A HEAVENLY TREASVRE OF CONFORTABLE MEDITATIONS AND PRAYERS WRITTEN BY S. AVGVSTIN BISHOP OF HYPPON In three seuerall treatises of his Meditations Soliloquies and Manual Faithfully translated into English by the R. F. ANTONY BATT Monke of the holy order of S BENNET of the Congregation of England AT S. OMERS For IOHN HEIGHAM Anno 1624. TO THE MOST ILlustrious Lord and our most Reuerend Father in Christ the Lord GABRIEL GIFFORD de S. Maria Archbishoppe and Duke of Rhemes first Peere of Fraunce c. our good and gratious Lord. THis little booke of the greatest Doctor of the Church of God faithfullye translated into the English language for the confort of our afflicted Catholickes runneth of its owne accord into your gratious patronage first in regard of the authour who hauing beene the tongue of holy church to preach dispute and define with power and efficacie against the rebellious heretickes and schismatickes of his time seemeth to exact that his workes should be dedicated onely to such a patron as cometh nearest vnto him in those sacred functions and certainely the world can witnesse that no Bishop of this age hath so powerfully so learnedly so constantlie amâ—ast so manie factious insurrections before so great and glorious auditories in many of the chiefest cittyes of France and especiallie in that abridgement of the world and Royal seat of the Monarchie of France Paris impugned and confuted the furious and fierie heresies of Caluinisme then your grace hath donne Whervpon the most Christian King the eldest sonne of the Church and glorious Lilly of the Princes of the world with manifest showe of a feelinge iudgement of vertue and true zeale of Catholicke faith hath worthily chosen your grace to be chiefe Pastour of his Peeres and Metropolitan of that holy church of Rhemes which as in times past it deserued to be called so vnder your graces gouernment it will still deserue to be accompted the Mistris of Ecclesiasticall discipline in France Secondly in regard of the Translator who being a poore monke and vnworthy member of that litle monasterie of S. Laurence in Dieulewart in which your Lordship receiued the habit of S. Bennet and exercised with not able humilitie al the duties of an humble and an obseruaÌ„t religious and afterwards al the parts of an exemplar and prouident superiour could not persuade himselfe to seeke abroade any other patron of his poore labours hauing one so excellent at home whose glory greatnes might ennoble and beautifie the worke which the Translatours rude and vnpolished language could not so perfectly expresse to the reader as the worth thereof doth deserue And though so small a labour may seeme a very vnproportionable guift to be offered to soe Illustrious a Prelat yet the offerours ability stretchinge to noe greater a present will in your graces courteous acceptance supply that want of proportion especially since he had a kinde of necessitie imposed vpon him by dutifull affection and by commaund of obedience to testifie by this little endeauour the common ioy and gladnesse of al his brethren the English Benedictins in this your Lordships so wonderfull though worthily deserued promotion Perhaps it will be counted a sleight obseruation yet may it be pardonned me if in demonstration of ioy I poure forth what my affection biddeth me though in exacter iudgement I should haue concealed it that the order of S. Bennet gaue the first Bishop and first English Bishop vnto our nation before euer it had any and now againe hath giueu the first consecrated English Bishop that the nation hath had after so long an interruption as heresie hath made in that dignitie For in the beginning of our conuersion from Paganisme to Christianisme and for many ages after scarse had England any Bishop that was not a Benedictin that being a prerogatiue willinglie granted by the whole nation vnto the order which first planted and watered and cultiuated the true faith of our Sauiour Christ amongst them continued in those glorious labours neuergiuing them ouer by interruptioÌ„ as a late authour would haue it beleiued contrarie to the truth of historie which it seemes he did not well examine for euen in the most troublesome times of the church of England both of ancient and later memory the monkes of S. Bennet haue showed themselues most zealous in defence of the faithe and therfore balling Iohn Bale no great friend of Priests not râ—gulars in his booke of the writers of England rayleth at a learned Benedictin as the first and most zealous and eloquent unpugner of Wâ—clifâ—n Oxford and a better author as being a worthy Confessor M. D. Pitz in a booke of the same title numbreth a copious catalogue of learned preachers and writers of the same order who successiuely from age to age emploied their endeuours to desend illustrate the faith which their first Fathers had brought into England and he might haue learned out of M. D. Sanders no small number of Abbots Monks of the order to haue stood for the same with losse of their liues and himselfe might haue remeÌ„bred the famous and ReuereÌ„d Abbot Fecknam so much tossed torinoyled in the late Q. Elizabeths daies for his constancy in retaining of his faith refusal of the oth of Suprem against which he writ and in which constancie he gloriously died in prison whose Chaplain and fellow monke D. Sebert Buckley not manie yeares after the death of his Lord receiued from beyond seas a fresh supply of Monasticall Benedictin preachers sent to continue their auncient mission by authoritie of the sea Apostolicke from the Popes of glorious memory Clement the eight Paule the fift as appeareth by the motus proprius of the holy Father Paule the fift dated the 24. of Decemb 1612. Pont. suian 8. And we may put your grace for a witnesse though domesticall yet now as being a Bishop vnpartiall who haue knowen many Confessors of the order and can restifie of one especially who though blind in body yet cleare sighted in mind in the church of West-minster publickly and stoutely confuted in an after-noone sermon aprecedent railing sermon which D. Horne by appointment of the Councel sounded in the eares of the people to disgrace the profession of Monkes and Catholique Religion So that there neuer hath bene any interruption of Benedictin preachets and teachers in England and we trust neuer wil be till the worlds end of which confidence of ours we esteeme a very probable argument the memorie and loue vnto the order of S. Bennet so deepely ingrafted in the harts of English men that no emulation by neuer so extraordinarie diligence can roote it out and we thinke no small coniecture therof may be taken from this admirable promotion of your Lordship of which we may say what Mardocheus said vnto Hester Et quis nouit vtrum idcirco ad regnumveneris vt in tali tempore parareris Who can tell but that your grace is therfore by Gods prouidence raised to this Ecclesiasticall
O Lord our God who art a mercifull and good God a God of all power a God of vnspeakable and incomprehensible nature God the instructor of all thinges and the Father of our Lord Iesus Christ who for our common good hast sent from thy bosome our most sweet Lord thy beloued sonne to take vpon him our life that he might giue vs his and might be perfecte God of thee his Father and perfect man by reason of his mother whole God and whole man one and the same Christ eternal and temporall immortall and mortal creator and created strong and enfeebled conquerour and conquered nourisher nourished sheepe and shepheard dying temporallie and liuing with thee eternallie who promising the liberties of euerlasting life to those that loued him vsed these wordes vnto his disciples Whatsoeuer you shall aske my Father in my name he will giue it you By this high Preist true Bishoppe and good shepheard who hath offered himselfe as a sacrifice vnto thee laying down his life for his flocke I beseech thee by him who sitteth at thy right hand and maketh intercession for vs being our Redeemer and aduocate yea by thine owne mercifulnesse and goodnesse I humblye craue of thee o God most merciful milde and benigne louer of mankind that thou together with thy same sonne and holie Ghost for that you all three beinge but of one the same nature are to be esteemed but one and the same giuer wilt giue me grace to praise and glorifie thee in all thinges with great contritioÌ„ of hart and manie teares with much feare and trembling But for that our corrupt body is as a clogg or burden to the soule prick forward I beseeche thee my lasines with thy spurres and make me promptly to perseuere day and night in fulfillinge thy commaundements and in soundinge forth thy praises Graunt that my hart may waxe hoate within my bosome and that I may be as it were sett on fire by meanes of my meditation And because thine onely begotten son God hath saied Noe man commeth to me vnlesse my Father who hath sent me drawe him and noe man commeth to the Father but by me I humbly pray and beseeche thee draw me vnto him continually that he at length may bring me thither to thee where he sittethe at thy right hand where there is euerlasting life enduring hapy for euer where there is perfect loue voide of all feare where there is one eternall day and one desire of all where there is most soueraigne and certaine assurednes and assured quietnes and quiet ioyfullnes and ioyfull happines and happy euerlastingnes and euerlasting blessednes and blessed seeing and praising of thee being likewise endlesse where thou with him and he with thee in communion of the holy Ghost liuest and raignest God eternally and euerlastingely throughout all ages times and generations Amen A most deuoute prayer to our Sauiour Iesus Christ. CHAPT XVIII O Christ my God and hope thou loue of mankind The light way life and praise of those to life assign'd Behould thy bondes and woundes thy crosse death and thy graue All which thou didst eudure vs sinners for to saue Three daies being past from death thou didst arise againe And thy sadd freindes mad'st gladd who doubtfull did remaine The fourth day to heauen thou ascendedst where before Thou did'st do'st shalt liue and raigne for euermore Thou art my liuing and true God my reuerend Father my louing Lord my great king my good shepheard my most holie helper my most faire beloued my bread of life my Preist for eternitie my guide to the heauenlie country my true light my most sacred sweetnes my direct way my cheife knowledge my pure simplicitie my peaceable amity my sure guatdian my best portion my perpetuall safetie my immense mercy my most strong patience my immaculate sacrifice my sacred redemption my firme hope my perfect charitie my true resurrection my life euerlasting my most happie vision and reioycing which shall neuer haue ending I humbly desire begge and beseech thee that I may walke by thee attaine to thee and repose in thee who art the way the truth and the life without which noe maÌ„ can come to the Father Thou truly art my desire my most sweete and gratious Lord. O brightnes of the heaueÌ„ly Fathers glory who sittest aboue the Cherubins and beholdest the bottomles pits being the true light the enlightning light the neuer failing light on whom the Angells desire to looke Behold my hart is in thy presence dissolue the darkenes thereof that it may be wholy replenished with the light of thy loue Bestow thy selfe vpon me o my God giue me thy selte Behold o Lord I doe loue thee and if it be to little make me to loue thee more I cannot guesse how much loue is sufficieÌ„t to loue thee withall that my life may runne forewarde in desire of being embraced of thee neuer staying vntill it attaine to remaine hidden in the secret fauour of thy diuine maiestie yet this I know o Lord that it goeth not well with me both within and without me as often as I am without thee for that I esteeme all manner of riches and aboundance besides thee to be meere want and pouertie Because thou onely art that good which cannot be changed into better or worse thou art he alone who simplie art alone to whom it is not one thing to liue and an other thing to liue happily for that thou art thine owne happines Howebeit we that are thy creatures to whom it is one thinge to liue another thing to liue happily ought to attribute both our whole life and liuing happily to thy onely grace and bountie We therfore haue alwaies neede of thee but thou neuer of vs for albeit we were not at all yet nothing woulde be wanting to that good which thou art We therfore haue neede o Lord our God at all times to adhere to thee that by thy countinuall ayde we may be able to liue soberly iustly and religiously True it is we are drawen downwarde by the burden of our humaine fâ—ailtie but by the guift of thy grace we are inflamed and are caried vpward we burne goe foward we mounte vpward and making ascents in our hartes we sing a graduall song we are sett on fire through the good fire of thy loue and goe foreward But what maketh me now to soare vpp to the peace of Hierusalem Because I reioyce at those thinges which are toulde me We shall goe into the house of our Lord. Our good desire getteth vs a place there to the end we affect nothing els but to remaine there for euer Seeing therfore we haue noe permaneÌ„t citty during the time of this life but expect one heere after because as long as we liue in this world we are as strangers and pilgrimes in a forraine countrie in respect of thee o Lord for that our citty and habitation is in heauen for this cause I am accustomed being guided by thy grace to
mercy giue me yet greater light and vnderstanding I beseech thee that I may perceiue it more plainely For by the lesser benefits o holy Lord God our good Creator we growe to vnderstande thy greater and by those which we visibly see heer we come to the knowledg of those that are inuisible in heauen For if thou o God dost bestowe vpon our base and corruptible body soe greate and innumerable benefits from the firmament and ayre from the earthe sea from the light and darknes from heate and shadowe from dewe and raine from windes and shewers from foules fishes from beastes and trees from variety of hearbes and plantes and of al other of thy earthely creatures seruing vs successiuely in their turnes that by them thoâ— maiest solace the sorowes of this our wearisome life what manner of benefits are those I pray thee how greate I say and innumerable shall those comfortes and commodities be which thou hast prepared for those that loue thee in that heauenly country where apparantly face to face we shall see and beholde thee If thou dost soe much for vs now in this earthly prison what wilt thou doe for vs heerafter in the palace of thy heauenly habitation Greate certainely and innumerable are these thy workes o Lord and kinge of heauen For seing all these thinges are exceeding good and delightfull which thou hast imparted to good and bad men in common what manner of thinges wil those be which thou hast reserued for the good alone If the guifts which thou dost now giue vnto thy freindes and foes together be soe innumerable and many how greate innumerable how sweete and delightfull will those be which thou wilt bestowe heereafter vpon thy freinds onely If thou dost giue vs soe greate comfortes on this sorrowfull day of weepings how greate wilt thou giue vs on the festiuall day of the wedding If soe greate delightes are contained in this earthly prison how greate are contayned in the countrie of heauen There was neuer yet any eye o God without thee that hath seene the pleasures which thou hast prepared for those that loue thee Because the immensitie of thy sweetnes which thou hast reseruâ—â— for those that feare thee is answerable vnto the immensitie of thy magnificence Wherfore o Lord my God like as thou art greate and immense there being neither end of thy greatnes or number of thy wisedome or measure of thy bounteousnes soe likewise there is neither end or number nor measure of thy recompence but like as thou art greate soe is likewise thy rewarde and recompence because thou thy selfe art their rewarde and recompence that fight for thee according to thy holy ordinance That the sweetnes of God doth take away the present bitternes of the Worlde CHAPT XXII THâ—se o Lord God the sanctifier of thy Saincts are those greate benefits of thine with which thou hast aboundantly supplied and replenished the wantes of thy children because thou are the hope of those that are in desperation their comforte that are in affliction thou art a crowne of confidence adorned with glory prepared for those that ouercome Thou art the eternall foode and fullnes of thy hungry seruants to be distributed to those that hunger after righteousnes Thou art the euerlasting comforte who bestowest thy selfe on them only that despise all worldly comforte in hope of that endlesse comforte which they shall haue of thee Because those that are comforted eere are vnworthy to be comforted by thee heereafter But they are by thee comforted who are heere for thee afflicted and they that are partakers of thy passions are likewise partakers of thy consolations Certainely noe man can be comforted in both worldes or reioyce heere in this life and in the next likewise but of necessitie he must loose the one that will get the other When I consider these thinges o Lord my comforter my soule refuseth to be comforted in this life to the end it may be thought worthy of thy eternall comfortes because according to reason it seemeth that he is worthy to loose thee that taketh more delight in any other thing then in thee Wherfore o souueraigne truth by thine owne selfe I beseeche thee permitt me not to take pleasure in any vanitie But let all transitorie thinges seeme bitter vnto me that thou alone maiest seeme sweete vnto my soule who art that inestimable sweetnes that maketh bitter thinges to be sweete Thy sweetnes made the stones of the streame seeme sweete vnto Saint Stephan with which he was stoned Thy sweetnes made the burning gridiron seeme sweete vnto Saint Laurence on which he was broyled By meanes of thy sweetnes the Apostles went ioyfullie froÌ„ the sight of the councell for that they were thought worthy to suffer reproache for thy name Saint Andrewe went with ioy and alacritie towardes the Crosse because he went with hast towardes thy sweetnes The Princes of the Apostles likewise Saint Peter Saint Paule with this thy sweetnes were replenished so that to obtaine it the one of them made choice to be crucified the other without feare to loose his heade Saint Bartholomewe to buy it gaue his owne skinne and Sainte Iohn to taste of it without feare drunke vp a cuppe of poison Noe sooner had Saint Peter tasted of this sweetnes but forthwith forgetting all inferiour thinges he cried out as one inebriated and ouercome with ioy saying Lord it is good for vs to be heere let vs make heere three tabernacles let vs remaine heere in diuine contemplation because we want noe other thing It is sufficieÌ„t for vs saide he to see thee it is sufficient to be satisfied with soe greate sweetnes He had noe sooner tasted one onely droppe of that heauenly sweetenes but he immediatelye forgott all other sweetenes What woulde he haue saied thinke you if he had tasted of the immense sweetenes of thy diuinitie which thou hast kept in store for those that loue thee That Virgin likewise had tasted of this thy vnspeakeable sweetenes of whom we reade that shee went to the prison in that pleasant and merrie manner as if shee had been inuited to some banquet or supper He likewise I suppose had tasted of this sweetnes who saied How greate o Lord is the multitude of thy sweetnesse which thou hast laied vp in store for those that feare thee Who likewise did put vs in minde of it saying Taste and see because our Lord is sweete This o Lord God is that happines which we doe hope thou wilt bestowe vpon vs for which we fight for thee continuallie for which we mortifie our selues for theâ— dailie to the end we may liue with thee in that happy life of thine which shall last euerlastingly That our whole hope and the desire of our harte ought to be in God CHAPT XXIII Bvt thou o Lord the expectation of Israel the desire after which our hartâ— doth sighe euery day make hast and doe not stay Arise make hast and come and deliuer vs out
