sonne and courteously call to minde what my substance is Regarde the punishment of God made man and release the miserie of man by thee formed Consider the torments of the Redeemer and pardonne the offence of him that was redeemed This is he o my Lord whome thou hast stricken for the sinnes of thy people albeit he be thy well beloued in whome thou hast beene well pleased this is that innocent in whome noe fraude was euer founde and yet was he reckoned and reputed amongst the wicked Heere man doth acknowledge himselfe to haue bene the cause of Christs passion CHAPT VII WHat hast thou donne most sweete childe that thou shouldest thus be iudged What hast thou donne most louinge youth that thou shouldest be soe cruelly handled What was thy sinne what was thy fault what was the cause of thy deathe what was the occasion of thy condeÌ„nation I am the stripe that hath caused thy paine I am the faulte for which thou wert slaine I am the default for which thou didst die the mischeife for which thou wert treated soe cruellie I am the blacke and blewe strokes of thy passion I am the trauaile of thy tormentinge O wonderfull manner of proceeding in a matter of iudgement and correction o vnspeakeable disposition in a mysterie vnkowne The vniust doth sinne and the iust is punished The guiltie doth amisse and the guildesse is corrected The vngodly doth offende and the godly is condemned What the wicked doth deserue the good doth suffer The debt contracted by the seruant is discharged by the maister what man doth doe is endured by God How low o sonne of God how low hath thy humilitie descended how much hath thy charity beene enflamed how farr hath thy pittie proceeded how faâ—r hath thy kindnes encreased how farr hath thy loue extended how farr hath thy compassion arâ—iuâ—d For it is I that haue donne amisse and thou art coÌ„demned I haue committed the offence and thou art punished I haue done the faulte and thou art tormented I haue beene proude thou art humbled I haue beene high minded and thou art abased I haue beene disobedieÌ„t thou being obedient hast suffred the paine of my disobedience I haue beene giuen to glouttonie and excesse and thou art afflicted with abstineÌ„ce An inordinate heate hath violentlye drawen me to vnlawefull concupiscence true charitie hath led thee to the crosse I haue presumed to doe that which was forbiden me and thou hast taken the punishment vppon thee I am delighted in eating and thou art tormented on the tree of thy passion I abound with pleasures and thou art pearced with nayles I taste the sweetnes of the apple and thou the bitternes of the gall My mother hue doth laugh with me and thy mother the B. Virgin Marie doth lament with thee Behold o king of glorie behold my wickednesle and thereby may plainely be seene thy goodnesse Behold mine iniustice and thereby is maâ—â—e manifest thy righteousness What shall I giue thee o my king and my God ' what shall I giue thee for all the benefits which thou hast bestowed vpon me Verily nothing can be found in mans hart that can counterpoise soe greate a desert Can anie thinge possibly by the witt of man be imagined to which the mercie of God may fittly be compared Neither is it the parte of a creature to attempt to make full amendes for the assistance he hath receiued of his creator How beit there is somethinge o sonne of God by reason of thy admirable disposinge of all thinges there is something in which my frailtie may healpe me somthinge to witt if my soule growinge compunct through thy visitation doe crucifie the flesh together with the vices and sinfull affections of the same Soe that when this is graunted by thee from that time forewarde the soule doth begin to suffer with thee for that thou likewise hast vouchsafed to die for mine iniquitie And thus by the victorie of the inwarde man it becommeth stronge and fortified against the exteriour hauinge thee for captaine and leader In soe much that hauing vanquished and ouercome all internall persequution it feareth not for thy loue to expose it selfe to a sworde or iauelin This the smallnes of my condition if it be founde pleasinge vnto thy goodnes will accordings to my meane forces be like to my creators greatnes This heauenly remedie of thine o good Iesu this counterpoison or preseruatiue of thy charitie I beseeche thee by thy ancieÌ„t and accustomed mercies powre into my woundes to the end that all contagion of sinne beinge cast forth it may restore me to my former health that hauinge tasted of the pleasant liquor of thy sweetnes I may vtterly contemne all worldly vanities and feare none of its aduersities and hauinge likewise in my remembrance that eternall excellencie I may alwaies disdaine the blastes of such honour as is traÌ„sitoâ—ie Let nothinge I beseeche thee be sweete nothing pleasing nothing pretious vnto me without thee lett nothing be it neuer soe faire and beautifull like and content me but thee I ett all thinges I pray thee without thee seeme vnto me base and filthie Lett whatsoeuer is offensiue to thee be displeasing to me and the fulfilling of thy wil and pleasure my continuall