of this prison to confesse vnto thy name that we may glory and be delighted in thy light Open thine eares to the dolefull clamours of thy dristressed children who cry to thee saying O our Father giue vs this day our daily breade in the strength of which we may walke day and night vntill we attaine vnto thy holy mountaine Oreb O God my Father and force when shall I that am the least of all thy family come and appeare before thy face to the end that as I doe now praise thee during the time of this mortalitie I may from thence for the praise thee euerlastinglie O how greate shall I esteeme my happines if I shall at length be admitted to beholde thy brightnes Who will obtaine this fauoure for me that I may be admitted to beholde thee I knowe o Lord I knowe and confesse that I am vnworthy to enter into thy house neuerthelesse I beseech thee afforde me this fauour for thy glorie and confounde not thy seruant that trusteth in thee But who is able to enter into thy sanctuarie to consider thy power if thou o Lord doe not open vnto him the dore Or who can opeÌ„ it if thou shutt it Verily noe man is able to erect that which thou dost throwe downe neither is any one able to free him whom thou dost putt in prison If thou withholde the waters all thinges become dry and withered againe if thou lett them loose they will ouerwhelme the worlde If thou shouldest cause all thinges which thou hast created to returne to nothing who durst condradict thee Finallie there is noe end of the goodnes of thy mercy by which thou hast created all thinges that it hath pleased thee Thou o maker of the worlde hast made vs vouchsafe likewise to gouerne vs. Thou hast created vs despise vs not because we are thy workmanship Certainely o Lord our God we that are little wormes composed of durte and clay cannot enter into thy eternitie vnlesse thou leade vs in who hast created all thinges of nothing That our Saluation is from God CHAPT XXIV I therfore that am the worke of thy handes will confesse vnto thee in thy feare for that I will not put my confidence in my bowe neither is my sworde the thing that shall saue me but thy right hande and thy arme and the light of thy countenance Certainely I shoulde despaire were it not that thou art my hope that hast created me whose propertie is neuer to forsake those that hope in thee Because thou art our Lord God full of sweetnes and patience mercifullie disposing all thinges For whether we sinne or sinne not we are still thy creatures and thou dost still esteemeâ— and make accounte of vs Verily al of vs are as the leafe of a tree and euery man liuing is meerely vanitie soe that our life whilst we liue in this worlde is as a puffe of winde If we therefore thy poðre pupills chaÌ„ce to fall be not offened because thou o Lord our God knowest the brickle substance wherof we were made Wilt thou therfore o God of inestimable fortitude shewe thy power against a lease that with euerie pusse of winde is caried hither and thither or wilt thou persecute a little stuble or strawe Wilt thou o eternall king of Israel damne a dogge Wilt thou damne a flea Wee hauâ— heard o Lord of thy mercie that thou art neither the author of deathe neither dost thou reioyce at the damnation of those that die Wherfore I beseeâ—n thee o Lord that thou wilt not permit that which thou hast not made to haue the vpper hande of me thy creature whom thou hast made For if thou dost grieue at our damnation what doth hinder thee o Lord that canst doe any thinge from reioycing alwaies at our saluation Thou o Lord canst saue me if thou wilt but I of my self although I desire it cannot doe it The multitude of my miseries is â—oe greate that albeit I haue a will to doe well yet I want power to performe I cannot desire what is good vâ—lesse it be thy will likewise neither haue I power to performe what I doe desire vnlesse thy power strengthen me sometimes I am vnwilling to doe that good which I haue power to performe were it not that thy will must be donne in earthe as it is in heauen Moreouer I knowe not what I am willing or able to performe vnlesse thou illuminate me with thy wisedome Yea although I knowe what to doe and am willing and able to doe the same yet my wisedome for that it is imperfect and vaine doth leaue it vndonne if I be not ayded by thy true wisedome All thinges therfore doe depende of thy will neither is any man able to withstande the same who art Lord of all thinges and hast power ouer euery particular creature effecting both in heauen and earthe in the sea and in bottomelesse depthes whatsoeuer seemeth good to thy diuine pleasure Let thy sacred will therfore be fulfilled in vs who doe call vppon thy holy name to the end that this noble worke of thine which thou hast created for thy glorie doe not perishe euerlastinglie For what man is there borne of a woman that is able to liue and escape deathe and damnation if thou alone who art the liuing way of all life by whom all thinges liue and haue their being doe not deliuer him How without the assistance of Gods grace mans will is vnable to doe well CHAPT XXV I haue alreadie acknowledged vnto thee o Lord my God who art the prayse of my life and the force of my saluation that I did heeretofore trust in my owne vertue and strength which indeede was not strength but rather presumption For as long as I did runne on after that fashioÌ„ I alwaies founde my selfe there most fraile and subiect to fall where I thought my selfe most firme soe that by running thus I founde my selfe rather behinde then before for that the thinge was still further from me which I thought to ouertake by mine owne endeuoure And in this manner thou hast in diuers thinges made triall of my force Now I know o Lord because thou hast enlightned mine vnderstanding that whatsoeuer I thought my selfe best able to doe I haue alwaies been least able to performe I oftentimes saied I will doe this or that and yet in fine I did neither of them When I was willing to doe any thing I founde my selfe vnable and when I was able I founde my selfe vnwilling because I did presume of mine owne forces But nowe o Lord my God father of heauen and earthe I confesse vnto thee that noe man ought to vaunt in thy presence as if he weare strong through his owne puissance because the presumption of all fleshe is vaine and foolishe Verilie it lieth not in mans power to desire what he is able to doe or to be able to doe what he doth desire or to knowe what he ought to desire or is able to doe but rather the
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
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
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
O Lord our God who art a mercifull and good God a God of all power a God of vnspeakable and incomprehensible nature God the instructor of all thinges and the Father of our Lord Iesus Christ who for our common good hast sent from thy bosome our most sweet Lord thy beloued sonne to take vpon him our life that he might giue vs his and might be perfecte God of thee his Father and perfect man by reason of his mother whole God and whole man one and the same Christ eternal and temporall immortall and mortal creator and created strong and enfeebled conquerour and conquered nourisher nourished sheepe and shepheard dying temporallie and liuing with thee eternallie who promising the liberties of euerlasting life to those that loued him vsed these wordes vnto his disciples Whatsoeuer you shall aske my Father in my name he will giue it you By this high Preist true Bishoppe and good shepheard who hath offered himselfe as a sacrifice vnto thee laying down his life for his flocke I beseech thee by him who sitteth at thy right hand and maketh intercession for vs being our Redeemer and aduocate yea by thine owne mercifulnesse and goodnesse I humblye craue of thee o God most merciful milde and benigne louer of mankind that thou together with thy same sonne and holie Ghost for that you all three beinge but of one the same nature are to be esteemed but one and the same giuer wilt giue me grace to praise and glorifie thee in all thinges with great contritioÌ„ of hart and manie teares with much feare and trembling But for that our corrupt body is as a clogg or burden to the soule prick forward I beseeche thee my lasines with thy spurres and make me promptly to perseuere day and night in fulfillinge thy commaundements and in soundinge forth thy praises Graunt that my hart may waxe hoate within my bosome and that I may be as it were sett on fire by meanes of my meditation And because thine onely begotten son God hath saied Noe man commeth to me vnlesse my Father who hath sent me drawe him and noe man commeth to the Father but by me I humbly pray and beseeche thee draw me vnto him continually that he at length may bring me thither to thee where he sittethe at thy right hand where there is euerlasting life enduring hapy for euer where there is perfect loue voide of all feare where there is one eternall day and one desire of all where there is most soueraigne and certaine assurednes and assured quietnes and quiet ioyfullnes and ioyfull happines and happy euerlastingnes and euerlasting blessednes and blessed seeing and praising of thee being likewise endlesse where thou with him and he with thee in communion of the holy Ghost liuest and raignest God eternally and euerlastingely throughout all ages times and generations Amen A most deuoute prayer to our Sauiour Iesus Christ. CHAPT XVIII O Christ my God and hope thou loue of mankind The light way life and praise of those to life assign'd Behould thy bondes and woundes thy crosse death and thy graue All which thou didst eudure vs sinners for to saue Three daies being past from death thou didst arise againe And thy sadd freindes mad'st gladd who doubtfull did remaine The fourth day to heauen thou ascendedst where before Thou did'st do'st shalt liue and raigne for euermore Thou art my liuing and true God my reuerend Father my louing Lord my great king my good shepheard my most holie helper my most faire beloued my bread of life my Preist for eternitie my guide to the heauenlie country my true light my most sacred sweetnes my direct way my cheife knowledge my pure simplicitie my peaceable amity my sure guatdian my best portion my perpetuall safetie my immense mercy my most strong patience my immaculate sacrifice my sacred redemption my firme hope my perfect charitie my true resurrection my life euerlasting my most happie vision and reioycing which shall neuer haue ending I humbly desire begge and beseech thee that I may walke by thee attaine to thee and repose in thee who art the way the truth and the life without which noe maÌ„ can come to the Father Thou truly art my desire my most sweete and gratious Lord. O brightnes of the heaueÌ„ly Fathers glory who sittest aboue the Cherubins and beholdest the bottomles pits being the true light the enlightning light the neuer failing light on whom the Angells desire to looke Behold my hart is in thy presence dissolue the darkenes thereof that it may be wholy replenished with the light of thy loue Bestow thy selfe vpon me o my God giue me thy selte Behold o Lord I doe loue thee and if it be to little make me to loue thee more I cannot guesse how much loue is sufficieÌ„t to loue thee withall that my life may runne forewarde in desire of being embraced of thee neuer staying vntill it attaine to remaine hidden in the secret fauour of thy diuine maiestie yet this I know o Lord that it goeth not well with me both within and without me as often as I am without thee for that I esteeme all manner of riches and aboundance besides thee to be meere want and pouertie Because thou onely art that good which cannot be changed into better or worse thou art he alone who simplie art alone to whom it is not one thing to liue and an other thing to liue happily for that thou art thine owne happines Howebeit we that are thy creatures to whom it is one thinge to liue another thing to liue happily ought to attribute both our whole life and liuing happily to thy onely grace and bountie We therfore haue alwaies neede of thee but thou neuer of vs for albeit we were not at all yet nothing woulde be wanting to that good which thou art We therfore haue neede o Lord our God at all times to adhere to thee that by thy countinuall ayde we may be able to liue soberly iustly and religiously True it is we are drawen downwarde by the burden of our humaine fâ—ailtie but by the guift of thy grace we are inflamed and are caried vpward we burne goe foward we mounte vpward and making ascents in our hartes we sing a graduall song we are sett on fire through the good fire of thy loue and goe foreward But what maketh me now to soare vpp to the peace of Hierusalem Because I reioyce at those thinges which are toulde me We shall goe into the house of our Lord. Our good desire getteth vs a place there to the end we affect nothing els but to remaine there for euer Seeing therfore we haue noe permaneÌ„t citty during the time of this life but expect one heere after because as long as we liue in this world we are as strangers and pilgrimes in a forraine countrie in respect of thee o Lord for that our citty and habitation is in heauen for this cause I am accustomed being guided by thy grace to