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
free from all affliction When shall I be admitted into that admirable beautifull house of thine where the voice of ioy and exultation doth refounde in the tabernacles of iust men They o Lord that dwell in thy house are happie because they shall praise thee euerlastingly They are happie and trulie happie indeede whoÌ„ thou hast chosen and taken vp to be heires of that celestiall beatitude Behold o Lord thy Saints doe flourishe in thy sight as a lâ—llie for that they are filled with the plentie of thy house thou giuinge them to drinke of the riuer of thy dilightful sweetnesse because thou art the fountaine of life and in thy light they doe see light soe that they the illuminated light by meanes of thee the illuminating light doe shine like vnto the sunne in thy sight O Lord of all vertues how wonderfull how beautifull how gratefull are the lodgings of thy heauenly mansion my sinfull soule doth exceedingly couet to enter into them O Lord I haue loued the beauty of thy house and the place of the habitation of thy glorie I haue desired of our Lord one thinge and I will aske it of him againe and againe to witâ— that I may dwell in the house of our Lord all my life longe Like as the harte longeth for the fountaines of waters when he iâ— pursued soe doth my soule longe after thee my God When shall I come and appeare before thee When shall I see my God whom my soule doth soe much thirst to behold When shall I see him in the lande of the liuinge for in this lande of the dyinge it is impossible with mortal eies to beholde him What shall I therfore doe poore wretche that I am being subiect to death and corruption What course shall I take As longe as we are in this corruptible bodie we are in respect of thee as strangers and pilgrims in a forraine countrie not hauinge heere any citty or certaine dwellinge but doe seeke for one in time to come because ouâ— habitation is in heauen Alas I esteeme my selfe wretched by reason of my ouer longe slay in this worlde I haue dwelt with the inhabitants of Cedar too longe hath my soule remained heere Who will giue me winges like vnto a doue that I may flie and be at rest Nothing can be to me soe pleasant and good as to be with my Lord. It is good for me to adhere to my God Giue me grace therfore I beseech thee that as loÌ„ge as I liue I may adhere to thee as it is written He that adhereth to our Lord becommeth one spiritt with him Giue me I beseech thee the winges of contemplation by which I may be able to flie vp vnto thee into heauen And for that euery thinge that is euiâ—l doth drawe vs downewarde to sinne vp holde my mynde that it fall not downe to the bottome of the obscure valley of perdition vpholde my minde least by the interposition of the shadowe of earthly thinges it be separated from thee the sonne of iustice and by the darke cloude of secular conuersation it be hindered from looking and lifting vp it selfe to celestiall contemplation For this cause I doe endeuoure to ascende vp to those ioyes of peace and to the deligthfull and quiet state of true light Vpholde my harte with thy holy hande for that without thy help it cannot ascende I doe hasten thither where surpassing greate peace raigneth and where continuall quietnes shineth Guide and conduct my soule and according to thy holy will drawe it vnto thee to the end that vnder thy conducte it may ascende vnto that region of plentie where thou dost feede Israel euerlastingly with the foode of thy veritie that there be it but in thought onely and for neuer soe shorte a time it may touche thee the supreame wisedome remaininge aboue all thinges ouer-going all thinges and gouerninge all thinges But many thinges there be which trouble my soule and hinder it that it cannot soare vp vnto thee Cause them all o Lord by thy commaundement to cease and be silent Let my soule it selfe be silente let it passe beyonde all thinges all thinges I meane created let it mounte aboue it selfe and come to thee Let it fixe the eies of its saith on thee alone the creator of all thinges lett it aspire to thee lett it attende to thee lett it meditate on thee lâ—tt it contemplate on thee lett it sett thee before its eies and thinke vpon thee in its harte who art the true and soueraigne good thinge and that ioy which shall neuer haue end For albeit the contemplations are many wherwith a deuoute soule is by thee wonderfully fedd and refreshed yet is my soule in none of them all soe much delighted and conforted as in thee and as when it doth meditate and contemplate on thee onely O how greate o Lord is the aboundaÌ„ce of thy sweetned how marueilouslie dost thou inspire and visit the hartes of such as loue thee how wonderfull is the delight of thy loue which they feele and enioy who affect and seeke nothinge but thee who desire not soe much as to thinke of any other thing sauing onely thee Happie are they whose hope iâ— in thee alone who wholy addict themselues to prayer and contemplation Happie is he that passeth his life in solitarinesse and silence taking continuall heede night and day to the custodie of his senses that euen in this life during the time of his abode in this fraile fleshe he may be able in some sorte to taste of thy vnspeakeable sweetnes I beseech thee o Lord by those most pretious woundes of thine which on the crosse thou hast suffered for the redemption of mankinde froÌ„ which hath gushed forth that most pretious blood by which we are redeemed wounde my sinfull soule for whom likewise thou hast vouchsafed to dye wounde it with the fierie and forcible darte of thy surpassing greate charitie Because the worde of God is powerful and effectual and more peircing then a two edged sworde Thou therfore o Lord who as a chosen arrowe and most sharpe sworde art able to peirce and passe thoughe the harde target of mans harte pierce my harte with the darte of thy loue that my soule may say I am wounded with thy charitie soe that from the wounde of this thy charitie teares may trickle downe day and night in greate quantitie Strike o Lord strike I most humblie beseeche thee my hard hatred soule with the pious and powerfull speare of thy loue yea peirce it to the very bottome with thy omnâ—poteÌ„t vertue Cause likewise a floude of water to flowe from my heade and a fountainâ— of teares continually to trickle downe from mine eies throughe the exceeding greate affection and desire of beholdinge thy fairnesse in such sorte as that I may weepe continuallie receyuing noe comforte duringe this present life vntill I shall be thought worthie to beholde thee in thy heauâ—nlie house my beloued and most beautifull spouse my God and my Lord
that seeing there thy glorious admirable and most fâ—ire face replenished with all sweetnes I may together with that elected companie fall prostrate and adore thy Maiestie and being at length filled with the celestiall and vnspeakeable ioy of that eternall delectation I may with those that loue thee cry out saying Beholde I nowe see what I coueted I nowe enioy that for which I hoped I nowe haue that which I desired because I am nowe ioyned to him in heauen whom whilst I liued on earth with my whole strength I loued with my whole loue I affected and to whom with my whole affection I was vnited him doe I praise blesse and adore who liueth and raigneth God both nowe and euer more Amen A Prayer to be saied in time of tribulation CHAPT XXXVIII TAke pittieâ—o Lord take pittie o mercifull Sauiour of me a most miserable sinner doing thinges worthie of blame and worthilie suffering for the same being by thee dailie afflicted for that continuallie I am founde to haue offended If I ponder the euill which I daylie commit that which I endure is nothing in comparison of it that which I haue donne being much more greiuous then mine affliction Thou art iust o Lord and right is thy iudgmentâ— all thy iudgementâ— are iuste and true Thou o Lord our God arâ— iust and full of goodnes neither is there in thee anie wickednesâ— because when we offende thou dost not vniustlie and cruellie afflict vs who when we were not hast powerfullie made vs and when for our sinne we were guiltie of damnation thou hast by thy wonderfull mercie and goodnesse set vs in state of saluation I knowe o Lord God and am assured that our life is not gouerned by the vnaduised influence and concurrence of secondarie causes but is wholie disposed and ordered by thy almightie prouidence Thou therfore takest care of all thinges but especiallie of such as serue thee who putt theire whole confidence in thy onelie mercie Wherefore I humblie pray and beseeche thee that thou wilt not deale with me according to mine iniquities by which I haue deserued thine anger but according to thy manifold mercies which surmounte the sinnes of the whole world together Thou o Lord who dost punishe me outwardlie giue me alwaies an inuincible patience inwardlie to the end I may neuer cease to praise thee Take pittie of me o Lord take pittie of me and helpe me like as thou knowest to be expedient for me both in soulâ— and bodie thou I say who knowest all thinges and art able to doe all thinges whatsoeuer who liueth and raigneth for euer and euer Amen A verie deuoute Prayer to God the Sonne CHAPT XXXIX O Lord Iesu Christ the sonne of the living God who with thy handes stretched forth on the Crosse hast drunke the cupp of thy passion for the redemption of all mankinde succouâ—e me this day I beseeche thee Beholde o Lord I that am needie doe come to thee that art wealthie I that am full of miserie doe approache to thee replenished with mercie suffer mâ— not therfore to departe voide or as one worthie to be despised I beginne hungrie let me not end emptie I approache as one hunger-starued let me not departe vnfed And if I sighe before I eate graunt that I may eate at least after I haue sighed First therforâ— most sweete Iesu before the magnificence of thy sweetnes I confesse against me myne iniustice Beholde o Lord for that I was conceiued and borne in sinne and thou hast washed and sanctified me from the same and 〈◊〉 this haue defiled my selfe with greater offences because those sinnes wherin I was borne were of necessitie but those in which I afterwardes lay wallowing were voluntarie This notwithstanding thou being not vnmindfull of thy mercie and goodnes hast drawne me from my fathers house and from the tabernacles of sinner inspiring me with thy grace to followe thee in the companie of those that seeke thy face who walk the direct way that leadeth to felicâ—tie liuinge amiddst the 〈◊〉 of chaâ—itie and sitting at table with thee in the parloure of most profounde pouertie But I ingratefull and forgetfull of soe many benefits receiued haue after my entrance into Religion committed many sinnes and abominations and where I ought to haue corrected my faultes by doing satisfaction there haue I added sinne vpon sinne These therfore o Lord are the faultes by which I haue dishonoured thee and defiled my selfe who thou hast created according to thine owne image similitude to wit pride vaine glorie and many other sinnes almost infinite by which my vnhappy soule is troubled and afflicted rent and destroyed Beholde o Lord mine iniquities haue ouerwhelmed mine heade being vnto me as a greiuous burden vnsupportable to be endured in soe much that if thou whose propertie is to pardonne and to shewe mercie doe not lift me vp with the right hande of thy maiestie I shall woefullie sinke downe into the gulfe of eternall miserie Beholde o Lord God see because thou art holy beholde I say how my ghostlie ennimie doth insulte ouer me saying God hath forsaken him I will pursue and take him because there is none that can deliuer him Howe longe o Lord wilt thou thus leaue me Tuâ—ne backe and deliuer my soule o sauâ— me for thy mercies sake Take pittie of me thy sonne whom thou hast begotten in the greate greife of thy passion and doe not soe attende to my wickednes that thou forgett thy goodnes What Father is there who seeing his sonne in danger doth not endeuoure to sett him free or what sonne is there whom his Father doth refuse to correct with the staffe of his pittie Wherefore o Lord and Father albeit I am a sinner yet I doe not cease to be thy sonne because thou hast made me and newe made me againe like as I haue sinned soe correct and amend me and being by the staffe of thy fatherlie pittie corrected and amended commit me to the care and custodie of thy onely begotten sonne Iesus Christ our Lord. Is it possible for a woman to forget the childe of her owne wombe And albeit shee shoulde forget it yet thou o most louinge Father hast promised not to forget the same Beholde I cry and thou dost not heare me I am afflicted with greife and thou dost not comfort me What shall I say or doe being in this extreame miserie Alas I am altogether comfortles and which is worse am chased forth of thy presence Wretche that I am from howe greate good into howe greate euill am I fallen Whither did I attempt to goe and whither am I come Where am I and where am I not howe is it that I that did sighe after heauen doe nowe sighe through soe great tribulation I haue sought comforte and haue founde affliction And truly it is better for me not to be then to be without thee o sweete Iesu It is better not to liue then to liue without thee the onely true life Where are
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
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
forme and thou hast giuen me corage to contemne him The tempter came as an armed souldier with greate puissance and power and thou hast fortified me and enfeebled him to the end he might not vanquishe me The tempter came being transformed into an Angell of light and to the end he might not deceiue me thou hast rebuked him and giuen me light that I might knowe him This is that feirce and fiery Dragon the old serpent which is commonly called the Diuell and Satan hauing seuen heades and ten hornes whom thou hast created to be deluded in the wide and spatious sea of this tempestuous worlde in which there are infinite multitudes of creatures that creepe and of beastes both small and greate that is diuerse sortes of diuells who day and night doe nothing els but range about seeking whom they many deuoure if thou deliuer vs not from theire power This is that old Dragon who in Paradise had his beginning who with his taile casteth downe to the grounde the thirde parte of the starrs of heauen who poisonneth the waters of the world with his venime that men may die by drinking of them who trampleth vpon golde as if it were durte or mire hauing a confidence that the riuer Iordan that is righteous and religious men will flowe likewise into his mouthe being of that wonderfull strength and power as that he feareth noe man whatsoeuer And who then shall defende vs from his biting and stinging Who but thee o Lord can kepe vs from being deuoured by him who hast broken the heades of the greate Dragon Stretche forthe o Lord we beseeche thee the winges of thy mercy ouer vs that we may flie vnder them from the face of this Dragon that doth persecute vs and saue vs from his hornes with the shielde of thy defence Because the onely thing that he doth and hath alwaies desired is to deuoure the soules which thou hast created Wherfore o Lord our God we cry to thee beseeching thee to deliuer vs from our dayly aduersarie who whether we sleepe or wake eate or drinke or whatsoeuer we doe els ceaseth not by all meanes day and night by his deceiptes and cunning deuises sometimes openly somtimes secretlye to shoote his poisoned arrowes at vs that he may kill and murther our soules And yet o Lord behold our madnes for that albeit we see this Dragon comminge against vs with open mouthe readie to deuoure vs yett we sleepe and play the wantons lasciuiouslie in our lasines as if we were secure in his presence that desireth nothing els but to destroy vs. Our ennimie alwaies watcheth without sleepe that he may slay our soules and we will not awake from sleepe that we may saue our selues Beholde he hath laied infinite snares before our feete and hath filled all our waies with many pitfalls and ginnes therby to entrapppe our soules and who shal be able to escape them He hath laied snares in riches he hath laied snares in pouertie he hath laied snares in meate in drinke in recreation in sleepe and in watching he hath laied snares in our wordes and in our workes in all our waies Wherfore we beseeche thee o Lord to deliuer vs froÌ„ the snares of these Huntsmen and from sharpe and bitter wordes that we may confesse vnto thee saying Blessed be our Lord