although a bad one vnworthy and a sinner But whatsoeuer I am either good or bad I am alwaies thine to whom should I flie but to thee If thou cast me off who shall receiue mee If thou dispise me who shal regarde mee O God I do acknowledge my selfe vnworthy flying againe to thee Lord thy mercy is greater then my iniquitie thy compassion is more then my vngraciousnesse towardes thée Thou canst forgiue more theÌ„ I can commit and canst pardon more then I can offend Despise mee not O Lord neither note the multitude of my sinnes but acording to the multitude of thy mercies pitty me and bee fauourable vnto me a haynous sinner Say vnto my soule I am thy sauiour which saydest I will not the death of a sinner but rather that he conuert and liue Conuert mee O Lord to thee and be not wrathfull against mee I beséech thee most gentle father for thy mercies sake that I may end my life well and with true and harty repentance of all my sinnes Amen Short Meditations THy hands O Lord haue made me and fashioned me I may say those hands which were nayled with nayles for mee Lord despise not the worke of thy hands Beholde in thy handes O Lord my God thou hast writen mee reade that writing and saue mee Beholde I thy creature sigh to thee thou art my creator renew me make me againe beholde thy workemanshippe I cry vnto thee thou art life quicken mee beholde I thy clay looke backe to thee thou art the Potter fashion me againe Lord haue mercy on mee for my daies are nothing c· Another THou full of pittie say vnto mee thy wretched seruant say vnto mee through thy compassions what thou art to me Say vnto my soule I am thy health doe not hide thy face from mee least I die Another SAue mee O Lord which art the true safety and that willest not the death of a sinner Lord haue mercy on my sinfull Soule loose the bonds thereof Sweete Iesu regarde my humility and blot out all my transgressions bee my ayde leaue me not neither despise mee O God mine onely comfort but tèach me to doe thy will O bountifull Iesu although though I haue offended whereupon thou maiest iustly damne mee yet thou hast not lost that whereby thou art accustomed to saue Good lord my Iesu why camest thou down from heauen to what ende yéeldest thou thy selfe to death but that thou wouldest saue sinners of which sort I am exceeding O vile sinner that I am take breath againe be of good cheare thou maist not despaire hope in him whom thou fearest flâ—e to him from whom thou hast fled call vpon him importunately whome proudly thou hast prouoked Say vnto him Iesu for thy sweete names sake do by me according to thy name Iesus is a name of fauour a name most delightfull a name comforting a sinner and a name of happy hope for what is Iesus but a Sauiour Therefore for thine owne sake O Iesu be Iesus to me be to me a mercifull Sauiour which art magnified and blessed world without ende Amen Godly Meditations of our Lord his sufferings O God who for the worldes Redemption wouldest bee reproued of the Iewes deliuered by the traitor Iudas and bee bound with bonds like an innocent Lambe led to the sacrifice Also vnseemely to bee brought before the beholding of Annas Caiaphas Pilate and Herod to bee accâ—used by false witnesses to bee tormented with whippes and reproches to be defiled with spittle crowned with thornes beaten with buffets stroken with a Reede blindfolded thy garmeÌ„ts put off wouldest be nayled on the crosse lifted vp thereon reputed among theeues drinke vinegar and gal and be wounded with a Speare O most mighty Lord how wonderful is thy kindnes and pitie that wouldest indure all these extreeme torments shames and cruell death and all for to appease the almighty father and be an attonement betweene him and sinfull mankinde I beséech thée most mercifull Iesu sithence all this was of excéeding loue that through those thy sharpe and bitter paines which I vnworthie wretch now meditate of and call to minde thou wilt defende and deliuer mee from the paines of hell and vouchsafe to bring mee whether thou broughtest the thiefe crucified with thee O meek and vnspotted lambe my onely righteousnesse and iustification haue mercie on me who with the father and the holy ghost liuest and raignest world without end Another HOrde Iesu Christ Son of the liuing God which hanging on the Crosse saying father forgiue theÌ„ for they know not what they do grant that I for the loue of thée may pardon euery one that doth euill vnto me And which saidest vnto the theefe this day thou shalt bee with me in paradise grant me so wel to liue that in the houre of my death thou say to me this day thou shalt be with me in Paradice And which saydst to thy mother Woman behold thy sonne Moreouer to thy Disciple behold thy mother graunt that thy loue and perfite charitie may accompanie me vnto thy mother And which saiedst My God my God why hast thou forsaken me grant me to say in all my afflictions griefes of mind mâ— Father my Lorde haue mercie on me a sinner and helpe mee my king and my God which with thy precious bloud hast redeemed mee And which saydest I thirst graunt that I may euer thirst after thee the fountaine of liuing water And which saidest Father into thy handes I commend my spirit Receiue me yeelding my self vp vnto thee And which saydest It is finished graunt that I may bee worthie to heare that sweete voyce of thine saying Come my Loue my dearly beloued spouse come that thou mayest go vp with me with my Angels and Saints to banquet reioyce and remaine together in my kingdome through infinite worlds of worldes Amen Another O Lorde Iesu Christ for the bitternesse which thou sustainedst for me wretch on the Crosse chiefly about that houre when thy most excellent soule departed out of thy blessed bodie Grant I most humblie beseech thee mercie to my soule in the departure thereof and bring it into life euerlasting Amen Another I Beséech thée Lorde Iesu Christ throgh those thy woundes suffered on the Crosse and bringing Saluation vnto vs wounde this my sinfull soule for which also thou hast vouchsafed to die wound it with thy burning and most mightie dart of thy exceeding loue Thrust my heart through with the arrow of thy loue that my soule may say vnto thee I am wounded with thy loue so that out of that wounde teares may bountifully flowe day and night O Lord strike I beseech thee strike my most hard heart with the godly strong point of thy loue yea deepely to the bottome pierce it with thy mighty power who liuest and raignest worlde without ende Amen Another of the same KIng of the elect I beséech thee throgh him holie of all the holie ones through him my redeemer make mee to runne the way
