nowe o Lord Iesu thine accustomed mercies Wilt thou be displeased with me alwaies Be appeased I beseeche thee and take pittie of me and turne not away thy louinge face from me who to redeeme me hast not turned away thy face from those that did â—â—ocke and spit vpon thee I confesse that I haue sinned and my conscience doth adiudge me worthy of damnation neither is my pennance sufficient to make satisfaction neuerthelesse it is a thinge infallible that thy mercie doth surmount all offence whatsoeuer be it neuer soe abominable Wherefore o most mercifull Lord I beseeche thee doe not write any malitious bitternes against me neither enter into iudgment with thy seruant but according to the multitude of thy mercies blot out mine iniquities Woe be to me at the day of iudgment when the bookes of our consciences shal be opened wherein our actions are registred when of me it shall openly be proclaimed See heere the man and his deedes committed What shall I doe o Lord my God at that dreadfull day when the heauens shall reueale mine iniquitie and the earthe shall beare witnes against me Verilie I shall be mute and able to say nothinge but holding downe mine head through shame and confusion I shall stande before thee shaking and blushing Alas what shall I say I will call and crie vnto thee o Lord my God Why am I consumed being silent Neuerthelesse if I speake my greife will not cease and if I holde my peace I shall inwardlie be tormented with vnspeakeable bitternes Weepe o my soule and make lamentation as a younge married woman for the deathe of her newe married husbande weepe and bewaile thy miserie for that thy bridegroome which is Christ hath forsaken thee O anger of the almightie rushe not vpon me because thou canst not be contained in me verily there is nothing in me that is able to sustaine thee Take pittie of me loast I despaire of thy mercie that by despairing of my selfe I may finde comforte in thee And albeit I haue donne that for which thou maiest iustly condemne me yet thou hast not lost thy accustomed propertie of shewing mercie and pittie Thou o Lord dost not desire the death of sinners neither dost thou take pleasure in the perdition of those that die nay rather that those that were deade might 〈◊〉 thou thy selfe hast died and thy death hath beene the death of that death that was due to sinners And if thou dying they haue â—iued graâ—nt o Lord I beseeche thee that thou living I may not die Let thy heauenly hande help me and deliuer me from the handes of those that hate me lâ—ast they insult reioyce ouer me saying we haue deuouted him Howe is it possible o good Iesu that euer any one can despaiâ—e of thy mercie who when we were thine enimies hast redeemed vs with thy pretious blood and hast reconciled vs to God Beholde o Lord protected with the shadowe of thy mercie I runne crauing pardon to the throne of thy glorie calling and knocking vntill thou take pittie of me For if thou hast called vs to pardon euen when we did not seeke it by how much more shall we obtaine pardon if we aske it Remember not thy iustice o most sweete Iesu towardes me a sinner but be mindeful of thy meeknes towards me thy creature Remember not thine anger towardes me guilty but be mindefull of thy mercie towardes me in miserie Forgett my pride prouoking thee to displeasure and weigh my wretchednes imploring thy fauoure For what doth thy sacred name Iesu signifie sauing onely a Sauiour Wherfore o Sauioure Iesu be thou my succoure and protection say vnto my soule I am thy saluation I doe presume very muche of thy diuine bountie because thou thy selfe dost teache vs to aske seeke and knocke at the dore of thy mercie Wherfore I doe aske seeke and knocke at thy dore as by thy wordes thou hast admonished me to doe Thou therfore o Lord that willest me to aske graunt that I may receiue Thou that dost couÌ„sell me to seeke graunt me likewise to finde Thou that dost teach me to knock open vnto me knockinge at the dore of thy mercie Recouer me being diseased repaire me being crased raise me being deade Vouchsafe likewise soe to direct and gouerne all my senses thoughtes and actions in that which is pleasing vnto thee that from hence forth I may faithfullie serue thee I may liue and giue my selfe wholy vnto thee I knowe o Lord that by reason thou hast made me I doe owe my selfe vnto thee and by reason thou hast redeemed me and hast been made man for me I doe owe if I had it to giue thee much more then my self vnto thee by how much greater then me thou art who hast giuen thy selfe for me Beholde I hau nothing els to giue thee neither can I giue thee this without thee take me therefore and drawe me vnto thee that I may be thine by imitation and affection like as I am by condition and creation Who liuest and raignest world without end Amen A profitable Prayer CHAPT XL. O Lord God almightie who art Trinitie in vnitie who art alwaies in al thinges and wert before all thinges and wilt be in all thinges euerlastingly one blessed God during all eternitie To thee this day and all the dayes of my life I coÌ„mende my soule my bodie my seeing hearing taste smelling and touchinge all my cogitations affections wordes and actions all thinges that I haue without within me my sense and vnderstanding my memorie faith and beleife and my constancie in well doinge all these I commende into the handes of thy powerfull protection to the end that all the nightes and daies howers and moments of my life thou wilt vouchsafe to preserue them Heare me o sacred Trinitie and preserue me from all euill from all scandall from all offence mortall from all the deceiptes and vexations of the diuell and of mine ennimies visible and inuisible by the prayers of the Patriarchs by the meritts of the Prophets by the suffrages of the Apostles by the constancie of Martyrs by the faith of CoÌ„fessors by the chastity of Virgins and by the intercession of al those Saints and holy men that haue pleased and faithfullie serued thee since the worlde began roote out of my hart all vaine glorious ostentation and increase in me the spiritt of compunction appease my pride and make perfect my humilitie Stirre me vp to teares and contrition and mollifie my hart being as harde as a stone Deliuer me o Lord and my soule from all the snares of my ghostlie enimie and preserue me in the performance of that which is most pleasing vnto thee Teache me to doe thy will o Lord because thou art my God Giue me o Lord a perfect sense and intelligence wherâ—by I may be able to knowe and acknowledge thy maruailous greate kindenesse Graunt that my petitions may be such as that they may be pleasing to thee and profitable to my selfe â—raunt
vpon him the nature and essence of man not of Angells and glorifying the same with the stole of his sacred resuriection and immortalitie he hath caried it aboue all the heauens aboue all the quiers of Angells aboue the Cherubins and Seraphins placing the same at the right hand of thy maiestie the Angels praise it the Dominations adore it and all the Vertues of heauen stand trembling in beholdinge him that is placed aboue theÌ„ God and man This verily is my whole hope and confidence Because in him to witt in our Lord Iesus Christ each one of vs hath a part each one of vs hath flesh and bloud Where therfore a part of me doth raigne there I trust to raigne my selfe where my flesh is glorified there I assure my selfe to be likewise in glory where my flesh hath rule and dominion there I suppose to rule my self Although I am a sinner yet I do not despaire to be partaker of this grace and fauour And albert my sinnes doe hinder me yet my substance doth require the same although my faultes doe exclude me yet the participation of the same nature doth not repell me For God is not soe cruell as that he can forgett man and not remember him whom he carieth about him and whom for my sake he seeketh to bring to saluation Verily our Lord God is very milde and mercifull and loueth his flesh members and bowells That flesh of ours loueth vs which is in Iesus Christ our most sweet gratious and louing Lord God in whom we haue already risen and ascended into heauen and doe already sitt in glorie with the celestiall spirits In him we haue the prerogatiue of our bloud for that we are his members and flesh and he likewise is our head