who hath not giuen vs as a prey vnto theire teethe Our soule â—â—scaped euen as a sparrowe out of the snare of the fouler The snare is broken and we are deliuered That God is the light of the iust CHAPT XVII ENlighten mine eies o my Lord and my light that I may see light and walke in thy light and escape from falling into his snares For who is able to escape those his manifolde snares vnlesse he see them And who is able to see them if thou with thy light doe not enlighten him Because he being the father of darkenes doth hide his snares in darknes that all those may be taken in them that are in darknes to witt the children of darknes who are depriued of thy light in which whosoeuer walketh shall not feare Because whosoeuer walketh in the day time stumbleth not but he that walketh in the night season falleth and hurteth himselfe because the light is not in him Thou o Lord art the light thou art the light of the children of light thou art the day that knoweth noe sunn-setting in which thy children doe walke without stâ—â—bling and without which all they that walke are in darknes for that they want thee the light of the worlde to direct them Beholde we dayly see that the farther of any one is from thee the true light the more he is ouerwhelmed with the darknes of sinne the more he is in darknes the lesse he seeth the snares that are sett in his way and consequentlie knoweth them the lesse by which meanes he is drawen and falleth more frequentlie into them and yet knoweth not that he is fallen which is a thing that aboue others shoulde cause vs to detest sinne For he that knoweth not that he is fallen is by soe much the lesse carefull to arise by how much the more he thinketh himselfe to stande Now therfore o Lord my God who art the light of my minde enlighten mine eies that I may see and knowe to the end I may not fall in the sight of mine aduersaries For our aduersarie the Diuell laboureth vtterly to destroy vs whom we desire thou wilt cause to be consumed before our face euer as waxe is consumed before the face of the fire Because he o Lord is the first and last robber who conspired to bereaue thee of thy glory who being swollen and puffed vp with pride burst and fell on his face whom thou hast throwne downe headlong from thy holy hill and from amidst those fiery stones amongst which he walked And now o Lord my God and my life since the time he hath fallen he ceaseth not to persecute thy childreÌ„ And through the hatred he hath against thee o king of infinite puissance he desireth to destroy this creature of thine whom thy omnipotent goodnes hath created according to thine owne image to possesse that glory which he hath lost by his pride and insolencie But thou o Lord that art our force and fortresse bruise crushe him in peeces that he may not deuoure vs thy lambes and enlighten vs with thy grace that we may see the snares which he hath laied to entrappe vs and may escape to thee o joi of israel All these thinges thou knowest o Lord better then we who knowest his enmitie and despite against vs and his obdurate obstinacie Neither doe I say this as one that woulde informe thee for that thou seest all thinges soe that our least thoughtes are not hidden from thee but before the feete of thy maiestie o eternall Iudge I complaine against mine aduersarie to the end thou maiest damne him and saue vs thy children whose force doth depeÌ„de of thee Verily this
enriching and adorning vs with manifolde guiftes and fauoures soe that thy name is admired in the vniuersall worlde What is man then that thou dost thus exalt him or for what cause dost thou place thine affection vppon him True it is that thou o ancient truthe hast saied My delightes are to be with the children of men But why o Lord or for what reason Is man any thing els but corruption or the sonne of man any thing els but a worme Is not euery man liuing in this vale of miserie either enclined or wholy addicted to vanity Whence is it then that thou dost vouchsafe soe grâ—ciouslie to looke vppon him and to bring him and make him sit with thee in iudgment at the day of doome Of the profounde Predestination and foreknowledge of almighty God CHAPT XXVIII O Most profounde depth o infinite wisedome that hast created all thinges vouchsafe to teache and instruct me who hast poised the mountaines and hills in a paire of weightes and the huge and heauie lumpe of the whole earthe in a paire of ballances lifting it vp with three fingers onely lift vp likewise vnto thee with the same three fingers I beseeche thee the heauie lumpe of my mortallitie that I may see and vnderstande how wonderfully thou art to be admired in the vniuersall worlde O most ancient light who before all light didst shine and giue light on the holie hills of thy ancient eternitie to whom all thinges before theire creation were knowen most apparantly O light that hatest all spot of sinne for that thou art most pure and cleane what pleasure hast thou to conuerse with man What hath light to doe with darknes Where are thy delightes in man Where hast thou prepared for thy selfe in me a sanctuarie fitting soe greate a Maiestie in which thou maiest finde pleasure and delight at thy comminge Verily we ought to prouide for thee a cleane habitation who art that vertue that makest all thinges cleane who of such as are vncleane in harte canst not soe much as be seene much lesse canst thou be contained in them Where then can there be founde in man a temple soe free from filthe as that it may be thought worthy to receiue thee who rulest the whole earthe Who is able to cleanse him that is conceiued in vncleannesse sauing thou alone who art onely free from bleamishe who can be cleansed by one thaâ— is defiled For according to the lawe which thou hast giuen to our fore-fathers speaking vnto them out of the fire burninge the mountaine and out of the darke and mistie cloude whatsoeuer he toucheth that is vncleane shal be esteemed vncleane All of vs therefore being noe better then filthie raggs takinge our beginningâ— from a loathsome masse of filthie corruption doe carrie in our foreheades the staine of our vncleannes which we cannot conceale by any meanes especially from thee that seest all thinges We therfore cannot be cleane and free from sinne vnlesse thou cleanse vs who art onelie cleane and free from the same For thou art not accustomed to cleanse all the children of men but those onely that it pleaseth thee to dwell in whom thou by the vnsearcheable profounde secrets of the incomprehensible iust yet secret iudgments of thy wisedome without any desert of theirs hast predestinated before the beginning of the worlde hast called out of the worlde hast iustified in the world meaning likewise to magnifie them after the end of the worlde Neuerthelesse thou dost not impart this inestimable fauoure to euerie one which maketh the carnall and worldly wisemen to pine away through admiration As for me I confesse o Lord that when I enter into consideration of this I cannot but tremble and be astonied at the greatnes of the riches of thy wisedome and knowledge vnto which I cannot attaine neither vnto the incomprehensible iudgments of thy iustice sithence that of the same lumpe of clay thou dost forme some vessels vnto glorie others vnto euerlasting contumelie Those therfore that thou hast chosen for thy selfe amonge so many to be thy temple and sanctuarie those thou dost washe cleare by powring vppon them the pure water of thy holy Spirit whose names and number thou knowest who onely art able to number the innumerable multitude of the starrs calling them all by their names who likewise are written in the booke of life and cannot possibly perishe towardes whose good all thinges doe cooperate euen theire verie sinnes For if they chance to fall they take noe hurte because thou dost vphold them with thy hande preseruing all their bones soe that noe one of them is broken Contrariewise the deathe of sinners is the worst of all others of those sinners I say whom according to the bottomles depthe of thy hidden yet alwaies iust iudgments thou hast foreknowen should be damned euen before heauen and earth were created the number of whose names and enormious actions remaine registred with thee who hast numbred the verie sande of the sea and measurâ—d the profonditie of the bottomles depthe whom thou hast left in theire vncleannes all thinges likewise doe cooperate towardes their damnation and their very prayers are turned into sinne soe that albeit theâ— haue soared up to the heauens and their heade had ouched the cloudes althoughe they haue built theire nest amongst the starrs of heauen yet finally they shal be cast downe as a dunghill to eternall damnation Of those that at first are good and after Wardes become bad and contrarie Wise of those that at first are bad and after Wardes become good CHAPT XXIX GReate are these thy iudgments o Lord God o iudge most iust and mightie whose iudgments are equitie it selfe whose doings are profounde and vnsearcheable which when I consider all my bones doe tremble because man a longe as he liueth in this worlde is not assured that he shal be saued to the end that during the whole course of our life we might deuoutly and chastly with feare ferue thee and with trembling reioyce before thâ—e that our seruice might not be without feare nor our ioy without trembling that he that is yet in battaile might not boast before the victorie that no mortall man might vaunt before thee but shoulde rather stande in thy presence with great feare and dreade seeing man knoweth not before his last day whether he be worthy of loue or hatred vntillâ— which time all thinges are kept secret and as it were vndetermined For we o Lord haue seeene many ourselues and hearde of many more by the relation of our fore-fathers which is a thing which I cannot call to minde and declare without great trembling much feare who at first haue soared vp as it were to the skies and built theire nest among the starres but afterwardes they haue tumbled downe headlong and their soules haue been amazed at the euills that haue hapned vnto them We haue sâ—ene starres that haue fallen from heauen by force of the Dragons tayle striking them We haue likewise seene o Lord those
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
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
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
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
most sacred quire that with those most blessed spirits I might helpe to sounde forth the praises of my maker that in presence I might contemplate the face of Christ my Lord and Sauiour and might for euermore behold that supreme vnspeakable and incomprehensible brightnes and splendour and thus being from the fare of death sett at libertie I might reioyce for euer through the guift of perpetuall immortalitie Of the happines of a holie soule departing out of this worlde CHAPT XXIII HAppie is that soule which being sett at libertie from this earthly bodie doth freely mount vpp to the heauenlie countrie Shee is at rest and securitie feaâ—ing neither death nor aduersarie because shee doth incessantly see our Lord shining in beautie whom thee hath serued and loued and to whom at length shee hath ioyfullie and happilie arriued Such shall be the greatnâ—â—s of this her glorie and â—elicitie as that noe time shall diminish it neither shaâ—l any aduerâ—arie be euer able to beâ—aue â—er of it The daughters of Syon haue seene her and esteemed her most hapâ—ie The Queenes likewise and concuâ—ines haue commended her saying What 〈◊〉 shee that ascendeth vp from the desert flowing with delightes leaning vpon her beloued What is shee that commeth rising vp as the dawning of the day faire as the mooâ—e chosen as the sunne terrible as the forefront of an armie sett in battle aray O how ioyfullie shee issueth forth how shee hastneâ—h how shee runneth when as one astonished shee heareth her well beloued saving vnto her Asâ—â—se make hast my loue my doue my beautifull one and come For winter is now past the raine is gone and departed the flowers haue appeared in our land the time of pruning is come the voyce of the turtle doue is heard in our land the figg tree hath brought forth her greene figges the florishing vineyardes haue giuen theire sauour Arise my loue my beautifull one and come My doue in the holes of the rock in the hollow places of the wall shew me thy face let thy voyce sounde in mine eares for thy voyce is sweete and thy face comely Come o my chosen my fairest one and my doue come myne immaculate and my spouse and I will place my throne in thee because I haue desired thy beauty Come that thou maiest reioyce with mine Angells in my presence whose company I haue promised thee long since Come at length after soe many dangers and trauailes enter into the ioy of thy Lord which none shall euer be able to take from thee A Prayer to the Saints to succour vs in our dangers and necessities CHAPT XXIV Happy are you o blessed Saints of God who haue alreadie passed ouer the sea of this mortalitie and haue deserued to arriue at the porte of perpetuall rest peace and securitie It is you that are without feare and free from tempestes reioycing for euermore in that hauen of happines O you that are voyde of care for your selues by your charitie I beseech you haue a care of vs you that are assured of your immmortall glorie be mindfull of our manifold miserie For his sake I beseeche you who hath chosen you who hath made you such as you are by beholding whose beautie you are satisfied by whose immortalitie you are become immortall and as it were deified by whose blessed sight you are for euer blessed be you alwaies mindfull of vs and help vs miserable wretches who remaine as yett in the sea of this wretched world tossed to and fro with continuall stormes and tempests O you most faire gates raysed by God to that height of glory help vs lying heere beneath like the vild pauemeÌ„t of this vale of miserie Lend vs your hand and lift vs vpon our feet wholie grouelinge on the ground to the end that being cured of our infirmitie we may be made strong to encounter our ghostly ennimy I beseech vou to pray continuallie and without ceasing to make intercession for vs wretched and carelesse sinners that by your prayers we may be admitted into your sacred societie without which we cannot possiblie be saued Because we are exceeding fraile and men voide of all force and abilitie or rather beastes subiect to our owne flesh and sensualitie in whom there appeareth searce any token of vertue Neuerthelesse making profession of Christianitie we are caried and vpheld by the woode of Christs crosse sayling by help of the same as in a shipp through this great and spatious sea where there is an innumerable multitude of thinges that creepe where there are liuing creatures both small great where there is a most feâ—rce and cruell Dragon alwaies ready to deuoure vs where there are those gastly gulfes Sâ—ylla and Charybdis and other innumerable peâ—illous places in which those that are doubtfull in the faith and take not heede doe suffer shipwrack and are drowned Pray therfore o yee holy Saints pray to our Lord for vs o all you troupes and assemblies of the blessed pray for vs that being aided by your meritts and intercession we may deserue to attaine our shippe and marchandise being in safety to the hauen of perpetuall happines and quietnes of continuall peace and securitie which shall neuer cease The soules desire to attaine to the heauenly city Hierusalem CHAPT XXV O Mother Hierusalem thou sacred city of God thou dearest spouse of Christ my hart doth loue thee my mind doth exceedingly longe after thy beautie O how gliâ—â—ering how glorious how generous art thou Thou art altogether faire and there is noe spott in thee Triumph be gladd o faire daughter of the Prince for that the king euen he that surpasseth all the children of men in beauties excellencie hath desired thy fauoure and hath been enamoured of thy beautie But what is thy beloued more then an other beloued o thou that art most beautifull My beloued is white and ruddie chosen of thousands As the apple tree among the trees of the woodes soe is my beloued amongst the sonns of meÌ„ Behold I sitt ioyfull vnder the shadowe of him whom I haue desired and his fruite is sweete vnto my throat My beloued hath putt his hand through the hole and my bellie hath trembled at his touch C â—nt 5. In the night season in my bedd I haue sought him whom my soule loueth I haue sought and founde him I doe holde him and will not lett him goe vntill he bring me into his house into his bedd-chaÌ„ber o my most gloriouse mother For there thou willt graunt me to suck of thy breasts more perfectlie and aboundantlie and I shal be in that manner satisfied with vnspeakable plentie as that I shal not hunger or thirst any more during all eternitie O how happie will my soule be yea happie euerlastinglie if I shall merit to be hold thy glorie thy felicitie thy beautie thy gates and walles thy streetes and manifolde mansions thy most noble citizens and thy most puissant king sitting in his magnificence Because thy walls are built of pretions
