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
of my vitious inclinations set open this pious place of refuge to which I may flie from the tumults of mine inordinate affections Graunt o Lord thou strength of my saluatioÌ„ that I be not of the number of those whoe for a â—ime beleiue and in time of temptation doe departe and leaue thee couer my heade in the day of battaile my hope in the day of affliction and my safegarde in time of tribulation Beholde o Lord my light and my life I haue asked those thinges which I want I haue made knowen those thinges which I feare neuerthelesse my conscience tormeÌ„teth me the secrets of my hart doe reprehende me and what loue affordeth feare disperseth zeale encourageth me dreade daunteth me mine actions cause me to feare but thy pittie giueth me cause of hope thy mercie emboldeneth me but my malice with-holdeth me And to speake the truth there occure to my memory many sinfull imaginations which reprehende the boldnes of my presuminge affections Mans complainte who for his disobedience is not heard of God CHAPT III. HE therefore which deserueth anger with what face can he demaunde fauoure he which meriteth to be punished howe can he be soe foole-hardie as to aske to be rewarded he incenseth the iudge whoe neglectinge to make satisfaction for his offence maketh meane to obtaine a recompence that malefactor mocketh and derideth his kinge and Lord that carnestly requiteth that price and honouâ—e which he nouer deserued That foolishe sonne likewise preuoketh to anger the sweete affection of his father whoe after reproaches offered bâ—fore repentance doth vsurpe and lay title to his inheritance What is this o Father thaâ— I recompt of myselfe I haue desâ—rued deathe yet begge for life I haue moued my kinge to anger whose aide not withstanding I impudentlie implore I hauâ— dâ—spiâ—ed my judge whome rashely I demaunde to be my helper I haue insolentlie refusâ—d to heaâ—e himâ—a a father whome nowe I presume to choose for my dâ— fender Woe is me for not comminge soe soone as I ought Alas alas howe little haâ—â— doe I make Woe is me for that I runne nowe after woundes be receiued disdatning to take heede of the dartes before I was wounded I neglected to beware of the weapons before hande yet nowe I am troubled throughe the apprehension of deathe at hande I haue inflâ—cted woundâ— vppon wounde for that I haue not feared to adde sinne vppon sinne I haue made my former scarrs to fester with newe sores for that I haue renewed my former faultes by newe iniquities and those whome the diuine salue had made sounde my phreneticall itching hath againe vnbound The skin which being growen ouer my woundes had hidden my maladie by reason of the corruption breakinge forthe hath growen to putrifie because mine iniquitie beinge reâ—â—eraâ—ed hath euacuated and bereaued me of mercie which before was graunted for that I knowe it is written In what hower soeuer a iust man shall sinne all his good deedes shal be forgotten If the righteousnesse of a good man is abolished when hâ—â—â—lleth into sinne by how much more is the pennance of a sinner defaced if he returne to the same O howe often haue I as a dogge returned to that which I had vomitted vpp before and as a sowe haue wallowed agains in the mire I confesse that it is impossible for me to remember howe manie simple and ignorant personnes by my meanes haue sinned howe manye that were desirous to cease from sinne I haue persuaded howe many that haue with-stoode me I haue constrained to howe many that were willing I haue consented to howe many that walked in the right way I haue prepared a ginne to how many that sought the right way I haue vncouered the pit that they might fall in and that I might not be deteried from committing still the like I easily put those past out of my minde But thou in the interim being a â—ust iudge markinge and sealinge vpp mine offenses as it were in a bagge hast considered all my waies and hast numbred all my foote stepps Thou hast all this while helde thy peace thou hast bene silent thou hast beene patient Woe is me for that thou wilt speake at length as a woman in her trauaile The dreade of the iudge comming to iudgement CHAPT IV. O God of Gods o Lord in mercy surmountinge the malice of men I knowe thou wilt not be alwaies silent then I meane when a flaminge fire shall burne before thee and a terrible tempest shall shoure downe rounde about thee when thou shalt call both heauen and earthe to iudge and discerne thy people And loe in the presence of soe many millions of people al mine iniquities shal be reuealed before soe many troupes of Angels al myne abominations shal be desplaied not onely of mine actions but likewise of my wordes and cogitations Ther shall I poore wretche stande to be iudged by so many as haue gone before