desire Lett it greiue me to be glad without thee and lett it be my solace to be sad for thee Lett thy holy name be my recreation and the memorie of thee my consolation Let my teares in searching out day and night thy justifications be my bread lett the lawe of thy mouth be my riches and treasure to be preferred before thousands of golde and siluer To obey thee lett be vnto me amiable and delightfull and to resist thee hateful and detestable I humbly begg of thee o my hope by all thy mercies that thou wilt be pleased to pardon me mine iniquities Open mine cares to thy commaundements and for thy holy name I beseeche thee permit not my harte to fall into wordes of malice to same excuses when I haue done amisse I desire thee likewise by thy wonderfull humility that the foote or affection of pride may not approach vnto me and that the hande or actions of sinfull men may not moue and allure me to swarue from thee Heere man for his reconciliation doth propose to God the Father the passion of his sonne CHAPT VIII BEholde o almighty God the Father of my lorde dispose mercifully of me and take pitty vpon me because whatsoeuer I haue founde most pretious I haue deuoutly offered vnto thee whatsoeuer I haue knowne most deare I haue humbly presented vnto thee I haue reserued nothinge vnto my selfe but haue exposed all to thy maiestie I can adde nothing els for that I haue sent my whole hope in embassage vnto thee I haue sent thy beloued sonne as my aduocate vnto thee I haue sent thy glorious onely begotten as a mediator betweene thee and me I haue I say sent one to make intercession by whose meanes I trust to
my cause from vniust people teache me to fulfill thy will for thou art my God Because I beleiue that in whom soeuer thou doost vouchsafe to make thine habitation in him thou doost builde a house for God the Father and the Sonne That man doubtles is blest who shal be thought worthy to haue thee for his guest for that by thee the Father and the sonne will with him make their mansion Come now come most kinde comforter of a sorrowefull soule come most ready helper in tribulation and time of trouble Come o cleanser of sinnes o healer of woundes Come o strength of such as are fraile o releife of suche as fall Come o instructer of the simple and lowly destroyer of the proude and hautie Come o pittifull Father of the fatherlesse milde iudge of widowes Come o hope of the needy refresher of the fainte and sickly Come o bright starre of those that saile o hauen of those that by shipwrack faile on the sea Come o singular commendation of all men liuing the onely saluation of the faithfull departing Come o most holie Spirit come and take pittie vpon me Vnite me vnto thee and gratiously graunt me that according to the multitude of thy mercies my smalnes may be pleasing to thy greatnes and my weakenes to thy force through our Sauiour Iesus Christ who together with the Father in thy vnity liueth and raigneth for euer and euer Amen A Prayer for one seruing God and thinkinge humbly of himselfe CHAPT X. I knowe o Lord I knowe and confesse that I am not worthy to be beloued of thee yet certainely thou art not vnworthy to be beloued of me I am vnworthy I coÌ„fesse to serue thee but thou art not vnworthy worthy of my seruice seinge thou hast created me Graunt me therefore o Lord to doe that whereof thou art worthy and I shal be worthy of that whereof I am now vnworthy Make me by what meanes thou wilt to cease from iniquitie that accordinge as I am bounde I may be able to serue thee Graunt me soe to keepe gouerne and end my life that I may sleepe in peace and rest in thee Giue me grace at my dyinge day to sleepe with repose to repose with securitie to be secure for all eternitie Amen A Prayer to the Holy Trinitie CHAPT XI WIth my whole harte and mouthe I confesse thee God the Father vnbegotten thee the Sonne onely begotten thee the Holy Ghost giuer of comforte and consolation the holy and vndeuided Trinitie to thee be glorie for all eternitie The acknowledginge of God almightie and of his maiestie CHAPT XII O Holy Trinitie one virtue and vnseparable maiestie one God and God almighty I confesse vnto thee I that am the last and least of thy seruants and a poore member of thy church I confesse vnto thee and honour thee with a sacrifice of praise as is my duty according to the small knowledge and abilitie which thou hast giuen me And for that I haue noe exteriour guifts to offer vnto thee I therfore from an vnfained faith and vndefiled conscience doe willingâ—ly and ioyfully offer vnto thee those vowes of praise which by the guift of thy grace are fouÌ„de within me I therefore with my whole harte beleiue and call vpon thee I confesse the Father the Sonne and the Holy Ghost three in persons and one in substance to be the true God omnipotent of one nature or essence simple spirituall inuisible incompreâ—ensible hauing nothing higher or lower or greater then thy selfe but beinge perfect without deformity great without quantity good without quality eternall without time life without death strong without infirmity true without falshood euery where