whose ayde it is impossible to please God: because thou thy selfe art God of God, & light of light, proceeding after an vnspeak­able manner from the Father of lightes, and from his sonne Iesus Christ our Lord, with whom thou art glorified, and dost raigne together with them superessential­lie, being consubstantiall, coequall and coeternal with them in the essence of one Trinitie.

I haue knowen thee one liuing and true God, the Father, the Sonne and [Page 306] the holy Ghost, three indeede in person­nes, but one in essence: whom I confesse, adore, and glorifie with my whole harte as the t [...]ue and onely God, holy, immor­tall, inuisible, immutable, inaccessible, vnsearcheable, one light, one sunne, one breade▪ one life, one good, one beginning and one end, one creator of heauen and earthe: by whom all thinges doe liue, are preserued, guided, gouerned, and reuiued, in heauen, in earthe, and vnder the earth: besides whom there is noe God either is heauen or earthe.

Thus o Lord God I haue knowen thee (who knowest me) thus I haue knowen thee. I haue knowen thee o my light, by thy faithe, which thou hast inspired into me, o Lord my God the light of [...]ine­eies, the hope of the vniuersall worlde, the ioy that maketh glad my young and tender yeares, and the good that sustai­neth my old age.

All my bones reioyce in thee (o Lord) saying: O Lord who is like vnto thee) Who is like vnto thee o Lord amongst the Gods? For that the handes of men haue not made thee, but contrariwise, it is thou that hast made the handes of men. The idolls of the Gentills are siluer and golde, the workemanship of the handes of men: but the maker of men is not such [Page 307] an one. All the Gods of the Gentiles are diuells, but our Lord hath made the hea­uens; he therefore is the true God. Let those Gods, which haue not made hea­uen and earthe, perishe, and be cast forth of heauen and earthe: and let heauen and earthe prayse that God, which hath crea­ted heauen and earthe.

The acknowledging of our owne basenes. CHAPT. XXXIII.

WHo is like vnto thee (o Lord euen amonge the Gods? Who (I say) is like vnto thee? Thou art greate in sancti­ [...]ie, terrible, and worthy to be praised, doing things that deserue to be admired.

Too too late haue I knowen thee (o true light) too too late haue I knowen thee. And the cause was, for that there was a great and darke cloude before mine eies, that delighted in vanitie, which hin­dred me from beholding the sunne of iu­stice, and the light of all veritie. I was wrapt in darknes, being the child of dark­nes, because I knewe not the light. I was blind [...], and loued blindnes, and walked through one darknes into an other.

Who hath deliuered me from thence, [Page 308] where I remained as a blinde man, sitting in darknes, and in the shadowe of death? Who hath taken me by the hande, and lead me forthe of the same? Who is he, that hath thus enlightned me? I sought him not, and he sought me; I called him not, and he called me. But who is he? Thou art he (o Lord my God) being most mercifull and pittifull, yea the Father of mercies, and God of all comforte.

Thou (o Lord my God most holy) art he that hast donne the same, whom I confesse with my whole harte, rendring thanks to thy holy name. I did not seeke thee, thou hast sought me. I did not call vpon thee, thou hast called me, yea thou hast called me by thine owne name.

Thou hast thundered from heauen with a greate voice into the internall eare of my harte, saying: Let light be made, and light was made: whereupon that greate and darke cloude, which had couered mine eies, departed and was dissolued, whereby I haue seene thy light, and knowen thy voice: And I saied▪ Trulieo Lord, thou art my God, who hast deliuered me out of darknes, and from the shadowe of deathe, calling me into thy admirable light, soe that now I see.

Thanks be to thee (o Lord) who hast enlightned me. And I looked backe, and [Page 309] beheld the darknes, wherein I had liued, and the deepe darke dongeon, wherein I had remained, which made me with feare and trembling to crie out, saying: Woe is me, woe is me, in respect of the darknes in which I haue remained; woe is me, in respect of my former blindnes, in which I could not see the light of hea­uen. Woe is me, woe is me, in respect of my former ignorance, when I did not knowe thee o Lord. Thanks therfore be to thee o my enlightner and deliuerer, for that thou hast enlightned me, and I haue knowen thee.

Too too late haue I knowen thee, o an­cient veritie, too too late haue I knowen thee, o eternall truth. Thou remained [...]s;t in light, and I in darknes; and I knewe thee not, because I coulde not be enlightned without thee, for that there is noe light besides thee.

A consideration of Gods diuine Maiestie. CHAPT. XXXIV.

O God the holy of holies, the God of Gods, and Lord of Lords, of inesti­mable Maiestie, whose wonderfull great­nes cannot be vttered or imagined: before [Page 310] whom the Angelicall Powers doe shake for feate, whom all the Dominations, and Thrones doe adore, in whose presence all the Vertues doe tremble, whose power and wisedome is infinite: who hast layed the foundation of the worlde vpon no­thing, and gathered together the sea in the aire as it were in a bottle.

O most mighty, most holy, and most powerfull God, the God of the Spirits of soules of all mortal creatures, from whose sight heauen and earthe doe flie away for feare, to whom all the elements doe obey at a becke, lett all thy creatures adore and glorifie thee. Amongst whom I vnworthy wretch the sonne of thy hand maide doe bowe downe the necke of my harte vn­der the feete of thy supreame Maiestie (being taught soe to doe by the faithe, which thou hast giuē me) rendring thanks vnto thee, for that thou hast vouchsafed by thy mercy to enlighten me.

O light most true, sacred and delight­full, most worthy of praise, and most ad­mirable, which enlightneth euery man comming into this worlde, yet the eies of the Angells themselues. Beholde now I see, for which I thanke thee. Be­holde now I see thee light of heauen; a heauenly bright beame proceeding from the face of thy brightnes, doth shine vpō [Page 311] the eies of my minde, which maketh all my bones to reioyce.

O that this light were perfect in me, encrease it in me, o author of light, I be­seech thee Encrease (I say) I beseech thee, that light that shineth in me. Let it be augmented I beseeche thee, let it be augmented by thee. What is this, that I feele? What fire is this, that maketh ho [...]te my harte? What light is this that enlightneth my harte?

O fire which dost alwaies burne, and ar [...] neuer extinguished, enflamme me O light, which dost alwai [...]s shine, and art neuer darkned, enlighten me. O that I were made ho [...]te by thee. O sacred fire, how sweetlie dost thou heate, how se­cretlie dost thou shine, how desiredlie dost thou burne? Woe be to those, that are not made hoate by thee, woe be to those, that are not enlightned by thee. O true light enlightning al the world, whose brightnes doth replenishe all the worlde▪ Woe be to those blind eies, which doe not see thee, who art the sunne, that gi­uest light both to heauen and earth. Woe be to those dimme eies, which cannot see thee. Woe be to those eies, that are tur­ned away from seeing veritie. Woe be to those eies that are not turned away from seeing vanitie.

[Page 312] Verily those eies, that are accustomed to darknes, cannot beholde the bright beames of thy supreame righteousnes, neither doe they knowe what to thinke of the light, whose dwelling is in dark­nes. They see, loue, and approoue the dark­nes, soe that walking from one darknes into an other they stumble, and tumble they knowe not whither. Doubtles they are wretched, that knowe not what they loose, but they are more wretched, that knowe what they loose, who fall with theire eies open, and descend aliue into perdition.

O light most blessed, who canst not be sene of those eies, that are neuer soe little defiled; Blessed are the cleane in harte, for they shall see God. Cleanse me o clean­sing vertue, cure mine eies, to the end, that with sounde and cleare eies I may be able to beholde thee, whom sore and sickly eies cannot possibly see. Remoue from mine eies (I beseech thee o inaccessible beauty) the scales of my former blindnes, by the beames of thy brightnes, that I may be able stedfastly to beholde thee, and in thy light may see light.

Beholde, o my light, now I see, for which I thanke thee. Let this my light o Lord (I beseech thee) be encreased by thee. Open mine eies, that I may see the [Page 313] wonderfull thinges of thy lawe who, art wonderfull in thy Saints. I giue thee thanks o my light, for that I now see, al­beit obscurely as it were in a mirrour or looking glasse: but when shall I see thee apparantlie face to face?

O when will that day of ioy and mirthe arriue, in which I shall enter into the place of thy tabernacle soe much to be ad­mired, euen into the house of God, to the end I may see him face to face, that seethe me, that soe my desire may be accom­plished.

Of the desire and thirst of the soule after God. CHAPT. XXXV.

LIke as the harte or stagge desireth the fountaines of water (when he is poursued) euen soe my soule longeth af­ter thee o God. My soule hath thirsted af­ter thee my God the liuing fountaine; when shall I come, and appeare before thy face? O fountaine of life, o veine of liuing waters, when shall I come to the waters of thy sweetnes from this deserte, craggie and dry countrie, that I may see thy vertue and glory, & quenche my thirst with the waters of thy mercy?

[Page 314] I thirst o Lord, thou that art the foun­taine of life, giue me to drinke. I thirst o Lord, I thirst after thee the liuing God. O when shall I come good Lord, and ap­peare before thy face? And shall I then at length indeed see that day, that day (I say) of ioy and gladnes, that day, which our Lord himselfe hath made, that we might reioyce and be glad in it?

O famous, and faire day, hauing neither euening, nor Sunsetting, in which I shall heare the voyce of praise, mirthe, and thanks-giuinge; in which I shall heare saied: Enter into the ioy of thy Lord. Enter into the euerlasting ioy, into the house of thy Lord God, where there are greate, and vnsearchable, and wonderfull thinges, which cannot be numbred. Enter into that ioy, which is free from heaui­nes, which containeth euerlasting glad­ [...] where all goodnes doth abounde, and no [...]euill can be found. Where ther shalbe whatsoeuer thou louest, and nothing that thou loathest. There is that vitall life, which is sweete and louely, which like­wise shall endure euerlastingly. Where there shalbe noe foe to impugne vs, not allurement to entice vs, but soueraigne and certaine assurednes, assured quietnes, and quiet ioyfullnes, ioyfull happines, happie euerlastingnes, & euerlasting bles­sendes; [Page 315] where there is the blessed Trinitie, and vnitie of Trinitie, and deitie of vnity, and the blessed sight of the deitie, which is the ioy of thy Lord God.

O ioy surmounting all ioy, o ioy excee­ding all ioy, besides which there is noe true ioy; when shall I enter into thee, that I may see my God, that dwelleth in thee? I will goe thither, and see that greate sight. What is it, that doth detaine me? Woe is me, for that my abode in this life hath been ouer longe. How long (alas) shall I heare it saied, wher is thy God? how longe shall I heare it saied, stay a while, ex­pect yet a while▪

Now therfore, what doe I expect? doe we not (o Lord my God) expect our Lord and Sauiour Iesus Christ, who will re­forme the body of our humilitie, ma­kinge it like to his bright and glorious body. We expect our Lord▪ when he will returne from the mariages, that he may vouchsafe to admitt vs to his mariage.

Come o Lord, and doe not stay. Come o Lord Iesus Christ, and [...]sit vs in peace: come and deliuer vs, that lye fettered and bounde in the prison of this mortall body; that with a perfect hart, we may reioyce before thee. Come o sweete Sauiour. Tho [...] that of the Gentils art soe much de­sired, [Page 316] come, and shewe vs thy face, and we shalbe saued. Come o my light, & my Redeemer, deliuer my soule forthe of pri­son, to praise and magnifie thy holy name.

How longe shall I poore wretched man, be tossed to and fro in the floudes of this my mortalitie, crying vnto thee (o Lord) and yet thou dost not heare me? Heare me o Lord, crying vnto thee out of this greate sea of miserie, and bring me to the hauen of heauenlie felicitie.

happie are they, who being deliuered from the danger of this tempestuous sea, haue deserued to attaine vnto thee o God, the porte of peace and securitie. Those trulie are trulie happie, who haue arriued from this sorrowfull sea, to the shore of saftie, from this place of banishment to the heauenly countrie, from the prison of this mortalitie, to the pallace of perpetuall felicitie: who hauing obtained the re­warde of euerlasting glory, by meanes of the manifolde miseries, which heere they sustained, doe now for euermore re­ioyce with must happy mirth, being nowe blessed by enioyeing that rest, which they soe much desired.

Without doubt they are blessed yea more then a thousand times blessed, who being now fre frō al misery haue deserued to attaine to the kingdome of all bright­nes [Page 317] and beauty, being likewse secure of this theire neuer fading and neuer failing glory. O eternall kingdome. o kingdome as long to continue as eternitie it selfe: where there is light euerlasting, and the peace of God, which passeth all vnderstan­ding: in which kingdome the soules of the Sain [...]s doe repose, theire heades being ouershadowed with perpetuall gladnes, who shalbe euelastinglie replenished with such excessiue ioy and mitth of minde, as that neither griefe nor groanes, shall eue [...] be hearde in those theire confines. O how glorious is that kingdome, in which all thy Saints raigne with thee (o Lord) being cloathed with light as with a gar­ment, eache one of them hauing on his heade, a crowne adorned with pretious stones? O kingdome of euerlasting blisse, where thou (o Lord) being the hope of the Saints, and the crowne of theire glory, art apparantlie face to face seene of them, making them on all parts to reioyce in thy peace, which surpasseth all vnderstanding.