me in doing good I shall by soe many accusers be thought worthy of hell as haue giuen me example of liuing well I shal be conuinced by soe many witnesses as haue admonished me by theire wholesome speeches and by their godly and pious conuersation haue caried themselues worthy of imitation O my Lord I knowe not what to say I knowe not what to answere And albeit I am as yet free from that terrible danger neuerthelesse my conscience doth afflict me the hidden secrets of my harte doe torment me couetousnes doth presse me pride doth accuse me enuie doth consume me concupiscence doth enflame me luste doth moleste me gluttonie doth disgrace me dronkennes doth conuince me detraction doth rent me ambition doth supplante me extorsion doth check me discorde doth distract me anger doth disturbe me leuitie doth vndoe me drousines doth oppresse me hyprocrisie doth deceiue me flattery doth subdue me fauoure doth eâ—toll me backbitinge doth disquiet me Beholde o my deliuerer whoe hast deliuered me out of the hands of cruell people Beholde with whome I haue liued from the day of my birthe with whome I haue studied and with whome I haue kept promise Those veâ—ie studies which here â—ofore I affâ—cted doe condemne me which in imeâ— paâ—t I praysed doe dispraise me These are the friends to whome I haue assenâ—ed the teachers whom I haue obeyed the maâ—sters whome I haue serued the consellers with whome I haue beleiued the cittizens with whome I haue inhabited the famâ—har acquaintance to whome I haue consented Woe is me o my kinge and my God for that my abode heare is prolonged Woe is me o my light for that I haue liued with those that liue in darknes And seeing holy Dauid saied soe muche howe muche more may I be able to say My soule hath dwelt too longe in a strange lande O my God my force and my fortresse noe man shal be iustified in thy sight My hope is not in the sonnes of men Whom wouldest thou find iustified if thou shouldest iudge seuerely setting mercie aside Neither is there any thinge
persons canst not by any noÌ„ber be nombred and therefore not able by any measure to be measured or by any balances or weightes to be ballanced or weighed Neither doe we preteÌ„de or take vpon vs to declare the originall first beninning of this soueraigne goodnesâ— which thou art from whom by whom and in whom all thinges haue theire being onely in respect of the participation which we haue with the same we speake al the good therof which we can For thy diuine essence hath allwaies beene and is at this present voide of matter but not of forme to witt of forme not formed but the former of formes the which albeit thou dost putt as it were a seale to ech seuerall thinge yett doubtlesse thou dost make them different from thy selfe noe alteration of encrease or diminution hapninge vnto thee by the same For whatsoeuer is in the nature of creatures is thy creature O God one onely Trinitte and a three fold Vnitie whose omnipotencie doth possesse rule and fill all thinges which it hath created neuerthelesse we doe not say that thou dost fill all thinges as if they did containe thee seeing they are rather contained in thee neither doe we say that thou dost fill them all particularlie neither is it lawfull to thinke that euerie creature accordinge to the greatnes of his capacitie doth containe thee that is the greatest more and the least lesse sithence thou art in them all or they all in thee Whose omnipotencie comprehendeth all thinges whatsoeuer neither can any man finde meanes to escape thy power soe that he with whom thou art not appeased will not be able to gett away when thou art offended as it is written Neither from the East neither from the West neither from the desert mountaines because God is iudge And in an other place Whither shall I goe from thy spiritt and whither shall I flie from thy face Wherfore the immensitie of thy diuine greatnes is such as that we may perceiue that thou art within all thinges but not included without all thinges but not excluded Thou therfore art within all thinges to the end thou maiest containe them and thou art without all thinges that by the immensitie of thy enuironninge greatnesse thou mavest include them By this therefore that thou art within all thinges it a peaâ—eth that thou art theire creator and by this that thou are without all thinges it is manifest that thou art theire gouernour And least all thinges which thou hast created should be without thee thou art within them and to the end all thinges might be included in thee thou art without them not by any local greatnesse but by thy powerfull presence who art euâ—ry where present and al thinges are present to thee although these thinges aâ—e knowen to some â—ett not to all Wherfore the inseparable vnity of thy nature cannot admitt personnes thaâ— may be