by whom our whole bodie is composed according as it is written Bone of my bones and flesh of my flesh two shal be in one flesh And noe man at any time hateth his owne flesh but cherisheth and loueth it This is a great mysterie but I saieth the Apostle speake it of Christ and of his Church Of the two folde nature of Christ who pittieth vs and prayeth for vs. CHAPT XVI I Rendre thankes therefore to thine infinite mercy o my Lord God with my mouth haâ—â—e al the force I haue for all thy benefits by which thou hast vouchsafed soe wonderfullie to releiue vs wheÌ„ we were vndone and this by meanes of thy sonne our Sauious and Redeemer who hath died for our sinnes and hath risen againe for our iustification and liuing now for euer sitteth at thy right hand and maketh intercession for vs and together with thee taketh pitty of vs for that he is God of thee God the Father being coeternall and consubstantiall to thee in all thinges whence it proceedeth that he is able to saue vs for euermore Howe be it as he is a man in which respect he is inferior to thee all power is giuen him in heauen and in earth that at the name of Iesus euery knee should bow of thinges in heauen on earth and vnder the earth and that euery tongue should acknowledge and confesse o God and Father almightie that our Lord Iesus Christ is sittinge with thee in thy glorie It is he indeed whom thou hast appointed to be the iudge of the quick and dead for thou thy selfe iudgest noe man but hast left all iudgement vnto thy sonne in whose bosome are enclosed all the treasures of wisedome and learning He himselfe is witnes and iudge iudge and witnes from whom noe sinnful conscience shal be able to escape because all thinges are open and euident to his eies He truly that was iudged vniustly wil iudge the world with equitie and the people with indifferencie I therfore euerlastinglie blesse thy holie name o almightie and mercifull Lord and with my whole hart glorifie the same in respect of that vnspeakeable and wounderfull coniunction of the diuine and humaine nature in one person to the end that God should not be one and man an other but one and the same God and man man and God And albeit the diuine Worde by reason of the wonderfull loue he had to man hath vouchsafed to become flesh yet neither of the two natures haue beene transformed into an other substance neither hath a fourth person beene added to the mysterie of the Trinitie Because the substance of the Word of God and of man hath beene vnited but not mingled together to the end that that which had beene taken from vs might attaine vnto God and that which had neuer beene before might remaine the same with that which had beene for euer O mysterie worthy of admiration o exchange past explication o maruailous benignity of the diuine bountie for euer to be admired and for euer to be beloued We were altogether vnworthy to be termed seruants and behold we are made the sonnes of God the heires truly of God and coheires of Christ From whom happeneth this unto vs and who hath raised vs to soe great a dignity Now therfore I beseeche thee o God most mercifull Father by this thine inestimable pitty bounty and charitie that thou wilt make vs worthy of the great and ample promises of thy same sonne Iesus Christ our Lord. Make knowen vnto vs thy sonne and confirme this which thou hast wrought in vs AccoÌ„plish that which thou hast begun to the end we may be founde worthy to attiue to the full and perfect grace of thy endlesse mercy Make vs by vertue of the holy Ghost to understand and discerne and with due honoure alwaies to reuerence this great mysterie of thy mercy which hath beene made manifest in flesh hath beene iustified in spiritt hath appeared to the Angells hath beene preached to the Gentiles hath bene beleiued in the world and lastly hath bene assumpted in glory Of the great thanks giuing which man ought to render to God for the benefitt of his Redemption CHAPT XVI O How much are we bounde vnto thee o Lord our God being redeemed with soe great a guift being succoured by soe glorious a benefitt O how much oughtest thou of vs wretches to be feared loued blessed praysed honoured and glorified who hast in this manner loued saued sanctified and exalted vs Verily we owe unto thee all our ability all our life all our learning But who hath any thing that is not thine Thou therfor o Lord our God from whom all good thinges doe proceede for thine owne and for thy holy names sake bestowe vpon vs thy graces and benefitts that by them we may worthily serue thee and in veritie please thee and may daily render due prayses vnto thee for soe many and soe great graces and fauoures proceeding froÌ„ thy mercie We truly haue noe other meane wherby to serue and please thee but onely the guifts which we receiue from thy libâ—ralitiâ—â— for euery good and perfect guift is from aboue descending downe from the Father of lights with whom there is noe variation or shadow of change
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
any precedent merits of mine that might claime the same Of the incomprehensible prayse of God CHAPT X. WHat hath caused thee o Lord to be soe good and gratious vnto me and how shall I be able worthily to prayse thee For as thou hast made me without me according as it hath pleased thee soe likewise thou art praysed without me euen as it pleaseth thee Thou o Lord art thine owne prayse Let thy workes prayse thee o Lord according to the multitude of thy greatenes albeit thy prayse be incomprehensible It cannot be conceiued in thought nor expressed with wordes nor perceiued by the hearing because these are transitorie and fleeting but thy praise is eternall and euerlasting The thought hath his beginning and likewise his ending the voyce yeild â—th forth a sounde and the sounde sodainelie passeth away the eare heareth and the hearing quickly ceaseth without making any long stay but thy praise endureth perpetually Who then can worthily praise thee or what man is able to exprâ—sse thy praise seeing thy praise is not transitorie but durable for all eternitie That man praiseth thee that beleiueth thee to be thine owne praise That man praiseth thee that acknowledgeth that he is vnable to expresse thy praise In thee o Lord is our praise who art that praise that endureth alwaies in thee shall my soule be praised We o Lord doe not praise thee but thou thy selfe praysest thy selfe both by thy self in thy selfe we likewise haue praise in thee Then haue we true praise when we receiue praise froÌ„ thee wheÌ„ the light aproueth the light because thou that art the true light giuest true praise As often therfore as we seeke praise and commendation from any other sauing from thee soe often we loose thy praise becaÌ„use that praise passeth away but thine endureth for all eternitie If we seeke transitorie praise we loose that which endureth alwaies If therfore we desire to obtaine that praise which is euerlasting let vs not loue that which is transitorie fleeting O Lord my God the eternall praise from whom proceedeth all praise and without whom there is noe praise I am not able to prayse thee without thee let me possesse thee and I will prayse thee For what am I o Lord of my selfe that I shoulde praise thee Verily I am nothing else but dust and ashes a deade dogge turned into carion a worme and meere corruption What am I o Lord God most powerfull the breathe and life of euery liuing creature that I shoulde prayse thee whose dwelling is eternitie Shall darknes praise the light or death life Thou art the light I am darknes thou art life I am deathe Shall vanitie prayse veritie Thou art veritie and I am a man wholy addicted to vanitie How then shall I be able o Lord to prayse thee Shall my miserie prayse thee Shall that which stinketh prayse that which is sweete Shall mans mortalitie which is to day and is gone to morrowe prayse thee Shall man presume to prayse thee being but rottennes and corruption and the sonne of man being but a worme Shall he presume to prayse thee that is begotten borne and brought vp in sinne and iniquitie Verily thy prayse doth not seeme faire and commendable in the mouthe of him whose life is abominable Let thy incomprehensible power therfore o Lord my God prayse thee let thy boundlesse wisedome and vnspeakeable goodnes prayse thee Let