There there is infinite ioy, mirthe with­out sadnes, healthe without sicknes, way without wearines, light without darknes, life without deathe, all māner of goodnes free from all māner of wickednes. Where youthe neuer groweth old, where life [Page 318] knoweth noe end, where beauty neuer fadeth, where charity neuer faileth, where healthe neuer decayeth, where ioy neuer decreaseth, where griefe is neuer felt, where groaning is neuer hearde, where sorrowe is neuer seene or perceiued, where all manner of mirth is alwaies en­ioyed, where noe euill is feared: because the soueraigne & supreame good is there possessed, which is to contemplate the face of the Lord of all vertues, world without end.

Happy therfore are they, who being es­caped from the shipwrack of this present life, haue deserued to attaine to soe greate gladnes. But vnhappie (alas) & vnfortunate we, who saile through the tēpestuous stor­mes, and dangerous gulfes of this greate sea, being ignorant whether we shall euer be able to arriue at the happie hauen of heauenly felicitie. Vnhappie I say, are we▪ whose life is in exile, whose life is in peril, and whose end is doubtfull, not knowing what our end will be, for that all thinges are helde in suspēce vntill our last day. We remaine, as yet tossed to & fro in [...]he trou­blesome floudes of this tempestuous sea, sighing and seeking to attaine to thee (o Lord) the hauen of this sea?

O our countrie; o secure countrie, albeit a farre of, yet we see thee, from this [Page 319] sorrowfull sea we salute thee, from this vale of miserie we sighe after thee, endea­uouring euen with teares, that by one meanes or an other we may attaine vnto thee.

O Christ the hope of all mankinde, God of God, our defence and safetie, whose light (like a beame of the starre of the sea) doth enlighten our eies amidst the foggie mists of this tempestuous sea, that therby we may be guided to thee the hauen of securitie. Guide (o Lord) this our shipp with thy right hande, with the sterne of thy crosse, that we perish not in the flou­des, that the tempest of water doe not drowne vs, that the deepe gulfes doe not deuour vs: but with the crooke of thy crosse, drawe vs out of this sea vnto thee our onely comfort and solace, whom we beholde a farre off standing on the shore of that heauenly country, with teares of tender loue ready to receiue vs, shining as the morning starre, and as the sunne of iustice.

Beholde (o Christ) we call and cry vnto thee from this place of exile, as poore captiues by thee redeemed, whom thou hast redeemed with thy pretious bloude. Heare vs (o God our Sauiour) the hope of all those that dwell in the vttermost partes of the worlde▪ or farre distant in [Page 320] in the sea, where soeuer.

Beholde we saile in a troublesome and tempestuous sea, thou (o Lord) who stan­dest on the shore, seest the manifold dan­gers in which we are: for thy names sake, saue vs we beseeche thee. Graunt vs grace (o Lord) soe to saile, and in sailing soe to keepe the mid-way betweene Scilla and Charybdis, that both those perillous gul­fes being auoided, we may with safe ship and marchandise, securely arriue at the hauen of heauenly happines.

A further discourse of the country and kingdome of heauen. CHAPT. XXXVI.

WHen therfore we shall attaine vnto thee, the fountaine of heauenly wi­sedome, to thee the light euerlasting, to thee the brightnes which shall euer shine: (not seeing thee then as we doe now obs­curely as it were in a mirroure or looking glasse, but apparantly face to face) then will our desire in thinges that are good, be fullie contented and satisfied, for that there will be noe other externall thinge at that time that may be desired, sauing thee (o Lord) the supreame and chiefest good. Who wilt be the rewarde of the [Page 321] blessed, the crowne or diademe of theire beautie, and the euerlasting ioy, which shall enuiron theire heades, giuing them peace both without and within, by mea­nes of thy peace, which passeth all vnder­standing. There we shall see thee, loue thee, and pray se thee.

We shall see light in thy light, for that with thee is the fountaine of life, and in thy light we shall see light. But what light? Surely, surpassing greate light, spiri­tuall light, inccorruptible and incompre­hensible light, infaileable and vnquen­cheable light, a light vnto which noe man can approache or attaine, light vncreated, true, and diuine, which enlightneth the eies of the Angells, which maketh the youth of the Saincts for to reioyce and be gladde, which is the light of lights, and fountaine of life, euen thou thy selfe o Lord my God. For thou art the light, in whose light we shal see light; that is to say, we shall see thee in thy selfe, in the bright­nes of thy countenance, when we shall be­holde thee face to face.

Now what other thinge is it, to beholde thee face to face, but (according as the Apostle sayeth) to knowe thee, euen as I am knowen, to knowe thy truthe, and thy glorie? To knowe thy face therfore is nothinge else, but to knowe the [Page 322] power of the Father, the wisedome of the Sonne, the mercie of the holie Ghost, the essence of the most highe Trinitie, being vndiuided, and one onely. Wherfore to beholde the face of the liuing God, is the chiefest good, the ioy of the Angells, and of all the Saincts, the recompence of eter­nall life, the glorie of the blessed spirits the euerlastinge gladnes, the crowne of comelines, the rewarde of happines, the richest rest, the beautie of peace, the in­ternall and externall delectation, the pa­radise of God, the celestiall Hierusalem, the happie life, the fulnes of felicitie, the delight of eternitie, the peace of God, which passeth all vnderstanding.

Mans whole blisse therefore, and bea­titude doth consist in beholding the face of his God, to see him that hath made heauen and earthe, to see him that hath made him, that hath saued him, that hath glorified him. He shall see him by know­ing him, he shall loue him by affectinge him, he shall prayse him by possessinge him. For he shall be the inheritance of his people, of his people the Saincts and bles­sed, of his people whom he hath redee­med. He shall be the possession of theire beatitude, he shall be the rewarde and re­compense of that, which they haue soe longe expected. Euen as he promised, [Page 323] when he saied; I will be thy surpassinge great rewarde. For that it is meete, that soe great a rewarde, shoulde be giuen by soe great a Lord.

Truly (o Lord my God) thou art sur­passing great aboue all the Gods▪ and thy rewarde likewise is surpassing great. Nei­ther art thou great, and thy rewarde little, but as thou art great, soe in like manner is thy recompense, for that betwixt thee and it, there is noe difference.

Thou thy selfe art surpassing great in­deade, thou thy selfe art a rewarde surpas­sing great, thou thy selfe art the crowner and the crowne, the promisser and the promise, the giuer and the guift, the re­warder and the rewarde of eternall hap­pines. Thou therfore (o my God) art the crowner and the crowne, the diademe of my hope, which is adorned with glorie; thou art the light that gladdeth, the light that reneweth, the brightnes that beauti­fieth, thou art my great hope, the internall loue and delight of the blessed, euen he, whom they haue still soe much desired.

Thy sight therfore (o Lord) is our whole rewarde, our whole recompense, and all the ioy, which we expect. For this is life euerlasting, this (I say) is thy wisedome. This is life euerlasting, that we know thee [...]onely true God, & Iesus Christ whom [Page 324] thou hast sent.

When therefore we shall beholde thee the onely God, the true God, the liuing God, who art, omnipotent, simple inuisi­ble, infinite, and incomprehensible: when likewise we shal see our Lord Iesus Christ thy onely begotten sonne, being consub­stantiall and coeternall with thee, whom in the vertue of the holy Ghost thou hast sent into the worlde for our saluation: Fi­nallie when we shall contemplate thee, the God which art onely holy, three in personnes, and one in essence, besides whom there is noe other; then we shall obtaine that which we nowe seeke for, to wit eternall life, euerlastinge glorie, which thou hast prepared for those that loue thee, which thou hast reserued for those that feare thee, which thou wilt bestowe vppon those that seeke thee, vp­pon those I say, which seeke thy face con­tinuallie.

Wherfore o my Lord God, who hast fashioned me within the wombe of my mother (who hast recommended me to the protection of thy diuine power) per­mit me not any more to be distracted frō one thing into many, but drawe me from externall thinges vnto my selfe; and from my selfe vnto thee, to the end, that my harte may alwayes say vnto thee. My face [Page 325] hath sought thee, thy face will I seeke o Lord, thy face o Lord of all power and fortitude, in whose onely sight doth con­sist the whole glory, and euerlasting bea­titude of the blessed. Because to see the face of God is life euerlasting, and the end­lesse glory of the Saints in heauen.

Let my harte therfore reioyce, that it may feare thy name, let theire harte re­ioyce, that seeke our Lord, but mnch more theires, that finde him. For if it be a plea­sure to seeke him, what a ioy will it be to finde him? Wherfore I will alwaies seeke thy face with affection and deuotion, that by that meanes I may peraduenture at length deserue to haue the dore and gate of righteousnes opened vnto me, that I may enter into the ioy of my Lord. This is the dore of our Lord, the iust shall euter in thereat.

A Prayer to the holy Trinitie. CHAPT. XXXVII.

O You three coequall and coeternall personnes, one onely true God, the Father, the Sonne, and the holy Ghost, who dwellest in eternitie alone, in that, light, vnto which noe man can attaine. Who by thy power hast layed the world [...] [Page 326] foundation, and by thy wisedome dost gouerne the same. Holy, Holy, Holy, Lord God of hosts. Terrible and powerfuli, iust and mercifull, worthy to be admired, praysed and beloued. One God, three per­sonnes, one essence, one power, our wisedome, one goodnes, one onely Tri­nitie voide of separation. Open the dores of thy righteousnes vnto me (o Lord) cry­ing vnto thee, to the end that being en­tred in, I may praise thee with wordes of thanksgiuing.

Beholde o supreame house-holder, I stande knockinge at thy dore as a poore begger, commaunde that thy dore may be opened vnto me, who hast sayed: Knock, and it shalbe opened vnto you. The affe­ctions of my groa [...]ing harte, and the cry­ing of my weeping eies, doe knock at thy dore, o Father of mercies. Thou knowest my desire, and my groaning is not hidden from thee. Hide not then thy face from me any longer, neither doe thou forsake me in thine anger.

O Father of mercies, heare the lamen­table complainte of me thy poore orphāt, and stretche forth thy helping hande, that it may drawe me out of the deepe waters, out of the lake of misery, and out of the duste and dreggs of iniquitie, that I perish not before the eies of thy mercy, and in [Page 327] presence of thy infinite patience: but let me escape vnto thee o Lord my God, that I may beholde the riches of thy kinge­dome, and alwaies see thy face, and singe praises vnto thy holy name.

Thou o Lord, who dost thinges worthy of admiration, who through, the remem­brance of thee, makest my harte merry, who hast enlightned my youthe, despise not nowe my old age, I beseech thee: but cause my bones, and gray haires to be­come ioyfull and youthfull, like vnto the bones and hoary feathers of an Eagle.

The end of S. Augustins Soliloquies, that is of the secret discourses and conferences of his soule with God.

OF THE SOLILOQVIES OF S. AVGVSTIN, BI­SHOP OF HIPPON.

  • OF the vnspeakeable sweetnes of God. Chapt. I.
  • Of the misery & frailtie of man. Chapt. II.
  • Of the admirable light of God. Chapt. III.
  • Of the mortalitie of mans nature. Chapt. IV.
  • What it is to become nothing. Chapt. V.
  • Of the miserable estate of the soule, being in sinne. Chapt. VI.
  • Of the manifolde benefits of almightie God Chapt. VII.
  • Of the future dignity of man. Chapt. VIII.
  • Of Gods omnipotent power. Chapt. IX.
  • Of the incomprehensible prayse of God. Chapt. X.
  • Of the hope which we ought to haue in God. Chapt. XI.
  • Of the snares of concupiscences. Chapt. XII.
  • [Page 329] Of the miseries of man, and the mani­folde benefits of almightie God. Chapt. XIII
  • How God doth continuallie looke into the actions and intentions of men. Chapt. XIV.
  • That man without the assistance of Gods grace, is able to doe nothing of him­selfe. Chapt. XV.
  • Of the diuell, and his manifolde tempta­tations. Chapt XVI.
  • That God is the light of the iust. Chapt. XVII.
  • A further acknowledging of the benefits of God. Chapt. XVIII.
  • Of the vehemencie of loue or charity. Chapt. XIX.
  • How God hath made all thinges subiect to the seruice of man. Chapt. XX.
  • How by the consideration of benefits temporall, we may gather the great­nes of those that are celestiall. Chapt. XXI.
  • That the sweetnes of God doth take a­way the present bitternes of the world. Chapt. XXII.
  • That our whole hope, and the desire of our harte ought to be in God. Chapt. XXIII.
  • That our saluation is from God. Chapt. XXIV.
  • [Page 330] How without the assistance of Gods gra­ce, mans will is vnable to doe well. Chapt. XXV.
  • Of the ancient benefits of almighty God. Chapt. XXVI.
  • Of the Angells appointed to be the guar­dians of men. Chapt. XXVII.
  • Of the profounde predestination and foreknowledg of almighty God, Chapt. XXVIII.
  • Of those that at first are good, and after­wardes become bad: and contrariwise of those that at first are bad, and after­wardes become good, Chapt. XXIX.
  • That a faithfull soule is the sanctuarie of God. Chapt. XXX.
  • That God cannot be founde either by the exteriour or interiour senses, Chapt. XXXI.
  • A profession of the true faithe, Chapt. XXXII.
  • The acknowledging of our owne basenes, Chapt. XXXIII.
  • A consideration of Gods diuine Maiestie. Chapt XXXIV.
  • Of the desire and thirst of the soule after God. Chap. XXXV.
  • A further discouse of the country & king­dome of heauen. Chapt. XXXVI.
  • A Prayer to the holy Trinitie, Chapt. XXXVII.
…

THE MANVEL OF S. AVGVSTIN, BISHOPP OF HYPPON, OTHERWISE TEARMED

A litle booke treating of the comtempla­tion of Christ, or the worde of God.