present without situation wholy euery where without location filling all thinges without extension occurring euery where without contradiction going beyond all thinges without motion stayinge in all thinges without station creatinge all thinges hauing want of nothing gouerning all thinges without trauaile or perturbation giuing beginning to all thinges thy selfe being without beginning making all thinges mutable thy selfe being without mutation In greatnes infinite in vertue omnipotent in goodnes superexcellent in wisedome inestimable in thy counsells terrible iust in thy iudgements most secrett in thy cogitations true in thy wordes holy in thy workes aboundant in mercies Most patient towardes offenders most pittifull towardes penitent sinners beinge still the same eternall and euerlastinge immortall immutable whom the largenes of places doth not enlarge nor the litlenes make lesse nor any places of receipt whatsoeuer doe any way straighten and presse together Neither doth thy will alter thee nor freindshipp corrupt thee or dolefull thinges trouble thee or ioyfull thinges moue thee Whom neither forgettfullnes doth make to forgett nor remembrance to remember any thinge To whom thinges past and thinges to come are alwaies present To whom beginning neuer gaue beginning nor time augmentation neither shall any hap or chaunce euer giue ending but thou art he who liuest for euer and euer before all ages and in all ages and through out all ages To thee therefore is due perpetuall prayse and eternall glorie most soueraigne power and singular dignitie and euerlastinge kingdome and dominion worlde without end duringe all eternitie Amen After what manner it pleased God the Father to succoure mankinde Of the incarnation of the diuine Worde and thankes for the same CHAPT XIII HItherto o God almighty the beholder and searcher of my hart I haue confessed the omnipotency of thy maiestie the maiesty of thy omnipotency but now after what manner thou hast vouchsafed to helpe mankind towardes the end of the world as I beleiue with the hart for my iustification soe I confesse with my mouth before thee therby to attaine saluation Certaine it is we cannot any where finde it written of thee that thou o God the Father hast at any time beene sent alone but of thy sonne thus writteth thy Apostle But when the fulnes of time was come God sent his soâ—re When he saieth he sent he sufficiently declareth that he came at that time sent into this worlde when being borne of blessed Marie euer a Virgin he appeared in our flesh true and perfect man But what is that which the cheife euaÌ„gelist affirmeth of him He was in the world and the world was made by him Doutlesse he was sent thither by taking vpoÌ„ him our humanitie where he alwaies hath beene and is remaining by his diuinity Which Mission I verily beleiue with my whole hart and confesse with my mouth to haue bene the work of the whole holy Trinity Now how greately hast thou loued vs o holy and louing Father how greately hast thou loued vs o pitâ—ifull Creator who hast not spared euen thine onely son but hast giuen him for vs sinners He hath beene obedient vnto thee vnto death euen the death of the crosse and takinge our hand writing or obligation wherin we stoode bounde aâ— slaues to the diuell by sinne and fastninge the same to the crosse he
powerful and potent ouer the spiritts or soules of all flesh whose eies behold all the waies of the children of Adam from the day of their birthe vntill the day of their death to the end thou maiest render to euery man according to his actions be they good or euill teache me I beseeche thee how to confesse vnto thee my pouertie because I haue heretofore vaunted that I was riche and needed nothing not knowing that I was poore blinde naked wretched and in miserie for that I thought my selfe to be something when I was nothinge I saied with my selfe I shall become a wise man and I became a foole I thought my selfe to be prudent and discreete and I was deceiued for that I nowe perceiue that it is a guift gratis by thee giuen without whom we can doe nothing because vnlesse thou o Lord guarde the cittye he watcheth but in vaine that guardeth the same Thus o Lord by leauing me and prouing me thou hast taught me to know my selfe not in respect of thee that thou mightst know me but in respect of me that I might knowe my selfe because as I haue already saied I thought my selfe to be something of my selfe neither did I perceiue that it was thou that didst gouerne me vntill thou didst for a while forsake me whereupon I forthwith fell by which I did see and knowe that it was thou that didst gouerne me and that my fall hapned throughe mine owne faulte and my arising againe to grace by the meanes onely of thy grace Thou hast opened mine eies o diuine light thou hast awakened and enlightned me soe that now I see that mans life is a temptation vppon earth neither hath fraile flesh or any mortall man liuing iust occasion to glorie of himselfe before thee or to presume of his iustification sithence all the good we haue be it little or greate proceedeth wholy and freely