The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers.

The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers.

Table of contents

Title page

To the vertuous and honorable Ladie, Anne Windsor, wife to the right honorable Lord Henry VVindsor.

A confession of our Sinnes.

Morning Prayer.

Euening Prayer.

Augustine his Ladder to Paradice.

A discription of the parts and duties of those foure degrees.

The office of Meditation.

The office of Prayer.

The office of Contemplation.

Signes of the holy Ghost comming to man.

How the Soule remaineth, the feruency of the holy Ghost ceasing for a time.

Here is rendred a cause why the feruency of the holy Ghost leaueth the Soule a little time.

A care and diligence of the Soule that it be not altogether forsaken of God.

The office and effects of euery one of the degrees by repetition.

Here are declared all these degrees so to bee conioyned, that they are inseperable.

Foure Causes which draw vs from these foure degrees.

THE SINNERS GLASSE.

CHAP. I. How God gaue the soule to Man.

CHAP. II. A distinction between the spirit and the soule.

CHAP. III. How man is made to the Image of his creator.

CHAP. IIII. That the soule is no part of God.

CHAP. V. That the soule is immortall.

CHAP. VI. Of the loue and friendship betweene the body and the soule.

CHAP. VII. For what cause the soule is vnited to God.

CHAP. VIII. A perswasion to loue God.

CHAP. IX. Of the inward sense, and the outward.

CHAP. X. That a man may know how hee is disposed to good or euill.

CHAP. XI. That euery man should know himselfe.

CHAP. XII. What Meditation is.

CHAP. XIII. That the soule cannot containe it selfe in good thoughts.

CHAP. XIIII. Of the euill Angell.

CHAP. XV. That wee desire and seeke after good things.

Godly Prayers.

A Prayer to God the Father to vouchsafe to helpe mankinde.

A Prayer to God the Sonne.

A Prayer to God the holy Ghost.

A Prayer to the holy Trinity.

Another of the same.

A Prayer how the word becomming flesh, is cause of our hope.

A Praier that the kingdome of Heauen may be obtained.

A Praier for the sweetnes of heauenly loue.

Prayers of the Soule thirsting to see Iesus

Another of the same.

A Prayer for the feare of the great Iudge.

A Prayer where the Father is called vpon through the Sonne.

A prayer of the penitent.

Short Meditations.

Another.

Another.

Godly Meditations of our Lord his sufferings

Another.

Another.

Another.

Another of the same.

Another.

That the remembrance of the woundes of Christ is a Preuayling remedie against all aduersities.

Prayers before the receyuing the Communion.

Another.

Another.

Prayers after the Communion.

Another.

A warning to the soule.

The Concupiscence of the flesh, the concupiscence of the eye, and the pride of life.

Of the misery of man without God.

With how much bitternes this life is sprinckled.

Prayers in aduersity and trouble.

Of the felicity of the life which God hath prepared for them that loue him.

A Meditation of the celestiall Soule.

That all our hope and desire ought to bee to God.

Another.

The vision of God is lost by reason of sin and miserie found.

A reason intreating God to helpe.

Prayers and Meditations much mouing the hart to deuotion & diuine loue.

Another.

Another.

Another.

Another.

Remember this note.

Grace before Dinner.

Grace after dinner.

§

§

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THE SINNERS GLASSE. Containing AVGVSTINES Ladder to Paradise. With diuers Meditations and Prayers, both for Morning and Euening. Collected out of Saint Augustine and other ancient Fathers.

LONDON Printed by Iohn VVindet for John Budge. 1609.

To the vertuous and honorable Ladie, Anne Windsor, wife to the right honorable Lord Henry VVindsor.

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AFter I had collected certaine doctrines and Meditations, out of sundrie works of Augustine, to mine owne priuate contentment: In time following, some of my learned friends, by chance perusing and liking the order and method of them, it put me in comfort, to make them more knowne through the Englishing of them. And honourable Ladie, first out of that Booke (vnder the name of Augustine) intituled of the [Page] Spirit and Soule, I had according to mine owne purpose, disposed & framed 15. portions, or particulars out of many Chapters in that booke. They are especiall & easie teachings to many, that yet know not what themselues are, that thereby (considering and beholding well of what they are made, and their substance, which is of the Soule and Body vnited, and yet falling too often at variance, will not be perswaded the one by the other) they may, feeling their owne miserie by it, seek and desire higher after many diuine knowledges, which may keepe their soules and bodies in vnitie, and to bee at peace with God. Then [Page] for the Meditations, that follow, I gathered them out of that blessed man his woorkes, euery where when I thought which might mooue a godly minde: not setting downe whole Chapters neither, except foure or fiue, but parcels thereof: and contented partly with breuitie, as also some time in a chapter, meeting with the ignoraunce and corruption of that time, in praying to Saints: I left that part out, which inuocation is a sacriledge, not possible to haue any office allowed it in prayer through the whole scripture: but by the large authoritie thereof it is most forcibly extruded. And no doubt, but Augustine in his [Page] time found it so, lib. contra Parmenid. 2. cap 8. For he sayeth Christian men doe togither commend themselues in their prayers, but hee for whom none maketh intercession, but he himselfe for all: Hee is the verie, onely and true Mediator. And saith Ambrose, lib. de Isaac & anima, He is our mouth by which we speake to the father: our eye by which we see the father: our right hand by which wee offer vs to the father: otherwayes then by whose intercession, neither wee nor all the Saintes hath any thing with God. And I intend not, that these abstracts out of those prayers and meditations, vnto part [Page] of which I haue after my iudgment, applied some verses out of the Psalmes, shuld be vsed of any, for, or as in stead of their prayers, for that cannot bee, they haue beene long sithence offered vp by that holy man, they were his owne. But now they are to be taken as moouers & stirrers vp of others, to heauenly contemplation, contrition, and holy sorrow. Our perfect prayer with the duties thereto belonging, riseth of faith and knowledge which commeth by hearing and reading the Scriptures, whereby thorough the holy ghost, we are made able to seeke Christ, and so the inuisible father, who is not found elsewhere, [Page] but in Christ, that thus wee are come to haue a certaine communication with God, in which (entred into the Sanctuarie of heauen) wee haue to doe with three persons, As Gregorie Nazianzene vpon the Trinitie writeth. I cannot (sayeth he) thinke of one, but presently I am compassed round, with the brightnesse and glorie of three: Neither can I distinguish of three, but suddenly I am brought again to one. And so in our prayers it is with vs. Paul sayth thus Gal. 4. God hath sent the Spirit of his Sonne into our hearts, which crieth Abba father, which spirit so sent, proceedeth from the Father and the Son, and sendeth vs [Page] forth-with to call on the Father, through his Sonne. And also Rom. 8. That spirit in our hearts certifieth our Spirit, that wee are the children of God. And the same most holy 3. persons & one God, keepeth such an immediate course in our prayer, that no Saint in heauen can come betweene the holy ghost and our redeemer, to intreat him to heare vs, or to bee ioyned with him, or to bee in his stead for an in tercessor: his leue and worthinesse maketh vs worthy through his spirit to come to him our selues. As also that holy Spirit which is the cause that wee haue knowledge in the Scriptures, prompteth vs how to pray [Page] how to edifie, and how to answere our aduersaries, visible & inuisible. Moreouer most excellent and heauenly knowledge is learned out of the Scripture, in praise of which, and comparing it aboue all other learnings. Augustin saith, de doct. Christiana lib. 2. Whatsoeuer a man can learne without it if it be faultie, or offensiue, there it is condemned. If it bee profitable, there it is found. And when whosoeuer hath found, all things which elsewhere hee hath profitably learned, hee shall finde those things the more abundantly by much, which are learned no where else at all, but in the admirable highnesse and marueilous [Page] humility of the sacred Scriptures. Thus (Madame) signifying vnto you the contents of this briefe Collection, I pray to the Almightie to enlighten and direct you alwaies with his Spirit, to the increase of true honour through you in this life, and to crowne you with glorie in the life euerlasting.

Your seruant to your honour dutifully affected. Timo. Pimm.

A confession of our Sinnes.

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O Lord my God euerlasting & almighty Father: I acknowledge and confesse before thy holy and high Maiestie, that I was bred and born in sinne and corruption: and that since my birth I haue not ceased, nor doe cease dayly to transgresse thy commandements. In respect wherof. I cannot escape ruine and destruction according to thy rightfull iustice [Page] Notwithstanding, forasmuch as I am sory that I haue offended thée, and doe condemne both my [...]elfe and my sinne: and forasmuch as it hath pleased thée to loue vs, euen when wee were thine enemies and for assurance thereof, to giue vs thy onely and wel be loued Sonne, our Lord Jesus Christ, to be a Mediator, and aduocate betwéene thée and vs, promising that wee shall obtaine whatsoeuer we aske of thée in his name.

Vouchsafe O most louing God and mercifull Father, to pardon and forgiue [Page] me in his name, and for his sake: and not only to clense my heart from all vanity and vncleannes, but also to gouerne and guide me by thy holy spirit in all my waies, that I may liue according to thy holy and heauenly commandements all the daies of my life, to the glory of thy holy name, through the same thy welbeloued Sonne, So be it.

Morning Prayer.

O God and Father of our Lord Iesus Christ, whom no man [Page] knoweth but by thy speciall gift: grant that vnto the rest of thine excéeding great benefites towardes mée, this which is the greatest, that can bee bestowed vpon mankinde, may be added also, namely that as thou hast raised vp my body from fast and sound sléepe, so also thou wilt deliuer my mind from the sléepe of sinne, and from the darknes of this world: and after death restore the same body to life, as well as thou hast called it again from sléepe. For that which is death to vs, is but sléepe vnto thée. I [Page] pray and beséech thée, that through thy goodnesse, this body of mine may bee fellow and furtherer of all godlinesse to my soule in this life, so as it may also be partner with it of the endlesse felicity in the life to come, through Iesus Christ thy Sonne our Lord. For whose sake and by whom, thou giuest vs all good and wholesome thinges to our welfare, Amen.

Euening Prayer.

LOrd Iesus Christ, to whose vnconsumeable [Page] goodnesse we bee beholden for all things: which hast graunted the chearefull light of the day, vnto all men both good and bad to doe their businesse in, and mercifully giuen them the swéet stilnesse of the night, to refresh the powers of their silly bodies, and to put away the cares of their mindes, & to aswage their sorrowes: For so much as thou thy selfe performest all these things much more beneficially to them that loue thée, to whom thou giuest a farre greater light by the grace of faith, to doe all déedes of [Page] godlinesse by, then doth the shining of the Sunne vnto the world: Insomuch as thy promises neuer suffer them to faint, but the comfort of thy spirit putteth away all cumberances of minde, farre more effectually then any sleepe of the body. And the whole man resteth not more sweetly, or safely in any thing, then in thy mercy (O deare Redéemer:) I [...]eseech thee, that if I haue done any thing this day through humaine frailty, & negligence, which hath offended thine eies, pardon it for thine wonted goodnesse [Page] sake, and grant therwithall that this night may be happy to mee, by thy prospering thereof, pure by thy preseruing of me, & safe from the nightly illusions of wicked féends, through thy protection, so as this sléepe may make both my body and mind more chearefull, and lusty to serue thee to morrow.

Moreouer, because this life hath not one houre certaine, whensoeuer the euentide therof commeth and the long sleepe of the body groweth vpon mee, from which we shall not [Page] wake, till the dead rise againe at the sound of thine Angelles Trumpet. I beseech thee lighten thou then the eyes of my mind, so as I may not sleepe in euerlasting death, by the quenching of my faith, but rest in thee, to whom euen the dead are aliue; Which liuest and raignest with the Father, and the holy Ghost, one God world without ende, Amen.

Augustine his Ladder to Paradice.

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BEing busied on a certaine day with the bodily labour of hands, when I had begunne to consider of a spirituall mans exercise: Foure degrees or steppes suddenly offered themselues vnto my consideration, which were, Reading, [Page] Meditation, Prayer, and Contemplation. This is the Ladder of secluded men, of solitary men, wherewith they are lifted vp into heauen, it is a Ladder distinguished and noted but with a few degrees or stepps, and yet of an vnmeasurable, and incredible greatnesse. The first part of the which is stayed vpon the earth, but the vppermost part pierceth the clouds, and searcheth the secrets of the Heauens. These degrees or steps, as in names and number they are diuers, so in order and number [Page] they are distinguished· Whose properties and benefites, surely euery of them, what they may bring to passe in vs, How betweene themselues they differ and excell, if any one would throughly consider, whatsoeuer labour or study he shal bestow in them, be shall briefely and easily thinke and thinke againe vpon them, in regard of the greatnesse of their profite, sweetnesse, and delight. For Reading is a diligent and earnest looking on the scriptures, with a bending and strayning of the mind. Meditation is a studious [Page] action of the minde searching out the knowledge of the secret truth, by the leading of ones owne and speciall reason. Prayer, is a deuout intention of the minde to God, for the putting away of euill things, and the obtaining of things that are good, Contemplation, is a certaine lifting vp of a stayed minde to God, tasting the ioyes of eternall sweetnesse.

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A discription of the parts and duties of those foure degrees.

THerefore the discriptions of the foure degrees assigned it remaineth that wee should sée their parts and duties. Reading searcheth. Meditation findeth. Prayer sueth or maketh intercession. Contemplation, féeleth or tasteth. Wherevpon the Lord himselfe, saith. Seeke and ye shall find, knocke, and it shall [Page]bee opened vnto you. Seeke by reading and yee shall finde in meditating. Knocke ye by Prayer, and it shall bee opened to you in contemplation. Reading setteth the mouth as it were to sound meate. Meditation cheweth and breaketh Prayer obtayneth tast. Contemplation is the same sweetnesse which gladdeth and comforteth. Reading is in the barke or shell, Meditation in the fat. Prayer in the supplication of desire. Contemplation in the delectation of gotten sweetnesse, which that it may appeare [Page] more plaine, I will apply one example out of many. I heare in reading, Blessed are the cleane 'n hart for they shall see God. Beholde a short sentence, but swéet and manifolde in knowledge. I come ouer and beside to the feede of the soule, as it were of a Grape, the which thing after the soule hath diligently séene into it sayth within it selfe, may there be any good? I will come to my heart and will try if happely I may vnderstand and finde this cleannesse, for this thing is precious and worthy to bee 1[Page] wished for, the possessors of which are called Gods, to whom is promised the sight of God, which is eternall use, which is commended with so many testimonies of holy scriptures. Therefore destring this thing more plainely, to be expounded to it selfe, it beginneth to chew and breake this grape, and putts it into the presse, vntill it mooueth reason to search out, whether this cleannesse so precious and worthy to be wished for, can be, and how it may be bad.

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The office of Meditation.