Stirring vpp our weake and drousi [...] memorie, to the desire of hea­uenlie felicitie.

AT S. OMERS, For IOHN HEIGHAM. Anno 1624.

THE MANVEL OF S. AVGVSTIN, BISHOPP OF HYPPON, OTHERWISE TEARMED A litle booke treating of the contempla­tion of Christ, or the worde of God.
Stirring vpp our weake and drousie memorie, to the desire of hea­uenlie felicitie.

THE PREFACE.

SEing we liue amidst a multitude of snares and ginnes, we easily growe colde in the loue of hea­uenly thinges. Wherfore we stande in neede of continuall succoure and ayde, that as often as we fall and faile in our dutie towardes God, we may (as men awakened) haue re­course to him, the soueraigne and su­preame good. For this cause I haue com­piled and composed this little worke, not throughe any presumptious opinion [Page 334] I haue of my selfe but through the great loue of my God, and the desire I haue to aduance his praise; to the end I might al­waies haue about me some small Manuel of shorte sentences concerning my God, drawen out of the worthiest wordes and writinges of holy Fathers; by the fire of reading whereof, I might (as often as I growe cold) be inflamed with affection towardes him.

Now therfore assist me (o my God) whom I seeke, and loue, whom likewise with my harte and mouthe, and with all my force, I prayse and adore. My soule (which is wholy deuoted to thee, and in­flamed with thy loue, sighing and sear­ching earnestly after thee, desiring to see thee onely) taketh delight in nothing els, but to speake, heare, write, and conferre of thee, and frequentlye to meditate of thy glorie, to the end that the sweete remembrance of thee, may be some mi­tigation amidst soe many stormes of af­fliction.

To thee therfore I call (o most desired Lord) to thee I crie with a loude voyce, euen with my whole harte. And when I call vpon thee, I call vpon thee remaining within me, for that I were meere nothing, if thou were not in me, neither were thou in me, vnlesse I were in thee. Doubtles [Page 335] thou art in me, because thou remainest in my memorie, by which I haue knowen thee, and in which I doe finde thee, as often as I ame mindfull of thee, and ame delighted in thee or frō thee; from whom, by whom, and in whom all thinges haue their beginning conseruation, and being.

Of the wonderfull essence of God. CHAPT. I▪

THou (O Lord) dost fill heauen and earthe, carying all thinges without burden, filling all thinges without inclu­sion. Alwayes doing, alwaies resting. Ga­thering thinges together, and yet not nee­die. Seeking, albeit nothing is wanting vnto thee, louing, without being afflic­ted, iealous, yet resting assured. It repen­teth thee, and yet thou art not grieued▪ thou art angrie, and yet art appeased. Thou dost alter what thou hast donne, without altering thy determination. Thou takest what thou dost finde, hauinge ne­uer lost any thinge. Thou reioycest in gaine, althoughe thou wert neuer needie: and albeit thou wert neuer couetous, yet thou exactest vsurie. Thou giuest more then is demaunded, to him, that thou act not indebted; and yet to make thee [Page 336] indebted, more continuallie is giuen thee then by thee is required. And yet who is there, that hath any thinge not thine? Thou payest debtes, being indebted to noe man, and forgiuest debtes, thereby loosing nothing. Who art euerie where, and wholie euerie where. Who maiest be felt, but canst not be seene.

Woe art noe where wanting, and yet art farre distant from the thoughtes of wicked men. Who art not there absent, wher thou art farre distant, because where thou art absent by grace, thou art present by reuenge. Who art euerie where pre­sent & yet canst hardly be found. Whom we followe standing still, and cannot o­uertake. Who dost containe all thinges, fill all thinges, enuiron all thinges, sur­mounte all thinges, & sustaine all thinges.

Who teachest the harts of the faithfull without sounde of wordes. Who art not extended by places, nor changed by times, neither dost thou come and goe. Whose dwellinge is in that inaccessible light, which neither is, nor can be seene by any mortall wight. Remaininge quiet in thy selfe, thou dost on euerie side enuiron the whole worlde. Thou canst not be cut or cleft, because thou art trulie one, nor de­uided into partes, because thou dost who▪ lie fill, beatifie aud possesse whatsoeuer is [Page 337] contained in the whole worlde.

Of the vnspeakeable knowledge of God. CHAPT. II.

IF soe many bookes were written, as with them euen the whole worlde might be filled, yet thy vnspeakeable knowledge coulde not be vnfolded. And for that thou art vnspeakeable, thou canst not by any meane be described or defined, either with wordes or writing, who art the fountaine of diuine brightnes, and the sunne of eternall happines.

Thou art greate without quantitie, and therfore infinitely greate, thou art good without qualitie, and therfore truly and chiefely good; neither is any one good but thou alone, whose verie will is as the deede donne, whose pleasure is repu­ted for power. Who hast created all thin­ges of nothing by thine onely worde, ma­king thē voluntarily of thine own accord. Who hast all creatures in thy possession, hauing noe neede of them, & dost rule and gouerne thē without either trouble or la­boure, neither is there any thinge what­soeuer (either in thinges aboue, or thinges beneathe) that can disturbe or alter, the [Page 338] setled order of thine Empire. Who art in all places without place, and art euerie where present without situation, or mo­tion. Who art not the author of any euill, neither art thou able to doe euill; who art able to doe whatsoeuer thou wilt, nei­ther doth it repent thee after thou hast donne it. By whose onely goodnes we are created, by whose iustice we are cha­stised, by whose mercie we are redeemed. Whose omnipotēt power doth gouerne, rule, and replenish all thinges, which it hath created.

Neuerthelesse we doe not say, that thou doost fill all thinges, as if they did containe thee, seing they are rather con­tained in thee: neither doe we say, that thou dost fill them all particularlie: nei­ther is it lawfull to thinke that euery crea­ture, according to the greatnes of his ca­pacitie doth containe thee, that is, the greatest more, and the least lesse, sithence thou art in them all, or they all in thee. Whose omnipotencie comprehendeth all thinges whatsoeuer, neither can any one finde meanes to escape thy power: soe that he with whom thou art not appea­sed, will not be able to get away, when thou art offended.

Of the desire of the soule thinking of God. CHAPT. III.

WHerfore I inuite thee (o most merci­full God) to come into my soule, which thou hast made readie to receiue thee by meanes of those holy desires with which thou hast inspired the same. Enter into it I beseeche thee, and make it fitting for thee, that thou mayest possesse it, which thou hast created and redeemed, that as a seale, I may alwayes haue thee fixed vpon my soule.

Forsake me not (o most mercifull Lord, I beseeche thee) calling vpon thee, for that thou hast called me, before I called vpon thee, and hast sought me, to the end, that I thy poore seruaunt shoulde seeke thee, by seeking shoulde finde thee, and being founde should loue thee, I haue sought thee (o Lord) and haue founde thee, and doe desire to loue thee. Encrease my de­sire, and graunt me that which I doe de­sire, for that, vnlesse thou giue me thy selfe, I thy poore seruaunt cannot be sa­tisfied, albeit thou shouldest giue me whatsoeuer thou hast created. Giue me thy selfe therefore, o my God, giue me [Page 340] thy selfe.

Beholde I loue thee, and if it be but a little, I will loue thee more. Verilie (o Lord) I doe loue thee, I doe desire thee exceedinglie, I am much delighted with the sweete remembrance of thee. For during the time that my minde doth sigh after thee, whilest it meditateth of thy vnspeakeable mercie, the burden of my flesh is lesse burdensome vnto me, the hurly burly of my cares and cogitations doe then cease, the weight of my morta­litie and manifolde miseries doth not ac­cording to its wonted manner dull me, all thinges are quiet and at peace. My hart burneth, my minde reio [...]ceth, my memo­rie flourisheth, my vnderstanding shineth, yea my whole soule is as it were rauished, with the loue of thinges that are hea­uenlie, being inflamed with a desire of seeing thee.

Let my soule therfore take as it were the winges of an Eagle, and flie, and not faile, let it flie vntill it come to the beau­tie of thy house, and to the throne of thy glorie, that there in the place of thy pa­sture (which is enuironned with pleasant riuers) it may be fedd with the foode of thine internall consolation, sitting at the same table, on which those heauenly cit­ [...]izens are wonte to take their refection. [Page 341] Be thou (o Lord) our ioy and exultation, who art our hope, saluation, and redemp­tion. Be thou our mirthe and gladnes, who art our future happines. Let my soule al­waies seeke thee, and graunt, that it may not fainte in seeking thee.

Of the miserable estate of that soule, that doth neither loue nor seeke our Lord Iesus Christ. CHAPT. IV.

WOe be to that vnhappie soule, which doth neither seeke nor loue Iesus Christ our Lord, for that it remaineth withered and wretched. He that loueth not thee (o God) liueth but in vaine. He that desireth to loue (o Lord) but not for thee, is as it were a meere nothing, and not worthy of any estimation. He that li­ueth not to thee, is alreadie deade. He that knoweth not thee, is a foole.

To thee therefore (o most mercifull Lord) I commend and commit my selfe, from whom I haue receiued my being, life and wisedome; In thee is my hope, trust, and confidence, by whome I hope to arise, liue, and obtaine euerlastinge rest, and quietnes. I desire, loue, and adore thee, with whom I shall remaine, raigne, [Page 342] and be happie, during all eternity. That soule doubtlesse loueth the worlde, which doth not seeke and loue thee; it is a ser­uaunt to sinne; a slaue to all manner of iniquitie, being neuer at rest, neuer in se­curitie.

Graunt (o sweete Sauiour) that my sou­le may alwaies serue thee. Let my pilgri­mage heere vppon earthe continually sigh after thee, let my harte be enflamed with the loue of thee. Let my soule (o my God) repose in thee, let it contemplate thee in excesse of minde, let it with ioyfullnes singe and sounde forthe thy prayses, and let this be my comforte during the time of this my banishment.

Let my minde flie vnder the shadow of thy winges, from the heate of worldly co­gitations. Let my harte pause and repose in thee, my harte (I say) which is like vnto a spatious and tempestuous sea.

O God the most riche and bountifull giuer of the diuine daintie dishes of hea­uenlie plentie, refreshe it being wearie, recall it being gone astray, deliuer it being in captiuitie, and being by sinne as it were broken in peeces, restore it to the estate of its former innocencie.

Beholde it standeth at thy dore, knoc­king and calling vnto thee. I beseech thee (o Lord) by the bowells of thy mercy, [Page 343] in which thou hast visited vs comminge downe from heauen, commaund thy gate to be opened vnto my poore wretched soule, knocking at the same, to the end it may freelie enter in, and repose in thee, and be fed by thee the breade of heauen: for thou art the breade and fountaine of life, thou art the light of euerlasting feli­citie; thou art all thinges, by which the righteous doe liue, that loue thee.

Of the desire of the soule. CHAPT. V.

O God the light of those harts that see thee, the life of those soules that loue thee, & the strength of those though­tes that seeke thee, graunt me grace, that by loue I may alwaies▪ adhere vnto thee. Come I beseech thee into my harte, and make it drunke with the plentie of thy pleasure, to the end, I may forget all tem­porall thinges whatsoeuer.

Verilie I am ashamed and grieued to endure such thinges as are donne in the worlde▪ Whatsoeuer I see in this vale of miserie is displeasing vnto me, whatsoeuer I heare of thinges transitorie, is burden­some vnto me. Helpe me (o Lord my God) and make my harte glad, come vnto me, [Page 344] that I may see thee.

But (alas) the house of my soule is ouer little to entertaine thee, vntill thou enter into it and enlarge it: It is ruinous and ready to fall, wherfore I beseech thee to repaire it. It hath many thinges (I con­fesse and knowe) contained in it, which are displeasing in thy sight, but who will cleanse it, or to whom besides thee, shall I crie to doe it? Cleanse me (o Lord) from my secret sinnes, and be mercifull vnto thy seruaunt in respect of other mens sin­nes committed by my meanes.

Graunt me grace (o sweete Christ, o good Iesu) graunt me grace I beseech thee, to lay aside the burden of all carnall loue, and worldly desires through the loue and desire of thee. Let my soule haue domi­nion ouer my body, reason ouer my sou­le, thy grace ouer reason, and make me in all thinges subiect to thy most holy will both without and within.