how to praise him blessed is that man whose helpe is from God who hath soe disposed the ascents of his harte in this dolefull vale of miserie that by them he may ascende vp to the place of eternall felicitie Happie are the cleane in harte for they shall see God happie are they o Lord that dwell in thy house they shall praise thee for euer and euer A Prayer greatly mouinge the harte to deuotion and to the loue of God CHAPT XXXV O Iesu our redemption loue and desire God of God giue â—are to me thy poore vnworthy seruant To thee I câ—ll crie with a loude voyce with my whole harte To thee I call calling thee into my soule enter into the same and make it fitting for thee that thou mayest possesse it without wrinkle or blemishe of iniquitie because reason requireth that a cleane dwellinge shoulde be prepared for soe cleane a Lord to dwell in Sanctifie me therefor I beseech thee thy vessell which thou hast made cleanse me from malice fill me and preserue me full of thy grace that heere and for all eternity I may be made a fitt habitation for thy diuine maiestie O most sweete most powerfull most louing most deare most powerfull most desired most inestimable most amiable most beautifull Lord thou art more sweet then honie more white then either milke or snowe more pleasant to the tast then nectar or delitious wine more pretious then golde or pretious stones and more deare to me then all the riches and honoures of this worlde What doe I say o my God my onely hope and my surpassing great mercie What doe I say my happie and secure sweetnes What doe I say in saying these thinges Verilie I say what I am able not what I ought Woulde to God I were able to singe such hymnes of prayses as doe the quires of blessed Angells O how willinglie woulde I bestowe my selfe wholy in singing and setting forthe thy praises O how deuoutelie in the middest of thy Church would I pronounce those Canticles of celestiall melodie to the praise and glorie of thy holy name But because I cannot doe this shall I therefore holde my peace Woe be to those that haue not thee in theire mouth because thou art he that openest the mouthes of such as are mute and makest the tongues of infants to be eloqueÌ„t Woe be to those whose talke is not of thee because those that are talkatiue and full of wordes are to be esteemed as men speecheles if theire talke doth not tende to the extollinge of thy praises But who is able to praise thee worthily o vnspeakable vertue and wisedome of the Father Seeing therefore I want wordes by which I might be able sufficientlie to expresse thee o diuine worde of all power and knowledge I will in the interim say what I can vntill thou vouchsafe to call me vnto thee where I shal be able to speake what appertaineth both to thee and me Wherfore I humbly beseech thee that thou wilt not soe much consider what I say as what I desire to say Verily I greatlie desire to speake that of thee which is fittinge meete in respect that all praise thankesgiuinge and glorie is due vnto thee Thou knowest therefore o God from whom the very secrets of our hartes cannot be concealed that thou art more deare and acceptable to me then heauen and earthe and all thinges elsâ— that are therein for I loue thee aboue heauen and earthe and all other thinges contained in them yea soe greate loue is due to thy holy name as that in comparison thereof noe transitorie thinge doth deserue the fame I doe loue thee o my God very muche and doe desire to loue thee still more and more Giue me grace that I may alwaies loue thee accordinge to the greatnes of my affection and according to the greatnes of my obligation that thou onely maiest be my whole intention and my whole meditation Lett me thinke of thee in the day time without ceasinge Lett me dreame of thee in the night season Lett my soule talke to thee lett my minde discourse with thee Lett my harte be beautified by the light of thy holy sight that hauinge thee for my conductor and capitaine I may marche forewarde from vertue to venue and at length may beholde thee the God of Gods in Sion During the time of this life I doe see thee obscurelie as it were through a mrtroure or looking glasse but then I shall beholde thee apparentlie face to face where I shall knowe thee like as I am knowen of thee Blessed are the cleane in harte for they shall see God Blessed are they o Lord that dwell in thy house they shall praiâ—e thee worlde without end I beseeche thee therfore o Lord by thy manifolde mercies by which we are deliuered from eternall death mollifie my stonie harde harte harder then either stone or iron with thy most sacred and powerfull vnction and make me at all times to become a liuinge sacrifice in thy sight by the fire of compunctioÌ„ Make me to haue alwaies in thy sight a humble and contrite harte ioyned with aboundance of teares Make me in all my desires as one wholy deade to this wretched world and through the greatnes of the feare and loue of thee to forgett all thinges transitorie in so much as that I may neither greiue nor growe gladd at any temporall thinge being free from the feare loue of whatsoever passeth away with time beinge neither depraued through flattery nor dismaied through aduersitie And for that the loue of thee is forcible like vnto death graunt I beseeche thee that the fierie and sweete force of thy loue may wholy withdrawe my minde from all thinges vnder heauen that I may adhere to thee alone being fedd with the only memorie af thy sweetnes Lett the most odoâ—iferous smell of thee o Lord descende lett it descende I beseech thee lett it descende and with it lett the mellifluous loue of thee enter into my harte Let the admirable and vnspeakable fragrant sauoure of thee come vnto me causinge in me an eternall desire and affection and producinge in my harte fountaines of water flowinge into life euerlastinge Thou o Lord art infinitely good and therefore infinitelie to be loued and praysed of those whom thou hast redeemed with thy pretious bloud O most liberall louer of men most louinge Lord and most iust iudge to whom the Father hath committed all iudgment thou perceiuest in the most wise iudgement of thy righteousnesse whether this be iust and reasonable or noe that the children of this worlde of the night and darkenesse doe loue and seeke after riches and honoures that are transitorie and cannot long continue with a farr greater desire earnestnes and studie then we thy seruants doe loue and seeke after thee our God by whom we haue been made and redeemed For if one man loueth an other with soe greate affection as that the one can scarcely endure the other to
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
enriching and adorning vs with manifolde guiftes and fauoures soe that thy name is admired in the vniuersall worlde What is man then that thou dost thus exalt him or for what cause dost thou place thine affection vppon him True it is that thou o ancient truthe hast saied My delightes are to be with the children of men But why o Lord or for what reason Is man any thing els but corruption or the sonne of man any thing els but a worme Is not euery man liuing in this vale of miserie either enclined or wholy addicted to vanity Whence is it then that thou dost vouchsafe soe grâ—ciouslie to looke vppon him and to bring him and make him sit with thee in iudgment at the day of doome Of the profounde Predestination and foreknowledge of almighty God CHAPT XXVIII O Most profounde depth o infinite wisedome that hast created all thinges vouchsafe to teache and instruct me who hast poised the mountaines and hills in a paire of weightes and the huge and heauie lumpe of the whole earthe in a paire of ballances lifting it vp with three fingers onely lift vp likewise vnto thee with the same three fingers I beseeche thee the heauie lumpe of my mortallitie that I may see and vnderstande how wonderfully thou art to be admired in the vniuersall worlde O most ancient light who before all light didst shine and giue light on the holie hills of thy ancient eternitie to whom all thinges before theire creation were knowen most apparantly O light that hatest all spot of sinne for that thou art most pure and cleane what pleasure hast thou to conuerse with man What hath light to doe with darknes Where are thy delightes in man Where hast thou prepared for thy selfe in me a sanctuarie fitting soe greate a Maiestie in which thou maiest finde pleasure and delight at thy comminge Verily we ought to prouide for thee a cleane habitation who art that vertue that makest all thinges cleane who of such as are vncleane in harte canst not soe much as be seene much lesse canst thou be contained in them Where then can there be founde in man a temple soe free from filthe as that it may be thought worthy to receiue thee who rulest the whole earthe Who is able to cleanse him that is conceiued in vncleannesse sauing thou alone who art onely free from bleamishe who can be cleansed by one thaâ— is defiled For according to the lawe which thou hast giuen to our fore-fathers speaking vnto them out of the fire burninge the mountaine and out of the darke and mistie cloude whatsoeuer he toucheth that is vncleane shal be esteemed vncleane All of vs therefore being noe better then filthie raggs takinge our beginningâ— from a loathsome masse of filthie corruption doe carrie in our foreheades the staine of our vncleannes which we cannot conceale by any meanes especially from thee that seest all thinges We therfore cannot be cleane and free from sinne vnlesse thou cleanse vs who art onelie cleane and free from the same For thou art not accustomed to cleanse all the children of men but those onely that it pleaseth thee to dwell in whom thou by the vnsearcheable profounde secrets of the incomprehensible iust yet secret iudgments of thy wisedome without any desert of theirs hast predestinated before the beginning of the worlde hast called out of the worlde hast iustified in the world meaning likewise to magnifie them after the end of the worlde Neuerthelesse thou dost not impart this inestimable fauoure to euerie one which maketh the carnall and worldly wisemen to pine away through admiration As for me I confesse o Lord that when I enter into consideration of this I cannot but tremble and be astonied at the greatnes of the riches of thy wisedome and knowledge vnto which I cannot attaine neither vnto the incomprehensible iudgments of thy iustice sithence that of the same lumpe of clay thou dost forme some vessels vnto glorie others vnto euerlasting contumelie Those therfore that thou hast chosen for thy selfe amonge so many to be thy temple and sanctuarie those thou dost washe cleare by powring vppon them the pure water of thy holy Spirit whose names and number thou knowest who onely art able to number the innumerable multitude of the starrs calling them all by their names who likewise are written in the booke of life and cannot possibly perishe towardes whose good all thinges doe cooperate euen theire verie sinnes For if they chance to fall they take noe hurte because thou dost vphold them with thy hande preseruing all their bones soe that noe one of them is broken Contrariewise the deathe of sinners is the worst of all others of those sinners I say whom according to the bottomles depthe of thy hidden yet alwaies iust iudgments thou hast foreknowen should be damned euen before heauen and earth were created the number of whose names and enormious actions remaine registred with thee who hast numbred the verie sande of the sea and measurâ—d the profonditie of the bottomles depthe whom thou hast left in theire vncleannes all thinges likewise doe cooperate towardes their damnation and their very prayers are turned into sinne soe that albeit theâ— haue soared up to the heauens and their heade had ouched the cloudes althoughe they haue built theire nest amongst the starrs of heauen yet finally they shal be cast downe as a dunghill to eternall damnation Of those that at first are good and after Wardes become bad and contrarie Wise of those that at first are bad and after Wardes become good CHAPT XXIX GReate are these thy iudgments o Lord God o iudge most iust and mightie whose iudgments are equitie it selfe whose doings are profounde and vnsearcheable which when I consider all my bones doe tremble because man a longe as he liueth in this worlde is not assured that he shal be saued to the end that during the whole course of our life we might deuoutly and chastly with feare ferue thee and with trembling reioyce before thâ—e that our seruice might not be without feare nor our ioy without trembling that he that is yet in battaile might not boast before the victorie that no mortall man might vaunt before thee but shoulde rather stande in thy presence with great feare and dreade seeing man knoweth not before his last day whether he be worthy of loue or hatred vntillâ— which time all thinges are kept secret and as it were vndetermined For we o Lord haue seeene many ourselues and hearde of many more by the relation of our fore-fathers which is a thing which I cannot call to minde and declare without great trembling much feare who at first haue soared vp as it were to the skies and built theire nest among the starres but afterwardes they haue tumbled downe headlong and their soules haue been amazed at the euills that haue hapned vnto them We haue sâ—ene starres that haue fallen from heauen by force of the Dragons tayle striking them We haue likewise seene o Lord those
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
enter into the secrett closett of my hait where I sing sonnetts of chaste loue vnto thee my king and my God groaning forth most greuious sighes in the place of this my pilgrimage where the dittie of my soÌ„ges are thy iustifications And calling Hierusalem to minde I doe dilate the senses and affections of my hart in thinking thereof in thinking I say of Hierusalem my countrie of Hierusalem my mother and of thee the ruler the beautifier the father the defender the patroÌ„ the gouernour the pastor the chaste and durable delightes the constant ioy and all the good thereof yea farr more then can either be spoken or imagined because thou art the onely soueraigne and true good neither will I attende to any other thing vntill it shall please thee my God and my mercy to sett me at liberty from the deformitie of this my corrupt body being brought by thee in to the peace of this my most deare mother whither the first fruites of my souâ—e are sent already I may be conformed and confirmed in the same for all eternity The distinction and difference betweene that wisedome which is Gods house and that which is diuine CHAPT XIX THis o God is that house of thine which is not built of any earthly or heauenly substance that is corporall but is altogether spirituall and by participation eternall for that it shall neuer growe to ruine or decay in respect that thou hast erected it for all eternitie thou hast giuen a commaundement and it shall not passe away howbeit it is not coeternall to thee o God seing that by creation it hath taken â—s beginning The first thing therefore created is wisedome yett not that wisedome which is altogether coeternal and coequall to God the Father by which at first all thinges were made and in whom at the beginning heauen and earth were made but that wisedome which was created spirituall to witt Nature by contemplation of the light is become light For that wisedome likewise albeit created is termed wisedome Neuertheles there is as great difference betweene that supreme wisedome which is the creator and that which is created as is betweene the light which doth enlighten and that which is enlightned or as is betweene iustice iustifying which thou o God art and iustice which ariseth from our iustification For we likewise accordinge to the testimonie of the Apostle are termed the iustice of God the Father in thee his sonne our Lord. Sithence therefore a certaine kinde of wisedome was created before all other thinges to witt that of thy chaste cittie HierusaleÌ„ our mother which is aboue and is free and to endure for euer in the heauens for this reason it hath beene created a reasonable and vnderstandinge soule But in what heauens cuen in those which doe prayse thee which are the heauens of heauens because this is the heauen of heauen prepared for our Lord And albeit we doe not find any time before this wisedome which was before the creation of time being indeede the first of al other creatures yett thou o eternall God the creator of all thinges art before it from whom it hath taken its beginning though not beginning of time because as yet time was not begun yett of his condition and being whereupon it hath its being and beginning in that sorte froÌ„ thee o Lord our God as that it is plainely an other thinge and altogether different from thee albert we finde not any time either in it or before it Verilye it is able at all times to see and contemplate thy face neither doth it at anye time looke aside from the same Whence it proceedeth that it