of thy commandements that I may bee able to come to him in spirit which hath not feared to bee couered with my flesh Merciful father dost thou not beholde the head bowing downe of toy most beloued Sonne resolued to most pretious death Regarde O most fauourable Creator the humanity of thy dearely beloued sonne and haue mercie on the weakenesse of brittle clay Look on O glorious Father the torn lims of thy most acceptable sonne and graciously remember of what I am made See the paines of God and man and release the miserie of mortall man Beholde the punishment of the Redeemer and forgiue the offence of the redeemed My Lord it is hee whome for the sinnes of thy people thou hast stroken although he bee the dearely beloued in whome thou art well pleased the same is hee the innocent in whome no guile is found and yet â—s reputed amongst the wicked Another WHAT hast thou committed most swéet Sonne of God that thou shouldest so be adiudged what hast thou offended most louing Lord that in such sort thou shouldest bee handled What is thy wickednesse what is thy fault what is the cause of thy death what is the occasion of thy coÌ„demnation Doubtlesse I am the wounde of thy griefe the blame of the slaughter done on thee I am the deseruing of thy death the heynous offence of thy punishmeÌ„t I am the print and signe of thy passion the worker of thy torment O marueylous manner of iudgement and vnspeakeable miserie The wicked sinneth and the iust is punished the guiâ—tie offendeth and the innocent is beaten the vngodly doth amisse and the godly is condemned What the euil deserueth the good suffereth what the seruant trespasseth the master dischargeth what man committeth God beareth c. Behold my vnrighteousnes and thy righteousnes is manifest My King and my God what shall I render againe to thee for all that thou hast done for me That the remembrance of the woundes of Christ is a Preuayling remedie against all aduersities I haue committed a grieuous sinne and am guilty of maay offences neither therfore doe I despaire because where sinne hath abounded also grace hath much more abounded He that despaireth of pardon of his sinnes denyeth God to be mercifull Hee doth great wrong to God that is mistrustfull of his mercy for so much as in him is he denieth God to haue loue truth and power in which thinges all my hope consisteth which is in the loue of his adoption in the truth of his promise and in the power of his redemption Now let my foolish imagination murmure how much it will saying What art thou and how great is that glory or with what merâ—is hopest thou to obtaine the same I aswell wil faithfully answere I knowe whome I hâ—ue trusted because in excéeding loue he hath adopted me for a sonne because he is true in his promise able in the performance thereof and hath power to doe what hee will I cannot bee terrified with the great multitude of sins if the death of the Lorde come into my minde because my sinnes cannot ouercome him The nayles and Speare call vnto me that I am truly reconciled vnto Christ if I will loue him Longius opened to mee the side of Christ with his Speare and I haue entred and there safely doe I rest Hee stretcheth out his armes on the crosse and spreadeth out his hands ready for the imbracement of sinners Betweene the armes of my Sauiour both will I liue and desire to die There safe and sure will I sing vnto him high praises I will praise thee O Lord because thou hast receyued mee neyther wouldest thou suffer mine enemies to triumph ouer me Our sauiour in his death bowed downe his head that he might kisse his dearely beloued So often doe we kisse God as often as wee are pricked in heart with the loue of him Prayers before the receyuing the Communion MErciful lord Iesu Christ I sinful soul nothing presuming of mine own merits but only trusting in thy mercy and goodnes am afraid tremble to draw neare to the table of thy most sweete and comfortable feast for I haue a heart and bodie polluted with many grieuous crimes and a minde and a tongue very euilly gouerned Therefore O gracious Deitie O dreadfull Maiesty I miserable wretch apprehended and taken betweene the troubles and griefes of mind and spirit returne to thee the fountaine of mercie I make haste to thee to be healed I flie vnder thy protection And thee whoÌ„ I cannot endure to bee my Iudge I hope to haue my sauiour to thee Lord I shew my wouÌ„ds to thee I vncouer my shame I know my sins to bee many and great for the which I am afrayed yet I trust in thy mercies of which there is no number Lord Iesu Christ eternall King God and man crucified for man look on me with the eyes of thy mercie heare mee putting my trust in thee haue mercy on mee full of miseries and sins thou which euer makest the fountaine of thy compassions to spring Remember Lord thy creature whoÌ„ with thy pretious blood thou hast redeemed I am sorie that I haue sinned I desire amendment of thy gracious fauour help me take froÌ„ me most mercifull Father al my sinnes and iniquities that being cleansed in mind and bodie I may through thee deserue worthily to taste the holy thing of all holiest and graunt that the holy and spirituall receiuing of thy body bloud which I vnworthie intende bee a ful remission of all my sinnes and a perfect purging of all my transgressions a banishing of all euill thoughts and a getting againe of good senses also a most strong defence against all the deceits of the worlde the flesh and the diuell Amen Another ALmighty euerlasting god behold I come to the Sacrament of thine onely Sonne our Lorde Iesus Christ I come as one sicke to the Phisition of life foule to the fountain of mercie blinde to the light of eternall brightnesse poore and needy to the Lord of heauen and earth Therefore I beg of the aboundance of thy exceeding bounty to that end thou wouldst vouchsafe to heale my infirmitie to wash away mine vncleannesse to lighten my blindnesse to enrich my pouertie to cloath my nakednes that I may receiue the bread of Angels the King of Kings the Lord of Lords with so much reuerence and meekenes with so much contrition and deuotion with so much purity and faith with such purpose and intention as is expedient to the health of my soule Graunt mee O Lord I beseech thee not only to take the Sacrament of the body and bloud of the Lord but also the effect and vertue of the Sacrament O most fauourable God grant mee so spiritually to receiue the bodie of thy onelie Sonne our Lord Iesus Christ that I may be worthy to be incorporated in his mysticall bodie and to bee numbred amongest the members of him O louing father grant to me thy dearly beloued Son whom