vnder wheeling globes The Sunne the Moone and all the heaueÌ„s In starre bespangled robes O Christ the Palme of Warriers Vouchsafe me of thy pitty To make me when I end my warre A free man of this citty Graunt me among these cittizens Thy bounties to partake Meane while assist me with thy ayde A happy fight to make That warring ouâ— my time the rest In quiett I may spend And for my guerdon thee enioy For euer without end Amen The continuall praise of the soule through the contemplation of God CHAPT XXVII MY soule blesse thou our Lord and all thinges that are within me his holie name My soule blesse thou our Lord and forgett not all his benefittâ— Blesse yee our Lord all his workes in euerie place of his dominion my soule blesse thou our Lord Lett vs praise God whom the Angells extoll the Dominations adore in whosâ— presence the powers doe tremble to whom the Cherubins and Seraphins with a loude voice doe incessantlie sing Holy holy holy Let vs ioyne our voyces to the voyces of the holie Angells and with them to the vttermost of our poore powâ—r praise this our common Lord and maker It is they indeede that praiâ—e ouâ— Lord purely and incessantlye who are wholy giuen to the contemplation of his Diuinitie not beholding him as it were in a mirrour or in obscuritie but face to face and apparently But who is able to imagin or expresse in what manner that innumerable multitude of blessed Angells and Saints doe carrie themselues in almightie Gods presence What euerlasting content they receiue by seeinge God what ioy without defect What delightful heate of burning affection without anie affliction What a desire they haue of the sight of God ioyned with fulnes and a fulnes ioyned with desire in whom neither desire causeth paine not fulnes loathinge How by adheringe to the cheife beatitude they are become blessed How by being vnited to the true â—ight they are become light How by continuall contemplation of the immutable Trinitie they are now noe more subiect to muâ—abilitie But when shall we be able to comprehend the greatnes of the dignitie of Angells sitâ—ence we cannot finde out the nature euen of ouâ— owne soule What kind of creature iâ— this who hauing power to giue life to the body cannot as it woulde containe it selte in thinking of such things onely as are holy What kind of creature is this that iâ— soe strong soe weake of soe little soe great that searcheth into the secretts of God that are hidden and soareth vp to the comtemplation of those things that are in heauen and by subtilitie of vnderstanding is kdowen to haue founde out the knowledge of soe many artes and sâ—â—ences for the commoditie of man What kind of creature is this that knoweth soe much of all other thinges and yett is altogether ignorant of the manner of its owne beginning For albeit certaine doubtfull thinges haue been written by some coÌ„cerning the originall thereof yetâ— we finde that it is a certane intellectuall spirit made by the power of God the creator liuing euerlastinglie if it be considered in its owne manner giuing life to the mortall bodie which it doth sustaine subiect to mutation subiect to obliuion somtimes fearefull at other times ioyfull Loe here a thing most worthy of admiratioÌ„ O God the creator of al thinges who is incomprehensible and vnspeakable we reade speake and write without any ambiguity thinges surpassing high and woÌ„derfull but those thinges which we say of the Anglls and souleâ— of men we cannot soe manistly proue and confirme But lett my minde omitt to think on these thinges and passe beyonde what soeuer is created lett it runne and ascende and flâ—e and soare aboue them all lookinge stedfastlie with the eies of faith as much as is possible on him that hath created all thinges For this cause I will make as it were steppes or stayres in my hart and by them I will ascende vnto my soule and from my soule vnto my vnderstanding and from thence vnto God who remaineth aboue ouer my head What soeuer likewise is seene visiblie whatsoeuer likewise is imagined spiritually lett be remoued fare off with a strong hand from the sight of my hart and minde that my sole vnderstanding walking in all puritie and simplicitie may speedily come to the Creator himselfe of Angells soules all other thinges Happie is that soule that leaueth these thinges that are heere beneath loueth those aboue who placing the seate of her habitation in thinges hard and difficile doth from the high rockes contemplate the sunne of iustice with the eies of an Eagle Because there is nothing soe faire and pleasing as with the view of the vnderstanding and harts affection to looke vppon Iesus alone and after a manner vnspeakable inuisible to see him that is muisible and by this meanes to taste a more sweete delight then that of this life to behold a brightnes more cleare then that which we see heere for that the light of this present life which is enclosed in a ceâ—taine place and by the intâ—rruption of the night is changed ended after a certaine space being common to vs with wormes and beastes in comparison of that high and heauenly light is rather to be teaâ—med night then light What it is after a certaine manner to see and comprehend God and what opinion we ought to haue of him CHAPT XXVIII ALthough God the most supreame vnchangeable essence the true and neuer failinge light the light of Angells cannot be scene by any mortall man during the time of this life this beinge the onely rewarde and guâ—rdon reserued by God for the Saints in heaven yett neuerthelesse to beleiue and vndeâ—stand to feele and feruently to affect the same is after a câ—râ—aine manner to see and comprehend him Lett our voice therefore be heard aboue the Angâ—lls and let man contemplate God with all attention and with the best wordes he can singe praises vnto him Because it is a thing very meete which iustice it selfe doth seeme to require that the creature doo praise his creator yea the motiue that moued him to create vs was noe other but that we should praise him albeit he needeth not our praise or commendation And â—nd ede God is a vertue that cannot be comprehended needing nothing of himselfe sufficient Our Lord God is great and grâ—at is his power and of his wisedomehere iâ— noe nâ—mber Our Lord God is great and exceeding worthy to be praised Let our soule therfore loue him our tongue talke of him our hand write of him in these sacred exercises let the minde of euerie faithfull Christian wholy employ it selfe That man certainely that is full of good desires whose delight is in heauenly meditation may daily be refreshed with the most sweete daintie dishes of this â—elestiall contemplation to the end that being filled with this supernal foode he may crie with a loude voice and with the whole force and affection
essence one vertuâ— one goodnes one onely happines From whom by whom and in whom all thinges are happie what thinges soâ—uer are happie That God is the true and soueraigne life CHAPT XXXII O God the true and soueraigne lâ—fe from whome by whome and in whome all thinges doe liue what thinges soeuer doe truly and happilie liue O God the true and soueraigne bountiâ— and beautie from whom by whom and in whome all thinges are good and beautifull what thinges soeuer are good and beautifull O God whose faiâ—he dâ—th raise vsâ— whose hope doth releiue vs whose charitie doth vnite vs. O God who commaundest that we shoulde aske thee and openest to him that doth knock and call vnto thee O God from whome to be auerted is to fall to whome to be conuâ—â—ed is to rise in whome to remaine is to be immoueable O God whom noe man looseth vnlesse he be deceaued whioÌ„ noe man seeketh vnlesse he bâ— admonished whom noe man findeth vnlesse he be vndefiled O God to knowe whom is to liue to serue whom is to raigne to praife whom is the â—oules ioy and saluation I praise blâ—sse and adore thee with my lippes and harte and with all the force I haue rendring thankes to thy mercie and bountie for all the benefitts which I haue receiuâ—d from thee and singing vnto thee the hymne of thy glorie holy holy holy To thee I cry o blessed Trinity beseeching thee that thou wilt vouchsafe to come into me and make men temple fitt to receaue thy maiestie I beseech the Father by the Sonne I beseech the Sonne by the Father I beseech the holy Ghost by the Father and the Sonne that all my sinnes and imperfections may be remoued farr from me and all holy vertues may be planted in me O God of infinite power and might of whom by whom and in whom all thinges visible and inuisible were created who dost enuiron thy workes without and replenishe them within who dost couer them aboue and sustaine them beneath protect me the worke of thy handes hoping in thee and hauing my whole coÌ„fidence in thy onely mercy Preserue me I beseeche thee heere and euery where now and euer within and without before and behinde aboue and beneathe and on euery side that noe place in me may be founde open to the assaultes and snares of mine enimies Thou art God almightie the keeper and defender of all those that trust in thee without whom no man is secure no man is free from danger Thou art God and there is noe other God but thee either in heauen aboue or on the earthe beneathe who dost great and maruailous thinges vnknowen and inscrutable in nomber infinite and innumerable To thee therefore doth truly belong all glory power and praise To thee all the holy Angells the heauens and vniuâ—rsall powers doe singe songes of thanksgiuing sounding forth thy prayses without ceasinge as creatures to theire creator as seruants to theire maister as souldiers to theme Prince and gouuernoure Finallie euery creature and eueric spiritt doth magnifie and extoll thee o sacred and inseparable Trinitie The praises of Angells and men CHAPT XXXIII TO thee all holy and humblâ— men of hartie to thee the spiritts and soules of the iust to thee all the celestiall citâ—izeÌ„s and euerie order of the heauenlie hierarchie doe singe and sounde forth praise and honoure euâ—rlastinglie in most humble manner fallinge downe adoring thee Those celestiall cittizens o Lord doe praise thee with much honoure and magnificencie Man likewise doth extâ—ll thy power containinge in himselfe a greate parte of ech other creature I my selfe alsoe albeit a poore and miserable sinner doe desire to praise thee with greate deuotion and doe withe thaâ— I coulde loue thee with most ardent affection O my God my life my strength and my praise giue me graâ—e to praise thee Giue light vnto my harte and worde vnto my mouth that my harte may thinke of thy glorie and my tongue may all the day longe singe and sounde forth thy praises But because thy praise is not seemely in my mouthe that am a sinner and a man of vncleane lipps cleanse my harte I beseâ— che thee from all vncleanlineffe of iniqnitie sanctifie me within and without o sanctifier omnipotent and make me worthy to praise thee Receiue gratiouslie and take in good parte this sacrifice of my lipps which I offer thee with my whole harte and affection and graunt that it may be acceptable in thy sight and ascende vnto thee as an odore of sweetnes Lett thy holie remembrance and thy most blessed sweetnes possesse my whole soule drawinge it vp to the loue of thinges inuisible Lett my soule passe from thinges visible to inuisible from earthly to celestiall from thinges temporall to eternall lett it mount vp by contemplation and beholde thee whose sight is soe full of admiration O eternal truthe true charitie and charitable eternitie thou art my God to thee I sigh day and night thou art my whole studie my desire is how I may come to thee because he that knoweth the truth knoweth eternity Thou o truth art ruler ouer al thinges whom we shal apparantly see after that this blinde and mortal life is ended in which we are demauÌ„ded Wher is thy God yea I my selfe doe demaunde My God where art thou Me thinke I finde my selfe somewhat comforted in thee when with wordes of exultation and confession I doe power forthe my soule vppon thee as one reioyceth at some banquet or vppon a holie day Neuerthelesse my soule is yet pensiue for that it falleth downe and becommeth as an infinite deepe pitt or rather perceiueth it selfe to be such a one as yett To whome my faith which in the night season thou hast kindled before my feete making answere saieth Why art thou sadd o my soule and why doost thou trouble me Put thy trust in God whose worde is a light vnto my feete hope and perseuere in him vntill the night be past the mother of such as sinne vntill Gods anger be past whose children in times past we haue been because we were heeretofore darknes vntill this violent inundation of waters be past vntill the day appeare and the shadowes are departed till then the residue of sinne remaineth in our bodie growen deade through iniquitie Wherefore o my soule put thy trust in our Lord in the morninge I will preisent my selfe before him and meditate vppon him and for euermore will confesse vnto him In the morninge I will present my selfe before him and by contemplation will beholde him who is the health of my countenance and my God who will reuiue our deade bodies by meanes of the holie Ghost dwellinge in vs to the end that from hence forth we may become light and the children of the light and of the day not of the night neither of darknes being as yett saued by hope True it is that heeretofore we were darknesse but now we are become light in thee our God neuertheles as yet by
faith not by seeing thee face to face Because that hope which is seene is not hope Those immortall troupes of holie Angells o Lord doe incessantlie praise thee and the celestiall vertues doe glorifie thy name who haue noe neede to reade this which I haue written of thee thereby to knowe thee the sacred and vndeuided Trinitie Because they alwaies do behold thy face in which without the sillables of times they doe reade what thy eternall will woulde haue to be doÌ„ne they doe reade choose and loue thee yea they doe reade euerlastingly and that which they reade neuâ—r passeth away By choosinge and louinge thee they doe reade the immutabilitie of thy counsell neither shall theire booke at any time be shutt or folded together for that thou thy selfe art this booke of theirs and shalt be for euer O how â—urpassinge happie are those heauenlieve â—tues who are able to praise thee soe holilie and purelie with such excessiue sweetnes and vnspeakeable ioy from thence they take occasion of praise from whence they reioyce that is by beholdinge thee euerlastinglie by which they are made able to reioyce and to praise thee But we that are ouercharged with the burden of our fraile fleshe who are likewise placed a farr of in the pilgrimage of this life from the light of thy countenance and lastly are distracted and disquieted through diuersitie of worldly businesses cannot praise thee worthily as we ought how be it we praise thee by faith not by seeing thee face to face contrariwise those Angelical spirits by seeing thee face to face not by faith Our fleshe is the cause of this by meanes whereof we praise thee in a farr meaner degree then they But albeit we praise thee after a diuers manner yet thou art one and the same God creator of all thinges to whom sacrifice of praise is offered in heauen and on earth and by helpe of thy mercy we hope heereafter to be made pertaker of theire companie Graunt o Lord in the interim during the time of my abode in this fraile flesh that my hart and tongue may praise thee and lett all my bones say O Lord who is like vnto the Thou art God almightie whom we worship and adore three in personnes and one in substance of deitie the Father vnbegotten the Sonne the onely begotteÌ„ of the Father the holy Ghost proeedinge from them both remaining in them both the â—acred and vndeuided Trinitie one onely God almightie Who when we were not hast powerfully made by our offences hast lost and vndonne vs and when we were wonderfullie recouered vs by thy pittie and goodnes Suffer vâ— not I beseech thee to be vngreatefull for soe greate benenefitts and vnworthy of soe maniâ—olde mercies I humbly craue pray and beseeche thee increase our faith inlarge our hope augment our charitie Make vs by this thy grace to be alwaie firme in faith and fruitfull in good workes that by an vpright and perfect faith and workes worthy of the same we may by thy mercie attaine to life euerlastinge that there contemplating thy glorie as it is we may adore thy maiestie and may all of vs say together whom thou hast made worthy to beholde this thy blisse Glorie be to the Father who hath created vs glorie be to the Sonne who hath redeemed vs glorie be to the holie Ghost who hath sanctified vs glorie to the most highe vndeuided Trinitie whose workes are inseperable whose Empire is euerlastinge and perpetual All glory and songes of praise are befittinge thee all worshipp benediction loue and thankes giuing is due to thee To thee our God be ascribed all honour strenght and fortitude for euer and euer Amen Heere man doth lament for that when he thinketh of God he is not moued to compunction seeinge the verye Angells tremble and quake when they beholde him CHAPT XXXIV FOrgiue me o Lord forgiue me o good God forgiue me and be mercifull vnto me pardon mine ignorance and my manifolde imperfections Reiect me not for my ouermuche boldenes in that I beinge but a seruant and woulde to God a good one and not all together bad and vnprofitable as I am yea in this respect very badd for that I presume to praise blesse and adore thee our God almightie terrible and exceedinglie to be feared without contrition of hart a fountaine of teares without that reuerence and feare which is fittinge For if the Angells praising and adoring thee albeit replenished with vnspeakable ioy doe tremble and quake how much more ought I soe to doe when I stande before thee singing praises or offering sacrifice vnto thee whence is it that my hart doth not pante and my contenance growe pale and why doe I not tremble in my whole bodie that by that meanes I might weepe and waile in thy presence incessantlie I would doe soe if it laie in my power but I cannot doe as I desire And for this cause I cannot but haue thee in highe regarde as often as I beholde thee with the eies of my faith soe terrible and woÌ„derfullie to be feared But who can doe this or any good thinge els without the assistance of thy grace because our whole succoure and safetie doth wholy proceede from thy greate mercle Miserable wretche that I am how is it that my soule is become soe sottishe and voide of sense that it is not exceedinglie affraide when it standeth before God and singeth praises in his presence Miserable wretche that I am how is my harte soe hardned that my eyes do not without ceasinge flowe forth floudes of teares whiles the seruant talketh with his Lord man with God a creature with his creator one that is made of stime with him that hath made all thinges of nothinge Beholde o Lord I doe make manifest vnto thee what I am and what I thinke of my selfe in the secrett of my harte I doe openly make knowen in the eares of my brethren Thou art riche in mercie and libâ—rall in bestowinge rewardes giue me of thy goodes that by them I may be able to serue thee because we can neither serue nor please thee except it be by helpe of those guifts which we receiue from thee Pierce I beseeche thee my fleshe with thy feare lett my harte reioyce that it may feare thy name O woulde to God my sinfull soule did feare thee in that manner as that holy man did who saied I haue allwaies feared God as it were floudes of water flowing ouer my heade O God thou giuer of all good thinges giue me I beseech thee a fountaine of teares duringe the time of my prayers and prayses which I singe to thee accompanied with puritie of harte and mirthe of minde that louing thee perfectlie and praysing thee worthily I may with the palate of my harte pereciue taste feele how pleasant and sweete thou our Lord art as it is written Taste and see because our Lord is sweete Blessed is that man that trusteth in him blessed is that people that knoweth