remaineth stedfast without either chaunce or change Neuerthelesse it is of it selfe subiect to mutabilitie by which it woulde become darke and colde were it not that beinge by greate loue vnited to thee it did shine and growe hote by thee as it were by the sunne at midde-day Finally it is conioyned to thee the true truly eternal God with that chaste loue as that albeit it be not coeternall with thee yett it cannot be seuered and seperated from thee by anie variation and mutation of time but doth rest in the most true contemplation of thee alone For that thou o Lord dost shew thy selfe to this thy house louing thee like as thou hast commaunded neither doth it neede any thing els Hence it is that it doth not swarue or goe aside either from thee or from it self but remaineth alwaies stable in the same state by perpetually seinge thee the true light by continually louing thee the chaste loue thereof O high and happy creature most happy of all others by being allwaies adherent to thy happines O happy and excessiuely happy house who hath thee for her euerlasting Lord and light Neither doe I finde any thing which I thinke I may more fitly call caelum caeli Domino the heauen of heauen prepared for our Lord then this thy coÌ„templatiue house being thy delight without defect and without affection of departing vnto any other thing being a pure minde most concordantly one the established peace of the blessed Spiritts But these celestiall thinges are aboue in heauen hence lett that soule whose pilgrimage seemeth ouer long in this life try and see if now it thirsteth or noe to come to thee if now her teares are her foode if now or noe shee demande and desire this one onely thing that shee may dwell in thine house all the daies of her life And who but thou o Lord art her life And what are her daies but thine eternitie Like as thy yeares which shall neuer haue end Heere therefore lett that soule which is able consider and comprehende how much thine eternitie doth exceede all times seeing thy house which hath neuer been estranged and seperated from thee albeit it be not coeternall to thee yett by adhering perpetuallie and continuallie to thee it is free from all mutation of time and being from time to time absorpt with the most chaste delight of thy loue it hath neuer made shew of mutabilitie by reasoÌ„ of thee whose presence it hath enioyed perpetuallie to whom it is conioyned in all affection and amity To conclude it is free from all variation and ampliation of time hauing neither time to come which it may expect nor time past which it can remember Heere man desireth that this house of God will pray for him CHAPT XX. O Bright and beautifull house of God I haue loued thy beauty and the place of the habitatioâ— of the glory of my Lord God the possessor and builder of thee Lett my pilgrimage day and night sigh after thee lett my hart long after thee lett my minde thinke of thee lett my soule desire to attaine to the blessed felowshipp of thy felicity I say to him that hath made thee that he vouchsafe to possesse me in thee because he hath made both me and thee Nay rather doe thou speake to him doe thou entreate him to make me worthy to
essence one vertuâ— one goodnes one onely happines From whom by whom and in whom all thinges are happie what thinges soâ—uer are happie That God is the true and soueraigne life CHAPT XXXII O God the true and soueraigne lâ—fe from whome by whome and in whome all thinges doe liue what thinges soeuer doe truly and happilie liue O God the true and soueraigne bountiâ— and beautie from whom by whom and in whome all thinges are good and beautifull what thinges soeuer are good and beautifull O God whose faiâ—he dâ—th raise vsâ— whose hope doth releiue vs whose charitie doth vnite vs. O God who commaundest that we shoulde aske thee and openest to him that doth knock and call vnto thee O God from whome to be auerted is to fall to whome to be conuâ—â—ed is to rise in whome to remaine is to be immoueable O God whom noe man looseth vnlesse he be deceaued whioÌ„ noe man seeketh vnlesse he bâ— admonished whom noe man findeth vnlesse he be vndefiled O God to knowe whom is to liue to serue whom is to raigne to praife whom is the â—oules ioy and saluation I praise blâ—sse and adore thee with my lippes and harte and with all the force I haue rendring thankes to thy mercie and bountie for all the benefitts which I haue receiuâ—d from thee and singing vnto thee the hymne of thy glorie holy holy holy To thee I cry o blessed Trinity beseeching thee that thou wilt vouchsafe to come into me and make men temple fitt to receaue thy maiestie I beseech the Father by the Sonne I beseech the Sonne by the Father I beseech the holy Ghost by the Father and the Sonne that all my sinnes and imperfections may be remoued farr from me and all holy vertues may be planted in me O God of infinite power and might of whom by whom and in whom all thinges visible and inuisible were created who dost enuiron thy workes without and replenishe them within who dost couer them aboue and sustaine them beneath protect me the worke of thy handes hoping in thee and hauing my whole coÌ„fidence in thy onely mercy Preserue me I beseeche thee heere and euery where now and euer within and without before and behinde aboue and beneathe and on euery side that noe place in me may be founde open to the assaultes and snares of mine enimies Thou art God almightie the keeper and defender of all those that trust in thee without whom no man is secure no man is free from danger Thou art God and there is noe other God but thee either in heauen aboue or on the earthe beneathe who dost great and maruailous thinges vnknowen and inscrutable in nomber infinite and innumerable To thee therefore doth truly belong all glory power and praise To thee all the holy Angells the heauens and vniuâ—rsall powers doe singe songes of thanksgiuing sounding forth thy prayses without ceasinge as creatures to theire creator as seruants to theire maister as souldiers to theme Prince and gouuernoure Finallie euery creature and eueric spiritt doth magnifie and extoll thee o sacred and inseparable Trinitie The praises of Angells and men CHAPT XXXIII TO thee all holy and humblâ— men of hartie to thee the spiritts and soules of the iust to thee all the celestiall citâ—izeÌ„s and euerie order of the heauenlie hierarchie doe singe and sounde forth praise and honoure euâ—rlastinglie in most humble manner fallinge downe adoring thee Those celestiall cittizens o Lord doe praise thee with much honoure and magnificencie Man likewise doth extâ—ll thy power containinge in himselfe a greate parte of ech other creature I my selfe alsoe albeit a poore and miserable sinner doe desire to praise thee with greate deuotion and doe withe thaâ— I coulde loue thee with most ardent affection O my God my life my strength and my praise giue me graâ—e to praise thee Giue light vnto my harte and worde vnto my mouth that my harte may thinke of thy glorie and my tongue may all the day longe singe and sounde forth thy praises But because thy praise is not seemely in my mouthe that am a sinner and a man of vncleane lipps cleanse my harte I beseâ— che thee from all vncleanlineffe of iniqnitie sanctifie me within and without o sanctifier omnipotent and make me worthy to praise thee Receiue gratiouslie and take in good parte this sacrifice of my lipps which I offer thee with my whole harte and affection and graunt that it may be acceptable in thy sight and ascende vnto thee as an odore of sweetnes Lett thy holie remembrance and thy most blessed sweetnes possesse my whole soule drawinge it vp to the loue of thinges inuisible Lett my soule passe from thinges visible to inuisible from earthly to celestiall from thinges temporall to eternall lett it mount vp by contemplation and beholde thee whose sight is soe full of admiration O eternal truthe true charitie and charitable eternitie thou art my God to thee I sigh day and night thou art my whole studie my desire is how I may come to thee because he that knoweth the truth knoweth eternity Thou o truth art ruler ouer al thinges whom we shal apparantly see after that this blinde and mortal life is ended in which we are demauÌ„ded Wher is thy God yea I my selfe doe demaunde My God where art thou Me thinke I finde my selfe somewhat comforted in thee when with wordes of exultation and confession I doe power forthe my soule vppon thee as one reioyceth at some banquet or vppon a holie day Neuerthelesse my soule is yet pensiue for that it falleth downe and becommeth as an infinite deepe pitt or rather perceiueth it selfe to be such a one as yett To whome my faith which in the night season thou hast kindled before my feete making answere saieth Why art thou sadd o my soule and why doost thou trouble me Put thy trust in God whose worde is a light vnto my feete hope and perseuere in him vntill the night be past the mother of such as sinne vntill Gods anger be past whose children in times past we haue been because we were heeretofore darknes vntill this violent inundation of waters be past vntill the day appeare and the shadowes are departed till then the residue of sinne remaineth in our bodie growen deade through iniquitie Wherefore o my soule put thy trust in our Lord in the morninge I will preisent my selfe before him and meditate vppon him and for euermore will confesse vnto him In the morninge I will present my selfe before him and by contemplation will beholde him who is the health of my countenance and my God who will reuiue our deade bodies by meanes of the holie Ghost dwellinge in vs to the end that from hence forth we may become light and the children of the light and of the day not of the night neither of darknes being as yett saued by hope True it is that heeretofore we were darknesse but now we are become light in thee our God neuertheles as yet by
faith not by seeing thee face to face Because that hope which is seene is not hope Those immortall troupes of holie Angells o Lord doe incessantlie praise thee and the celestiall vertues doe glorifie thy name who haue noe neede to reade this which I haue written of thee thereby to knowe thee the sacred and vndeuided Trinitie Because they alwaies do behold thy face in which without the sillables of times they doe reade what thy eternall will woulde haue to be 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
that my soule may onely thirst and growe drie through the loue of thee forgetting all worldlie vanitie and miserie Heare o my God heare o light of mine eies heare and graunt what I demaunde of thee O most meeke and mercifull Lord refuse not to heare me by reason of my sinnes but for thy goodnes sake receiue the prayers of me thy vnworthy seruant and graunt me the effect of my peticion and desire by the prayers and intercession of our blessed Lady the glorious Virgin Marie and of all the Saints of thy heauenlie Cittie Amen A Prayer greately stirring vp the minds to compunction if it be saied in silence with attention CHAPT XXXVII O Lord Iesu o mercifull Iesu o good Iesu who hast vouchsafed to die for our sinnes and hast risen againe for our iustification I beseech thee by thy glorious resurrâ—ction raise me vp from the sepulcher of sinne and graunt me daylie a parte in this first resurrection that in the last likewise I may be thought worthie to receiue a portion O most sweete most benigne most louing most deare most inestimable most desired most amiable and most beautifull Lord who hast ascended into heauen in glorious and triumphant manner and as a puissant Prince sittest at the right hande of God the Father drawe me vp vnto thee that I may runne after thee being allured by the sent of thy ointments soe sweetelie smelling that I may runne without ceasing thou drawing and conducting me running drawe the mouth of my thirstie soule I beseech thee to those riuers aboue of euerlasting satietie nay rather leade me to the fountaine of life my God and my life that there I may drinke according to my capacitie in suche sorte as that I may be able to liue eternallie For thou with thy sacred and blessed mouth hast affirmed If any one thirst lett him come to me and he shall drinke and be satisfied O fountaine of life graunt that my thirstie soule may alwaies drinke of thee that according to thy holie and true promisâ— waters of life may flowe from my bellie O fountaine of life fill my minde with the streame of thy delight make my hart drunke with the sober drunkennes of thy loue that I may forget all thinges that are vaine and worldly and may continuallie haue thee in my memorie euen as it is written I haue been mindfull of God and haue been delighted Giue me thy holie spiritt whom those waters did signifie which thou didst promise to bestowe vpoz those that doâ— thirst after thee Graunt I beseeche thee that I may tende and aspire thither with my whole desire and affection whither we beleiue thou didst ascende the foâ—â—th day after thy Resurrection that I may be detained iâ— this vale of miserie in body onely being in thought and desire continually with thee to the end my harte may remaine there where thou art my desired incomparable and most beloued treasure For in the greate deluge of this life where we are â—ossed to and from with continuall tempests finding â—oe firme standing or assured place where the doue may fixe her foote for neuer soe small a space heere I say in this wretched worlde noe certaine peace or assured rest is to be expected for that where soeuer we are warres and dissensioÌ„s doe molest vs our enimies on all sides doe assaulte vs out wardly are fightes inwardlye teares And for that we consist of a two-folde substance partly of earth partly of heauen our body which is subiect to corruption is a clogg to the soule not suffering it to soare vp to celestiall contemplation Wherefore my minde being my compagnion freinde cominge as one wearied on the way lieth sicke and diseased being rent maÌ„gled by those vanities throughe which it hath passed it is exceeding hungrie and thirsty and I haue nothing to sett before it because I am poore and needy Thou therefore o Lord my God who art riche in goodnes and giuest in aboundance the dainties and delicacies of celestiall fulnes giue meate to my minde being wearied recollect it beinge distracted restore it to healthe being rent and mangled Beholde o Lord how it standâ—th at thy dore knocking I beseech thee by the bowells of thy coÌ„passion in which thou hast vouchsafed to visit vs coming downe vnto vs from heauen open the hande of thy pitty to my afflicted minde knockinge and calling vnto thee commaunde likewise by thy accustomed courtesie that it may enter and be brought in vnto thee that it may rest and repose in thee and lastly by thee may be refreshed fedd who art the liuing and heauenly bread with which being filled and strength being recouered let it ascende to the thinges aboue it and being lifted vp with the winge of holy desire from this vale of teares and lamentation let it soare vp to the heauenly kingdome Let my soule I beseech thee o Lord take the winges of an Eagle and fly without failing let it fly without ceasing vntill it come to the beautie of thy house and vnto the place of thy glorious habitation that there in the place of thy pasture which is enuiroÌ„ned with pleasant riuers it may be fedd with the foode of thy internall consolation sitting at the same table on which those heauenly citizens are wonte to take theire refection Graunt that my hart may rest in thee o my God my hart I say which is as aspatious sea tossed too and froo with continuall floudes Thou therfore o Lord who hast commaunded the windes and sea after which a greate calme did ensue come and walke vpon the waues of my harte to the end that all thinges within me may be stil and quiet that soe I may embrace thee the onely good thinge which I desire to possesse and may contemplate thee the gratfull light of mine eies being freede from the darke mist of troublesome thoughtes Let my minde o Lord flie and retire it selfe vnder the shadowe of thy winges from the inordinate heate of worldly cogitations that sittinge there in the temperate ayre of thy refreshing it may ioyfullie sing saying I will sleepe and repose in the peace of this one thinge that is of God alone O Lord my God let my soule sleepe I beseech thee by abandonning whatsoeuer is amisse lett it sleepe by hating wickednes and by louinge iustice For what thinge is there that can or ought to be more pleasing and delightfull vnto vs then amidst the darknes and manifold bitternes of this present life to desire diuine sweetnes and to sighe after eternall happines there to fixe the minde where it is most certaine true ioyes are to be founde O most sweete most louinge most benigne most charitable most inestimable most desired most beloued and most beautifull Lord when shall I see thee WheÌ„ shall I be presented before thee When shall I be satisfied by beholding thy beautie When wilt thou deliueâ— me out of this obscure prison that I may freely confesse thy holy name that from hence forth I may be