THEN commeth Diligent and earnest Meditation, it farieth not behinde, it hath not any thing in the superficie or outside of another, it pitcheth foote, it pierceth the inward parts, it seeketh euery corner, it considereth beedely, that he hath not sayde, Blessed be the cleane in body but in minde: because it sufficeth not to haue harmeles hands from euill worke, [Page] but that also we should bée [...]lensed in mind from wicked thoughts. Which is confirmed by the authority of the Prophet saying. Who shall ascend into the hill of the Lord, or who shall rise vp. in his holy place: euen he that hath cleane hands and a pure heart. Also this Meditation, it considereth this cleannesse of heart which the same Prophet would Thinke also how carefull blessed Iob was in keeping this, who said, I haue made a couenant with mine eyes that I would [...]ot thinke any thing of[Page]the Virgin. See how much the holy man strayned himselfe, who shut his eyes least hee should behold vanitie, lest by chance vnawares hee should respect that, which afterwards inwardly he might desire. Afterward and after such sort that the prophet hath entreated of the cleannesse of the heart, he beginneth to speake of the reward thereof. How glorious and delectable a thing it would bee to see the face of the Lord so long wished for, beautifull in fairenesse aboue the Sonnes of men. Now not abiect and base [Page] not hauing a hope with which his mother cloathed him, but arayed with a robe of immortality, and Crowned with a diademe, with which his father hath crowned him in the day of resurrection and glory, the day which the Lord hath made. Meditation thinketh, that in that vision, there shall bee that fulnes of which the prophet speaketh. We shall be satisfied when thy glory shall appeare. Doe you not percerue how much lie our hath flowed out of a little grape, how great a fler is [Page] risen out of this sparke, and how much this little text is extended in the same Meditation. Blessed bee the cleane in heart, for they shall see God. But how much yet might bee extended or enlarged, if any one should come that hath proued such things? For I feele that the well is déepe and I in these things vnskilfull, I haue scantly sound a vessel, in which I might draw vp few things The soule inflamed with these lights, sacrificed with these desires, the Alablaster box of sweete oyntment broken, beginneth to sauor, [Page] not of tast, but as it were of an odoriferous sent. Of this the soule doth gather, how swéet a thing it is, to féele the experience, whereof it hath knowne Meditatiō to be so pleasant. But what shall the soule doe, it burneth with desire to haue it, but it doth not find in it selfe, how it may haue it, and in how much more it searcheth, the more greatly it desireth, whilst it setteth before it meditation, it setteth before it also sorrow, because it vnderstandeth not the sweetnes which Meditation sheweth to be in the cleanesse of [Page] heart. For it commeth not of reading and meditating to vnderstand this, sweetnesse, except it bee giuen from aboue, for to reade and meditate, is as common to the euill as to the good. And those Philosophers of the Gentiles by the leading of reason found out in what the ch [...]efe of true goodnesse consisted. But because when they had known God, they glorified him not as God (but presuming on their [...]wne power, they sayde bee will magnifie our owne tongues, our lipps [...] our owne) they deserued [Page] not to vnderstād what they might see. They vanished in their owne thoughts, and their wisedome is devoured, which humane study of discipline had bestowed vpon them, not the spirit of wisedome, which onely giueth true wisedome, which is to say, sauory knowledge, which when it is, in whomsoeuer that inestimable sauor gladdeth and comforteth. And of that it is said, wisedome doth not enter into a malicious soule. For this is of God alone, and as God had giuen the office of baptizing to many, yet [Page] in baptisme he hath retayned to himselfe onely, the power and authority of forgiunesse of sins Wher vpon John hath sayde of him distinctly▪ this is hee which baptiseth in the holy Ghost. And of him we may say, this is he which giueth the tast or sauor of wisedome, hee maketh knowledge sauory to the Soule.

For truely speech is giuen to many: Wisedome to a fewe, the which the LORD distributeth to whom hée will and how he will.

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The office of Prayer.

BVt the Soule perceiuing of it selfe, that it cānot atta [...]ne to the desired swéetnesse of knowledge & experience, & by how much the more it commeth to the secret heart, by so much the more God is exalted, it humbleth it selfe vnto prayer saying. Lord which art not seene but of cleane hearts, I haue searched in reading, I haue sought in me [...]itating, how true cleannesse of heart may be [Page] had that by that meanes I might know thee. I did seeke thy face O Lord, thy face O Lord did I séeke. I haue long meditated in my heart, and in my meditation the fier waxed not. and my desire more to know thee, whilst thou breakest to me the bread of holy scripture, and in the brea [...]ing of bread, in which then art more knowne. And how much more I know thee, I long the more to knowe thée, not in the barke of the letter, but in the sée [...]ng of practice and experience. Neither do I humbly [Page] aske this O Lord, for my merits, but for thy mercy. Because I confesse I am vnworthy and a sinner, but yet the dogs doe eate of the crums that fall from their masters table. Giue me O Lord an earnest of the inheritance to come, at least one droppe of heauenly raine, wherwith I may coole my thirst, for I burne with great desire.

The office of Contemplation.

WIth these and such burning speeches, the soule doth inflame [Page] her desire, like as shee doth shew her affection. With these incantations shee calleth vpon her bridegroome. But the Lord whose eyes are vpon the righteous, & his eares open only vnto their prayers: euen those their prayers he tarteth not for, vntill they shall end their speech, but interrupteth the middle course of their prayer and making speede offereth h [...]mselfe, and compassed about with the dew of heauenly sweetnesse, meeteth the longing soule, and annointed with excellent oyntments refresheth the [Page] wearied soule, comforteth the hungrie, fatneth the poore, maketh it forget earthly things, quickneth it vnmindfull of it selfe, in strengthening it meruailously. And as in certaine carnall and fleshely pleasures, carnal concu [...]iscence doth so much ouercome, that it loseth all the vse of reason: So of good right, worthyly in this supernal Contemplation, carnall & fleshly motions are quite consumed and swallowed vp from the soule, so that the flesh may contrary or gain say the soul in nothing & man become altogether spirituall.

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Signes of the holy Ghost comming to man.

O LORD how dost thou appeare when thou wilt doe these things, and what signe of thy comming? Whether are déepe sighes and teares witnesses and messengers of this comfort and gladnesse. If it bee so, this is a new meaning, and an vnusuall signe For what agreement is there of comfort to sighes, of gladnesse to teares: but [Page] yet if these are to bee called teares, and not rather the ouerflowing aboundance, of the inward dew powred vpon, and a signe of an inward washing, and an outward clensing. Like as in baptisme of Children, by the outward washing is signified and figured the inward washing of the soule, so here the inward clensing goeth before the outward washing. O happy teares by which, the inward spotts are purged, and by which the burning flames of sinnes are quenched. Blessed are you that so mourne, for you shal reioyce. [Page] O soule acknowledge thy Bridegroome with teares, imbrace thy long wished for. Now bee drunken with the flowing streame of pleasure, sucke milke and hony from the breast of his comfort. These be the cleane giftes and comforts which thy Bridegroome hath giuen thee, which are sobs and teares. He bringeth to thee drinke wt teares in measure these teares are bread to thee day & night: bread truely strengthning mans heart, swéeter then honny and the honnies Combe. O Lord if these teares bee [Page] so sweete which are stirred vp through ye remēbrance & desire of thee, how sweet shall the ioy bee conceiued, by the open and m [...]nifest sight of thée. If it bee so sweete to weepe for thee, how sweet will it be to bee glad and reioyce with thée. But why doe we set forth in common, these secret conferences of that? Why doe we endeuor to expresse eternal affections in common words The vnexpert vnderstand not such things in the booke of experience: whom the same annoynting teacheth. And other wayes the outward [Page] leter profiteth not the reader any whit. Litle sauory is the reading of the outward letter, except it can take the exposition and inward sence from the heart.

How the Soule remaineth, the feruency of the holy Ghost ceasing for a time.

O My soule wee haue a great while prolonged speech. It were good for vs to be here with Peter and Iohn, to [Page] beholde the glory of the Bridegroome and to tarry long with him. But I would to bee made here, not two or thrée tabernacles, but one, in which wee might bee together, and take delectation together. But as the Bridegroome saith let me depart, for now riseth the morning, thou hast receiued the light of grace, and the visiting which thou didst desire. Therefore the blessing being giuen, the sinnow of the thigh mortified, and the name changed from Iacob to Israel, the bridegroome long wished for, [Page] withdraweth himselfe for a little time. He withdraweth himselfe aswell from the foresaid vision, as from the swéetnesse of the Contemplation, notwithstanding hee remaineth as much as to gouernment, as much as to glory, and asmuch as to peace and vnity.

Here is rendred a cause why the feruency of the holy Ghost leaueth the Soule a little time.

BVt thou maiest not be afraide Spouse, nor [Page] dispaire, neither thinke thy selfe dispised although the Bridegroome withdraw his face from thee a little while: All is wrought for thy good, and of his comming and going away thou gettest profite. Hée commeth to thy comfert, he goeth away as a warning to take héed, least the greatnesse of consolation should heaue and puffe thée vp, least if alwayes the Bridegroome should be with thée, thou shouldest begin to contemne thy fellowes, and attribute such continual visiting not to grace, but to nature. [Page] But the Bridegroome giueth this grace to whom hee will, and when hee will, it may not bee possessed by right of Inheritance. It is a common prouerbe yt too much familiarity breedeth contempt. Therefore he goeth away least by too much continuance he should be contemned, and being absent hee might be the more wished for: and the more wished and desired, he might the more ardently bee sought for. Moreouer what is present life, which (in respect of future glory, that shal be reueled to vs) is like a [Page] riddle, by which now wee know in part. For wee haue not here an abiding Citie, but we séeke one to come. Therefore wee should not esteeme banishment for a country, a token for a great sum of money. The bridegroome commeth, likewise he goeth away, now bringing comfort, then changing our generall state with infirmity, a little while hee suffereth vs to tast how swéete he is, and before we can fully féele it, hee withdraweth himselfe, and so as it were with spread wings houering ouer vs, [Page] prouoketh vs to flie, as though he would say. Behold you tast a little, I am swéet, if you will fully bee satisfied with this swéetnes, run yee after me in to the swéete sauour of my oyntments hauing your harts lifted vp, where I am, on the right hand of God the Father, where you shall see me, not by a glasse or in a ridle, but face to face, and where your hearts shall reioyce fully, and your ioy no man can take from you.

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A care and diligence of the Soule that it be not altogether forsaken of God.

BVt take héede thou Spouse how the bridegroome may turne away himselfe from thee. Hee goeth not far, and though thou séest not him, yet he full of eies séeth thee before & behind▪ thou canst neuer hide thy selfe frō him. He hath also about thee spirits, his messengers most witty, and prudent [Page] spies, that they should marke how (the Bridegroome absent) thou behauest thy selfe, and might accuse thée before him; If they perceiue and finde in thée any signes of wantonnesse or scurrility, this Bridegroome is ielous, i [...] thou entertaine an other louer, if thou fancy to please others, he will presently seperate himselfe from thee, and cleaue to other yong ones. This bridegroome is delicate noble and rich, goodly to beholde in beauty aboue the Sons of men. And therefore hée doth not vouchsafe or [Page] thinke worthy to haue any other then a beautifull Spouse. If he see in thee a spot or a wrinkle, presently hee turneth away his face. He cannot indure any vncleannesse. Therfore be thou chast, be thou modest and humble, that so of thy Bridegroome thou maist desire often to be visited.

The office and effects of euery one of the degrees by repetition.

THerefore that those things that are difficultly [Page] spoken, ioyned and vnited together, may séeme the better, let vs gather (by repetition) the summ [...] of such thinges spoken of before, like as that before noted, may be séene in the foresaide examples, how those steppes and degrées may agrée together, and as ioyntly and seuerally they may surpasse or excell eyther other. For reading as it were a ground worke and chiefe meane; first offereth it selfe, and in matter being ministred sendeth vs to meditation And then Meditation diligently inquireth, what is [Page] worthy to bee sought for and as it were digging, findeth treasure and sheweth it. But when it cannot obtaine of it selfe, it sendeth vs to Prayer Prayer lifteth vp it selfe with all vehemency, when it findeth by the sweetnes of contēplation, the treasure worthy to bee desired. Comming to this, when it moistneth the thirstie soule with the dew of heauenly swéetnes, it rewardeth the labour of these thrée before. So then reading is an outward exercise Meditation an inward perceiuing. Prayer a desire, and [Page] Meditation aboue al sense. The first degrée is of beginning, the second of profiting, the third of deuoutnes, the fourth of blessednesse. But these degrées, are so linked together, and are so seruiceable, in supplying helpe one to another, that those going before without those that follow, profite little or nothing, and those that follow without those that goe before, seldome or neuer profite. For what profiteth it to vse the time with continuall reading, to run ouer the great acts & writings of holy men, except in [Page] breaking and chewing on them, wee may sucke the iuyce and passe it through in swallowing it, euen to the most inward part of the heart, that out of them wee may diligently consider our state or order of life, and study and indeuor to doe their workes▪ whose déeds and writings we couet to reade often. Bubow shall wee conceiue these things in minde, or how may wee take héede, least in meditating on some of them falsly, and vainely, wee should passe the bounds set downe of the holy Fathers, except [Page] first we shall be instructed by reading or by hearing, for bearing after a certain manner belongeth to reading. Whereupon wee were wont to say, not only to haue read those books which we read to our selus and others, but also those which we haue heard of our Masters. Also what profiteth it a man when he may perceiu what may bee done by meditations, except he getteth helpe by prayer, and Gods grace to obtaine to them. Euery good gift and euery perfect gift, is from aboue, comming from the Father of [Page] Lights, without whom we can doe nothing. It required prayer of the Samaritane woman, when he said, if thou knewest the gift of God, and who it is that sayeth to thée giue me drinke, thou wouldest haue asked of him, and hée would haue giuen thee water of life. The woman hearing this, (as if she had beene instructed by reading) meditating in her heart to bee good and profitable for her to haue this water: Therefore inflamed with desire of hauing it, turned her selfe to prayer, saying, Sir giue me of [Page] that water, that I may not thirst, neither come hither to draw. Note the hearing of the word of God, and the meditation vpon it, incited or stirred her vp to prayer. For how might she bee carefull and earnest to aske, except first meditatiō had moued her? Or what had meditation going before profited her, except prayer following did shew what she had requested to attaine to. Therefore to the end that meditation bee profitable, it behoueth that deuout prayer should follow, the effect of which is as it [Page] were the swéetnesse of Contemplation.

Here are declared all these degrees so to bee conioyned, that they are inseperable.