separate for aâ— thou art Trinity in vnity and vnity in Trinity soe likewise thou canst not admitt separation of personnes True it is that those personnes are sometimes named seuerallie and alone by thâ—mselues that by this thou mighst giue vs to vnderstand o diuine Trinitie that thou art inseparable in personnes that thou mightst declare that thou hast no name in anye of the three personnes which may not be referred vnto another according to the rule of Relation For as the Father is referred to the sonne and the sonne to the Father euen soe the holy Ghost is most tâ—uâ—ie referred to the Father and the Sonne Wherefore those names which doe either signifie thy substance or personne or power or essence or whatsoeuer is properly called God doe equallie agree to all three personnes as for example God great omnipotent eternall and all thinges els which are saied of thee our God There is not therefore any name of nature soe peculiare to thee alone o God the Father as that it cannot be applied either â—o the Sonne or the holy Ghost We say o Father that thou art naturallie God in like manner the Sonne is naturallie God and the holy Ghost is naturallie God and yett there are not three Gods but naturallie one only God the Father the Sonne and the holy Ghost Thou therefore o sacred Trinitie are God inseparable in personnes and oughtest spirituallie to be vnderstoode aâ—lthough thou hast some names which are separable or distinct in wordes because in names which signifie thy nature thou dost not by any meanes admitt the plurall noÌ„ber And indeede this is a plaine proofe that the personnes in the sacred Trinitie which is one onely true God cannot be deuided because the name of euerie personne hath respect vnto another personne If I name the Father I shewe the Sonne if I mention the Sonne I make mention of the Father if I speake of the holy Ghost it is of necessitie to be vnderstoode that he is the holy Ghost of some other persons to witt of the Father and the sonne This trulie is the true faithe proceedinge from founde doctrine This is certainely the Catholique and certaine true beleefe which God by his grace hath taught me in the bosome of our holie mother the Churche A Prayer to the sacred Trinitie CHAPT XXXI MY faith therefore o Lord which for the attaining of my saluation thou hast giuen me doth call and crie for help vnto thee Because a faithfull soule doth liue by faith layinge holde on that now by hope which it shall here after haue in effect My chaste conscience o my God doth crie vnto thee as alsoe the sweete loue of my faith and beleife which thou hast brought to the knowledge of the true light the darkenes of ignorance being by thee putt to flight the which likewise thou hast withdrawen from thâ— worldeâ— fonde bitternes making iâ— pleasant and sweeâ—e vnto me by 〈◊〉 vpon me the chariâ—ie of thy sweâ—tnes Tâ—e cleare voice and vnfained affâ—ction of my faith and beleefe o blessed Triâ—â—tie doth crie for helpe vnto the◠〈◊〉 whiâ—h 〈◊〉 hath pleased thee to illuminate from time to time with the light of thy grace nourishâ—ng it euen from mine inâ—ancie causing 〈◊〉 to â—ncrease hast by the documents of our â—oly mother the church setled and confirmed the same in me To 〈◊〉 crie o happie blâ—ssed and one onely glorious Trinitie the Father the Sonnâ— and the holy Ghost God Lord comforter charitie grace communication â—he begeâ—ter hâ— begotten that begetteth again The true light proceeding from the true light the true enlightning The fountaine the floude the watering From one all thinges by one all thinges in one all thinges From whom by whom in whom all thinges The liuinge life the life proceedinge from the liuinge life the giuer of life to the liuing One from himselfe one from an other one from both Being from himselfe being from an other being from both The Father being true the Sonne being the truth the holy Ghost being likewise the truth Whâ—refore thâ— Father the Sonne and the holy Ghost is one onely
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
me teares proceeding from my whole affection which may be able to dissolue the bandes of my sinnes Heare me o my Lord and my God Heare me o light of mine eies Heare what I demaunde and graunt that thou mayest heare what I demaunde If thou despise me I shall perishe and be consumed if thou respect me I shal be receiued If thou examine my righteousnes I shal be founde to be as a deade man stinking throughe rottennes but if thou beholde me with the eie of thy mercie thou wilt therby raise me being through sinne like a corrupt carkase from the sepulcher of mine iniquitie Whatsoeuer o Lord thou hatest in me expell and â—oote out of me and plante in me the spirit of chastitie and continencie to the end that whatsoeuer I shall demaunde of thee in my demaunde I may not offende thee