come any thing neere the number of them Now what obedience is it that we should yeeld vnto thee how should we ghesse to do that which might please thee who is able to sound the bottome of thy thoughts and who shall be able to vnderstand that which thou wouldest haue I therefore beseech thee only that thy will be done For lâ—…h thou art altogether good thou willest nothing but good things and for thee both to do and to will is all one and in making this prayer vnto thee we wholy submit our selues vnto thee who neuer faylest to will vs well and to performe the fame also For whatsoeuer ô Lord thou hast willed waâ— done and from this thy will as from a liuely and pleasant spring head are deriued all the benefits wherewith the whole face of the earth is couered and wherewith all the heauens are beautified Continue thou the same towards vs and seeing thy loue is as a fire that encreaseth according as it findeth matter to burne let it encrease and enlarge it selfe in doing good vnto vs vnto vs I say poore miserable wretches in whose weakenesse miserie and infirmitie it shall finde it selfe matter enough to exercise and worke vpon When I pray thee ô Lord That thy will be done my meaning is to beseech thee that thou wouldest eftsoones root out of mine heart all these worldly desires and willes which being borne in the corruption of the flesh can not haue any fellow-feeling and agreement with the law of the spirit neyther geue thou me the bridle to liue as I lust and seeing that I am thy child and honorest me with this title let me neuer be bondslaue vnto my affectioÌ„s but keepe me vnder the rod of thy law vnder the tutorship of thy 〈…〉 demeÌ„ts to the end that my 〈◊〉 and 〈◊〉 many as haue swoâ—…se to 〈…〉 â—…ing framed to serue and 〈◊〉 thee worthely may also be reâ—dy â—…erfull in the ministerie of thy â—eâ—…ce so long as we shall abide here below in this mortall world as thine Angels and other most blessed soules are in that heauenly habitation and so Thy will be done in earth as it is in heauen And seeing it is thy will that our frayle and mortall bodies do dayly decay and had need to be repared and strengthned by some new nourishment that wee might haue continually recourse vnto thee Geue vs my God our dayly bread and geue vs therewith the grace so to vse it and all other thy benefits which thou hast bestowed vpon vs that we in some measure nourishing and maintaining our bodies grieue not nor vexe not our soules making them thereby lesse able to come vnto the knowledge of thy truth And in vsing thy liberall dealing with thanksgeuing we tye not for all that our affections vnto earthly and worldly things but make vs so to passe through these temporall benefits as we lose not for the getting of them the eternall blessings Let not the taste of earthly bread wherewith we feed our bodies make vs forget our heauenly bread that bread of life that eternall bread which nourisheth strengthneth our soules keepeth them from death filleth our mouthes with the Deitie and maketh vs the temples of our God to receiue him into our bodies and to be made members of his members Graunt vs my God that by this bread or rather by this flesh we may be incorporated into our Redeemer and as he in taking and putting on of our flesh was partaker of our death euen so we taking and putting on of his flesh may be partakers of his immortalitie And seeing we haue my God bene made vessels and receptacles of his Deitie wash vs and make vs cleane to the end that he comming to dwell in vs thou mayest finde nothing there to geue thee occasion to depart from vs and to make vs voyd of thy grace and of our saluation Now it is impossible for vs to be made cleane without thou forgeue vs our sinnes and remit our debts For we haue bene bondslaues both vnto sinne and vnto death and whatsoeuer we clayme to be ours it belongeth vnto him neither haue we any thing either to pay our raunsome or yet to discharge our debt and therfore ô Lord it is thou that must do it Thou hast once for all redeemed vs and set vs at libertie but yet notwithstanding we dayly fall into the hands of the enemy we daily commit a thousand sinnes which make vs bond vnto sinne cease not for all this my God to opeÌ„ vnto vs this treasure froÌ„ which we may take the price of our libertie Be thou ô Lord more strong stout in pardoning of vs then we are in offending of thee Let thy merciful hand stretch it selfe out continually vnto vs for sin cleaueth fast vnto the marrow of our bones and groweth and waxeth old in vs which maketh vs wheÌ„ we are old to be after a sort more filthy infectious were it not that thou continually applyest vnto our miserie the merit and worthinesse of thy holy passion to the end that we in some measure launching wounding our consciences thou mayest strengthen and heale our wounds and rub out with the oyle of thy mercy the skarres that may of them remayne Otherwise ô Lord I should be afeard that thou in casting thine eyes ordinarily vpon vs wouldest in the end be so angry and grieued as that thou wouldest come very fast vpon vs to be reuenged of the wickednes which we our selues haue coÌ„mitted Forgeue vs therfore our offences that is to say our sins which we coÌ„mit all the time of our life And forgeue vs ô heauenly Father as we from our very harts forgeue theÌ„ that trespasse against vs. Cause vs coÌ„tinually to set before vs this loue by which thou hast not only takeÌ„ vpoÌ„ thee to pay our debts but the punishment for our sins that we may iudge what an vnreasonable thing it should be for vs to looke to haue any fauour at thy hands who wil not agree with our neighbors considering there is no comparison betweene the offences which we commit against thee and the offences wherwith they offend vs. Pluck cleane out of our harts all pride malice for their sakes for whose ayd and succour thou causedst vs to be borne Geue vs gentle and meeke spirits which may keepe vs in vnitie and brotherly loue by patiently meekly bearing the infirmities one of another For we right well know my God how easily we slip yea how easily we stumble and fall in the way of thiâ— slippery and irkesome life We haue too too little force and strength continually to keepe our feet and to resist the winds which driue vs forward into the steepe breake-necks of all wickednes and iniquitie And therfore we pray most earnestly vnto thee Not to leade vs into tentation and to keepe farre froÌ„ vs all occasions which may any way cause vs to offend thee and to arme vs with thy holy spirit against all those
we conserue his workemanship as much as in vs lyeth and allow of his wise counseâ—l in rendring vnto euery man that which is appoynted him and distributed by the vniuersall law of the world which we call Nature and to thinke that when we iudge others we administer his power and looke what iudgement we geue against others the like will he also geue against vs wheÌ„ as he shal enter into his Throne to iudge the whole word Not that he can iudge corruptly as we do but will make vs feele by his iudgement the corrupt dealing which we haue made others feele by our owne For he will neuer forsake his holy ones he will gather them together at the end and couer them from the vniust dealing of men and will expressely enter into his iudgement seate to iudge all those that oppressed them 31 And there will he pronounce heauie iudgemeÌ„t against the vniust make the wicked perish They shall be fast bound in infernall paines where they shall be heard houle amiddest their torments and the paine shall exceed abound ouer their heads euen vnto their posteritie and their childreÌ„ shal draw their fathers sins after them and beare part of their miseries And at that time shall the grace of God spread it selfe aboundantly vppon the righteous because their prosperitie might be a second paine vnto the wicked filling their harts with enuy which shal coÌ„â—…nually gnaw theÌ„ for they shal see the good godly meÌ„ possesse their laÌ„d in peace their generatioÌ„ reigne in most assured rest and flourish as the tree planted fast alongest hard by the pleasant riuers side which casteth out his branches at length and spreadeth forth his boughes into the ayre flourish beautifully bring forth leaues aboundantly and