Afforde me this fauoure I beseech thee, that my harte, and tongue, and all my bo­nes may praise and magnifie thee. Dilate my mind, and lift vp the eies of my harte, that (albeit for neuer soe shorte a time) my soule may attaine vnto thee the eter­nall wisedome, abiding aboue all thinges. Free me (I beseech thee) from the bandes, with which I am bounde, that forsaking [Page 345] all thinges transitorie, I may adhere and attende vnto thee onely.

Of the soules felicitie, being deliuered out of the prison of this earthly body. CHAPT. VI.

HAppy is that soule, which beinge freed from this earthlie prison, doth freely mounte vp into heauen, which be­holdeth thee (o sweete Lord) apparantlie face to face, being now noe more affraied of deathe or of any worldlie miserie, but reioycinge throughe the immortalitie of euerlasting glory. It liueth in repose and securitie, fearing now neither deathe no [...] ennimie. It enioyeth thee being a merci­full Lord, whom it hath long sought, and alwaies loued, and being ioyned in felow­ship with the quires of Angells, it singeth for euer mellifluous sonnets of perpetuall gladnes, in praise and commendation of thy glory, o Christ our King, o good Iesu. Verilie it becommeth as it were drunke throughe the aboundance of thy heauen­lie habitation, because thou dost cause it to drinke of the riuer of thy vnspeakeable delectation.

O howe happy is the heauenlie com­pany [Page 346] of celestiall cittizens, how glorious is the solemni [...]ie of all those that returne vnto thee (o Lord) from the toiles and trauailes of this our pilgrimage, to the pleasantnes of all beauty, to the beauty of all brightnes, and to the dignitie of all excellencie, where thy cittizens, o Lord doe continuallie see thee? Nothing at all is there hearde, that may molest the min­de; What sacred Canticles? what diuer­sitie of instruments? what delightfull dit­ties? what sweete sounds of heauenlie harmonie are there hearde incessantlie? There the mellifluous organ, there the most sweete melodie of Angels, doe sounde forth Hymnes, and admirable Canticles of Canticles euelastingly, which are songe by the celestiall cittizens to thy praise and glory.

Noe spitefulnes or bitternes of affe­ction, is founde in that heauenly region; for that neither malice nor malitious men, haue there any abiding. Noe aduer­sarie is there to impugne vs, nor occasion of sinne to entice vs. There is noe want or pouertie in that place, noe shame or disgrace, noe brawling, noe vp braiding, noe blaming, noe fearefullnes, noe dis­quietnes, noe paine, noe doubtfullnes, noe violence, noe variance: but contrari­wise surpassing greate peace, perfect cha­ritie, [Page 347] singing and praising of God euerla­stinglie, perpetuall repose ioined with se­curitie, and ioy in the holy Ghost during all eternitie.

O how fortunate shall I be, if after this life, I shalbe admitted to heare the most pleasant and sweete songes of those hea­uenlie cittizens; if I shalbe admitted (I say) to heare those mellifluous meeters of poetrie, made to expresse the praises, and honoure due to the most sacred Trinitie. O how much more happy shall I be, then I can imagine, if I my selfe likewise shalbe thought worthy to sing a songe to our Lord Iesus Christ, euen one of the sweete songes of Syon.

Of the ioy of Paradise. CHAPT. VII.

O Liuing life, o euerlasting life, and euerlastinglie happie. Where there is ioy without griefe, rest without la­boure▪ dignitie without feare, riches with­out sicknes, plentie without want, life without deathe, eternitie without corrup­tion, felicitie without affliction: where all good thinges are comprehended in per­fect charitie, where the Sainctes see God and one an other apparantlie: where [Page 348] where there is perfect knowledge in all thinges, and of all thinges, where the supreame goodnes of God is behelde, and the light, that enlightneth all thinges is by the Saincts glorified: where Gods maiestie is seene present, and with this foode of life the minde of the beholders doth remaine satisfied and content.

They alwaies see God, and by seeing long to see him, they desire it without loathsomnes: where the true sunne of iu­stice doth refreshe them all, by the won­derfull light of his vnspeakeable beautie, and doth in that manner enlighten all the c [...]ttizens of that celestiall countrie, as that they (beinge but a light enlightned by God, who is the light that enlightneth them) doe shine more bright then the sunne, and all the stars of heauen. Who adhering vnto God, who is immortall, are by this meanes made immortal and incor­ruptible, accordinge as our Lord and Sa­uiour hath promised, saying. O Father my will and desire is., that those which thou hast giuen me, may be present with me where I am, to the end they may see my glorie, that all may be one, that as thou o Father art in me, and I in thee, euen soe they may be one in vs.

Of the kingdome of heauen. CHAPT. VIII.

THe kingedome of heauen is a most happy kingdome, free from death, voide of end, where time without suc­cession of ages is still the same, where one continuall day without interchaunge of night, knoweth neither time past, nor to come, where the valiant souldier after many trauailes sustained, and victorie ob­tained, is, with vnspeakeable guifts rewar­ded, a crowne of endles blisse being set vpon his heade.

O would to God (the multitude of my sinnes being forgiuen me) it might please his diuine bounty to bidd me (of al Christs seruants the most vnworthie) to lay aside the burden of this my incorruptible body, to the end I might enter into the endles ioyes of his heauenly citty, there to finde rest for all eternitie, that I might be placed to singe amongst the most sacred quires of those celestiall citizens, that with those most blessed spirits I might helpe to sound forthe the praises of my maker, and might in presence beholde the face of my God and Sauiour, that I might be exemp [...] from all feare of deathe and worldly mi­serie, [Page 350] and might securelie reioyce through the incorruption of perpetuall immorta­litie, that I might be free from all blind­nes of ignorance, being vnited vnto him that knoweth all thinges.

I should little esteeme all thinges tran­sitorie, and shoulde scarce vouchsafe to cast mine eie, or to thinke vpon this vale of teares any more, where our life is sub­iect to affliction, subiect to corruption, where our life is replenished with al man­ner of bitternes, being the mistres of mis­creants, and handmaide vnto hell it selfe: whom humors puffe vp, whom paines pull downe, whom heates doe pearche, whom the ayre maketh sicke, whom fea­sting maketh fatt, and fastinge maketh leane, whom delightes make dissolute, whom sorrowes doe consume, whom pensiuenes doth oppresse, whom security maketh dull, whom riches lift vp, and make stately, whom pouertie doth abase and make lowly, whom youth maketh to be magnified, olde age to be crooked, whom sicknes weakeneth, and sadnes af­flicteth. Where the diuell lieth in waite to deceiue vs, the worlde flattereth vs; where the fleshe is delighted, the soule is blinded, and man on euery side is trou­bled and disquieted. And close as it were at the heeles of all these euills, doth fu­rious [Page 351] deathe come after, closinge vp the end of the delightes of this miserable life in that fashion, as that being ended, they are as if they had neuer beene begunne.

How God visiteth and comforteth that soule, which with sighes and teares lamenteth his absence. CHAP. IX.

Bvt what praises or thanks-giuing are we able (o God) to rendre vnto thee, who ceasest not to comfort vs with the wonderfull visitation of thy grace, euen amidst the manifold miseries of this our mortalitie? For beholde, whiles I feare what my end will be, whiles I enter into consideration of my sinnes and iniquities, whiles I am affrayed of thy iudgements, whiles I thinke of the hower of my death, whiles I shiuer and shake throughe the horrour of hell, being ignorant how strict­lie and seuerely my actions wilbe exami­ned by thee, as alsoe not knowing what the end of them wilbe.

Whiles with my selfe (I say) I consider secretly in my harte these and many other such like thinges, thou (o Lord my God) accordinge to thy wonted goodnes, dost [Page 352] come, and comforte me poore wretche, beinge wholy ouerwhelmed with heaui­nes, lifting vp my sad and sorrowfull sou­le (amidst my manifolde wailinges and weepinges, and profound sighes and la­mentations) aboue the highe toppes of the hilles euen vnto the bedds of sweete and fiagrant spices, placing me in a place of pasture, neere vnto the little brookes of sweete and pleasant waters, preparing there in my presence a sumptuous ban­quet abounding with all varieties, which may refresh my wearied spirit, and make glad my sorrowfull harte At length being made stronge againe by these dainties and delicacies, I growe to forget my manifold miseries, for that I repose in thee the true peace, being eleuated aboue all earthlie highnes.

Of the sweetnes of diuine loue. CHAPT. X.

I Doe loue thee, o my God, I doe loue thee, and doe desire to loue thee more and more. Graunt me grace o Lord my God, who in beauty dost surpasse the chil­dren of men, that I may desire and loue thee according to the greatnes of mine af­fection, and according to the greatnes of [Page 553] mine obligatiō. Thou art infinite (o Lord) and therfore art infinitely to be loued, es­peciallie of vs, whom thou hast soe won­derfullie respected, and saued, for whom thou hast donne soe great thinges, and such as are worthie to be admired.

O loue, which dost alwaies burne, and art neuer extinguished, o sweete Christ, o good Iesu, my charitie, and my God, en­flame me wholy with thy fire, with the loue of thee, with thy sweetnes, with the delight, and desire of thee, with thy cha­ritie, with thy mirthe, and gladnes, with thy mercy and gentlenes, with thy plea­sure and affection, which is holy & good, chast and cleane: to the end, that beinge wholy replenished with the sweetnes of thy loue, being wholy made hotte with the flame of thy charitie, I may loue the [...] my Lord (of surpassing great sweetnes and beauty) with all my harte, with all my soule, with all my strength, and with all mine intention, with much cordiall con­trition, & with many teares of deuotion, with much reuerence and trembling; ha­uing thee in my harte, and in my mouth, and before mine eies alwaies, and euery where: soe that noe place may be founde in me for the false loue of any creature.

Of the preparation of our Redemption. CHAPT. XI.

I Beseech thee most faire Iesu, by that most sacred sheddinge of thy pretious bloude, with which we are redeemed, giue me contrition of harte, and a foun­taine of teares, especiallie whiles I offer vnto thee praiers and petitions; whiles I sing Psalmes of praise and thanks-giuing: as often as I call to minde, or speake of the mistery of our redemption, being an euident token of thy infinite mercy and compassion. As often as I stande at thy holie altar, (albeit vnworthy of soe greate an honoure) desiring to offer vnto thee that wonderfull and celestiall sacrifice and oblation worthy of all reuerence and de­uotion; which thou o Lord my God the immaculate Priest, hast instituted and ap­pointed to be offered in remembrance of thy charitie, that is, of the deathe and pas­sion, which thou hast suffered for our de­liuerie, and for the dayly reparation of ou [...] fragilitie. Confirme my minde with the sweetnes of thy presence, during the time of soe greate mysteries, let it feele thy assistance, and be filled with gladnes.

O fire, which dost alwaies shine, o loue, [Page 555] which dost alwaies burne, o sweete Christ, o good Iesu, the eternall, and neuer failing light, the breade of life, who dost feede vs, with thy selfe, without hurte to thy selfe, who art daylie eaten, and yet art al­waies whole without being broken.

I beseeche thee (o Lord) to shine vppon me, and to enflame me: Enlighten and san­ctifie me thy vessell, cleanse me from ma­lice, fill me, and preserue me full of thy grace, that to the good of my soule, I may eate the foode of thy fleshe, to the end, that by eating thee, I may liue of thee, I may liue by thee, I may come to thee, and repose in thee.

Of the ioy, which the soule receiu [...]th by receiuing Christ. CHAPT. XII.

O Lord the sweetnes of loue, and the loue of sweetnes: Be thou my foode, and let all my bowelles be filled with the delitious drinke of thy loue; to the end, that all my wordes and cogitations may be good, and tending to edification. Make me (o Lord and my loue) to encrease in thee, that thou mayest be eaten by me worthily, who art more sweete then ho­nie, more white then snowe, the foode of [Page 356] suche as growe greate in vertue?

Thou art my life, by which I liue, my hope, to which I adhere, my glory, which I desire to obtaine. Possesse thou my hart, gouerne mine intention, direct mine vn­derstanding, lift vp my loue, eleuate my minde, and draw the mouthe of my soule, thirsting after thee, to the waters of life euerlasting.

Let all tumultuous thoughtes and car­nall cogitations (I beseeche thee) holde theire peace: Let all phantasies of the earth and waters, of the ayre and heauens keepe silence. Let all dreames, and imagi­narie reuelations, all tongues and tokens, keepe silence; briefly, let all thinges holde theire peace that are donne in this vale of miserie, being all of them short, and soone passing away.

Let my soule in like sorte be silent, and not speake a worde, let it leaue it selfe, by not thinking of it selfe, but of thee (o my God) for that thou art my true and onely hope, and my whole confidence. Because a parte of each one of vs, as the blood, and flesh, is founde in thee, o Lord our God, in thee (I say) o most sweete, most gratious, and most milde Iesu. Where therfore parte of me doth raigne, there I belieue likewise to haue dominion, and where my blood doth dominere, there I trust to [Page 357] haue principalitie and power. Where my fleshe is glorified, there I knowe my selfe to be renowned.

Although I am a sinner, yet I doe not despaire to be pertaker of this grace and fauoure: although my sinnes doe hinder it, yet my substance doth require it. Al­though my faultes and defectes doe ex­clude me, yet my humaine nature which is common to me with Christ, doth not repell me.