OVt of these we may gather ye reading without meditation is barren. Meditation without reading is erroneous. Prayer without Meditation is nothing earnest. Meditation without prayer vnprofitable. Prayer with deuoutnesse and obtainer [Page] of Contemplation. The obtaining of Contemplation without Prayer is very rare or miraculous. For God of whose power there is no number or ende, and whose mercy is aboue all his workes, readeth vp Sonnes to Abraham out of fiue stones, whilest or as yet hard and vnwilling, hee bringeth them together to assent, that they may be willing. And so as prodigall (as it is a cōmon saying) he draweth the Oxe by the horne, whē not called he putteth in himselfe. Which thing, and if when wee reade to [Page] happen to some men, as to Paule and some others, yet notwithstanding wee ought not as in a manner of tempting God, to take vpon vs diuine things, but to doe that which belongeth vnto vs, that is to read and to meditate in the law of God To pray to him yt he wold helpe our infirmities, and consider our imperfections. Which hee teacheth vs to doe, saying, aske and yee shall receiue, séeke and yee shall finde▪ knocke and it shall be opened vnto you▪ For now the Kingdome of heauen suffereth violence, and the [Page] violent taketh it by violence. Sée if the properties of the foure degrees aforesaid, in their agreeable distinctions, can bring to passe how they may agrée together, and what euery one of them may effect, or accomplish in vs. Blessed is the man whose mind is at leasure, from other businesses, hee alwayes desireth to be exercised in these foure degrées, who, althings that he hath being solde, buyeth that fielde in which lyeth hid the treasure long wished for Marke yee and consider how swéete the Lord is. [Page] Who that is exercised in the first degrée, héedful & circumspect in the 2. deuout in the 3. & in the 4. lifted vp aboue himselfe, he doth ascēd by these (which he hath disposed & set in order in his heart) frō vertue to vertue vntill hee may sée the Lord of Lords in Sion. Blessed is he to whom it is grāted to remaine in this highest degrée, euen a small time, for he may truely say, behold I féel the grace and fauor of God, behold I contemplate with Peter and Iohn, behold wt Iacob I am often times delighted with the imbracings of Rachel. [Page] But let this man beware, least after this Contemplation in which hee was lifted vp to heauen, hee fall downe by any disordinate occasion, into the bottomlesse pitt, nor after that visiting ended, he bee turned into lasciuious déeds of the world, and inticements of the flesh. When in truth the weake sight of mans minde, cannot long indure the brightnesse of the true light, let it descend easily & orderly, to some one of the thrée degrées, by which it had ascended, and by course & turne, now in one, now in another, it may stay, as [Page] in consideration of the place and time, then is it by so much the nearer to God, by how much it is the further from the first steppe or degrée. But alas [...]he fraile and miserable condition of man! beholde wee apparantly sée by the leading of reason, and the testimonies of scriptures, the perfection of good life, to bee contained in these foure degrées; And in these spiritual good things mans exercise ought to bee imployed. But whois he? and we wil praise him. To wil is present with many, but with a few to performe, [Page] and would to God wee were of that few.

Foure Causes which draw vs from these foure degrees.

BUT there are Foure causes which draw vs often times frō these foure degrées, that is to wit, vnauoidable necessity. Commodity of honest businesse. Humane infirmity, and worldly vanity. The first excusable, the second tolerable, the third miserable, the fourth culpable. For those whom [Page] such cause withdraweth from a holy purpose, had béene yet better not to know the glory of God, (then known) afterwards to goe backe. What excuse shall we haue for sin? for iustly can the Lord say what should I haue done for thee and haue not done it. Thou wast not and I haue created thée, thou hast sinned, and madest thy selfe the seruant of the Diuell, and I haue redéemed thée, thou diddst runne a race of the world with the wicked, and I haue chosen thée. When I gaue thee grace in my sight & would [Page] make an abiding with thée thou despisedst me, and not onely hast cast behinde thée my wordes but my selfe, and hast walked after thine owne concupiscenses But O good God, gentle and méeke, a swéete friend, a wise councellor, a strong h [...]lper, how vain how rash is he that renounceth thée, that putteth back so milde and quiet a guest from his owne heart. O vnhappy and dangerous change, to put away his Creator and to receiue hurtfull cogitations. Yea that secret seate of the holy Ghost, the secret of the heart, which a [Page] litle time before, bent and applyed it selfe to heauenly ioyes, so suddenly to bee suppressed with vncleane thoughts and sinnes. The stepps of the Bridegroome are but yet fresh in it, and now adulterous desires are let in. It euill beséemeth and tis a filthy thing, the eares which euen now heard the wordes, which are not lawfull for man to speake, and so soone to bee inclined to heare fables, and slanders, the eyes which euen now were baptised with holy▪ and deuoute teares, so suddenly to be turned to beholde vanities, [Page] the tongue which euen now swéetly song the wedding song, which had reconciled the Bride & her bridegroom, with eloquent perswasions, and now lead her into the tauerne again, to bee turned into vaine spéeches, to scoffing and scurrillity, to forge deceits, and to report euill. Lord be it far from vs. But if it happen we slide into such falts through humaine infirmity, we should not then dispaire, but let vs runne backe agine to that milde and mercifull Phisition who taketh the simple out of the dust, and lifteth the [Page] poore out of the myre, and which will not the death of a sinner, he will againe cure vs. Let vs pray God therefore, that those impediments which wtdraw vs from his Contemplation, that for the present he will mitigate them in vs, and hereafter vtterly take them from vs. Who bring vs by those foresayd degrées from vertue to vertue, vntill wee sée the God of Gods in Sion. Where the Elect shall not receiue the swéetnesse of Divine Contemplation droppe after droppe, but (incessantly replenished [Page] with the riuer of pleasure) shall haue that ioy which no man shall take from them, and peace, not subiect to any alteration, peace into it selfe.

Amen.

THE SINNERS GLASSE.

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CHAP. I. How God gaue the soule to Man.

IN the beginning, God on the sixt day, gaue to man and woman reasonable soules, such as continually hee breatheth into euery one in their creation. My Father sayth Christ, worketh euen till now, and I also worke. The flesh is begotten of the flesh. But one soule [Page] begets not an other. Touching all other liuing creatures, it is saide in the first of Genesis. Let the waters bring forth, &c. And let the earth bring forth liuing creatures, &c. But neither the water nor earth bringeth forth the Soule, for God inspireth that into man. And man hath not originall sinne, by reason of the soule, but by the flesh, from whence ye soule is made guilty of the first fault, or original sinne, which the flesh draweth or powreth into the soule, with which [Page] flesh the soule is vnited in person, although differing in nature, for the acts & déedes of the body are of one sort, and the actions of the soule of another. And yet notwithstanding the vices of ye body may charge the soule. Because the Soule was giuen to that ende that it should correct the vnlawfull motions of the flesh, whether they happen by negligence or ignorance. which cannot be excused. Like as when the scholler or seruant by the negligence of the teacher or master doth offend, the [Page] teacher or master cannot bée without blame: So no lesse can the soule bée blameles, when it ought to gouerne and cause the flesh to obey.

CHAP. II. A distinction between the spirit and the soule.

THe Soule and the spirit although they bee two wordes, and names, it is not to be vnderstoode, that they are of seuerall essence or being in a man but are clearely one essence, and [Page] substance, as selfe one of pure nature, for in these two words, as there is not vnderstood a double substance, yet in them, there is a difference to be noted, by a double force▪ of the same essence or being in a man. As thus the spirit is taken as the higher, and the soule is taken as the lower, or inferior part. The soule, in that it is a liuely, and an euerlasting thing, and maintaining life, in the body, is reckoned as it were the lower part. But the spirit in that it is spirituall, flyeth vp to [Page] the highest, and is serued from the Soule, that it might be vnited to God: because as it is written, that cleauing to God is one spirit with him. Happy is that diuision, of the spirit from the soule, and maruailous, which beeing lifted vp vnto the Lord, is transformed into his Image. And thus, at that present & instant lifting vp of the Spirit, the soule which is the inferior part, is most quietly in peace▪ and great tranquilitie. And the spirit which is the higher and purer part, is exalted [Page] into excellent glory, and reioycing. My soule, saith the virgine, doth magnifie the Lord, and my spirit reioyceth in God my Sauiour. Men may perceiue, being touched by the word of God, either in their sorrow and contrition (being cast downe by the power of the same word) or comforted therby, how the soule and spirit are deuided. For as the very truth saith, the word of God is quicke and of great force, more piercing then the two edged sword, euen reaching out to the diuision [Page] of the soule, and the Spirit. So that no diuision amongst men is so much to bée marueiled at, as when that which is essentially one, and indiuideable, should be parted in it selfe. Now before yt this soule and spirit doe leaue our bodies, we must consider and vnderstand an other spirit, a leaged by the Apostle, which is the grace of the holy spirit, the which the Apostle doth pray that it may remaine in vs sound, and whole, because that spirit doth flie from that which is fained, and remoueth [Page] it selfe from the thoughts which be wtout vnderstanding. Therefore with continuall Meditation, wee should exercise our selues and consider our miseries and wants, our labours and sorrowes. For we entred into this life with mourning, and liue in it with trauell, and must againe put it of with paine and feare. Therefore wée ought to thinke, how short our life is, how fraile a life it is, how certaine it is that wee shall die, and how vncertaine the howre of death is. [Page] Let vs cōsider with how many bitter griefes life is mixed, if any thing bée swéet and ioyfull, in the way of this life fanning on vs, how deceitfull it is, and to bée suspected: how vnconstant and transitory it is, whatsoeuer the loue of this world bringeth forth, whatsoeuer shew or temporall brauery it promiseth. On the other side, let vs consider, the pleasant beauty, and swéetenes of our heauenly coū try. Let vs take heede and well weigh from whence wee are fallen, [Page] and where we lie, what we haue lost, and what we find: that on both parts wee may vnderstand, how much wee ought to mourne and lament in this exile, and banishment. And then hereupon it is that Salomon saith, he that setteth before him knowledge, setteth before him sorrow. Because, by how much the more a man knoweth his euils, by so much the more hee hath cause and ought to sigh and grone.

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CHAP. III. How man is made to the Image of his creator.

THe reasonable soule & belonging to vnderstanding, is made according to the Image & likenes of God yt it may know ye creator by his Image, & loue him because of his likenes: for according to ye image of God, it hath reason, and according to his likenes it hath loue or charity, for as the creator which created mā according to his own Image, is charity good and iust, pacient & méek, pure [Page] and pitiful with other notable and holy vertues read of him. So a man is created, that hée should haue charity, that hée should bee good and iust, patient and méeke, pure and pitifull. Which vertues, any man, by how much the more hee hath them in himselfe, by so much the nearer he is to God, and beareth the greater likenes of him his Creator. But if any man, by the wrong wayes of vices, and the crooked turnings of euils, doth out of kinde, wander from this most [Page] noble likenes of his creator, then it shall become of him, as it is written, A man when hee was in honor did not vnderstand▪ &c. for what greater honour may there bee to a man, then to bee made according to the likenesse of his creator, and to bee adorned with the same robes of vertues, that he is of whom it is reade. The Lord is King, and hath put on glerious apparell, &c. Which is, that he is glorified with al the shining of vertues, and garnished with the honour of all goodnesse. [Page] What greater disgrace may there be to man, or vnhappier misery, that this glory of his Creator being lost, hee should slide and fall into the deformity, and vnreasonable similitude of a bruite Beast. Wherefore let euery man, more diligently haue his minde fixed, into the excellencie of his first state and condition, and acknowledge in himselfe, the most worshippfull Image of the holy Trinity: and striue with himselfe, to obtaine the true honour of the diuine likenesse, by [Page] the noblenesse of good conditions, and maners, and the exercise of vertues, that when hee shall appeare, what he is, then hee may shew himselfe, like vnto him that maruailously made him to his likenesse in the first man, and more marueilously renued him in the second.

CHAP. IIII. That the soule is no part of God.

THe soule is no part of God, the mutability into which it runneth proueth that, [Page] for God is immutable, or vnchangeable. The soule is often changed, by reason of sinne, and sometime changed by reason of paine, and being damned, becomes most miserable. Yet nothing may hurt it, but when it departeth from God. It departeth, when it sinneth, wherupon the miserable runnagate frō God, is tormented. Seuered from one, it is scattered into many things, and by reason of the intemperance of it, is made as it were sicke, and corrupt, and is become [Page] discomfited, and grieued. Therefore the bodily senses (the memory béeing distempered or disturbed) are disquiet and heauy, they are made féeble, and dismaide. Then the flesh doth suffer, then faintings begin, and violent death houereth about. Surely a man turned from God by sinning, is froward, and vnfortunate, because he disagréeing with God, is also at discord, and discontent with himselfe, and bringeth paine of himselfe into himselfe.

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CHAP. V. That the soule is immortall.

A Man consisteth of body and soule, and whatsoeuer is séene, with these bodily eyes, is made for the body, the body for the soule, but the soule for God: that when the body returneth to the earth, out of which it is taken, the spirit may returne to God, who gaue it. The soule giueth life to the flesh, when it commeth, (no other wayes then the Sunne giueth light to the day) and it causeth death when it departeth: [Page] yet death dooth not consume the body and soule, once ioyned togither, but parteth them vntill both of them come againe, to their first originall or beginning. And least any man should thinke, the soule to be consumed by the death of the body, let him heare what the Lord saith in the Gospell: Feare ye not them (sayth he) which kill the body, but the soule they cannot kill.

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CHAP. VI. Of the loue and friendship betweene the body and the soule.

WOnderfull is the fellowship of the flesh and the soule, the breath of life, and the clay of the earth: for thus it is written, God made man of the clay of the earth, and breathed into his nostrels, the breath of life, giuing to him sense, and vnderstanding, that by sense, hée should quicken the clay assotiated to him: and by vnderstanding, he should rule [Page] and gouerne it, and by that vnderstanding, hée should enter inwardly into himselfe, and behold the wisdome of God; and that by sense, hée should goe forth, and behold the workes of his wisedome. By vnderstanding hée hath enlightened man inwardly, and to sense he hath abroad, beautified, and made things so faire that man might find delight, and recreation in both of them: felicity inwardly, and outwardly: and abroad pleasure and gladnesse. But because the outward good things [Page] canot indure long: man is commanded to returne from them, to things inward, and from those inward things, to ascend to higher matters. For, of so great a dignity, is the state and condition of man, that no good thing, besides the chiefe good, may suffice him. It is very miraculous, that such diuerse & contrary things, one frō the other, might conioine together in one. Neyther lesse maruaylous is it, that the euerlasting and liuing God, hath ioyned himselfe to [Page] our molde and clay, that God and clay should bee vnited together, so great a highnesse, and so much basenesse: for nothing is higher then God, and nothing more base then slime and clay. Maruaylous was the first coniunction, and maruailous the second, nor lesse maruailous shall the third bée, when men, Angells, and God, shall bee one spirit. For with the same goodnesse is man good, with the which the Angels are good, and with that selfe goodnesse, both, and either of them are [Page] blessed. If so it bee, that both doe desire the same thing, with the same will and the same spirite. For if God could ioyne such a differing and vnlike in nature, as is of the flesh and soule, to bée of one league, confederacy and friendshippe, no doubt, it is as possible for him, to exalt and extoll a reasonable spirite, to the partaking of his glory, which is brought lowe, euen to the company of an earthly body, that the same body being gloryfied, it may bee to it a glory, which was a burthen, [Page] yea euen to the fellowship of those blessed spirits, which haue continued still in their brightnesse and purity. Very certainely the most highest hath created man to that purpose, of his onely and méere loue, without any necessity, that hee might become partner of his happinesse, If therfore so much ioy, and so great gladnesse, is in this temporall life, which consisteth by the presence and company of the spirit, in a corruptible body, then how much more gladnesse, and ioy [Page] shall there be in the eternall and euerlasting life, which consisteth by the presence of the Godhead, in a reasonable spirite. Therefore let the body bee subiect to the soule, and the soule to GOD, and it shall be one spirite with him, so that it remaine in humility, and acknowledge the grace and fauour of him the Creator of it, by whom it is to be exalted and glorified.

