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
me thy loue which is chast and holie that it may replenishe preserue wholy possesse me Giue me likewise I beseeche thee in token of thy loue a fountaine of teares trickling downe from mine eies that they may beare witnes of thy teÌ„der affection towardes me let them speake and declare how much my soule doth loue thee seing it cannot containe it selfe from teares by reason of the surpassing great sweetnesse surpassinge greate charitie I remember o louing Lord that good woman Anne who came to the tabernacle to desire a sonne of whom the holie scripture relateth that after her teares and prayers to this effect offered shee remained as one assured to obtaine what shee had desired Now when I call to minde this her soe greate vertue and constancie in not doubtinge to receiue what shee demaunded I caÌ„not but be greatelie greiued and ashamed1 For if a woman did thus weepe perseuer in weeping which did onelie seeke to obtaine a sonne in what manner ought my soule to lament and to continue in lamentation which doth seeke and loue God desireth to attaine vnto him how ought that soule to lament and weepe which doth seeke God day and night whâ—ch refuseth to loue any other thinge sauinge Christ alone Verilie we might very well wonder and be astonished if the teares of such a soule were not her continuall foode Wherefore I beseâ—che the take pittiâ— of me and be mercifull vnto me because the sorrowes of my harte are exceeding manie Imparte vnto me thy celestial comforte and despite not my sinfull soule for which thou hast suffered a death soe cruel Bestowe vppon me the guifte of teares proceeding from an internall affection loue towardes thee which may breake the bands of mine iniquities and alwaies fill my soule with celestiall gladnes Although I durst not demauÌ„de to be pertaker of that vnspeakeable rewarde which thou hast ordained for true perfect moÌ„kes and religious men for that I am altogether vnable to followe the footestepps of theire angelicall conuersation yet at least lett me obtaine some place or other in thy kingdome amonge the deuoute blessed woemen The wonderfull deuotion of an other deuoute woman doth likewise come into my minde who with greate loue sought thee lying in thy graue who after thy disciples were gone went not away from thy tombe but â—att still sorrowfull and lamenting and for a long time together very bitterly weeping and rising vp from the place where shee had sitten with watchfull eies and many teares shee diligently sought thee againe and againe in euery corner of thy sepulcher from which thou wert departed being risen to see if peraduenture shee might any where see and finde thee whom shee sought with soe greate affection Doubtles shee had entred and sought thee in the sepulcher diuers times before and yett all was not enoughe in respect of her ardent loue for that perseueraÌ„ce is the perfectioÌ„ of euery good action And because aboue others shee loued thee and with loue lamented thee and with lamentation sought thee and in seeking continued coÌ„stantly for this cause before all others shee deserued to finde thee to see thee and to speake vnto thee Neither was shee onely thought worthy of this one fauour alone but besides this was made the messenger Apostle vnto the Apostles themselues of thy glorious Resurrection thou gently bidding and coÌ„maunding her saying Goe tell my brethren that they goe into Galilee there they shall see me If therefore this woman did in this maner weepe and perseuere in weeping who sought thee as one shee thought to be deade albeit thou wert liuinge who touched thee with the hande of her faith how greately ought that soule to lament and persist in lamentation who beleiueth with the hart and acknowledgeth thee with the mouth to be her Reedemer and to rule and raigne both in heauen and euery where how greately ought that soule to groane and weepe who with the whole harte loueth thee and with the whole harte desireth to see thee O thou-that art the onely hope and succoure of such as are in miserie to whom we neuer pray without hope of mercie for thine owne sake and for thy holy names sake graunt me this grace I beseeche thee that as often as I thinke speake write reade or talke of thee as often as I meditate of thee and as often as I stande before thee to offer prayses prayers and sacrifice vnto thee soe often lett me with teares aboundantly sweerely weepe in thy sight that my teares may be my foode day and night Thou truly o king of glorie and maister of all vertues hast taught vs by thy worde example to lament and weepe saying blessed are they that mourne for they shal be comforted Thou thy selfe didst lament the death of thy disceased freinde and with many teares didst bewaile the cittie that in fewe yeares after was to come to ruine I beseech thee o good Iesu by those most pretious teares of thine and by all thy mercies by which thou hast in that wonderfull manner releiued our miseries graunt me the guift grace of teares which my