Take from me that which is hurtfull and giue me that which is profitable Giue me a medicine o Lord by which the soares of my soule may be healed Bellowe vppon me o Lord thy feare compunction of hart humilitie of minde and a conscience free from all sinne Graunt me grace o Lord that I may alwares be able to liue in charitie with my brethren not forgetting mine owne sinnes not prying into those of other men Pardon my soule Pardon my sinnes Pardon mine offences Pardon mine abominations Visit me being weakened cure me being diseased refresh me being weaâ—ied raise me being deade Giue me o Lord a harte that may feare thee a minde that may loue thee a sense that may conceiue thee eares that may heare thee eies that may see thee Take pittie o God take pittie of me and beholde me from the sacred seatâ— of thy sacred maiestie and illuminate the darkenes of my harre with the bright beames of thy light Giue me o Lord discretion to be able to discerne betweene good and cuill and endue me with an vnderstanding that is alwaies watchfull I humbly craue pardon of all my sinnes I humbly craue it o Lord of thee from whom and by whom I hope to findefauoure in time of necessitie O Marie mother of God mother of Iesus Christ our Lord thou sacred and vnspotted virgin vouchsafe to make intercession for me vnto him who made thee a worthy temple for himselfe to dwell in O S. Michael S. Gabriel S. Raphael o holy quires of Angells and Archangells of Patriarches and prophetes of Apostles and Euangelists of Martyrs and Confessors of Priests and Leuites of Monkes and Virgins and of all such as haue liued righteously I presume to beleeche you euen for his sake by whome you haue been elected and by whose contemplation you are she much delighted that you will be pleased to pray for me a poore sinner vnto him our God that I may be deliuered from the furious â—awes of the infernall feinde and from that death which shall neuer haue end Vouchsafe o Lord according to thy meekenes and vnspeakeable mercie to make me partaker of eternall felicitie Graunt o Lord Iesu that Priestes may liue in concorde and amitie and that Kinges and Princes ruling as they ought to doe may be vnited in peace and tranquillitie I humbly craue grace o Lord for the whole Catholique Church for men women for Religious persons and for secular people for all Christian magistrates and for all that beleiue in thee and laboure for thy holy loue that they may perseuer in doing well all the dayes of their liues Graunt o Lord and king eternall to Virgins chastitie to Religious persons that haue dedicated themselues vnto thee the guift of continencie to maried folkes holinesse to suche as are truly sorrowfull for theire sinnes forgiuenesse to widowes and orphans succour protection to those that are poore to pilgrims a safe returne comforte to such as mourne to the faithfull departed the repose of heauen to marriners and such as sayle on the sea theire desired porte or hauen to those that haue attained to perfection grace to perseuere to beginners and proficients in vertue grace to doe better to sinners and to suche as offende as to me poore wretche that they may speedily amende O most milde and mercifull Lord and Sauiour the sonne of the liuinge God the worldes redeemer amongst all men and in all thinges I confesse my selfe to be a miserable sinner neuerthelesse I beseeche thee most sweete and soueraigne father that thou wilt not cast me as an abiect out of thy fauour Yea rather o Lord thou King of Kinges who hast determined and decreede the length of each mans life graunt me a deuoute desire to amend mine Stirre vp my sluggishe soule to the end that att all times and in all thinges it may seeke desire loue and feare thee who in al places art three and one and putt in practice that which is pleasing vnto thee Especiallie I beseech thee o holy father who art blessed and glorious â—or euer that thou wilt mercifullie preserue all those that in theire prayers are mindfull of me haue commended themselues to mine albeit little worthe and of noe valewe those likewise that haue shewed towards me any deede of charitie or pittie or are ioyned to me in blood and affinitie aswell those that are deade as those that yet liue in this mortall bodie to the end that thou guiding and assisting them they may not perishe euerlastingly In generall I beseeche thee o Lord to aide and succoure all Christians that are yet liuinge and on those that are deade to bestowe absolution and life euerlasting Finallie o Lord I most humbly and hartely beseeche thee who art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the ending that when the time is come that I must die thou wilt be a milde and mercifull iudge and a perpetuall protector to me against the accusations and snares of the diuell my ancient aduersary admitting