that my soule may onely thirst and growe drie through the loue of thee forgetting all worldlie vanitie and miserie Heare o my God heare o light of mine eies heare and graunt what I demaunde of thee O most meeke and mercifull Lord refuse not to heare me by reason of my sinnes but for thy goodnes sake receiue the prayers of me thy vnworthy seruant and graunt me the effect of my peticion and desire by the prayers and intercession of our blessed Lady the glorious Virgin Marie and of all the Saints of thy heauenlie Cittie Amen A Prayer greately stirring vp the minds to compunction if it be saied in silence with attention CHAPT XXXVII O Lord Iesu o mercifull Iesu o good Iesu who hast vouchsafed to die for our sinnes and hast risen againe for our iustification I beseech thee by thy glorious resurrâ—ction raise me vp from the sepulcher of sinne and graunt me daylie a parte in this first resurrection that in the last likewise I may be thought worthie to receiue a portion O most sweete most benigne most louing most deare most inestimable most desired most amiable and most beautifull Lord who hast ascended into heauen in glorious and triumphant manner and as a puissant Prince sittest at the right hande of God the Father drawe me vp vnto thee that I may runne after thee being allured by the sent of thy ointments soe sweetelie smelling that I may runne without ceasing thou drawing and conducting me running drawe the mouth of my thirstie soule I beseech thee to those riuers aboue of euerlasting satietie nay rather leade me to the fountaine of life my God and my life that there I may drinke according to my capacitie in suche sorte as that I may be able to liue eternallie For thou with thy sacred and blessed mouth hast affirmed If any one thirst lett him come to me and he shall drinke and be satisfied O fountaine of life graunt that my thirstie soule may alwaies drinke of thee that according to thy holie and true promisâ— waters of life may flowe from my bellie O fountaine of life fill my minde with the streame of thy delight make my hart drunke with the sober drunkennes of thy loue that I may forget all thinges that are vaine and worldly and may continuallie haue thee in my memorie euen as it is written I haue been mindfull of God and haue been delighted Giue me thy holie spiritt whom those waters did signifie which thou didst promise to bestowe vpoz those that doâ— thirst after thee Graunt I beseeche thee that I may tende and aspire thither with my whole desire and affection whither we beleiue thou didst ascende the foâ—â—th day after thy Resurrection that I may be detained iâ— this vale of miserie in body onely being in thought and desire continually with thee to the end my harte may remaine there where thou art my desired incomparable and most beloued treasure For in the greate deluge of this life where we are â—ossed to and from with continuall tempests finding â—oe firme standing or assured place where the doue may fixe her foote for neuer soe small a space heere I say in this wretched worlde noe certaine peace or assured rest is to be expected for that where soeuer we are warres and dissensioÌ„s doe molest vs our enimies on all sides doe assaulte vs out wardly are fightes inwardlye teares And for that we consist of a two-folde substance partly of earth partly of heauen our body which is subiect to corruption is a clogg to the soule not suffering it to soare vp to celestiall contemplation Wherefore my minde being my compagnion freinde cominge as one wearied on the way lieth sicke and diseased being rent maÌ„gled by those vanities throughe which it hath passed it is exceeding hungrie and thirsty and I haue nothing to sett before it because I am poore and needy Thou therefore o Lord my God who art riche in goodnes and giuest in aboundance the dainties and delicacies of celestiall fulnes giue meate to my minde being wearied recollect it beinge distracted restore it to healthe being rent and mangled Beholde o Lord how it standâ—th at thy dore knocking I beseech thee by the bowells of thy coÌ„passion in which thou hast vouchsafed to visit vs coming downe vnto vs from heauen open the hande of thy pitty to my afflicted minde knockinge and calling vnto thee commaunde likewise by thy accustomed courtesie that it may enter and be brought in vnto thee that it may rest and repose in thee and lastly by thee may be refreshed fedd who art the liuing and heauenly bread with which being filled and strength being recouered let it ascende to the thinges aboue it and being lifted vp with the winge of holy desire from this vale of teares and lamentation let it soare vp to the heauenly kingdome Let my soule I beseech thee o Lord take the winges of an Eagle and fly without failing let it fly without ceasing vntill it come to the beautie of thy house and vnto the place of thy glorious habitation that there in the place of thy pasture which is enuiroÌ„ned with pleasant riuers it may be fedd with the foode of thy internall consolation sitting at the same table on which those heauenly citizens are wonte to take theire refection Graunt that my hart may rest in thee o my God my hart I say which is as aspatious sea tossed too and froo with continuall floudes Thou therfore o Lord who hast commaunded the windes and sea after which a greate calme did ensue come and walke vpon the waues of my harte to the end that all thinges within me may be stil and quiet that soe I may embrace thee the onely good thinge which I desire to possesse and may contemplate thee the gratfull light of mine eies being freede from the darke mist of troublesome thoughtes Let my minde o Lord flie and retire it selfe vnder the shadowe of thy winges from the inordinate heate of worldly cogitations that sittinge there in the temperate ayre of thy refreshing it may ioyfullie sing saying I will sleepe and repose in the peace of this one thinge that is of God alone O Lord my God let my soule sleepe I beseech thee by abandonning whatsoeuer is amisse lett it sleepe by hating wickednes and by louinge iustice For what thinge is there that can or ought to be more pleasing and delightfull vnto vs then amidst the darknes and manifold bitternes of this present life to desire diuine sweetnes and to sighe after eternall happines there to fixe the minde where it is most certaine true ioyes are to be founde O most sweete most louinge most benigne most charitable most inestimable most desired most beloued and most beautifull Lord when shall I see thee WheÌ„ shall I be presented before thee When shall I be satisfied by beholding thy beautie When wilt thou deliueâ— me out of this obscure prison that I may freely confesse thy holy name that from hence forth I may be
nowe o Lord Iesu thine accustomed mercies Wilt thou be displeased with me alwaies Be appeased I beseeche thee and take pittie of me and turne not away thy louinge face from me who to redeeme me hast not turned away thy face from those that did â—â—ocke and spit vpon thee I confesse that I haue sinned and my conscience doth adiudge me worthy of damnation neither is my pennance sufficient to make satisfaction neuerthelesse it is a thinge infallible that thy mercie doth surmount all offence whatsoeuer be it neuer soe abominable Wherefore o most mercifull Lord I beseeche thee doe not write any malitious bitternes against me neither enter into iudgment with thy seruant but according to the multitude of thy mercies blot out mine iniquities Woe be to me at the day of iudgment when the bookes of our consciences shal be opened wherein our actions are registred when of me it shall openly be proclaimed See heere the man and his deedes committed What shall I doe o Lord my God at that dreadfull day when the heauens shall reueale mine iniquitie and the earthe shall beare witnes against me Verilie I shall be mute and able to say nothinge but holding downe mine head through shame and confusion I shall stande before thee shaking and blushing Alas what shall I say I will call and crie vnto thee o Lord my God Why am I consumed being silent Neuerthelesse if I speake my greife will not cease and if I holde my peace I shall inwardlie be tormented with vnspeakeable bitternes Weepe o my soule and make lamentation as a younge married woman for the deathe of her newe married husbande weepe and bewaile thy miserie for that thy bridegroome which is Christ hath forsaken thee O anger of the almightie rushe not vpon me because thou canst not be contained in me verily there is nothing in me that is able to sustaine thee Take pittie of me loast I despaire of thy mercie that by despairing of my selfe I may finde comforte in thee And albeit I haue donne that for which thou maiest iustly condemne me yet thou hast not lost thy accustomed propertie of shewing mercie and pittie Thou o Lord dost not desire the death of sinners neither dost thou take pleasure in the perdition of those that die nay rather that those that were deade might 〈◊〉 thou thy selfe hast died and thy death hath beene the death of that death that was due to sinners And if thou dying they haue â—iued graâ—nt o Lord I beseeche thee that thou living I may not die Let thy heauenly hande help me and deliuer me from the handes of those that hate me lâ—ast they insult reioyce ouer me saying we haue deuouted him Howe is it possible o good Iesu that euer any one can despaiâ—e of thy mercie who when we were thine enimies hast redeemed vs with thy pretious blood and hast reconciled vs to God Beholde o Lord protected with the shadowe of thy mercie I runne crauing pardon to the throne of thy glorie calling and knocking vntill thou take pittie of me For if thou hast called vs to pardon euen when we did not seeke it by how much more shall we obtaine pardon if we aske it Remember not thy iustice o most sweete Iesu towardes me a sinner but be mindeful of thy meeknes towards me thy creature Remember not thine anger towardes me guilty but be mindefull of thy mercie towardes me in miserie Forgett my pride prouoking thee to displeasure and weigh my wretchednes imploring thy fauoure For what doth thy sacred name Iesu signifie sauing onely a Sauiour Wherfore o Sauioure Iesu be thou my succoure and protection say vnto my soule I am thy saluation I doe presume very muche of thy diuine bountie because thou thy selfe dost teache vs to aske seeke and knocke at the dore of thy mercie Wherfore I doe aske seeke and knocke at thy dore as by thy wordes thou hast admonished me to doe Thou therfore o Lord that willest me to aske graunt that I may receiue Thou that dost couÌ„sell me to seeke graunt me likewise to finde Thou that dost teach me to knock open vnto me knockinge at the dore of thy mercie Recouer me being diseased repaire me being crased raise me being deade Vouchsafe likewise soe to direct and gouerne all my senses thoughtes and actions in that which is pleasing vnto thee that from hence forth I may faithfullie serue thee I may liue and giue my selfe wholy vnto thee I knowe o Lord that by reason thou hast made me I doe owe my selfe vnto thee and by reason thou hast redeemed me and hast been made man for me I doe owe if I had it to giue thee much more then my self vnto thee by how much greater then me thou art who hast giuen thy selfe for me Beholde I hau nothing els to giue thee neither can I giue thee this without thee take me therefore and drawe me vnto thee that I may be thine by imitation and affection like as I am by condition and creation Who liuest and raignest world without end Amen A profitable Prayer CHAPT XL. O Lord God almightie who art Trinitie in vnitie who art alwaies in al thinges and wert before all thinges and wilt be in all thinges euerlastingly one blessed God during all eternitie To thee this day and all the dayes of my life I coÌ„mende my soule my bodie my seeing hearing taste smelling and touchinge all my cogitations affections wordes and actions all thinges that I haue without within me my sense and vnderstanding my memorie faith and beleife and my constancie in well doinge all these I commende into the handes of thy powerfull protection to the end that all the nightes and daies howers and moments of my life thou wilt vouchsafe to preserue them Heare me o sacred Trinitie and preserue me from all euill from all scandall from all offence mortall from all the deceiptes and vexations of the diuell and of mine ennimies visible and inuisible by the prayers of the Patriarchs by the meritts of the Prophets by the suffrages of the Apostles by the constancie of Martyrs by the faith of CoÌ„fessors by the chastity of Virgins and by the intercession of al those Saints and holy men that haue pleased and faithfullie serued thee since the worlde began roote out of my hart all vaine glorious ostentation and increase in me the spiritt of compunction appease my pride and make perfect my humilitie Stirre me vp to teares and contrition and mollifie my hart being as harde as a stone Deliuer me o Lord and my soule from all the snares of my ghostlie enimie and preserue me in the performance of that which is most pleasing vnto thee Teache me to doe thy will o Lord because thou art my God Giue me o Lord a perfect sense and intelligence wherâ—by I may be able to knowe and acknowledge thy maruailous greate kindenesse Graunt that my petitions may be such as that they may be pleasing to thee and profitable to my selfe â—raunt
in them contained Enlighten mine eies o incomprehensible light sende forth thy lightning and dazell theÌ„ that they may not beholde vanitie Encreâ—se thy lightning and dazell and trouble them in that manner as that fountaines of water may appeare and the foundations of the whole worlde may be discouered O light inuisible giue me that sight that may see thee O sauoure of life create in me a newe smell which may make me runne after thee in the odoure of thy oyntments Cure my taste that it may taste knowe and discerne how greaâ—e the multitude of thy sweetnes is o Lord which thou hast kept in store for theÌ„ that are replenished with thy loue Giue me a harte o Lord that may thinke on thee a minde that may loue thee a memorie that may muse on thee an vnderstanding that may knowe thee a will that may alwaies be strongly vnited to thee the cheifest and most delightfull good Graunt that I may alwaies wisely and discreetely loue thee O life to whom all thinges liue that life which giueth me life that life which is my life that life by which I liue without which I die that life by which I am raysed and reuiued without which I perishe and am consumed that life by which I am coÌ„forted without which I am afflicted O liuing life sweete and worthy to be beloued alwaies to be remembred tell me I pray thee where art thou Where may I finde thee to the end I may leaue my selfe and liue in thee Be neere vnto me in my minde neere in my harte neere iâ— my mouthe neere in my hearing neere to succoure me in time of affliction because I languishe through thy loue because I die whensoeuer I am without thee and am raysed againe to life by thinking on thee Thy smell recreateth me thy remembrance healeth me Then shall I be satisfied and neuer before when thy glorie o life of my soule shall appeare My soule greatelie desireth and almost fainteth throughe the remembrance of thee when shall I come o my delight and be presented before thee Why dost thou hide away thy face o my ioy by which I reioyce Where art thou hidden o beautifull Lord Whom I soe much desire I smell the sweete sauoure of thee I liue and am delighted in thee and yet I doe not see thee I heare thy voyce and am reuiued But why dost thou hide thy face from me Peraduenture thou wilt say Man cannot see me and liue Let me therefore die o Lord that I may see thee let me see thee that I may die to the worlde I doe not desire to liue but to die for that my desire is to be dissolued and to be with Christ I desire to die that I may see Christ I refuse to liuâ— to the end I may liue with Christ O Lord Iesu receiue my spirit o my life receiue my soule O my delight drawe my harte vnto thee O my delightfull foode let me feede on thee O my heade vouchsafe to direct me o light of mine eies enlighten me O my melodious musique tune and order me O my sweete smell reuiue me O diuine Worde recreate me O my praise make gladde the soule of thy seruant Enter into it o my ioy that it may reioyce in thee Enter into it o soueraigne sweetnes that it may taste and sauoure those thinges that are sweete O eternall light shine vppon it that it may vnderstande knowe and loue thee For this iâ— the cause why it doth not loue thee if it doth not loue thee because it doth not knowe thee and the cause why it doth not knowe thee is for that it doth not vnderstande thee And the cause why it doth not vnderstande thee is for that it doth not comprehende thy light and the light shineth in darknes and the darknâ—s comprehendeth it not O light of my mâ—nde o bright truthe o true charitie who enlightnest euery man comminge into this worâ—dâ—e comminge I say into the wor'd but not louinge the worlde because he that loueth the worlde becommeth the ennimy of God Expell the darkenes which couereth the face of the depth of my minde that by vnderstanding it may see thee that by seinge it may knowe thee and by knowing may loue thee For whosoeuer knoweth thee loueth thee and forgetteth himselfe he loueth thee more then himselfe he leaueth himselfe and commeth to thee that he may be delighted in thee Hence it proceedeth o Lord that I doe not loue thee soe much as I ought because I doe not perfectlie knowe thee but because I knowe thee but a little I loue thee but a little and because I loue thee but a little I am but a little delighted in thee Leauing thee therfore the true internall ioy by louing thinges externall aslong as I wante thee onely I seeke after false freindshipps in those thinges that are without me And by this meanes I haue applied my harte to thinges that are vaine which with all affection and loue I ought to haue bestowed on thee alone And soe by louing vanitie I my selfe am become vaine Hence it proceedeth likewise o Lord that I doe not reioyce in thee neither doe I adhere to thee Because I delight in thinges temporall thou in thinges spirituall my whole minde thoughtes and wordes are entangled in thinges transitorie but thou o Lord dwellest in thinges that endure for all eternitie thou thy selfe being eternitie Thy habitation is in heauen mine on the earthe Thou louest those thinges that are aboue I those that are heere beneathe Thou those that are heauenly I those that are earthly And when will these thinges agree together that are soe opposite one to an other Of the miserie and frailtie of man CHAPT II. WRetche that I am when will my crowkednes be made correspondent to thy righteousnes Thou o Lord louest solitarines I to be in the companie of others Thou louest silence and I talkinge and discourse Thou louest veritie and I vanitie Thou louest cleanlines and I followe mine owne filthines What neede I say more o Lord Thou art truly good I wicked Thou art righteous I vnrighteous thou art holy I wretched thou arti ust I vniust thou art light and I am blinde thou art life and I am deade Thou art phisique and I am sicke Thou art mirthe and I am melancholy Thou art the supreame veritie and I am altogether vanitie like as euerie man liuing What shall I then say o my Creator Heare me o Creator I am thy creature I haue beene forelorne and gone astray I am thy creature and am like to die I am of thy making and am come to nothinge I am a peece of earthe framed by thee Thy handes o Lord haue made me and fashioned me those handes I say which with nayles were fastned to the crosse for me Looke I beseeche thee o Lord vpon the woundes of thy handes and contemne not me the worke of thy handes Beholde o Lord my God thou hast writteÌ„ me in thy handes reade that