soule doth much desire and couet because without thy guift I cannot obtaine it it being the Holy Ghost that doth effect the same whose propertie is to mollifie the harde hartes of sinners and to moue them to compunction Graunt me the guift and grace of teares like as in times past thou hast donne to our forefathers whose footestepps I ought to imitate that I may during the whole course of my life lament as they did both day and night By theire meritts and intercession who haue pleased and deuoutely serued thee take compassion of me thy vnworthy seruant being in great miserie graunt me the guift grace of teares I beseeche thee Graunt that the water of teares may flowe from mine eies as from a floude that night and day they may be vnto me in steede of foode O my God let me become as a pleasing and acceptable oblation to be sacrificed in thy sight by the fire of compunction and as a most gratefull sacrifice lett me be accepted of thee in the odoure of sweetneâ— O most louing Lord lett me become as a faire and flowing fountaine in which let this sacrifice be daily washed from the filthe of sinne For albeit by the assistance of thy grace I haue offered my selfe wholy vnto thee yet neuerthelesse I doe dailie offende in many thingeâ— throughe my exceeding greate frailtie Graunt me therefore most blessed and beloued God the guift and grace of teares especiallie through the sweetnes of thy loue and the remembrance of thy manifolde mercies prepare this banquet in thy â—ight for me thy vnworthy seruant and graunt me this prerogatiue that as often as I will I may be fedd and refreshed with it Afforde me this fauour for thy mercy and goodnes sake I beseeche thee that I may soe drinke and become drunke by drinkinge of this most excellent cupp of teares
footestepps of men are guided by thy diuine prouidence the footesteps I say of those who acknowledge that they are guided by thee and not of themselues Wherefore we humbly beseeche thee by the bowels of thy mercy o Lord that thou wilt saue what thou hast created because thou art able to saue vs if thou art willing on whose onely will doth depeÌ„de the merit of our saluation Of the ancient benefits of almighty God CHAPT XXVI REmember â— Lord I beseeche thee thy mercie shewed towardes vs of old time through which thou hast preuented vs with the blessings of thy sweetnes euen from the beginninge For thou o Lord and my hope from the verie time that I was a suckling yea before I was borne hast prouided and prepared the waies that I should walke in and by them attaine to the glorie of thy heauenly habitation Thou hast knowen me before thou didst forme me in my mothers bâ—llie and before I issued forthe of the wombe of my mother thou hast preordained of me whatsoeuer seemed good to thy diuine pleasure I knowe not o Lord what thinges are written of me in thy booke in the secret of thy consistorie which makeâ—h me to feare exceedingly but thou knowest them all particularlie because that which I expect by succession of daies and times a thousand yeares hence to be fulfilled in the sight of thy eternitie is already accomplished and that which is to come is alreadie donne But I for that I knowe not these thinges liuing heere as it were in a darke and obscure night cannot but feare and tremble whilst I see sondrie dangers on euerie side assaulting me troupes of ennimies poursuing me and the infinite miseries of this life enuironning me And were it not that the ayde of thy grace doth succoure me in these my manifolde tribulations I should soone fall into desperation But I haue a great hope and confidence o my God in thee who art a Prince of vnspeakeable pittie and the consideration of thy infinite mercies are noe small comforte vnto me in my miseries The former tokens likewise of thy loue and mercie shewed towardes me before my natiuitie but appearing now especiallie doe put me in hope for the time to come to receiue more ample and greater fauoures from the handes of thy bountifull libeâ—alitie which thou dost reserue for thy friendes and those that loue thee to the end that my hope may reioyce in thee o Lord my God with a sacred and liuelie cherefulnes with which thou dost continuallie comforte my younge and tender yeares Of the Angells appointed to be the guardians of man CHAPT XXVII Thou hast loued me o my onely loue before I loued thee and hast created me according to thine owne likenes making me Lord and ruler ouer all thy other creatures Which dignitie I then possesse when I know thee for whom thou hast made me Moreouer thou causest those heauenlie spirits for my sake to become messengers to whom thou hast giuen commaundement to protect and guarde me in all my actions that I hurte not my foote against a stone These are the watchmen that keepâ— continuall sentinell vpon the walls of thy cittie new Hierusalem guarding the mouÌ„taines likewise that are rounde about it keeping watch by night ouer thy flocke least that old serpent our aduersarie the diuell as a Lion shoulde kill and destroy our soules if there were