That the Worde incarnate, is the cause of our hope. CHAPT. XIII.

DOubtles God is not soe cruell, as not to loue his owne fleshe, mem­bers, and bowells. I should certainely des­paire by reason of the manifolde sinnes, and vices, faultes and negligences, which I haue committed, and doe dailie, and continuallie, commit in thought, worde and deede, and by all manner of meanes by which humaine frailtie is able to of­fend, were it not that thy diuine Worde (o my God) had beene made fleshe, and dwelt in vs. But now I dare not despaire, because he being obedient vnto thee vntil deathe, euen the deathe of the Crosse, [Page 358] hath taken our handewrittinge or obliga­tion (wherein we stoode bounde as slaues to the Diuell by sinne) and fastning it to the Crosse, hath crucified both sin and deathe. In him I securely breathe, who sit­teth at thy right hande, and maketh in­tercession for vs.

Trusting therefore in his bountie, I de­sire to come to thee, in whom we are al­ready risen againe from the deade, and are reuiued; with whom we haue alreadie as­cended into heauen, and sit with him in glorie in that happie region. To thee ther­fore (o heauenly Father) be all praise, glo­ry, honor, and thanks-giuinge.

HOw the more we are addicted to di­uine contemplation, the greater de­light we take therein. CHAT. XIV.

How sweete is the remembrance of thee vnto vs, (o most louing Lord) who hast soe dearelie loued and saued vs, who hast soe wonderfullie reuiued and exalted vs. The more I meditare of thee, (o most mercifull Lord) the more sweete and amiable thou art vnto me. And for that thy goodnes doth exceedinglie de­light me; I purpose as long as I liue in the [Page 359] place of this pilgrimage, to desire and con­template without ceasing thy wonderfull loue & vnspeakeable beautie, with apure intention, and with a most sweete and lo­uinge affection. Because I am wounded with the darte of thy charitie, I am won­derfullie enflamed with the desire of thee, coue [...]ing to come to thee, to see thee.

Wherfore I will stande vppon my guarde, and will singe in spirit with wat­chfull eies▪ yea I wil singe with my minde, and with all my forces: I will praise thee my creator and redeemer, I will pe [...]rce the heauens by deuotion and feruoure, and will remaine with thee by a feruent desire: that being detained in this present miserie with my bodie only, I may in thought and affection be continuallie with thee, to the end my hart may be there, where thou art, my desired, incompara­ble, and most beloued treasure.

But alas (o Lord) my hart is not suffi­cient to contēplate the glorie of thy great goodnes and pittie, for that thou art a God of infinite meekenes and mercie: ve­rily thy praise, thy beautie, thy vertue, thy glorie, thy magnificence, thy maiestie, and thy charitie, doth farre surpasse the capa­citie of any mortall memorie. For euen as the brightnes of thy glorie is inestimable, soe likewise the largenes of thy charitie is [Page 360] vnspeakeable, whereby thou dost adopt those to be thy children, and vnite them vnto thee by loue and affection, whom thou hast created of nothinge.

How for Christs sake we ought to wishe for tribulations in this life. CHAT. XV.

O My soule, if it were necessary daylie to suffer torments, yea to endure hell it selfe for a longe time together, that we might see Christ in [...] glorie, and be ioyned in felowship with the Saintes in his heauenly cittie, were it not meete (thinkest thou) to sustaine all manner of miserie, that we might be made pertakes of soe greate a good, and of soe greate felicitie?

Let the diuells therfore endeuoure (as much as they will) to entrap me, and by tentatious to deceiue me, let longe fa­stinge weaken my bodie, and course cloa­thing subdue my fleshe, let trauaile trou­ble me, and watching drie me vp to no­thinge, let others exclaime against me, let this or that man disquiet and molest me, let colde make me crooked, let my cons­cience murmure against me, let heate [Page 361] scorche me, let my bodie be grieued, my breast enflamed, my stomacke puffed vp with winde, my countenance wanne and withered: let me be wholie afflicted with sicknes, let my life consume away in sad­nes, and my yeares in sighes and sorrow­fullnes, let rottennes enter into my bo­nes, and flowe as water out of my fleshe, to the end I may finde rest in the day of aduersitie, and ascende to those celestiall souldiers, that haue obtained the victorie.

O how greate wilbe the glorie and ioy of the iust and Saincts in heauen, sithence the face of eache one of them shall shine as bright as the sunne? at such time as our Lord shall beginne to number his chosen people in the kingdome of his Father, eache one distinctly in his order, and shall render to euerie one the rewardes which he promised, according as by theyr actions in this life they haue deserued: for [...]arthly thinges giuing thē celestiall, for transitory eternall, for small and little, most ample and immeasurable.

There shalbe without all doubt store of happinesse and felicitie, when our Lord shall leade his Saincts to the sight of his Fathers glorie, making the to sit on seates celestiall, to the end that God may be all in all.

By what meanes the kingdome of hea­uen may be purchased and gotten. CHAPT. XVI.

O Happie ioy, and ioyfull happines, to see the Saincts, to be with the Saincts, and to be a Sainct, to see and en­ioy God worlde without end, and longer to, if longer coulde be imagined. Let vs carefullie consider these thinges, and fer­uently desire them, to the end, we may speedilie be ioyned to the company of the Saincts in heauen.

If thou demaunde how this may be donne, by what merits or succoure, hear­ken, and thou shalt heare. This thinge lieth in the power of the doer, because the kingdome of heauen suffereth vio­lence. The kingdome of heauen (o man) asketh noe other price but thy selfe, it is asmuch worthe as thou art Giue thy selfe therfore, and thou shalt haue it. Whie art thou troubled and discontent at the price? Christ gaue himselfe, that he might pur­chase thee, as a kingdome vnto God the Father. Giue thou thy selfe in the same manner, to the end thou mightst be his kingdome, and let not sinne raigne in this thy bodie, which is subiect to [Page 363] corruption; but rather let the spirit go­uerne, for the attaining of life euerla­stinge.

What heauen is, and what happines is contained therein. CHAPT. XVII.

LEt vs returne (o my soule) to the hea­uenlie cittie, in which we are writ­ten and enrolled as cittizens of the same. Let vs (as cittizens of the sainctes and Gods house-holde seruants, yea as Gods heires and coheires of Christ) consider the felicitie of this our famous cittie, to the vttermost of our possibilitie: Let vs crie out with the Prophet; O how glorious things are saied of thee, o Cittie of God, in thee is the dwellinge of all those, that are trulie glad. Because thou art built as a place to meete and make merrie, for suche as God of his infinitie mercie, dot [...] vouchsafe to take vnto himselfe out of this vale of miserie.

In thee there is noe old age, nor mise­rie ensuing of the same, in thee there is noe one lame or mamed, crumpe shoul­dered, or deformed: seing all concurre into a perfect man, into the measure of the age of the fulnes of Christ.

[Page 364] What can be imagined more happie then this life, where there is noe feare of pouertie, nor feeblenes of infirmitie, where noe man is wronged, noe man is displeased, noe mā doth enuie at an others good. Where there is noe greedines of gaine, noe appetite of eating or drinking; where there is noe inordinate desire of honoure or ambition, noe dreade of diuel, or of diuellishe temptation, noe horroure of hell or of hellishe damnation. Where there is noe deathe either of bodie or soule, but a delightfull life, endles and immortall.

Noe euill affections or dissentiōs shalbe founde there, but all thinges shall accorde and agree together, because all the Saincts of that heauenly region, shalbe of one minde and affection. Where there is no­thing but peace and gladnes, repose and quietnes. Where there is perpetual bright­nes, not that which now is, but by soe much more bright, by how much more blessed; because that cittie (euen as it is written) shall neede neither sunne nor moone, but God almighty shall enlighten the same, and the lampe thereof is the lambe. Where the Saincts shall shine as the starrs for all eternitie, and those that teache many, shall in brightnes resemble the clearenes of the skie.

[Page 365] Wherfore in that place there shalbe noe night, noe darknes, noe concourse of cloudes, noe austeritie of colde or heate, but that temperature of all thinges, which neither eie hath seene, nor eare hath hearde, neither hath it entred into the harte of any man, sauing of those, who are founde worthy to enioy the same, whose names are written in the booke of life.

But a greater content then this will be, to be ioyned in felowship with the quires of Angells, and Archangells, and of all the heauenlie vertues, to beholde the Pa­triarches and Prophets, to see the Apo­stles, and all the other Saincts, and amōge the rest, our parents, kinsfolke, and ac­quaintance.

These thinges without doubte are very glorious; but yet it is more glorious to beholde the face of God there present, and the brightnes proceeding from the same, which is infinitely greate. Finally to see God in himselfe, to see him & enioy him in our selues wilbe a prerogatiue of glory surpassing all the rest in excellēcy, because we shall see him euerlastingly.

How man can make noe other requi­tall vnto God for the benefits recei­ued from him, but onely by louinge him. CHAP. XVIII.

THe soule of man (being famous and renowned by being created accor­ding to the image and likenes of God) hath in it selfe meanes from God, by which it is alwaies admonished either to remaine with him, or to returne vnto him, if at any time by sinnefull affections or defects it be sperated from him. Neither hath it meanes onely, by which it may be able to desire and hope for mercie and pardon (when it hath offended) but like­wise by which it may presume to aspire to the mariage of the diuine Worde, yea to enter into a league of friendship with God almighty, and with the kinge of An­gells to drawe the sweete yoke of charity.

Loue causeth all this, if by the will the soule make it selfe like vnto God, to whō by nature it is alreadie likened, that is by louing him like as it beloued. For it is loue aloue of all the motions, senses, and affections of the soule, in which a crea­ture [Page 367] may be answearable and make requi­tall to his creator, althoughe in a farre in­ferior degree and measure.

Where loue doth arriue, it carrieth away with it all the other affections, and as a conqueroure maketh them captiue. Loue is sufficient of it selfe, it is pleasing of it selfe and for it selfe. It is the merit, the rewarde, the cause, the fruite and the helpe of it selfe, for by loue we are vnited to God. Loue causeth two spirits to be­come one, making the same will, and the same nill in both of them. Loue teacheth vs first of all how to behaue our selues, se­condly to esteeme of all thinges present, as if they were not, thirdlie to contem­plate celestiall and internall thinges, with a pure and cleane harte. By loue first of all honest thinges are laudably donne in the worlde, afterwardes the honest thinges of the worlde growe to be contemned, and lastly the very secrets of God are by it seene and considered.

How God requireth something in vs like vnto himselfe. CHAPT. XIX.

GOd the Father is charity, soe is God the Sōne, the holy Ghost is the loue [Page 368] that proceedeth from both of them. This charity and loue requireth something in vs like vnto it, to witt charity, by which we may be ioyned and vnited vnto God, as it were by affinitie of blood. Loue ma­keth noe difference of personnes, neither doth it know how to behaue it selfe with reuerence.

He that loueth, goeth boldlie vnto God of himselfe alone, and talketh familiarlie with him, fearing and doubting nothing. He that loueth not, liueth but in vaine. But he that loueth hath his eies alwaies fixed on God, whom he loueth whom he desireth, on whom he thinketh, in whom he is delighted, by whom he is fedd; and refreshed. Such a man, that is endewed with such deuotion, doth soe singe and reade, and in all his actions doth carry himselfe with that care and circumspe­ction, as if God were present before his eies, as indeede he is. He prayeth with that feruoure and deuotion, as if he were assumpted vp into heauen, and presented before the Maiestie of God that sitteth on his throne, where thousandes, of thou­sandes doe serue him, and ten hundred thousande, doe attende vpon him.

Loue causeth the soule which it visiteth, throughe loue to awaken when it slee­peth. It admonisheth and mollifieth [Page 369] it, wounding it as it were to the very harte. Loue enlightneth those thinges that are darke, it openeth those that are shut, the thinges that are colde it maketh hotte, it mitigateth the minde, that is frowarde, angry, and impatient, it chaseth away vice and iniquitie, it represseth all desire of carnalitie, it a­mendeth our manners and bad custo­mes, and reformeth the spiritt, making it to change its fashions. Finallie it bridleth the motions of our youthe, and our light actions.

All this doth loue, when it is present: but assoone as it depatteth, the soule be­ginneth forthwith in that manner to be­come fainte and feeble, euen as if you should wri [...]hdrawe the fire from a boy­ling cauldron or kettle.

Of the greate confidence which the soule hath, that loueth God. CHAP. XX.

Loue without doubte is a greater thinge then can be well expressed, by which the soule goeth boldlie vnto God of it selfe alone, and adhereth constantlie vnto him: it quessioneth and consulteth [Page 370] with him vpon euery occasion. The soule that loueth God; can thinke or speake of nothing els beside, because it doth con­temne, and in a manner abhorre all other thinges whatsoeuer. The loue of God doth change it into himselfe in that won­derful fashion, as that whatsoeuer it think­eth or speaketh of, doth as it were tast and smell of affection.

He therfore that desireth to attaine to the knowledge of God, let him loue. In vaine he attempteth to reade or meditate, to preache or pray, that loueth not. The loue of God begetteth the loue of the sou­le., and maketh it to attend to it selfe, God loueth vs to noe other end, but that we should loue him againe. When he loueth. he desireth nothing els, but to be beloued. knowing, that those that loue him, are by loue made blessed.