from thee neither can we attribute any thing iustly to our selues sauing onely our iniquitie Whereof then shall any mortall man glorie shall he glorie of his iniquitie This is not glorie but meere miserie Shall he therfore glorie of his goodnes shal he glorie of that which is an others because all goodnes and glorie is thine o Lord and belongeth to thee He therfore that vsurpeth that glorie to himselfe that is due to thee is a theefe and a robber and like vnto the diuell who desired to bereaue thee of thy glorie For he that desireth to be praysed in respect of the guift which thou hast giuen him and doth not seeke thy glorie therein but his owne albeit in respect of thy guift he be praised of men yet by thee he is thought worthy of blame for that with that guift which thou hast giuen him he hath not sought thy glory but his owne But he that is praised of men being by thee thought worthy of blame will not be defended by men when thou shalt judge him nor freede by them when thou shalt condemne him Thou therfore o Lord who didst forme me in my mothers wombe permit me not to fall into that reproachfull infamy as to be vpbraieded as one that woulde bereaue thee of thy glorie To thee is due all glorie who art the author of all goodnes but to vs shame and misery who according to our deserts are worthy of all wretchednes were it not that thou dost take pitty vpon vs. Thou o Lord art pittifull indeede full of compassion towardes all men and hating nothing of those thinges which thou hast made bestowing vpon vs many benefits and enriching vs with thy greatest guifts because thou dost fauour those that are friendlesse making theÌ„ to abouÌ„de with the riches of thy goodnes Beholde now o Lord we are thy poore distressed children we are thy little flock open thy gates vnto vs to the end that those that are poore may feede and be filled aboundantly and those that seâ—ke thee may praise thee eternallie I knowe o Lord and confesse because thou hast instructed me that they onely that acknowledge themselues to be poore and needy and confesse vnto thee their pouerty shal be enriched by thee in soe much that they that imagine themselues riche being indeede poore and needie are not to expect any spirituall guift or grace from thee Wherfore o Lord my God I doe acknowledge and confesse vnto thee my pouertie rendring vnto thee all glorie all being thine and due vnto thee because all the good that is donne by me proceedeth wholy from thee I confesse o Lord like as thou hast taught me that I am nothing els but meere vanitie the shadowe of deathe a darke bottomelesse dungeon a voide and vnprofitable plot of grounde bringing forth nothinge without thy blessing the naturall fruit thereof being confusion sinne and eternall death and damnation All the good that euer I had heretofore I had it from thee al the good I haue likewise at this present is wholy thine and proceedeth from the handes of thy liberalitie When I haue stoode vpright it hath been by thy assistance when I haue fallen it hath been through mine owne negligence when I was falleÌ„ likewise I shoulde for euer haue remained in the mire if thou hadst not raised me and being blind I shoulde for euer haue beene blind if thou hadst not enlightned me When I was fallen I should neuer haue risen if thou hadst not with thy hand raysed me yea after thou hast raysed me I shoulde haue fallen againe immediately if thou hadst not vphelde me I shoulde likewise haue perished many times and been vtterly vndonne if thou hadst not gouerned me Thus o Lord and in this manner hath thy grace and mercy preuented me from time to time and continually deliuering me from all mishapps that might haue befallen me preseruing me from perills that are past deliuering me out of those that are present and strengthning me against those that are to come cutting in in sunder before me the snares of sinne remouing likewise all causes and occasioÌ„s of the same for if thou hadst not afforded me this fauoure I shoulde haue committed all sortes of sinnes whatsoeuer Because I knowe o Lord that there is noe sinne committed by one man which an other coulde not likewise doe the same if mans Creator by whom he was made did not assist him Thou therfore hast caused and commaunded me to abstaine from iniquity giuing me thy grace that I might belieue in thee For thou o Lord didst direct me to doe that which was to thy glory and mine owne saluation giuing me grace and vnderstanding that I might auoide adulterie or all other sinne Of the diâ—â—ell and his manifolde temptations CHAPT XVI THe tempter was absent and thou hast been the cause that he was absent time and place haue been wanting and this hath happned through thy fatherly disposition The tempter was present hauing opportunitie of place and time but thou hast kept me from consenting vnto him The tempter came to teÌ„pte me in his owne deformed and ougly
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
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
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
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