none to desende them who as a roaring Lion continuallie rangeth about seeking whom he may deuoure These are the cittizens of our mother aboue the blessed and celestiall cittie Hierusalem who art sent to serue and attende on those that are preordained by God to inherite the kingdome of heauen that they may deliuer them from theire ennimies and guarde them in all theire waies that they may comforte and admonishe them and in the presence of thy glorious Maiestie may offer vp the prayers of thy children Vndoubtedlie they doe loue their fellowe cittizens expecting by them the reparation of theire ruines Wherefore at all times and in all places with great caâ—e and diligence they are present and ready to assist vs succouâ—ing and supplying our necessities passing incessantly to and fro betwixt thee o Lord and vs relatinge our groanes and sighes vnto thee to the end they may obtaine for vs fauoure and courtesie and may bring to vs the desired blessing of thy grace and mercie In all our wayes they walke with vs entring in and going for the with vs considering with great attention how religiously and laudably we behaue our selues in the midst of a peruerse nation with what care and diligence wee seeke thy kingdome the iustice thereof with how greate feare and trembling we serue thee and with how greate ioy and mirthe of â—harte we sing vnto thee When we laboure they ayde vs when we rest they protect vs when we fight they encourage vs when we conquerre they crowne vs when we reioyce if our ioy be of thee they reioyce with vs when we suffer if our sufferings be for thee they suffer together with vs. Greate is the care which they haue of vs and greate is the effect of theire loue towardes vs All which respect and louâ— they shew vs in respect of the vnspeakable loue with which thou hast loued vs. Verilie they loue those that thou louest they preserue those that thou preseruest and forsake those that thou forsakest neither can they endure those that committ sinne because thou they self dost hate those that commit sinne and wilt destroy all those that delight in lying As often as we doe well the Angells are glad and the diuells are sad But when we doe ill we make the diuel merrie and depriue the holy Angells of theirâ— ioy Because they reioyce to see a sinner doe pennaÌ„ce when he hath sinned wheras contrarie wise the diuell reioyceth to see a iust man irrepentant when he hath offended Wherefore o father I beseeche thee affordâ— them this fauoure that they may alwaies reioyce in respect of vs to the end that both thou by them maiest perpetuallie be praysed in vs and we with them may be made one folde in the kingdome of heauen that soe we may together prayse thy holie name o creator of men and Angells When I call these thinges to memorie I confesse o Lord that I haue great cause to prayse and magnifie thee for that these thy benefits are verie greate with which thou hast honoured vs by causing thy Angells who are spirits to serue and attende vs. Verily thou hadst bestowed vpon vs before whatsoeuer is contained within the compasse of heauen and yet thou didst imagin all thinges that are vnder heauen to be a guift of small estimation if thou shouldest not likewise add those that are aboue the heauens Let all thy Angells o Lord for this thy goodnes prayse thee let al thy workes acknowledge and confesse the same vnto thee and let all thy Saints extoll thee euerlastinglie Thou hast honoured vs exceedingly o Lord God our honoure
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
the proper will of euery man is the cause of his damnation or saluation neither can any thing be offered more gratefull then a good will vnto almightie God A good will doth drawe downe God vnto vs and direct vs vp vnto him By a good will we loue God and choose God we runne to God and come to God and enioy God O howe good a thing is a good will by which we are renewed and made like vnto the image and likenes of God Soe pleasinge is a good will vnto him that he will not dwell in that harte in which a good will is wantinge A good will doth cause the blessed Trinitie being of vnspeakeable Maiestie to come vnto it For God the sonne doth enlighten the same with the knowledge of the verity The holy Ghost doth enflame it with the desire of vertue God the Father doth preserue in it what he hath created least it should be lost and miscarrie What the knowledge of veritie is CHAPT XXVI BVt what is the knowledge of verity First of all it is to knowe thy selfe that thou study to be such an one as thou oughtest to be correcting and amending in thy selfe whatsoeuer thou shalt perceiue to be blame worthy Secondly to know loue God that hath created thee for in this consisteth mans whole felicitie Beholde therefore the vnspeakeable greatnes of Gods charitie towardes vs. He hath created vs of nothing and giuen vs whatsoeuer we haue But because we haue loued the guift more then the giuer the creature more then the Creator we haue fallen into the snare of the diuell by sinne and so haue beene made slaues