thy supereminent clemencie and superabundant mercie prayse thee Let thy ouerlasting vertue diuinitie prayse thee Let thy most omnipotent power and thy surpassing greate liberalitie and loue by which thou hast created vs prayse thee o Lord God the verie life of my soule Of the hope which we ought to haue in God CHAPT XI BVt I o Lord that am thy creature being placed vnder the shadowe of thy winges will put my trust in thy goodnes by which thou hast created me Permit not that to perish through my malice which it hath pleased thee to make through thy greate goodnes Permit not that to perish through my miserie which that hast vouchsafed to create through thy surpassing greate mercy For what profit is there in my creation if I shall descende into corruption Hast thou o God in vaine created all the children of men Thou o Lord hast created me gouerne that which thou hast created Despise not I beseeche thee the workes of thy handes Thou hast made me of nothinge if thou o Lord doe not gouerne me I shall againe returne to nothing For like as when I was nothing of my selfe thou hast made me of nothing soe it thou doe not gouerne me I shall againe of my selfe returne to nothing Helpe me o Lord and my life that I may not perishe through my wickednes If thou o Lord hadst not created me I were nothing now for that thou hast created me I am something If thou doe not gouerne me I shall cease to be something and returne to nothing For neither my merits nor any speciall grace in me haue compelled thee to create me but thy gratious goodnes and mercie Let the same loue of thine o Lord my God which hath heeretofore enforced thee to create me enforce thee now likewise to gouerne me For what doth it profit me that thy charitie hath constrained thee to create me if I perishe in my misery and thy right hande doe not rule me Let this thy clemencie o Lord my God enforce thee to saue that which is created which hath enforced thee to create that which was vncreated Let that charitie cause thee to saue me which hath caused thee to create me being it is no lesse now then it was then thou thy selfe being that charitie who art still the same Thy hande o Lord is not growne short that it canot helpe me neither thy eare become short that it cannot heare me but my sinnes haue made a diuision betweene me and thee betweene darknes and light betweene the image of death and life betweene vanitie and veritie betweene this life of mine which changeth as the moone and that of thine which is still the fame Of the snares of concupiscence CHAPT XII THese are the shadowes of darknes with which I am ouerwhelmed in the bottomeles dongeon of this obscure prison in which I lie prostrate groueling on the grounde vntill the day appeare and the shadowes be departed and light be made in the firmament of thy vertue Let the voyce of our Lord with power and magnificence pronounce saying Let light be made and let the darknes be dispersed let the drie lande likewise appeare and let the earthe bring forth greene hearbes producing the seede and good fruite of the iustice of thy kingdome O Lord my father and God the life by which all thinges liue and without which all thinges are to be accompted as deade permit me not to linger in lewde thoughtes and deliuer me from proude and loftie lookes Take from me all carnall coÌ„cupiscence and suffer me not to be of a bold
thy selfe in that thou hast vouchsafed to die for me Thou hast therfore in this maruailous manner and with soe deare a price recalled me from banishement redeemed me froÌ„ seruitude deliuered me from punishment named me after thine owne name signed me with thine owne blood to the end I might alwaies carrie about me a memoriall of thee neuer suffering it to departe from my harte who to redeeme me didst not departe from the crosse With the same sacred oyle with which thou wert annointed thou hast annointed me in baptisme to the end that from thy name Christ I might be called a Christian Beholde thou hast written me in thy handes that thou maiest still be mindfull of me yet with this prouiso that I be likewise still mindfull of thee Thus therefore and after an vnspeakeable manner hath thy grace and mercy alwaies preuented me Thou hast likewise o my deliuerer deliuered me many times from many and maruelous mighty dangers When I haue gone out of the way thou hast directed me when I haue been ignorant thou hast instructed me when I haue sinned thou hast corrected me when I haue been sorrowfull thou hast gladded me when I haue been in despaire thou hast coÌ„forted me when I haue fallen thou hast raysed me when I haue stoode thou hast vpheld me when I haue trauailed thou hast conducted me when I haue arriued thou hast entertained me when I haue slept thou hast guarded me when I haue called thou hast hearde me How God doth continuallie looke into the actions and intentions of men CHAPT XIV THese and many other benefits thou hast bestowed vpon me o God the life of my soule of which to speake thinke thanke thee it ought at all times to be a thinge sweete and pleasing vnto me to the end that with all my harte and with all my soule and with all my minde and with all my strength and with all the powers of my soule and bodie I might alwaieâ— raise and loue thee for all the benefitâ— which I haue receiued from thee o Lord my God who art the blessed sweetnes of those that delight in thee How be it thy eies doe see the manyfolde imperfections that are in me Thy eies I say are more shining theÌ„ the sunne seeing on euerie side all the wayes of men yea penetratinge the bottome of the bottomelesse depthe soe that in all places and perpetuallie they doe beholde those that liue well those that liue wickedly For fithence thou dost gouerne all thinges filling eache one of them being at all times and in all places wholie present taking care likewise of all thinges which thou hast created because thou dost hate none of those thinges which thou hast framed thou dost consider all my footestepps and paths soe narrowelie watching night and day ouer my custodie marking all my waies soe diligently and looking vppon me perpetuallie euen as if thou were forgetfull of all other creatures contained in heauen or earth and hadst care of noe other sauing of me onely Thy eie sight likewise is neither augmented by looking vppon one thinge onely it being immutable neither is it diminished by beholding diuerse thinges and innumerable Because thou dost see many thinges at once albeit differâ—â—â— one from an other as plainely and peâ—â—ectly as if thou didst looke but vppon one onelie Thou therfore dost beholde all thinges at once after the same manner as if thou didst beholde but one onely and all thinges seuerallie as if they were but one onely that is without diuision variation or diminishing Whence it followeth that thou being alwaies one at all times dost without time beholde me wholy at once and continuallie euen as if thou hadst no other thing to thinke vppon guarding and protecting me in that manner as if thou were mindfull of me onely and forgetfull of al others Because thou art alwaies present and ready to come vnto me as often as I am ready to entertaine thee Whither soeuer I goe thou o Lord dost not forsake me vnlesse I first forsake thee and whersoeuer I am thou art there with me because thou art euery where to the end that whither soeuer I goe I might finde thee by whom I am preserued in my being least I should perishe without thee for that without â—hee I should presently returne to nothing Veriâ—ie I confesse that what thinge or thinges soeuer I vndertake to doe I am to doe it in thy sight and that which I vndertake to doe whatsoeuer it be thou dost beholde more plainelie then I which am to doe it because thou art present with me at the doing of euerie thinge continuallie marking all my thoughtes intentions delightes and actions The desires and imaginations of my minde whatsoeuer they be are at al times knowen and apparant vnto thee Thou o Lord knowest from whence the spirit or soule of man proceedeth where it abideth and whither it goeth for that thou art he that doth searche into the soules of all men who knowest best being the internall iudge whether the roote that bringeth for the faire leaues be sweete or or sower looking likewise narrowlie into the verie pithe