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
boasting minde but possesse my harte that it may alwaies thinke of thee Enlighten the eies of mine vnderstanding that they may see thee not be exalted in thy presence o glorie euerlasting but let them thinke humbly not looking ouer curiously on those wonderfull thinges that are aboue them Let them looke vppon those thinges that are on the right hande and not vpon those on the left that are displeasing vnto thee Let thy eie-lidds likewise guide my footestepps for that thy eie-lidds looke into the actions and thoughtes of the sonnes of men Breake and bruise my vnlawefull luste with thy sweetenes which thou hast reserued for those that feare thee to the end I may with an eternall desire couet thee least my internall taste being through vanities entseed and deceaued esteeme bitter to be sweete and sweete to be bitter darkenes to be light and light to be darkenes that I may escape free from such a multitude of snares wherewith all the worlde is replenished which our ghostly ennimic hath placed in the way of this life that we are to walke in therby to ensnare the soules of such as sinne Which he that saw it omitted not to tell vs of saying Whatsoeuer is in the worlde is either the concupiscence of the eies concupiscence of the flesh or pride of life Beholde o Lord my God the whole worlde is full of the snares of concupiscences which my ghostly ennimies haue prepared to intrappe me in and who shall be able to auoide them Verily he from whom thou shalt take away the concupiscence of the eies least the concupiscence of the eies doe entrappe him from whom thou shalt take away the concupiscence of the flesh least the concupiscence of the fleshe entice him and from whom thou shalt take away a bolde and boasting minde least pride of life doe craftely deceaue him O how happie is he to whoÌ„ thou shalt afforde this â—auoure because such a one shall passe without danger Wherfore I beseeche thee for thine owne sake o my Redeemer that thou wilt helpe me that I may not fall in the sight of mine aduersaries being taken in the snares which they haue prepared to entrap my feete therby to ouerthrowe my soule but deliuer me o strength of my saluation least thine ennimies which hate thee haue me in derision Arise o Lord my God thou that art my fortitude and let thine ennimies be dispersed let those that hate thee fly before thee yea like as waxe melteth away before the face of the fire euen soe let sinners consume in thy sight But let me remaine safe being hidden in the secret place of thy presence where abounding with all good thinges I may reioyce in the companie of thy children Listen o Lord God vnto the crie of thy children who art a father to the fatherlesse and a mother to such as are in distresse and stretch for the thy winges that we may flie vnder them from the face of our aduersarie O tower of the fortresse of Israel who wilt neither slumber nor sleepe garding and defending Israel for that the ennimie doth neither slumber not sleepe that opposeth Israel Of the miseries of man and the manifolde benefits of almighty God CHAPT XIII O Light not seene by any other light o brightnes not behelde by any other brightnes That light that darkneth all other light that brightnes that maketh dimme all externall brightnes O light from which all light is deriued o brightnes from which all brightnes doth proceede that brightnes in comparison of which all brightnes is but dimnes all light but darknes That light in whose presence all dimnes is turned into brightnes all darknes into light O supreme light by noe cloude enclouded by noe mist diminished by noe darknes darkned by noe obstacle enclosed by noe shadowe seuered and deuided O light which enlightnest all thinges wholy together seuerally and for euer let me be absorpt by thee into the bottoÌ„lesse depth of thy brightnes that on euerie side I may see thee in thee and me in thee and all thinges vnder thee Forsake me not o Lord I beseeche thee least the darknes of my ignorance and sinne increase Verilie without thee all thinges are darknes and sinne vnto me because nothing is good without thee the true sole and soueraigne good I confesse and acknowledge o Lord my God that wheresoeuer I am without thee it fareth not well with me neither without nor within me because without thee o my God I esteeme plentie to be pouertie I shall then be content and not before to wit when thy glorie shall appeare Giue me grace likewise o Lord who art my onely felicitie that I may confesse my miserie vnto thee I confesse therefore that as longe as the multiplicitie of temporall affaires did disperse and deuide me following my sensualitie from one thinge into many to wit from the supreame and onely good that is froÌ„ the vnitie of thy goodnes soe longe I had painefull plentie and plentifull pouertie poursuing many thinges and finding content in none for that I founde not thee with in me the assured singular inseparable and sole good which hauing now gotten I am noe more subiect to neede which hauing obtained I am now no more payned and greiued which hauing now in possession my whole desire is satisfied This is a miserie me thinke aboue other miseries to be lamented to see how my miserable soule doth forsake and abandon thee in whose company shee is alwaies riche and gladde and adhereth to the worlde with whom shee is alwaies poore and fadde The worlde crieth vnto vs saying I fade and thou o Lord callest vnto vs saying I feede and yet notwithstanding such is my peruerse miserie that it maketh choice rather to followe him that fadeth then him that feedeth me This is my infirmitie and disease Cure the same o Phisition of our soules to the end I may with my whole harte acknowledge vnto thee o Sauiour of my soule the manifold benefits with which thou hast nourished me from my tender youth vntill these my ould and last decrepit yeares For thine owne sake o Lord I beseeche thee not to forsake me when I was nothing thou hast created me when I was consumed through sinne thou hast redeemed me when I was past recouerie and deade through mine iniquitie thou hast come downe from heauen vnto me taking vpon thee my mortalitie thou I say being a king and Lord soe puissant hast descended from heauen vnto thy slaue and seruant rendring thy selfe captiue to reserue him a liue yea thou thy selfe hast died and by dying hast ouercome deathe to the end thou mightest restore me to life exalting me to my former dignitie by debasing thy selfe to soe greate pouerty When I was vtterly vndonne being gone astray and solde to sinne thou hast come into the worlde for my redemption and hast loued me soe dearely as that thou hast giuen thine owne blood for a ransome for me thou hast loued me o Lord more then
wholy saued me that thou mightst wholy haue me â—et me therfore loue thee o Lord my strength let me loue thee my vnspeakeable ioy and solace and let my whole life which was deade through my miserie and is raised againe through thy mercy be esteemed from hence for the not mine but thine who art a milde and mercifull God and of much mercy towardes all those that loue thy holy name Wherfore o Lord my God who dost sanctifie me thou in thy lawe hast commaunded that I shoulde loue thee with all my harte with all my soule with all my minde with all the strength and forces of my body and with all the internall affections of my minde ech hower moment in which I enioy the benefit of thy mercy because I shoulde continuallie perishe if thou didst not continuallie gouerne me I shoulde continuallie dye if thou didst not continuallie receiue me soe that euery moment thou dost oblige me vnto thee by bestowing euery moment many benefits vpon me As therfore there is noe hower or minute in which I doe not receiue some benefitt or other from thee soe there ought to be not moment in which I haue not thee before mine eies and in my memorie and in which I doe not with all my strength loue thee But this is a thing that surpasseth my abilitie vnlesse thou of thy liberalitie bestowe it vpon me From whom euerye good and perfect guift hath his beginning descending from the Father of lightes with whom there is noe mutation or shadowe of alteration Verily this prerogatiue of louing thee proceedeth not from the desire or endeuoure of any mortall man but is giuen to him on whom it pleaseth thee to take compassion This guift is thine o Lord who art the giuer of all good Thou commaundest that we shoulde loue thee graunt vs grace to doe that which thou dost commaunde and commaunde whatsoeuer it shall please thee Of the vehemencie of loue or charitie CHAPT XIX O My God I doe loue thee desiring to loue thee more and more continuallie because thou art indeede more sweete then any honie more nourishing then any milke more bright then any light Wherefore thou art to me more deare then golde or siluer or any pretious stone whatsoeuer For whatsoeuer I did whilst I liued in the worlde did but displease me inrespect of thy sweetnes and the beauty of thy beloued house O fire that dost alwaies burne and art neuer extinguished O loue that art alwaies hoate and neuer growest colde inflame me with the fire of thy loue Let me I say be sett on fire by thee to the end I may wholy loue thee For he that loueth any thing besides thee or which he loueth not for thee loueth thee by that meanes with lesse vehemencie I wil loue thee o Lord because thou hast loued me first But how shall I be able to expresse the tokens of thy surpassing great loue towardes me by reason of thy innumerable benefits with which thou hast nourished me from my very infancy For in the benefit of creation when in the beginning thou didst create me of nothing by making me according to thine owne image thou hast honoured and exalted me aboue other creatures which thou hast made ennobling me with the light of thy counteâ—ance with which thou hast signed and sealed the entrance of my hart by which likewise thou hast made me different from senslesse creatures and bruite beastes and in dignity almost equall to the Angells All this seemed little to thy diuiâ—â—e Maiestie for that thou hast not ceased to chearishe me dayly euer since with many singular and surpassing greate presents of thy magnificence yea thou hast fedd and fostered me as if I were thy little childe and onely darling giuing me sucke from the breastes of thy diuine consolation Verily thou hast caused all creatures to serue and obey me to the end I might wholy employ my selfe in the seruice of thee Howe God hath made all thinges subiect to the seruice of man CHAPT XX THou o Lord hast made all thinges subiect to man that man shoulde be wholie subiect to thee alone And to the end thou mighest oblige man to be wholy thine thou hast made him ruler ouer euery thing All exteriour thinges thou hast created for the body the body for the soule and the soule for thee to the end that the soule might haue nothing els to doe but to loue and delight in thee hauinge thee as her solace and inferiour thinges at her seruice For whatsoeuer is contained within the compasse of heauen is inferiour to the soule of man which was created to enioy the most soueraigne and supreame good by whose possession it might become blessed To whom if it shall adhere by forsakiuge the familiarity and freindshipp of all thinges heere beneath being all subiect to mutabilitie it shall without doubte heereafter beholde most cearely the face of that supreame Maiestie and eternall immortalitie whose sight it now desireth soe earn stly It shall then I say enioy those most excellent guiftes graces in heauen in comparison of whome whatsoeuer is heere seene is to be esteemed as nothing Those are the thinges which neither â—ie hath seene not eare hath hearde neither haue they euer entred into the harte of man which God hath prepared for those that loue him These thou wilt bestowe o Lord vpon the soule of man Yea euen in this life thou dost daily make glad the soules of thy seruants being the louer of soules But why doe I wonder at this o Lord my God seing by doing this thou dost honoure thine owne image and similitude accordinge to which our soules are created For which our body likewise although it be subiect to corruption and of noe reputation yet that it might see thou hast giuen it the light of the firmament by meanes of thy seruants the sonne and moone who without being euer weary doe continuallie day and night by vertue of thy commaundment serue and obey thy children Moreouer thou hast bestowed vpon the body the purity of the ayrâ— that it might breathe varietie of soundes that it might heare sondry sweete sauoures that it might smell diuersitie of meates that it might taste grosse and corpulent bodies that it might feele Thou hast ordained labouring beastes in his necessities to serue and aide him the foules of the aire the fishes of the sea and the fruites of the earth to feede and refreshe him Thou hast caused the earth to bring for the medicines for â—ache seuerall maladie Finallie thou hast prepared seuerall salues for seuerall sores varietie of remedies for diuersitie of infirmities because thou art mercifull and milde and being the potter by whom we were framed thou knowest the brickle stuffe whereof we are formed because we all are as a peece of potters clay in thy hande How by the consideration of benefits temporall we may gather the greatnes of those that are celestiall CHAPT XXI GIue me grace o Lord to see the greatnes of thy
