that my soule may onely thirst and growe drie through the loue of thee forgetting all worldlie vanitie and miserie Heare o my God heare o light of mine eies heare and graunt what I demaunde of thee O most meeke and mercifull Lord refuse not to heare me by reason of my sinnes but for thy goodnes sake receiue the prayers of me thy vnworthy seruant and graunt me the effect of my peticion and desire by the prayers and intercession of our blessed Lady the glorious Virgin Marie and of all the Saints of thy heauenlie Cittie Amen A Prayer greately stirring vp the minds to compunction if it be saied in silence with attention CHAPT XXXVII O Lord Iesu o mercifull Iesu o good Iesu who hast vouchsafed to die for our sinnes and hast risen againe for our iustification I beseech thee by thy glorious resurrâ—ction raise me vp from the sepulcher of sinne and graunt me daylie a parte in this first resurrection that in the last likewise I may be thought worthie to receiue a portion O most sweete most benigne most louing most deare most inestimable most desired most amiable and most beautifull Lord who hast ascended into heauen in glorious and triumphant manner and as a puissant Prince sittest at the right hande of God the Father drawe me vp vnto thee that I may runne after thee being allured by the sent of thy ointments soe sweetelie smelling that I may runne without ceasing thou drawing and conducting me running drawe the mouth of my thirstie soule I beseech thee to those riuers aboue of euerlasting satietie nay rather leade me to the fountaine of life my God and my life that there I may drinke according to my capacitie in suche sorte as that I may be able to liue eternallie For thou with thy sacred and blessed mouth hast affirmed If any one thirst lett him come to me and he shall drinke and be satisfied O fountaine of life graunt that my thirstie soule may alwaies drinke of thee that according to thy holie and true promisâ— waters of life may flowe from my bellie O fountaine of life fill my minde with the streame of thy delight make my hart drunke with the sober drunkennes of thy loue that I may forget all thinges that are vaine and worldly and may continuallie haue thee in my memorie euen as it is written I haue been mindfull of God and haue been delighted Giue me thy holie spiritt whom those waters did signifie which thou didst promise to bestowe vpoz those that doâ— thirst after thee Graunt I beseeche thee that I may tende and aspire thither with my whole desire and affection whither we beleiue thou didst ascende the foâ—â—th day after thy Resurrection that I may be detained iâ— this vale of miserie in body onely being in thought and desire continually with thee to the end my harte may remaine there where thou art my desired incomparable and most beloued treasure For in the greate deluge of this life where we are â—ossed to and from with continuall tempests finding â—oe firme standing or assured place where the doue may fixe her foote for neuer soe small a space heere I say in this wretched worlde noe certaine peace or assured rest is to be expected for that where soeuer we are warres and dissensioÌ„s doe molest vs our enimies on all sides doe assaulte vs out wardly are fightes inwardlye teares And for that we consist of a two-folde substance partly of earth partly of heauen our body which is subiect to corruption is a clogg to the soule not suffering it to soare vp to celestiall contemplation Wherefore my minde being my compagnion freinde cominge as one wearied on the way lieth sicke and diseased being rent maÌ„gled by those vanities throughe which it hath passed it is exceeding hungrie and thirsty and I haue nothing to sett before it because I am poore and needy Thou therefore o Lord my God who art riche in goodnes and giuest in aboundance the dainties and delicacies of celestiall fulnes giue meate to my minde being wearied recollect it beinge distracted restore it to healthe being rent and mangled Beholde o Lord how it standâ—th at thy dore knocking I beseech thee by the bowells of thy coÌ„passion in which thou hast vouchsafed to visit vs coming downe vnto vs from heauen open the hande of thy pitty to my afflicted minde knockinge and calling vnto thee commaunde likewise by thy accustomed courtesie that it may enter and be brought in vnto thee that it may rest and repose in thee and lastly by thee may be refreshed fedd who art the liuing and heauenly bread with which being filled and strength being recouered let it ascende to the thinges aboue it and being lifted vp with the winge of holy desire from this vale of teares and lamentation let it soare vp to the heauenly kingdome Let my soule I beseech thee o Lord take the winges of an Eagle and fly without failing let it fly without ceasing vntill it come to the beautie of thy house and vnto the place of thy glorious habitation that there in the place of thy pasture which is enuiroÌ„ned with pleasant riuers it may be fedd with the foode of thy internall consolation sitting at the same table on which those heauenly citizens are wonte to take theire refection Graunt that my hart may rest in thee o my God my hart I say which is as aspatious sea tossed too and froo with continuall floudes Thou therfore o Lord who hast commaunded the windes and sea after which a greate calme did ensue come and walke vpon the waues of my harte to the end that all thinges within me may be stil and quiet that soe I may embrace thee the onely good thinge which I desire to possesse and may contemplate thee the gratfull light of mine eies being freede from the darke mist of troublesome thoughtes Let my minde o Lord flie and retire it selfe vnder the shadowe of thy winges from the inordinate heate of worldly cogitations that sittinge there in the temperate ayre of thy refreshing it may ioyfullie sing saying I will sleepe and repose in the peace of this one thinge that is of God alone O Lord my God let my soule sleepe I beseech thee by abandonning whatsoeuer is amisse lett it sleepe by hating wickednes and by louinge iustice For what thinge is there that can or ought to be more pleasing and delightfull vnto vs then amidst the darknes and manifold bitternes of this present life to desire diuine sweetnes and to sighe after eternall happines there to fixe the minde where it is most certaine true ioyes are to be founde O most sweete most louinge most benigne most charitable most inestimable most desired most beloued and most beautifull Lord when shall I see thee WheÌ„ shall I be presented before thee When shall I be satisfied by beholding thy beautie When wilt thou deliueâ— me out of this obscure prison that I may freely confesse thy holy name that from hence forth I may be