or harte of the roote neither dost thou looke into the intention onely but goest further and by the infallible truth of thy light dost gather nomber see and seeke out the innermost pithe of the roote thereof to the end thou maiest render to euerie man not onely according to his workes and intention but alsoe according to the internall harte of the roote which is hidden from wheÌ„ce the intention of him that worketh hath his beginninge Thou o Lord dost beholde thy eares doe heare and thy eies doe see and consider what mine intention is when I vndertake any thinge whatsoeuer I haue in my imagination and in whatsoeuer I doe take delectation thou I say dost marke consider note write the same in thy booke be it good or euill that at the day of iudgement when these thy bookes shal be opened and men are to be iudged according to the thinges in them conâ—ained that which is good may by thee be rewarded and that which is euill punished This is that peraduenture whereof thou hast forewarned vs saying I will coÌ„sider the thinges that lastly wil happen vnto them And that likewise o Lord which is written of thee He considereth the end of euerie man for that in all our doinges thou dost more narrowely marke the end and scope of the intention for which they are donne then the meere act of him that doth them Now when I ponder this diligently in my minde o Lord my God who art terrible to beholde and of inuincible fortitude I cannot but be maruailouslie affraied and ashamed considering the great necessitie we haue to liue iustly and vp rightly we being to doe all our actions in the sight of him that is to be our iudge who seeth all thinges apparentlie That man without the asistance of Gods grace is able to doe nothing of himselfe CHAPT XV. O God most
in â—it I asked the sea and the bottomles depthes and all manne of creatures contained in them and they answered We are not thy God seeke him aboue vs. I asked the blowing aire who together with all the inhabitants thereof answered Anaximines is deceiued I am not thy God I asked the same question of the firmament of the sunne moone and starrs who gaue me the same answere I asked againe of all these aforesaid that stood round about me You haue tolde me that you are not my God at least say something of him and they all cried out with a loude voice It is he that hath made vs. After this I asked the wide and spatious worlde Tell me if thou be my God or not Who answered with a strong voice I am not thy God but a creature created by him he whom thou seekest in me hath created me seeke him aboue me who at this present doth gouerne me and heeretofore hath made me This demaunde and conference made with other creatures is a deepe consideration of them and theire answere is the testimonie which they giue of God for that they all affirme that God hath made them Because as the Apostle saieth the inuisible thinges of God are vnderstood and seene by those things that are donne of the creatures of the worlde After this I returned vnto my selfe and entring into my selfe I vsed with my selfe this discourse Who art thou And I answered vnto my selfe I am a mortal man endewed with reason And I begaÌ„ to examine what this was saying Whence o Lord my God hath this creature his beginning whence I say vnlesse from thee Thou hast made me and not I my selfe Who art thou then Who art thou by whom I and all other thinges doe liue and haue theire being Who art thou Thou o Lord my God art the true and onely God omnipotent and eternall infinite and incomprehensible who liuest euerlastingly and nothing dieth in thee because thou art immortall dwelling in a place that shall continue worlde without end admirable in the eies of the Angells vnspeakeable vnsearcheable and not to be named Thou art the liuing and true God terrible powerfull not knowing beginning or end the beginning and end of all thinges who art before the beginning and originall of all generations worldes ages and times Thou art my God the Lord of all thinges which thou hast created Thou knowest the causes of all thinges that are stable thou knowest the immutable beginnings of all thinges that are mutable thou knowest the eternall reasons of all thinges reasonnable vnreasonnable and teÌ„porall Tell me then o my God thy poore vnworthy seruant thou that art full of mercie tell me that am full of miserie for thy mercies sake tell me I beseeche thee Whence had man his beginning but froÌ„ thee Was there euer any man that coulde vaunt to haue been the author of his owne creation Is it not from thee alone that we haue our life and being Art not thou the chiefe being from whom eueâ—ie thing hath his beginning For whatsoeuer is is from thee because without thee there is nothing Art not thou the fountaine of life from whom floweth all life Because whaâ—soeuer liueth liueth by thee for that nothing liueth without thee Thou therfore o Lord hast made all thinges Shall I then demaund who made me Thou hast made me o Lord without whom nothing was made Thou art my Creator I am thy creature I giue thee thankes o Lord my God by Whom I and all other thinges doe liue for that thou hast created me I giue thee thankes o my maker for that thy handes haue made me and fashioned me I giue thee thankes o my light for that thou hast enlightned me by which meanes I haue found both thee and my selfe Wher I haue found my selfe there I haue knowen my selfe where I haue found thee there I haue knowen thee and where I haue knowen thee there thou hast enlightned me I giue thee thankes o my light for that thou hast enlightned me But what is that which I haue saied I haue knowen thee Art not thou an incomprehensible infinite God the King of Kings and Lord of Lords who dwellest alone in immortalitie and in that light which noe man can attaine vnto which noe man hath euer seene or can possiblie see Art not thou a hidden God and of vnsearcheable maiesty who â—onely art able to knowe and contemplate the greatnes and wonderfulnes of thine owne excellencie Who then hath knowen that which he hath neuer seene Because thou hast saied in thy truth Man shall not see me and liue Thy Apostle likewise hath saied by thy truthe Noe man hath euer seene God Who then hath knowen that which he hath not seene Thy truth in like manner hath affirmed Noe one hath knowen the sonne but the Father neither hath any one knowen the Father but the soÌ„ne Thy sole Trinitie therfore is wholy knowen to thy selfe alone which surpasseth all vnderstanding How durst I then that am a man like vnto vanitie affirme that I haue knowâ—â— thâ—e For who hath knowen thee besides thy selfe Because thou onely art God almightie most worthy to be praysed most glorious most highe and aboue all others to be exalted who in the sacred and diuine scriptures art saied to be superessentiall For that thou art knowen to be superessentially and superintelligibly aboue all essence intelligible intellectuall or sensible aboue euerie name that is named either in this worlde or in the next because by thy superessentiall and hidden diuinitie thou dost inaccessibly and vnsearcheably dwell in thy selfe aboue all reason vnderstanding and essence where there is inaccessible light and vnsearcheable incomprehensible and vnspeakeable brightnes vnto which no brightnes is able to arriue because it is thought to exceed the boundes of all humaine contemplation vnseene beyonde humaine reason vnderstanding and soe highe that noe man can attaine vnto it most free likewise from mutation and not to be imparted to any one Which neither was nor can possibly at any time be seene by either Angells or men This is thy heauen o Lord thy heauen that is carued and garnished that hidden and superessentiall brightnes surpassing â—ll vnderstanding and reason of whom it is saied The heauen of heauen belonging to our Lord. The heauen of heaueÌ„ in conparison of which all the other heauens are but as it were the earth for that it is exalaâ—d after a most admirable manner aboue all the other heauens Yea in respect of this the heauen called â—aelum Empyreum is but as it were the earthe for this is the heauen of heauen belonging to our Lord because it is knowen to noe other but to our Lord. Into which noe man hath euer ascended but he that hath descended from heauen for that noe man hath knowen the Father but the Sonne and the holy Ghost proceeding from both of them Neither hath any one knowen the Sonne but the Father and the holy Ghost proceeding from both of