The soule that loueth, addicteth it selfe wholy to the loue of God (all proper af­fections being layed aside) to the end, that by louing him againe, it may make some requital for the loue receiued from him. And yet, when it hath powred forth it selfe wholy in affection, what is it, in res­pect of the fountaine of loue, frō whence it had his beginning.

True it is that noe true comparison can be made betweene the louer and the be­loued, [Page 371] betweene the soule and God, bet­weene the Creator and the thing created; and yet if it loue God to the vttermost of its power, there remaineth nothing, that it can doe more. Let not that soule which loueth, be affraied, let that soule feare that loueth not God. The soule that loueth, is led with promises, drawen with desires, it keepeth secret its owne merits, it shut­teth the eies to all worldlie honoure, and openeth them to the diuine pleasure, re­lying wholie in Christs protection, and doing all things with a confidence in him.

Through loue, the soule leaueth and estrangeth it selfe from the corporall sen­ses, to the end, that feeling God, it may not feele it selfe. This hapneth, when the soule (being allured throughe Gods vnspeakeable sweetnes) doth as it were st [...]ale it selfe from it selfe, or rather is ca­ried, and slideth away from it selfe, to the end it may enioy God with much gladnes. Neither is there any thinge soe sweete, were it not soe shorte.

Loue maketh vs familiar with God, fa­miliaritie causeth blodnes. blodnes taste, and taste hunger The soule which is tou­ched with the loue of God, is able to thinke, or desire noe other thinge, but crieth out incessantlie with sighes, saying: Euen as the harte or stagge desireth the [Page 372] fountaines of water (when he is pursued) euen soe my soule longeth after thee, o God.

What God hath donne for man. CHAPT. XXI.

ALmightie God through his greate loue towardes man, came vnto man, yea he came into man, and became a man. Throughe loue almightie God being inui­sible in himselfe, became visible like vnto his seruants. Through loue he was woun­ded for our sinnes.

In the woundes of my Sauiour, is a safe and secure place of repose for those that are sicke, and for sinners. In them I dwell securely, for that the bowells of his mer­cie are apparant by the woundes of his body. Out of the bowells of my Lord, I take vnto my selfe, whatsoeuer on my parte is wantinge vnto me, because they flowe with mercy, neither are there ho­les wanting, by which they gush forthe vnto me. Through the holes of his body, the secrets of his harte are seene by me. The sacred misterie of his compassion and pitty doth appeare plainely vnto me; The bowels of our Lords mercy are apparantly [Page 373] seene, in which he hath visited vs com­ming downe from heauen.

The woundes of Christ Iesu are full of mercy, full of pitty, full of sweetnes and charitie. It is they that peirced his handes, and his feete, and his side with a lance. Through these holes and clefts may I tast, how sweete my Lord God is, for that in­deede he is sweete and milde, and of much mercy, towardes all those that in the truth call vpon him towardes all those that seeke him, but especiallie towardes those that loue him. Briefly in the wounds of our Lord and Sauiour Christ Iesus, an infinite ransome, a multitude of sweetnes, fulnes of grace, and perfection of all ver­tues, is bestowed vpon him.

Of the remembrance of the woundes of our Lord and Sauiour Iesus Christ. CHAPT. XXII.

WHen any vncleane cogitation doth a [...] ­saulte me, I am wonte to haue re­course to the woundes of Christ, as to a present remedy. If at any time my rebel­lious flesh doth chance to throwe me downe, through the remembrance of the woundes of my Lord, I arise againe. [Page 374] When the diuell seeketh to entrap me, I forthwith fly to the bowells of my Lords mercy and he presentlie departeth from me If the heate of vnlawfull luste, doth at any time cause any inordinate motion in my flesh; through the remembrance of the woundes of our Lord the sonne of God, it is immediatlie mitigated.

In all aduersities I doe not finde a more soueraigne remedie, then are the wounds, which Christ suffered for me. In them I sleepe securely, and repose assuredly. Christ hath died for vs; and therfore in deathe nothing can be founde soe bitter and vn­pleasing, which is not sweetned and cu­red by Christs death and passion.

My whole hope is in the deathe of my Lord. His deathe is my merit, succoure, and saluation, it is my life and resurrection; our Lords mercy, and compassion is the merit, which I rely vpon. I am not voide of merit, aslonge as I haue the Lord of mercies on my parte; and sit hence the mercies of our Lord are many. I my selfe am likewise riche in merits By howe much the more powerfull he is to saue me, by soe much the greater is my secu­ritie.

Howe the remembrance of Christs, woundes, is an approued remedie against all afflictions. CHAPT. XXIII.

I Haue exceedingly sinned, and I knowe mine offenses to be many which I haue committed, and yet I doe not despaire▪ because where sinnes haue abounded, there grace hath superabounded. He that despaireth of obtaining pardon for his sin­nes, denieth God to be mercifull. He doth almightie God a greate iniurie, that mi­strusteth of his mercy. As much as lieth in him, he denieth God to haue charity, truth and power, in which three not­withstanding doth depend my whole con­fidence, that is, in the charitie of his adop­tion, in the truth of his promise, and in the power of his redemption.

Nowe therfore let my foolishe imagi­nation murmure as much as it will, say­ing: Who art thou that speakest after this fashion? how wonderfull greate (I pray thee) is the glory of heauen, by what me­rits then do [...]t thou hope to obtaine the same? To whom I will answere confi­dently, saying: I knowe to whom I haue committed my selfe: for that throughe [Page 376] his surpassing great charitie, he hath adop­ted me to be his sonne: because he is true in his promise, and able to performe the same, and may doe whatsoeuer it pleaseth him.

I cannot be terrified with the multitude of my sinnes, if the deathe of my Lord come into my minde, because my sinnes cannot o [...]ercome him. The nayles and lance doe tell me, that I am truly recon­ciled to Christ, if I loue him. Longinus with his lance hath opened Christs side for me, into which I haue entred, and doe rest there securely. He that feareth, let him loue, because loue chaseth forth feare.

Verilie the whole worlde doth not af­forde such a powerfull and present medi­cine against the heate of dishonest plea­sure, as is the deathe of my redeemer. He stretcheth for the his armes on the Crosse, and spreadeth out his handes, as one rea­die to embrace sinners. I purpose to liue, and desire to die, betweene the armes of Christ that hath saued me. There I will sing securely: I will extoll thee o Lord, for that thou hast receiued me, and hast not permitted mine enimies to triumphe ouer me. Our Sauiour at his death bowed downe his heade, that he might giue the kisse of peace to his beloued. So often doe we kisse God, as we are egged forwards [Page 377] through his loue to doe good.

A deuoute Meditation of the soule, stirring vs vp to the loue of Christ. CHAPT. XXIV.

O My soule, who art famous by being framed according to the likenes of God, beinge bought with Christs owne blood, espoused vnto him by faith, en­dowed with the holy Ghost, adorned with vertues, esteemed equall with the Angells, loue him, of whom thou art soe much loued, attende to him, that atten­deth to thee, and seeke him that seeketh thee. Loue this thy louer, of whom thou art beloued, with whose loue thou art pre­uented, who is the fountaine frōwhence thy loue proceeded. He is thy merit and rewarde, he is the fruite, the vse, and end of thy loue. Be carefull to please him, that is carefull to please thee, thinke on him, that thinketh of thee, be pure with him, that surpasseth in puritie, be holy with him, that excelleth all others in sanctitie.

According as thou shalt carry thy selfe towardes God in thy conuersation, in the same manner will he carrie himselfe [Page 378] towardes thee againe. He therfore being courteous, milde, and full of mercy and compassion, doth exact of thee, that thou likewise be courteous, milde, sweete, hū ­ble, and mercifull towardes all men.

Loue him (o my soule) who hath deli­uered thee from the lake of misery, and from the myre of sinne and iniquitie. Choose him for thy friende especiallie, who alone will faithfullie adhere vnto thee, when all other thinges and friendes shalbe taken from thee.

On the day of thy buriall, when thou shalt be abandoned by all thy friendes, he will not leaue thee, but will defende thee from those roring and infernali fien­des ready to deuoure thee: yea he will conduct thee throughe that vnknowne region, and bring thee into the streetes of heauenly Syon, and will place thee there with his Angells before the face of his Maiestie, where thou shalt heare that An­gelicall songe: Holy, holy, holy, &c. The Canticle of ioy, the voice of mirthe and [...], thanks-giuing, praise, and perpe­tuall Alleluia, is songe there euerlastingly. There, there is a heape of happines, supe­reminent glory, superaboundant gladnes, and all manner of goodnes.

O my soule sighe vehementlie, and de­sire earnestlie, that thou maiest attaine to [Page 379] that celestiall citty, of which soe glorious thinges are saied, and in which is the dwelling place of all those that are truly glad. By loue thou maiest mounte vp thi­ther: because nothing is harde, nothing is impossible to an vnfained louer. The soule that loueth, ascendeth very often, and runneth vp and downe familiarlie in the streetes of the heauenlie Hierusalem, visiting the Patriarches and Prophets, salu­ting the Apostles, admiring the armies of Martyres and Confessores, and consi­dering the quires of Virgins. Heauen and earthe, and all thinges in them contained, doe continuallie exhorte me to loue my Lord God.

How nothing can satisfie the soule, be­sides God the supreame good. CHAT. XXV.

IT is impossible that the harte of man should remaine constant and stable, if it be not setled in the desire of thinges eternall, but being more mutable then mutabilitie it selfe, it passeth from one thing to an other, seeking repose where it is not: for in these fraile and transitorie thinges (in which the affections thereof are held captiue) it cannot content it selfe [Page 380] and liue at quiet, because it is of soe great dignitie, as that nothinge but the chiefe good is able to suffice it: it is likewise of that freedome, as that it cannot be con­strained to commit any sinne.

Wherfore the proper will of euery man, is the cause of his damnation, or saluation: neither can any thing be offe­red more gratefull, then a good will vnto almightie God. A good will doth drawe downe God vnto vs, and direct vs vp vnto him. By a good will we loue God, and choose God, we runne to God, and come to God, and enioy God. O howe good a thing is a good will, by which we are re­newed, and made like vnto the image and likenes of God.

Soe pleasinge is a good will vnto him, that he will not dwell in that harte, in which a good will is wantinge: A good will doth cause the blessed Trinitie (being of vnspeakeable Maiestie) to come vnto it. For God the sonne doth enlighten the same, with the knowledge of the verity. The holy Ghost doth enflame it, with the desire of vertue. God the Father doth pre­serue in it, what he hath created, least it should be lost, and miscarrie.

What the knowledge of veritie is. CHAPT. XXVI.

BVt what is the knowledge of verity? First of all, it is to knowe thy selfe, & that thou study to be such an one as thou oughtest to be, correcting and amending in thy selfe, whatsoeuer thou shalt per­ceiue to be blame worthy. Secondly to know & loue God, that hath created thee, for in this consisteth mans whole felicitie.

Beholde therefore the vnspeakeable greatnes of Gods charitie towardes vs. He hath created vs of nothing, and giuen vs whatsoeuer we haue. But because we haue loued the guift more then the giuer, the creature more then the Creator, we haue fallen into the snare of the diuell by sinne, and so haue beene made slaues vnto him. Neuerthelesse God beinge moued with mercy, hath sent his sonne to re­deeme his seruants, he hath likewise sent the holy Ghost to adopt those that were slaues and bond-men, to be his children. He hath giuen vs his sonne as the price of our redemption, he hath giuen vs the holy Ghost as a priuiledge of his loue and affection; finally he reserueth himselfe, as [Page 382] the inheritance of our adoption.

Thus God (as one most louing and full of compassion) throughe the affection and loue which he did beare to man, impar­ted vnto him, not onely his riches, but himselfe likewise, to the end he might recouer mā, not for any benefit he hoped to reape therby, but for mans good, and commoditie: in soe much that God him­selfe was borne of men, that men might be borne of him againe.

What man is there, (albeit his harte were as harde as a stone) whom the loue of God thus preuenting him doth not mollifie and soften? especiallie such vehe­ment loue, that for mans sake he hath vouchsafed to become a man? Who can possiblie thinke man worthy of hatred, whose nature and similitude he seeth in the humanitie of God? Verily he hateth God, that hateth man, and soe whatsoeuer he doth, he doth but in vaine. For God became man for the loue of man, that he that is our Creator, might be likewise our redeemer, to the end, man might be redee­med by one of his owne nature

God likewise hath appeared in the like­nes of man, that he might the more fami­liarlie be beloued of man, and that both the senses of man might be made blessed and delighted in him; that is, the eie of [Page 383] the soule in his diuinitie, and the eie of the body in his humanity: that soe our hu­maine nature by him created, might within or without find foode in the same, and be refreshed.

What the sending of the holy Ghost doth effect in vs. CHAPT. XXVII.