mercy giue me yet greater light and vnderstanding I beseech thee that I may perceiue it more plainely For by the lesser benefits o holy Lord God our good Creator we growe to vnderstande thy greater and by those which we visibly see heer we come to the knowledg of those that are inuisible in heauen For if thou o God dost bestowe vpon our base and corruptible body soe greate and innumerable benefits from the firmament and ayre from the earthe sea from the light and darknes from heate and shadowe from dewe and raine from windes and shewers from foules fishes from beastes and trees from variety of hearbes and plantes and of al other of thy earthely creatures seruing vs successiuely in their turnes that by them thoâ— maiest solace the sorowes of this our wearisome life what manner of benefits are those I pray thee how greate I say and innumerable shall those comfortes and commodities be which thou hast prepared for those that loue thee in that heauenly country where apparantly face to face we shall see and beholde thee If thou dost soe much for vs now in this earthly prison what wilt thou doe for vs heerafter in the palace of thy heauenly habitation Greate certainely and innumerable are these thy workes o Lord and kinge of heauen For seing all these thinges are exceeding good and delightfull which thou hast imparted to good and bad men in common what manner of thinges wil those be which thou hast reserued for the good alone If the guifts which thou dost now giue vnto thy freindes and foes together be soe innumerable and many how greate innumerable how sweete and delightfull will those be which thou wilt bestowe heereafter vpon thy freinds onely If thou dost giue vs soe greate comfortes on this sorrowfull day of weepings how greate wilt thou giue vs on the festiuall day of the wedding If soe greate delightes are contained in this earthly prison how greate are contayned in the countrie of heauen There was neuer yet any eye o God without thee that hath seene the pleasures which thou hast prepared for those that loue thee Because the immensitie of thy sweetnes which thou hast reseruâ—â— for those that feare thee is answerable vnto the immensitie of thy magnificence Wherfore o Lord my God like as thou art greate and immense there being neither end of thy greatnes or number of thy wisedome or measure of thy bounteousnes soe likewise there is neither end or number nor measure of thy recompence but like as thou art greate soe is likewise thy rewarde and recompence because thou thy selfe art their rewarde and recompence that fight for thee according to thy holy ordinance That the sweetnes of God doth take away the present bitternes of the Worlde CHAPT XXII THâ—se o Lord God the sanctifier of thy Saincts are those greate benefits of thine with which thou hast aboundantly supplied and replenished the wantes of thy children because thou are the hope of those that are in desperation their comforte that are in affliction thou art a crowne of confidence adorned with glory prepared for those that ouercome Thou art the eternall foode and fullnes of thy hungry seruants to be distributed to those that hunger after righteousnes Thou art the euerlasting comforte who bestowest thy selfe on them only that despise all worldly comforte in hope of that endlesse comforte which they shall haue of thee Because those that are comforted eere are vnworthy to be comforted by thee heereafter But they are by thee comforted who are heere for thee afflicted and they that are partakers of thy passions are likewise partakers of thy consolations Certainely noe man can be comforted in both worldes or reioyce heere in this life and in the next likewise but of necessitie he must loose the one that will get the other When I consider these thinges o Lord my comforter my soule refuseth to be comforted in this life to the end it may be thought worthy of thy eternall comfortes because according to reason it seemeth that he is worthy to loose thee that taketh more delight in any other thing then in thee Wherfore o souueraigne truth by thine owne selfe I beseeche thee permitt me not to take pleasure in any vanitie But let all transitorie thinges seeme bitter vnto me that thou alone maiest seeme sweete vnto my soule who art that inestimable sweetnes that maketh bitter thinges to be sweete Thy sweetnes made the stones of the streame seeme sweete vnto Saint Stephan with which he was stoned Thy sweetnes made the burning gridiron seeme sweete vnto Saint Laurence on which he was broyled By meanes of thy sweetnes the Apostles went ioyfullie froÌ„ the sight of the councell for that they were thought worthy to suffer reproache for thy name Saint Andrewe went with ioy and alacritie towardes the Crosse because he went with hast towardes thy sweetnes The Princes of the Apostles likewise Saint Peter Saint Paule with this thy sweetnes were replenished so that to obtaine it the one of them made choice to be crucified the other without feare to loose his heade Saint Bartholomewe to buy it gaue his owne skinne and Sainte Iohn to taste of it without feare drunke vp a cuppe of poison Noe sooner had Saint Peter tasted of this sweetnes but forthwith forgetting all inferiour thinges he cried out as one inebriated and ouercome with ioy saying Lord it is good for vs to be heere let vs make heere three tabernacles let vs remaine heere in diuine contemplation because we want noe other thing It is sufficieÌ„t for vs saide he to see thee it is sufficient to be satisfied with soe greate sweetnes He had noe sooner tasted one onely droppe of that heauenly sweetenes but he immediatelye forgott all other sweetenes What woulde he haue saied thinke you if he had tasted of the immense sweetenes of thy diuinitie which thou hast kept in store for those that loue thee That Virgin likewise had tasted of this thy vnspeakeable sweetenes of whom we reade that shee went to the prison in that pleasant and merrie manner as if shee had been inuited to some banquet or supper He likewise I suppose had tasted of this sweetnes who saied How greate o Lord is the multitude of thy sweetnesse which thou hast laied vp in store for those that feare thee Who likewise did put vs in minde of it saying Taste and see because our Lord is sweete This o Lord God is that happines which we doe hope thou wilt bestowe vpon vs for which we fight for thee continuallie for which we mortifie our selues for theâ— dailie to the end we may liue with thee in that happy life of thine which shall last euerlastingly That our whole hope and the desire of our harte ought to be in God CHAPT XXIII Bvt thou o Lord the expectation of Israel the desire after which our hartâ— doth sighe euery day make hast and doe not stay Arise make hast and come and deliuer vs out
footestepps of men are guided by thy diuine prouidence the footesteps I say of those who acknowledge that they are guided by thee and not of themselues Wherefore we humbly beseeche thee by the bowels of thy mercy o Lord that thou wilt saue what thou hast created because thou art able to saue vs if thou art willing on whose onely will doth depeÌ„de the merit of our saluation Of the ancient benefits of almighty God CHAPT XXVI REmember â— Lord I beseeche thee thy mercie shewed towardes vs of old time through which thou hast preuented vs with the blessings of thy sweetnes euen from the beginninge For thou o Lord and my hope from the verie time that I was a suckling yea before I was borne hast prouided and prepared the waies that I should walke in and by them attaine to the glorie of thy heauenly habitation Thou hast knowen me before thou didst forme me in my mothers bâ—llie and before I issued forthe of the wombe of my mother thou hast preordained of me whatsoeuer seemed good to thy diuine pleasure I knowe not o Lord what thinges are written of me in thy booke in the secret of thy consistorie which makeâ—h me to feare exceedingly but thou knowest them all particularlie because that which I expect by succession of daies and times a thousand yeares hence to be fulfilled in the sight of thy eternitie is already accomplished and that which is to come is alreadie donne But I for that I knowe not these thinges liuing heere as it were in a darke and obscure night cannot but feare and tremble whilst I see sondrie dangers on euerie side assaulting me troupes of ennimies poursuing me and the infinite miseries of this life enuironning me And were it not that the ayde of thy grace doth succoure me in these my manifolde tribulations I should soone fall into desperation But I haue a great hope and confidence o my God in thee who art a Prince of vnspeakeable pittie and the consideration of thy infinite mercies are noe small comforte vnto me in my miseries The former tokens likewise of thy loue and mercie shewed towardes me before my natiuitie but appearing now especiallie doe put me in hope for the time to come to receiue more ample and greater fauoures from the handes of thy bountifull libeâ—alitie which thou dost reserue for thy friendes and those that loue thee to the end that my hope may reioyce in thee o Lord my God with a sacred and liuelie cherefulnes with which thou dost continuallie comforte my younge and tender yeares Of the Angells appointed to be the guardians of man CHAPT XXVII Thou hast loued me o my onely loue before I loued thee and hast created me according to thine owne likenes making me Lord and ruler ouer all thy other creatures Which dignitie I then possesse when I know thee for whom thou hast made me Moreouer thou causest those heauenlie spirits for my sake to become messengers to whom thou hast giuen commaundement to protect and guarde me in all my actions that I hurte not my foote against a stone These are the watchmen that keepâ— continuall sentinell vpon the walls of thy cittie new Hierusalem guarding the mouÌ„taines likewise that are rounde about it keeping watch by night ouer thy flocke least that old serpent our aduersarie the diuell as a Lion shoulde kill and destroy our soules if there were none to desende them who as a roaring Lion continuallie rangeth about seeking whom he may deuoure These are the cittizens of our mother aboue the blessed and celestiall cittie Hierusalem who art sent to serue and attende on those that are preordained by God to inherite the kingdome of heauen that they may deliuer them from theire ennimies and guarde them in all theire waies that they may comforte and admonishe them and in the presence of thy glorious Maiestie may offer vp the prayers of thy children Vndoubtedlie they doe loue their fellowe cittizens expecting by them the reparation of theire ruines Wherefore at all times and in all places with great caâ—e and diligence they are present and ready to assist vs succouâ—ing and supplying our necessities passing incessantly to and fro betwixt thee o Lord and vs relatinge our groanes and sighes vnto thee to the end they may obtaine for vs fauoure and courtesie and may bring to vs the desired blessing of thy grace and mercie In all our wayes they walke with vs entring in and going for the with vs considering with great attention how religiously and laudably we behaue our selues in the midst of a peruerse nation with what care and diligence wee seeke thy kingdome the iustice thereof with how greate feare and trembling we serue thee and with how greate ioy and mirthe of â—harte we sing vnto thee When we laboure they ayde vs when we rest they protect vs when we fight they encourage vs when we conquerre they crowne vs when we reioyce if our ioy be of thee they reioyce with vs when we suffer if our sufferings be for thee they suffer together with vs. Greate is the care which they haue of vs and greate is the effect of theire loue towardes vs All which respect and louâ— they shew vs in respect of the vnspeakable loue with which thou hast loued vs. Verilie they loue those that thou louest they preserue those that thou preseruest and forsake those that thou forsakest neither can they endure those that committ sinne because thou they self dost hate those that commit sinne and wilt destroy all those that delight in lying As often as we doe well the Angells are glad and the diuells are sad But when we doe ill we make the diuel merrie and depriue the holy Angells of theirâ— ioy Because they reioyce to see a sinner doe pennaÌ„ce when he hath sinned wheras contrarie wise the diuell reioyceth to see a iust man irrepentant when he hath offended Wherefore o father I beseeche thee affordâ— them this fauoure that they may alwaies reioyce in respect of vs to the end that both thou by them maiest perpetuallie be praysed in vs and we with them may be made one folde in the kingdome of heauen that soe we may together prayse thy holie name o creator of men and Angells When I call these thinges to memorie I confesse o Lord that I haue great cause to prayse and magnifie thee for that these thy benefits are verie greate with which thou hast honoured vs by causing thy Angells who are spirits to serue and attende vs. Verily thou hadst bestowed vpon vs before whatsoeuer is contained within the compasse of heauen and yet thou didst imagin all thinges that are vnder heauen to be a guift of small estimation if thou shouldest not likewise add those that are aboue the heauens Let all thy Angells o Lord for this thy goodnes prayse thee let al thy workes acknowledge and confesse the same vnto thee and let all thy Saints extoll thee euerlastinglie Thou hast honoured vs exceedingly o Lord God our honoure