fructifie most excellently 33 But what shall be the fruites of the rightuous man shall they be his goods which he hath scraped and scratched together or the castles and goodly houses which hee hath built Nay nay they are fruites most vnworthy of such a tree which will wither away at the very first feeling of any frost yea fruites that will fall at the first blast No no they are those good and sweet sauouring fruites which growe within the beautifull and fat greene soyle of the diuine wisedome They shall be holie and religious thoughts meditations full of zeale and deuotion by the which he shall ioyne his spirit vnto God and withall opening his soule shall receyue the beames of the holie Ghost which shall animate in him a thousand gratious and vertuous actions as the fruit of life and holynesse passing from his hart into his lips shall make his talke to be both righteous and full of equitie 34 For he shall haue the law of God alwayes imprinted in his soule as a most iust and sure rule wherewith he shall encompasse his talke neyther shall hee need to feare for euer going out of the right way or yet to haue his foote at any time to slip for the foundation thereof is ouer-strongly layd and the scituation therof too too sure and the path thereof most excellently directed for the law of God is sounder and surer then either steele or iron it is an inflexible rule and an vnchangeable light this is such a place of assurance where a man is not onely rightly guided but also in as great safetie as if he were betweene two brasen walles 35 For marke and behold awhile the wicked what ado he maketh to lye in ambush to surprise the innocent and consider also what preparation he maketh to take from him both his honor and his life and marke if he hath forgotten any thing for his purpose 36 And yet God neuer leaueth a good man into what danger soeuer he falleth he neuer geueth him ouer into the sacrilegious hands of these cruell murderers neither yet into their bloudie craftie doings nor shamelesse sclanders for he is Iudge and full of all power he his also a witnesse and the knowledge of all truth is in him and therefore sith he knoweth the truth and both can and will iudge the innocent shall not he be iustified by his sentence geuing 37 Wait vpon him therefore all ye righteous for his help is sure neither let it grieue ye to attend vppon him for he knoweth what ye haue need of better then ye your selues For he maketh slow haste many times because hee would prooue your patience and sometimes because hee would glorifye you Walke therefore in his wayes and see that ye carefully keepe yee in them set yee strong hedges about his wayes and edder them with the thornes of your paynes with the briers of your tribulations for feare that voluptuousnesse enter not in at them and that pleasure trayne yee not vp in them and so breake and spoyle your way Perseuere still in your course euen vntill you sweate both bloud and water to the end yee may come vnto the aboad of your rest where God will exalt ye far aboue this visible world yea far aboue his glorified Angells for he will cause you leade sinners in triumph and make you see the land purged of their iniquitie assigned out for the portion of good and godly men 38 I am many times astonyed to see the wicked naughty man aduanced vnto all honor dignitie and holding al the whole land as it were subiect vnder his feet The Cedar tree of Lybanon hath not an hier nor an vprighter head ne yet seemeth to be more glorious euen then when he is clothed with his greene tender boughs and putteth forth his new buds and branches as is the wicked maÌ„ in the streÌ„gth power of his pomp magnificence 39 But as I passed by whereas I had left him I was abashed that I could see him no more for I saw the place of his greatnesse I demaunded what was become of him that was so lustie and braue and that was so redoubted and feared and loe there was not a man that could tell me what was become of him I sought after him in euery place to see and if I could haue met with him and I could neither heare either tale or tidings of him all was melted away with him so as there was not so much as any note or marke of him it seemed that the fire had runne ouer him and consumed him 40 We must therefore learne by the example of their miserie to eschue their sinnes and in following another kinde of life we may come to a better end Be innocent therefore and studie to be vpright and loue equitie and righteousnesse for the peaceable and reasonable man leaueth rest to his familie and is renued in his posteritie 41 It fareth not with him as it doth with the reprobate who is forgotten in a moment and none commeth after that once vouchsafeth to name him without it be to curse him Their race is gone at once and swallowed vp as it were in a bottomlesse depth for the first blow he geueth them turneth them
couragiously died either for the honor of God or els for the seruice of their king or for the defence of their countrey Was there euer yet any nation so barbarous so voide of humanitie or as we commonly say so farre from the sunne as that commend not with great praise the valure and worthinesse of those that haue spent their liues for the common-wealths sake Hath not the memorie of posteritie taken them out of their graues to make them aliue againe in the remembrance of men And if we should come to number out the parts of the life of man shall we recken the time which they haue bestowed in eating drinking and sleeping or rather principally bring into a short accoumpt the dayes wherein they haue most valiantly fought for vertue And therefore that which we call life is but a death because it dyeth without leauing any memory therof for that which we call death iâ— in very deed life because it is that which maketh vs to be continue for euer Neither are we to regard how long we liue but how wel we liue neither commeth death too soone if he bring honor with him neither is it for the only opinion of another and for the honor which we shall get by well dying that ought to make vs contemne death but for the loue of that second life whereinto we must enter The Druydes had some forefeeling of the immortalitie of our soules which caused them to be more valiant then all the people of tho world for they made a skorne to saue their liues saying that they made no more accoumpt of them then of the head of a willow tree And the Philosophers who made a iest at them confessed yet that they held a blessed error Howbeit we say that their wisedome was blessed by tasting of this opinion whereby they found groping in the darke the very resting place of felicitie and had found out the counterpoyson which driueth away and slayeth feare the very poyson of our soules which drieth vp and feeblisheth our hearts and minds But we being brought vp and taught in a better Schoole then they were do not only know but constantly beleeue and not only beleeue but are glad also as a man would say of this second immortall life For we haue a spirit lodging in the inward part of our soule which sayeth and soundeth continually if so be we will heare it nothing else but this life to come And vnto this voyce it is that so many millions of Christians haue in the middest of their afflictions and torments followed the standard or ensigne of their Captaine spilling and sheading their bloud in all the corners of the earth as the true and pure seed os faith This is that Trompet which hath encouraged them to fight this combat from wheÌ„ce they haue returned very bloudy but yet haue bene triumphant and crowned victorers If ambitious honor driueth vs vnto most strange hazards of warre if this affection to be esteemed and honored of those before whome wee liue hastneth and kindleth the course of our actions what greater hope is there of these which haue obtayned this for they haue not onely bene honored whilst they liued but wee also reuerence theyr ashes after they are dead theyr bones are holie vnto vs the memorie of their liues is yeerely renued with deuout commemorations and prayers wee honor them in our verie thoughtes wee humble our cogitations before them as placed in a great degree of honor in the Church of God and as hauing found grace before the face of