I haue receiued from thee common with them the guift of reason wherby to knowe thee Neuerthelesse I haue saied almost equall for that they alreadie haue the happie knowledge of thee by seeing thee as thou art but I by hope onely They by beholding thee apparantlie face to face I obâ—curelie as it were in a looking glasse They plainelie and perfectlie but I partlie onely Of the future dignitie of man CHAPT VIII WHen that therfore which is perfect is arriued that which is partly onely shal be disanulled which will be when we shall be admitted to beholde thy face apparentlie What will then hinder vs to be almost equall to the Angells whom thou o Lord at that time wilt crowne with a crowne of hope which is adorned with glorie and renowne whom thou with vnspeakeable fauoures wilt grace as thy friends yea we shal be in all thinges like and equall to the Angells Thy truth doth likewise testifie the same saying They are equall to the Angells and are the sonnes of God What are they but the sonnes of God if they are equall to the Angells They shall without doubt be the sonnes of God because the sonne of man is become the sonne of God Through this consideration I durst boldlye affirme that man is not onely almost equall to the Angells noe not equall onely but higher in dignitie and surpassing the Angells because man is God and God is man not an Angell Wherfore I durst auouche that man is the most excellent of all creatures because the Worde which in the beginning was God with God the Worde by which God sayed let light be made and light was made to witt the Angelicall nature the Worde by which God in the beginning created all thinges the same Worde hath become fleshe and dwelt in vs and we haue seene the glory of it Loe this is the glorie by which I glorie whensoeuer I glorie as I ought Loe this is the ioy by which I reioyce whensoeuer I reioyce as I shoulde euen thou o Lord my God the life and onely glorie of my soule I confesse therfore vnto thee o Lord my God that thou hast created me in a manner equal to the Angells in that thou hast created me capable of reason for that by meanes of thy diuine Worde I am in possibilitie to become equall to the Angells that by meanes of thy onely begotten Worde I may be adopted to be thy sonne o Lord to be thy sonne I say by the meanes and merits of thy beloued sonne lesus Christ in whom thou hast beene well pleased being thy onely soÌ„ne and heare and our onely Lord and redeemer enligthner and comforter being our aduocate with thee and the light of our eies who is our life our Sauiour and our onely hope who hath loued vs more then himselfe by whom we haue an assured trust and confidence and accesse to come to thee because he hath giueÌ„ them power to be the sonnes of God that beleiue in his name I will for euer o Lord praise thy holy name who by creating me according to thine owne image and likenes hast made me capable of soe greate glorie as to be the sonne of God The trees stones and all thinges els whatsoeuer that are mouâ—d or growe in the ayre or in the sea or on the earthe haue not this priuâ—ledge and prerogatiue because thou hast not giuen them power by meanes of thy Worde to be the sonnes of God for that they are depâ—iued of reason because this power doth depende of the reason by which we knowe God But he hath giuen this power to men whom he hath created reasonable according to his owne image and likenes And I o Lord like as by thy grace I am a man soe likewise by thy grace I am in possibilitie to be thy sonne which is a prerogatiue which they cannot attaine vnto Whence proceedeth this soe greate a good vnto me o Lord the most soueraigne truth and true soueraigntie the originaâ—l and beginning of all creatures What is the cause heereof o Lord that I shoulde be able to become thy sonne and they cannot Thou art the cause o Lord who remainest for euer who hast created aswell the one as the other Thou hast created both men and beastes the stones and the greene grasse growing on the grouÌ„de There were not any precedent meritts or precedent grace because thou hast created all thinges being moued there vnto by thy onely goodnes All creatures before theire creation were equall in meritts for that they were all voide of merits What then hath caused thy goodnes to be more liberall towardes me thy creature whom thou hast endewed with reason then towardes all others that are voide of the same Why am not I like vnto all them or all they like vnto me or I alone like vnto them What merits of mine what grace or goodnes was there in me to deserue the same to witt that thou shouldest make me capable to be the sonne of God which prerogatiue thou hast graunted to none of them Be it farr o Lord from mine imagination that I shoulde thinke this to proceede from any merits of mine Thy onely grace and goodnes hath been the cause of this to the end I might be pertaker of the sweetnes thereof I beseeche thee therefore by that grace by the which thou hast created me that thou wilt