me for euer into the societâ—e of the holy Angells and of all thy Saints in thy heauenly cittie where thou art blessed and praysed during all eternitie Amen A deuoute Prayer in memorie of Christs passion CHAPT XLI O Lord Iesu Christ my redemption mercie and saluation I praise thee and giue thee thankes albeit farre inferiour to thy benefits albeit wholy voide of deuotion and feruour albeit leane and without the desired fatnes of that most sweete affection which thou dost require neuerthelesse my soule doth render thee thankes such as they are which althoughe they are not suche as I knowe I am bouÌ„de to offer yet they are according to my best endeuour O hope of my harte o strength of my soule may it please thy omnipotent worthines to accomplishe what my woÌ„derfull greate weakenes doth attempt to performe because thou art my life and the scope of mine intention And albeit I haue not hitherto deserued to loue thee soe muche as I knowe is due yet at least I desire to loue thee soe muche as I ought to doe Thou seest my conscience o my light for that my
handewriting and saue me Behold I sigh to thee being thy creature recreate me being my Creator Beholde I whom thou hast made doe crie vnto thee thou that art life reuiue me Beholde I looke towardes thee being a peece of clay framed by thee thou art my maker repaire me Pardon me o Lord for that the dayes of my life are short and as it were nothinge What is man that he durst speake to God that made him Pardon me talking vnto thee Pardon thy seruant presuming to speake vnto soe greate a Lord. Necessiâ—ie hath noe lawe My greife compelleth me to speake the miseâ—ie which I sustaine constraineth me to crie vnto the. Beeing therfore sicke I crie vnto the phisition being blinde I hasten vnto the â—ight being deade I sighe after life Thou art my phisition o Iesus of Nazareth thou art my light thou art my life O Sonne of Dauid take pittie vppon me o fountaine of mercie be mercifull vnto me Heare what thy sicke patient saieth vnto thee O light which passest by expect him that is blinde lende him thy hande that he may come vnto thee and in thy light may see light O liuing life recall me that am deade to life What am I that doe speake vnto thee Woe be to me o Lord pardon me o Lord I am an vnhappie man A man I say borne of a woman liuinge but a short time replenished with many miseries a man I say become like vnto vanitie compared and very well likened vnto senslesse bruite beastes Againe what am I An obscure bottomelesse pitt a clodd of clay the sonne of anger and perdition begotten in filthines liuing in wretchednes and being to die in great anguish and distresse O wretche what am I O miserable man what shall I be A vessel of ordure and filthines a receptacle of rottennes full of stenche and loathsomenes blinde needie naked subiect to manifolde necessities subiect to miserie and mortalitie knowing neither my beginning nor my dyinge day Whose dayes and life passe and vanish away as the shadow of the Moone And as the blossomes of a tree growe and sodainely wither away soe doth the life of man now flowrishe and forthwith growe to decay My life I say is a life fraile and brittle a life which by how much the more it encreaseth by soe much the more it decreaseth by how much the more it hastneth on by soe much the more it draweth neere to deathe a life deceiptful like vnto a shadowe One while I am merrie and gladde and presentlie after sorrowefull and sadde Sometime sounde and then sodainely sicke now a liue and in a shorte time after I shal be deade sometimes I make a shew as if I were happie yet still in miserie sometimes I laughe and sodainely after I lament And all thinges are soe subiect to mutation as that nothing can be truly saied to remaine stable in the same state one onely hower of time Sometimes feare afflicteth vs at other times some sodaine chance affrighteth vs sometimes hunger vexeth vs at other times thirst tormenteth vs sometimes heate parcheth vs at other times colde pincheth vs sometimes sicknes molesteth vs at other times sadnes dâ—iâ—cteth vs. After these followeth deathe before he is expected bereauing wretched men by a thousande meanes dayly of theire liues and taking them on a sodaine before they be prepared One dieth of a feauer an other throughe sorrowe one fainteth and falleth downe deade through hunger an other through thirst one is drowned an other hanged one is burned an other with the teethe of wilde beastes is torne in pceces and deuoured One is slaine with the sworde an other poysoned an other dieth being by some soddaine accident onely affrighted And yet a greater miserie then all these is that albeit nothing is more certaine then deathe yet man knoweth not the time of his deathe and when he thinketh to stande most firme he is ouerthrowne and all his hopes