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
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
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
shine o loue which dost alwaies burne o sweete Christ o good Iesu the eternall and neuer failing light the breade of life who dost feede vs with thy selfe without hurte to thy selfe who art daylie eaten and yet art alwaies whole without being broken I beseeche thee o Lord to shine vppon me and to enflame me Enlighten and sanctifie me thy vessell cleanse me from malice fill me and preserue me full of thy grace that to the good of my soule I may eate the foode of thy fleshe to the end that by eating thee I may liue of thee I may liue by thee I may come to thee and repose in thee Of the ioy which the soule receiuâ—th by receiuing Christ CHAPT XII O Lord the sweetnes of loue and the loue of sweetnes Be thou my foode and let all my bowelles be filled with the delitious drinke of thy loue to the end that all my wordes and cogitations may be good and tending to edification Make me o Lord and my loue to encrease in thee that thou mayest be eaten by me worthily who art more sweete then honie more white then snowe the foode of suche as growe greate in vertue Thou art my life by which I liue my hope to which I adhere my glory which I desire to obtaine Possesse thou my hart gouerne mine intention direct mine vnderstanding lift vp my loue eleuate my minde and draw the mouthe of my soule thirsting after thee to the waters of life euerlasting Let all tumultuous thoughtes and carnall cogitations I beseeche thee holde theire peace Let all phantasies of the earth and waters of the ayre and heauens keepe silence Let all dreames and imaginarie reuelations all tongues and tokens keepe silence briefly let all thinges holde theire peace that are donne in this vale of miserie being all of them short and soone passing away Let my soule in like sorte be silent and not speake a worde let it leaue it selfe by not thinking of it selfe but of thee o my God for that thou art my true and onely hope and my whole confidence Because a parte of each one of vs as the blood and flesh is founde in thee o Lord our God in thee I say o most sweete most gratious and most milde Iesu Where therfore parte of me doth raigne there I belieue likewise to haue dominion and where my blood doth dominere there I trust to haue principalitie and power Where my fleshe is glorified there I knowe my selfe to be renowned Although I am a sinner yet I doe not despaire to be pertaker of this grace and fauoure although my sinnes doe hinder it yet my substance doth require it Although my faultes and defectes doe exclude me yet my humaine nature which is common to me with Christ doth not repell me That the Worde incarnate is the cause of our hope CHAPT XIII DOubtles God is not soe cruell as not to loue his owne fleshe members and bowells I should certainely despaire by reason of the manifolde sinnes and vices faultes and negligences which I haue committed and doe dailie and continuallie commit in thought worde and deede and by all manner of meanes by which humaine frailtie is able to offend were it not that thy diuine Worde o my God had beene made fleshe and dwelt in vs. But now I dare not despaire because he being obedient vnto thee vntil deathe euen the deathe of the Crosse hath taken our handewrittinge or obligation wherein we stoode bounde as slaues to the Diuell by sinne and fastning it to the Crosse hath crucified both sin and deathe In him I securely breathe who sitteth at thy right hande and maketh intercession for vs. Trusting therefore in his bountie I desire to come to thee in whom we are already risen againe from the deade and are reuiued with whom we haue alreadie ascended into heauen and sit with him in glorie in that happie region To thee therfore o heauenly Father be all praise glory honor and thanks-giuinge HOw the more we are addicted to diuine contemplation the greater delight we take therein CHAT XIV How sweete is the remembrance of thee vnto vs o most louing Lord who hast soe dearelie loued and saued vs who hast soe wonderfullie reuiued and exalted vs. The more I meditare of thee o most mercifull Lord the more sweete and amiable thou art vnto me And for that thy goodnes doth exceedinglie delight me I purpose as long as I liue in the place of this pilgrimage to desire and contemplate without ceasing thy wonderfull loue vnspeakeable beautie with apure intention and with a most sweete and louinge affection Because I am wounded with the darte of thy charitie I am wonderfullie enflamed with the desire of thee coueâ—ing to come to thee to see thee Wherfore I will stande vppon my guarde and will singe in spirit with watchfull eies yea I wil singe with my minde and with all my forces I will praise thee my creator and redeemer I will peâ—rce the heauens by deuotion and feruoure and will remaine with thee by a feruent desire that being detained in this present miserie with my bodie only I may in thought and affection be continuallie with thee to the end my hart may be there where thou art my desired