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
without whō is made nothing Woe is me poore wretche soe often blinded and depriued of sight for that I want thee being the true light Woe is me poore wretche soe often wounded for that I want thee the soueraigne salue by which we are cured Woe is me poore wretche soe often deceiued for that I want thee being the truthe by which we are directed Woe is me poore wretche soe often going astray for that I want thee who art the true way Woe is me poore wretche soe often deade for that I want thee who art the life by whō we are reuiued Woe is me poore wretche soe often brought to nothing because thou art the diuine Worde by whom all thinges are made I want thee without whom nothing is made O Lord God thou diuine Worde who art the light by whom light was made who art the way the truth and the life in whom there is nether darknes error vanitie nor death Thou art the light without which darknes blindeth vs thou art the way without which error deceiueth vs thou art the veritie without which vanitie allureth and deludeth vs thou art the life without which death vanquisheth vs. Say the worde o Lord let light be made that I may see the light and eschewe darkenes that I may see the way and shunne error that I may see the veritie and auoid◠vanitie that I may see life and escape deathe Enlighten me o Lord and my light my light and saluation whom I will feare my Lord whom I will prayse my God whom I will honor my Father whom I will loue my bridegroome to whom and for whom onely I will liue Enlighten me o Lord and my light enlighten me I say thy poore blinde seruant sitting in darknes and in the shadowe of deathe and guide my feete into the way of peace by which I may enter into the place of thy glorious tabernacle euen into the house of God with wordes of exultation and confession For true confession is the way by which we arriue vnto thee the true way by which we leaue wandering out of the true way and returne vnto thee the true way euen the true way of life What it is to become nothing CHAPT V. I will therfore make knowne and confesse my miserie vnto thee o father Lord of heauen and earthe Because I am become wretched and as one turned to nothing and I knewe it not because I wanted thee who art the truth My sinnes wounded me and I felt it not because I wanted thee that art my life They brought me to nothing because I wanted thee who art the Worde by whom all thinges are made without whom nothing is made Being therfore without thee I became nothing because that is nothing that bringeth vs to nothing All thinges that were made were made by thy Worde But how were they made God behelde all thinges he had made and they were exceeding good All thinges therfore that are made are made by the Worde and all thinges that are made by the Worde are exceeding good Whie are they good Because all thinges are made by the Worde and without it is made nothing for that there is nothing good which proceedeth not from God the supreame good Contrarie wise that is euill which containeth in it selfe noe good and this euill is a meere nothing for that euill is nothing els but the want of good euen as blindenes is nothing els but the want of sight Euill therefore is a meere nothing because it is made without the Worde without which there is made nothinge And that is to be accompted euill which wanteth that good by which all thinges whasoeuer are made But those thinges that are not are not made by him and consequentlie they are nothing This therfore is the cause why those thinges are euill which are not made because all thinges whatsoeuer are made are made by the Worde and all thinges that are made by the Worde are good And sithence all thinges that are made are made by the Worde those thinges that are euill are not made by him It remaineth therefore that all thinges that are not made are not good because all thinges that are made are good whēce it followeth that those thinges are euill which are not made and consequentlie are nothing because without the Worde there is made nothing Euill therfore is nothing because it is not made What is it then if it be not made Surelie nothing els but the priuation and want of that good by which good is made Wherfore to be without the Worde is euill which cannot properly be fared to be because without the Worde there is nothing But what is it to be separated from the Worde If you desire to knowe this heare first what the Worde is The diuine worde saieth of himselfe I am the way the truth and the life To be separated therfore frō the Worde is to be without the way the truth and the life therfore to be without him is to be nothing and consequentlye euill because it is separated from the Worde by which all thinges were made exceeding good To be separated therfore from the Worde by which all thinges were made is nothing els but to cease to be and returne to nothing because without the worde there is nothing wherfore as often as thou dost swarue from that which is good thou dost seperate thy selfe from the Worde which is the true good and soe thou becommest nothing because thou art without the Worde without which there is made nothing Beholde o Lord thou hast enlightned me to the end I might beholde thee by which meanes I haue seene and knowen my selfe being now assured that as often as I haue been seperated from thee I haue become nothing because I haue forgotten thee the onely true good and soe by that meanes haue become euill Poore wretche that I am how came it to passe that I did not knowe eare this time that forsaking thee I became nothing But why doe I demaunde that question For how coulde I desire to knowe thee if I was nothing We knowe full well that euill is nothing and that which is nothing hath noe being that likewise which is not good hath noe being because it is nothing If therfore I was nothing when I was without thee I was as nothing and like vnto an image or idoll which is nothing which hath cares and heareth not nostrills and smelleth not which hath eies and seeth not which hath a mouth and speaketh not which hath handes and handeleth not which hath feete and walketh not and finally hath the forme and shape of the members of a man without the vse and feeling of them Of the miserable estate of the soule being in sinne CHAPT VI. AS long therfore as I was without thee I was not for that I was nothing and therfore I was blinde deafe and vnsensible because I did neither discerne what was good not shunne that which was euill neither did I feele the
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
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
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