applyed it selfe to heauenly ioyes so suddenly to bee suppressed with vncleane thoughts and sinnes The stepps of the Bridegroome are but yet fresh in it and now adulterous desires are let in It euill beséemeth and t is a filthy thing the eares which euen now heard the wordes which are not lawfull for man to speake and so soone to bee inclined to heare fables and slanders the eyes which euen now were baptised with holy and deuoute teares so suddenly to be turned to beholde vanities the tongue which euen now swéetly song the wedding song which had reconciled the Bride her bridegroom with eloquent perswasions and now lead her into the tauerne again to bee turned into vaine spéeches to scoffing and scurrillity to forge deceits and to report euill Lord be it far from vs. But if it happen we slide into such falts through humaine infirmity we should not then dispaire but let vs runne backe agine to that milde and mercifull Phisition who taketh the simple out of the dust and lifteth the poore out of the myre and which will not the death of a sinner he will againe cure vs. Let vs pray God therefore that those impediments which wtdraw vs from his Contemplation that for the present he will mitigate them in vs and hereafter vtterly take them from vs. Who bring vs by those foresayd degrées from vertue to vertue vntill wee sée the God of Gods in Sion Where the Elect shall not receiue the swéetnesse of Divine Contemplation droppe after droppe but incessantly replenished with the riuer of pleasure shall haue that ioy which no man shall take from them and peace not subiect to any alteration peace into it selfe Amen THE SINNERS GLASSE CHAP. I. How God gaue the soule to Man IN the beginning God on the sixt day gaue to man and woman reasonable soules such as continually hee breatheth into euery one in their creation My Father sayth Christ worketh euen till now and I also worke The flesh is begotten of the flesh But one soule begets not an other Touching all other liuing creatures it is saide in the first of Genesis Let the waters bring forth c. And let the earth bring forth liuing creatures c. But neither the water nor earth bringeth forth the Soule for God inspireth that into man And man hath not originall sinne by reason of the soule but by the flesh from whence the soule is made guilty of the first fault or original sinne which the flesh draweth or powreth into the soule with which flesh the soule is vnited in person although differing in nature for the acts déedes of the body are of one sort and the actions of the soule of another And yet notwithstanding the vices of the body may charge the soule Because the Soule was giuen to that ende that it should correct the vnlawfull motions of the flesh whether they happen by negligence or ignorance which cannot be excused Like as when the scholler or seruant by the negligence of the teacher or master doth offend the teacher or master cannot bée without blame So no lesse can the soule bée blameles when it ought to gouerne and cause the flesh to obey CHAP. II. A distinction between the spirit and the soule THe Soule and the spirit although they bee two wordes and names it is not to be vnderstoode that they are of seuerall essence or being in a man but are clearely one essence and substance as selfe one of pure nature for in these two words as there is not vnderstood a double substance yet in them there is a difference to be noted by a double force of the same essence or being in a man As thus the spirit is taken as the higher and the soule is taken as the lower or inferior part The soule in that it is a liuely and an euerlasting thing and maintaining life in the body is reckoned as it were the lower part But the spirit in that it is spirituall flyeth vp to the highest and is serued from the Soule that it might be vnited to God because as it is written that cleauing to God is one spirit with him Happy is that diuision of the spirit from the soule and maruailous which beeing lifted vp vnto the Lord is transformed into his Image And thus at that present instant lifting vp of the Spirit the soule which is the inferior part is most quietly in peace and great tranquilitie And the spirit which is the higher and purer part is exalted into excellent glory and reioycing My soule saith the virgine doth magnifie the Lord and my spirit reioyceth in God my Sauiour Men may perceiue being touched by the word of God either in their sorrow and contrition being cast downe by the power of the same word or comforted therby how the soule and spirit are deuided For as the very truth saith the word of God is quicke and of great force more piercing then the two edged sword euen reaching out to the diuision of the soule and the Spirit So that no diuision amongst men is so much to bée marueiled at as when that which is essentially one and indiuideable should be parted in it selfe Now before that this soule and spirit doe leaue our bodies we must consider and vnderstand an other spirit a leaged by the Apostle which is the grace of the holy spirit the which the Apostle doth pray that it may remaine in vs sound and whole because that spirit doth flie from that which is fained and remoueth it selfe from the thoughts which be wtout vnderstanding Therefore with continuall Meditation wee should exercise our selues and consider our miseries and wants our labours and sorrowes For we entred into this life with mourning and liue in it with trauell and must againe put it of with paine and feare Therefore wée ought to thinke how short our life is how fraile a life it is how certaine it is that wee shall die and how vncertaine the howre of death is Let vs cōsider with how many bitter griefes life is mixed if any thing bée swéet and ioyfull in the way of this life fanning on vs how deceitfull it is and to bée suspected how vnconstant and transitory it is whatsoeuer the loue of this world bringeth forth whatsoeuer shew or temporall brauery it promiseth On the other side let vs consider the pleasant beauty and swéetenes of our heauenly coūtry Let vs take heede and well weigh from whence wee are fallen and where we lie what we haue lost and what we find that on both parts wee may vnderstand how much wee ought to mourne and lament in this exile and banishment And then hereupon it is that Salomon saith he that setteth before him knowledge setteth before him sorrow Because by how much the more a man knoweth his euils by so much the more hee hath cause and ought to sigh and grone CHAP. III. How man is made to the Image of his creator THe reasonable soule belonging to vnderstanding is made