vnto him Neuerthelesse God beinge moued with mercy hath sent his sonne to redeeme his seruants he hath likewise sent the holy Ghost to adopt those that were slaues and bond-men to be his children He hath giuen vs his sonne as the price of our redemption he hath giuen vs the holy Ghost as a priuiledge of his loue and affection finally he reserueth himselfe as the inheritance of our adoption Thus God as one most louing and full of compassion throughe the affection and loue which he did beare to man imparted vnto him not onely his riches but himselfe likewise to the end he might recouer maÌ„ not for any benefit he hoped to reape therby but for mans good and commoditie in soe much that God himselfe was borne of men that men might be borne of him againe What man is there albeit his harte were as harde as a stone whom the loue of God thus preuenting him doth not mollifie and soften especiallie such vehement loue that for mans sake he hath vouchsafed to become a man Who can possiblie thinke man worthy of hatred whose nature and similitude he seeth in the humanitie of God Verily he hateth God that hateth man and soe whatsoeuer he doth he doth but in vaine For God became man for the loue of man that he that is our Creator might be likewise our redeemer to the end man might be redeemed by one of his owne nature God likewise hath appeared in the likenes of man that he might the more familiarlie be beloued of man and that both the senses of man might be made blessed and delighted in him that is the eie of the soule in his diuinitie and the eie of the body in his humanity that soe our humaine nature by him created might within or without find foode in the same and be refreshed What the sending of the holy Ghost doth effect in vs. CHAPT XXVII OVr Sauiour therfore hath been borne vnto vs he hath likewise ben crucified and hath died for vs that by his deathe he might destroy ours And for that his sacred flesh as a cluster of grapes was caried to the presse of the Crosse and by the pressing of his passion the sweete wine of his diuinity began to runne the holy Ghost was sent to make ready the vessels of mens hartes that the new wine might be put into new vessels First that mens hartes might be made cleane that the wine might not be spilt and corrupted that was put into them and lastlie that they might be hoopt and bounde fast that the wine that was putt into them might not be lost That they might be cleansed from the ioy of iniquitie and fortified against the ioy of vanity For that which is good could not come vnlesse that which is euill were first gone The ioy of iniquitie doth corrupt and the ioy of vanitie doth spill and powre out The ioy of iniquitie doth marre the vessell and the ioy of vanitie doth fill it full of holes The ioy of iniquity is when sinne is loued and the ioy of vanitie is when thinges traÌ„sitorie are affected Purge thy selfe therfore from all wickednes that thou maiest be made a vessell apt to containe goodnes Powre forthe all bitternes that thou maiest be filled with sweetnes The holy Ghost is ioy and loue Expell from thee the Spirit of the diuell and the spirit of this world that thou maiest receiue the spirit of God The spirit of the diuell doth cause the ioy of iniquitie and the spirit of the worlde doth cause the ioy of vanity And both these ioyes are amisse for that the one of them is wicked and the other an occasion of wickednes These euill spirits therfore being expelled the spirit of God will come and enter into the tabernacle of our harte caussing a good ioy and a good loue therein by which is expelled the loue of the worlde and the loue of sinne The loue of the worlde allureth and deceiueth the loue of sinne defileth and leadeth vnto death But conrrarily the loue of God enlightneth the minde cleanseth the conscience reioyceth the soule and sheweth God apparantly vnto vs. After what manner he that loueth God carieth himselfe CHAPT XXVIII HE in whom the loue of God maketh abode is alwaies thinking wheÌ„ he shall come to God when he shall leaue the worlde when he shal be free from the corruption of the flesh hauing his harte and affection fixed on heauenly thinges that by that meanes he may finde true peace and tranquillitie of minde When he sitteth when he walketh when he resteth or when he worketh his harte departeth not from God He exhorteth all men to the loue of God and commâ—ndeth the same to euery one declaring vnto them by his harte wordes and actiòs how sweete the loue of God is and how wicked the loue of the worlde and how full of bitternes He laugeth at the glory of the worlde reproueth those that are ouer carefull in thinges temporall shewing them what a foolishnes it is to trust in thinges that are not durable He wondereth at theire blindnes that affect these thinges soe inordinately and maruaileth what should be the cause that all men doe not forsake them seing they are all transitorie soone passe away He thinketh that sweete to all men which is sweet to him that gratefull to all men which he he loueth that