OVr Sauiour therfore hath been borne vnto vs, he hath likewise ben crucified, and hath died for vs, that by his deathe he might destroy ours. And for that his sacred, flesh (as a cluster of grapes) was caried to the presse of the Crosse, and by the pressing of his passion, the sweete wine of his diuinity began to runne: the holy, Ghost was sent to make ready the vessels of mens hartes, that the new wine might be put into new vessels. First that mens hartes might be made cleane, that the wine might not be spilt and corrupted that was put into them: and lastlie that they might be hoopt and bounde fast, that the wine that was putt into them might not be lost: That they might be cleansed from the ioy of iniquitie, and fortified against the ioy of vanity. For that which is good, could not come, vnlesse that, [Page 384] which is euill were first gone. The ioy of iniquitie doth corrupt, and the ioy of va­nitie, doth spill and powre out. The ioy of iniquitie doth marre the vessell, and the ioy of vanitie doth fill it full of holes. The ioy of iniquity is when sinne is loued, and the ioy of vanitie is when thinges trā ­sitorie are affected.

Purge thy selfe therfore from all wic­kednes, that thou maiest be made a vessell apt to containe goodnes. Powre forthe all bitternes, that thou maiest be filled with sweetnes. The holy Ghost is ioy and loue. Expell from thee the Spirit of the di­uell, and the spirit of this world, that thou maiest receiue the spirit of God. The spirit of the diuell doth cause the ioy of iniqui­tie, and the spirit of the worlde doth cause the ioy of vanity. And both these ioyes are amisse, for that the one of them is wicked, and the other an occasion of wickednes.

These euill spirits therfore being expel­led, the spirit of God will come, and en­ter into the tabernacle of our harte, caus­sing a good ioy, and a good loue therein, by which is expelled the loue of the worlde, and the loue of sinne. The loue of the worlde allureth and deceiueth: the loue of sinne defileth and leadeth vnto death: But conrrarily the loue of God en­lightneth the minde, cleanseth the cons­cience, [Page 385] reioyceth the soule, and sheweth God apparantly vnto vs.

After what manner, he that loueth God, carieth himselfe. CHAPT. XXVIII.

HE, in whom the loue of God ma­keth abode, is alwaies thinking whē he shall come to God, when he shall leaue the worlde, when he shalbe free from the corruption of the flesh, hauing his harte and affection fixed on heauenly thinges, that by that meanes he may finde true peace and tranquillitie of minde. When he sitteth, when he walketh when he re­steth, or when he worketh, his harte de­parteth not from God. He exhorteth all men to the loue of God, and comm [...]n­deth the same to euery one, declaring vnto them by his harte, wordes and actiòs, how sweete the loue of God is, and how wicked the loue of the worlde, and how full of bitternes. He laugeth at the glory of the worlde, reproueth those that are ouer carefull in thinges temporall, she­wing them what a foolishnes it is, to trust in thinges that are not durable. He won­dereth at theire blindnes, that affect these thinges soe inordinately, and maruai­leth [Page 386] what should be the cause, that all men doe not forsake them, seing they are all transitorie & soone passe away. He think­eth that sweete to all men, which is sweet to him, that gratefull to all men which he he loueth, that vniuer [...]allie knowen, which he knoweth. He oftentimes medi­tateth of God, and by meditating of him, is sweetely refr [...]shed. gatheringe by soe much the more profit by it, by how the more often he doth it. For that which is alwaies sweete to be loued and praised, is likewise sweete to be considered.

Of true quietnes of harte. CHAPT. XXIX.

THis without doubt is true quietnes of harte, when by desire it is wholy fixt on the loue of God. Neither doth it couet any thinge els, but is delighted throughe a certaine sweetnes, which it findeth in that, which it doth possesse, and by being delighted, doth exceedingly reioyce. But if it chāce to be neuer soe lit­tle distracted from thence throughe some vaine cogitation, or worldly occasion, it forthwith hastneth with all the speede it can to returne thither againe, esteeming the stay which it maketh els where, to be [Page 387] worse then any banishment whatsoeuer. For as there is noe moment, in which man doth not enioy the benefit of Gods mer­cie: soe there ought to be noe moment, in which he hath not God present in his memorie.

And therfore he is guiltie of noe small sinne, who talking with God in prayer, is sodainely distracted from his sight, as it were from the eies of one that doth nei­ther see, nor heare him. Which hapneth, when any one followeth his euill, and importunate cogitations, and preferreth some base and ab [...]ect creature (that occur­reth to his imagination [...] before him that created him: that is to say, by musinge and thinking more thereof then of God, whom he ought cōtinuallie to remember as his Creator, to adore as his redeemer, to expect as his Sauiour, and to dreade as his iudge full of feare and terroure

How euery thing that hindereth the soule from the sight of God, ought to be auoided and detested. CHAPT. XXX

O Thou that louest the worlde, looke wh [...]ther thou art going: This way in [Page 388] which thou walkst, is naught, and leades to ruine.

Ely therfore (o man) fly a little from all earthly occupations, and hide thy selfe a while from thy tumultuous cogitations. Cast away now all care and solli [...]itude, lay aside all dissension and discorde, at­tende a while vnto God, and repose in him at least for some short time. Enter into the closet of thy soule. exclude from thence all thinges besides God, and such thinges as ayde thee to seeke him; which donne shut the dore against them, that thou maiest the better seeke him. Then with thy whole harte say vnto God Thy face (o Lord) is that which I desire, thy face is that which I seeke for.

Now therfore (o Lord my God) teach my harte where, and how it may seeke thee, where and how it may finde thee. If thou (o Lord) art not heere present, where shall I seeke thee absent? But if thou be euery where, why doe I not seeke thee heere? Certainely this is the reason, for that thou dwellest in that light, vnto which noe man can attaine, how then shall I attaine to that light, vnto which noe man can attaine? Or who shall con­duct me, and bring me into the same, that I may see thee therin?

Moreouer by what signes or semblance [Page 389] shall I seeke thee? I haue neuer seene thee (o Lord my God) I haue neuer knowen thy face. What shall he doe (o Lord most highe) what shall he doe, that liueth in exile soe farre distant from thee? What shall thy seruāt doe that lāguisheth throu­ghe thy loue, being cast a farre of (as one fo [...]lorne) out of thy sight?

Beholde he exceedinglie desireth to see thee, and thy face i [...] very farre distant from him. He desireth to come vnto thee, and the place of thy abode is of that sur­passing heigh [...], as that noe man is able to mounte vp vnto it. He longeth to finde, thee▪ but knoweth not thy residence: he coueteth to seeke thee, but knoweth not thy countenance.

How the sight of God hath been lost by meanes of our sinne: and misery hath succeeded in place of the same. CHAPT. XXXI.

THou o Lord, art my God and my Lord, and ye [...] I haue neuer beheld thee; thou hast created and redeemed me, and bestowed almost infinite benefits vpō me and ye [...] I haue not hitherto either sene or knowen thee. Finally I was made to be­holde thee, & yet I haue not hitherto per­med [Page 390] that, for which I was created.

O how much is mans misfortune to be lamēted, seing he hath lost that for which he was created! O cruell and harde happe! Alas what hath he lost, and what hath he founde? What hath departed, and what hath remained? He hath lost felicity, vnto which he was created, and founde mis [...]ry, vnto which he was not ordained. That hath departed, without which nothing is happy, and that hath remained, which of itselfe is nothing but meere misery. Man heerefore did eare the breade of An­gells, which now he would gladly eate if he coulde get it; but now he eateth the breade of anguishe, being then ignorant of it.

How longe (o Lord) wilt thou forget vs, how longe wilt thou turne away thy face from vs? when wilt thou vouchsafe to looke vpon vs, and heare vs? When wilt thou illuminate our eies, and shewe vs thy countenance? When wilt thou shewe thy selfe fauourable vnto vs? Looke vpon vs (o Lord) and heare vs, enlighten vs, and shewe thy selfe fauourable vnto vs. Returne vnto vs, that it may goe well with vs, because without thee, it [...]areth amisse with vs.

Call vs vnto thee (o Lord I beseech thee) and helpe vs to come vnto thee. My [Page 391] harte is growen bitter throughe o [...]er­much desolation, sweeten it therfore with thy consolation. I haue b [...]gunne to seeke thee as one hungry, permit me not to de­part away empty. I approache vnto thee as one hūger-starued, let me not goe away vnfedd. Being poore and needy I present my selfe before thee, who art wealthie, being in miserie I cast my selfe at the feete of thy mercy, humbly crauing, that I may not be sent away as an abiect without re­ceiuing something. I am become croo­ked (o Lord) soe that I am not able to see any other thinges but those that are heere beneathe in this vale of miserie; raise me and holde me vpright, that I may looke vpwarde, and attēde vnto thinges that are heauenlie. Mine iniquities haue gone ouer mine heade, they haue ouer whelmed me, and as a heauie burden doe oppresse me. Deliuer me, & vnloade me, least the infer­nal pit of hel shut his mouthe vpon me.

Teache me to seeke thee, & shewe thy selfe vnto me, when I seeke thee: for that I cannot seeke thee vnlesse thou teache me, neither cā I finde thee vnlesse thou vouch­safe to shew thy selfe vnto me. Graunt me grace therefore, that I may seeke thee by desiring thee, and desire thee by seeking thee. Graūt that I may finde thee by louing thee, and loue thee by finding thee.

Of the goodnes of God. CHAPT. XXXII.

I Confesse o Lord, and giue thee hartie thanks, for that it hath pleased thee to create me according to thine owne image, to the end, that being mindfull of thee. I might cōtinuallie thinke of thee, and loue thee But (alas) my soule is soe defaced throughe the corruption of vice, it is soe darkned through the smoake of sinne, as that it cannot accomplishe that for which it was created, vnlesse thou renewe & re­forme the same.

Wherfore I beseeche thee (o Lord) seing thou hast giuen vnderstanding of faith, graunt that I may likewise vnderstande (as much as is expedient) that thou art accor­ding as we belieue, & the selfe [...]ame thinge that we belieue; & verilie we belieue thee to be of that surpassing perfection and fea­ture, that nothing can possibly be imagi­ned ei [...]her greater or better.

What art thou then o Lord my God. (then whom nothing greater or better can be imagined) but that soueraigne and supreame good, which being of it selfe alone, hath made all other thinges of no­thinge? What good therfore is wanting to the chiefest good, from whom all good thinges doe proceede?

[Page 393] Thou therfore art iust, true, and bles­sed, and all other thinges the more they are in these like vnto thee, the greater is theire excellencie. But sithence thou art soe exceeding iust, how is it, that thou art soe fauourable towardes those that offende? Is it not for that thy mercie is incomprehensible? This is a thinge kept secret in that vnaccessible light, in which thou dost dwell. There without doubt in the most profounde and secret depth of thy bounty, is a hiddē fountaine, from whence floweth that floude of thy vn­speakeable mercy. For albeit thou art wholie and perfectly iust, yet neuerthe­lesse thou art likewise merciful towards the wicked, for that thou art also wholy and perfectly good. For if thou were mercifull towardes none that commit wickednes, it were an argument that thy goodnes were the lesse: because he that is good both to the good and bad, is better then him, that is good onely to the good: he likewise is better, who is good to the wicked by pardonning, and punishing them, then he that should pu­nishe them onely. Thou therfore art mercifull, because thou art wholy and perfectly good.

Of the pleasant fruition of almighty God. CHAPT. XXXIII.

O Infinite goodnes, who surpassest all humaine sense, let thy mercy descende downe vpon me, which pro­ceedeth from thee in soe greate plenty. Let that flowe into me, which floweth from thee. Pardon me by thy mildnes, least thou punish me by thy iustice. Stirre vp thy selfe now (o my soule) applie thy whole wit, and imagination, and con­ceiue as much as thou canst, how great a good God is. For if all good thinges in particular are delightfull and pleasinge, consider with attention how delightful that good thing is, which containeth in it the delight of al good thinges: neither is it like to that delight which is founde in thinges created, but as farre different as the creator doth differ from his crea­ture.

If then the life created be soe pleasing, how pleasing is the life that created the same? If that healthe which is made be soe delightfull, how delightfull is that, from whence all healthe hath his origi­nall? If wisedome be amiable by the spe­culation or knowledge of thinges that are knowen, how amiable is that wise­dome, [Page 395] which hath framed and formed all thinges of nothinge? Finally if the plea­sures proceeding from pleasant thinges be soe manifolde & great, how vnspeak­able great pleasure is there in him, who [...]ath made all pleasant thinges?

He therefore that shall enioy this soe great a good, what shall he haue, yea what shall he not haue? Verilie he shall haue whatsoeuer he is willing, and what he is vnwillinge to haue, shall be farre from him. For there he shall enioy those delightes of soule and bodie, which nei­ther the eie hath seen, nor the eare hath hearde, neither hath it entred into the hearte of man.

That the chiefe good is to be desired. CHAPT. XXXIV.

WHy dost thou then wander vp and downe o vaine man in things tran­sitorye seekinge pleasures and con­tent for thy soule and body? Loue that one good thing, in whom are all good thinges, and it is sufficient. Desire that singular & sole good, which is all good, and it is enoughe.