which made me with feare and trembling to crie out saying Woe is me woe is me in respect of the darknes in which I haue remained woe is me in respect of my former blindnes in which I could not see the light of heauen Woe is me woe is me in respect of my former ignorance when I did not knowe thee o Lord. Thanks therfore be to thee o my enlightner and deliuerer for that thou hast enlightned me and I haue knowen thee Too too late haue I knowen thee o ancient veritie too too late haue I knowen thee o eternall truth Thou remainedâ—s t in light and I in darknes and I knewe thee not because I coulde not be enlightned without thee for that there is noe light besides thee A consideration of Gods diuine Maiestie CHAPT XXXIV O God the holy of holies the God of Gods and Lord of Lords of inestimable Maiestie whose wonderfull greatnes cannot be vttered or imagined before whom the Angelicall Powers doe shake for feate whom all the Dominations and Thrones doe adore in whose presence all the Vertues doe tremble whose power and wisedome is infinite who hast layed the foundation of the worlde vpon nothing and gathered together the sea in the aire as it were in a bottle O most mighty most holy and most powerfull God the God of the Spirits of soules of all mortal creatures from whose sight heauen and earthe doe flie away for feare to whom all the elements doe obey at a becke lett all thy creatures adore and glorifie thee Amongst whom I vnworthy wretch the sonne of thy hand maide doe bowe downe the necke of my harte vnder the feete of thy supreame Maiestie being taught soe to doe by the faithe which thou hast giueÌ„ me rendring thanks vnto thee for that thou hast vouchsafed by thy mercy to enlighten me O light most true sacred and delightfull most worthy of praise and most admirable which enlightneth euery man comming into this worlde yet the eies of the Angells themselues Beholde now I see for which I thanke thee Beholde now I see thee light of heauen a heauenly bright beame proceeding from the face of thy brightnes doth shine vpoÌ„ the eies of my minde which maketh all my bones to reioyce O that this light were perfect in me encrease it in me o author of light I beseech thee Encrease I say I beseech thee that light that shineth in me Let it be augmented I beseeche thee let it be augmented by thee What is this that I feele What fire is this that maketh hoâ—te my harte What light is this that enlightneth my harte O fire which dost alwaies burne and arâ— neuer extinguished enflamme me O light which dost alwaiâ—s shine and art neuer darkned enlighten me O that I were made hoâ—te by thee O sacred fire how sweetlie dost thou heate how secretlie dost thou shine how desiredlie dost thou burne Woe be to those that are not made hoate by thee woe be to those that are not enlightned by thee O true light enlightning al the world whose brightnes doth replenishe all the worlde Woe be to those blind eies which doe not see thee who art the sunne that giuest light both to heauen and earth Woe be to those dimme eies which cannot see thee Woe be to those eies that are turned away from seeing veritie Woe be to those eies that are not turned away from seeing vanitie Verily those eies that are accustomed to darknes cannot beholde the bright beames of thy supreame righteousnes neither doe they knowe what to thinke of the light whose dwelling is in darknes They see loue and approoue the darknes soe that walking from one darknes into an other they stumble and tumble they knowe not whither Doubtles they are wretched that knowe not what they loose but they are more wretched that knowe what they loose who fall with theire eies open and descend aliue into perdition O light most blessed who canst not be sene of those eies that are neuer soe little defiled Blessed are the cleane in harte for they shall see God Cleanse me o cleansing vertue cure mine eies to the end that with sounde and cleare eies I may be able to beholde thee whom sore and sickly eies cannot possibly see Remoue from mine eies I beseech thee o inaccessible beauty the scales of my former blindnes by the beames of thy brightnes that I may be able stedfastly to beholde thee and in thy light may see light Beholde o my light now I see for which I thanke thee Let this my light o Lord I beseech thee be encreased by thee Open mine eies that I may see the wonderfull thinges of thy lawe who art wonderfull in thy Saints I giue thee thanks o my light for that I now see albeit obscurely as it were in a mirrour or looking glasse but when shall I see thee apparantlie face to face O when will that day of ioy and mirthe arriue in which I shall enter into the place of thy tabernacle soe much to be admired euen into the house of God to the end I may see him face to face that seethe me that soe my desire may be accomplished Of the desire and thirst of the soule after God CHAPT XXXV LIke as the harte or stagge desireth the fountaines of water when he is poursued euen soe my soule longeth after thee o God My soule hath thirsted after thee my God the liuing fountaine when shall I come and appeare before thy face O fountaine of life o veine of liuing waters when shall I come to the waters of thy sweetnes from this deserte craggie and dry countrie that I may see thy vertue and glory quenche my thirst with the waters of thy mercy I thirst o Lord thou that art the fountaine of life giue me to drinke I thirst o Lord I thirst after thee the liuing God O when shall I come good Lord and appeare before thy face And shall I then at length indeed see that day that day I say of ioy and gladnes that day which our Lord himselfe hath made that we might reioyce and be glad in it O famous and faire day hauing neither euening nor Sunsetting in which I shall heare the voyce of praise mirthe and thanks-giuinge in which I shall heare saied Enter into the ioy of thy Lord. Enter into the euerlasting ioy into the house of thy Lord God where there are greate and vnsearchable and wonderfull thinges which cannot be numbred Enter into that ioy which is free from heauines which containeth euerlasting gladâ—â—â— where all goodnes doth abounde and no â—euill can be found Where ther shal be whatsoeuer thou louest and nothing that thou loathest There is that vitall life which is sweete and louely which likewise shall endure euerlastingly Where there shal be noe foe to impugne vs not allurement to entice vs but soueraigne and certaine assurednes assured quietnes and quiet ioyfullnes ioyfull happines happie euerlastingnes euerlasting blessendes where there is the blessed
that are good be fullie contented and satisfied for that there will be noe other externall thinge at that time that may be desired sauing thee o Lord the supreame and chiefest good Who wilt be the rewarde of the blessed the crowne or diademe of theire beautie and the euerlasting ioy which shall enuiron theire heades giuing them peace both without and within by meanes of thy peace which passeth all vnderstanding There we shall see thee loue thee and pray se thee We shall see light in thy light for that with thee is the fountaine of life and in thy light we shall see light But what light Surely surpassing greate light spirituall light inccorruptible and incomprehensible light infaileable and vnquencheable light a light vnto which noe man can approache or attaine light vncreated true and diuine which enlightneth the eies of the Angells which maketh the youth of the Saincts for to reioyce and be gladde which is the light of lights and fountaine of life euen thou thy selfe o Lord my God For thou art the light in whose light we shal see light that is to say we shall see thee in thy selfe in the brightnes of thy countenance when we shall beholde thee face to face Now what other thinge is it to beholde thee face to face but according as the Apostle sayeth to knowe thee euen as I am knowen to knowe thy truthe and thy glorie To knowe thy face therfore is nothinge else but to knowe the power of the Father the wisedome of the Sonne the mercie of the holie Ghost the essence of the most highe Trinitie being vndiuided and one onely Wherfore to beholde the face of the liuing God is the chiefest good the ioy of the Angells and of all the Saincts the recompence of eternall life the glorie of the blessed spirits the euerlastinge gladnes the crowne of comelines the rewarde of happines the richest rest the beautie of peace the internall and externall delectation the paradise of God the celestiall Hierusalem the happie life the fulnes of felicitie the delight of eternitie the peace of God which passeth all vnderstanding Mans whole blisse therefore and beatitude doth consist in beholding the face of his God to see him that hath made heauen and earthe to see him that hath made him that hath saued him that hath glorified him He shall see him by knowing him he shall loue him by affectinge him he shall prayse him by possessinge him For he shall be the inheritance of his people of his people the Saincts and blessed of his people whom he hath redeemed He shall be the possession of theire beatitude he shall be the rewarde and recompense of that which they haue soe longe expected Euen as he promised when he saied I will be thy surpassinge great rewarde For that it is meete that soe great a rewarde shoulde be giuen by soe great a Lord. Truly o Lord my God thou art surpassing great aboue all the Gods and thy rewarde likewise is surpassing great Neither art thou great and thy rewarde little but as thou art great soe in like manner is thy recompense for that betwixt thee and it there is noe difference Thou thy selfe art surpassing great indeade thou thy selfe art a rewarde surpassing great thou thy selfe art the crowner and the crowne the promisser and the promise the giuer and the guift the rewarder and the rewarde of eternall happines Thou therfore o my God art the crowner and the crowne the diademe of my hope which is adorned with glorie thou art the light that gladdeth the light that reneweth the brightnes that beautifieth thou art my great hope the internall loue and delight of the blessed euen he whom they haue still soe much desired Thy sight therfore o Lord is our whole rewarde our whole recompense and all the ioy which we expect For this is life euerlasting this I say is thy wisedome This is life euerlasting that we know thee â—â—â—onely true God Iesus Christ whom thou hast sent When therefore we shall beholde thee the onely God the true God the liuing God who art omnipotent simple inuisible infinite and incomprehensible when likewise we shal see our Lord Iesus Christ thy onely begotten sonne being consubstantiall and coeternall with thee whom in the vertue of the holy Ghost thou hast sent into the worlde for our saluation Finallie when we shall contemplate thee the God which art onely holy three in personnes and one in essence besides whom there is noe other then we shall obtaine that which we nowe seeke for to wit eternall life euerlastinge glorie which thou hast prepared for those that loue thee which thou hast reserued for those that feare thee which thou wilt bestowe vppon those that seeke thee vppon those I say which seeke thy face continuallie Wherfore o my Lord God who hast fashioned me within the wombe of my mother who hast recommended me to the protection of thy diuine power permit me not any more to be distracted froÌ„ one thing into many but drawe me from externall thinges vnto my selfe and from my selfe vnto thee to the end that my harte may alwayes say vnto thee My face hath sought thee thy face will I seeke o Lord thy face o Lord of all power and fortitude in whose onely sight doth consist the whole glory and euerlasting beatitude of the blessed Because to see the face of God is life euerlasting and the endlesse glory of the Saints in heauen Let my harte therfore reioyce that it may feare thy name let theire harte reioyce that seeke our Lord but mnch more theires that finde him For if it be a pleasure to seeke him what a ioy will it be to finde him Wherfore I will alwaies seeke thy face with affection and deuotion that by that meanes I may peraduenture at length deserue to haue the dore and gate of righteousnes opened vnto me that I may enter into the ioy of my Lord. This is the dore of our Lord the iust shall euter in thereat A Prayer to the holy Trinitie CHAPT XXXVII O You three coequall and coeternall personnes one onely true God the Father the Sonne and the holy Ghost who dwellest in eternitie alone in that light vnto which noe man can attaine Who by thy power hast layed the worldâ— foundation and by thy wisedome dost gouerne the same Holy Holy Holy Lord God of hosts Terrible and powerfuli iust and mercifull worthy to be admired praysed and beloued One God three personnes one essence one power our wisedome one goodnes one onely Trinitie voide of separation Open the dores of thy righteousnes vnto me o Lord crying vnto thee to the end that being entred in I may praise thee with wordes of thanksgiuing Beholde o supreame house-holder I stande knockinge at thy dore as a poore begger commaunde that thy dore may be opened vnto me who hast sayed Knock and it shal be opened vnto you The affections of my groaâ—ing harte and the crying of my weeping eies doe knock at thy dore
comforte during the time of this my banishment Let my minde flie vnder the shadow of thy winges from the heate of worldly cogitations Let my harte pause and repose in thee my harte I say which is like vnto a spatious and tempestuous sea O God the most riche and bountifull giuer of the diuine daintie dishes of heauenlie plentie refreshe it being wearie recall it being gone astray deliuer it being in captiuitie and being by sinne as it were broken in peeces restore it to the estate of its former innocencie Beholde it standeth at thy dore knocking and calling vnto thee I beseech thee o Lord by the bowells of thy mercy in which thou hast visited vs comminge downe from heauen commaund thy gate to be opened vnto my poore wretched soule knocking at the same to the end it may freelie enter in and repose in thee and be fed by thee the breade of heauen for thou art the breade and fountaine of life thou art the light of euerlasting felicitie thou art all thinges by which the righteous doe liue that loue thee Of the desire of the soule CHAPT V. O God the light of those harts that see thee the life of those soules that loue thee the strength of those thoughtes that seeke thee graunt me grace that by loue I may alwaies adhere vnto thee Come I beseech thee into my harte and make it drunke with the plentie of thy pleasure to the end I may forget all temporall thinges whatsoeuer Verilie I am ashamed and grieued to endure such thinges as are donne in the worlde Whatsoeuer I see in this vale of miserie is displeasing vnto me whatsoeuer I heare of thinges transitorie is burdensome vnto me Helpe me o Lord my God and make my harte glad come vnto me that I may see thee But alas the house of my soule is ouer little to entertaine thee vntill thou enter into it and enlarge it It is ruinous and ready to fall wherfore I beseech thee to repaire it It hath many thinges I confesse and knowe contained in it which are displeasing in thy sight but who will cleanse it or to whom besides thee shall I crie to doe it Cleanse me o Lord from my secret sinnes and be mercifull vnto thy seruaunt in respect of other mens sinnes committed by my meanes Graunt me grace o sweete Christ o good Iesu graunt me grace I beseech thee to lay aside the burden of all carnall loue and worldly desires through the loue and desire of thee Let my soule haue dominion ouer my body reason ouer my soule thy grace ouer reason and make me in all thinges subiect to thy most holy will both without and within Afforde me this fauoure I beseech thee that my harte and tongue and all my bones may praise and magnifie thee Dilate my mind and lift vp the eies of my harte that albeit for neuer soe shorte a time my soule may attaine vnto thee the eternall wisedome abiding aboue all thinges Free me I beseech thee from the bandes with which I am bounde that forsaking all thinges transitorie I may adhere and attende vnto thee onely Of the soules felicitie being deliuered out of the prison of this earthly body CHAPT VI. HAppy is that soule which beinge freed from this earthlie prison doth freely mounte vp into heauen which beholdeth thee o sweete Lord apparantlie face to face being now noe more affraied of deathe or of any worldlie miserie but reioycinge throughe the immortalitie of euerlasting glory It liueth in repose and securitie fearing now neither deathe