incomparable and most beloued treasure But alas o Lord my hart is not sufficient to conteÌ„plate the glorie of thy great goodnes and pittie for that thou art a God of infinite meekenes and mercie verily thy praise thy beautie thy vertue thy glorie thy magnificence thy maiestie and thy charitie doth farre surpasse the capacitie of any mortall memorie For euen as the brightnes of thy glorie is inestimable soe likewise the largenes of thy charitie is vnspeakeable whereby thou dost adopt those to be thy children and vnite them vnto thee by loue and affection whom thou hast created of nothinge How for Christs sake we ought to wishe for tribulations in this life CHAT XV. O My soule if it were necessary daylie to suffer torments yea to endure hell it selfe for a longe time together that we might see Christ in 〈◊〉 glorie and be ioyned in felowship with the Saintes in his heauenly cittie were it not meete thinkest thou to sustaine all manner of miserie that we might be made pertakes of soe greate a good and of soe greate felicitie Let the diuells therfore endeuoure as much as they will to entrap me and by tentatious to deceiue me let longe fastinge weaken my bodie and course cloathing subdue my fleshe let trauaile trouble me and watching drie me vp to nothinge let others exclaime against me let this or that man disquiet and molest me let colde make me crooked let my conscience murmure against me let heate scorche me let my bodie be grieued my breast enflamed my stomacke puffed vp with winde my countenance wanne and withered let me be wholie afflicted with sicknes let my life consume away in sadnes and my yeares in sighes and sorrowfullnes let rottennes enter into my bones and
any time my rebellious flesh doth chance to throwe me downe through the remembrance of the woundes of my Lord I arise againe When the diuell seeketh to entrap me I forthwith fly to the bowells of my Lords mercy and he presentlie departeth from me If the heate of vnlawfull luste doth at any time cause any inordinate motion in my flesh through the remembrance of the woundes of our Lord the sonne of God it is immediatlie mitigated In all aduersities I doe not finde a more soueraigne remedie then are the wounds which Christ suffered for me In them I sleepe securely and repose assuredly Christ hath died for vs and therfore in deathe nothing can be founde soe bitter and vnpleasing which is not sweetned and cured by Christs death and passion My whole hope is in the deathe of my Lord. His deathe is my merit succoure and saluation it is my life and resurrection our Lords mercy and compassion is the merit which I rely vpon I am not voide of merit aslonge as I haue the Lord of mercies on my parte and sit hence the mercies of our Lord are many I my selfe am likewise riche in merits By howe much the more powerfull he is to saue me by soe much the greater is my securitie Howe the remembrance of Christs woundes is an approued remedie against all afflictions CHAPT XXIII I Haue exceedingly sinned and I knowe mine offenses to be many which I haue committed and yet I doe not despaire because where sinnes haue abounded there grace hath superabounded He that despaireth of obtaining pardon for his sinnes denieth God to be mercifull He doth almightie God a greate iniurie that mistrusteth of his mercy As much as lieth in him he denieth God to haue charity truth and power in which three notwithstanding doth depend my whole confidence that is in the charitie of his adoption in the truth of his promise and in the power of his redemption Nowe therfore let my foolishe imagination murmure as much as it will saying Who art thou that speakest after this fashion how wonderfull greate I pray thee is the glory of heauen by what merits then doâ—t thou hope to obtaine the same To whom I will answere confidently saying I knowe to whom I haue committed my selfe for that throughe his surpassing great charitie he hath adopted me to be his sonne because he is true in his promise and able to performe the same and may doe whatsoeuer it pleaseth him I cannot be terrified with the multitude of my sinnes if the deathe of my Lord come into my minde because my sinnes cannot oâ—ercome him The nayles and lance doe tell me that I am truly reconciled to Christ if I loue him Longinus with his lance hath opened Christs side for me into which I haue entred and doe rest there securely He that feareth let him loue because loue chaseth forth feare Verilie the whole worlde doth not afforde such a powerfull and present medicine against the heate of dishonest pleasure as is the deathe of my redeemer He stretcheth for the his armes on the Crosse and spreadeth out his handes as one readie to embrace sinners I purpose to liue and desire to die betweene the armes of Christ that hath saued me There I will sing securely I will extoll thee o Lord for that thou hast receiued me and hast not permitted mine enimies to triumphe ouer me Our Sauiour at his death bowed downe his heade that he might giue the kisse of peace to his beloued So often doe we kisse God as we are egged forwards through his loue to doe good A deuoute