our Lorde and God And therefore wee must not bee voyde of courage for the effectuall bringing to passe of good and holie things seeing that the verie wicked them selues are the better part of theyr dayes so valiant in executing these wicked and most detestable things For with this patience and strength of courage must wee enter triumphing into the kingdome of glorie wee hauing bene told by Toby this goodly and holy Oracle That hee O Lord which serueth thee with all his heart if his life be put in hazard shall bee without doubt crowned And for this cause it is why the Scripture telleth vs that this good Father beeing brought into miserable captiuitie thraldome did neuer for all that forsake the voyce of the truth And to say truly we can no way iustly attribute vnto our selues the name of Christians if we reiect and forsake the Crosse which is left vnto vs in stead of all other maner of weapons and is the very sample paterne that Iesus Christ hath geuen vs to make vs vnderstand when we shall come vnto him and the watchword that witnesseth vnto vs that we are his For we haue no means that can make vs perceiue that we are instructed in his discipline but by this patience the very mother of all the other vertues And Theodoret also sayth That the Martyres run vnto â—orments as vnto the schoole exercise of vertue It now followeth that we see how we should behaue and carry our selues in the disposing of the benefits which it pleaseth God to bestow vpon vs. In very deede the rule which hereof is set before vs and the habit which we take vpon vs to vse them well is called Liberalitie Now the first precept which we are to learne is to acknowledge that all the benefits which we haue we hold of the goodnes grace of God the ordinary exercise whereof is to do good vnto all the world and to spread vpon vs his blessings albeit we no whit deserue them And the reason why he so bountifully destributeth them amongst vs is not to the end we should locke them vp and let the gold and siluer mould which are no way good nor profitable but when they are well vsed but to the end that as he hath created vs vnto his owne image so also we should imitate him in well doing vnto our neighbour according to our abilities And truly we haue farre greater occasion to do it then he For that which he geueth is his owne and he geueth it to such also as be no way able to do him good But we are another maÌ„s purse-bearers we geue the goods of our God we geue them to such as are not onely able to pay vs againe but also to lend vs as much when we stand in need And although they should be vnable to pay yet God by whose commaundement we geue them answereth vs the same for them and maketh it his owne debt and chargeth himselfe also not only to pay the principal but to geue vsury for it yea double treble and an hundreth fold And we are besides to consider that all these benefits should be dealt proportionnably for our necessties and that by the lawe of nature they belong not vnto vs no further then wee haue neede of them for the maintenance of our life The measure of our benefits are heate cold hunger and thirst and if the custome of the countrey wherein
come and such in truth as our thoughts cannot apprehend For it is very true which Esdras sayth That man that liueth here in this world can comprehend nothing but earthly things And it is sayd in Ecclesiast That wee must not search into things aboue our reach but thinke vpon that which God hath commaunded vs for it is not fit for vs to looke vnto that which God keepeth secret vnto himselfe from vs. Now the blesseddest and chiefest pleasure of our soule consisteth in conforming addressing all her doings to that end wherunto she is created which is done by action prayer and meditation For God hauing caused vs to be borne to be members here of this vile world euery part of vs obseruing the duty motion whereunto he hath ordeined the same serue for his glory testimony of his power It standeth vs therfore vpon so long as we liue here to keepe well our part and beware that in our particular discording we breake not the vniuersall right note and harmony wherein the beauty of his workemanship subsisteth for he hath called euery of vs vnto a certaine ministery and office whereof he hath made some Kings some Princes some Magistrates some priuate men or to say as the Apostle sayth he hath ordeyned Some to be Prophets some Euangelists some Preachers and some Doctors And therefore let vs take heed that we fulfill the ministerie which is layd vpon vs. For if so be we deale lamely and haltingly in the charge which is geuen vnto vs we fayle not onely in our owne duties but we also bring a generall confusion vpon the whole people and so become culpable of the sinnes of all the multitude Where contrariwise if so be we deale iustly and truly in our office we shall be like vnto good and skilfull musitians who ouer and besides the great pleasure of the excelleÌ„t and sweet sounding of their voices they feele a maruelous and incredible delight by the euen meeting of one anothers voice which falleth into theirs with an agreemeÌ„t accord full of sweet melodie And therefore it is surely a great pleasure to do well neyther is there any pleasure so great as the contentmeÌ„t which we feele in our consciences when we performe any godly commendable action Neither is there any thing that more gladly tickleth the spirit then the glory which it offreth promiseth vnto that man or woman who vertuously behaue theÌ„ selues in their liues conuersations I meane not such glory as is fed either with winde or smoke which pleaseth men only but such glory as maketh vs see a far off the crowne which is prepared for vs. Neither must we stand vpon the outcries and clapping of the hands of the people which fauour the course that we take in hand no more then a valiant Champion readie prepared in the lists to fight the combat doth but let it rather hasten vs to run the swiftlier vnto the goale garland of prize which attendeth our victorie and lift vp our soules with such a cogitation as that all our actions being referred to this end may be full of that ioy contentmeÌ„t wherein consisteth our whole blessednes Neither may we ne yet can we coÌ„tinually tie our selues vnto the affaires and busâ—nesse of this world for after labor ensueth rest which is in very deed the true operatioÌ„ of the soule and that is Meditation And in very truth most blessed are they whose vocation is wonderfully farthest off from the care of these worldly affaires and whom God hath withdrawn from the tempests and stormes of the world and placed them as it were in a calme peaceable hauen to behold a farre off the shipwrack of others And this meditation consisteth only of the knowledge of the truth and glory of God which we must seeke after as wel by the contemplation and exact consideratioÌ„ of his works out of which shineth forth euerywhere his power incomparable goodnes as by the ordinary reading of his word by which he openeth vnto vs the treasure of his wisedome and draweth the curtaines of heauen to make vs see his maiestie face to face as much as our infirmitie is able to beare And the works of God vndoubtedly are as scaling ladders set vp for vs euery where to climb vp vnto him For let vs turne our selues which way soeuer we will and we shall finde here in the world wonderfull things for if we looke downe into the depth of the bowels of the earth we shall see there such a number of veines of gold and siluer such a sort of pretious minerals and such spring heads of liuely waters as is wonderfull Again if we looke vpon the face of the earth we shal find such varietie of hearbs floures fruits trees beasts of the fields and in them such vertues and secret properties as that it would make vs altogether astonished And are the seas lesse admirable by reason of their ebbing flowing the multitude of fishes and the diuersitie of monsters which they feed bring sorth And will not the ayres replenished with foules clouds raines snowes hayles lightnings thunders make vs wonder And when as we lift vp our eyes far higher and behold the curtaines of heauen spread vpon the face of the earth behold the brightnesse of the Sunne the clearenesse of the Moone and the