giue me grace to the end I may be gratefull for this grace receiued from thee Of Gods omnipotent power CHAPT IX THy omnipotent hande o God being still one and the same hath created Angells in heauen and wormes on the earth not being more excellent in the creation of the first then of the later For as noe other hande coulde create an Angell soe noe other coulde create a worme As noe other coulde create heauen soe noe other coulde create the least leafe of a tree As noe other coulde create the body soe noe other coulde cause soe much as one haire of the heade to be either white or blacke But the omnipotent hande of thy maiestie createth all thinges with a like facilitie Neither is it more possible vnto it to create a worme then an Angell nor more inpossible to inlarge the heaueÌ„s then a leafe it is not more easie vnto it to make a haire then a body nor more harde to lay the foundation of the earthe vpon the waters then the foundation of the waters vpon the earthe But all thinges whatsoeuer it woulde it hath made as it woulde in heauen and in earthe in the sea and in the bottomeles depthes making me likewise amongst all other thinges euen as it would could and knewe how Veriely thy hande o Lord coulde haue made me a stone or a birde or a serpent or some brute beaste knowing full well how to doe it yet woulde not by reason of thy great goodnes The cause therefore why I am not a stone or a tree or some brute beaste is for that thy goodnes hath otherwise ordained neither were there
mercy giue me yet greater light and vnderstanding I beseech thee that I may perceiue it more plainely For by the lesser benefits o holy Lord God our good Creator we growe to vnderstande thy greater and by those which we visibly see heer we come to the knowledg of those that are inuisible in heauen For if thou o God dost bestowe vpon our base and corruptible body soe greate and innumerable benefits from the firmament and ayre from the earthe sea from the light and darknes from heate and shadowe from dewe and raine from windes and shewers from foules fishes from beastes and trees from variety of hearbes and plantes and of al other of thy earthely creatures seruing vs successiuely in their turnes that by them thoâ— maiest solace the sorowes of this our wearisome life what manner of benefits are those I pray thee how greate I say and innumerable shall those comfortes and commodities be which thou hast prepared for those that loue thee in that heauenly country where apparantly face to face we shall see and beholde thee If thou dost soe much for vs now in this earthly prison what wilt thou doe for vs heerafter in the palace of thy heauenly habitation Greate certainely and innumerable are these thy workes o Lord and kinge of heauen For seing all these thinges are exceeding good and delightfull which thou hast imparted to good and bad men in common what manner of thinges wil those be which thou hast reserued for the good alone If the guifts which thou dost now giue vnto thy freindes and foes together be soe innumerable and many how greate innumerable how sweete and delightfull will those be which thou wilt bestowe heereafter vpon thy freinds onely If thou dost giue vs soe greate comfortes on this sorrowfull day of weepings how greate wilt thou giue vs on the festiuall day of the wedding If soe greate delightes are contained in this earthly prison how greate are contayned in the countrie of heauen There was neuer yet any eye o God without thee that hath seene the pleasures which thou hast prepared for those that loue thee Because the immensitie of thy sweetnes which thou hast reseruâ—â— for those that feare thee is answerable vnto the immensitie of thy magnificence Wherfore o Lord my God like as thou art greate and immense there being neither end of thy greatnes or number of thy wisedome or measure of thy bounteousnes soe likewise there is neither end or number nor measure of thy recompence but like as thou art greate soe is likewise thy rewarde and recompence because thou thy selfe art their rewarde and recompence that fight for thee according to thy holy ordinance That the sweetnes of God doth take away the present bitternes of the Worlde CHAPT XXII THâ—se o Lord God the sanctifier of thy Saincts are those greate benefits of thine with which thou hast aboundantly supplied and replenished the wantes of thy children because thou are the hope of those that are in desperation their comforte that are in affliction thou art a crowne of confidence adorned with glory prepared for those that ouercome Thou art the eternall foode and fullnes of thy hungry seruants to be distributed to those that hunger after righteousnes Thou art the euerlasting comforte who bestowest thy selfe on them only that despise all worldly comforte in hope of that endlesse comforte which they shall haue of thee Because those that are comforted eere are vnworthy to be comforted by thee heereafter But they are by thee comforted who are heere for thee afflicted and they that are partakers of thy passions are likewise partakers of thy consolations Certainely noe man can be comforted in both worldes or reioyce heere in this life and in the next likewise but of necessitie he must loose the one that will get the other When I consider these thinges o Lord my comforter my soule refuseth to be comforted in this life to the end it may be thought worthy of thy eternall comfortes because according to reason it seemeth that he is worthy to loose thee that taketh more delight in any other thing then in thee Wherfore o souueraigne truth by thine owne selfe I beseeche thee permitt me not to take pleasure in any vanitie But let all transitorie thinges seeme bitter vnto me that thou alone maiest seeme sweete vnto my soule who art that inestimable sweetnes that maketh bitter thinges to be sweete Thy sweetnes made the stones