them Certainely the Trinitie is wholy knoweÌ„ to thee onely o holy Trinitie o Trinitie most admirable most vnspeakeable most vnsearcheable most inaccessible most incomprehensible superintelligible and superessentiall superessentiallie surmounting all humaine sense all reason al vnderstanding all wisdome all essence or being euen of the very Saintes in heauen soe that it is impossible euen with Angells eies to expresse imagine vnderstande or knowe the same How then haue I knowen thee o Lord God most highe aboue all the earth and heauens who art not perfectlie knowen of the Cherubins and Seraphins theÌ„selues soe that theire face is couered with the winges of their coÌ„teÌ„platâ—oÌ„s whilst in praise of him that sitteth vpon the high and loftie throne they cry out with a loude voice saying Holy Holy Holy Lord God of hostes All the earth is full of thy glory The Prophet was afraied and saied Woe be to me for that I haue beene silent because I am a man of vncleane lipps My harte likewise hath beene affrayed and saied Woe be to me for that I haue not beene silent because I am a man of vncleane lipps I cannot denie but that I haue affirmed that I haue knowen thee Neuerthelesse woe be to those who speak not of thee because without thy ayde and assistance those that speake much would become speechelesse Wherfore o Lord my God I will not be silent because thou hast made me and enlightned me by which meanes I haue founde my selfe and knowen thee But how haue I knowen thee I haue knowen thee in thy selfe I haue knowen thee not as thou art to thy selfe but as thou art to me not without thee but in thee because thou art the light which hast enlightned me For euen as thou art onely knowen to thy selfe as thou art to thy selfe soe thou art knowen to me according as by thy grace thou art to me But what art thou to me Tell me o mercifull Lord thy poore and wretched seruant tell me for thy mercies sake I beseech thee what art thou to me Say vnto my soule I am thy saluation hide not away thy face from me least I dye Suffer me albeit I am but earthe ashes to speake vnto thy mercy suffer me I say to speake vnto thy mercy because thy mercy is greate towardes me I will therfore presume to speake vnto my Lord albeit I am but dust and ashes Tell me o mercifull Lord thy poore and wretched seruaunt tell me for thy mercies sake I beseeche thee what art thou to me Whervpon thou hast thundered with a greate voyce from aboue into the internall eare of my harte and hast cured my deafnes soe that I haue hearde thy voyce thou hast likewise enlightned my blindnes and I haue seene thy light and knowen thee to be my God For this cause I affirmed that I haue knowen thee I haue knowen thee to be my God I haue knowen thee to be the onely true God and Iesus Christ whom thou hast sent There was a time when I did not know thee Woe be to that time when I did not knowe thee woe be to that blindnes when I did not see thee woe be to that deafnes when I did not heare thee when I became blinde deae and deformed by ouermuch affectinge those faire things which thou hast framed Thou o Lord wert with me and I was not with thee because those thinges did keepe me away from thee which had noe being but in thee Thou hast enlightned me o light of the worlde and I haue seene thee and loued thee Because noe man loueth thee but he that seethe thee and noe man seethe thee but he that loueth thee Too late haue I loued thee o beautie most old and new to to late haue I loued thee Woe be to that time when I haue not loued thee A profession of the true faith CHAPT XXXII I Giue thee thankes o my light who hast enlightned me I haue knowen thee But how haue I knowen thee I haue knowen thee to be the onely liuing and true God and my creator I haue knowen thee to be the maker of heauen and earthe of all thinges visible and inuisible to be true God omnipotent immortall and inuisible hauing neither boundes nor limits eternall inaccessible incomprehensible vnsearcheable immutable vnspeakeably greate yea infinite the beginning of all visible and inuisible creatures by whom all thinges are made by whom all the elements are preserued and maintained Whose maiestie like as it had neuer beginning soe it shall neuer haue ending I haue knowen thee to be one onely true God the euerlasting Father Sonne and holy Ghost three personnes indeede yet but one onely simple essence and indiuisible nature the Father from none the Sonne from the Father alone the holy Ghost proceeding equallie from the Father and the Sonne being alwaies without beginning or ending one onely God in three personnes true God almighty the sole beginning of all thinges the creator of all thinges visible and inuisible spirituall and temporall Who by thy omnipotent power in the beginninge when time first beganne didst create of nothing both creatures at once the spirituall and corporall to wit Angells and creatures of the worlde and after that man consisting of a bodie and soule as one common to both of them I haue knowen thee and confesse thee to be true God the Father vnbegotten the sonne begotten of the Father the holie Ghost the comforter neither begotten neither vnbegotten the sacred and vnseparable Trinitie in three personnes coequall consubstantiall and coeternall Trinitie in vnitie and vnitie in Trinitie which I belieue in my harte for my iustification and confesse with my mouthe for the attaining of saluation I haue knowen thee Iesus Christ our Lord the onely begotten sonne of God to be true God the creator sauiour and redeemer of me and all mankinde whom I confesse to haue beene borne of the father before all worldes God of God light of light verie God of verie God not made but begotten consubstantiall and coeternall to the father the holy Ghost by whom all thinges were made from the beginning firmely belieuing and vnfainedly confessing thee Iesus Christ the only begotten sonne of the father to be true God by the coÌ„mon consent of the whole Trinitie taking fleshe vppon thee for the saluation of man and by the cooperation of the holy Ghost conceiued of thy blessed mother Marie euer a Virgin being made true man of a reasonnable soule and humaine fleshe subsisting Who al be it thou art the onely begotten sonne of God and consequently impassible and immortall according to thy diuinitie yet by reason of the vnspeakeable loue wherewith thou hast loued vs thou the same sonne of God hast become passible and mortall according to thy humanitie Thou I say o onely Sonne of God for mans saluation hast vouchsafed to endure a most bitter death passion to the end thou mightest deliuer vs from death euerlasting Thou likewise o author of light hast descended into hell
where our forefathers did sit in darknes and hast returned from thence on the third day as a glorious conquerour resuming againe thy sacred bodie which for our sinnes had remained deade in the sepulcher and reuiuing it the third day accordinge to the scripture that thou mightest place it in glorie at the right hande of God the father For hauinge deliuered those from captiuitie whom the ancient foe and ennimie of mankind hath detained as prisoners in â—imbo Patrum thou the true sonne of God hast ascended aboue all the heauens with the substance of our flesh that is with a soule and humaine flesh taken of the glorious Virgin mounting aboue all the orders of Angells where thou sittest at the right hande of God the Father where there is the fountaine of life and that light vnto which noe creature can attaine where there is the peace of God which passeth all vnderstanding We adore thee Iesus Christ belieuing thee to be there confessinge God to be thy Father from whence we expect thee to come at the end of the worlde to iudge both the quicke and the deade and to render to all men whether good or euill a rewarde or punishment accordinge to theire actions donne in this life like as euery one shal be deemed worthy either of perpetuall peace or paine For all men that haue receiued a humaine soule shall arise at that day in the same fleshe which they had heere being by the voice of thy diuine power summoned to appeare to the end that euerie man his soule