Tell me (o my flesh) what dost thou loue? What dost thou desire (o my sou­le) In heauen thou shalt finde whatso­euer thou dost loue, there thou shalt [Page 396] finde whatsoeuer thou dost desire. If thou desire beauty or comelines of per­sonne, there the righteous shall shine like vnto the sunne. If nimblenes, or strength, or freedome of body (such as nothing can hurte or hinder) they shall be like the Angells of God: because that which is sowen a naturall body, shall a­rise a spirituall body, to wit, in power not in nature. If a longe and healthfull life, there shalbe healthfull eternity, and eternall health: because the iust shall liue for euer, and the healthe of the iust is from our Lord.

If fulnes, they shalbe satisfied, when the glorie of God shall appeare. If drun­kennes, they shall be made drunke with the plentie of Gods house. If musique doth delight thee, there the Angels shall sing praises to God euerlastingly. If pure & chast pleasure doth please thee, there our Lord shall make them to drinke of the riuer of his delight. If thou wishe for wisedome, the verie wisedome of God shall shew himselfe (being the true wisedome) vnto them. If thou affect a­mitie or friendship, they shall loue God more then themselues, and one another euen as themselues: and God shall loue them more then they themselues, be­cause they shall loue him, themselues, & [Page 397] one an other by him, and he shall loue himselfe and them by himselfe.

If thou loue peace and concorde; they shalbe all of one will, because they shalt haue noe other will, but the soueraigne will of God. If thou desire rule and dig­nities, they shall be omnipotent of their wil, euen as God is of his: For euen as God shalbe able to doe whatsoeuer he will by himselfe, soe shall they be able to doe whatsoeuer they will by him: for like as they shal desire nothing but what he shalbe willing to doe; soe he shalbe willing to doe whatsoeuer they wil haue him, and what he wil haue to be donne, must of necessitie be put in execution.

If thou aspire to honoure and riches? God shall place his good and faithfull seruants, ouer much riches: Moreouer they shalbe called the sonnes of God, yea very Gods: and shalbe the heires of God, and coheires with Christ. If thou seeke securitie, they shalbe soe assured neuer to loose it of their owne accorde, as they shalbe assured that God, who soe dearely loueth them, will not forcibly take it frō them, as they shalbe assured, that there is nothing of sufficiēt power, to separate God and them one from an other. With what wordes then can soe great a ioy be expressed, where soe great a good is possessed?

Of the mutuall charity of the Saintes in heauen. CHAPT. XXXV.

O Harte of man, poore, & experien­ced in crosses and calamities, yea ouerwhelmed with miseries, how great­lie wouldest thou reioyce, if thou didst abounde with all these aforesaid felici­ties! Demaunde of the most secret cor­ners and closets of thy hart, whether they could containe the gladnes, which would proceede frō soe great happines. Certainely if an other, whom thou didst loue aswell as thy selfe, shoulde enioy the same happines, thy ioy woulde be twice more then before, because thou wouldest reioyce noe lesse for him, then for thy selfe. But if two or three, or ma­nie more should obtaine the same felici­tie, thou wouldest reioyce as much for each one of them as for thy selfe, if thou didst loue each one of them as thy selfe.

How vnspeakable great ioy wil there be then, in that perfect charitie of innu­merable blessed Angells and men, where noe man shall loue an other lesse then himselfe? For euery one of them shal re­ioyce as much for eache one of the rest, as for himselfe. If therfore the harte of man shal hardlie be able to containe the [Page 399] ioy which it shall conceiue at his owne proper good, how will it be capable of soe infinite many and great ioyes?

Moreouer seeing by how much the more euerie one loueth an other, by soe much the more he reioyceth at the o­thers good: therfore as in that blessed felicity euery one without comparison, shall loue God more then himselfe and all others that are with him, soe he shall beyond all estimation, farre more re­ioyce at the felicitie of God, then at his owne, and all others that are with him. And albeit they shall loue God with their whole harte, minde, and soule; yet all these art not sufficient to declare the dignitie of that loue, which God will shew towardes them: Verilie although they shal reioyce with their whole hart, minde, and soule; yet all these are not enough to containe the fullnes of ioy, which he will imparte vnto them.

Of the full and perfect ioy of life euerlasting. CHAPT. XXXVI.

O My God, and my Lord, my hope, and the ioy of my harte, tell my soule (I beseech thee) if this be the ioy, of which thou hast spoken vnto vs by thy Sonne saying. Aske, and you shall [Page 400] haue, that your ioy may be full. Because I haue founde a certaine ioy altogether full, yea more then ful. In soe much that the harte being full, the minde being full, the soule being full, and euerie parte of man being full, there shall remaine, yet an other ioy much more excellent then the former. All that whole ioy therfore shall not enter into those that reioyce, but al they that who­lie reioyce, shall enter into the ioy of their Lord.

Tell me o Lord, tell me thy poore vn­worthy seruant in wardly in my harte, if this be the ioy into which thy seruants shall enter, those I meane, that shall en­ter into the ioy of their Lord. But cer­tainely that ioy, in which thy elect shall reioyce, neither eie hath seene, nor care hath hearde, neither hath it entred into the harte of man. I haue not therfore as yet conceiued or spoken how much thy elect shall reioyce. Doubtles they shall reioyce as much as they shall loue thee; and they shal loue thee (o Lord) as much as they shall know thee. And how much shall they loue thee? Verily neither eie hath seene, nor eare hath hearde, neither hath it entred into the harte of man in this life, how much they shall knowe and loue thee in the next life.

[Page 401] Giue me grace (o my God) to knowe and loue thee, to the end I may reioyce in thee. And albeit during the time of this mortal life I cannot loue thee fully, yet let me profit and goe forewarde by louinge thee more and more daylie, that soe at length I may loue thee perfectly. Let thy knowledge here encrease in me, that there it may be accomplished, that here my ioy may be greate in hope, and there perfect in deede.

I beseech thee o good God, let me at length receiue that which thou hast pro­mised, to wit, that my ioy may be fully accomplished. In the interim, let my mind mediate of it, let my tongue talke of it, let my harte affect it, let my mouth speake of it, let my soule hunger for it, let my body thirst after it, let my whole substāxsce, desire it, vntill I enter into the ioy of my Lord, there to remaine for all eternitie. Amen.

The end of S. Augustin's Manuel.

A WONDERFVL AND worthy saying of blessed S. Peter Damian Monke of the holy order of S. Bennet, Cardinal of Ostia, con­cerning the day of death.

LEt vs imagin how the time be­ing now come, in which the sinfull soule is to be seperated from the bandes of the body, with how grieuous feare it is terrified, with how greate anguishe of an afflicted conscience it is tormented. It re­membreth the thinges forbidden, which it hath committed, it beholdeth the com­maundments of God▪ which through ne­gligence and contempt it hath omitted It grieueth that the time, which i [...] had to doe pennance, hath bene soe vainely em­ployed, it groaneth that the immutable moment of seuere reuenge is soe neare at hāde, not possibly to be auoided. It would faine stay, it is forced to depart. It would faine recouer that which it hath lost, and cannot be hearde. It looketh backward vpon the course of its whole life past, and esteemeth it to be but as it were one one­lie little peace, it looketh forewarde, and seeth infinite worldes of time, which shall neuer haue end. It lamenteth therfore for [Page 403] hauing lost the ioyes of all eternitie, which it might haue gained soe quickly It wee­peth likewise, that for soe short pleasure of the alluring flesh, it is bereaued of the vnspeakeable sweetnes of euerlasting hap­pines. It blusheth to see, that for that sub­stance sake, which is to be m [...]ate for wor­mes it hath neglected that, which should haue bin placed amongst the quires of Angells

At length it lifteth vp the eies of its minde, and considering the glory of the immortall riches of heauen, it is ashamed, that for the loue of the begge [...]e of this present life, it hath lost that glory. Againe when it looketh downewarde vpon the vale of this worlde, as vpon a miste, and contrariwise seeing aboue it the brightnes of that eternall light, it plainely percei­ueth, that which it loued was but dark­nes, and night. if it coulde obtaine the fauoure to haue some little [...]ime allotted to doe pennance and satisfaction, how au­stere would it be in life and conuersation? how many and how greate maters would it promise to performe? How strictly would it binde it selfe to piety and deuo­tion? In the meane season, whilst the eie­sight faileth, whilst the harte panteth, whilst the throate (the voyce being lost) doth drawe breath with difficulty, whilst [Page 404] the teeth by little and little growe black, and as it were rusty, whilst the counte­nance groweth pale, and all the members of the body become stiffe through colde, whilst these thinges (I say) and other such like happen, as certaine signes of deathe approaching, all its workes and wordess present themselues before it, yea its very thoughtes are not wanting, and all these giue bitter testimony against it, as against the author of them. All its sinnes and ini­quitie, are laied as it were in heapes be­fore its eies, and those, which it is vn­willing to see, it is forced to beholde, whi­ther it will or noe.

Moreouer on the one side of it▪ it be­holdeth a terrible troupe of dreadfull di­uells, on the other side, a multitude of hea­uenly Angells. The soule that lieth in the middest, quickly perceiueth, to which of these companies it appertaineth; For if there be seene in it the signes and tokens of goodnes, it is conforted by the comfor­table speeches of the Angells, and by the sweetnes of their harmonious mellody, it is allured to come forthe of the body. Contrariwise, if the darknes, of its des [...]rts, and the d [...] formity of its filthine, doe ad­iudge it to the left hande, it [...] forthwith strooken with intolerable feare, it is troubled through the force of the sodaine [Page 405] violence, that is vsed; it is throwne downe beadlonge, and assaulted, and poore soule, is forciblie pluckt out of the prison of the flesh, that it may be d [...] awne to eternall torments with vnspeakeable bitternes.

Now after it is departed out of the body, who is able to e [...] presse, how many armed troupes of wicked spirits doe ly in wai [...]e to entrappe it? how many bandes of frouning fiēdes (being ready with cruell tormēts to afflict it) doe beset the way, to hinder its passage? And to the end it may not be able to escape and passe through them, whole legions of them being gathe­red together (after the manner of soul­diers) doe assault the same.

Wherfore to consider these and such like thinges by frequent meditation, is a soueraigne meane to contemne the enti­cing allurements of sinne, to abandon the worlde, and to subdue the vnlawfull mo­tions of the flesh, and finally doth cause and conserue in vs a continuall desire of attaining to perfection, which God of his mercy grau [...]t vs. Amen.

A Table of the Manuel of S. Augustin Bishop of Hyppon.

  • OF the wonderfull essence of God. Chapt. I.
  • Of the vnsp [...] akeable knowledge of God. Chapt II.
  • Of the desire of the soule thinking on God Chapt. III.
  • Of the miserable estate of that soule, that doth neither loue nor seeke our Lord Iesus Christ, Chapt. IV.
  • Of the desi [...]e of the soule, Chapt. V.
  • Of the soules f [...]licity being deliue [...]ed out of the prison of this earthly body. Chapt. VI
  • Of the ioy of Paradise Chapt. VII.
  • Of the kingdome of heauen. Chapt. VIII.
  • How God visiteth, and comforteth that soule, which with sighes and teare la­menteth his absence. Chapt IX.
  • Of the sweetnes of diuine loue, Chapt. X.
  • Of the preparation of our Redemption, Chapt. XI.
  • Of the ioy which the soule receiueth by receiuing Christ. Chapt. XII.
  • That the Worde incarnate is the cause of our hope. Chapt. XIII.
  • How the more we are addicted to diuine contemplation, the greater delight we take therein. Chapt. XIV.
  • How for Christs sake we ought to wishe [Page] for tribulations in this life. Chapt. XV.
  • By what meanes the kingdome of heauen may be purchased and gotten Ch XVI.
  • What heauen is, and what happines is contained therein. Chapt XVII.
  • How man can make noe other requitall vnto God for the benefits receiued from him, but onely by louing him. Chapt. XVIII.
  • How he requireth something in vs like vnto himselfe. Chapt. XIX.
  • Of the grea [...]e confidence which the soule hath that loueth God Chapt XX.
  • What God hath donne for man. Chapt XXI
  • Of the remembrance of the woundes of our Lord, and Sauiour lesus Christ Chapt. XXII.
  • How the remembrance of Christs woun­des is an approued remedy against all afflictions. Chapt. XXIII.
  • A deuoute Meditation of the soule, stir­ring vs vp to the loue of Christ. Chapt. XXIV.
  • How nothing can satisfie the soule besides God the supreame good. Chapt XXV.
  • What the knowledge of verity is▪ Chapt. XXVI.
  • What the sending of the holy Ghost doth effect in vs. Chapt XXVII.
  • After what manner he that loueth God, carieth himselfe. Chapt. XXVIII.
  • [Page] Of true quietnes of harte. Chapt. XXIX.
  • How euery thing that hindereth the soule from the sight of God, ought to be auoi­ded, and detested. Chapt XXX.
  • How the sight of God hath been lost by meanes of our sinne: and miserie hath succeeded in place of the same. Chapt. XXXI.
  • Of the goodnes of God. Chapt XXXII.
  • Of the pleasant fruition of almighty God. Chapt. XXXIII.
  • That the chiefe good is to be desired. Chapt XXXIV.
  • Of the mutuall charity of the Saints in heauen. Chapt. XXXV.
  • Of the full and perfect ioy of life euerla­sting. Chapt. XXXVI.
FINIS.

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