of the streame seeme sweete vnto Saint Stephan with which he was stoned Thy sweetnes made the burning gridiron seeme sweete vnto Saint Laurence on which he was broyled By meanes of thy sweetnes the Apostles went ioyfullie froÌ„ the sight of the councell for that they were thought worthy to suffer reproache for thy name Saint Andrewe went with ioy and alacritie towardes the Crosse because he went with hast towardes thy sweetnes The Princes of the Apostles likewise Saint Peter Saint Paule with this thy sweetnes were replenished so that to obtaine it the one of them made choice to be crucified the other without feare to loose his heade Saint Bartholomewe to buy it gaue his owne skinne and Sainte Iohn to taste of it without feare drunke vp a cuppe of poison Noe sooner had Saint Peter tasted of this sweetnes but forthwith forgetting all inferiour thinges he cried out as one inebriated and ouercome with ioy saying Lord it is good for vs to be heere let vs make heere three tabernacles let vs remaine heere in diuine contemplation because we want noe other thing It is sufficieÌ„t for vs saide he to see thee it is sufficient to be satisfied with soe greate sweetnes He had noe sooner tasted one onely droppe of that heauenly sweetenes but he immediatelye forgott all other sweetenes What woulde he haue saied thinke you if he had tasted of the immense sweetenes of thy diuinitie which thou hast kept in store for those that loue thee That Virgin likewise had tasted of this thy vnspeakeable sweetenes of whom we reade that shee went to the prison in that pleasant and merrie manner as if shee had been inuited to some banquet or supper He likewise I suppose had tasted of this sweetnes who saied How greate o Lord is the multitude of thy sweetnesse which thou hast laied vp in store for those that feare thee Who likewise did put vs in minde of it saying Taste and see because our Lord is sweete This o Lord God is that happines which we doe hope thou wilt bestowe vpon vs for which we fight for thee continuallie for which we mortifie our selues for theâ— dailie to the end we may liue with thee in that happy life of thine which shall last euerlastingly That our whole hope and the desire of our harte ought to be in God CHAPT XXIII Bvt thou o Lord the expectation of Israel the desire after which our hartâ— doth sighe euery day make hast and doe not stay Arise make hast and come and deliuer vs out
shine o loue which dost alwaies burne o sweete Christ o good Iesu the eternall and neuer failing light the breade of life who dost feede vs with thy selfe without hurte to thy selfe who art daylie eaten and yet art alwaies whole without being broken I beseeche thee o Lord to shine vppon me and to enflame me Enlighten and sanctifie me thy vessell cleanse me from malice fill me and preserue me full of thy grace that to the good of my soule I may eate the foode of thy fleshe to the end that by eating thee I may liue of thee I may liue by thee I may come to thee and repose in thee Of the ioy which the soule receiuâ—th by receiuing Christ CHAPT XII O Lord the sweetnes of loue and the loue of sweetnes Be thou my foode and let all my bowelles be filled with the delitious drinke of thy loue to the end that all my wordes and cogitations may be good and tending to edification Make me o Lord and my loue to encrease in thee that thou mayest be eaten by me worthily who art more sweete then honie more white then snowe the foode of suche as growe greate in vertue Thou art my life by which I liue my hope to which I adhere my glory which I desire to obtaine Possesse thou my hart gouerne mine intention direct mine vnderstanding lift vp my loue eleuate my minde and draw the mouthe of my soule thirsting after thee to the waters of life euerlasting Let all tumultuous thoughtes and carnall cogitations I beseeche thee holde theire peace Let all phantasies of the earth and waters of the ayre and heauens keepe silence Let all dreames and imaginarie reuelations all tongues and tokens keepe silence briefly let all thinges holde theire peace that are donne in this vale of miserie being all of them short and soone passing away Let my soule in like sorte be silent and not speake a worde let it leaue it selfe by not thinking of it selfe but of thee o my God for that thou art my true and onely hope and my whole confidence Because a parte of each one of vs as the blood and flesh is founde in thee o Lord our God in thee I say o most sweete most gratious and most milde Iesu Where therfore parte of me doth raigne there I belieue likewise to haue dominion and where my blood doth dominere there I trust to haue principalitie and power Where my fleshe is glorified there I knowe my selfe to be renowned Although I am a sinner yet I doe not despaire to be pertaker of this grace and fauoure although my sinnes doe hinder it yet my substance doth require it Although my faultes and defectes doe exclude me yet my humaine nature which is common to me with Christ doth not repell me That the Worde incarnate is the cause of our hope CHAPT XIII DOubtles God is not soe cruell as not to loue his owne fleshe members and bowells I should certainely despaire by reason of the manifolde sinnes and vices faultes and negligences which I haue committed and doe dailie and continuallie commit in thought worde and deede and by all manner of meanes by which humaine frailtie is able to offend were it not that thy diuine Worde o my God had beene made fleshe and dwelt in vs. But now I dare not despaire because he being obedient vnto thee vntil deathe euen the deathe of the Crosse hath taken our handewrittinge or obligation wherein we stoode bounde as slaues to the Diuell by sinne and fastning it to the Crosse hath crucified both sin and deathe In him I securely breathe who sitteth at thy right hande and maketh intercession for vs. Trusting