Apostle did know when he saide By the grace of God I am that I am and because his grace in me is not in vame his grace remaineth in mee This double knowledge had Abraham of himselfe when he saide Beholde I haue taken vpon me to speake vnto the Lord which am but dust and ashes In truth man is but dust for as dust is forced about with euery winde and is cast downe and there remaineth So man may fall into euery vice neither can moue to rise except the mercy of God ayde him Also man is ashes because as ashes bringeth forth neyther budde nor sproute of it selfe neither the receiued séede springeth out of it So a man neither can doe good nor remaine in any good thing without the grace of God Therefore wée ought to render great thankes vnto God because hee hath granted many good things vnto vs and many euils that wee haue done hee hath pardoned vs and hath preserued vs from many euils which wee might haue done as likely as many others which wee haue committed done for what euill soeuer wée haue not done it is through his mercy that we haue not done it for if he had suffered it surely we had done it aswell in déed as will And in sooth I do not know whether wee ought to loue him more for those thinges which hee hath forgiuen vs or for those sins which hée hath kept vs frée from For although wée haue not done them wée ought to thinke as if wée had done them and as though hee had forgiuen them for somuch as we had at the least done theÌ„ willingly if he had suffered it In very truth whosoeuer in such maner doth acknowledge himselfe he is both humble before God and men He loueth God and all men for God his sake And if hée haue perfect charity hée iudgeth no man he accuseth no man he condemneth no man he beareth no malice hée mooueth no brawles â—ée soweth no discorde hée doth not persecute innocents he hâ—reâ—â— not those which reproue him hée committeth no theft no false witnesse no periury he slandereth no man be hurteth no man hée hateth none but loueth all men It is written yée shall loue one another for so familiar is charity with God that hee will not dwell in him in whoÌ„ charity is not Who so euer therefore hath charity hath God because God is charity And who so hateth one man looseth God and the good that he doth Wherefore let euery one be carefuâ—l least for the hating of one man he looseth God and euery good thing CHAP. XI That euery man should know himselfe KNow thy self know from whence thou commest and whither thou shalt how thou liuest how much good thou dost or failest therein how farre thou art from God or how neare not as in space betwéene places but in the likenes and vnlikenes of good life and behauior Know how thou art a man whose conception was in sinne to bée borne in misery to liue in griefe and paine and that to die there is no remedie Certaine is it that thou shalt die but vncertaine how or when or where because death expecteth thée euery where And thou if thou be wise expect it euer Therefore carefully take héed what thou doest or what thou oughtst to do if thou hast anything to doe do it If it be to doe good mixe it not with any euill if it be good that thou shouldest doe accomplish it with much vprightnesse as thou oughtest If it be for another doe it as if thou shouldest doe it for thy selfe If thou thy selfe doest good doe it so well that it be a good example to others And thus as the Prophet Dauid sayeth and willeth Thou shalt decline from euill and doe good CHAP. XII What Meditation is BY Meditation wée may the better know God our selues Meditation bringeth knowledge knowledge bringeth compunction compunction causeth deuotion deuotion causeth prayer Meditation is an often moouing of the minde very diligent and foreséeing to search or finde out the meaning of thinges which are hard to bee vnderstood and to bring secrete thinges to knowledge Knowledge or learning is when a man is inlightned by often Meditation to the knowledge of himselfe Compunction is when through the consideration of his owne euills the heart is touched with an inward griefe Deuotion is a godly and an buÌ„ble affection towardes God Hamble by the knowledge of his owne infirmities godly by the consideration of the diuine mercy Prayer is a deuotion of the minde conuerting to God thorough holy and humble affection Affection is a certaine selfe will and swéete inclination of the mind wholy towardes God for there is nothing mouing God so much to loue and mercy as the pure affection of the minde Mens natures is to loue and prayse the knowledge of heauenly and earthly thinges But they are much better that preferre before this knowledge the knowledge whereby to know themselues For truely more prayse worthy is the soule that knoweth his owne infirmity and misery then it which searcheth the course of the starres and natures of things For the soule which waiteth vpon the Lord moued by the feruency of the holy Ghost and imbaseth it selfe before him in his loue and though not able yet willing to enter into him and hee shining oâ— that soule it wayteth on him and findeth him and acknowledging the grief of minde not to bée compared to his mercy hath good cause méekely to wéepe and to beséech him that hee will haue mercy and compassion on it and to put from it all misery This poore soule néedy and sorrowfull knowledge puffeth not vp because loue and charity edifieth and establisheth it For man setteth before him knowledge that is to know himselfe and his owne infirmities rather then to know the force and vertue of hearbes and the nature of all liuing creatures and setting before him this knowledge hée setteth before him griefe and sorrow that is in what hee hath rebelled and lailed in in this his life and pilgrimage in the earth considering of his owne country which hee is to go to and to sée his liuing and eternal God He sorroweth that he is kept in banishment and exile because hee is delayed and put off from his kingdome Hee sorroweth whilest hee calleth to minde what and how great euils he hath done and what intollerable paines for them hee is like to suffer CHAP. XIII That the soule cannot containe it selfe in good thoughts WHen I doe consider what the nature of the Soule is which can giue life to the flesh but cannot as it desireth containe it selfe in good thoughts I doe finde a certaine spirit belonging to vnderstanding liuing by the power of the Creator and quickening the body which it nourisheth and maintaineth But notwithstanding subiect to vanity and changeablenesse which often times myrth and gladnesse lifteth vp feare troubleth iniquity mortifieth righteousnesse reuiueth for in trueth the life of the Soule is God the death of the Soule is