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CHAP. VII. For what cause the soule is vnited to God.

IT is his commaundement, that wee should abide in his loue, Abide you, saith hee, in my loue: For my loue he hath coupled man vnto him that hee should haue him alwaies, and should euer remaine in him, delighting, reioicing, and magnifying of him, and in him. Man is coupled by loue vnto his Creator: for it is the onely bond of loue, that bindeth them together. By [Page] the loue of God, all of vs cleaue vnto him: by the loue of our neighbor, we are all one together, that the goodes of all should become the goodes of euery one, and whatsoeuer any one hath not of himselfe, hee should possesse it by another. Charity and loue is the way of God to men, and the way of men to God: for through loue God came to men, hée came into men, and hee was made man. By charity and loue men loue God, they chuse him aboue all thinges, they flie vnto [Page] him, and liue to him. So familiar is charity with God, that hée will haue no abiding place, where Charity is not. Then if thou hast loue and Charity, then hast God, because God is charity.

CHAP. VIII. A perswasion to loue God.

WRetch that I am, how much ought I to loue my Lord my God, who made mée when I was not, redéemed me when else I had béene lost, and perished. I was not, yet hee made [Page] me of nothing, neither stone nor trée, nor birde, nor any of the brute creatures. But his pleasure was to make me a man, he gaue mee life, senses and discretion. I had perished, hee descended to mortality, he tooke vpon him mortality, hée suffered his passion, hee ouercame death, and so restored mee. I had perished, and had béen cast away, because I was solde in my sinnes. Hée came after mée to redéeme mée, hée weighed the price of his precious blood for mee, and by that meane [Page] brought mee backe from exile, and redéemed mée from bondage. Also hee called mée by his name that the memoriall of him should alwaies bée with mée. He annoynted me with the oyle of gladnesse, with the which hée was annointed, and that of Christ I should bée called a Christian. So his grace, and mercy, hath alwaies preuented me. Hée my God hath often deliuered mée from many perils, and dangers. When I erred, hée led me forth of it. When I was ignorant, hee [Page] taught me. When I sinned, bee corrected mée. When I was sadde, hée comforted me. When I dispaired, be strengthned me againe. When I fell, he reared me. When I stood, hée helde mée. When I went hée ledde mee. When I came, hée receiued mee. This and many other things, my Lord my God, did for mée, of which his goodnesse, swéete it is to mée, euer to speak of, alwayes to thinke of, and alwaies to giue him thanks for. And I desire him, that for all his benefites, I [Page] may for euer prayss him, and loue him: for as he is an aider to euery one, filling and satisfying euery one, hauing care ouer all, and aswell prouident to euery one, as to all: so I sée him wholy busied for my safety. So that if I will regard mine owne safety: hée is as though forgetfull of all men, and would attende onely on me. He sheweth himselfe euer present, offereth him selfe euer ready, if hée might finde mée ready. Whither soeuer I turne my selfe he forsaketh mée not, except I first forsake [Page] him. Whersoeuer I will be, hée departeth not because he is euery where. So that wheresoeuer I goe I may find him, with whom I may be. Likewise, whatsoeuer I shall doe hee standeth by, as if he were a cōtinuall ouerséer of all my thoughts, purposes, and déedes, When I doe diligently consider these thinges, I am confounded, both with fear & great shame, because I beholde him euery where present with me, séeing into all my secrets, for there bee many things in mee before [Page] his eyes, of which I am ashamed: and for which I greatly feare to displease him. Neither haue I for al these things anything to render him, but onely I will loue him, for there is nothing better, or more becomming then to render that by loue, which was giuen for loue.

CHAP. IX. Of the inward sense, and the outward.

THere are two senses in man, one inward, and an other outward, and eyther of them [Page] hath his good, in which it is recreated and comforted. The inward sense is refreshed & comforted in the contemplation of diuinitie: the outward sense, in beholding of matters belonging to men. Wherefore God was made man, that hée might make blessed the whole man in himselfe, and that the whole conuersion of man, might be to him, and that all the loue of man should bée in him. But this is al the good of man, that whether hee should goe in, or goe out, hee should finde [Page] comfort in his maker, comfort abroad in the flesh of his Sauiour, comfort inwardly in the Godhead, and diuinity of his creator. But there is an euill following this great good, because (the good lost that was within) the soule is gone forth to straying goodes that are abroade, and made a couenant with the delights of the world, reposing vpon them: not regarding the absence of his inward good, in that that hee possesseth his consolations in strang goodes. For whilest the [Page] outward carnall sense vseth his good, the inward sense of the minde, lyeth as it were asléepe, for he doth not know the goodes of the inward sense, which is taken and insnared, with the iolity of outward things. For he that delighteth in the flesh, liueth and abideth therin, fléeing the griefes and sorrowes thereof, by all possible meanes▪ but of the woundes of the soule hée is vtterly ignorant, neyther séeketh hee any remedy for them. But here in this world, if he be not clensed of that [Page] fleshly sense, the same flesh being put off, the soule shal féele the paines of those wounds, it hath receiued by the pleasures of the outward sense, in what worldly thinges soeuer.

CHAP. X. That a man may know how hee is disposed to good or euill.

THere be two things necessary to vs, by which wee should know our selues, that is to say, how wee are disposed to euill, and how to good. [Page] Prone wee are to euill, and if the mercy of God kéepe vs not, likely we are of our selues to fall into euery vice: nor to rise from them, except the mercy of God follow vs at hand, to holde vs vp. The Prophet well knew this when he said, Thy mercy O Lord, is before mine eyes, which kéepeth mée, and let thy mercy follow me, that it may sustaine me. Weak and vnable wee are to goodnesse, neither without the grace of God to doe any good, or able to perseuere in any good [Page] thing. This also the Apostle did know, when he saide: By the grace of God I am that I am, and because his grace in me is not in vame, his grace remaineth in mee. This double knowledge had Abraham of himselfe, when he saide, Beholde I haue taken vpon me to speake vnto ye Lord which am but dust and ashes. In truth man is but dust: for as dust is forced about with euery winde and is cast downe and there remaineth. So man may fall into euery vice, neither can [Page] moue to rise except the mercy of God ayde him. Also man is ashes, because as ashes bringeth forth neyther budde, nor sproute of it selfe, neither the receiued séede springeth out of it: So a man neither can doe good, nor remaine in any good thing, without the grace of God. Therefore wée ought to render great thankes vnto God, because hee hath granted many good things vnto vs, and many euils that wee haue done hee hath pardoned vs, and hath preserued vs from many [Page] euils, which wee might haue done, as likely as many others which wee haue committed & done. for what euill soeuer wée haue not done, it is through his mercy that we haue not done it: for if he had suffered it, surely we had done it aswell in déed as will. And in sooth I do not know, whether wee ought to loue him more for those thinges, which hee hath forgiuen vs, or for those sins which hée hath kept vs frée from. For although wée haue not done them, wée ought to thinke as if wée [Page] had done them, and as though hee had forgiuen them: for somuch as we had at the least done thē willingly, if he had suffered it. In very truth whosoeuer in such maner doth acknowledge himselfe, he is both humble before God and men. He loueth God, and all men for God his sake. And if hée haue perfect charity, hée iudgeth no man, he accuseth no man he condemneth no man, he beareth no malice, hée mooueth no brawles, [...]ée soweth no discorde, hée doth not persecute innocents [Page] he h [...]re [...] not those which reproue him, hée committeth no theft, no false witnesse, no periury, he slandereth no man, be hurteth no man, hée hateth none, but loueth all men. It is written, yée shall loue one another: for so familiar is charity with God, that hee will not dwell in him in whō charity is not. Who so euer therefore hath charity, hath God, because God is charity. And who so hateth one man, looseth God, and the good that he doth Wherefore let euery one be carefu [...]l [Page] least for the hating of one man he looseth God, and euery good thing.

CHAP. XI. That euery man should know himselfe.

KNow thy self, know from whence thou commest, and whither thou shalt, how thou liuest, how much good thou dost or failest therein, how farre thou art from God, or how neare, not as in space betwéene places, but in the likenes and vnlikenes of good life and behauior. Know [Page] how thou art a man, whose conception was in sinne, to bée borne in misery, to liue in griefe and paine, and that to die there is no remedie. Certaine is it that thou shalt die▪ but vncertaine how, or when, or where. because death expecteth thée euery where. And thou, if thou be wise expect it euer. Therefore carefully take héed what thou doest, or what thou oughtst to do: if thou hast anything to doe, do it. If it be to doe good, mixe it not with any euill: if it be good, that thou shouldest [Page] doe accomplish it with much vprightnesse as thou oughtest, If it be for another, doe it as if thou shouldest doe it for thy selfe. If thou thy selfe doest good, doe it so well that it be a good example to others. And thus, as the Prophet Dauid sayeth and willeth▪ Thou shalt decline from euill, and doe good.

CHAP. XII. What Meditation is.

BY Meditation wée may the better know God & our selues. [Page] Meditation bringeth knowledge, knowledge bringeth compunction, compunction causeth deuotion, deuotion causeth prayer. Meditation is an often moouing of the minde, very diligent and foreséeing, to search or finde out the meaning of thinges, which are hard to bee vnderstood, and to bring secrete thinges to knowledge. Knowledge or learning, is when a man is inlightned by often. Meditation, to the knowledge of himselfe. Compunction, is when through the consideration [Page] of his owne euills, the heart is touched with an inward griefe. Deuotion is a godly and an būble affection towardes God. Hamble by the knowledge of his owne infirmities, godly by the consideration of the diuine mercy. Prayer is a deuotion of the minde, conuerting to God, thorough holy and humble affection. Affection is a certaine selfe will, and swéete inclination of the mind, wholy towardes God: for there is nothing mouing God so much to loue and mercy, as the [Page] pure affection of the minde. Mens natures is to loue and prayse the knowledge of heauenly and earthly thinges. But they are much better that preferre before this knowledge, the knowledge whereby to know themselues. For truely more prayse worthy is the soule, that knoweth his owne infirmity, and misery, then it which searcheth the course of the starres, and natures of things. For the soule which waiteth vpon the Lord, moued by the feruency of the holy Ghost, [Page] and imbaseth it selfe before him in his loue: and though not able, yet willing to enter into him, and hee shining o [...] that soule, it wayteth on him, and findeth him, and acknowledging the grief of minde not to bée compared to his mercy, hath good cause méekely to wéepe, and to beséech him, that hee will haue mercy and compassion on it, and to put from it all misery. This poore soule, néedy and sorrowfull, knowledge puffeth not vp, because loue and charity edifieth and establisheth [Page] it. For man setteth before him knowledge, that is to know himselfe, and his owne infirmities, rather then to know the force and vertue of hearbes, and the nature of all liuing creatures, and setting before him this knowledge, hée setteth before him griefe and sorrow: that is, in what hee hath rebelled, and lailed in, in this his life and pilgrimage in the earth, considering of his owne country which hee is to go to, and to sée his liuing and eternal God. He sorroweth [Page] that he is kept in banishment and exile, because hee is delayed and put off from his kingdome. Hee sorroweth whilest hee calleth to minde, what and how great euils he hath done, and what intollerable paines for them hee is like to suffer.

CHAP. XIII. That the soule cannot containe it selfe in good thoughts.

WHen I doe consider what the nature of the Soule is, which can giue life to [Page] the flesh, but cannot as it desireth containe it selfe in good thoughts, I doe finde a certaine spirit belonging to vnderstanding, liuing by the power of the Creator, and quickening the body, which it nourisheth and maintaineth. But notwithstanding subiect to vanity and changeablenesse, which often times myrth and gladnesse lifteth vp, feare troubleth, iniquity mortifieth righteousnesse reuiueth, for in trueth the life of the Soule is God, the death of the Soule is sinne, for [Page] it is saide by the holy Spirite, that the soule which sinneth shall die, but that Soule which hath done Iudgement and righteousnesse shall liue and not die. In such sort is the soule immortall that it cannot die, and in such sort mortall that steānot but die. By mortality it is mortall. & by immortality it is immortall. Wherefore to the wretched and accursed, death is without death, end without ende, wearines without wearinesse, because death euer liueth, and the ende [Page] shall euer beginne, and wearines shal not know to be weary: death shall kill, and yet not end life: paine shall torment, and shall not put away feare and horror: the flame shall burne, but not driue away darkenes: for there shall bee in fire darkenesse: in darkenesse horrible feare: and in burning vnspeakeable torment▪ Thus the reprobate cast into hell fire, shall féele in their punishment sorrow & paine and in the extremity of sorrow, shall be strooken with feare, and shal euer [Page] suffer and euer be afraid, because euer tormented without ende, they shall euer liue without hope of pardon, and mercy, which is a misery aboue all miseries: for after so many thousand of yéeres in number as they haue had haires on their head, how many soeuer they were, if they should hope to end their paines then, yet they should much the better endure them. But because they haue no hope, nor shall haue, they shall faint in dispaire, and shall not suffice their torments. Of them it is [Page] written by Esay the Prophet, Their worme shall not die, and their fire shall neuer bee put out, because, neither they shall euer bee consumed. The worme shall gnaw their conscience, the fire shall burne their flesh: and because they haue forsaken their Creator in heart and body, they shall be punished both in heart and body, & when the soule shall be seperated from the blessed life euerlasting, the body shall be subiect to euerlasting punishment. There shall be feare and heauinesse [Page] of heart, mourning and sorrow. There shall bée the tormentors sitting, the worme gnawing, the fire consuming, sinnes discouered, the guilty punished, and all this euerlastingly. Who soeuer shall come to these torments, shall neuer go out againe, where they shall sée detestable monsters of diuels, and the vgly shapes of them. And they shall also sée, in the torments of fire their mates, and followers, which against the commaundements of God, they haue loued in vnlawful [Page] loue, and lust, and beholding their distruction, it shall afflict them in the increasing of their damnation. Such shall not sée God, which is the most misery of all miseries: for who can expresse what a paine it is not to sée the Creator, and framer of al things, the redéemer and sauiour of the faithfull, the King of heauen and earth, the Lord of all, by whom we are, wée liue, and haue knowledge. Therefore it behoueth vs on euery side, that we circumspectly looke about vs, & euery [Page] where watch, that wée commit no euill, or doe not those things rightly that wee are commaunded to doe. And in those things rightly done, that we bee not proud in our thoughts therefore: for many through their vertues that way haue fallen headlong into hell.

CHAP. XIIII. Of the euill Angell.