any precedent merits of mine that might claime the same Of the incomprehensible prayse of God CHAPT X. WHat hath caused thee o Lord to be soe good and gratious vnto me and how shall I be able worthily to prayse thee For as thou hast made me without me according as it hath pleased thee soe likewise thou art praysed without me euen as it pleaseth thee Thou o Lord art thine owne prayse Let thy workes prayse thee o Lord according to the multitude of thy greatenes albeit thy prayse be incomprehensible It cannot be conceiued in thought nor expressed with wordes nor perceiued by the hearing because these are transitorie and fleeting but thy praise is eternall and euerlasting The thought hath his beginning and likewise his ending the voyce yeild â—th forth a sounde and the sounde sodainelie passeth away the eare heareth and the hearing quickly ceaseth without making any long stay but thy praise endureth perpetually Who then can worthily praise thee or what man is able to exprâ—sse thy praise seeing thy praise is not transitorie but durable for all eternitie That man praiseth thee that beleiueth thee to be thine owne praise That man praiseth thee that acknowledgeth that he is vnable to expresse thy praise In thee o Lord is our praise who art that praise that endureth alwaies in thee shall my soule be praised We o Lord doe not praise thee but thou thy selfe praysest thy selfe both by thy self in thy selfe we likewise haue praise in thee Then haue we true praise when we receiue praise froÌ„ thee wheÌ„ the light aproueth the light because thou that art the true light giuest true praise As often therfore as we seeke praise and commendation from any other sauing from thee soe often we loose thy praise becaÌ„use that praise passeth away but thine endureth for all eternitie If we seeke transitorie praise we loose that which endureth alwaies If therfore we desire to obtaine that praise which is euerlasting let vs not loue that which is transitorie fleeting O Lord my God the eternall praise from whom proceedeth all praise and without whom there is noe praise I am not able to prayse thee without thee let me possesse thee and I will prayse thee For what am I o Lord of my selfe that I shoulde praise thee Verily I am nothing else but dust and ashes a deade dogge turned into carion a worme and meere corruption What am I o Lord God most powerfull the breathe and life of euery liuing creature that I shoulde prayse thee whose dwelling is eternitie Shall darknes praise the light or death life Thou art the light I am darknes thou art life I am deathe Shall vanitie prayse veritie Thou art veritie and I am a man wholy addicted to vanitie How then shall I be able o Lord to prayse thee Shall my miserie prayse thee Shall that which stinketh prayse that which is sweete Shall mans mortalitie which is to day and is gone to morrowe prayse thee Shall man presume to prayse thee being but rottennes and corruption and the sonne of man being but a worme Shall he presume to prayse thee that is begotten borne and brought vp in sinne and iniquitie Verily thy prayse doth not seeme faire and commendable in the mouthe of him whose life is abominable Let thy incomprehensible power therfore o Lord my God prayse thee let thy boundlesse wisedome and vnspeakeable goodnes prayse thee Let thy supereminent clemencie and superabundant mercie prayse thee Let thy ouerlasting vertue diuinitie prayse thee Let thy most omnipotent power and thy surpassing greate liberalitie and loue by which thou hast created vs prayse thee o Lord God the verie life of my soule Of the hope which we ought to haue in God CHAPT XI BVt I o Lord that am thy creature being placed vnder the shadowe of thy winges will put my trust in thy goodnes by which thou hast created me Permit not that to perish through my malice which it hath pleased thee to make through thy greate goodnes Permit not that to perish through my miserie which that hast vouchsafed to create through thy surpassing greate mercy For what profit is there in my creation if I shall descende into corruption Hast thou o God in vaine created all the children of men Thou o Lord hast created me gouerne that which thou hast created Despise not I beseeche thee the workes of thy handes Thou hast made me of nothinge if thou o Lord doe not gouerne me I shall againe returne to nothing For like as when I was nothing of my selfe thou hast made me of nothing soe it thou doe not gouerne me I shall againe of my selfe returne to nothing Helpe me o Lord and my life that I may not perishe through my wickednes If thou o Lord hadst not created me I were nothing now for that thou hast created me I am something If thou doe not gouerne me I shall cease to be something and returne to nothing For neither my merits nor any speciall grace in me haue compelled thee to create me but thy gratious goodnes and mercie Let the same loue of thine o Lord my God which hath heeretofore enforced thee to create me enforce thee now likewise to gouerne me For what doth it profit me that thy charitie hath constrained thee to create me if I perishe in my misery and thy right hande doe not rule me Let this thy clemencie o Lord my God enforce thee to saue that which is created which hath enforced thee to create that which was vncreated Let that charitie cause thee to saue me which hath caused thee to create me being it is no lesse now then it was then thou thy selfe being that charitie who art still the same Thy hande o Lord is not growne short that it canot helpe me neither thy eare become short that it cannot heare me but my sinnes haue made a diuision betweene me and thee betweene darknes and light betweene the image of death and life betweene vanitie and veritie betweene this life of mine which changeth as the moone and that of thine which is still the fame Of the snares of concupiscence CHAPT XII THese are the shadowes of darknes with which I am ouerwhelmed in the bottomeles dongeon of this obscure prison in which I lie prostrate groueling on the grounde vntill the day appeare and the shadowes be departed and light be made in the firmament of thy vertue Let the voyce of our Lord with power and magnificence pronounce saying Let light be made and let the darknes be dispersed let the drie lande likewise appeare and let the earthe bring forth greene hearbes producing the seede and good fruite of the iustice of thy kingdome O Lord my father and God the life by which all thinges liue and without which all thinges are to be accompted as deade permit me not to linger in lewde thoughtes and deliuer me from proude and loftie lookes Take from me all carnall coÌ„cupiscence and suffer me not to be of a bold
mine aduersarie o Lord is wily turning and winding diuers waies soe that the wilines of his waies and the forme of his countenance is very hardly knowne vnles thou illuminate our vnderstanding For sometimes he is heere sometimes there sometimes he transformeth himselfe into a wolfe sometimes into darknes sometimes into light vsing diuersitie of temptations according to qualities places and times and according to the variation of thinges For to deceiue those that are sad he seemeth to be sad to mocke those that are merrie to delude spirituall men he changeth himselfe into an Angell of light to subdue those that be feirce he becommeth milde like a lambe and to deuoure those that are milde he becommeth feirce like a wolfe All these temptations he putteth in practice according to the like-lihoode he hath that they will take effect to the end he may terrifie some with feare by night others with the arrowe that flyeth by day others with ghosts and gastly vsions walking in darknes others through feare of inuasions others with diabolicall temptations that happen at noone day Who then is able to knowe these thinges and to finde out his fallacies Who is able to describe the forme of his attire the hideous order of his teethe Beholde he hadeth his arrowes in the quiuer and couereth his snares vnder the forme of light in soe much that it is a thing almost impossible to perceiue them vnlesse we receiue light from thee o Lord who art our hope by which we may see all thinges Neither doth he hide his subtile snares in the workes of the fleshe onely which are easiely perceiued nor in vices onely but alsoe in Religious actes themselues making vices to seeme vertues and changing himselfe into an Angell of light These and many other abhominable enterprises doth this sonne of Belial SataÌ„ the diuell endeuoure to practice against vs lying in waite sometimes like a Lion sometimes like a Dragon openly and secretely within and without by day and by night to bereaue vs of our soules But thou o Lord who sauest those that truste in thee deliuer vs from him we beseeche thee that he may greiue to see vs deliuered and thou for the same maiest by vs be praysed o Lord our God A further acknowledging of the benefits of God CHAPT XVIII I Therfore the son of thy handemaide hauing alreaddy committed and commended my selfe into the hands of thy mercie will now with my whole harte confesse vnto thee o Lord my deliuerer and call to minde all the benefits which thou hast bestowed vpon me during my whole life euen from mine infancie Because I knowe that ingratitude doth very much displease thee being the roote of all spirituall euill and a winde that doth blaste and burne vp whatsoeuer is good hindering the fountaine of thy diuine goodnes from flowing into vs by meanes whereof our euill actions that were forgiuen and forgotten are againe remembred and our good workes become deade and are noe more obtained Wherefore o Lord my deliuerer I will giue thee thankes least I be founde to be vngratefull vnto thee for that thou hast deliuered me As often as that infernall Dragon hath swallowed me downe thou o Lord hast drawen me violently out of his mouth As often as I haue sinned and he was ready to deuoure me thou o Lord my God hast preserued me When I offended thee by breaking thy commaundements he stoode readie to hale me away to hell if thou hadst not hindered him I did offend thee and thou didst defende me I did not respect thee yet thou didst protect me I departed from thee seeking to ioyne my selfe to mine aduersarie and thou didst affright him to the end he shoulde not entertaine me These benefits o Lord my God thou didst bestowe vpon me and I knew it not Truly thou hast diuers times dealt in this mercifull manner with me deliueringe me out of the iawes of the Diuell snatching me out of the mouthe of the Lion yea thou hast often times saued me from fallinge into the pitt of eternall damnation I little thinking whither I was going Verily I haue descended to the very gates and thou hast kept me from entring in I drewe nigh to the dores of death and by meanes of thee they haue not beene shutt vpon me Thou hast deliuered me many times o my Sauiour from corporall deathe after the like manner When greuious sicknesses did afflict me when diuers dangers did affright me thou o Lord didst still assist and mercifullie saue me deliuering me both by sea and lande from fire and sworde and from all aduersitie Thou â—ruly o Lord didst knowe full well that if then I had chanced to dye my soule had gone to hell and I shoulde haue beene damned euerlastinglie But thy mercy and grace o Lord my God hath preuented me sauing me from the death both of soule and body These and many other benefits thou hast bestowed vpon me and I was blinde did not perceiue it vntill thou didst enlighten me Now therefore o Lord my God the light of my soule my life by which I liue the light of mine eies by which I see beholde thou hast enlightned me and I doe knowe thee because I doe liue by thee for which I doe hartely thanke thee offering thee prayses according to my poore abilitie although they are small of little value and nothing answerable to the manifold benefitts which I haue receiued froÌ„ thee Because thou art my onely God my kinde creator who louest our soules and hatest nothing that thou hast made Beholde I o Lord the cheife of al those sinners that thou hast saued will confesse and acknowledge the manifolde benefits which I haue receiued from thee to the eÌ„d I may stirre vp others to doe the like and be a witnes of thy wonderfull mercy because thou hast deliuered me from the lowest hell not once or twice or thrice onely but an huÌ„dred yea a thousande times I alwaies went on towardes hell and thou didst bring me back againe continuallie soe that if thou wouldest thou mightest a thousand times haue iustly damned me Yet thou wouldest not because thou dost loue our soules and in hope that we will amend and doe pennance thou dost as it were winke at our wickednes o Lord our God of much mercy in all thy wayes Now therfore o Lord my God I doe see and perceiue these thinges by meanes of the light which thou hast giuen me and my soule doth as it were faint by thinking of thy maruailous greate mercy towardes me for that thou hast deliuered my soule from the deepest hell and hast restored me to life I was wholie deade thou hast wholie raysed me Wherfore sithence that my whole life doth depende wholy of thee I doe wholy offer my whole selfe vnto thee Let my whole spirit my whole harte my whole body yea my whole life liue to thee my sweete life because thou hast wholy deliuered me that thou mightst wholy possesse me thou hast
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
that lay groucling on the grounde to haue beene highlie exalted by meanes of thy helpinge hande We haue beheld the liuing to die the deade raysed to life againe and those that walked amongst the children of God amidst the fierie stones like durte to haue come to nothing We haue seene light changed into darknes and light proceedinge out of darknes because publicans and harlotts goe before the inhabitants in the kingdome of heauen but the children of the kingdome are cast forthe into exteriour darknes But what is the cause of all these thinges vnlesse for that they presume by theire owne endeuoures to ascende vnto that hill vnto which he that first atteÌ„pted to ascende went vp an Angell and came downe a diuell As for those that thou hast predestinated thou hast likewise called them and sanctified them and cleansed them that they may be a habitation fitting for thy maiestie to dwell in with whom and in whom are thy sacred and pure delightes in whom thou dost take pleasure making glad theire young and tender yeares dwelling in theire memorie and soe making theÌ„ thy sanctuarie which is a greate setting forth of our dignitie and a singular commendation of our humanitic That a faithfull soule is the sanctuarie of God CHAPT XXX OVr soule which thou o Lord hast created not of thine owne substaÌ„ce but by thy worde not of any elementarie substance but of nothing which is reasonnable intellectuall spirituall alwaies liuing alwaies in motion whom thou hast signed and marked with the light of thy countenance and consecrated by the vertue of holy baptisme hath been made capable of thy Maiestie in that manner as that it can be satisfied and filled by thee onely and by nothing els whatsoeuer When it hath thee the desire thereof is satisfied soe that there remaineth noe outwarde thinge that may be desired As long therfore as it affecteth any outwarde thing it is a manifest proofe that it hath not thee within who being gotten and obtayned noe other ought to be desired For seeing thou art the supreame and total good there remaineth nothing els that it can desire because it possesseth thee the sole sufficient good But if it desireth not the sâ—le sufficient good it followeth that it desireth something that is not the supreame good and consequently not God but some creature When therefore it desireth some creature it hath continuall hunger for albeit it obtaineth the creature that it desireth yet neuerthelesse it remaineth emptie and voide because there is nothing that can fill it besides thee according to whose image it was created But thou o Lord dost fill those that desire nothing els but thee making them worthy of thee that is making them holy blessed pure and the friends of God who esteeme all thinges as dung that they may gaine thee alone This is that happines which thou hast imparted vnto man this is the honoure with which amongst all other creatures and aboue all other creatures thou hast honoured him to the end that thy name might be admired in the whole worlde Beholde o Lord my God most highe most good and most omnipotent I haue founde the place where thou dost dwell to wit in the soule which thou hast created according to thine owne image and similitude which doth seeke and desire thee only because thou dost not