and body being reunited in one may according to his meritts receiue ether glorie or damnation Thou o Lord Iesus Christ art our life and our resurrection whom we expect as our Sauiour to come and saue vs who wilt reforme the bodie of our basenes making it conformable to the bodie of thy brightnes I haue knowen thee true God and one holy Spirit of the Father and the Sonne proceeding equallie from both of them consubstantiall and coeternall to the Father and the Sonne being our comforter and aduocate who in likenes of a doue hast descended vppon the same God our Lord Iesus Christ appearing likewise in tongues of fire vppon the Apostles Who alsoe by the guift of thy grace hast taught all the Saints and elect of God from the beginning openning in like manner the mouthes of the Prophetes to the end they might declare the wonderfull thinges of thy heauenly kingdome who together with the Father and the Sonne art adored and glorified of all the Saints of God Amongst whome I likewise the sonne of thy hande-maide doe with my whole hart glorify thy name because thou hast enlightned me For thou art the true light the light that telleth the truth the truth the fire of God and the maister and directour of our soules who by thy sacred vnction dost teache vs all truth Thou art the Spirit of truth without whose ayde it is impossible to please God because thou thy selfe art God of God light of light proceeding after an vnspeakable manner from the Father of lightes and from his sonne Iesus Christ our Lord with whom thou art glorified and dost raigne together with them superessentiallie being consubstantiall coequall and coeternal with them in the essence of one Trinitie I haue knowen thee one liuing and true God the Father the Sonne and the holy Ghost three indeede in personnes but one in essence whom I confesse adore and glorifie with my whole harte as the tâ—ue and onely God holy immortall inuisible immutable inaccessible vnsearcheable one light one sunne one breade one life one good one beginning and one end one creator of heauen and earthe by whom all thinges doe liue are preserued guided gouerned and reuiued in heauen in earthe and vnder the earth besides whom there is noe God either is heauen or earthe Thus o Lord God I haue knowen thee who knowest me thus I haue knowen thee I haue knowen thee o my light by thy faithe which thou hast inspired into me o Lord my God the light of â—â—ineeies the hope of the vniuersall worlde the ioy that maketh glad my young and tender yeares and the good that sustaineth my old age All my bones reioyce in thee o Lord saying O Lord who is like vnto thee Who is like vnto thee o Lord amongst the Gods For that the handes of men haue not made thee but contrariwise it is thou that hast made the handes of men The idolls of the Gentills are siluer and golde the workemanship of the handes of men but the maker of men is not such an one All the Gods of the Gentiles are diuells but our Lord hath made the heauens he therefore is the true God Let those Gods which haue not made heauen and earthe perishe and be cast forth of heauen and earthe and let heauen and earthe prayse that God which hath created heauen and earthe The acknowledging of our owne basenes CHAPT XXXIII WHo is like vnto thee o Lord euen amonge the Gods Who I say is like vnto thee Thou art greate in sanctiâ—ie terrible and worthy to be praised doing things that deserue to be admired Too too late haue I knowen thee o true light too too late haue I knowen thee And the cause was for that there was a great and darke cloude before mine eies that delighted in vanitie which hindred me from beholding the sunne of iustice and the light of all veritie I was wrapt in darknes being the child of darknes because I knewe not the light I was blindâ— and loued blindnes and walked through one darknes into an other Who hath deliuered me from thence where I remained as a blinde man sitting in darknes and in the shadowe of death Who hath taken me by the hande and lead me forthe of the same Who is he that hath thus enlightned me I sought him not and he sought me I called him not and he called me But who is he Thou art he o Lord my God being most mercifull and pittifull yea the Father of mercies and God of all comforte Thou o Lord my God most holy art he that hast donne the same whom I confesse with my whole harte rendring thanks to thy holy name I did not seeke thee thou hast sought me I did not call vpon thee thou hast called me yea thou hast called me by thine owne name Thou hast thundered from heauen with a greate voice into the internall eare of my harte saying Let light be made and light was made whereupon that greate and darke cloude which had couered mine eies departed and was dissolued whereby I haue seene thy light and knowen thy voice And I saied Trulieo Lord thou art my God who hast deliuered me out of darknes and from the shadowe of deathe calling me into thy admirable light soe that now I see Thanks be to thee o Lord who hast enlightned me And I looked backe and beheld the darknes wherein I had liued and the deepe darke dongeon wherein I had remained
faith not by seeing thee face to face Because that hope which is seene is not hope Those immortall troupes of holie Angells o Lord doe incessantlie praise thee and the celestiall vertues doe glorifie thy name who haue noe neede to reade this which I haue written of thee thereby to knowe thee the sacred and vndeuided Trinitie Because they alwaies do behold thy face in which without the sillables of times they doe reade what thy eternall will woulde haue to be doÌ„ne they doe reade choose and loue thee yea they doe reade euerlastingly and that which they reade neuâ—r passeth away By choosinge and louinge thee they doe reade the immutabilitie of thy counsell neither shall theire booke at any time be shutt or folded together for that thou thy selfe art this booke of theirs and shalt be for euer O how â—urpassinge happie are those heauenlieve â—tues who are able to praise thee soe holilie and purelie with such excessiue sweetnes and vnspeakeable ioy from thence they take occasion of praise from whence they reioyce that is by beholdinge thee euerlastinglie by which they are made able to reioyce and to praise thee But we that are ouercharged with the burden of our fraile fleshe who are likewise placed a farr of in the pilgrimage of this life from the light of thy countenance and lastly are distracted and disquieted through diuersitie of worldly businesses cannot praise thee worthily as we ought how be it we praise thee by faith not by seeing thee face to face contrariwise those Angelical spirits by seeing thee face to face not by faith Our fleshe is the cause of this by meanes whereof we praise thee in a farr meaner degree then they But albeit we praise thee after a diuers manner yet thou art one and the same God creator of all thinges to whom sacrifice of praise is offered in heauen and on earth and by helpe of thy mercy we hope heereafter to be made pertaker of theire companie Graunt o Lord in the interim during the time of my abode in this fraile flesh that my hart and tongue may praise thee and lett all my bones say O Lord who is like vnto the Thou art God almightie whom we worship and adore three in personnes and one in substance of deitie the Father vnbegotten the Sonne the onely begotteÌ„ of the Father the holy Ghost proeedinge from them both remaining in them both the â—acred and vndeuided Trinitie one onely God almightie Who when we were not hast powerfully made by our offences hast lost and vndonne vs and when we were wonderfullie recouered vs by thy pittie and goodnes Suffer vâ— not I beseech thee to be vngreatefull for soe greate benenefitts and vnworthy of soe maniâ—olde mercies I humbly craue pray and beseeche thee increase our faith inlarge our hope augment our charitie Make vs by this thy grace to be alwaie firme in faith and fruitfull in good workes that by an vpright and perfect faith and workes worthy of the same we may by thy mercie attaine to life euerlastinge that there contemplating thy glorie as it is we may adore thy maiestie and may all of vs say together whom thou hast made worthy to beholde this thy blisse Glorie be to the Father who hath created vs glorie be to the Sonne who hath redeemed vs glorie be to