ruling of their course obserue marke the goodly beautifull order of the Starres their course effects influeÌ„ces must it not needs altogether amaze vs And yet al this geare together coÌ„sidered in grosse is nothing in respect of the matters which we haue now in hand wheÌ„ as we shall haue examined theÌ„ a part and by peece meale for wheÌ„ as we shall haue seene that the very least things in the world haue in their constitution such a maruelous prudence wisedome we must of necessitie find out the author creator of them in heauen Let man but looke into himself consider with himselfe what maner a thing he is and how so litle a moyst humor could make him grow vnto such a fashion to be framed a body of so many sundry parts with such proportion And let him not content himselfe to see himselfe stand vpright vppon his feete with his face vpward his eyes open and remouing all his members but let him a litle vncouer his skin and ghesse how the flesh and the bones are so workemanlike set together and vnderstand how many sinewes and muskles are drawne downe euen from the neck vnto the most base outermost parts of the body to bind loose and remoue to all the parts vnto all sorts of mouings and let him behold how so many veines are spread throughout the body to carry the bloud and nourishing iuice vnto euery member Let him also see what a number of arteries are guided from the heart and deuided to accompanie all the sinewes and veynes to hold in the vitall spirits in euery part as the messengers of his will to the
end to commaund the sinnewes to moue or not to moue Let him then if he will lay open his stomacke and see how his life is mainteined how the meates sent downe into the stomacke are transformed by a secret and incomprehensible power how by laboring and stirring in the stomack they runne into the paunch how the good iuice floweth through the small vaines into the liuer which is the shop of the bloud how the liuer dischargeth her superfluities into the gall splene and kidneys how it distributeth the bloud into the veynes and how it is sent into the heart to be there made thin and subtilized euen vnto the confection of the vitall spirites If he behold the moouing and breathing of the lights which refresheth and moderateth the heat of the heart if he see the artificiall turnings and wreathings of the guts let him not thinke the same to be fallen out of the clouds neither yet that he seeth any other thing within then he seeth without Howbeit when as he shall come to consider of the head which is the treasure of the sences and seat of reason let him dreame amongst other things what an especiall worke the eye is and with how many filmes and thin skinnes this lightsome spirit is garnished and defended which in very truth is the pleasure of the life he shall remaine as it were astonished and amazed but yet not so much as when he commeth to pierce the braine where he shall perceiue the manner whereon the portracture and images of things are borne by the sences as faithfull messengers and interpreters to be receiued and exercised therein by the common sence and afterward to be ordered and placed within the custodie of the celles of the memorie But the thing that most astonisheth vs is this when as we desire to vnderstand what our soule is which manageth gouerneth all this whole workemanship what a power it is of that thus strangely moueth and worketh which awaketh when we sleepe comprehendeth so easily and things reacheth into the deepest matters and by discourse findeth out the cause and reason of the most secret things And we see and feele these effects in our selues and yet we can neither see nor yet conceiue them Certainly when we in the contemplation of these things are lifted vp by faith we feele our selues forthwith led vnto the author of these workes And to say truly when as we see so many maruelous things dispersed throughout the whole face of the earth for what other purpose serue they but to be as a booke left wide open for vs to read out thereof the greatnesse and almightie power of God who is heereby so gloriously expressed The onely beholding whereof is able to stay our sences and spirits and furnish them with an aboundant and sufficient contentment whereon hangeth our felicitie This is it whereon we should studie day and night and not content our selues with the bare looking of the couer onely but diligently to way the periodes yea euen to pluck out the sillabes and meanest points which containe excellent and holy secrets And this was a very good answer in my opinion which the good Heremite S. Anthonie as Socrates writeth made vnto a Philosopher who asked him how he could possiblie dwell in a solitarie place without hauing of bookes about him Surely quoth he I lacke no bookes for the world is my booke and my studie is the contemplation of nature wherein I reade day and night of the glory of my God howbeit I can neuer attaine to the end thereof O happie life voide of such a number of boiling sorrowes and greefes which vndermine and consume our yeares gladding and reioycing in this gratious rest and hauing good leaue to thrust our hands vp to the elbowes into the treasures of the Deitie which feedest the desires of the soule with the knowledge of immortalitie and swondest and diest within the burning flames of eternall wisdome These are the delights and these are the alluring baites which kept Acepsenas a recluse within his cell in the wildernesse full threescore years These are the allurements which stayed that Simeon all his life long vpon the top of a piller What a merueilous desire thinke you had those men who being lifted vp aboue the earth did swim in the ayre communicated with the Angels and beautified themselues before they dyed Without doubt our bloud is wonderfully congealed and grosse about our heaâ—t and we very dull and as it were in a swound if we admire not their blessednesse neither haue we compassion of our owne miseries our spirits are mightely mortified if so be we comprehend not that in this life in this contemplation and in the knowledge of this eternal verity our consolation contentation felicitie lâ—eth consisteth and resteth Now God who loueth vs as his children meaneth not to leaue vs vnto the darknesse of this world and to make vs seeke after gropingly as it were amongst his workes for this his truth But hauing left his spirit with vs he hath also left vnto vs his worde as an interpretor of his will wherein we shall be sure to finde sure and faithfull directions to bring vs vnto this veritie and easily vnderstand his maruelous workes This is that voice which is called the burning worde this is that word which is called the light which as Eusebius saith is like vnto fier because it doth not only heate lighten and make ripe but also melteth softeneth and hardeneth And therefore we should follow those good Egiptian fathers whose liues Philo describeth who loosing their eyes to looke farre aboue the workes of God cast them forthwith into the reading of the Prophets and of the holy books as vpon the commentarie and interpretor of their meditations And these are they that haue most profoundly entred into the diuine wisedome and who for that occasion are in the scriptures called Seers for they are they by whom we haue had the mysteries of eternitie reuealed and not by any humaine industrie but by the inspiration of the spirit of God haue communicated vnto vs the miracles of heauen and opened the entrie into wisdome with the which when as our soule is mixed and from thence hath receiued her forme and perfection she must then bring forth her fruite according as the same Philo hath taught vs That that is the propertie of euery perfect thing The fruite of a meditating soule or rather the infant thereof if we will speake as Eusebius doth is praier which being conceiued in the inward part of our thought discloseth it selfe betwixt our lips euen as the child is conceiued in the mothers wombe For the knowledge of God the effectuall feeling of his goodnesse which are imprinted in vs by an holy cogitation engendreth also in vs this motion of courage which Mercurie the great calleth The inward word which being well fashioned within and aided by the spirit the body thrusteth out it selfe and vttereth this outward word which we call praier