sinne for it is saide by the holy Spirite that the soule which sinneth shall die but that Soule which hath done Iudgement and righteousnesse shall liue and not die In such sort is the soule immortall that it cannot die and in such sort mortall that steaÌ„not but die By mortality it is mortall by immortality it is immortall Wherefore to the wretched and accursed death is without death end without ende wearines without wearinesse because death euer liueth and the ende shall euer beginne and wearines shal not know to be weary death shall kill and yet not end life paine shall torment and shall not put away feare and horror the flame shall burne but not driue away darkenes for there shall bee in fire darkenesse in darkenesse horrible feare and in burning vnspeakeable torment Thus the reprobate cast into hell fire shall féele in their punishment sorrow paine and in the extremity of sorrow shall be strooken with feare and shal euer suffer and euer be afraid because euer tormented without ende they shall euer liue without hope of pardon and mercy which is a misery aboue all miseries for after so many thousand of yéeres in number as they haue had haires on their head how many soeuer they were if they should hope to end their paines then yet they should much the better endure them But because they haue no hope nor shall haue they shall faint in dispaire and shall not suffice their torments Of them it is written by Esay the Prophet Their worme shall not die and their fire shall neuer bee put out because neither they shall euer bee consumed The worme shall gnaw their conscience the fire shall burne their flesh and because they haue forsaken their Creator in heart and body they shall be punished both in heart and body when the soule shall be seperated from the blessed life euerlasting the body shall be subiect to euerlasting punishment There shall be feare and heauinesse of heart mourning and sorrow There shall bée the tormentors sitting the worme gnawing the fire consuming sinnes discouered the guilty punished and all this euerlastingly Who soeuer shall come to these torments shall neuer go out againe where they shall sée detestable monsters of diuels and the vgly shapes of them And they shall also sée in the torments of fire their mates and followers which against the commaundements of God they haue loued in vnlawful loue and lust and beholding their distruction it shall afflict them in the increasing of their damnation Such shall not sée God which is the most misery of all miseries for who can expresse what a paine it is not to sée the Creator and framer of al things the redéemer and sauiour of the faithfull the King of heauen and earth the Lord of all by whom we are wée liue and haue knowledge Therefore it behoueth vs on euery side that we circumspectly looke about vs euery where watch that wée commit no euill or doe not those things rightly that wee are commaunded to doe And in those things rightly done that we bee not proud in our thoughts therefore for many through their vertues that way haue fallen headlong into hell CHAP. XIIII Of the euill Angell IT is saide that Satan doth fill the minde of some not entring into them and their senses but intycing and inducing them by guile and iniquity doth by euery malicious meane bring lewde motions and alluring vices into their thoughts But the diuell doth not fill the soule by participation of nature or substance as some thinke as an inhabiter therein but by fraudulent deceite and malice filleth them whome it is saide he dwelleth in for it onely belongeth to the Trinitie to fill the nature and substance which it hath created CHAP. XV. That wee desire and seeke after good things WHosoeuer truely and vnfaynedly be waileth his sins and will feare to commit sinne and will rebuke himselfe in his smallest faults remembring how much hee hath offended in the greatest And although with how great vertue soeuer his minde may bee mighty and with how great constancie it may be in force yet childishly notwithstanding some fleshly toyes will outwardly bewray themselues And except with a certaine manly vehemency they be restrayned they draw the weake minde to all frailties and lightnesse wherin if by long custom it bee inured when it would rise it cannot being pressed downe by the weight of euill vse and custome Therefore as the Apostle sayth who soeuer standeth let him take héed he fall not and if he fall let him with an humble contrite heart very quickly rise againe let there be no deferring Let him bee the â—umâ—ler in his owne conscience the earnester and readier to repentance and the waryer not to offend againe for whosoeuer through the onely desire of heauenly blessednesse hateth these temporall things and loueth nothing of this world and séeketh onely his after euerlasting Country shall bee comforted and sustained with great peace and tranquility of minde How much the clearer doth man sée God when hee findeth himselfe with hâ—m alone For nothing is more present then God and nothing more secret Wée ought to desire therefore a seperation of the minde from the swarme of earthly delights and desires and then driuing out from the inward of the heart the commotions of vnlawfull imaginations thoughts wée should labour with diligence to our heauenly Country for the loue of eternall rest Let vs déepely consider what those companions of Angelles bée what that fellowshipp is of blessed soules What is the Maiestie of the vision of God and how God doth comfort his Saints with the sweete euerlastingnesse thereof For no man in this life can worthyly weygh in his mind how great that felicity is to see God face to face how much sweetnesse to heare that Angelicall melody how much gladnesse to enioy the company of al saints For euery one shall reioyce so much at the blessednesse of the other as at his own vnspeakeable ioy In that glory I bebeholde nothing more willingly I find nothing more delectable to contemplate then the affection of the inward loue wherewith euery one shall loue the other so much as himselfe God more then himselfe and God shall loue theÌ„ more then they shal loue them selues and that in perpetuall ioy There we shall see nothing strange wee shall loue nothing out of order wee shall heare nothing to offende out eares for all things there are agreeing al thinges delightfull all thinges quiet There is all felicity all pleasantnesse all gladnes al things goodly to beholde all beauty all swéetnesse Whatsoeuer is néedfull and whatsoeuer to delight is there as all riches and al daâ—nties all rest and all solace There is continuall tranquility pleasant sayrenesse eternall ioyfulnesse ioyfull and honourable praise and the full knowledge of al good things For what may be wanting there where God is which wanteth nothing How many so euer bee there are as Gods neither it néedeth