noâ— ennimie It enioyeth thee being a mercifull Lord whom it hath long sought and alwaies loued and being ioyned in felowship with the quires of Angells it singeth for euer mellifluous sonnets of perpetuall gladnes in praise and commendation of thy glory o Christ our King o good Iesu Verilie it becommeth as it were drunke throughe the aboundance of thy heauenlie habitation because thou dost cause it to drinke of the riuer of thy vnspeakeable delectation O howe happy is the heauenlie company of celestiall cittizens how glorious is the solemniâ—ie of all those that returne vnto thee o Lord from the toiles and trauailes of this our pilgrimage to the pleasantnes of all beauty to the beauty of all brightnes and to the dignitie of all excellencie where thy cittizens o Lord doe continuallie see thee Nothing at all is there hearde that may molest the minde What sacred Canticles what diuersitie of instruments what delightfull ditties what sweete sounds of heauenlie harmonie are there hearde incessantlie There the mellifluous organ there the most sweete melodie of Angels doe sounde forth Hymnes and admirable Canticles of Canticles euelastingly which are songe by the celestiall cittizens to thy praise and glory Noe spitefulnes or bitternes of affection is founde in that heauenly region for that neither malice nor malitious men haue there any abiding Noe aduersarie is there to impugne vs nor occasion of sinne to entice vs. There is noe want or pouertie in that place noe shame or disgrace noe brawling noe vp braiding noe blaming noe fearefullnes noe disquietnes noe paine noe doubtfullnes noe violence noe variance but contrariwise surpassing greate peace perfect charitie singing and praising of God euerlastinglie perpetuall repose ioined with securitie and ioy in the holy Ghost during all eternitie O how fortunate shall I be if after this life I shal be admitted to heare the most pleasant and sweete songes of those heauenlie cittizens if I shal be admitted I say to heare those mellifluous meeters of poetrie made to expresse the praises and honoure due to the most sacred Trinitie O how much more happy shall I be then I can imagine if I my selfe likewise shal be thought worthy to sing a songe to our Lord Iesus Christ euen one of the sweete songes of Syon Of the ioy of Paradise CHAPT VII O Liuing life o euerlasting life and euerlastinglie happie Where there is ioy without griefe rest without laboure dignitie without feare riches without sicknes plentie without want life without deathe eternitie without corruption felicitie without affliction where all good thinges are comprehended in perfect charitie where the Sainctes see God and one an other apparantlie where where there is perfect knowledge in all thinges and of all thinges where the supreame goodnes of God is behelde and the light that enlightneth all thinges is by the Saincts glorified where Gods maiestie is seene present and with this foode of life the minde of the beholders doth remaine satisfied and content They alwaies see God and by seeing long to see him they desire it without loathsomnes where the true sunne of iustice doth refreshe them all by the wonderfull light of his vnspeakeable beautie and doth in that manner enlighten all the câ—ttizens of that celestiall countrie as that they beinge but a light enlightned by God who is the light that enlightneth them doe shine more bright then the sunne and all the stars of heauen Who adhering vnto God who is
shine o loue which dost alwaies burne o sweete Christ o good Iesu the eternall and neuer failing light the breade of life who dost feede vs with thy selfe without hurte to thy selfe who art daylie eaten and yet art alwaies whole without being broken I beseeche thee o Lord to shine vppon me and to enflame me Enlighten and sanctifie me thy vessell cleanse me from malice fill me and preserue me full of thy grace that to the good of my soule I may eate the foode of thy fleshe to the end that by eating thee I may liue of thee I may liue by thee I may come to thee and repose in thee Of the ioy which the soule receiuâ—th by receiuing Christ CHAPT XII O Lord the sweetnes of loue and the loue of sweetnes Be thou my foode and let all my bowelles be filled with the delitious drinke of thy loue to the end that all my wordes and cogitations may be good and tending to edification Make me o Lord and my loue to encrease in thee that thou mayest be eaten by me worthily who art more sweete then honie more white then snowe the foode of suche as growe greate in vertue Thou art my life by which I liue my hope to which I adhere my glory which I desire to obtaine Possesse thou my hart gouerne mine intention direct mine vnderstanding lift vp my loue eleuate my minde and draw the mouthe of my soule thirsting after thee to the waters of life euerlasting Let all tumultuous thoughtes and carnall cogitations I beseeche thee holde theire peace Let all phantasies of the earth and waters of the ayre and heauens keepe silence Let all dreames and imaginarie reuelations all tongues and tokens keepe silence briefly let all thinges holde theire peace that are donne in this vale of miserie being all of them short and soone passing away Let my soule in like sorte be silent and not speake a worde let it leaue it selfe by not thinking of it selfe but of thee o my God for that thou art my true and onely hope and my whole confidence Because a parte of each one of vs as the blood and flesh is founde in thee o Lord our God in thee I say o most sweete most gratious and most milde Iesu Where therfore parte of me doth raigne there I belieue likewise to haue dominion and where my blood doth dominere there I trust to haue principalitie and power Where my fleshe is glorified there I knowe my selfe to be renowned Although I am a sinner yet I doe not despaire to be pertaker of this grace and fauoure although my sinnes doe hinder it yet my substance doth require it Although my faultes and defectes doe exclude me yet my humaine nature which is common to me with Christ doth not repell me That the Worde incarnate is the cause of our hope CHAPT XIII DOubtles God is not soe cruell as not to loue his owne fleshe members and bowells I should certainely despaire by reason of the manifolde sinnes and vices faultes and negligences which I haue committed and doe dailie and continuallie commit in thought worde and deede and by all manner of meanes by which humaine frailtie is able to offend were it not that thy diuine Worde o my God had beene made fleshe and dwelt in vs. But now I dare not despaire because he being obedient vnto thee vntil deathe euen the deathe of the Crosse hath taken our handewrittinge or obligation wherein we stoode bounde as slaues to the Diuell by sinne and fastning it to the Crosse hath crucified both sin and deathe In him I securely breathe who sitteth at thy right hande and maketh intercession for vs. Trusting therefore in his bountie I desire to come to thee in whom we are already risen againe from the deade and are reuiued with whom we haue alreadie ascended into heauen and sit with him in glorie in that happie region To thee therfore o heauenly Father be all praise glory honor and thanks-giuinge HOw the more we are addicted to diuine contemplation the greater delight we take therein CHAT XIV How sweete is the remembrance of thee vnto vs o most louing Lord who hast soe dearelie loued and saued vs who hast soe wonderfullie reuiued and exalted vs. The more I meditare of thee o most mercifull Lord the more sweete and amiable thou art vnto me And for that thy goodnes doth exceedinglie delight me I purpose as long as I liue in the place of this pilgrimage to desire and contemplate without ceasing thy wonderfull loue vnspeakeable beautie with apure intention and with a most sweete and louinge affection Because I am wounded with the darte of thy charitie I am wonderfullie enflamed with the desire of thee coueâ—ing to come to thee to see thee Wherfore I will stande vppon my guarde and will singe in spirit with watchfull eies yea I wil singe with my minde and with all my forces I will praise thee my creator and redeemer I will peâ—rce the heauens by deuotion and feruoure and will remaine with thee by a feruent desire that being detained in this present miserie with my bodie only I may in thought and affection be continuallie with thee to the end my hart may be there where thou art my desired incomparable and most beloued treasure But alas o Lord my hart is not sufficient to conteÌ„plate the glorie of thy great goodnes and pittie for that thou art a God of infinite meekenes and mercie verily thy praise thy beautie thy vertue thy glorie thy magnificence thy maiestie and thy charitie doth farre surpasse the capacitie of any mortall memorie For euen as the brightnes of thy glorie is inestimable soe likewise the largenes of thy charitie is vnspeakeable whereby thou dost adopt those to be thy children and vnite them vnto thee by loue and affection whom thou hast created of nothinge How for Christs sake we ought to wishe for tribulations in this life CHAT XV. O My soule if it were necessary daylie to suffer torments yea to endure hell it selfe for a longe time together that we might see Christ in 〈◊〉 glorie and be ioyned in felowship with the Saintes in his heauenly cittie were it not meete thinkest thou to sustaine all manner of miserie that we might be made pertakes of soe greate a good and of soe greate felicitie Let the diuells therfore endeuoure as much as they will to entrap me and by tentatious to deceiue me let longe fastinge weaken my bodie and course cloathing subdue my fleshe let trauaile trouble me and watching drie me vp to nothinge let others exclaime against me let this or that man disquiet and molest me let colde make me crooked let my conscience murmure against me let heate scorche me let my bodie be grieued my breast enflamed my stomacke puffed vp with winde my countenance wanne and withered let me be wholie afflicted with sicknes let my life consume away in sadnes and my yeares in sighes and sorrowfullnes let rottennes enter into my bones and
flowe as water out of my fleshe to the end I may finde rest in the day of aduersitie and ascende to those celestiall souldiers that haue obtained the victorie O how greate wil be the glorie and ioy of the iust and Saincts in heauen sithence the face of eache one of them shall shine as bright as the sunne at such time as our Lord shall beginne to number his chosen people in the kingdome of his Father eache one distinctly in his order and shall render to euerie one the rewardes which he promised according as by theyr actions in this life they haue deserued for â—arthly thinges giuing theÌ„ celestiall for transitory eternall for small and little most ample and immeasurable There shal be without all doubt store of happinesse and felicitie when our Lord shall leade his Saincts to the sight of his Fathers glorie making the to sit on seates celestiall to the end that God may be all in all By what meanes the kingdome of heauen may be purchased and gotten CHAPT XVI O Happie ioy and ioyfull happines to see the Saincts to be with the Saincts and to be a Sainct to see and enioy God worlde without end and longer to if longer coulde be imagined Let vs carefullie consider these thinges and feruently desire them to the end we may speedilie be ioyned to the company of the Saincts in heauen If thou demaunde how this may be donne by what merits or succoure hearken and thou shalt heare This thinge lieth in the power of the doer because the kingdome of heauen suffereth violence The kingdome of heauen o man asketh noe other price but thy selfe it is asmuch worthe as thou art Giue thy selfe therfore and thou shalt haue it Whie art thou troubled and discontent at the price Christ gaue himselfe that he might purchase thee as a kingdome vnto God the Father Giue thou thy selfe in the same manner to the end thou mightst be his kingdome and let not sinne raigne in this thy bodie which is subiect to corruption but rather let the spirit gouerne for the attaining of life euerlastinge What heauen is and what happines is contained therein CHAPT XVII LEt vs returne o my soule to the heauenlie cittie in which we are written and enrolled as cittizens of the same Let vs as cittizens of the sainctes and Gods house-holde seruants yea as Gods heires and coheires of Christ consider the felicitie of this our famous cittie to the vttermost of our possibilitie Let vs crie out with the Prophet O how glorious things are saied of thee o Cittie of God in thee is the dwellinge of all those that are trulie glad Because thou art built as a place to meete and make merrie for suche as God of his infinitie mercie dotâ—â— vouchsafe to take vnto himselfe out of this vale of miserie In thee there is noe old age nor miserie ensuing of the same in thee there is noe one lame or mamed crumpe shouldered or deformed seing all concurre into a perfect man into the measure of the age of the fulnes of Christ What can be imagined more happie then this life where there is noe feare of pouertie nor feeblenes of infirmitie where noe man is wronged noe man is displeased noe maÌ„ doth enuie at an others good Where there is noe greedines of gaine noe appetite of eating or drinking where there is noe inordinate desire of honoure or ambition noe dreade of diuel or of diuellishe temptation noe horroure of hell or of hellishe damnation Where there is noe deathe either of bodie or soule but a delightfull life endles and immortall Noe euill affections or dissentioÌ„s shal be founde there but all thinges shall accorde and agree together because all the Saincts of that heauenly region shal be of one minde and affection Where there is nothing but peace and gladnes repose and quietnes Where there is perpetual brightnes not that which now is but by soe much more bright by how much more blessed because that cittie euen as it is written shall neede neither sunne nor moone but God almighty shall enlighten the same and the lampe thereof is the lambe Where the Saincts shall shine as the starrs for all eternitie and those that teache many shall in brightnes resemble the clearenes of the skie Wherfore in that place there shal be noe night noe darknes noe concourse of cloudes noe austeritie of colde or heate but that temperature of all thinges which neither eie hath seene nor eare hath hearde neither hath it entred into the harte of any man sauing of those who are founde worthy to enioy the same whose names are written in the booke of life But a greater content then this will be to be ioyned in felowship with the quires of Angells and Archangells and of all the heauenlie vertues to beholde the Patriarches and Prophets to see the Apostles and all the other Saincts and amoÌ„ge the rest our parents kinsfolke and acquaintance These thinges without doubte are very glorious but yet it is more glorious to beholde the face of God there present and the brightnes proceeding from the same which is infinitely greate Finally to see God in himselfe to see him enioy him in our selues wil be a prerogatiue of glory surpassing all the rest in excelleÌ„cy because we shall see him euerlastingly How man can make noe other requitall vnto God for the benefits receiued from him but onely by louinge him CHAP. XVIII THe soule of man being famous and renowned by being created according to the image and likenes of God hath in it selfe meanes from God by which it is alwaies admonished either to remaine with him or to returne vnto him if at any time by sinnefull affections or defects it be sperated from him Neither hath it meanes onely by which it may be able to desire and hope for mercie and pardon when it hath offended but likewise by which it may presume to aspire to the mariage of the diuine Worde yea to enter into a league of friendship with God almighty and with the kinge of Angells to drawe the sweete yoke of charity Loue causeth all this if by the will the soule make it selfe like vnto God to whoÌ„ by nature it is alreadie likened that is by louing him like as it beloued For it is loue aloue of all the motions senses and affections of the soule in which a creature may be answearable and make requitall to his creator althoughe in a farre inferior degree and measure Where loue doth arriue it carrieth away with it all the other affections and as a conqueroure maketh them captiue Loue is sufficient of it selfe it is pleasing of it selfe and for it selfe It is the merit the rewarde the cause the fruite and the helpe of it selfe for by loue we are vnited to God Loue causeth two spirits to become one making the same will and the same nill in both of them Loue teacheth vs first of all how to behaue our selues secondly to esteeme of all thinges present as if they were