the holie Ghost who hath sanctified vs glorie to the most highe vndeuided Trinitie whose workes are inseperable whose Empire is euerlastinge and perpetual All glory and songes of praise are befittinge thee all worshipp benediction loue and thankes giuing is due to thee To thee our God be ascribed all honour strenght and fortitude for euer and euer Amen Heere man doth lament for that when he thinketh of God he is not moued to compunction seeinge the verye Angells tremble and quake when they beholde him CHAPT XXXIV FOrgiue me o Lord forgiue me o good God forgiue me and be mercifull vnto me pardon mine ignorance and my manifolde imperfections Reiect me not for my ouermuche boldenes in that I beinge but a seruant and woulde to God a good one and not all together bad and vnprofitable as I am yea in this respect very badd for that I presume to praise blesse and adore thee our God almightie terrible and exceedinglie to be feared without contrition of hart a fountaine of teares without that reuerence and feare which is fittinge For if the Angells praising and adoring thee albeit replenished with vnspeakable ioy doe tremble and quake how much more ought I soe to doe when I stande before thee singing praises or offering sacrifice vnto thee whence is it that my hart doth not pante and my contenance growe pale and why doe I not tremble in my whole bodie that by that meanes I might weepe and waile in thy presence incessantlie I would doe soe if it laie in my power but I cannot doe as I desire And for this cause I cannot but haue thee in highe regarde as often as I beholde thee with the eies of my faith soe terrible and woÌ„derfullie to be feared But who can doe this or any good thinge els without the assistance of thy grace because our whole succoure and safetie doth wholy proceede from thy greate mercle Miserable wretche that I am how is it that my soule is become soe sottishe and voide of sense that it is not exceedinglie affraide when it standeth before God and singeth praises in his presence Miserable wretche that I am how is my harte soe hardned that my eyes do not without ceasinge flowe forth floudes of teares whiles the seruant talketh with his Lord man with God a creature with his creator one that is made of stime with him that hath made all thinges of nothinge Beholde o Lord I doe make manifest vnto thee what I am and what I thinke of my selfe in the secrett of my harte I doe openly make knowen in the eares of my brethren Thou art riche in mercie and libâ—rall in bestowinge rewardes giue me of thy goodes that by them I may be able to serue thee because we can neither serue nor please thee except it be by helpe of those guifts which we receiue from thee Pierce I beseeche thee my fleshe with thy feare lett my harte reioyce that it may feare thy name O woulde to God my sinfull soule did feare thee in that manner as that holy man did who saied I haue allwaies feared God as it were floudes of water flowing ouer my heade O God thou giuer of all good thinges giue me I beseech thee a fountaine of teares duringe the time of my prayers and prayses which I singe to thee accompanied with puritie of harte and mirthe of minde that louing thee perfectlie and praysing thee worthily I may with the palate of my harte pereciue taste feele how pleasant and sweete thou our Lord art as it is written Taste and see because our Lord is sweete Blessed is that man that trusteth in him blessed is that people that knoweth
whole desire o Lord is in thy sight and whatsoeuer my conscience doth attempt to doe that is praise worthy I acknowledge that it proceedeth wholy from thee If that o Lord be good which thou dost inspire yea it is good indeede because it is to loue thee graunt that I may doe that which thou dost cause me to desire Graunt that I may loue thee asmuche as thou dost require Beholde I offer thee praises and thankes-giuing lett not this guift of thine be vnprofitable vnto me o Lord which thou hast begunne and graunt me that which thou hast caused me to desire by preuenting me with thy gratious inspiration Transforme most sweete Sauiour my repiditie into a most feruent loue of thee For the onely thingâ— that I desire to attaine vnto most louing Lord by this my prayer and memorie of thy passion is that I may be able to loue thee with a most ardent affection Thy goodnes o Lord hath created me thy mercy after my creation hath cleansed me from originall sinne thy patience after baptisme hath hitherto sustained nourished and expected me being defiled with many other sinnes Thou o good Lord dost expect when I will growe better and my soule that it may be able to doe pennance and to iiue well doth expect the inspiration of thy gratious fauoure O my God who hast created me who dost patientlie sustaine and louingly maintaine me I hunger and thirst after thee I desire sighe and couet to come to thee And as a poore distressed childe depriued of the presence of his tender harted father doth with sighes sobbes incessantlye embrace in his harte the image and semblance of his fauoure soe fareth it with me as often as I call to minde thy bitter Passion which albeit it be not as much as I ought yet it is as muche as I am able when I call to minde likewise the buffetts and whipps by thee sustained the greiuous woundes by thee endured wheÌ„ I remember in what cruell manner thou hast been crucified and killed in what manner thou hast by thy deare freindes beene embaulmed and buried as often likewise as thy glorious Resurrection and and admirable Ascension doe occure to mine imagination All these thinges I beleiue most firmely lamenting with teares the calamities of my exile in this vale of miserie my onely hope is the comforte of thy comminge my cheife desire is to beholde thee face to face in thy heauenly habitation I cannot but greiue for that I haue not scene the Lord of Angells debasing himselfe to conuerse and liue amongst men that by that meanes he might exalt men to Angelicall conuersation when God did die who was offended that man might liue who had offended I cannot but greiue for that I haue not deserued to be present and to be astonished through admiration of a worke of soe wonderfull and vnspeakeable compassion Howe is it o my soule that the sworde of most sharpe sorrowe doth not peirce thee to the harte seing thou could'st not be present to see the side of thy Sauiour wounded with a speare seing thou couldst not be present to see the feete and handes of thy maker to be fastned with nayles nor the blood of thy redeemer to be spilt on the grounde in that dreadefull manner Why art thou not drunke with the bitternes of teares seeing he was made to drinke of the bitternes of gall Why dost thou not take compassion of the most chaste Virgin Marie his most worthy mother and thy most worthy Ladie O my most merciful Lady what fountaines of teares may I affirme to haue flowed from thy most chast eies when thou beheldst thy onely sonne albeit free from all offence to be bounde whipt and slaine in thy presence In what mournefull manner may I imagin thy dolefull countenance at that time to be blubbered all ouer with weeping when thou beheldst this thy innocent sonne thy God and thy Lord to be stretched out vppon the crosse and that sacred fleshe framed of thy fleshe to be by those bloodie boucheâ—s soe cruellie rent in peices With what vnspeakeable greife may I well thinke thy poore harte at that time to be tormented when thou didst heare those wordes pronounced Woman behold thy sonne And the disciple Beholde thy mother When thou didst accept the disciple insteed of his maister and the seruant in lieue of his Lord O that I had beene worthy with S. Ioseph to haue taken my Lord downe from the Crosse to haue embaulmed and buried him to haue followed or accompanied him to his sepulcher that I might haue doÌ„ne some little seruice at soe greate a funeral O that I had with the three blessed Maries been striken into amazednes through the bright vision of the Angells and had heard newes of our Lords Resurrection newes of my consolation newes soe muche expected and desired O that I had hearde I say from the mouthe of the Angell doe you not feare you seeke Iesus that was crucified he is not heere O most courteous most sweete and most gratious Iesu when wilt thou cure me of my sorrowe and