IT is saide that Satan doth fill the minde of some, not entring into them and their senses, but (intycing and inducing them by guile and [Page] iniquity) doth by euery malicious meane, bring lewde motions, and alluring vices into their thoughts. But the diuell doth not fill the soule by participation of nature, or substance, as some thinke, as an inhabiter therein, but by fraudulent deceite and malice, filleth them whome it is saide he dwelleth in: for it onely belongeth to the Trinitie, to fill the nature and substance which it hath created.

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CHAP. XV. That wee desire and seeke after good things.

WHosoeuer truely and vnfaynedly be waileth his sins and will feare to commit sinne, and will rebuke himselfe in his smallest faults, remembring how much hee hath offended in the greatest. And although with how great vertue soeuer his minde may bee mighty, and with how great constancie it may be in force, yet childishly notwithstanding, some fleshly [Page] toyes will outwardly bewray themselues. And except with a certaine manly vehemency, they be restrayned, they draw the weake minde to all frailties and lightnesse, wherin if by long custom it bee inured, when it would rise it cannot, being pressed downe by the weight of euill vse and custome. Therefore as the Apostle sayth, who soeuer standeth, let him take héed he fall not: and if he fall, let him with an humble & contrite heart very quickly rise againe, let there be no deferring. [Page] Let him bee the [...]um [...]ler in his owne conscience, the earnester and readier to repentance, and the waryer not to offend againe: for whosoeuer through the onely desire of heauenly blessednesse hateth these temporall things, and loueth nothing of this world, and séeketh onely his after euerlasting Country, shall bee comforted and sustained with great peace and tranquility of minde. How much the clearer doth man sée God, when hee findeth himselfe with h [...]m alone. [Page] For nothing is more present then God, and nothing more secret. Wée ought to desire therefore a seperation of the minde, from the swarme of earthly delights and desires, and then driuing out from the inward of the heart, the commotions of vnlawfull imaginations & thoughts: wée should labour with diligence to our heauenly Country, for the loue of eternall rest. Let vs déepely consider what those companions of Angelles bée, what that fellowshipp is [Page] of blessed soules. What is the Maiestie of the vision of God, and how God doth comfort his Saints with the sweete euerlastingnesse thereof, For no man in this life, can worthyly weygh in his mind how great that felicity is, to see God face to face, how much sweetnesse to heare that Angelicall melody, how much gladnesse to enioy the company of al saints. For euery one shall reioyce so much at the blessednesse of the other, as at his own vnspeakeable ioy. In that glory, I bebeholde [Page] nothing more willingly, I find nothing more delectable to contemplate, then the affection of the inward loue, wherewith euery one shall loue the other so much as himselfe, & God more then himselfe, and God shall loue thē more then they shal loue them selues and that in perpetuall ioy. There we shall see nothing strange, wee shall loue nothing out of order, wee shall heare nothing to offende out eares: for all things there are agreeing, al thinges delightfull, all thinges [Page] quiet. There is all felicity, all pleasantnesse, all gladnes, al things goodly to beholde, all beauty, all swéetnesse. Whatsoeuer is néedfull, and whatsoeuer to delight is there, as all riches, and al da [...]nties, all rest, and all solace. There is continuall tranquility, pleasant sayrenesse, eternall ioyfulnesse, ioyfull and honourable praise, and the full knowledge of al good things. For what may be wanting there where God is, which wanteth nothing. How many so euer bee there, are as [Page] Gods: neither it néedeth that the one say to the other, know God, for all knoweth him, and beholdeth him, all praise h [...]m and loue him. They know him without errour, they sée him without ende, they prayse him and loue him without wearinesse. They euer see him, and desire to sée him, so much worthy hee is to be séene. They euer loue him and euer desire to loue him, so sweete is hée to be loued. And by how much they loue him, by so much the more they will loue him, hee is [Page] so delightfull to bee enioyed. In this delight they repose themselues, being full of God, full of all blessing and sanctification, and cleauing euer to blessednesse, they are blessed, and happie, beholding euer eternity, they are eternall. And ioyned to the light, are made light, beholding euer vnchangeablenesse, are chaunged into vnchaungeablenesse. So much the more willinglier they beholde him, in how much hee is the sweeter, which countenance is holy and mercifull, [Page] his face honorable, his speeche pleasant. O blessed sight to see the King of Angels in his honour, to see the holy of all holy, by whom all are holy. To see him is the chiefest felicity, the chiefest ioy, a blessed life, and life euerlasting.

Godly Prayers.

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A Prayer to God the Father to vouchsafe to helpe mankinde.

ALmighty God the ouerséer and searcher of my heart, I doe most humbly confesse the omnipotency of thy Maiestie, and the maiestie of thy omnipotency. But how thou hast vouchsafed to helpe mankinde, to the ende of all ages, as I beléeue in my heart to righteousnesse and iustification: so with my mouth before [Page] thée, I confesse to my comfort and saluation. Thou onely indéede God the father art neuer read as sent; but the Apostle writeth so of thy Sonne, which is, when the fulnesse of time came, God sent his sonne. When hée saith hee sent, hee apparantly sheweth that hee came sent into this world (as borne of the blessed virgin) he appeared in the flesh▪ very true and perfect man. But what is it that the chéefest of the Euangelistes saith of him: hee was in the world, and the world [Page] is made by him. In truth thither hée is sent in humanity, where hee was euer, and is, touching his Gothead. Which sending I assuredly beleeue with all my heart, and confesse with my mouth to be the worke of all the holy Trinity: But how hast thou loued vs, holy and good▪ Father, how much hast thou loued vs mercifull maker, which also hast not spared thine onely Sonne, but hast deliuered him for vs wretched sinners. Hee was subiect and obedient to thee, euen vnto the [Page] death yea to the death of the crosse, taking vp the ha [...] writing against vs, of our sinnes and nailing it to the Crosse, crucified sinne, and slew death: hee onely free amongst the dead, hauing power to lay downe his life for vs, and to take it againe for vs. Therefore is he a conquerer, and a sacrifice for conquest, and therefore a conquerour, because a sacrifice to thee for vs: a Priest and an oblation, & therefore a Priest because an oblation or offering. Worthily haue I a [Page] strong hope in him, because thou shalt heale through him all my griefes and weakenesse, who sitteth at the right hand and maketh intercession for vs. For Lord my languors, and griefes are great and many, many they be and great, for the Prince of this world hath many things in me, I know and confesse it. But I beséech thee deliuer mée through our redéemer, sitting at thy right hand, in whom no euill may be found. Thorough him iustifie mee, which hath done no offence, [Page] neither was there found any guile in his mouth: through him our head, in whom is no spot, deliuer me,, a member of him although very slerder and weake, I beséech thée deliuer mée, from all my sinnes, imperfections, faults, and negligences. Replenish mee with thy holy vertues and make mée to preuaile in good vsage and behauiour: make me for thy holy names sake, to perseuers in goodnesse euen to the end according to thy will, Amen.

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A Prayer to God the Sonne.

Obountiful Iesu, O sweete Iesu, O Iesu, the Sonne of the blessed virgin Mary, full of mercie & truth. O sweet Iesu, haue mercie on mee, according to thy great mercy. O gracious Iesu, I beseech thée by that precious bloud, which thou hast vouchsafed to shed for vs wretched sinners, vpon the aultar of the Crosse, that thou wilt cast away all [Page] mine iniquities, and that thou wilt not despise me, humbly praying thee, and calling vpon this thy most holy name Iesus, this name Iesus is a cō fortable name, for what is Iesus but a sauiour. O bountifull Iesu, which hast [...]reated mee, and redéemed me with thy precious blood, suffer me not to bee damned, whome thou hast made of nothing. O good Iesu Christ▪ let not mine iniquitie destroy, whom thy omnipotent goodnesse hath made and created. O swéete Iesu reknowledge [Page] that which is thine in me, & wipe away that which is contrary, from me. O good Iesu haue mercy on me, whilest time is of taking mercy, least thou shouldest destroy mée in time of thy terrible iudgement. O good Iesu, if I wretched sinner, from thy true iustice haue deserued euerlasting punishment for my most grieuous sins, yet hauing a sure confidence, I appeale from thy true iustice vnto thine vnspeakeable mercy, vntill thou hast compassion on mee, like a [Page] louing Father, and a mercifull God. O mercifull Iesu, what profite is there in my bloud, if I descend into euerlasting corruption. For O Lord the dead shall not praise thée, neither such as goe downe into hell. O most mercifull Iesu haue mercy on mee, O most swéete Iesu bee vnto me wretched sinner a fauorable Iudge. O Iesu the health of those that put their trust in thée. O Iesu the health of al that beléeee in thée, haue mercy on me. O swéet Iesu, the remission of all my [Page] sinnes. O Iesu sonne of the virgin Mary, poure into me grace, wisdome, charitie, chastitie, and also a holy patience in all mine aduersities, that I may perfectly loue thee for euer worlde without end, Amen.

A Prayer to God the holy Ghost.

GIue sentence with mee O GOD, and discerne my cause against the vngodly people.

Teach me to do thy will because thou art my god, [Page] I beleeue, in whome soeuer thou dwellest, thou buildest there the long abyding place of the Father and the sonne togither. Blessed is hee that shall deserue to receiue and lodge thee, because by thee the Father & the son make their mansion with him. Come nowe, come most blessed comforter of the sorrowfull soule, descending in due time. In tribulation an helper. Come the clenser of euills, the curer of woūds· Come ye strength of the weake, the releeuer of those ready to fall. [Page] Come the teacher of the humble, the destroyer of the proude. Come the gentle Father of the fatherlesse and motherlesse. the fauourable Iudge of the widowes. Come the hope of the poore, the refresher of ye faint. Come thou starre of the Mariner, thou hauen of them that escape shipwracke, Come the excellent glorie of all the liuing, the onely health of the dying. Come most holy spirite, come and haue mercy on mée, prepare mée for thée, and discend louingly to me, that my vnability [Page] and weakenesse may please thy greatnesse and strength, according to the multitude of thy compassions, through Iesus Christ my sauiour: who with the father in vnitie of thée, liueth and raigneth world without end, Amen.

A Prayer to the holy Trinity.

O Thrée coequal and coeternall persons. one god and true, the Father, the Sonne, and the holy [Page] ghost, who onely possesseth eternity and light, that no man can come to: who hast made the whole worlde with thy power, and rulest the round compasse of the earth with thy wisdome. Holy-holy, holy, Lorde God of Sabaoth, terrible and strong, iust and mercifull, to be wondred at, to bee praised, and to be beloued, one god three persons: one power, wisdome, and goodnesse one and vnseparable Trinitie. Open to mee calling on thee, the gates of righteousnesse, and then [Page] entring into them, I wil confesse to thee O Lord. Beholde the earnest desire of the inward affections of my heart crying out, and the complaint of the teares of mine eyes, at thy gate O most gracious father, before thee is all my desire, and my mourning is not hidde from thee, and thou, O Lord turne not thy face any more from me, neyther passe by in thy wrath from thy seruant. Father of mercie, heare the wailing of thine Orphan, and reach out thy right hande an helper, [Page] that it draw mee backe from the depth of waters, and lake of miseries and the puddle of dregs, least I should perish, the mercy of thine eyes looking on, the clemency of thy heart beholding, but that I may passe without danger to thée my Lord God, that I may sée the riches of thy Kingdome, and beholde thy face for euer, and sing prayses to thy holy name O Lord, which doest maruailous thinges, which makest my heart glad with the remembrance of thee, which [Page] lightenest my youth. Despise not mine olde age but make my bones to reioy [...]e and my gray haires to renue as an Eagle. Amen.

Another of the same.

O God the true and very excellent life, from whome, by whome, and in whome, all things whatsoeuer doe liue, are good and glorious to see to. God whose faith doth erect vs, whose hope doth comforte vs, whose loue doth linke vs together. God which commandest thy selfe to bee sought, and makest thy selfe to bee found, [Page] and openest to him that knocketh, God from whome to bee turned, it is to fall, to whome to bee turned, it is to rise, in whome to remaine, it is most auaileable. God whome no man loseth, but is deceyued, whome no man seeketh, but is warned, whome no man findeth, but is clensed and healed God whom to knowe, it is to liue, whome to serue, it is to raigne, whome to praise, [...]t is health and ioy to the soule. Thee I praise, blesse, and honour with my lippes, and heart, and with all the strength and [Page] power I am able, and I thanke thy mercy, and goodnesse for all thy benefites, and I sing an Hymne to thy glorie, Holy, holie, holy: I call on thee O blessed Trinity, that thou wouldest come into mee, and make mee a worthie temple of thy glorie. I beseech the Father,, by the Sonne, I beséech the sonne by the Father, I beseech the holy Ghost, by the Father and the sonne, that all my sines and weckednesse bee remooued farre from mee. Most mightie God, from whome all things, by whom all things and in whome all thinges [Page] are made, visible and inuisible, which compassest thy workes round aboute. which replenishest them within, couerest them aboue. and sustainest them vnderneath, keepe mee the worke of thy handes, hoping in thee, and trusting in thine onely mercy: keep mee I beseech thee heere and euery where, now and euer, within, and without, before and behind, aboue, beneath and round about, so that no place lie open in me, to the deceits of mine enemies. Thou art God omnipotent, the keeper and protector of all them that put [Page] their trust in thee, without whome no man is safe, no man is deliuered from daungers: thou art God, and there is no other God besides thee neither in heauen aboue, nor in earth below, which doest great things to be wondred at, of which there is no number. Praise, honour, and songs, to thy laud belongeth. To thee al the Angels, to thee the heuens and all the powers, make Hymnes and sing prayses incessantly: as it behooueth the creatures to their Creator, the seruants to their Maister, the Souldiours to their [Page] King. Euery creature magnifyeth thee, euery soule prayseth thee, most holie, and vnseperable Trinity through Isus Christ our Lord, Amen.

A Prayer how the word becomming flesh, is cause of our hope.

GOD is not so much an enemy that hee may not loue his owne flesh, his owne members' and bowels, verily I might despaire, by reason of my too many sins and vices, faults, and infinite [Page] negligences, which I haue committed, and dayly and continually do in Hearte, and Worde and deede, and by all the meanes by which humaine frailety may sinne, but that thy worde my GOD, was become flesh, and dwelled in vs. But now I dare not despaire, because hee beeing obedient to thee, euen to the Death, yea the death of the Crosse, tooke vp the hand writing of our sinnes, and nailed it to the Crosse, Crucified sinne and Death. Therefore in him safely I rest, which sitteth at thy righte [Page] hand, and maketh intercession for vs. Hauing a sure confidence in him, I look for to come to thee, in whom we are risen againe now we are ascended into heauen, and set together in the celestiall places: to thee be praise to thee hee glorie, to thee be honour, to thee be praise and thansgiuing, Amen:

A Praier that the kingdome of Heauen may be obtained.