therefore in his bountie I desire to come to thee in whom we are already risen againe from the deade and are reuiued with whom we haue alreadie ascended into heauen and sit with him in glorie in that happie region To thee therfore o heauenly Father be all praise glory honor and thanks-giuinge HOw the more we are addicted to diuine contemplation the greater delight we take therein CHAT XIV How sweete is the remembrance of thee vnto vs o most louing Lord who hast soe dearelie loued and saued vs who hast soe wonderfullie reuiued and exalted vs. The more I meditare of thee o most mercifull Lord the more sweete and amiable thou art vnto me And for that thy goodnes doth exceedinglie delight me I purpose as long as I liue in the place of this pilgrimage to desire and contemplate without ceasing thy wonderfull loue vnspeakeable beautie with apure intention and with a most sweete and louinge affection Because I am wounded with the darte of thy charitie I am wonderfullie enflamed with the desire of thee coueâ—ing to come to thee to see thee Wherfore I will stande vppon my guarde and will singe in spirit with watchfull eies yea I wil singe with my minde and with all my forces I will praise thee my creator and redeemer I will peâ—rce the heauens by deuotion and feruoure and will remaine with thee by a feruent desire that being detained in this present miserie with my bodie only I may in thought and affection be continuallie with thee to the end my hart may be there where thou art my desired incomparable and most beloued treasure But alas o Lord my hart is not sufficient to conteÌ„plate the glorie of thy great goodnes and pittie for that thou art a God of infinite meekenes and mercie verily thy praise thy beautie thy vertue thy glorie thy magnificence thy maiestie and thy charitie doth farre surpasse the capacitie of any mortall memorie For euen as the brightnes of thy glorie is inestimable soe likewise the largenes of thy charitie is vnspeakeable whereby thou dost adopt those to be thy children and vnite them vnto thee by loue and affection whom thou hast created of nothinge How for Christs sake we ought to wishe for tribulations in this life CHAT XV. O My soule if it were necessary daylie to suffer torments yea to endure hell it selfe for a longe time together that we might see Christ in 〈◊〉 glorie and be ioyned in felowship with the Saintes in his heauenly cittie were it not meete thinkest thou to sustaine all manner of miserie that we might be made pertakes of soe greate a good and of soe greate felicitie Let the diuells therfore endeuoure as much as they will to entrap me and by tentatious to deceiue me let longe fastinge weaken my bodie and course cloathing subdue my fleshe let trauaile trouble me and watching drie me vp to nothinge let others exclaime against me let this or that man disquiet and molest me let colde make me crooked let my conscience murmure against me let heate scorche me let my bodie be grieued my breast enflamed my stomacke puffed vp with winde my countenance wanne and withered let me be wholie afflicted with sicknes let my life consume away in sadnes and my yeares in sighes and sorrowfullnes let rottennes enter into my bones and
wholy saued me that thou mightst wholy haue me â—et me therfore loue thee o Lord my strength let me loue thee my vnspeakeable ioy and solace and let my whole life which was deade through my miserie and is raised againe through thy mercy be esteemed from hence for the not mine but thine who art a milde and mercifull God and of much mercy towardes all those that loue thy holy name Wherfore o Lord my God who dost sanctifie me thou in thy lawe hast commaunded that I shoulde loue thee with all my harte with all my soule with all my minde with all the strength and forces of my body and with all the internall affections of my minde ech hower moment in which I enioy the benefit of thy mercy because I shoulde continuallie perishe if thou didst not continuallie gouerne me I shoulde continuallie dye if thou didst not continuallie receiue me soe that euery moment thou dost oblige me vnto thee by bestowing euery moment many benefits vpon me As therfore there is noe hower or minute in which I doe not receiue some benefitt or other from thee soe there ought to be not moment in which I haue not thee before mine eies and in my memorie and in which I doe not with all my strength loue thee But this is a thing that surpasseth my abilitie vnlesse thou of thy liberalitie bestowe it vpon me From whom euerye good and perfect guift hath his beginning descending from the Father of lightes with whom there is noe mutation or shadowe of alteration Verily this prerogatiue of louing thee proceedeth not from the desire or endeuoure of any mortall man but is giuen to him on whom it pleaseth thee to take compassion This guift is thine o Lord who art the giuer of all good Thou commaundest that we shoulde loue thee graunt vs grace to doe that which thou dost commaunde and commaunde whatsoeuer it shall please thee Of the vehemencie of loue or charitie CHAPT XIX O My God I doe loue thee desiring to loue thee more and more continuallie because thou art indeede more sweete then any honie more nourishing then any milke more bright then any light Wherefore thou art to me more deare then golde or siluer or any pretious stone whatsoeuer For whatsoeuer I did whilst I liued in the worlde did but displease me inrespect of thy sweetnes and the beauty of thy beloued house O fire that dost alwaies burne and art neuer extinguished O loue that art alwaies hoate and neuer growest colde inflame me with the fire of thy loue Let me I say be sett on fire by thee to the end I may wholy loue thee For he that loueth any thing besides thee or which he loueth not for thee loueth thee by that meanes with lesse vehemencie I wil loue thee o Lord because thou