pensiuenes for that I haue not seene the incorruption of of thy blessed fleshe For that I haue not kissed the places where thou wert wounded the places which the naâ—les had peiâ—ced For that I haue not bedewed with teares of ioy the scarrs of thy true bodie O admirable inestimable and incomparable Lord and Sauiour when wilt thou comforte and cure me of the greife which I endure Because my sorrowe will neuer cease to afflict me as loÌ„g as I liuet o Lord seperated from thee Take pittie of me o Lord take pittie of my soule Thou hast departed o Lord without bidding me farewell Beginninge to mounte vp into heauen thou hast blessed thy freindes there assembled and I was not present to see it Lifting vp thy handes thou hast beene receiued by a cloude into heauen and I was not present to beholde it The Angells haue promised that thou wouldest returne and I did not heare it What shall I say What shall I doe Whither shall I goe Where shall I seeke him and when shall I finde him Of whom shall I aske for him Who will tell my beloued how muche I loue him The delight of my harte is changed into desolation my laughter in lameÌ„tation My fleshe and my harte haue failed me o God of my harte and mine inheritance euerlastinglie My soule hath refused all other comforte and consolation o God my sweete delight sauing that which proceedeth from thee alone For what haue I in heauen or what doe I desire vpon earth sauing thee alone I couet after thee my trust is in thee I seeke after thee My hart hath saied to thee I haue sought thy face thy face o Lord will I seeke turne not a way thy face from me O most gratious louer of men thou art the protector of the poore thou art a friende to suche as are depriued of father and mother O most assured Aduocate take pittie
in them contained Enlighten mine eies o incomprehensible light sende forth thy lightning and dazell theÌ„ that they may not beholde vanitie Encreâ—se thy lightning and dazell and trouble them in that manner as that fountaines of water may appeare and the foundations of the whole worlde may be discouered O light inuisible giue me that sight that may see thee O sauoure of life create in me a newe smell which may make me runne after thee in the odoure of thy oyntments Cure my taste that it may taste knowe and discerne how greaâ—e the multitude of thy sweetnes is o Lord which thou hast kept in store for theÌ„ that are replenished with thy loue Giue me a harte o Lord that may thinke on thee a minde that may loue thee a memorie that may muse on thee an vnderstanding that may knowe thee a will that may alwaies be strongly vnited to thee the cheifest and most delightfull good Graunt that I may alwaies wisely and discreetely loue thee O life to whom all thinges liue that life which giueth me life that life which is my life that life by which I liue without which I die that life by which I am raysed and reuiued without which I perishe and am consumed that life by which I am coÌ„forted without which I am afflicted O liuing life sweete and worthy to be beloued alwaies to be remembred tell me I pray thee where art thou Where may I finde thee to the end I may leaue my selfe and liue in thee Be neere vnto me in my minde neere in my harte neere iâ— my mouthe neere in my hearing neere to succoure me in time of affliction because I languishe through thy loue because I die whensoeuer I am without thee and am raysed againe to life by thinking on thee Thy smell recreateth me thy remembrance healeth me Then shall I be satisfied and neuer before when thy glorie o life of my soule shall appeare My soule greatelie desireth and almost fainteth throughe the remembrance of thee when shall I come o my delight and be presented before thee Why dost thou hide away thy face o my ioy by which I reioyce Where art thou hidden o beautifull Lord Whom I soe much desire I smell the sweete sauoure of thee I liue and am delighted in thee and yet I doe not see thee I heare thy voyce and am reuiued But why dost thou hide thy face from me Peraduenture thou wilt say Man cannot see me and liue Let me therefore die o Lord that I may see thee let me see thee that I may die to the worlde I doe not desire to liue but to die for that my desire is to be dissolued and to be with Christ I desire to die that I may see Christ I refuse to liuâ— to the end I may liue with Christ O Lord Iesu receiue my spirit o my life receiue my soule O my delight drawe my harte vnto thee O my delightfull foode let me feede on thee O my heade vouchsafe to direct me o light of mine eies enlighten me O my melodious musique tune and order me O my sweete smell reuiue me O diuine Worde recreate me O my praise make gladde the soule of thy seruant Enter into it o my ioy that it may reioyce in thee Enter into it o soueraigne sweetnes that it may taste and sauoure those thinges that are sweete O eternall light shine vppon it that it may vnderstande knowe and loue thee For this iâ— the cause why it doth not loue thee if it doth not loue thee because it doth not knowe thee and the cause why it doth not knowe thee is for that it doth not vnderstande thee And the cause why it doth not vnderstande thee is for that it doth not comprehende thy light and the light shineth in darknes and the darknâ—s comprehendeth it not O light of my mâ—nde o bright truthe o true charitie who enlightnest euery man comminge into this worâ—dâ—e comminge I say into the wor'd but not louinge the worlde because he that loueth the worlde becommeth the ennimy of God Expell the darkenes which couereth the face of the depth of my minde that by vnderstanding it may see thee that by seinge it may knowe thee and by knowing may loue thee For whosoeuer knoweth thee loueth thee and forgetteth himselfe he loueth thee more then himselfe he leaueth himselfe and commeth to thee that he may be delighted in thee Hence it proceedeth o Lord that I doe not loue thee soe much as I ought because I doe not perfectlie knowe thee but because I knowe thee but a little I loue thee but a little and because I loue thee but a little I am but a little delighted in thee Leauing thee therfore the true internall ioy by louing thinges externall aslong as I wante thee onely I seeke after false freindshipps in those thinges that are without me And by this meanes I haue applied my harte to thinges that are vaine which with all affection and loue I ought to haue bestowed on thee alone And soe by louing vanitie I my selfe am become vaine Hence it proceedeth likewise o Lord that I doe not reioyce in thee neither doe I adhere to thee Because I delight in thinges temporall thou in thinges spirituall my whole minde thoughtes and wordes are entangled in thinges transitorie but thou o Lord dwellest in thinges that endure for all eternitie thou thy selfe being eternitie Thy habitation is in heauen mine on the earthe Thou louest those thinges that are aboue I those that are heere beneathe Thou those that are heauenly I those that are earthly And when will these thinges agree together that are soe opposite one to an other Of the miserie and frailtie of man CHAPT II. WRetche that I am when will my crowkednes be made correspondent to thy righteousnes Thou o Lord louest solitarines I to be in the companie of others Thou louest silence and I talkinge and discourse Thou louest veritie and I vanitie Thou louest cleanlines and I followe mine owne filthines What neede I say more o Lord Thou art truly good I wicked Thou art righteous I vnrighteous thou art holy I wretched thou arti ust I vniust thou art light and I am blinde thou art life and I am deade Thou art phisique and I am sicke Thou art mirthe and I am melancholy Thou art the supreame veritie and I am altogether vanitie like as euerie man liuing What shall I then say o my Creator Heare me o Creator I am thy creature I haue beene forelorne and gone astray I am thy creature and am like to die I am of thy making and am come to nothinge I am a peece of earthe framed by thee Thy handes o Lord haue made me and fashioned me those handes I say which with nayles were fastned to the crosse for me Looke I beseeche thee o Lord vpon the woundes of thy handes and contemne not me the worke of thy handes Beholde o Lord my God thou hast writteÌ„ me in thy handes reade that
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