O Happie reioysing, and reioysing happinesse to see [Page] the holie ones, to bee with them, and to bee to see the holy God, to possesse God for euer, and infinitly, these things wee should consider of with an earnest minde, these thinges wee shoulde desire with all longing that wee might bee able quickly to come to them. If thou wouldest consider and inquire how this may bee brought to passe, either by what meanes, heare mee: this matter is put in the power of him that can doe it, because the kingdome of Heauen suffereth violence, the Kingdome of Heauen. O man seeseeketh [Page] no other price then thy selfe, it is worth so much as thou art, giue thy selfe and thou shalt possesse it. Why art thou troubled touching the price, Christ hath yeelded and deliuered vp himselfe to God his father▪ that thou shouldest purchase thee a Kingdom: thou so giue thy selfe, that thou be his Kingdom and that sinne may not raigne in thy mortall bodie, but the spirit in obtaining of eternall life.

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A Praier for the sweetnes of heauenly loue.

I Loue thee my God, I loue thée and more and more will loue thee O my Lorde my God faire and honourable before all the sonnes of men, graunt mee that I maye desire thee, that I maye loue thee so much as I will, and as much as I ought. Thou art exceeding great, and exceedingly thou oughtest to bee beloued, chiefly of vs whome thou hast so loued, so saued, for whome [Page] thou hast done so many things. O loue which euer burnest, and art neuer quenched. Sweete Christ, méeke loue Iesu my God, inflame mee wholy with thy loue, with thy light, with thy delight, with thy desire, with thy gladnesse and reioycing, with thy affection and swéete kindenesse, with thy pleasure and desire, which is holy and excellent, which is chaste and cleare, that being altogether full with the swéetnesse of thy loue, altogether pleasured with the feruencie of thy loue, I may loue thée my [Page] Lord most sweete and beautifull, with all my heart, with all my soule, with all my power, and all my diligence, with great contrition of hart, and a fountaine of tears, with great reuerence and feare, and hauing thee in heart, in mouth, and before mine eyes, alwaies and euery where, so that no place in mee, appeare open to false and counterfeite loues, Amen.

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Prayers of the Soule thirsting to see Iesus

MY soule thirsteth for thée my L. God my flesh also longeth alter thee. My soule thirsteth for God ye liuing fountaine, when shal I come and appeare before the face of the Lord? When wilt thou come my comforter whō I waite for? O when shal I see my ioy I looke for, O then I shall bee satisfied, when my glory will appeare, whom I [Page] hunger for. O then shal [...] I bee drunken of the aboundance of his house, which I sigh for. O that thou will soake me with the flowing streame of the pleasures. In the meane time, O Lord, let my teares be to me bread day and night, vntil it be saide to mee, beholde thy God, vntill my soule may there looke vpon the Bridegroome. Féede mée in the meane time with my sobbes, refresh me with my sorrowes, it may bee that my redéemer will come, because he is louing, and will not [Page] tarry because he is merfull. To him be all honor for euer and euer Amen.

Another of the same.

STrike Lord, strike I beséech thée, this my most hard heart, with the godly and strong point of thy deare loue, and pierce déeper to the very bottome, with thy mighty power. And so bring forth passing much water from my head, and a true fountaine of teares from my eyes, aboundantly flowing, through the excéeding affection and desire of the sight of [Page] thy beautie, that I may mourne day and nighte, receiuing no comfort in this present life, vntill I may bee worthie to see thee my beloued Lorde and God, in the celestiall bride chamber, that there beholding thy glorious admirable & most beautifull face, full with all pleasure and sweetnesse, I may humblie adore and worshipp thy maiestie, with those whome thou hast chosen, and there at the last, replenished with the vnspeakeable ioy of eternal reioysing. I may cry out with [Page] them that loue thée, saying. Beholde now I sée that I haue desired, now I hold that I haue hoped for: now I haue that I haue longed for: I am ioyned to him in heauen, whom sēt vpon the earth I haue with al my power loued, with all loue imbraced, to whom with all loue I haue cleaued: him I extoll, praise and honour, who liueth and raigneth God without end, Amen.

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A Prayer for the feare of the great Iudge.

LLord God of gods, forceable and mighty vpon all wickednes, I know certainely yt thou wilt come I know thou wilt not euer be si [...]ent, when in thy sight the lightening waxeth violent, and in thy course the great tempest shall suddenly come, whē thou shalt call heauen from aboue, and the earth to iudge thy people. Then loe, before so [Page] many thousands of people, all mine iniquities shall be reuealed, before so many armies of Angels, all my abhominations shall he open, not of my déedes onely, but of my thoughts and words. Thou righteous Iudge marking sinnes, hast kept all my wayes, as in a Sachell, and hast numbred my steppes togither: thou hast held thy peace, thou hast béene silent, thou hast béen long suffering. But wo is me at last thou speakest as though sore trauailing with child, &c.

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A Prayer where the Father is called vpon through the Sonne.

O Father I beseech thee, for the loue of thy almighty Son bring my soule out of prison, to praise thy holy name, I instantly desire thee, through thine onely son coeternall with thee, deliuer me frō the bonds of sinne, and thou most highest, beeing appeased through the intercession of thy Sonne, sitting at thy right hand, [Page] restore me to life, whose owne merits threaten to mée deadly and eternall doome. For what other intercessor I should bring to thee I know not, but the same which is the onely sacrifice for our sinnes, which sitteth at thy right hande intreating for vs. Behold my aduocate with thee God the Father, beholde the chiefe Bishop, who néedeth not to make an attonement with others bloud, because he appeareth glorious, imbrued with the blood of his own woundes. Beholde the [Page] holy sacrifice, well pleasing and perfect, offered vp and accepted into the sauour of swéetnesse. Behold the lambe without spot, who before the shéerers of him became as dumbe, who beaten with buffetes, beraied with spittle, and rayled vpon, opened not his mouth. Beholde him that hath done no sins, hath borne our sinnes, land healed our infirmities with his owne bloud, Amen.

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A prayer of the penitent.

CReator of heauen and earth▪ king of kings▪ and Lord of al that rule, which hast made me of nothing to thy Image and likenes and hast redeemed mee with thy precious blood, whome I wretched sinner am not worthy to name, neither to call vpon, or meditate of in heart, I bese [...]ch thee, kneeling on my knees, and humbly intreating [Page] thee, that thou wilt pitifully regarde mee, thy euill seruant, and to haue mercy on me, who hadst compassion on the woman of Canaan, and of Marie Magdelen, who forgauest the Publicane, and théefe hanging on the Crosse. In thee most mercifull Father I confesse my sinnes, which to conceale from thée, O Lord, I cannot, if I would, Pardon mee O Christ, whome I haue greatly offended, both in thought, word and deed, and by all the meanes in which I wicked fraile [Page] man might offend. Therfore O Lord, I beseech thy clemency, who descendedst from heauen, for my safety, who rearedst Dauid from the fall of sinne, pardon mee, O Lord pardon mee, O Christ, who forgauest Peter denying thee. Thou art my Creator and redeemer, my Lord and my sauiour, my king and my God, thou art my hope and my trust, I beseech and intreate thee helpe me, and I shal be safe: gouerne and defend mee, strengthen me, and comfort me, confirm [Page] me, and make mee glad' inlighten and visite mee' reare me that am dead, because I am of thy making, and thy worke: Lord dispise mee not, because I am thy seruant although a bad one, vnworthy, and a sinner. But whatsoeuer I am either good or bad I am alwaies thine, to whom should I flie but to thee? If thou cast me off, who shall receiue mee? If thou dispise me, who shal regarde mee? O God I do acknowledge my selfe vnworthy, flying againe to thee, Lord thy mercy [Page] is greater then my iniquitie thy compassion is more then my vngraciousnesse towardes thée. Thou canst forgiue more thē I can commit, and canst pardon more then I can offend. Despise mee not O Lord, neither note the multitude of my sinnes, but acording to the multitude of thy mercies pitty me, and bee fauourable vnto me a haynous sinner. Say vnto my soule▪ I am thy sauiour, which saydest, I will not the death of a sinner, but rather that he conuert and [Page] liue. Conuert mee O Lord to thee, and be not wrathfull against mee. I beséech thee most gentle father, for thy mercies sake, that I may end my life well, and with true and harty repentance of all my sinnes. Amen.

Short Meditations.

THy hands O Lord, haue made me, and fashioned me, I may say, those hands which were nayled with nayles for mee, Lord despise not the [Page] worke of thy hands. Beholde in thy handes, O Lord my God, thou hast writen mee, reade that writing and saue mee. Beholde I thy creature sigh to thee; thou art my creator, renew me, make me againe, beholde thy workemanshippe, I cry vnto thee, thou art life, quicken mee, beholde, I thy clay looke backe to thee, thou art the Potter fashion me againe. Lord haue mercy on mee, for my daies are nothing, &c·

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Another.

THou full of pittie, say vnto mee thy wretched seruant, say vnto mee, through thy compassions what thou art to me. Say vnto my soule. I am thy health, doe not hide thy face from mee least I die.

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Another.

SAue mee O Lord which art the true safety, and that willest not the death of a sinner. Lord haue mercy on my sinfull Soule, loose the bonds thereof. Sweete Iesu regarde my humility, and blot out all my transgressions, bee my ayde, leaue me not, neither despise mee O God mine onely comfort, but tèach me to doe thy will. O bountifull Iesu, although [Page] though I haue offended, whereupon thou maiest iustly damne mee, yet thou hast not lost that whereby thou art accustomed to saue. Good lord my Iesu, why camest thou down from heauen, to what ende yéeldest thou thy selfe to death, but that thou wouldest saue sinners, of which sort I am exceeding. O vile sinner that I am, take breath againe be of good cheare, thou maist not despaire: hope in him whom thou fearest, fl [...]e to him from whom thou hast fled, call vpon him [Page] importunately, whome proudly thou hast prouoked. Say vnto him, Iesu for thy sweete names sake. do by me according to thy name. Iesus is a name of fauour, a name most delightfull, a name comforting a sinner, and a name of happy hope: for what is Iesus but a Sauiour? Therefore for thine owne sake O Iesu, be Iesus to me, be to me a mercifull Sauiour which art magnified and blessed world without ende, Amen.

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Godly Meditations of our Lord his sufferings

O God, who for the worldes Redemption wouldest bee reproued of the Iewes, deliuered by the traitor Iudas, and bee bound with bonds like an innocent Lambe led to the sacrifice. Also vnseemely to bee brought before the beholding of Annas, Caiaphas, Pilate, and Herod, to bee acc [...]used, by false witnesses [Page] to bee tormented with whippes and reproches, to be defiled with spittle, crowned with thornes, beaten with buffets, stroken with a Reede, blindfolded, thy garmēts put off, wouldest be nayled on the crosse, lifted vp thereon, reputed among theeues, drinke vinegar and gal, and be wounded with a Speare. O most mighty Lord, how wonderful is thy kindnes and pitie, that wouldest indure all these extreeme torments, shames and cruell death, and all for to appease the almighty [Page] father, and be an attonement betweene him and sinfull mankinde. I beséech thée most mercifull Iesu, sithence all this was of excéeding loue, that through those thy sharpe and bitter paines, which I vnworthie wretch now meditate of and call to minde, thou wilt defende and deliuer mee from the paines of hell, and vouchsafe to bring mee whether thou broughtest the thiefe crucified with thee. O meek and vnspotted lambe▪ my onely righteousnesse and iustification, haue mercie [Page] on me, who with the father and the holy ghost liuest and raignest world without end.

Another.

HOrde Iesu Christ, Son of the liuing God, which hanging on the Crosse, saying, father forgiue thē for they know not what they do grant yt I for the loue of thée may pardon euery one that doth euill vnto me. And which saidest vnto the theefe, this day thou shalt bee with [Page] me in paradise, grant me so wel to liue that in the houre of my death, thou say to me: this day thou shalt be with me in Paradice. And which saydst to thy mother, Woman behold thy sonne: Moreouer to thy Disciple, behold thy mother, graunt that thy loue, and perfite charitie may accompanie me vnto thy mother. And which saiedst, My God, my God, why hast thou forsaken me, grant me to say in all my afflictions, & griefes of mind, m [...] Father, my Lorde, haue mercie on me a sinner, [Page] and helpe mee, my king, and my God, which with thy precious bloud hast redeemed mee. And which saydest, I thirst, graunt that I may euer thirst after thee, the fountaine of liuing water. And which saidest, Father, into thy handes I commend my spirit. Receiue me yeelding my self vp vnto thee. And which saydest, It is finished: graunt that I may bee worthie to heare that sweete voyce of thine, saying, Come my Loue, my dearly beloued spouse, come that thou mayest [Page] go vp with me with my Angels, and Saints, to banquet, reioyce, and remaine together in my kingdome, through infinite worlds of worldes. Amen.

Another.

O Lorde Iesu Christ, for ye bitternesse which thou sustainedst for me wretch on the Crosse, chiefly about that houre, when thy most excellent soule departed out of thy blessed bodie. Grant (I most [Page] humblie beseech thee) mercie to my soule in the departure thereof, and bring it into life euerlasting. Amen.

Another.

I Beséech thée Lorde Iesu Christ, throgh those thy woundes suffered on the Crosse and bringing Saluation vnto vs, wounde this my sinfull soule, for which also thou hast vouchsafed to die, wound it with thy burning and most mightie dart of thy exceeding [Page] loue, Thrust my heart through with the arrow of thy loue, that my soule may say vnto thee, I am wounded with thy loue, so that out of that wounde, teares may bountifully flowe day and night. O Lord strike I beseech thee, strike my most hard heart, with the godly & strong point of thy loue, yea deepely to the bottome pierce it, with thy mighty power, who liuest and raignest worlde without ende, Amen.

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Another of the same.

KIng of the elect, I beséech thee, throgh him, holie of all the holie ones, through him my redeemer, make mee to runne the way of thy commandements that I may bee able to come to him, in spirit, which hath not feared to bee couered with my flesh. Merciful father, dost thou not beholde the head, bowing downe of toy most beloued Sonne, resolued to most pretious death. Regarde O most fauourable [Page] Creator, the humanity of thy dearely beloued sonne, and haue mercie on the weakenesse of brittle clay. Look on (O glorious Father) the torn lims of thy most acceptable sonne, and graciously remember of what I am made. See the paines of God and man, and release the miserie of mortall man. Beholde the punishment of the Redeemer, and forgiue the offence of the redeemed. My Lord it is hee whome for the sinnes of thy people thou hast stroken although he [Page] bee the dearely beloued, in whome thou art well pleased the same is hee, the innocent in whome no guile is found, and yet [...]s reputed amongst the wicked.

Another.

WHAT hast thou committed most swéet Sonne of God, that thou shouldest so be adiudged, what hast thou offended (most louing Lord) that in such sort thou shouldest bee handled? What is thy [Page] wickednesse? what is thy fault? what is the cause of thy death? what is the occasion of thy cō demnation? Doubtlesse I am the wounde of thy griefe, the blame of the slaughter done on thee: I am the deseruing of thy death: the heynous offence of thy punishmēt I am the print, and signe of thy passion, the worker of thy torment. O marueylous manner of iudgement, and vnspeakeable miserie.