Meditation of the soule stirring vs vp to the loue of Christ. CHAPT XXIV O My soule who art famous by being framed according to the likenes of God beinge bought with Christs owne blood espoused vnto him by faith endowed with the holy Ghost adorned with vertues esteemed equall with the Angells loue him of whom thou art soe much loued attende to him that attendeth to thee and seeke him that seeketh thee Loue this thy louer of whom thou art beloued with whose loue thou art preuented who is the fountaine froÌ„whence thy loue proceeded He is thy merit and rewarde he is the fruite the vse and end of thy loue Be carefull to please him that is carefull to please thee thinke on him that thinketh of thee be pure with him that surpasseth in puritie be holy with him that excelleth all others in sanctitie According as thou shalt carry thy selfe towardes God in thy conuersation in the same manner will he carrie himselfe towardes thee againe He therfore being courteous milde and full of mercy and compassion doth exact of thee that thou likewise be courteous milde sweete huÌ„ble and mercifull towardes all men Loue him o my soule who hath deliuered thee from the lake of misery and from the myre of sinne and iniquitie Choose him for thy friende especiallie who alone will faithfullie adhere vnto thee when all other thinges and friendes shal be taken from thee On the day of thy buriall when thou shalt be abandoned by all thy friendes he will not leaue thee but will defende thee from those roring and infernali fiendes ready to deuoure thee yea he will conduct thee throughe that vnknowne region and bring thee into the streetes of heauenly Syon and will place thee there with his Angells before the face of his Maiestie where thou shalt heare that Angelicall songe Holy holy holy c. The Canticle of ioy the voice of mirthe and 〈◊〉 thanks-giuing praise and perpetuall Alleluia is songe there euerlastingly There there is a heape of happines supereminent glory superaboundant gladnes and all manner of goodnes O my soule sighe vehementlie and desire earnestlie that thou maiest attaine to that celestiall citty of which soe glorious thinges are saied and in which is the dwelling place of all those that are truly glad By loue thou maiest mounte vp thither because nothing is harde nothing is impossible to an vnfained louer The soule that loueth ascendeth very often and runneth vp and downe familiarlie in the streetes of the heauenlie Hierusalem visiting the Patriarches and Prophets saluting the Apostles admiring the armies of Martyres and Confessores and considering the quires of Virgins Heauen and earthe and all thinges in them contained doe continuallie exhorte me to loue my Lord God How nothing can satisfie the soule besides God the supreame good CHAT XXV IT is impossible that the harte of man should remaine constant and stable if it be not setled in the desire of thinges eternall but being more mutable then mutabilitie it selfe it passeth from one thing to an other seeking repose where it is not for in these fraile and transitorie thinges in which the affections thereof are held captiue it cannot content it selfe and liue at quiet because it is of soe great dignitie as that nothinge but the chiefe good is able to suffice it it is likewise of that freedome as that it cannot be constrained to commit any sinne Wherfore
obtaine pardon I haue directed thy Worde with my wordes whom I haue affirmed to haue beene sent for my misdeedes and haue recounted vnto thee the passion of thy most sacred sonne which I doe beleeue to haue beene suffred for my redemption I doe beleeue that his deitie sent by thee hath vouchsafed to be cloathed with my humanitie in which he thought it not strange to endure buffets bondes spittinges derision and mockinge yea to take patiently the crosse the nayles and the lances percinge This humanitie whilome subiect to the cryinge of infancy wrapped in the swadlinge cloathes of childhoode troubled with the trauailles of youthe made leane with tastinge wearied with watchinge tired with trauailinge after that cruelly treated with whipps torne with tormeÌ„ts reputed as dead endowed with the glory of his resurrection he hath caried with him vnto the heauenly felicitie and placed the same at the râ—ght hande of thy Maiestie This is that which doth implore thy mercy to pardon mine iniquitie Heere behâ—ulde o holy Faâ—her the sonne whom thou hast begotten and the seruant whom thou hast redeemed See heere the Creator and despise not his creature Gâ—atiously embrace the shepheard mercifully looke vpon the sheepe which vppon his owne shoulders he hath brought backe vnto the folde This is that most faithfull shepheard who heresofore with much and manie laboures sought the sheepe that was loste wanderinge ouer the craggie hilles and dangerous dales Who liauing at length found this one sheepe that had beene lost beinge now almost dead and fainting for want of foode with iov he laied it on his owne shouâ—ders and bindinge it fast vnto him with cordiall cordes of affection he drewe it out of the pitt of perdition and lastly holding it