hast loued me first But how shall I be able to expresse the tokens of thy surpassing great loue towardes me by reason of thy innumerable benefits with which thou hast nourished me from my very infancy For in the benefit of creation when in the beginning thou didst create me of nothing by making me according to thine owne image thou hast honoured and exalted me aboue other creatures which thou hast made ennobling me with the light of thy counteâ—ance with which thou hast signed and sealed the entrance of my hart by which likewise thou hast made me different from senslesse creatures and bruite beastes and in dignity almost equall to the Angells All this seemed little to thy diuiâ—â—e Maiestie for that thou hast not ceased to chearishe me dayly euer since with many singular and surpassing greate presents of thy magnificence yea thou hast fedd and fostered me as if I were thy little childe and onely darling giuing me sucke from the breastes of thy diuine consolation Verily thou hast caused all creatures to serue and obey me to the end I might wholy employ my selfe in the seruice of thee Howe God hath made all thinges subiect to the seruice of man CHAPT XX THou o Lord hast made all thinges subiect to man that man shoulde be wholie subiect to thee alone And to the end thou mighest oblige man to be wholy thine thou hast made him ruler ouer euery thing All exteriour thinges thou hast created for the body the body for the soule and the soule for thee to the end that the soule might haue nothing els to doe but to loue and delight in thee hauinge thee as her solace and inferiour thinges at her seruice For whatsoeuer is contained within the compasse of heauen is inferiour to the soule of man which was created to enioy the most soueraigne and supreame good by whose possession it might become blessed To whom if it shall adhere by forsakiuge the familiarity and freindshipp of all thinges heere beneath being all subiect to mutabilitie it shall without doubte heereafter beholde most cearely the face of that supreame Maiestie and eternall immortalitie whose sight it now desireth soe earn stly It shall then I say enioy those most excellent guiftes graces in heauen in comparison of whome whatsoeuer is heere seene is to be esteemed as nothing Those are the thinges which neither â—ie hath seene not eare hath hearde neither haue they euer entred into the harte of man which God hath prepared for those that loue him These thou wilt bestowe o Lord vpon the soule of man Yea euen in this life thou dost daily make glad the soules of thy seruants being the louer of soules But why doe I wonder at this o Lord my God seing by doing this thou dost honoure thine owne image and similitude accordinge to which our soules are created For which our body likewise although it be subiect to corruption and of noe reputation yet that it might see thou hast giuen it the light of the firmament by meanes of thy seruants the sonne and moone who without being euer weary doe continuallie day and night by vertue of thy commaundment serue and obey thy children Moreouer thou hast bestowed vpon the body the purity of the ayrâ— that it might breathe varietie of soundes that it might heare sondry sweete sauoures that it might smell diuersitie of meates that it might taste grosse and corpulent bodies that it might feele Thou hast ordained labouring beastes in his necessities to serue and aide him the foules of the aire the fishes of the sea and the fruites of the earth to feede and refreshe him Thou hast caused the earth to bring for the medicines for â—ache seuerall maladie Finallie thou hast prepared seuerall salues for seuerall sores varietie of remedies for diuersitie of infirmities because thou art mercifull and milde and being the potter by whom we were framed thou knowest the brickle stuffe whereof we are formed because we all are as a peece of potters clay in thy hande How by the consideration of benefits temporall we may gather the greatnes of those that are celestiall CHAPT XXI GIue me grace o Lord to see the greatnes of thy
but canst not be seene Woe art noe where wanting and yet art farre distant from the thoughtes of wicked men Who art not there absent wher thou art farre distant because where thou art absent by grace thou art present by reuenge Who art euerie where present yet canst hardly be found Whom we followe standing still and cannot ouertake Who dost containe all thinges fill all thinges enuiron all thinges surmounte all thinges sustaine all thinges Who teachest the harts of the faithfull without sounde of wordes Who art not extended by places nor changed by times neither dost thou come and goe Whose dwellinge is in that inaccessible light which neither is nor can be seene by any mortall wight Remaininge quiet in thy selfe thou dost on euerie side enuiron the whole worlde Thou canst not be cut or cleft because thou art trulie one nor deuided into partes because thou dost who lie fill beatifie aud possesse whatsoeuer is contained in the whole worlde Of the vnspeakeable knowledge of God CHAPT II. IF soe many bookes were written as with them euen the whole worlde might be filled yet thy vnspeakeable knowledge coulde not be vnfolded And for that thou art vnspeakeable thou canst not by any meane be described or defined either with wordes or writing who art the fountaine of diuine brightnes and the sunne of eternall happines Thou art greate without quantitie and therfore infinitely greate thou art good without qualitie and therfore truly and chiefely good neither is any one good but thou alone whose verie will is as the deede donne whose pleasure is reputed for power Who hast created all thinges of nothing by thine onely worde making theÌ„ voluntarily of thine own accord Who hast all creatures in thy possession hauing noe neede of them dost rule and gouerne theÌ„ without