according to the Image likenes of God that it may know the creator by his Image loue him because of his likenes for according to the image of God it hath reason and according to his likenes it hath loue or charity for as the creator which created mā according to his own Image is charity good and iust pacient méek pure and pitiful with other notable and holy vertues read of him So a man is created that hée should haue charity that hée should bee good and iust patient and méeke pure and pitifull Which vertues any man by how much the more hee hath them in himselfe by so much the nearer he is to God and beareth the greater likenes of him his Creator But if any man by the wrong wayes of vices and the crooked turnings of euils doth out of kinde wander from this most noble likenes of his creator then it shall become of him as it is written A man when hee was in honor did not vnderstand c. for what greater honour may there bee to a man then to bee made according to the likenesse of his creator and to bee adorned with the same robes of vertues that he is of whom it is reade The Lord is King and hath put on glerious apparell c. Which is that he is glorified with al the shining of vertues and garnished with the honour of all goodnesse What greater disgrace may there be to man or vnhappier misery that this glory of his Creator being lost hee should slide and fall into the deformity and vnreasonable similitude of a bruite Beast Wherefore let euery man more diligently haue his minde fixed into the excellencie of his first state and condition and acknowledge in himselfe the most worshippfull Image of the holy Trinity and striue with himselfe to obtaine the true honour of the diuine likenesse by the noblenesse of good conditions and maners and the exercise of vertues that when hee shall appeare what he is then hee may shew himselfe like vnto him that maruailously made him to his likenesse in the first man and more marueilously renued him in the second CHAP. IIII. That the soule is no part of God THe soule is no part of God the mutability into which it runneth proueth that for God is immutable or vnchangeable The soule is often changed by reason of sinne and sometime changed by reason of paine and being damned becomes most miserable Yet nothing may hurt it but when it departeth from God It departeth when it sinneth wherupon the miserable runnagate frō God is tormented Seuered from one it is scattered into many things and by reason of the intemperance of it is made as it were sicke and corrupt and is become discomfited and grieued Therefore the bodily senses the memory béeing distempered or disturbed are disquiet and heauy they are made féeble and dismaide Then the flesh doth suffer then faintings begin and violent death houereth about Surely a man turned from God by sinning is froward and vnfortunate because he disagréeing with God is also at discord and discontent with himselfe and bringeth paine of himselfe into himselfe CHAP. V. That the soule is immortall A Man consisteth of body and soule and whatsoeuer is séene with these bodily eyes is made for the body the body for the soule but the soule for God that when the body returneth to the earth out of which it is taken the spirit may returne to God who gaue it The soule giueth life to the flesh when it commeth no other wayes then the Sunne giueth light to the day and it causeth death when it departeth yet death dooth not consume the body and soule once ioyned togither but parteth them vntill both of them come againe to their first originall or beginning And least any man should thinke the soule to be consumed by the death of the body let him heare what the Lord saith in the Gospell Feare ye not them sayth he which kill the body but the soule they cannot kill CHAP. VI. Of the loue and friendship betweene the body and the soule WOnderfull is the fellowship of the flesh and the soule the breath of life and the clay of the earth for thus it is written God made man of the clay of the earth and breathed into his nostrels the breath of life giuing to him sense and vnderstanding that by sense hée should quicken the clay assotiated to him and by vnderstanding he should rule and gouerne it and by that vnderstanding hée should enter inwardly into himselfe and behold the wisdome of God and that by sense hée should goe forth and behold the workes of his wisedome By vnderstanding hée hath enlightened man inwardly and to sense he hath abroad beautified and made things so faire that man might find delight and recreation in both of them felicity inwardly and outwardly and abroad pleasure and gladnesse But because the outward good things canot indure long man is commanded to returne from them to things inward and from those inward things to ascend to higher matters For of so great a dignity is the state and condition of man that no good thing besides the chiefe good may suffice him It is very miraculous that such diuerse contrary things one frō the other might conioine together in one Neyther lesse maruaylous is it that the euerlasting and liuing God hath ioyned himselfe to our molde and clay that God and clay should bee vnited together so great a highnesse and so much basenesse for nothing is higher then God and nothing more base then slime and clay Maruaylous was the first coniunction and maruailous the second nor lesse maruailous shall the third bée when men Angells and God shall bee one spirit For with the same goodnesse is man good with the which the Angels are good and with that selfe goodnesse both and either of them are blessed If so it bee that both doe desire the same thing with the same will and the same spirite For if God could ioyne such a differing and vnlike in nature as is of the flesh and soule to bée of one league confederacy and friendshippe no doubt it is as possible for him to exalt and extoll a reasonable spirite to the partaking of his glory which is brought lowe euen to the company of an earthly body that the same body being gloryfied it may bee to it a glory which was a burthen yea euen to the fellowship of those blessed spirits which haue continued still in their brightnesse and purity Very certainely the most highest hath created man to that purpose of his onely and méere loue without any necessity that hee might become partner of his happinesse If therfore so much ioy and so great gladnesse is in this temporall life which consisteth by the presence and company of the spirit in a corruptible body then how much more gladnesse and ioy shall there be in the eternall and euerlasting life which consisteth by the presence of the Godhead in a reasonable spirite