we take not this onely for ordinary praye◠which proceedeth of our infirmity and should be the beginning of all our workes which we are not to keepe to be the last action of the soule but for that by which we expresse that affection which is borne in vs by perceiuing of that which we haue frō the goodnesse of God which after that we haue by holy thoughts prepared our tongues for it ruleth gouerneth the same and maketh it the instrumēt of his glory by which we try whether we conuerse therin holily yea or no which is such a wonderfull contentment as that there remaineth not in our spirit to receiue any other cogitation at all into it For be it that we prostrate our selues before him to beseech him of his fauour grace or require his benefits or to giue him thāks for his fauours daily shewed vnto vs our spirit is as it were rauished in a swond we feele his hand already cōming faster vpon vs then we are in calling vpō him hauing assured our selues a long time together that whatsoeuer we should craue at his hand in a liuely faith he would graunt vs whether it be that we at al times as indeed we ought cause our voices resound his praises preaching and setting forth his wonderous works singing as he hath commanded vs songs vnto his glorie and answering one another with hymnes spirituall songs our hearts rebound and leape in vs and our spirit lifteth vp it selfe aboue the heauens and ioineth in thought with our creator And what houre nay what moment of an houre ought we to cease turning the eyes of our soules towards him who continually standeth with his armes wide open to embrase vs bendeth his fauourable eares vnto our praiers hearkeneth louingly vnto our vowes and is not iealous of the praises which we sing vnto him Is it meet then that there should be either businesse or sleepe to bereaue vs of this pleasure or rather that we our selues should bereaue our soules so bring our selues a sleepe euen then when the sweete songs earnest and feruent prayers should gather our spirits together assemble them to striue with the grace of God which worketh in vs Is it fit that we should become deafe euen then when he toucheth the instrument of our soules to cause vs agree vnto the tune of his will and content our selues with the melodie of this sweet and perfect hermonie which soundeth from the coniunction of our vnderstanding of his deitie O immortall delights who shall seperate my soule from thee who shall pluck me from out of thine armes to drawe me out of heauē vnto the earth frō cleare shining brightnesse into miserable darknesse and to lead away my sences frō puritie and cleannesse into a most filthy dunghil or iakes And therfore O thou my deare soule liue yea liue I say and settle and resettle thy selfe amidst these heauenly delights which as pearles and diamonds haue banished themselues into the wildernesse and vttermost parts of the earth and are such an excellent market as can possibly be wished vnto all such as haue the hearts to go thether to seeke after them and liue thou this blessed life which is the way of immortalitie that pleasantly leadeth vs euen into the entrie of the heauens following our God step by step and holding him by the garment where being arriued we shall be bereaued but of that clothing that hindereth vs and be cast with a lost body into the middest of the depth of his glory where being full not of pleasures ease reioycing delights and voluptuousnesse but with an vnspeakable and vnbeleeueable contentment which surpasseth whatsoeuer we are able not to speake of but to thinke of We shall begin the course of this immortall life which neuer shall haue end enter into this eternall blessednes out of which we shal neuer come be enlightened with that most heauenly glory which neuer shal be darkened But because that this last most perfect felicitie consisteth in beholding the face of the father of light wherein we shall see the spring-head and originall beginning of all goodnesse and excellencie will not haue vs see him face to face so long as we are encompassed about with the darknesse of this world but onely his back part as it were passing by we might hold our peace and with silence admire that which we know to be but we know not how neither are we once able to speake thereof but that we must needes accuse our owne ignorance and that whereof we are not able to affirme any thing saue that we know not any thing thereof by any of our sences but is a thing which beyond all measure surpasseth all perfection else whatsoeuer for our sences can no way possibly pierce so farre into it and the more that our spirit striueth to enter into it the more it stumbleth therat What is there then for vs to do Forsooth a most assured hope that if we liue heere in this world holily rightuously and make our selues worthy of the grace and fauour which our heauenly father offreth vnto vs and withdraw not our affections from him and giue not the honour which we owe vnto him vpon and to these earthly and worldly things we shall one day enter as his children and heyres of his glory into the treasury of his heauenly ritches and enioy according to his promises the brightnesse of his eternitie I Haue adioyned this Epistle vnto the end of this treatise because they are both of like argument and because also we should not so esteeme of our owne inuentions as that we should not commend likewise the workes of the auncient fathers who haue farre exceeded vs both in age zeale and knowledge And that small diuersitie that may be found in the translation may be imputed vnto the barēnesse of our language wherein as in a painting men are enforced to imitate by shadowes and images the helpe of naturall bodies And let a man do whatsoeuer he can yet is it a rare and strange thing to make the counterfet of any thing equall vnto the thing it selfe The Epistle of S. Basile the Great vnto S. Gregorie the deuine I Haue forthwith re-acknowledged your letter as men reacknowledge their friends children to be like vnto their parents for there is no man that can or may better mislike of our heremitages than you your selfe nor know before hand what our manner of life and ordinarie conuersation is to vphold and maintaine that the choise of places can any way enlarge and encrease your heart vnto deuotion and that there is nothing therin at all which may cause you to hope for any such sweet delight and felicity which we heerein promise vnto our selues In very deed I should be ashamed to cause you to haue a desire to write hereof that which I my selfe day and night do here in this wildernesse For although I haue left the city all those tedious dealings which
this lump of earth for it is ready to follow thy will But wheÌ„ thou ô Lord shalt throughly haue renued it do not then I beseech thee forsake it but put a bridle in the mouth therof to the end that by abstinence it may keepe it selfe froÌ„ surfetting which pricketh it forward thereunto that it may by a chaste life keepe in a good â—…mper vnchaste and hote burning lusts that by humilitie it may abate the pride which biting enuie stirreth vp in her that pitifull charitie may chase from her hatred and greedy couetousnesse and that a godly care to serue honor thee may coÌ„tinually set spur to the flanks of her slothfulnesse and filthie negligence 3 For I haue already ô Lord made ouer-great a triall of this troupe of sine which enuiron me so as they will in such sort pull downe and teare in pieces thy workmanship as that wheÌ„ thou shalt come thou shalt finde nothing there but the shreds thereof shiuered broken all to fitters I haue had experieÌ„ce enough of them and these are they that haue brought me into that estate wherein now I am and neuerthelesse see yet at the tayle of these a coÌ„pany placed about me which cast in my teeth the spels blemishes wherewith they them-selues haue defiled me and make me culpable of the iniuries which theÌ„-selues haue done vnto me For thus they say It is thou that hast sinned and it is thou that art so foule and filthy 4 It is true in very deed that I haue sinned ô my God I lay open vnto theâ— the very bottom of my hart thou knowest my whole life I haue sinned in the sight