come to nothinge Because man knoweth not when nor where nor how he shall die althoughe it be a thinge assured that he must die Beholde o Lord how greate mans miserie is in which I am and yet I am voide of feare Beholde how greate the calamitie is which I sustaine and yet I am voide of sorrowe and doe not crie to thee I will crie vnto thee o Lord before I passe out of this life to the end my passage may be nothing els but to remaine perpetuallie with thee I will therfore make knowne and discouer my wretchednes I will confesse and will not be ashamed to disclose my vildenes Helpe me o my force by whom I am vphelde succoure me o my strength by whom I sustained come o light by which I see appeare o glorie by which I reioyce apppeare o life in which I may liue eternallie blessed cuen thou o Lord my God Of the admirable light of God CHAPT III. O Light which ould Tobias being blinde did see when he taught his sonne the way of life That light which Isaac albeit his corporall eies failled him sawe within him when outwardlye he foretolde to this sonne thinges that were to come That inuisible light I say that seethe plainely the vnspeakeable depthe of mans harte That light which lacob did see when he prophesied of fuâ—uâ—e euents to his children according to that which thou didst inwardly dictate vnto him Beholde o Lord darknes doth ouershadowe the face of the bottomlesse depth of my minde thou art light Beholde an obscure mist doth ouerwhelme the waters of my harte thou art the truthe O Worde by which all thinges were made and without which was made nothing That Worde which is before all thinges and before which there was nothinge That Worde which gouerneth all thinges without which all thinges are nothing That Worde which in the beginning hast saied Let light be made and it was donne Say likewise to me let light be made and let it be donne and let me see the light and knowe whatsoeuer is not light because without thee darknes wil be vnto me as light and light as darknesse And soe without thy light there is noe veritie there is nothing els but errour and vanitie there is confusion and noe discretion there is ignorance and noe knowledge blindenes and noe seeing going astray and noe walking in the right way deathe and noe life Of the mortalitie of mans nature CHAPT IV. BEholde o Lord where light is absent there deathe is present nay deathe is not there present because deathe is meerelie nothinge For by deathe we tende to nothinge whilst by sinne we feare to doe nothing And truly o Lord this iustlie hapneth vnto vs for we receiue according to our actions whiles like a flowinge riuer we runne and come to nothinge because without thee there is made nothing and we by doing nothing come to be nothinge For without thee we are nothing by whom all thinges are made without whom there is made nothing O Lord God thou diuine Worde by whom all thinges are made
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
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
abounde with all these aforesaid felicities Demaunde of the most secret corners and closets of thy hart whether they could containe the gladnes which would proceede froÌ„ soe great happines Certainely if an other whom thou didst loue aswell as thy selfe shoulde enioy the same happines thy ioy woulde be twice more then before because thou wouldest reioyce noe lesse for him then for thy selfe But if two or three or manie more should obtaine the same felicitie thou wouldest reioyce as much for each one of them as for thy selfe if thou didst loue each one of them as thy selfe How vnspeakable great ioy wil there be then in that perfect charitie of innumerable blessed Angells and men where noe man shall loue an other lesse then himselfe For euery one of them shal reioyce as much for eache one of the rest as for himselfe If therfore the harte of man shal hardlie be able to containe the ioy which it shall conceiue at his owne proper good how will it be capable of soe infinite many and great ioyes Moreouer seeing by how much the more euerie one loueth an other by soe much the more he reioyceth at the others good therfore as in that blessed felicity euery one without comparison shall loue God more then himselfe and all others that are with him soe he shall beyond all estimation farre more reioyce at the felicitie of God then at his owne and all others that are with him And albeit they shall loue God with their whole harte minde and soule yet all these art not sufficient to declare the dignitie of that loue which God will shew towardes them Verilie although they shal reioyce with their whole hart minde and soule yet all these are not enough to containe the fullnes of ioy which he will imparte vnto them Of the full and perfect ioy of life euerlasting CHAPT XXXVI O My God and my Lord my hope