of euils a Quéene of pride full of miseries and errours which is not to bee tearmed a life but death in wich wee die euery moment with diuerse kinde of deathes through sundry the defects of mutability Whether therefore we which liue in this world may call it a life which humors puffe vp sorrowes abate ayres infect meates breed diseases hunger makes leane disports makes dissolute sadnes cōsumes thought shortneth riches maketh proude pouerty debaseth youth aduanceth olde age maketh crooked and sicknesse ouer commeth And after all these euils furious death followeth and moreouer appointeth such an end to all the ioyes of this miserable life that when it ceaseth to be it may be suposed neuer to haue béene This death vitall and life mortal although it bee sprinkled with these and other bitternesses yet alas how many doth it deceiue with false promises And so this life as of it selfe it is false and bitter so also it cannot be hidden and vnknowne to the blinde louers of it yet notwithstanding it soketh and vtterly drunkeneth an infinite number of fooles with the golden cup it hath in hande Happie they are and they be but few that forsake the familiarity of it that despise the flitting ioyes of it and reiect the fellowship therof least that also they be compelled to perish with that perishing deceiuer Prayers in aduersity and trouble HAue mercy Lord haue mercy on me miserable sinner doing wickednes worthily suffering therefore continually sinning and dayly earning thy scourges If I weigh the euill dayly that I haue done it is not much that I suffer grieuous it is that I haue committed easie it is that I endure Thou art iust O Lord and thy iudgements are right all thy iudgements are iust and true Iust and vpright art thou our Lord and God and there is no iniquity in thee for not vniustly neither cruelly doest thou aflict vs sinners almighty and most mercifull Lord who when wee were not mightily madest vs and when wee had béene lost through our owne offence in thy mercy and goodnesse marueyloussy thou restoredst vs. I know and am sure that our life is not guided with rash motions but is ordered and gouerned by thee our Lord God whereby thou hast care of all chiefly of thy seruants who haue put their whole hope in thy onely mercy Therefore I beseech and humbly pray that thou doest not to mee according to my sinnes in which I haue deserued thy wrath but according to thy great mercy which passeth the sinnes of the whole world Thou O Lord which outwardly imposest plagues and scourges graunt alwaies an vnfainting patience so that thy prayse neuer depart out of my mouth haue mercy on me Lord haue mercy and helpe me as thou knowest how because I haue néed therof both in soule and bodie thou knowest all things thou canst doe all things which liuest and raignest world with out end Amen Of the felicity of the life which God hath prepared for them that loue him O Thou life which God hath prepared for them that loue him a life long hoped for a blessed life a peaceable life a glorious life a vndefiled life a chast life a holy life a life without knowledge of death ignorant of sadnesse a life without spot without paine without griefe without corruptiō without vexation without variety and change a life of all beauty and most full of honor where there is no aduersarie resisting where bee no allurements of sin where there is perfect loue and no feare where day is euerlasting and of all one spirit where God is seene face to face and the mind satisfied with this nourishment without want O thou life most happie where that souldiour the conquerer accompanied with all the companies of Angelles singing praises singeth to God without ceasing the pleasant song of the songs of Sion the perpetuall crowne compassing his honorable head I would to God the pardon of my sins granted me and this vnprofitable burden of the flesh put off I might enter to possesse the true rest to thy ioy And that I might go into the bright and beautifull walles of thy City to receiue a crown of life of the hand of the Lord that I might be in presence with those most holy companies that I might stand before the glory of the Creator with the most blessed spirits that I might see the present countenance of Christ that alwaies I might beholde that high and vnspeakeable and vnmeasurable light and so to bée moued with no feare of death but that I might reioyce of the reward of euerlasting incorruption without ende A Meditation of the celestiall Soule O My soul sigh feruently desire earnestly that thou mayest come into the Citie aboue of which so glorious things are spoken in which there is a dwelling of all reioysinges Thou mayest ascende through loue nothing is difficult to him that loueth nothing vnpossible The Soule that loueth ascendeth often and passeth familiarly through familiarly through the stréets of heauenly Ierusalem in visiting the Patriarks and Prophets in saluting the Apostles in marueling at the armies of Martyrs and Confessors and in beholding the companies of Virgins Let not heauen and earth cease to call on mee that I loue the Lord my God That all our hope and desire ought to bee to God ONe thing I haue asked of the Lord and this I request that I might dwel in the house of God all the dayes of my life For as the Hart desireth the water springs so my soule longeth after thee my liuing God O when may I come and appeare before thy face when shal I see my God whome my soule thirsteth for when shall I see him in the land of the liuing For in earth of dying men hee cannot bee seene with mortall eies What shall I doe wretch that I am bound with the setters of my mortality what shall I do Whilest wee are in this bodie wee goe on pilgrimage to God wee haue not heere any Citie to inhabit but wee seeke an other that is to come for our incorporation is in heauen Ah wo is me that I am constrained to dwel with Mesech and to haue my habitation amongest the Tentes of Cedar My soule hath long dwelt amongst them that haue beene enemies to peace Who shall giue mee wings like a doue and I wil flie and take m◠rest Nothing is so sweete to mee as to bee with my Lord for it is my good to cleaue vnto the Lorde Graunt mee O Lord whilest I am present in these frail lims to cleaue vnto thee according as it is written Hee that cleaueth to the Lord is one spirit with him Another THou O lord the hope of Israell the desire after which our hearts sigheth dayly make hast tarrie not Arise make speede and come that thou maist deliuer vs out of this prison to praise thy holy name that I may glory in thy light Open thine eares to the cries and teares of thine Orphanes which crie out vnto the.