of heauen earth all the world can beare witnes of mine iniquities But if I had not sinned vnto whome shouldest thou haue been mercifull How wouldest thou haue discharged thy selfe of the promises of grace which thou haddest so long agoe announced by thy Prophets And when as thou shalt come to sit vpon the eternall Throne of thy Iustice who is he that would not be afeared of thee yea although we were euen all rightuous Howbeit to the end that thy greatnes might be knowne we must when we shall be assigned a day to come before thee humbly fall downe vpon our faces before thy maiestie and cry out and say Most mercifull Lord we will not stand in defence before thee because our fault is manifestly knowne but loe our grace and pardon is in thy hand for thou thy self hast graunted it vs behold a token of thine owne bloud sealed in our image which for our redemption was imprinted in the weakenesse of our flesh 5 Doest thou thy selfe my God attend and looke that when I shall come before thee that I wil make a rampart of mine innocency and that I am so voyd of vnderstanding as that I would iustifie my selfe in thy presence Alas ô Lord I right well know that I was not yet borne and that I was also nothing but sinne my mother likewise thought to be deliuered of a childe and was brought abed of sinne But it had beene a great deale better for her that she had been deliuered before her time of such monstrous fruite which shameth the tree that bare it and the earth that nursed it and heauen that ripened it I was nursed of sinne within my mothers womb and suckt her milke and behold it is so growne vp with me as that it shadoweth my head and blindeth mine eyes 6 But when I see the eyes of my bodie so seeled vp with sinne that is about me I then open the eyes of my soule and begin to see a farre off the beames of thine infallible truth and acknowledge thy maruellous secret wisedome which thou hast manifested vnto me And then my soule forsaking the impurite of my bodie lifteth her selfe vp vnto heauen and perceth through the incredible brightnesse thereof and casting her eye vppon the booke of eternitie shee therein readeth the draught of the newe couenant which thou art to make with men and then returning into her miserable body she filleth her selfe with hope and ioy and promiseth vnto her selfe assured victorie ouer her sinne 7 For she hath learned in heauen that thou wilt take into thine hand the Sprinkle of sweet smelling hysope and sprinkle vpon me cleane and purified water Thou shalt wash me and I shall become whiter then snowe and none shall see vpon me no not so much as the very trace and steps of sinne But ô Lord what lees shall that be that shall be made of the ashes of my sinnes consumed with the fire of thy loue with the water of the teares which my repentance shall distill from mine heart and in the Sunne of thy grace wipe away our teares and cause a spirituall reioycing to growe in vs and in the end make vs white with the puritie and brightnesse of righteousnesse that we may one day shine farre more excelleÌ„tly then the starres of the firmament 8 And then shall we heare nothing but the pleasant sound of the Trompet of saluation which shall deliuer out grace and mercie vnto all those that will receiue the same Then shall we see the rotten and consumed bones rise againe and take theyr fleshie bodie vppon them to partake that vniuersall ioye whereunto thou hast called the whole world 9 Now to the end I might then appeare so honorably apparelled before thee as such an honorable magnificence is worthie of I beseech thee my God to cast downe all my sinnes vnder thy feete and burie them all in the middest centre of the earth that no eye may be able to pierce through to see them and seperate me for euer from mine iniquitie which at this present I repudiate and do sweare an irreconciliable diuorce betweene me and them 10 Thou seest heere my Soule what an offer I make vnto thee and therefore make thy selfe pure and neate renue in mine heart a newe spirit which will conceiue nothing but holinesse and righteousnesse O Lord my God establish therein an house for thine holie spirit to the end I neuer hereafter either thinke breathe or vtter foorth any thing but the prayses of thee my God and let thy will be alwayes printed in my minde and thy glorie written vppon my lips 11 When thou hast thus clothed and furnished me with pietie and integritie I shall be then verie assured that nothing shall keepe me from thy presence and then as the Eagle naturally looketh full vpon the Sunne euen so will I fixe my sight and eyes vppon thine euerlasting face and 〈◊〉 thereby I shall see in thy wonderfuâ—… countenance all the perfectioÌ„s which I at this present am no way able to conceyue neyther shall thine holie spirit euer dwell out of mine hart for it is he that vnder the wing of a zealous loue shall carrie me euen into thine armes to associate me vnto this heauenly ioy 12 Make me therefore rightly to taste the sweete pleasures of this immortall life Saue me speedely
heard where shall that people be so farre from the sunne so confined and limitted in darknesse as will not vnseele their eyes to behold the cleare burning brightnesse of saluation which will shine vpon them Yea heauen it selfe shall encrease his flames to giue light vnto this thine entrance into the world and the kings shall run from all places to do homage vnto the king of kings vnto the gouernor both of heauen and earth 17 For he hath set vp and aduanced his kingly throne vpon Sion in great costly array there shall he be seene wholy encompassed with glory darkning the Sunne and Moone with the brightnesse of his face 18 But why hast thou O Lord so highly exalted the throne of thy glory hast thou done it because thou wouldest not vouchsafe to heare the praiers of thy faithfull seruants And because thou wouldest make no reckoning of the whole world which in deed is nothing in respect of thy greatnesse Alas no my God Thou hast lifted vp the self vpon an eminent place that all the inhabitants of the earth might see acknowledge thee and so run vnto thy grace and mercy for thou shouldest be alwaies ready to come at the humble summons of thy seruants neuer disdaine their pittifull petitions And behold them also standing as miserable offenders condemned vnto bolts shackles looking for the comming of some king that should set them free at the entrance into his kingdome Euen so ô Lord deliuer thou them who haue giuen themselues vp into the bondage of sinne and with the onely twinke of thine eye the mainacles shall fall from their wristes 19 Then shall they be all heard to sing a glorious song vnto the victorious king their voices shall be heard throughout al the corners of the earth and the remembrance of thy singular bountie and infinite mercy shall be engraued within the memory of men and so passe from age to age euen vnto the last posteritie The earth shall then be consumed all the waters dryed vp the ayre vanished and the heauens haue an end which shall as yet sing the glory of the eternall God 20 The eternall God who hath vouchsafed merely and ioyfully to cast downe his eyes from the highest heauens into the very deepest place of the bowels of the earth for the acknowledging of the torments of the miserable detained captiues in hell heard their groanes is himselfe suddenly runne thither to vnbinde and set at libertie his poore captiue prisoners and all their posteritie where death with the weapons of sinne had ouercome them and confined them in his most darke prisons But the God of life hath ouercome death and hath freed and cleared them quite from thence 21 To the end O Lord that they might set foorth thy praise in Sion and preach thy louing kindnesse in Ierusalem And although euery one of them had an hundreth mouthes and their voices as lowd as thy thunder yet should they neuer be able to attaine and reach vnto the greatnesse of thy glory All the parts of the world conspire not nor ioyne not themselues together saue onely to represent in their motions a part of thine infinite power and goodnesse howbeit they neuer looke to come neere thereunto for they are more then bottomlesse depths which haue neither bottom nor yet brinke and therfore they