dwell in that soule which doth not seeke and desire thee How God cannot be founde either by the exteriour or interiour senses CHAPT XXXI I Haue wandered to and fro o my God like a lost sheep seeking thee without who art within I haue likewise laboured exceedingly seeking thee without me and thou if I truly desire thee dwellest within me I haue walked about the streetes and highe wayes of the cittie of this worlde seeking thee but coulde not finde thee because I sought thee amisse thinking to finde that outwardly which is within me I seut all my exteriour senses as messengers to seeke thee but coulde not finde thee because I tooke not the true course in seeking thee Now I plainely perceiue o my light my God who hast enlightned me that I sought thee amisse by them for that thou art within and yet they knowe not which way thou hast entred in For mine eies say if he be voide of coloure he hath not entred in by vs. The cares say he made noe noise at his entraunce he hath not entred by vs. The nose sayeth if he gaue noe smell he came not by me The taste sayeth if he haue noe taste he entred not in by me The feeling likewise affirmeth if he be not a solid bodie subiect to touching it is in vaine to demauÌ„de of me any suche question None of these thinges therfore are founde in thee o my God For when I seeke my God I doe not seeke comelines of bodie or seemelines of time or brightnes of light or melodious tunes or sweete sounding Musique or the odoriferous smells of flowers and ointments or of aromaticall spices I doe not sâ—eke honie or manna that are delightfull to the taste nor any other thing that is amiable to be touched or embraced finallie when I seeke my God I doe not seeke any thing subiect to these exteriour senses aforesaide God forbid I shoulde imagine any of those thinges to be my creator which are comprehended after the same manner by the senses of sensles brutishe creatures And yet notwithstanding when I seeke my God Iâ— seeke a certaine light surpassing all other light which the eie cannot see I seeke a certaine voice surmounting an other voices which the care cannot heare I seeke a certaine smell excelling all other smels which the nose cannot smell I seeke a certaine sweetnes more delightfull then any other sweetnes which the taste cannot perceiue I seeke a certaine touching or embracing more pleasing then any other touching or embracing which is altogether vnknowen to the feeling This light shineth where the place doth noâ— containe it this voyce soundeth where the ayre doth not hinder it this sweete sauioure smelleth where the wind doth not disperse it the pleasantnes of this diuine dishe is tasted where there is noe eating this embracing is felt where there is noe separation This is my God neither is there any other like vnto him This is that which I seeke when I seeke my God This is the thinge I loue when I loue my God Too too late haue I loued thee o beautie most old and newe too too late I say haue I loued thee Thou truly didst remaine within me and yet I remained without seeking thee soe that I became deformed by being ouermuch affected to those faire thinges which thou hast created Thou was present with me and I was not present with thee Those thinges debarred me from thee which coulde not subsist but by thee I went to â—uerie thing seeking thee and by meanes of them loosing my selfe I asked the earthe if it were my God and it answered noe the like did all other thinges contained
in â—it I asked the sea and the bottomles depthes and all manne of creatures contained in them and they answered We are not thy God seeke him aboue vs. I asked the blowing aire who together with all the inhabitants thereof answered Anaximines is deceiued I am not thy God I asked the same question of the firmament of the sunne moone and starrs who gaue me the same answere I asked againe of all these aforesaid that stood round about me You haue tolde me that you are not my God at least say something of him and they all cried out with a loude voice It is he that hath made vs. After this I asked the wide and spatious worlde Tell me if thou be my God or not Who answered with a strong voice I am not thy God but a creature created by him he whom thou seekest in me hath created me seeke him aboue me who at this present doth gouerne me and heeretofore hath made me This demaunde and conference made with other creatures is a deepe consideration of them and theire answere is the testimonie which they giue of God for that they all affirme that God hath made them Because as the Apostle saieth the inuisible thinges of God are vnderstood and seene by those things that are donne of the creatures of the worlde After this I returned vnto my selfe and entring into my selfe I vsed with my selfe this discourse Who art thou And I answered vnto my selfe I am a mortal man endewed with reason And I begaÌ„ to examine what this was saying Whence o Lord my God hath this creature his beginning whence I say vnlesse from thee Thou hast made me and not I my selfe Who art thou then Who art thou by whom I and all other thinges doe liue and haue theire being Who art thou Thou o Lord my God art the true and onely God omnipotent and eternall infinite and incomprehensible who liuest euerlastingly and nothing dieth in thee because thou art immortall dwelling in a place that shall continue worlde without end admirable in the eies of the Angells vnspeakeable vnsearcheable and not to be named Thou art the liuing and true God terrible powerfull not knowing beginning or end the beginning and end of all thinges who art before the beginning and originall of all generations worldes ages and times Thou art my God the Lord of all thinges which thou hast created Thou knowest the causes of all thinges that are stable thou knowest the immutable beginnings of all thinges that are mutable thou knowest the eternall reasons of all thinges reasonnable vnreasonnable and teÌ„porall Tell me then o my God thy poore vnworthy seruant thou that art full of mercie tell me that am full of miserie for thy mercies sake tell me I beseeche thee Whence had man his beginning but froÌ„ thee Was there euer any man that coulde vaunt to haue been the author of his owne creation Is it not from thee alone that we haue our life and being Art not thou the chiefe being from whom eueâ—ie thing hath his beginning For whatsoeuer is is from thee because without thee there is nothing Art not thou the fountaine of life from whom floweth all life Because whaâ—soeuer liueth liueth by thee for that nothing liueth without thee Thou therfore o Lord hast made all thinges Shall I then demaund who made me Thou hast made me o Lord without whom nothing was made Thou art my Creator I am thy creature I giue thee thankes o Lord my God by Whom I and all other thinges doe liue for that thou hast created me I giue thee thankes o my maker for that thy handes haue made me and fashioned me I giue thee thankes o my light for that thou hast enlightned me by which meanes I haue found both thee and my selfe Wher I haue found my selfe there I haue knowen my selfe where I haue found thee there I haue knowen thee and where I haue knowen thee there thou hast enlightned me I giue thee thankes o my light for that thou hast enlightned me But what is that which I haue saied I haue knowen thee Art not thou an incomprehensible infinite God the King of Kings and Lord of Lords who dwellest alone in immortalitie and in that light which noe man can attaine vnto which noe man hath euer seene or can possiblie see Art not thou a hidden God and of vnsearcheable maiesty who â—onely art able to knowe and contemplate the greatnes and wonderfulnes of thine owne excellencie Who then hath knowen that which he hath neuer seene Because thou hast saied in thy truth Man shall not see me and liue Thy Apostle likewise hath saied by thy truthe Noe man hath euer seene God Who then hath knowen that which he hath not seene Thy truth in like manner hath affirmed Noe one hath knowen the sonne but the Father neither hath any one knowen the Father but the soÌ„ne Thy sole Trinitie therfore is wholy knowen to thy selfe alone which surpasseth all vnderstanding How durst I then that am a man like vnto vanitie affirme that I haue knowâ—â— thâ—e For who hath knowen thee besides thy selfe Because thou onely art God almightie most worthy to be praysed most glorious most highe and aboue all others to be exalted who in the sacred and diuine scriptures art saied to be superessentiall For that thou art knowen to be superessentially and superintelligibly aboue all essence intelligible intellectuall or sensible aboue euerie name that is named either in this worlde or in the next because by thy superessentiall and hidden diuinitie thou dost inaccessibly and vnsearcheably dwell in thy selfe aboue all reason vnderstanding and essence where there is inaccessible light and vnsearcheable incomprehensible and vnspeakeable brightnes vnto which no brightnes is able to arriue because it is thought to exceed the boundes of all humaine contemplation vnseene beyonde humaine reason vnderstanding and soe highe that noe man can attaine vnto it most free likewise from mutation and not to be imparted to any one Which neither was nor can possibly at any time be seene by either Angells or men This is thy heauen o Lord thy heauen that is carued and garnished that hidden and superessentiall brightnes surpassing â—ll vnderstanding and reason of whom it is saied The heauen of heauen belonging to our Lord. The heauen of heaueÌ„ in conparison of which all the other heauens are but as it were the earth for that it is exalaâ—d after a most admirable manner aboue all the other heauens Yea in respect of this the heauen called â—aelum Empyreum is but as it were the earthe for this is the heauen of heauen belonging to our Lord because it is knowen to noe other but to our Lord. Into which noe man hath euer ascended but he that hath descended from heauen for that noe man hath knowen the Father but the Sonne and the holy Ghost proceeding from both of them Neither hath any one knowen the Sonne but the Father and the holy Ghost proceeding from both of
which made me with feare and trembling to crie out saying Woe is me woe is me in respect of the darknes in which I haue remained woe is me in respect of my former blindnes in which I could not see the light of heauen Woe is me woe is me in respect of my former ignorance when I did not knowe thee o Lord. Thanks therfore be to thee o my enlightner and deliuerer for that thou hast enlightned me and I haue knowen thee Too too late haue I knowen thee o ancient veritie too too late haue I knowen thee o eternall truth Thou remainedâ—s t in light and I in darknes and I knewe thee not because I coulde not be enlightned without thee for that there is noe light besides thee A consideration of Gods diuine Maiestie CHAPT XXXIV O God the holy of holies the God of Gods and Lord of Lords of inestimable Maiestie whose wonderfull greatnes cannot be vttered or imagined before whom the Angelicall Powers doe shake for feate whom all the Dominations and Thrones doe adore in whose presence all the Vertues doe tremble whose power and wisedome is infinite who hast layed the foundation of the worlde vpon nothing and gathered together the sea in the aire as it were in a bottle O most mighty most holy and most powerfull God the God of the Spirits of soules of all mortal creatures from whose sight heauen and earthe doe flie away for feare to whom all the elements doe obey at a becke lett all thy creatures adore and glorifie thee Amongst whom I vnworthy wretch the sonne of thy hand maide doe bowe downe the necke of my harte vnder the feete of thy supreame Maiestie being taught soe to doe by the faithe which thou hast giueÌ„ me rendring thanks vnto thee for that thou hast vouchsafed by thy mercy to enlighten me O light most true sacred and delightfull most worthy of praise and most admirable which enlightneth euery man comming into this worlde yet the eies of the Angells themselues Beholde now I see for which I thanke thee Beholde now I see thee light of heauen a heauenly bright beame proceeding from the face of thy brightnes doth shine vpoÌ„ the eies of my minde which maketh all my bones to reioyce O that this light were perfect in me encrease it in me o author of light I beseech thee Encrease I say I beseech thee that light that shineth in me Let it be augmented I beseeche thee let it be augmented by thee What is this that I feele What fire is this that maketh hoâ—te my harte What light is this that enlightneth my harte O fire which dost alwaies burne and arâ— neuer extinguished enflamme me O light which dost alwaiâ—s shine and art neuer darkned enlighten me O that I were made hoâ—te by thee O sacred fire how sweetlie dost thou heate how secretlie dost thou shine how desiredlie dost thou burne Woe be to those that are not made hoate by thee woe be to those that are not enlightned by thee O true light enlightning al the world whose brightnes doth replenishe all the worlde Woe be to those blind eies which doe not see thee who art the sunne that giuest light both to heauen and earth Woe be to those dimme eies which cannot see thee Woe be to those eies that are turned away from seeing veritie Woe be to those eies that are not turned away from seeing vanitie Verily those eies that are accustomed to darknes cannot beholde the bright beames of thy supreame righteousnes neither doe they knowe what to thinke of the light whose dwelling is in darknes They see loue and approoue the darknes soe that walking from one darknes into an other they stumble and tumble they knowe not whither Doubtles they are wretched that knowe not what they loose but they are more wretched that knowe what they loose who fall with theire eies open and descend aliue into perdition O light most blessed who canst not be sene of those eies that are neuer soe little defiled Blessed are the cleane in harte for they shall see God Cleanse me o cleansing vertue cure mine eies to the end that with sounde and cleare eies I may be able to beholde thee whom sore and sickly eies cannot possibly see Remoue from mine eies I beseech thee o inaccessible beauty the scales of my former blindnes by the beames of thy brightnes that I may be able stedfastly to beholde thee and in thy light may see light Beholde o my light now I see for which I thanke thee Let this my light o Lord I beseech thee be encreased by thee Open mine eies that I may see the wonderfull thinges of thy lawe who art wonderfull in thy Saints I giue thee thanks o my light for that I now see albeit obscurely as it were in a mirrour or looking glasse but when shall I see thee apparantlie face to face O when will that day of ioy and mirthe arriue in which I shall enter into the place of thy tabernacle soe much to be admired euen into the house of God to the end I may see him face to face that seethe me that soe my desire may be accomplished Of the desire and thirst of the soule after God CHAPT XXXV LIke as the harte or stagge desireth the fountaines of water when he is poursued euen soe my soule longeth after thee o God My soule hath thirsted after thee my God the liuing fountaine when shall I come and appeare before thy face O fountaine of life o veine of liuing waters when shall I come to the waters of thy sweetnes from this deserte craggie and dry countrie that I may see thy vertue and glory quenche my thirst with the waters of thy mercy I thirst o Lord thou that art the fountaine of life giue me to drinke I thirst o Lord I thirst after thee the liuing God O when shall I come good Lord and appeare before thy face And shall I then at length indeed see that day that day I say of ioy and gladnes that day which our Lord himselfe hath made that we might reioyce and be glad in it O famous and faire day hauing neither euening nor Sunsetting in which I shall heare the voyce of praise mirthe and thanks-giuinge in which I shall heare saied Enter into the ioy of thy Lord. Enter into the euerlasting ioy into the house of thy Lord God where there are greate and vnsearchable and wonderfull thinges which cannot be numbred Enter into that ioy which is free from heauines which containeth euerlasting gladâ—â—â— where all goodnes doth abounde and no â—euill can be found Where ther shal be whatsoeuer thou louest and nothing that thou loathest There is that vitall life which is sweete and louely which likewise shall endure euerlastingly Where there shal be noe foe to impugne vs not allurement to entice vs but soueraigne and certaine assurednes assured quietnes and quiet ioyfullnes ioyfull happines happie euerlastingnes euerlasting blessendes where there is the blessed