fast with the embracements of his mercy that it might not againe get away he brought it backe to the ninety nine that had neuer gone astray Beholde o Lord thou who aâ—t my king and God of all power beholde the good sheepheard doth yeeld thee an accompt of that which thou hast committed to his charge he hath by thy ordinance vndertaken to saue man whom he hath repaired and rendred vnto thee free from all spott of sinne Beholde thy most deerely beloued sonne hath reconciled vnto thee the creature which thou didst create of clay which had departed farr from thee Beholde the milde sheapphearde doth bringe againe to thy flocke the sheepe which the violent theife had driuen a way He representeth the seruant before thy face that did runne away through the guilt of his owne conscience to the end that he who by his owne merits deserued punishment may by the satisfaction of this soe good a Lord obtaine pardon and that he to whom hell was due for his sinnes and iniquitie may hope in shorte time by meanes of soe good a guide to be recalled to the countrie of hauenly felicitie I haue beene able of my selfe to offende thee but of my selfe I caÌ„not appease thee My God is become mine ayde to witt thy beloued sonne makinge himselfe partaker of my humanitie that he might cure mine infirmitie to the end that by the same thinge from whence arose the cause of offence he might offer vnto thee a sacrifice of praise and by this might make me acceptable to thy mercie that sittinge at thy right hande he might alwaies shewe himselfe to be of the same nature and substance with me Beholde this is my hope this is my confidence If thou doest as worthily thou maiest contemne me in respect of my sinne at least looke mercifully vpon me for the loue of thy beloued sonne For thy sonnes sake pardon me his seruant Looke vpon the Sacrament of his fleshe and remit my fleshes guiltines Lett my sinnes I beseeche thee be blotted out of thy sight be they neuer soe vilde as often as thou doest see those wide open woundes of thy blessed childe Washe a way I beseeche thee the spotts of pollution and filthines where with I am defiled as often as thou doost behold the pretious bloud flowing from his sacred side And for that flesh hath caused thee to be angry leâ—t flesh 〈◊〉 wise I most humbl requâ—st thee moue thee vnto mercy that as flesh hath seâ—uced me to sin soe flesh may reduce me to pâ—rdon True it is that much is due to my impietie but much more to his pitty Great certainly is my wickednes but farr greater is his worthines For by how much higher God is then man in greatnes and exceliencie by soe much lower is mans malice to his goodnes in quality and quatitie For what hath man done and committed which the sonne of God being made man hath not redeemed What pride could swell to be soe great which so great humiâ—iâ—y did not abate and defeaâ—e What power of death coulde grow to haue soe supereminent power and dominion as that Christ had not power to destroy and pâ—ll it downe by the paine of his passion Verily o my God if the demerits of man sinning and the meritts of his crâ—ator redeeming him were weighed togeather in a ballance that is iust and euen farr greater distance and difference would be founde betweene them then is betweene the East and West or betweene the lowest hell and the highest hâ—auen Now therfore o most excellent creator of light now mercifully pardo me my sinnes for the vnspeakable labours of thy beloued sonne Lett my wickednes I beseeche thee be now forgiuen by meanes of his pitty my peruersnes through his modesty my fiercenes through his meekenes and mercie Lett his humilitie now winne my hautines his sufferance mine impatieÌ„ce his benignity mine vncourteousnes his obedience my disobedience his tranquillitie mine vnquietne his sweetnes my bitternes his mildnes my hastines his charitie mine vngentlenes A prayer to desire the assistance of the Holy-Ghost CHAPT IX VOuchsafe now o true loue of the diuinity o sacred communication of the almighty Father and his most blessed sonne O Holy Ghost the almighti aduocate the most meeke and mercifull comforter of those that mourne and are in misery vouchsafe now to flow and descende into the secret roomes of my harte by the powerfull vertue and dwellinge and abidinge in me make ioyfull by the shininge of thy bright illumination all the darksome dennes of my neglected mansion fruitfull likewise I beseeche thee by visitting me with the aboundance of the heauenly dewe of thy grace infused whatsoeuer thou shalt finde in me through longe neglect to be growne corrupt or withered Wounde with the darte of thy loue the secret places of mine inwarde man and entringe in set on fire with thy wholsome flames the internall partes of my dull affection consume likewise whatsoeuer is amisse in all the partes and powers of my body and soule within by enlightninge me with the fire of sacred deuotion Giue me to drinke of the fountaine of thy pleasure that I may not desire to taste of the poysoned sweetnes of any worldly creature Iudge me o Lord and discerne
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