must onely behold them a farre of 22 And therefore I most humbly beseech thee my God to be contented that thy people assemble and reunite themselues both in bodies and minds deuoutly to offer vp vnto thee that holy will which they haue to honour thee for the effect can in no wise otherwise be able to come neare that which thou deseruest Accept therefore O Lord the humble submission of the kings of the earth which come before thee to yeeld vnto thee their homage and seruice due vnto thee as vnto their soueraigne chiefe Lord. They shall cast their scepters vnto the earth and their crownes at their feete and present for a sacrifice vnto thy maiesty their humble praiers and innocent consciences And I will be the first my God which will cast downe my selfe before thee to worship and serue thee with all mine heart to thee alone will I consecrate my spirit Quicken it therefore O Lord that being purified by the holy zeale of thy loue it may receiue in it selfe as it were in a cleare looking Glasse the image of thine incomprehensible excellency perfection feele in it self the reflexion of thy sincere amitie aswel as thine infinite goodnesse accompanied with the number of thine elect to be an inheritor with them in euerlasting life 23 Now I haue already felt my good God that thou hast enlightened my soule with thy grace and haue presented the fauour which thou wouldest shew vnto all the children of the earth Heretofore hath my spirit a far of takeÌ„ a note how thou proceedest for the deliuerance of the world but it hath beene afraid to die before such time as thou wert come and that is because thou hast heard it call vpon thee saying Tell me O Lord how long the course of mine age shall bâ— and when thou wilt end my dayes 24 Go not about O Lord to cut of the thred of my life at the first or second winding vp of the spindle neither stay it ouer short in the middest of the course Attend my God vntill the time be come when thou must set open the treasure of thy graces to make an entrance for men vnto the largenesse of saluation or if thou hast at least appointed mine end and that my life cannot stretch so farre yet remember my posteritie and let him be borne of my race that must sanctifie the world by his comming 25 I right well know O Lord that at the first thou madest heauen and earth and whatsoeuer excellent thing we see here in this world to be the worke of thine owne hands 26 But all this shall come to an end euen as an old worne garment a man shall enquire what is become of it and there shal be no mention made thereof at all It was made and it shall be vnmade it had a beginning it must haue an end But thou alone O Lord which hast beene from all eternitie shalt be alwaies one and the same For age time which consume all things serue for none other purpose but to confirme thine euerlastingnesse and to set foorth thy Deitie men seeme to remaine heere vpon the earth for none other cause but to behold round about them thine incomprehensâ—ble greatnesse on the one side and their infirmitie on the other side 27 A man changeth not his shirt so often but the earth oftner changeth her inhabitants one putteth forth another and all is renued euen in a moment But thou my God art euen the same at this day that thou wast at the beginning Euery prouince of the earth hath a great catalogue of kings who haue there commaunded one successiuely after
will neither should that euer once come to passe but for their onely good and benefit And yet more then that for he hath all their goods and al their trade traffick in his protection and when it pleaseth him he will multiply their store cause his blessings flourish in their houses and make their riches and possessions encrease according to their owne hearts desire 20 But contrariwise the liues of the wicked shall be most miserable And although for the prouing and inuiting of them to turne vnto him be lend vnto them the goods and commodities of this life yet shall their deaths be most lamentable yea such a death as shall deliuer them vnto eternall torments and plunge them in the bottomlesse depths of inextinguishable fiers there to be deuoured and neuer consumed and there continualy languishing without euer dying This shall be the end of the wicked and of those that make warre against the iust 21 And in the meane while thy poore seruants whome thou hast so dearely redeemed from the hands of death and of sinne shal enioy the blessed saluation which thou hast purchased for them and holding death and sinne enchained vnder their feete within the chaines of thy mercy will trust in thee so long as they shall be in this exile of the world and after they shall haue departed hence shall enioy that euerlasting blessednesse which thou hast promised them beholding in thy face this fountaine of bringhtnesse bountie and beauty wherewith thou framedst heauen and earth and all in them contained Grudge not to see c. Psalm 37. 1 SEeing that the prouidence of God president of the gouernement of the world is to reward euery man according to his desert I am sometimes astonied to see how those men who bend their whole study to do iâ— receiue so many fauours in this life exceed and abound in so many sorts of benefits But as mine heart began to breath out despightful words and to be angry within it selfe me thought I felt the spirit of God comming to mâ—…o touch me and very gently pulling 〈◊〉 by the care said vnto me Alas genâ—…e pooâ—… wretch thou vndoest â—…y selfe 〈◊〉 â—…ding to farre in this so deepe 〈◊〉 dangerous discourse comfort thy selfe in me and enuy not the prosperity of the wicked neither be thou 〈…〉 those that worke in iquity 2 For that which thou takest to be their chiefest felicity in but 〈…〉 dow a false counteâ— for image which will lose it self wheÌ„ it is between their hands and flie away from them when as they thinke to haue it most 〈◊〉 As grasse which hath biâ— out doâ—… 〈◊〉 the fiâ—he withereth in a 〈…〉 so in a moment shall the 〈…〉 of the wicked lose that 〈…〉 wax pale wan as if 〈…〉 â—…ted The herbs floweâ—s in 〈…〉 are not so quickly withered as thou shalt see the ritches of the wicked decay and come to naught hast thou not considered the â—…erocall a very beautifull flower truly for one day which in the morning hath a fresh ruddy colour and keepeth his fine ruddinesse all day long and at euening becommeth so drie withered as that a man would thinke it had beene tainted by 〈…〉 of the winter Euen so the prosperitie of the wicked if their prosperitie may be so called is but a laughing or smiling deceiuer of an outward apparant felicity and may be most properly likened vnto this flowre for it withereth so suddenly altereth in so 〈◊〉 a â—ime is transformed into such a fashioÌ„ as is wonderful to behold 3 Put thy trust therefore in God beleeue verily that the insolencie of the wicked shal neuer be firme so long at the â—…fice of God shal rule reign and beleeue also that the iust shall neâ—… be forsaken in what affliction so euer they be And therefore be not discouraged but continue in well doing for he that shal perseuer shal be saued Dâ—…ell in the land which the Lord hath giuen thee and content thy selfe with the graces which he hath bestowed vpon thee neither enter thou into iudgment with him for thou shalt find in th' end that the riches of the wicked are but in the keeping of their own haÌ„ds 4 But reioice thou in the hope which thou hast in thy God put away the greeuous care which possesseth thine heart which as rust consumeth the same For when thou shalt haue once powred out thy spirit and lifted vp thy thoughts vnto the Lord he wil accomplish all thy desires and make thee enioy whatsoeuer thou wouldest wish 5 Neither come thou before him as it were waueringly nor mistrustingly no hide thou thy thoughts from him but lay open vnto him the very bottom of thine heart and discouer vnto him all thy waies and cogitations For it is impossible for thee to deceiue him and a dangerous thing to trie him For he seeth and marketh all things especially a double and vnbeleeuing heart which he abhorreth of all the rest but receiueth and embraceth the poore and humble spirited man heareth his praiers and graunteth him before hand that which he is determined to craue 6 For he that