not thirdlie to contemplate celestiall and internall thinges with a pure and cleane harte By loue first of all honest thinges are laudably donne in the worlde afterwardes the honest thinges of the worlde growe to be contemned and lastly the very secrets of God are by it seene and considered How God requireth something in vs like vnto himselfe CHAPT XIX GOd the Father is charity soe is God the SoÌ„ne the holy Ghost is the loue that proceedeth from both of them This charity and loue requireth something in vs like vnto it to witt charity by which we may be ioyned and vnited vnto God as it were by affinitie of blood Loue maketh noe difference of personnes neither doth it know how to behaue it selfe with reuerence He that loueth goeth boldlie vnto God of himselfe alone and talketh familiarlie with him fearing and doubting nothing He that loueth not liueth but in vaine But he that loueth hath his eies alwaies fixed on God whom he loueth whom he desireth on whom he thinketh in whom he is delighted by whom he is fedd and refreshed Such a man that is endewed with such deuotion doth soe singe and reade and in all his actions doth carry himselfe with that care and circumspection as if God were present before his eies as indeede he is He prayeth with that feruoure and deuotion as if he were assumpted vp into heauen and presented before the Maiestie of God that sitteth on his throne where thousandes of thousandes doe serue him and ten hundred thousande doe attende vpon him Loue causeth the soule which it visiteth throughe loue to awaken when it sleepeth It admonisheth and mollifieth it wounding it as it were to the very harte Loue enlightneth those thinges that are darke it openeth those that are shut the thinges that are colde it maketh hotte it mitigateth the minde that is frowarde angry and impatient it chaseth away vice and iniquitie it represseth all desire of carnalitie it amendeth our manners and bad customes and reformeth the spiritt making it to change its fashions Finallie it bridleth the motions of our youthe and our light actions All this doth loue when it is present but assoone as it depatteth the soule beginneth forthwith in that manner to become fainte and feeble euen as if you should wriâ—hdrawe the fire from a boyling cauldron or kettle Of the greate confidence which the soule hath that loueth God CHAP. XX. Loue without doubte is a greater thinge then can be well expressed by which the soule goeth boldlie vnto God of it selfe alone and adhereth constantlie vnto him it quessioneth and consulteth with him vpon euery occasion The soule that loueth God can thinke or speake of nothing els beside because it doth contemne and in a manner abhorre all other thinges whatsoeuer The loue of God doth change it into himselfe in that wonderful fashion as that whatsoeuer it thinketh or speaketh of doth as it were tast and smell of affection He therfore that desireth to attaine to the knowledge of God let him loue In vaine he attempteth to reade or meditate to preache or pray that loueth not The loue of God begetteth the loue of the soule and maketh it to attend to it selfe God loueth vs to noe other end but that we should loue him againe When he loueth he desireth nothing els but to be beloued knowing that those that loue him are by loue made blessed The soule that loueth addicteth it selfe wholy to the loue of God all proper affections being layed aside to the end that by louing him againe it may make some requital for the loue receiued from him And yet when it hath powred forth it selfe wholy in affection what is it in respect of the fountaine of loue froÌ„ whence it had his beginning True it is that noe true comparison can be made betweene the louer and the beloued betweene the soule and God betweene the Creator and the thing created and yet if it loue God to the vttermost of its power there remaineth nothing that it can doe more Let not that soule which loueth be affraied let that soule feare that loueth not God The soule that loueth is led with promises drawen with desires it keepeth secret its owne merits it shutteth the eies to all worldlie honoure and openeth them to the diuine pleasure relying wholie in Christs protection and doing all things with a confidence in him Through loue the soule leaueth and estrangeth it selfe from the corporall senses to the end that feeling God it may not feele it selfe This hapneth when the soule being allured throughe Gods vnspeakeable sweetnes doth as it were stâ—ale it selfe from it selfe or rather is caried and slideth away from it selfe to the end it may enioy God with much gladnes Neither is there any thinge soe sweete were it not soe shorte Loue maketh vs familiar with God familiaritie causeth blodnes blodnes taste and taste hunger The soule which is touched with the loue of God is able to thinke or desire noe other thinge but crieth out incessantlie with sighes saying Euen as the harte or stagge desireth the fountaines of water when he is pursued euen soe my soule longeth after thee o God What God hath donne for man CHAPT XXI ALmightie God through his greate loue towardes man came vnto man yea he came into man and became a man Throughe loue almightie God being inuisible in himselfe became visible like vnto his seruants Through loue he was wounded for our sinnes In the woundes of my Sauiour is a safe and secure place of repose for those that are sicke and for sinners In them I dwell securely for that the bowells of his mercie are apparant by the woundes of his body Out of the bowells of my Lord I take vnto my selfe whatsoeuer on my parte is wantinge vnto me because they flowe with mercy neither are there holes wanting by which they gush forthe vnto me Through the holes of his body the secrets of his harte are seene by me The sacred misterie of his compassion and pitty doth appeare plainely vnto me The bowels of our Lords mercy are apparantly seene in which he hath visited vs comming downe from heauen The woundes of Christ Iesu are full of mercy full of pitty full of sweetnes and charitie It is they that peirced his handes and his feete and his side with a lance Through these holes and clefts may I tast how sweete my Lord God is for that indeede he is sweete and milde and of much mercy towardes all those that in the truth call vpon him towardes all those that seeke him but especiallie towardes those that loue him Briefly in the wounds of our Lord and Sauiour Christ Iesus an infinite ransome a multitude of sweetnes fulnes of grace and perfection of all vertues is bestowed vpon him Of the remembrance of the woundes of our Lord and Sauiour Iesus Christ CHAPT XXII WHen any vncleane cogitation doth aâ—saulte me I am wonte to haue recourse to the woundes of Christ as to a present remedy If at
immortall are by this meanes made immortal and incorruptible accordinge as our Lord and Sauiour hath promised saying O Father my will and desire is that those which thou hast giuen me may be present with me where I am to the end they may see my glorie that all may be one that as thou o Father art in me and I in thee euen soe they may be one in vs. Of the kingdome of heauen CHAPT VIII THe kingedome of heauen is a most happy kingdome free from death voide of end where time without succession of ages is still the same where one continuall day without interchaunge of night knoweth neither time past nor to come where the valiant souldier after many trauailes sustained and victorie obtained is with vnspeakeable guifts rewarded a crowne of endles blisse being set vpon his heade O would to God the multitude of my sinnes being forgiuen me it might please his diuine bounty to bidd me of al Christs seruants the most vnworthie to lay aside the burden of this my incorruptible body to the end I might enter into the endles ioyes of his heauenly citty there to finde rest for all eternitie that I might be placed to singe amongst the most sacred quires of those celestiall citizens that with those most blessed spirits I might helpe to sound forthe the praises of my maker and might in presence beholde the face of my God and Sauiour that I might be exemp◠from all feare of deathe and worldly miserie and might securelie reioyce through the incorruption of perpetuall immortalitie that I might be free from all blindnes of ignorance being vnited vnto him that knoweth all thinges I should little esteeme all thinges transitorie and shoulde scarce vouchsafe to cast mine eie or to thinke vpon this vale of teares any more where our life is subiect to affliction subiect to corruption where our life is replenished with al manner of bitternes being the mistres of miscreants and handmaide vnto hell it selfe whom humors puffe vp whom paines pull downe whom heates doe pearche whom the ayre maketh sicke whom feasting maketh fatt and fastinge maketh leane whom delightes make dissolute whom sorrowes doe consume whom pensiuenes doth oppresse whom security maketh dull whom riches lift vp and make stately whom pouertie doth abase and make lowly whom youth maketh to be magnified olde age to be crooked whom sicknes weakeneth and sadnes afflicteth Where the diuell lieth in waite to deceiue vs the worlde flattereth vs where the fleshe is delighted the soule is blinded and man on euery side is troubled and disquieted And close as it were at the heeles of all these euills doth furious deathe come after closinge vp the end of the delightes of this miserable life in that fashion as that being ended they are as if they had neuer beene begunne How God visiteth and comforteth that soule which with sighes and teares lamenteth his absence CHAP. IX Bvt what praises or thanks-giuing are we able o God to rendre vnto thee who ceasest not to comfort vs with the wonderfull visitation of thy grace euen amidst the manifold miseries of this our mortalitie For beholde whiles I feare what my end will be whiles I enter into consideration of my sinnes and iniquities whiles I am affrayed of thy iudgements whiles I thinke of the hower of my death whiles I shiuer and shake throughe the horrour of hell being ignorant how strictlie and seuerely my actions wil be examined by thee as alsoe not knowing what the end of them wil be Whiles with my selfe I say I consider secretly in my harte these and many other such like thinges thou o Lord my God accordinge to thy wonted goodnes dost come and comforte me poore wretche beinge wholy ouerwhelmed with heauines lifting vp my sad and sorrowfull soule amidst my manifolde wailinges and weepinges and profound sighes and lamentations aboue the highe toppes of the hilles euen vnto the bedds of sweete and fiagrant spices placing me in a place of pasture neere vnto the little brookes of sweete and pleasant waters preparing there in my presence a sumptuous banquet abounding with all varieties which may refresh my wearied spirit and make glad my sorrowfull harte At length being made stronge againe by these dainties and delicacies I growe to forget my manifold miseries for that I repose in thee the true peace being eleuated aboue all earthlie highnes Of the sweetnes of diuine loue CHAPT X. I Doe loue thee o my God I doe loue thee and doe desire to loue thee more and more Graunt me grace o Lord my God who in beauty dost surpasse the children of men that I may desire and loue thee according to the greatnes of mine affection and according to the greatnes of mine obligatiō Thou art infinite o Lord and therfore art infinitely to be loued especiallie of vs whom thou hast soe wonderfullie respected and saued for whom thou hast donne soe great thinges and such as are worthie to be admired O loue which dost alwaies burne and art neuer extinguished o sweete Christ o good Iesu my charitie and my God enflame me wholy with thy fire with the loue of thee with thy sweetnes with the delight and desire of thee with thy charitie with thy mirthe and gladnes with thy mercy and gentlenes with thy pleasure and affection which is holy good chast and cleane to the end that beinge wholy replenished with the sweetnes of thy loue being wholy made hotte with the flame of thy charitie I may loue the◠my Lord of surpassing great sweetnes and beauty with all my harte with all my soule with all my strength and with all mine intention with much cordiall contrition with many teares of deuotion with much reuerence and trembling hauing thee in my harte and in my mouth and before mine eies alwaies and euery where soe that noe place may be founde in me for the false loue of any creature Of the preparation of our Redemption CHAPT XI I Beseech thee most faire Iesu by that most sacred sheddinge of thy pretious bloude with which we are redeemed giue me contrition of harte and a fountaine of teares especiallie whiles I offer vnto thee praiers and petitions whiles I sing Psalmes of praise and thanks-giuing as often as I call to minde or speake of the mistery of our redemption being an euident token of thy infinite mercy and compassion As often as I stande at thy holie altar albeit vnworthy of soe greate an honoure desiring to offer vnto thee that wonderfull and celestiall sacrifice and oblation worthy of all reuerence and deuotion which thou o Lord my God the immaculate Priest hast instituted and appointed to be offered in remembrance of thy charitie that is of the deathe and passion which thou hast suffered for our deliuerie and for the dayly reparation of ou◠fragilitie Confirme my minde with the sweetnes of thy presence during the time of soe greate mysteries let it feele thy assistance and be filled with gladnes O fire which dost alwaies