either trouble or laboure neither is there any thinge whatsoeuer either in thinges aboue or thinges beneathe that can disturbe or alter the setled order of thine Empire Who art in all places without place and art euerie where present without situation or motion Who art not the author of any euill neither art thou able to doe euill who art able to doe whatsoeuer thou wilt neither doth it repent thee after thou hast donne it By whose onely goodnes we are created by whose iustice we are chastised by whose mercie we are redeemed Whose omnipoteÌ„t power doth gouerne rule and replenish all thinges which it hath created Neuerthelesse we doe not say that thou doost fill all thinges as if they did containe thee seing they are rather contained in thee neither doe we say that thou dost fill them all particularlie neither is it lawfull to thinke that euery creature according to the greatnes of his capacitie doth containe thee that is the greatest more and the least lesse sithence thou art in them all or they all in thee Whose omnipotencie comprehendeth all thinges whatsoeuer neither can any one finde meanes to escape thy power soe that he with whom thou art not appeased will not be able to get away when thou art offended Of the desire of the soule thinking of God CHAPT III. WHerfore I inuite thee o most mercifull God to come into my soule which thou hast made readie to receiue thee by meanes of those holy desires with which thou hast inspired the same Enter into it I beseeche thee and make it fitting for thee that thou mayest possesse it which thou hast created and redeemed that as a seale I may alwayes haue thee fixed vpon my soule Forsake me not o most mercifull Lord I beseeche thee calling vpon thee for that thou hast called me before I called vpon thee and hast sought me to the end that I thy poore seruaunt shoulde seeke thee by seeking shoulde finde thee and being founde should loue thee I haue sought thee o Lord and haue founde thee and doe desire to loue thee Encrease my desire and graunt me that which I doe desire for that vnlesse thou giue me thy selfe I thy poore seruaunt cannot be satisfied albeit thou shouldest giue me whatsoeuer thou hast created Giue me thy selfe therefore o my God giue me thy selfe Beholde I loue thee and if it be but a little I will loue thee more Verilie o Lord I doe loue thee I doe desire thee exceedinglie I am much delighted with the sweete remembrance of thee For during the time that my minde doth sigh after thee whilest it meditateth of thy vnspeakeable mercie the burden of my flesh is lesse burdensome vnto me the hurly burly of my cares and cogitations doe then cease the weight of my mortalitie and manifolde miseries doth not according to its wonted manner dull me all thinges are quiet and at peace My hart burneth my minde reioâ—ceth my memorie flourisheth my vnderstanding shineth yea my whole soule is as it were rauished with the loue of thinges that are heauenlie being inflamed with a desire of seeing thee Let my soule therfore take as it were the winges of an Eagle and flie and not faile let it flie vntill it come to the beautie of thy house and to the throne of thy glorie that there in the place of thy pasture which is enuironned with pleasant riuers it may be fedd with the foode of thine internall consolation sitting at the same table on which those heauenly citâ—izens are wonte to take their refection Be thou o Lord our ioy and exultation who art our hope saluation and redemption Be thou our mirthe and gladnes who art our future happines Let my soule alwaies seeke thee and graunt that it may not fainte in seeking thee Of the miserable estate of that soule that doth neither loue nor seeke our Lord Iesus Christ CHAPT IV. WOe be to that vnhappie soule which doth neither seeke nor loue Iesus Christ our Lord for that it remaineth withered and wretched He that loueth not thee o God liueth but in vaine He that desireth to loue o Lord but not for thee is as it were a meere nothing and not worthy of any estimation He that liueth not to thee is alreadie deade He that knoweth not thee is a foole To thee therefore o most mercifull Lord I commend and commit my selfe from whom I haue receiued my being life and wisedome In thee is my hope trust and confidence by whome I hope to arise liue and obtaine euerlastinge rest and quietnes I desire loue and adore thee with whom I shall remaine raigne and be happie during all eternity That soule doubtlesse loueth the worlde which doth not seeke and loue thee it is a seruaunt to sinne a slaue to all manner of iniquitie being neuer at rest neuer in securitie Graunt o sweete Sauiour that my soule may alwaies serue thee Let my pilgrimage heere vppon earthe continually sigh after thee let my harte be enflamed with the loue of thee Let my soule o my God repose in thee let it contemplate thee in excesse of minde let it with ioyfullnes singe and sounde forthe thy prayses and let this be my
any time my rebellious flesh doth chance to throwe me downe through the remembrance of the woundes of my Lord I arise againe When the diuell seeketh to entrap me I forthwith fly to the bowells of my Lords mercy and he presentlie departeth from me If the heate of vnlawfull luste doth at any time cause any inordinate motion in my flesh through the remembrance of the woundes of our Lord the sonne of God it is immediatlie mitigated In all aduersities I doe not finde a more soueraigne remedie then are the wounds which Christ suffered for me In them I sleepe securely and repose assuredly Christ hath died for vs and therfore in deathe nothing can be founde soe bitter and vnpleasing which is not sweetned and cured by Christs death and passion My whole hope is in the deathe of my Lord. His deathe is my merit succoure and saluation it is my life and resurrection our Lords mercy and compassion is the merit which