standeth in his grace and â—auour shall neuer want either wealth or honour if thou please him once he will make the glory of thy righteousnesse shine as a cleare light and cause the equitie of thy iudgements shine as bright as the sunne at noone daies For euery man shall see â—…each place the people following â—…ee blessing thine house as a temple of iustice commending thy speech as an oracle and reuerencing thee as the very cause of their tranquillitie and libertie And men shall exalt thine integrity as the Tutrix of all good men â—ure defence of the afflicted And yet thou shalt haue more than all this for thou shalt receiue both honour and glorie and therefore humble thy selfe the more vnder the hand of thy God and acknowledge this benefit to come from him so yeeld him homage Now the homage which he requireth of thee is nothing else but thy mouth hands Thy mouth to offer him praise and thanks and thy hands to serue him according to his commaundements 7 Heere yee see what the spirit of God as me thought sayd vnto me by word of mouth which I will communicate with you my friends and make ye partakers of these holie aduertisemeÌ„ts to the end that if ye shall see any man hereafter prosper in his assayres and blaspheme in his life ye be not offended thereat neyther be ye angrie and grieued in your selues if ye see a man that dealeth vniustly abound in all kind of wealth 8 Be still therefore and qualifie that bitter humor which pricketh and hammereth so in your heads and then no doubt ye will neuer haue the hart to do him any hurt for all this For the requitall of good men is not only to do good for good but to require also good for euill 9 And all such as are carried away with
on the earth to deliuer oracles vnto men and by their mouthes to forme the voice of iustice and call to mind the magnificence of our iusts and â—…ies and draw out as it were by line and by leuell our fine and pleasant dances where all the youth shined and glistered like the starres in a cleare and bright night 15 O good God what a griefe and sorrow is this Can we take any pleasure and delight after all this Must not wee sweare a perpetuall mourning and condemne our eyes vnto euerlasting teares 16 Is it possible that we should be able to liue after all this Is our griefe so small as that it is not sufficient to make vs dye Is our miserie so cruell as that it hath left vs eyes so long time to behold it and condemned vs to be so long while afflicted with so strange a miserie Must wee see at our feete the pieces of the Crowne which fell from our heads and tread vppon the shiuers of the Scepter which wee were wont to carrie in our hands and see our kingly ornaments puld in pieces before our faces Cursed bee wee who haue caused by our sinnes this desolation who haue enforced the iustice of God to visite vs in his 〈◊〉 and to poure vpon vs the fire of his wrath and anger 17 This is it that we must bewayle this must be heere the springhead of our teares for this is the fountaine of all our miseries These are yea these are our iniquities which haue changed the face of what soeuer we see to be before vs which haue made our champion grounds deserts wildernesses of our Cities rubbish of our houses and left nothing vnto our selues but an obiect of sadnesse and dolor to bleare our eyes with so monstrous a spectacle and to kill our hearts with so pitifull thoughts 18 For who is he that would not put out his eyes with much weeping and what is he whose spirit would not be dulled with very dotage when as he shall see this beautifull Syon the Garden of the world and the eye of all Palestine to be made now a Warren of Foxes where nothing vse and haunt but wilde beasts 19 But these ô Lord are the â—lowes of thine owne hand who makest great things that thou mightest pull them downe which settest vp Cities and Kingdomes vpon the face of the earth as a ladder to shew that they are nothing but the execrement of thy other more excellent workes and wouldest haue the ouerthrowe of all earthly things beare witnesse of thine eternitie and infinitenesse Thou art ô Lord only eternall exempt from all course and change for no times are able to measure thy greatnesse for they serue thee and are but as Stewards and dispensers of thy will Thy Throne is farre aboue all corruptible things and there thou sittest making all generations to passe before thee one after another changing when it pleaseth thee the enhabitants of the earth euen as men do their garments 20 But seeing ô Lord that thou art thus altogether good iust and Almightie wilt thou wholie forget thy goodnesse and louing kindnesse towards vs thou that canst forget nothing Wilt thou which euer â—…pest thy word and promise forget the righteousnesse of thy promises which thou hast euer made vnto thy chosen people Wilt thou let slip the occasion which offereth it selfe vnto thee to haue pitie on vs and helpe vs who art not Almightie but for to do good and ayd the afflicted and as soone shouldest thou forget to be God as to forget to pardon and forgeue Very well thou hast for a time dealt seuearely with vs and sent vs calamities to make vs feele that we haue offended thee and we haue perceyued it right well and wee haue returned vnto thee with broken hearts and dolorously groaned before thee and therefore what more wouldest thou haue of vs What other sacrifice may we offer vp vnto thee then our teares All the rest is thine and there is nothing in our disposition but our wills and the same we present vnto thee washed in our teares pressed and squeezed by the sorrowe of our repentance and purged and cleansed with the zeale of thy liuely loue and therefore why reiectest thou vs Why causest thou vs to waxe old in our miseries 21 No no ô Lord thou art too good and fauourable for so long as wee shall call vppon thee with sound hearts thou wilt neuer forsake vs. But because ô Lord there is no more force nor strength in vs and that our miserie hath knockt our spirits in the head quicken thou them in vs and let all our affections be set vppon thee And to the end wee may continually cleaue vnto thee and not haue thy grace disdayne to dwell in vs renue our spirits and liues and reestablish vs againe in our first integritie and purenesse wherein thou createdst vs. 22 Thou hast heretofore reproued vs and in reprouing vs hast reiected vs and to say truly thou haddest reason so to doo for our too too intollerable iniquities had most strongly prouoked thee But sith that wee haue now humbled our selâ—es before thee and haue done what so euer we might bethinke vs of to appease thee with all receiue vs to thy grace poure vppon vs thy benefits embrace vs louingly as lost children which come agayne with weeping teares to cast them selues into the armes of their father and mercifully receyue our prayers and vowes for they come not now ô Lord from our lips alone but euen from the very bottomes of our harts The song of Ezechias taken out of the Prophesie of Isaiah Chap. 38. I Am dryed vp with very sorrowe and griefe and I breath out the very last sighes of my life and when my spirit launched out with dolor me thought it began to cry out after this manner What must I in the middest of my dayes descend into the pit Is the flower of my youth no sooner hatched but that death must by and by come to gather me vp And shall my brightest and most cleare shining dayes be conuerted into darkenesse O farewell then farewell I say most sweet light which hidest thee from mine eyes for loe the night trayneth me into darke and vnknowne caues and â—ens and sendeth me a great way vpon the earth euen vnto hell gates 2 But tell me I beseech thee what shall become of the rest of my life Whither shall the rest of my yeares flye O vayne and deceytfull hope which nourishest our minds and purposes and afterward leauest them in the middest of their course I hoped to haue had a faire and white old age and disposed of mine houshold to mitigate the discommodities thereof I builded palaces deuised garden plots got riches together to pleasure my childreÌ„ withall tâ— make merry with my friends and so 〈◊〉 and easily to spend the rest of mine age in seruing of God and doing good vnto men But I must now change my note and sing another song and