The wicked sinneth, and the iust is punished, the gui [...]tie offendeth, and the [Page] innocent is beaten, the vngodly doth amisse, and the godly is condemned. What the euil deserueth the good suffereth: what the seruant trespasseth, the master dischargeth: what man committeth▪ God beareth, &c. Behold my vnrighteousnes, and thy righteousnes is manifest. My King and my God. what shall I render againe to thee for all that thou hast done for me?

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That the remembrance of the woundes of Christ is a Preuayling remedie against all aduersities.

I haue committed a grieuous sinne, and am guilty of maay offences, neither therfore doe I despaire, because where sinne hath abounded: also grace hath much more abounded. He that despaireth of pardon of his sinnes, denyeth God to be mercifull. Hee doth great wrong to God [Page] that is mistrustfull of his mercy: for so much as in him is, he denieth God to haue loue, truth and power, in which thinges all my hope consisteth, which is in the loue of his adoption, in the truth of his promise, and in the power of his redemption. Now let my foolish imagination murmure how much it will, saying? What art thou, and how great is that glory? or with what mer [...]is hopest thou to obtaine the same? I aswell wil faithfully answere, I knowe, whome I h [...]ue trusted [Page] because in excéeding loue he hath adopted me for a sonne, because he is true in his promise, able in the performance thereof, and hath power to doe what hee will. I cannot bee terrified with the great multitude of sins, if the death of the Lorde come into my minde, because my sinnes cannot ouercome him. The nayles and Speare call vnto me that I am truly reconciled vnto Christ, if I will loue him. Longius opened to mee the side of Christ with his Speare, and I haue entred [Page] [...] [Page] [...] [Page] and there safely doe I rest. Hee stretcheth out his armes on the crosse, and spreadeth out his hands ready for the imbracement of sinners. Betweene the armes of my Sauiour, both will I liue and desire to die. There safe and sure will I sing vnto him high praises, I will praise thee O Lord, because thou hast receyued mee, neyther wouldest thou suffer mine enemies to triumph ouer me. Our sauiour in his death, bowed downe his head, that he might kisse his dearely [Page] beloued. So often doe we kisse God, as often as wee are pricked in heart with the loue of him.

Prayers before the receyuing the Communion.

MErciful lord Iesu Christ I sinful soul nothing presuming of mine own merits, but only trusting in thy mercy and goodnes; am afraid & tremble, to draw neare to the table, of thy most sweete and [Page] comfortable feast: for I haue a heart and bodie polluted with many grieuous crimes; and a minde, and a tongue very euilly gouerned. Therefore O gracious Deitie, O dreadfull Maiesty, I miserable wretch apprehended and taken betweene the troubles and griefes of mind, and spirit, returne to thee the fountaine of mercie. I make haste to thee to be healed. I flie vnder thy protection. And thee whō I cannot endure to bee my Iudge, I hope to haue my sauiour▪ to thee [Page] Lord I shew my woūds to thee I vncouer my shame. I know my sins to bee many and great, for the which I am afrayed, yet I trust in thy mercies, of which there is no number. Lord Iesu Christ eternall King, God and man, crucified for man, look on me with the eyes of thy mercie, heare mee putting my trust in thee, haue mercy on mee full of miseries and sins, thou which euer makest the fountaine of thy compassions to spring. Remember Lord thy creature, whō with [Page] thy pretious blood thou hast redeemed, I am sorie that I haue sinned, I desire amendment, of thy gracious fauour help me take frō me most mercifull Father al my sinnes and iniquities, that being cleansed in mind and bodie. I may through thee, deserue worthily to taste the holy thing of all holiest, and graunt that the holy and spirituall receiuing of thy body & bloud which I vnworthie intende, bee a ful remission of all my sinnes, and a perfect purging of all my transgressions, a banishing [Page] of all euill thoughts, and a getting againe of good senses, also a most strong defence against all the deceits of the worlde, the flesh and the diuell, Amen.

Another.

ALmighty & euerlasting god behold I come to the Sacrament of thine onely Sonne our Lorde Iesus Christ. I come as one sicke to the Phisition of life, foule to the fountain of mercie: blinde, to the light of eternall brightnesse: [Page] poore and needy to the Lord of heauen and earth. Therefore I beg of the aboundance of thy exceeding bounty to that end, thou wouldst vouchsafe to heale my infirmitie, to wash away mine vncleannesse, to lighten my blindnesse, to enrich my pouertie, to cloath my nakednes yt I may receiue the bread of Angels, the King of Kings, the Lord of Lords, with so much reuerence and meekenes, with so much contrition and deuotion, with so much purity and faith, with such purpose [Page] and intention as is expedient to the health of my soule. Graunt mee O Lord I beseech thee not only to take the Sacrament of the body and bloud of the Lord; but also the effect and vertue of the Sacrament. O most fauourable God; grant mee, so spiritually to receiue the bodie of thy onelie Sonne our Lord Iesus Christ, that I may be worthy to be incorporated in his mysticall bodie, and to bee numbred amongest the members of him. O louing father, grant to me [Page] thy dearly beloued Son, whom now as a shadow in the way I purpose to receiue, & at last his face reuealed to beholde him for euer: who liueth and raigneth with thee and the holy Ghost worlde without end, Amen.

Another.

O Lorde, my soule, my cō panion, and friend, wearie and comming out of the way, fainteth, & lyeth broken & torne, of those vanities which it had [Page] passed through, it is hungry and greatly thirsteth, and I haue not wherwithall to set before it, because I am poore and a, begger. Thou my Lord God art rich of al good things, most rich and a liberall giuer of dainties satisfying from aboue, giue meate to the weary, bind vp the scattered, refresh the broken and torne. Sée, it standeth at thy doore and knocketh, I beséech thée through the vowels of thy mercy, with which thou hast visited vs rising out of the déepe: open (to the wretched knocking) the hand of thy deuotion, and bid with thy mercifull [Page] fauour, that it may enter into thee, it may liue with thée and bee refreshed of thee, with heauenly Bread and Wine, whereby béeing satisfied, and strength taken againe, it may ascend to higher places & being taken vp with the wings of holy desire, from this vaile of teares, it may fly to the celestiall kingdomes. Lord I beseech thee, that my spirit might receiue wings like an Eagle, and might flie and not faint, that it might flie euen to the beauty of thy house, and to the place of the habitation of thy glorie, that there vpon the table [Page] of the refection of heauenly Citizens, it may bee fedde of thy secrets in the place of thy Pasture, next toe most flowing waters. &c.

Prayers after the Communion.

MOst sweet lord Iesus, strike through the inward part of my heart, and bowels of my Soule, with the most sweete and Healing wound of thy loue, with the true, cleare, and [Page] most holy Apostolicall loue, that my soule may languish and melt with the onely and continuall loue and desire of thee, that it may couet thée, and faint in thy porch: that it may desire to be dissolued and be with thée. Grant that my soule may hunger after thée, the bread of Angels the refreshing of holy souls, our dayly bread, hauing all pleasantnesse of tast, and all delectation of swéetnesse, yea for euer that my heart hunger and be fed on thee, on whom the Angels delight to looke, and that the inwards of my soule may bée filled with the plesantnesse [Page] of the tast of thée, that it may euer thirst after thée, the well of life, the fountaine of wisedome and knowledge, the spring of eternall light, the riuer of pleasure, the bounty of the house of God, that it may euer desire thée, séeke thée, finde thée, come to thee, Meditate on thée, speake to thée, and may worke all thinges to the prayse and glory thy holy name, with all humility and discretion, with delight and delectation, with obedience and affection, with perseuerance to the ende. And be thou alwaies my onely hope, my trust, my riches, my delight, [Page] my reioicing, my ioy, my rest, my peace, my sweetnesse, my wisedome, my portion, my possession, my treasure. In whom bee my mind and heart fastned sure and immoueable rooted for euer, Amen.

Another.

I Giue thee thankes O Lord, holy Father, almighty and eternal God, which vouchsafest to satisfie me sinner, thy vnworthy seruant, with the precious body and blood of thy son our Lord Iesus Christ, not by any of [Page] my merits, but with the only fauour of thy mercy, I beseech thee that this holy Communion be not my guiltinesse to punishment, but a healthfull intercession to pardon. Be it vnto me an armour of faith, and a target of good will, be it an auoiding of my faults, an increasing of Charity, patience, humility & obedience, a sure defence against the wiles and deceits of all mine enemies, as well visible as inuisible, a perfect appeasing of my motions, as well carnall as spirituall, a sure fastning in the true and one God, and a happy consummation of [Page] my ending. And I pray thée, that thou wilt vouchsafe to bring me sinner, to that vnspeakeable feast, where thou with thy Son and the holy Ghost, with thy elect art the true light, the ful satiety, the ioy euerlasting, the confirmed reioysing, and p [...]rfite felicity, through Iesus Christ our Lord, Amen.

A warning to the soule.

O Sinnes, what easie entries you haue whilest you are in counsel, but how hard and difficult goings out haue [Page] you? Whilest you perswade and obtaine, you doe delight: but after you sting and vexe euen to the death of the soule. My soule before all things I warne thee, as the Mother of vertues, least in the thoughts of thy euils, thou shouldest runne into the snares of some Diuill, into the which many vnheedily run, and through the remembrances of the sinfull delights, foolishly fall againe into the same their sinnes and euils.

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The Concupiscence of the flesh, the concupiscence of the eye, and the pride of life.

BEhold Lord my God, all the world is full of snares and concupiscences, which they haue prepared for my feet. And who may flie these snares? Truely hee from whom thou takest away the euill lifting vp of his eies, that the concupiscence of his eyes take him not: and from whome thou takest a way the concupiscence of the flesh, least the [Page] concupiscence of the flesh take him: And from whom thou takest away an vnreuerent and a vaine glorious mind: least the pride of life subtillie deceiue him. O how happy is hee, for whome thou doest these things, surely he shall passe through free and blameles Now my redéemer, I beséech thee for thine owne sake, helpe me that I fall not grieuously in the beholding of mine aduersaries, takē wt their snares which they haue made ready for my féet, that they bow not downe my soule. Thou Lord God father of the fatherles, heare ye pitiful cries [Page] of the children and spred out thy wings, that wee may flie vnder them, from the face of the enemie. Thou tower of ye strength of Israel, which slumbrest neither sléepest, kéeping Israel because the enemy neither slumbreth nor sléepeth that fighteth against Israel.

Of the misery of man without God.

LOrd forsake me not, least the shadowes of mine ignorance increase, and mine offences multiply, for without [Page] thee all thinges are darknesse, vnto mee all things are euill, because nothing is good without thée, the true, onely and chiefest good. This I confesse, this I know, my Lord my God, for whersoeuer I am without thée, it is euill with mee, not onely of matters external, concerning my selfe, but in my selfe, for all plenty, and aboundance without my God, is to mee want and misery. Then shall I be rich and satisfied, when thy glory shall appeare. And thou lord my [Page] happie life, graunt that I may euer confesse my misery to thee.

With how much bitternes this life is sprinckled.

I Am greatly weary Lord of this life of tedious pilgrimage. This life is a frail life; an vncertaine life, a painefull life, a defiled life, a life Ladie of euils, a Quéene of pride, full of miseries and errours, which is not to bee tearmed a life but death, in wich wee die euery moment [Page] with diuerse kinde of deathes, through sundry the defects of mutability. Whether therefore we which liue in this world, may call it a life which humors puffe vp, sorrowes abate, ayres infect, meates breed diseases, hunger makes leane, disports makes dissolute sadnes cōsumes, thought shortneth, riches maketh proude, pouerty debaseth, youth aduanceth, olde age maketh crooked, and sicknesse ouer commeth. And after all these euils furious death followeth, and moreouer [Page] appointeth such an end to all the ioyes of this miserable life, that when it ceaseth to be, it may be suposed neuer to haue béene. This death vitall and life mortal, although it bee sprinkled with these and other bitternesses, yet alas, how many doth it deceiue with false promises? And so this life as of it selfe, it is false and bitter, so also, it cannot be hidden and vnknowne to the blinde louers of it, yet notwithstanding, it soketh and vtterly drunkeneth an infinite number of fooles, [Page] with the golden cup it hath in hande. Happie they are, and they be but few, that forsake the familiarity of it, that despise the flitting ioyes of it, and reiect the fellowship therof, least that also they be compelled to perish with that perishing deceiuer.

Prayers in aduersity and trouble.

HAue mercy Lord, haue mercy on me miserable sinner, doing wickednes, & [Page] worthily suffering therefore, continually sinning and dayly earning thy scourges. If I weigh the euill dayly that I haue done, it is not much that I suffer, grieuous it is that I haue committed, easie it is that I endure. Thou art iust, O Lord, and thy iudgements are right, all thy iudgements are iust and true. Iust and vpright art thou our Lord and God, and there is no iniquity in thee: for not vniustly, neither cruelly, doest thou aflict vs sinners, almighty and most mercifull Lord, [Page] who when wee were not, mightily madest vs, and when wee had béene lost through our owne offence, in thy mercy and goodnesse, marueyloussy thou restoredst vs. I know, and am sure, that our life is not guided with rash motions, but is ordered and gouerned by thee our Lord God, whereby thou hast care of all, chiefly of thy seruants, who haue put their whole hope in thy onely mercy. Therefore I beseech and humbly pray, that thou doest not to mee according to my [Page] [...] [Page] [...] [Page] sinnes, in which I haue deserued thy wrath, but according to thy great mercy, which passeth the sinnes of the whole world. Thou O Lord which outwardly imposest plagues and scourges, graunt alwaies an vnfainting patience, so that thy prayse neuer depart out of my mouth, haue mercy on me Lord, haue mercy and helpe me, as thou knowest how; because I haue néed therof both in soule and bodie, thou knowest all things, thou canst doe all things, which liuest [Page] and raignest world with out end, Amen.

Of the felicity of the life which God hath prepared for them that loue him.

O Thou life which God hath prepared for them that loue him: a life long hoped for: a blessed life, a peaceable life: a glorious life: a vndefiled life: a chast life: a holy life: a life without knowledge of death, ignorant of sadnesse, a life without spot, without [Page] paine, without griefe without corruptiō, without vexation, without variety and change, a life of all beauty, and most full of honor, where there is no aduersarie resisting, where bee no allurements of sin, where there is perfect loue and no feare, where day is euerlasting, and of all one spirit, where God is seene face to face, and the mind satisfied with this nourishment without want. O thou life most happie, where that souldiour the conquerer (accompanied with all the [Page] companies of Angelles singing praises) singeth to God without ceasing the pleasant song of the songs of Sion, the perpetuall crowne compassing his honorable head. I would to God, the pardon of my sins granted me, and this vnprofitable burden of the flesh put off, I might enter to possesse the true rest to thy ioy. And that I might go into the bright and beautifull walles of thy City, to receiue a crown of life of the hand of ye Lord, that I might be in presence with those [Page] most holy companies. that I might stand before the glory of the Creator, with the most blessed spirits, that I might see the present countenance of Christ, that alwaies I might beholde that high, and vnspeakeable and vnmeasurable light, and so to bée moued with no feare of death, but that I might reioyce of the reward of euerlasting incorruption without ende.