I rely vpon I am not voide of merit aslonge as I haue the Lord of mercies on my parte and sit hence the mercies of our Lord are many I my selfe am likewise riche in merits By howe much the more powerfull he is to saue me by soe much the greater is my securitie Howe the remembrance of Christs woundes is an approued remedie against all afflictions CHAPT XXIII I Haue exceedingly sinned and I knowe mine offenses to be many which I haue committed and yet I doe not despaire because where sinnes haue abounded there grace hath superabounded He that despaireth of obtaining pardon for his sinnes denieth God to be mercifull He doth almightie God a greate iniurie that mistrusteth of his mercy As much as lieth in him he denieth God to haue charity truth and power in which three notwithstanding doth depend my whole confidence that is in the charitie of his adoption in the truth of his promise and in the power of his redemption Nowe therfore let my foolishe imagination murmure as much as it will saying Who art thou that speakest after this fashion how wonderfull greate I pray thee is the glory of heauen by what merits then doâ—t thou hope to obtaine the same To whom I will answere confidently saying I knowe to whom I haue committed my selfe for that throughe his surpassing great charitie he hath adopted me to be his sonne because he is true in his promise and able to performe the same and may doe whatsoeuer it pleaseth him I cannot be terrified with the multitude of my sinnes if the deathe of my Lord come into my minde because my sinnes cannot oâ—ercome him The nayles and lance doe tell me that I am truly reconciled to Christ if I loue him Longinus with his lance hath opened Christs side for me into which I haue entred and doe rest there securely He that feareth let him loue because loue chaseth forth feare Verilie the whole worlde doth not afforde such a powerfull and present medicine against the heate of dishonest pleasure as is the deathe of my redeemer He stretcheth for the his armes on the Crosse and spreadeth out his handes as one readie to embrace sinners I purpose to liue and desire to die betweene the armes of Christ that hath saued me There I will sing securely I will extoll thee o Lord for that thou hast receiued me and hast not permitted mine enimies to triumphe ouer me Our Sauiour at his death bowed downe his heade that he might giue the kisse of peace to his beloued So often doe we kisse God as we are egged forwards through his loue to doe good A deuoute Meditation of the soule stirring vs vp to the loue of Christ. CHAPT XXIV O My soule who art famous by being framed according to the likenes of God beinge bought with Christs owne blood espoused vnto him by faith endowed with the holy Ghost adorned with vertues esteemed equall with the Angells loue him of whom thou art soe much loued attende to him that attendeth to thee and seeke him that seeketh thee Loue this thy louer of whom thou art beloued with whose loue thou art preuented who is the fountaine froÌ„whence thy loue proceeded He is thy merit and rewarde he is the fruite the vse and end of thy loue Be carefull to please him that is carefull to please thee thinke on him that thinketh of thee be pure with him that surpasseth in puritie be holy with him that excelleth all others in sanctitie According as thou shalt carry thy selfe towardes God in thy conuersation in the same manner will he carrie himselfe towardes thee againe He therfore being courteous milde and full of mercy and compassion doth exact of thee that thou likewise be courteous milde sweete huÌ„ble and mercifull towardes all men Loue him o my soule who hath deliuered thee from the lake of misery and from the myre of sinne and iniquitie Choose him for thy friende especiallie who alone will faithfullie adhere vnto thee when all other thinges and friendes shal be taken from thee On the day of thy buriall when thou shalt be abandoned by all thy friendes he will not leaue thee but will defende thee from those roring and infernali fiendes ready to deuoure thee yea he will conduct thee throughe that vnknowne region and bring thee into the streetes of heauenly Syon and will place thee there with his Angells before the face of his Maiestie where thou shalt heare that Angelicall songe Holy holy holy c. The Canticle of ioy the voice of mirthe and 〈◊〉 thanks-giuing praise and perpetuall Alleluia is songe there euerlastingly There there is a heape of happines supereminent glory superaboundant gladnes and all manner of goodnes O my soule sighe vehementlie and desire earnestlie that thou maiest attaine to that celestiall citty of which soe glorious thinges are saied and in which is the dwelling place of all those that are truly glad By loue thou maiest mounte vp thither because nothing is harde nothing is impossible to an vnfained louer The soule that loueth ascendeth very often and runneth vp and downe familiarlie in the streetes of the heauenlie Hierusalem visiting the Patriarches and Prophets saluting the Apostles admiring the armies of Martyres and Confessores and considering the quires of Virgins Heauen and earthe and all thinges in them contained doe continuallie exhorte me to loue my Lord God How nothing can satisfie the soule besides God the supreame good CHAT XXV IT is impossible that the harte of man should remaine constant and stable if it be not setled in the desire of thinges eternall but being more mutable then mutabilitie it selfe it passeth from one thing to an other seeking repose where it is not for in these fraile and transitorie thinges in which the affections thereof are held captiue it cannot content it selfe and liue at quiet because it is of soe great dignitie as that nothinge but the chiefe good is able to suffice it it is likewise of that freedome as that it cannot be constrained to commit any sinne Wherfore