Trinitie and vnitie of Trinitie and deitie of vnity and the blessed sight of the deitie which is the ioy of thy Lord God O ioy surmounting all ioy o ioy exceeding all ioy besides which there is noe true ioy when shall I enter into thee that I may see my God that dwelleth in thee I will goe thither and see that greate sight What is it that doth detaine me Woe is me for that my abode in this life hath been ouer longe How long alas shall I heare it saied wher is thy God how longe shall I heare it saied stay a while expect yet a while Now therfore what doe I expect doe we not o Lord my God expect our Lord and Sauiour Iesus Christ who will reforme the body of our humilitie makinge it like to his bright and glorious body We expect our Lord when he will returne from the mariages that he may vouchsafe to admitt vs to his mariage Come o Lord and doe not stay Come o Lord Iesus Christ and â—â—sit vs in peace come and deliuer vs that lye fettered and bounde in the prison of this mortall body that with a perfect hart we may reioyce before thee Come o sweete Sauiour Thoâ— that of the Gentils art soe much desired come and shewe vs thy face and we shal be saued Come o my light my Redeemer deliuer my soule forthe of prison to praise and magnifie thy holy name How longe shall I poore wretched man be tossed to and fro in the floudes of this my mortalitie crying vnto thee o Lord and yet thou dost not heare me Heare me o Lord crying vnto thee out of this greate sea of miserie and bring me to the hauen of heauenlie felicitie happie are they who being deliuered from the danger of this tempestuous sea haue deserued to attaine vnto thee o God the porte of peace and securitie Those trulie are trulie happie who haue arriued from this sorrowfull sea to the shore of saftie from this place of banishment to the heauenly countrie from the prison of this mortalitie to the pallace of perpetuall felicitie who hauing obtained the rewarde of euerlasting glory by meanes of the manifolde miseries which heere they sustained doe now for euermore reioyce with must happy mirth being nowe blessed by enioyeing that rest which they soe much desired Without doubt they are blessed yea more then a thousand times blessed who being now fre froÌ„ al misery haue deserued to attaine to the kingdome of all brightnes and beauty being likewse secure of this theire neuer fading and neuer failing glory O eternall kingdome o kingdome as long to continue as eternitie it selfe where there is light euerlasting and the peace of God which passeth all vnderstanding in which kingdome the soules of the Sainâ—s doe repose theire heades being ouershadowed with perpetuall gladnes who shal be euelastinglie replenished with such excessiue ioy and mitth of minde as that neither griefe nor groanes shall eueâ— be hearde in those theire confines O how glorious is that kingdome in which all thy Saints raigne with thee o Lord being cloathed with light as with a garment eache one of them hauing on his heade a crowne adorned with pretious stones O kingdome of euerlasting blisse where thou o Lord being the hope of the Saints and the crowne of theire glory art apparantlie face to face seene of them making them on all parts to reioyce in thy peace which surpasseth all vnderstanding There there is infinite ioy mirthe without sadnes healthe without sicknes way without wearines light without darknes life without deathe all maÌ„ner of goodnes free from all maÌ„ner of wickednes Where youthe neuer groweth old where life knoweth noe end where beauty neuer fadeth where charity neuer faileth where healthe neuer decayeth where ioy neuer decreaseth where griefe is neuer felt where groaning is neuer hearde where sorrowe is neuer seene or perceiued where all manner of mirth is alwaies enioyed where noe euill is feared because the soueraigne supreame good is there possessed which is to contemplate the face of the Lord of all vertues world without end Happy therfore are they who being escaped from the shipwrack of this present life haue deserued to attaine to soe greate gladnes But vnhappie alas vnfortunate we who saile through the teÌ„pestuous stormes and dangerous gulfes of this greate sea being ignorant whether we shall euer be able to arriue at the happie hauen of heauenly felicitie Vnhappie I say are we whose life is in exile whose life is in peril and whose end is doubtfull not knowing what our end will be for that all thinges are helde in suspeÌ„ce vntill our last day We remaine as yet tossed to fro in â—he troublesome floudes of this tempestuous sea sighing and seeking to attaine to thee o Lord the hauen of this sea O our countrie o secure countrie albeit a farre of yet we see thee from this sorrowfull sea we salute thee from this vale of miserie we sighe after thee endeauouring euen with teares that by one meanes or an other we may attaine vnto thee O Christ the hope of all mankinde God of God our defence and safetie whose light like a beame of the starre of the sea doth enlighten our eies amidst the foggie mists of this tempestuous sea that therby we may be guided to thee the hauen of securitie Guide o Lord this our shipp with thy right hande with the sterne of thy crosse that we perish not in the floudes that the tempest of water doe not drowne vs that the deepe gulfes doe not deuour vs but with the crooke of thy crosse drawe vs out of this sea vnto thee our onely comfort and solace whom we beholde a farre off standing on the shore of that heauenly country with teares of tender loue ready to receiue vs shining as the morning starre and as the sunne of iustice Beholde o Christ we call and cry vnto thee from this place of exile as poore captiues by thee redeemed whom thou hast redeemed with thy pretious bloude Heare vs o God our Sauiour the hope of all those that dwell in the vttermost partes of the worlde or farre distant in in the sea where soeuer Beholde we saile in a troublesome and tempestuous sea thou o Lord who standest on the shore seest the manifold dangers in which we are for thy names sake saue vs we beseeche thee Graunt vs grace o Lord soe to saile and in sailing soe to keepe the mid-way betweene Scilla and Charybdis that both those perillous gulfes being auoided we may with safe ship and marchandise securely arriue at the hauen of heauenly happines A further discourse of the country and kingdome of heauen CHAPT XXXVI WHen therfore we shall attaine vnto thee the fountaine of heauenly wisedome to thee the light euerlasting to thee the brightnes which shall euer shine not seeing thee then as we doe now obscurely as it were in a mirroure or looking glasse but apparantly face to face then will our desire in thinges
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
o Father of mercies Thou knowest my desire and my groaning is not hidden from thee Hide not then thy face from me any longer neither doe thou forsake me in thine anger O Father of mercies heare the lamentable complainte of me thy poore orphāt and stretche forth thy helping hande that it may drawe me out of the deepe waters out of the lake of misery and out of the duste and dreggs of iniquitie that I perish not before the eies of thy mercy and in presence of thy infinite patience but let me escape vnto thee o Lord my God that I may beholde the riches of thy kingedome and alwaies see thy face and singe praises vnto thy holy name Thou o Lord who dost thinges worthy of admiration who through the remembrance of thee makest my harte merry who hast enlightned my youthe despise not nowe my old age I beseech thee but cause my bones and gray haires to become ioyfull and youthfull like vnto the bones and hoary feathers of an Eagle The end of S. Augustins Soliloquies that is of the secret discourses and conferences of his soule with God OF THE SOLILOQVIES OF S. AVGVSTIN BISHOP OF HIPPON OF the vnspeakeable sweetnes of God Chapt. I. Of the misery frailtie of man Chapt. II. Of the admirable light of God Chapt. III. Of the mortalitie of mans nature Chapt. IV. What it is to become nothing Chapt. V. Of the miserable estate of the soule being in sinne Chapt. VI. Of the manifolde benefits of almightie God Chapt. VII Of the future dignity of man Chapt. VIII Of Gods omnipotent power Chapt. IX Of the incomprehensible prayse of God Chapt. X. Of the hope which we ought to haue in God Chapt. XI Of the snares of concupiscences Chapt. XII Of the miseries of man and the manifolde benefits of almightie God Chapt. XIII How God doth continuallie looke into the actions and intentions of men Chapt. XIV That man without the assistance of Gods grace is able to doe nothing of himselfe Chapt. XV. Of the diuell and his manifolde temptatations Chapt XVI That God is the light of the iust Chapt. XVII A further acknowledging of the benefits of God Chapt. XVIII Of the vehemencie of loue or charity Chapt. XIX How God hath made all thinges subiect to the seruice of man Chapt. XX. How by the consideration of benefits temporall we may gather the greatnes of those that are celestiall Chapt. XXI That the sweetnes of God doth take away the present bitternes of the world Chapt. XXII That our whole hope and the desire of our harte ought to be in God Chapt. XXIII That our saluation is from God Chapt. XXIV How without the assistance of Gods grace mans will is vnable to doe well Chapt. XXV Of the ancient benefits of almighty God Chapt. XXVI Of the Angells appointed to be the guardians of men Chapt. XXVII Of the profounde predestination and foreknowledg of almighty God Chapt. XXVIII Of those that at first are good and afterwardes become bad and contrariwise of those that at first are bad and afterwardes become good Chapt. XXIX That a faithfull soule is the sanctuarie of God Chapt. XXX That God cannot be founde either by the exteriour or interiour senses Chapt. XXXI A profession of the true faithe Chapt. XXXII The acknowledging of our owne basenes Chapt. XXXIII A consideration of Gods diuine Maiestie Chapt XXXIV Of the desire and thirst of the soule after God Chap. XXXV A further discouse of the country kingdome of heauen Chapt. XXXVI A Prayer to the holy Trinitie Chapt. XXXVII THE MANVEL OF S. AVGVSTIN BISHOPP OF HYPPON OTHERWISE TEARMED A litle booke treating of the comtemplation of Christ or the worde of God Stirring vpp our weake and drousi◠memorie to the desire of heauenlie felicitie AT S. OMERS For IOHN HEIGHAM Anno 1624. THE MANVEL OF S. AVGVSTIN BISHOPP OF HYPPON OTHERWISE TEARMED A litle booke treating of the contemplation of Christ or the worde of God Stirring vpp our weake and drousie memorie to the desire of heauenlie felicitie THE PREFACE SEing we liue amidst a multitude of snares and ginnes we easily growe colde in the loue of heauenly thinges Wherfore we stande in neede of continuall succoure and ayde that as often as we fall and faile in our dutie towardes God we may as men awakened haue recourse to him the soueraigne and supreame good For this cause I haue compiled and composed this little worke not throughe any presumptious opinion I haue of my selfe but through the great loue of my God and the desire I haue to aduance his praise to the end I might alwaies haue about me some small Manuel of shorte sentences concerning my God drawen out of the worthiest wordes and writinges of holy Fathers by the fire of reading whereof I might as often as I growe cold be inflamed with affection towardes him Now therfore assist me o my God whom I seeke and loue whom likewise with my harte and mouthe and with all my force I prayse and adore My soule which is wholy deuoted to thee and inflamed with thy loue sighing and searching earnestly after thee desiring to see thee onely taketh delight in nothing els but to speake heare write and conferre of thee and frequentlye to meditate of thy glorie to the end that the sweete remembrance of thee may be some mitigation amidst soe many stormes of affliction To thee therfore I call o most desired Lord to thee I crie with a loude voyce euen with my whole harte And when I call vpon thee I call vpon thee remaining within me for that I were meere nothing if thou were not in me neither were thou in me vnlesse I were in thee Doubtles thou art in me because thou remainest in my memorie by which I haue knowen thee and in which I doe finde thee as often as I ame mindfull of thee and ame delighted in thee or frō thee from whom by whom and in whom all thinges haue their beginning conseruation and being Of the wonderfull essence of God CHAPT I THou O Lord dost fill heauen and earthe carying all thinges without burden filling all thinges without inclusion Alwayes doing alwaies resting Gathering thinges together and yet not needie Seeking albeit nothing is wanting vnto thee louing without being afflicted iealous yet resting assured It repenteth thee and yet thou art not grieued thou art angrie and yet art appeased Thou dost alter what thou hast donne without altering thy determination Thou takest what thou dost finde hauinge neuer lost any thinge Thou reioycest in gaine althoughe thou wert neuer needie and albeit thou wert neuer couetous yet thou exactest vsurie Thou giuest more then is demaunded to him that thou act not indebted and yet to make thee indebted more continuallie is giuen thee then by thee is required And yet who is there that hath any thinge not thine Thou payest debtes being indebted to noe man and forgiuest debtes thereby loosing nothing Who art euerie where and wholie euerie where Who maiest be felt
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
wholy saued me that thou mightst wholy haue me â—et me therfore loue thee o Lord my strength let me loue thee my vnspeakeable ioy and solace and let my whole life which was deade through my miserie and is raised againe through thy mercy be esteemed from hence for the not mine but thine who art a milde and mercifull God and of much mercy towardes all those that loue thy holy name Wherfore o Lord my God who dost sanctifie me thou in thy lawe hast commaunded that I shoulde loue thee with all my harte with all my soule with all my minde with all the strength and forces of my body and with all the internall affections of my minde ech hower moment in which I enioy the benefit of thy mercy because I shoulde continuallie perishe if thou didst not continuallie gouerne me I shoulde continuallie dye if thou didst not continuallie receiue me soe that euery moment thou dost oblige me vnto thee by bestowing euery moment many benefits vpon me As therfore there is noe hower or minute in which I doe not receiue some benefitt or other from thee soe there ought to be not moment in which I haue not thee before mine eies and in my memorie and in which I doe not with all my strength loue thee But this is a thing that surpasseth my abilitie vnlesse thou of thy liberalitie bestowe it vpon me From whom euerye good and perfect guift hath his beginning descending from the Father of lightes with whom there is noe mutation or shadowe of alteration Verily this prerogatiue of louing thee proceedeth not from the desire or endeuoure of any mortall man but is giuen to him on whom it pleaseth thee to take compassion This guift is thine o Lord who art the giuer of all good Thou commaundest that we shoulde loue thee graunt vs grace to doe that which thou dost commaunde and commaunde whatsoeuer it shall please thee Of the vehemencie of loue or charitie CHAPT XIX O My God I doe loue thee desiring to loue thee more and more continuallie because thou art indeede more sweete then any honie more nourishing then any milke more bright then any light Wherefore thou art to me more deare then golde or siluer or any pretious stone whatsoeuer For whatsoeuer I did whilst I liued in the worlde did but displease me inrespect of thy sweetnes and the beauty of thy beloued house O fire that dost alwaies burne and art neuer extinguished O loue that art alwaies hoate and neuer growest colde inflame me with the fire of thy loue Let me I say be sett on fire by thee to the end I may wholy loue thee For he that loueth any thing besides thee or which he loueth not for thee loueth thee by that meanes with lesse vehemencie I wil loue thee o Lord because thou hast loued me first But how shall I be able to expresse the tokens of thy surpassing great loue towardes me by reason of thy innumerable benefits with which thou hast nourished me from my very infancy For in the benefit of creation when in the beginning thou didst create me of nothing by making me according to thine owne image thou hast honoured and exalted me aboue other creatures which thou hast made ennobling me with the light of thy counteâ—ance with which thou hast signed and sealed the entrance of my hart by which likewise thou hast made me different from senslesse creatures and bruite beastes and in dignity almost equall to the Angells All this seemed little to thy diuiâ—â—e Maiestie for that thou hast not ceased to chearishe me dayly euer since with many singular and surpassing greate presents of thy magnificence yea thou hast fedd and fostered me as if I were thy little childe and onely darling giuing me sucke from the breastes of thy diuine consolation Verily thou hast caused all creatures to serue and obey me to the end I might wholy employ my selfe in the seruice of thee Howe God hath made all thinges subiect to the seruice of man CHAPT XX THou o Lord hast made all thinges subiect to man that man shoulde be wholie subiect to thee alone And to the end thou mighest oblige man to be wholy thine thou hast made him ruler ouer euery thing All exteriour thinges thou hast created for the body the body for the soule and the soule for thee to the end that the soule might haue nothing els to doe but to loue and delight in thee hauinge thee as her solace and inferiour thinges at her seruice For whatsoeuer is contained within the compasse of heauen is inferiour to the soule of man which was created to enioy the most soueraigne and supreame good by whose possession it might become blessed To whom if it shall adhere by forsakiuge the familiarity and freindshipp of all thinges heere beneath being all subiect to mutabilitie it shall without doubte heereafter beholde most cearely the face of that supreame Maiestie and eternall immortalitie whose sight it now desireth soe earn stly It shall then I say enioy those most excellent guiftes graces in heauen in comparison of whome whatsoeuer is heere seene is to be esteemed as nothing Those are the thinges which neither â—ie hath seene not eare hath hearde neither haue they euer entred into the harte of man which God hath prepared for those that loue him These thou wilt bestowe o Lord vpon the soule of man Yea euen in this life thou dost daily make glad the soules of thy seruants being the louer of soules But why doe I wonder at this o Lord my God seing by doing this thou dost honoure thine owne image and similitude accordinge to which our soules are created For which our body likewise although it be subiect to corruption and of noe reputation yet that it might see thou hast giuen it the light of the firmament by meanes of thy seruants the sonne and moone who without being euer weary doe continuallie day and night by vertue of thy commaundment serue and obey thy children Moreouer thou hast bestowed vpon the body the purity of the ayrâ— that it might breathe varietie of soundes that it might heare sondry sweete sauoures that it might smell diuersitie of meates that it might taste grosse and corpulent bodies that it might feele Thou hast ordained labouring beastes in his necessities to serue and aide him the foules of the aire the fishes of the sea and the fruites of the earth to feede and refreshe him Thou hast caused the earth to bring for the medicines for â—ache seuerall maladie Finallie thou hast prepared seuerall salues for seuerall sores varietie of remedies for diuersitie of infirmities because thou art mercifull and milde and being the potter by whom we were framed thou knowest the brickle stuffe whereof we are formed because we all are as a peece of potters clay in thy hande How by the consideration of benefits temporall we may gather the greatnes of those that are celestiall CHAPT XXI GIue me grace o Lord to see the greatnes of thy