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A Meditation of the celestiall Soule.

O My soul sigh feruently, desire earnestly that thou mayest come into ye Citie aboue, of which so glorious things are spoken in which there is a dwelling of all reioysinges, Thou mayest ascende through loue, nothing is difficult to him that loueth, nothing vnpossible. The Soule that loueth ascendeth often, and passeth familiarly through [Page] familiarly through the stréets of heauenly Ierusalem, in visiting the Patriarks and Prophets, in saluting the Apostles, in marueling at the armies of Martyrs, and Confessors, and in beholding the companies of Virgins. Let not heauen and earth cease to call on mee, that I loue the Lord my God.

That all our hope and desire ought to bee to God.

ONe thing I haue asked of the Lord, and this I request, [Page] that I might dwel in the house of God all the dayes of my life. For as the Hart desireth the water springs. so my soule longeth after thee, my liuing God. O when may I come and appeare before thy face, when shal I see my God, whome my soule thirsteth for: when shall I see him in the land of the liuing▪ For in earth of dying men hee cannot bee seene with mortall eies. What shall I doe, wretch that I am, bound with the setters of my mortality, what shall [Page] I do? Whilest wee are in this bodie, wee goe on pilgrimage to God, wee haue not heere any Citie to inhabit, but wee seeke an other that is to come, for our incorporation is in heauen. Ah wo is me, that I am constrained to dwel with Mesech, and to haue my habitation amongest the Tentes of Cedar. My soule hath long dwelt amongst them that haue beene enemies to peace. Who shall giue mee wings like a doue, and I wil flie and take m [...] rest. Nothing is so sweete to [Page] mee as to bee with my Lord, for it is my good to cleaue vnto the Lorde. Graunt mee O Lord whilest I am present in these frail lims to cleaue vnto thee, according as it is written. Hee that cleaueth to the Lord is one spirit with him.

Another.

THou O lord, the hope of Israell, the desire after which our hearts sigheth, dayly make hast, tarrie not. Arise, [Page] make speede and come that thou maist deliuer vs out of this prison, to praise thy holy name, that I may glory in thy light. Open thine eares to the cries and teares of thine Orphanes, which crie out vnto the. Our Father giue vs this day our dayly bread that with the strength thereof, wee may walk day and night, vntill wee come vnto thy holy mount Horeb, And I a little one among the little ones of thy household O God ye father and my strength, when shall I [Page] come & appear before thy face? that who now acknowledgeth thee for a time, I may heere after acknowledge thee for euer. Blessed shal I bee, if I be admitted to see thy brightnes. Who may grant me this that thou licence mee to come to this, I know O lord, I know and confesse my selfe vnworthy to enter vnder the roofe of thy house, but graunt it for thine honour, and confound not thy seruant, putting his trust in thee.

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The vision of God is lost by reason of sin and miserie found.

O Lorde thou art my God & my Lord and I haue neuer seene thee, thou hast made mee, and made mee new againe, and hast bestowed all thy good things on mee, and yet I haue not seene thee, neither know thee. Finally, I am made to see thee, and yet I haue not done that for which I am made. O [Page] miserable condition of man, when hee lost that for which he was made: O that cursed and hard fall. Alas what lost he, & what hath he foūd? what departed, and what remained? He lost felicitie, to which hee was made, and found miserie, to which he was not made, That departed without which nothing is happy, & that remained, which of it selfe is not but miserable. Man did then eate the bread of Angels which now he hungreth for: and now hee eateth the breade of sorrowe [Page] which then hee knew not. O thou lord, how long wilt thou forget for euer, how long turnest thou thy face from vs when wilt thou looke backe and heare vs. When wilt thou lighten our eies, and shew thy face vnto vs? When wilt thou restore thyselfe vnto vs? Regarde O lord, heare and enlighten vs, and shew thy selfe vnto vs, that it may bee well with vs, without whom it is so euill with vs. Recreate vs, help vs I beseech thee O Lord, My hart is become bitter [Page] in his desolation, make it sweete with thy consolation Being hungrie, I haue begun to seeke thee, let me not liue vnfed of thee, I come poore to the rich, a wretch to the pitifull, let me not go away emptie, and despised, O Lord I am bowed downe and crooked, that I cannot see but downward, reare me, that I may look and indeuour my selfe vpward. Mine iniquities are gone ouer my heade, they haue couered mee, and wrapped mee round about, and lode mee like [Page] an heauy burden. Vnwrap me, and vnburden me, least the pit shut her mouth vpon me. Teach me to seeke thee, and shew thy selfe to me, séeking thee, because I can not seeke thee except thou teach mee, neither finde thee except thou shew thy selfe to me. I may seeke thee, in desiring after thee. I may desire thee in seeking thée, I may find thee in louing thee: and I may loue thee in finding thee.

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A reason intreating God to helpe.

HElpe mee O Lord my life, least I should perish in my wickednesse, If thou hadst not created mee, O Lord. I had not béen, but because thou hast created me, now I am. If thou gouernest mée not, yet I am not: for my merits, my grace compelled thee not that thou shouldest create mee, but thy most fauourable goodnesse and thy mercy. That loue of thine, O lord my [Page] loue of thine, O Lord my God, which compelled thee to creation: I beseech thee now, that the same may compell thee to gouerne it. For what profiteth that thy loue hath compelled thée to create me, if I should perish in my miserie, and thy right hand should not gouerne me. Let the same mercie O Lorde my God compell thee to saue that, that is created, which compelled thee to create, what was not created. Let the loue winne thee to saue, which wonne thee to create, because that loue is not lesse now then it was, for thou thy selfe [Page] art the same loue, who euer art all one.

Prayers and Meditations much mouing the hart to deuotion & diuine loue.

BLessed bee the pure in heart, for they shal see GOD. Blessed bee they which dwell in thy house O Lord, they shal praise thee world without end.

I beseech thee therefore O Lord, through all thy mercies, by which wee are deliuered from euerlasting [Page] death, make soft my hard and stonie heart, my rockie and yron hart, with thy pretious and rich annointing, and make mee through the inward touch and griefe of heart for my sinnes, to become a liuely Sacrifice before thee, at all times. Grant mee in thy sighte, euer to haue a contrite and an humble heart, with aboundance of Teares, graunt mee for the loue of thée, vtterly to bee dead to this world, and through the greatnesse of thy feare and loue, quite forgetfull of transitory things, so farre forth, that concerning [Page] worldly things, I neither mourne nor reioyce for them, neither that I may feare any thing temporall, nor loue it, neither that I bee corrupted with allurements, nor broken with aduersities. And because thy loue is as forceable as death, I beseech thee, that the very whote and sweet force of thy loue, may draw vp my minde from all things, which are vnder heauen, that I may abide fast to the onely memorie of thy sweetnesse. Lorde let thy most sweete sauour descend I beseech thee, let it descende into my Heart, that thy [Page] loue most sweete may enter in, let the wonderfull and vnspeakeable fragrant sweetinesse of thy sauour come to mee, which may reare vp euerlasting desires in me, and may bring the veines of the springing water of my heart into eternall life, and that at length I may see thee the God of Gods in Sion, and that I may dwell in thy house O Lord, world without end Amen.

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Another.

SWeete Christ, bountifull Iesu, I beseech thée replenish alwaies my heart with thy vnquenchable loue, with thy continuall remembrance insomuch that as a burning flame, I may wholie burne in the sweetnesse of thy loue, the loue, the which many waters may neuer quench in me, Make mee, sweete Lorde to loue thee, and for the desire of thée, to put off the heauy burden of earthlie [Page] concupiscence, which fighteth against, and grieueth my miserable soule, that running without let after thee in the sauour of thy sweete perfumes, I may effectually bee satisfied, and thou beeing my guide I may deserue to come to the sight of thy beauty.

Another.

SWeete Christ, bountifull Iesu, as I desire, and as I humblie pray with all my mind and heart, graunt me thy loue, holy and chaste, which [Page] may fill mee, may dwell in me, and altogither possesse mee. And graunt to me an euident signe of thy loue, a watering fountaine of teares, continually flowing, that also those my teares may witnes thy loue in mee, that they may bewray and declare how much my soule loueth thee, Whilest for the exceeding sweetenesse of thy loue, it cannot reframe from teares. I doe remember, holy lorde, that good woman Hanna, which came to the tabernacle, to pray and intreted thee to haue a sonn: of whome the Scripture [Page] mentioneth that her countenance after teares and prayers, was no more diuersly chaunged. But I mindfull of so much vertue, and so greate constancie, am tormented with sorrow, and confounded with shame, because I beholde my selfe, wretch, so much abased. For if a woman wept so, and perseuered in weeping, which desired to haue a sonne, how much ought my soule to lament and continue in lamentation which seeketh and loueth GOD, and loueth to come to him? Howe ought such a soul to mourn and lament, which seeketh [Page] God day and night, which besides Christ, will loue nothing. Surely maruell it is, if then the teares of that soule be not made bread for it day and night. Looke backe therfore and haue mercy on me because the sorrowes of my heart bee multiplyed. Graunt mee thy heauenly comfort and despise not my sinfull soule for which thou dyedst, Grant me I beseech thée inwarde teares with al effect, which may breake the bonds of my sins, and for euer store my soule with heauenly reioysing.

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Another.

SWeete Christ bountifull Iesu, the maruellous deuotion of an other woman, also commeth into my minde, the which with holy loue sought the liuing in the Sepulcher, the which (the Disciples going away from the Sepulcher) departed not the which sate downe there sad and sorrowfull, and wept both long and much: and rising with many teares againe and againe, shee diligently searched [Page] the hollow places of the forsaken sepulchre, if happily she might sée thee in any place, whom with a feruent desire she looked for. Then surely going into the Sepulchre, shée had séene it once and againe. but too much was not sufficient to her that loued. For the vertue of a good worke is perseuerance, or constant abyding therein. And because before others she loued▪ and in louing wept, and in wéeping sought, and in seeking perseuered: therefore the rather shee first of all others deserued [Page] to finde thee, to see thee, and to speak to thée And not onely for these things, but shee was the first tydings bearer to the Disciples of thy glorious resurrection, thou instructing, and meekely aduertising her, saydest, Go tel my brethren that they goe into Galilee, there they shall see mee If therefore a woman so wept, and perseuered in wéeping, which sought the liuing amongst the dead, which touched thée with the hands of faith, how ought the soule to lament and abide in lamentation, [Page] wh [...]ch beleeueth in heart, & confesseth with mouth thee hi [...] redeemer now ruling in heauen, and raigning euery where▪ How therefore ought such a soule to mourne & weepe, which loueth thee with al heartinesse, and coueteth to see thee with all desire. Thou alone succour and onely hope of al, that are in miserie, who neuer is humblie intreated without hope of mercie. Giue me this grace for thine owne sake, and for thine holy name, that how often I thinke of thee, I [Page] speake of thee, I write of thee, I reade of thee. I conferre of thee, how often I remember thee, I stand before thee, I offer thanks, prayers and sacrifice to thee, that so often with rising teares in thy sight, I may aboundantly & méekely wéepe, so that my teares bee instead of bread to me day & night. Verily thou king of glory, and master of all vertues, hast taught in thy word and example to mourne and wéepe, saying, Blessed bee they that mourne, for they shall be comforted.

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Another.

AH, alas my Lord, woe is my soule, yu comforter of my soule, thou departedst and saidest not so much as farewell. Going thy wayes, thou blessedst thine, neither was I present, Thy handes lifted vp, thou waft receyued into heauen with a cloud neither did I see it. The Angels promised thou wouldest come againe, neither did I heare it What shall I say, what [Page] shall I doe whether shall I goe, where shall I séek him, or when shal I find him? Whom shal I aske who shall tell my deerly beloued that I languish in loue, the delight of my heart ceaseth, my laughing is turned into heauinesse, my flesh and my heart fainteth, O God of my heart, and my portion, thou God for euer. My soule refuseth to bee comforted, but of thée my delight, for what haue I in heauen, & besides thée what would I vpon the earth. I wish for thée I hope for thée, I seeke [Page] thee, my heart hath saide to thée, I haue sought thy face, I will seeke after thy face: O lord, turn not thy face away from me. O most gracious louer of men, the poore is left alone to thee, thou art an ayder to the Orphan? My onely defending aduocate, haue mercie on mee desolate Orphan. I am become fatherlesse, my Soule is as it were, a widow. Regarde the teares of my lacke, and widowhoode, which I offer vnto thée vntill thou cōmest again Ah now my Lord, alas, [Page] Appeare vnto me, and I shall be comforted. Let me beholde thy presence and I shall inioy my desire: reueale thy glory, and my ioy shall be full.

Remember this note.

SO often as wee doe well the Angells reioyce, and the Diuells are sad. So often as wee go out of the way from that which is good, wee make the diuels glad, and defraude the Angels of the [...]r ioy. For there is ioy with them ouer one sinner which hartely repenteth.

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Grace before Dinner.

ALmighty GOD, whose prouidence reacheth to the vttermost ends of the world, and to the depth of the Sea: which nourishest all creatures with sustenance agreeable to their natures, the fish, the foule, the foure-footed beast, and the creeping worme: we beseech thee, that the meate & drinke which is set before vs on this table, at this present may be so moderately receiued, that our bodies [Page] therby may be refreshed, & our senfes comforted, through Iesus Christ our Lord, Amen.

Grace after dinner.

BLessed God, eternal thankes and praise bee ascribed vnto thee, which hast opened thine hand at this time, and made vs partakers of thy benefites: and hast supplyed the necessity of our nature with these nourishing elements: without the which our life cānot be maintained. We beseech thée to kindle [Page] in vs a continuall remembrance of thy bountifull goodnes towards vs, that as thou neuer withdrawest thy fatherly care from vs, so wee may neuer cease to offer vnto thee the sacrifice of praise and thanksgiuing, through Iesus Christ our Lord and Sauiour, Amen.

FINIS.

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Information about this book

Title statement

The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers.

Augustine, Saint, Bishop of Hippo.

Edition statement

1609

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A23100

ID [STC]

STC 953.5

ID [STC]

ESTC S1048

ID [EEBO-CITATION]

19998750

ID [OCLC]

ocm 19998750

ID [VID]

23598

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Early English books online.

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(EEBO-TCP ; phase 1, no. A23100)

Transcribed from: (Early English Books Online ; image set 23598)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1719:26)

Source

— The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers., Augustine, Saint, Bishop of Hippo., Pimm, Timo..

Extent

[288] p.

Printed by Iohn VVindet for John Budge,. London :: 1609.. (Dedication signed: Timo. Pimm.) (Signatures: A-M¹².) (Title and text in ornamental border.) ("This includes excerpts from the Liber de spiritu et anima but not from Speculum peccatoris and from the Scala Paradisi"--STC (2nd ed.).) (Reproduction of original in the British Library.)

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