me thy loue which is chast and holie that it may replenishe preserue wholy possesse me Giue me likewise I beseeche thee in token of thy loue a fountaine of teares trickling downe from mine eies that they may beare witnes of thy teÌ„der affection towardes me let them speake and declare how much my soule doth loue thee seing it cannot containe it selfe from teares by reason of the surpassing great sweetnesse surpassinge greate charitie I remember o louing Lord that good woman Anne who came to the tabernacle to desire a sonne of whom the holie scripture relateth that after her teares and prayers to this effect offered shee remained as one assured to obtaine what shee had desired Now when I call to minde this her soe greate vertue and constancie in not doubtinge to receiue what shee demaunded I caÌ„not but be greatelie greiued and ashamed1 For if a woman did thus weepe perseuer in weeping which did onelie seeke to obtaine a sonne in what manner ought my soule to lament and to continue in lamentation which doth seeke and loue God desireth to attaine vnto him how ought that soule to lament and weepe which doth seeke God day and night whâ—ch refuseth to loue any other thinge sauinge Christ alone Verilie we might very well wonder and be astonished if the teares of such a soule were not her continuall foode Wherefore I beseâ—che the take pittiâ— of me and be mercifull vnto me because the sorrowes of my harte are exceeding manie Imparte vnto me thy celestial comforte and despite not my sinfull soule for which thou hast suffered a death soe cruel Bestowe vppon me the guifte of teares proceeding from an internall affection loue towardes thee which may breake the bands of mine iniquities and alwaies fill my soule with celestiall gladnes Although I durst not demauÌ„de to be pertaker of that vnspeakeable rewarde which thou hast ordained for true perfect moÌ„kes and religious men for that I am altogether vnable to followe the footestepps of theire angelicall conuersation yet at least lett me obtaine some place or other in thy kingdome amonge the deuoute blessed woemen The wonderfull deuotion of an other deuoute woman doth likewise come into my minde who with greate loue sought thee lying in thy graue who after thy disciples were gone went not away from thy tombe but â—att still sorrowfull and lamenting and for a long time together very bitterly weeping and rising vp from the place where shee had sitten with watchfull eies and many teares shee diligently sought thee againe and againe in euery corner of thy sepulcher from which thou wert departed being risen to see if peraduenture shee might any where see and finde thee whom shee sought with soe greate affection Doubtles shee had entred and sought thee in the sepulcher diuers times before and yett all was not enoughe in respect of her ardent loue for that perseueraÌ„ce is the perfectioÌ„ of euery good action And because aboue others shee loued thee and with loue lamented thee and with lamentation sought thee and in seeking continued coÌ„stantly for this cause before all others shee deserued to finde thee to see thee and to speake vnto thee Neither was shee onely thought worthy of this one fauour alone but besides this was made the messenger Apostle vnto the Apostles themselues of thy glorious Resurrection thou gently bidding and coÌ„maunding her saying Goe tell my brethren that they goe into Galilee there they shall see me If therefore this woman did in this maner weepe and perseuere in weeping who sought thee as one shee thought to be deade albeit thou wert liuinge who touched thee with the hande of her faith how greately ought that soule to lament and persist in lamentation who beleiueth with the hart and acknowledgeth thee with the mouth to be her Reedemer and to rule and raigne both in heauen and euery where how greately ought that soule to groane and weepe who with the whole harte loueth thee and with the whole harte desireth to see thee O thou-that art the onely hope and succoure of such as are in miserie to whom we neuer pray without hope of mercie for thine owne sake and for thy holy names sake graunt me this grace I beseeche thee that as often as I thinke speake write reade or talke of thee as often as I meditate of thee and as often as I stande before thee to offer prayses prayers and sacrifice vnto thee soe often lett me with teares aboundantly sweerely weepe in thy sight that my teares may be my foode day and night Thou truly o king of glorie and maister of all vertues hast taught vs by thy worde example to lament and weepe saying blessed are they that mourne for they shal be comforted Thou thy selfe didst lament the death of thy disceased freinde and with many teares didst bewaile the cittie that in fewe yeares after was to come to ruine I beseech thee o good Iesu by those most pretious teares of thine and by all thy mercies by which thou hast in that wonderfull manner releiued our miseries graunt me the guift grace of teares which my soule doth much desire and couet because without thy guift I cannot obtaine it it being the Holy Ghost that doth effect the same whose propertie is to mollifie the harde hartes of sinners and to moue them to compunction Graunt me the guift and grace of teares like as in times past thou hast donne to our forefathers whose footestepps I ought to imitate that I may during the whole course of my life lament as they did both day and night By theire meritts and intercession who haue pleased and deuoutely serued thee take compassion of me thy vnworthy seruant being in great miserie graunt me the guift grace of teares I beseeche thee Graunt that the water of teares may flowe from mine eies as from a floude that night and day they may be vnto me in steede of foode O my God let me become as a pleasing and acceptable oblation to be sacrificed in thy sight by the fire of compunction and as a most gratefull sacrifice lett me be accepted of thee in the odoure of sweetneâ— O most louing Lord lett me become as a faire and flowing fountaine in which let this sacrifice be daily washed from the filthe of sinne For albeit by the assistance of thy grace I haue offered my selfe wholy vnto thee yet neuerthelesse I doe dailie offende in many thingeâ— throughe my exceeding greate frailtie Graunt me therefore most blessed and beloued God the guift and grace of teares especiallie through the sweetnes of thy loue and the remembrance of thy manifolde mercies prepare this banquet in thy â—ight for me thy vnworthy seruant and graunt me this prerogatiue that as often as I will I may be fedd and refreshed with it Afforde me this fauour for thy mercy and goodnes sake I beseeche thee that I may soe drinke and become drunke by drinkinge of this most excellent cupp of teares
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
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
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