and the ioy of my harte tell my soule I beseech thee if this be the ioy of which thou hast spoken vnto vs by thy Sonne saying Aske and you shall haue that your ioy may be full Because I haue founde a certaine ioy altogether full yea more then ful In soe much that the harte being full the minde being full the soule being full and euerie parte of man being full there shall remaine yet an other ioy much more excellent then the former All that whole ioy therfore shall not enter into those that reioyce but al they that wholie reioyce shall enter into the ioy of their Lord. Tell me o Lord tell me thy poore vnworthy seruant in wardly in my harte if this be the ioy into which thy seruants shall enter those I meane that shall enter into the ioy of their Lord. But certainely that ioy in which thy elect shall reioyce neither eie hath seene nor care hath hearde neither hath it entred into the harte of man I haue not therfore as yet conceiued or spoken how much thy elect shall reioyce Doubtles they shall reioyce as much as they shall loue thee and they shal loue thee o Lord as much as they shall know thee And how much shall they loue thee Verily neither eie hath seene nor eare hath hearde neither hath it entred into the harte of man in this life how much they shall knowe and loue thee in the next life Giue me grace o my God to knowe and loue thee to the end I may reioyce in thee And albeit during the time of this mortal life I cannot loue thee fully yet let me profit and goe forewarde by louinge thee more and more daylie that soe at length I may loue thee perfectly Let thy knowledge here encrease in me that there it may be accomplished that here my ioy may be greate in hope and there perfect in deede I beseech thee o good God let me at length receiue that which thou hast promised to wit that my ioy may be fully accomplished In the interim let my mind mediate of it let my tongue talke of it let my harte affect it let my mouth speake of it let my soule hunger for it let my body thirst after it let my whole substaÌ„xsce desire it vntill I enter into the ioy of my Lord there to remaine for all eternitie Amen The end of S. Augustin's Manuel A WONDERFVL AND worthy saying of blessed S. Peter Damian Monke of the holy order of S. Bennet Cardinal of Ostia concerning the day of death LEt vs imagin how the time being now come in which the sinfull soule is to be seperated from the bandes of the body with how grieuous feare it is terrified with how greate anguishe of an afflicted conscience it is tormented It remembreth the thinges forbidden which it hath committed it beholdeth the commaundments of God which through negligence and contempt it hath omitted It grieueth that the time which iâ— had to doe pennance hath bene soe vainely employed it groaneth that the immutable moment of seuere reuenge is soe neare at haÌ„de not possibly to be auoided It would faine stay it is forced to depart It would faine recouer that which it hath lost and cannot be hearde It looketh backward vpon the course of its whole life past and esteemeth it to be but as it were one onelie little peace it looketh forewarde and seeth infinite worldes of time which shall neuer haue end It lamenteth therfore for hauing lost the ioyes of all eternitie which it might haue gained soe quickly It weepeth likewise that for soe short pleasure of the alluring flesh it is bereaued of the vnspeakeable sweetnes of euerlasting happines It blusheth to see that for that substance sake which is to be mâ—ate for wormes it hath neglected that which should haue bin placed amongst the quires of Angells At length it lifteth vp the eies of its minde and considering the glory of the immortall riches of heauen it is ashamed that for the loue of the beggeâ—â—e of this present life it hath lost that glory Againe when it looketh downewarde vpon the vale of this worlde as vpon a miste and contrariwise seeing aboue it the brightnes of that eternall light it plainely perceiueth that which it loued was but darknes and night if it coulde obtaine the fauoure to haue some little â—ime allotted to doe pennance and satisfaction how austere would it be in life and conuersation how many and how greate maters would it promise to performe How strictly would it binde it selfe to piety and deuotion In the meane season whilst the eie-sight faileth whilst the harte panteth whilst the throate the voyce being lost doth drawe breath with difficulty whilst the teeth by little and little growe black and as it were rusty whilst the countenance groweth pale and all the members of the body become stiffe through colde whilst these thinges I say and other such like happen as certaine signes of deathe approaching all its workes and wordess present themselues before it yea its very thoughtes are not wanting and all these giue bitter