Our Father giue vs this day our dayly bread that with the strength thereof wee may walk day and night vntill wee come vnto thy holy mount Horeb And I a little one among the little ones of thy household O God the father and my strength when shall I come appear before thy face that who now acknowledgeth thee for a time I may heere after acknowledge thee for euer Blessed shal I bee if I be admitted to see thy brightnes Who may grant me this that thou licence mee to come to this I know O lord I know and confesse my selfe vnworthy to enter vnder the roofe of thy house but graunt it for thine honour and confound not thy seruant putting his trust in thee The vision of God is lost by reason of sin and miserie found O Lorde thou art my God my Lord and I haue neuer seene thee thou hast made mee and made mee new againe and hast bestowed all thy good things on mee and yet I haue not seene thee neither know thee Finally I am made to see thee and yet I haue not done that for which I am made O miserable condition of man when hee lost that for which he was made O that cursed and hard fall Alas what lost he what hath he foūd what departed and what remained He lost felicitie to which hee was made and found miserie to which he was not made That departed without which nothing is happy that remained which of it selfe is not but miserable Man did then eate the bread of Angels which now he hungreth for and now hee eateth the breade of sorrowe which then hee knew not O thou lord how long wilt thou forget for euer how long turnest thou thy face from vs when wilt thou looke backe and heare vs. When wilt thou lighten our eies and shew thy face vnto vs When wilt thou restore thyselfe vnto vs Regarde O lord heare and enlighten vs and shew thy selfe vnto vs that it may bee well with vs without whom it is so euill with vs. Recreate vs help vs I beseech thee O Lord My hart is become bitter in his desolation make it sweete with thy consolation Being hungrie I haue begun to seeke thee let me not liue vnfed of thee I come poore to the rich a wretch to the pitifull let me not go away emptie and despised O Lord I am bowed downe and crooked that I cannot see but downward reare me that I may look and indeuour my selfe vpward Mine iniquities are gone ouer my heade they haue couered mee and wrapped mee round about and lode mee like an heauy burden Vnwrap me and vnburden me least the pit shut her mouth vpon me Teach me to seeke thee and shew thy selfe to me séeking thee because I can not seeke thee except thou teach mee neither finde thee except thou shew thy selfe to me I may seeke thee in desiring after thee I may desire thee in seeking thée I may find thee in louing thee and I may loue thee in finding thee A reason intreating God to helpe HElpe mee O Lord my life least I should perish in my wickednesse If thou hadst not created mee O Lord. I had not béen but because thou hast created me now I am If thou gouernest mée not yet I am not for my merits my grace compelled thee not that thou shouldest create mee but thy most fauourable goodnesse and thy mercy That loue of thine O lord my loue of thine O Lord my God which compelled thee to creation I beseech thee now that the same may compell thee to gouerne it For what profiteth that thy loue hath compelled thée to create me if I should perish in my miserie and thy right hand should not gouerne me Let the same mercie O Lorde my God compell thee to saue that that is created which compelled thee to create what was not created Let the loue winne thee to saue which wonne thee to create because that loue is not lesse now then it was for thou thy selfe art the same loue who euer art all one Prayers and Meditations much mouing the hart to deuotion diuine loue BLessed bee the pure in heart for they shal see GOD. Blessed bee they which dwell in thy house O Lord they shal praise thee world without end I beseech thee therefore O Lord through all thy mercies by which wee are deliuered from euerlasting death make soft my hard and stonie heart my rockie and yron hart with thy pretious and rich annointing and make mee through the inward touch and griefe of heart for my sinnes to become a liuely Sacrifice before thee at all times Grant mee in thy sighte euer to haue a contrite and an humble heart with aboundance of Teares graunt mee for the loue of thée vtterly to bee dead to this world and through the greatnesse of thy feare and loue quite forgetfull of transitory things so farre forth that concerning worldly things I neither mourne nor reioyce for them neither that I may feare any thing temporall nor loue it neither that I bee corrupted with allurements nor broken with aduersities And because thy loue is as forceable as death I beseech thee that the very whote and sweet force of thy loue may draw vp my minde from all things which are vnder heauen that I may abide fast to the onely memorie of thy sweetnesse Lorde let thy most sweete sauour descend I beseech thee let it descende into my Heart that thy loue most sweete may enter in let the wonderfull and vnspeakeable fragrant sweetinesse of thy sauour come to mee which may reare vp euerlasting desires in me and may bring the veines of the springing water of my heart into eternall life and that at length I may see thee the God of Gods in Sion and that I may dwell in thy house O Lord world without end Amen Another SWeete Christ bountifull Iesu I beseech thée replenish alwaies my heart with thy vnquenchable loue with thy continuall remembrance insomuch that as a burning flame I may wholie burne in the sweetnesse of thy loue the loue the which many waters may neuer quench in me Make mee sweete Lorde to loue thee and for the desire of thée to put off the heauy burden of earthlie concupiscence which fighteth against and grieueth my miserable soule that running without let after thee in the sauour of thy sweete perfumes I may effectually bee satisfied and thou beeing my guide I may deserue to come to the sight of thy beauty Another SWeete Christ bountifull Iesu as I desire and as I humblie pray with all my mind and heart graunt me thy loue holy and chaste which may fill mee may dwell in me and altogither possesse mee And graunt to me an euident signe of thy loue a watering fountaine of teares continually flowing that also those my teares may witnes thy loue in mee that they may bewray and declare how much my soule loueth thee Whilest for the exceeding sweetenesse of thy loue it cannot reframe from teares