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
persons canst not by any noÌ„ber be nombred and therefore not able by any measure to be measured or by any balances or weightes to be ballanced or weighed Neither doe we preteÌ„de or take vpon vs to declare the originall first beninning of this soueraigne goodnesâ— which thou art from whom by whom and in whom all thinges haue theire being onely in respect of the participation which we haue with the same we speake al the good therof which we can For thy diuine essence hath allwaies beene and is at this present voide of matter but not of forme to witt of forme not formed but the former of formes the which albeit thou dost putt as it were a seale to ech seuerall thinge yett doubtlesse thou dost make them different from thy selfe noe alteration of encrease or diminution hapninge vnto thee by the same For whatsoeuer is in the nature of creatures is thy creature O God one onely Trinitte and a three fold Vnitie whose omnipotencie doth possesse rule and fill all thinges which it hath created neuerthelesse we doe not say that thou dost fill all thinges as if they did containe thee seeing they are rather contained in thee neither doe we say that thou dost fill them all particularlie neither is it lawfull to thinke that euerie creature accordinge to the greatnes of his capacitie doth containe thee that is the greatest more and the least lesse sithence thou art in them all or they all in thee Whose omnipotencie comprehendeth all thinges whatsoeuer neither can any man finde meanes to escape thy power soe that he with whom thou art not appeased will not be able to gett away when thou art offended as it is written Neither from the East neither from the West neither from the desert mountaines because God is iudge And in an other place Whither shall I goe from thy spiritt and whither shall I flie from thy face Wherfore the immensitie of thy diuine greatnes is such as that we may perceiue that thou art within all thinges but not included without all thinges but not excluded Thou therfore art within all thinges to the end thou maiest containe them and thou art without all thinges that by the immensitie of thy enuironninge greatnesse thou mavest include them By this therefore that thou art within all thinges it a peaâ—eth that thou art theire creator and by this that thou are without all thinges it is manifest that thou art theire gouernour And least all thinges which thou hast created should be without thee thou art within them and to the end all thinges might be included in thee thou art without them not by any local greatnesse but by thy powerfull presence who art euâ—ry where present and al thinges are present to thee although these thinges aâ—e knowen to some â—ett not to all Wherfore the inseparable vnity of thy nature cannot admitt personnes thaâ— may be separate for aâ— thou art Trinity in vnity and vnity in Trinity soe likewise thou canst not admitt separation of personnes True it is that those personnes are sometimes named seuerallie and alone by thâ—mselues that by this thou mighst giue vs to vnderstand o diuine Trinitie that thou art inseparable in personnes that thou mightst declare that thou hast no name in anye of the three personnes which may not be referred vnto another according to the rule of Relation For as the Father is referred to the sonne and the sonne to the Father euen soe the holy Ghost is most tâ—uâ—ie referred to the Father and the Sonne Wherefore those names which doe either signifie thy substance or personne or power or essence or whatsoeuer is properly called God doe equallie agree to all three personnes as for example God great omnipotent eternall and all thinges els which are saied of thee our God There is not therefore any name of nature soe peculiare to thee alone o God the Father as that it cannot be applied either â—o the Sonne or the holy Ghost We say o Father that thou art naturallie God in like manner the Sonne is naturallie God and the holy Ghost is naturallie God and yett there are not three Gods but naturallie one only God the Father the Sonne and the holy Ghost Thou therefore o sacred Trinitie are God inseparable in personnes and oughtest spirituallie to be vnderstoode aâ—lthough thou hast some names which are separable or distinct in wordes because in names which signifie thy nature thou dost not by any meanes admitt the plurall noÌ„ber And indeede this is a plaine proofe that the personnes in the sacred Trinitie which is one onely true God cannot be deuided because the name of euerie personne hath respect vnto another personne If I name the Father I shewe the Sonne if I mention the Sonne I make mention of the Father if I speake of the holy Ghost it is of necessitie to be vnderstoode that he is the holy Ghost of some other persons to witt of the Father and the sonne This trulie is the true faithe proceedinge from founde doctrine This is certainely the Catholique and certaine true beleefe which God by his grace hath taught me in the bosome of our holie mother the Churche A Prayer to the sacred Trinitie CHAPT XXXI MY faith therefore o Lord which for the attaining of my saluation thou hast giuen me doth call and crie for help vnto thee Because a faithfull soule doth liue by faith layinge holde on that now by hope which it shall here after haue in effect My chaste conscience o my God doth crie vnto thee as alsoe the sweete loue of my faith and beleife which thou hast brought to the knowledge of the true light the darkenes of ignorance being by thee putt to flight the which likewise thou hast withdrawen from thâ— worldeâ— fonde bitternes making iâ— pleasant and sweeâ—e vnto me by 〈◊〉 vpon me the chariâ—ie of thy sweâ—tnes Tâ—e cleare voice and vnfained affâ—ction of my faith and beleefe o blessed Triâ—â—tie doth crie for helpe vnto the◠〈◊〉 whiâ—h 〈◊〉 hath pleased thee to illuminate from time to time with the light of thy grace nourishâ—ng it euen from mine inâ—ancie causing 〈◊〉 to â—ncrease hast by the documents of our â—oly mother the church setled and confirmed the same in me To 〈◊〉 crie o happie blâ—ssed and one onely glorious Trinitie the Father the Sonnâ— and the holy Ghost God Lord comforter charitie grace communication â—he begeâ—ter hâ— begotten that begetteth again The true light proceeding from the true light the true enlightning The fountaine the floude the watering From one all thinges by one all thinges in one all thinges From whom by whom in whom all thinges The liuinge life the life proceedinge from the liuinge life the giuer of life to the liuing One from himselfe one from an other one from both Being from himselfe being from an other being from both The Father being true the Sonne being the truth the holy Ghost being likewise the truth Whâ—refore thâ— Father the Sonne and the holy Ghost is one onely
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
not thirdlie to contemplate celestiall and internall thinges with a pure and cleane harte By loue first of all honest thinges are laudably donne in the worlde afterwardes the honest thinges of the worlde growe to be contemned and lastly the very secrets of God are by it seene and considered How God requireth something in vs like vnto himselfe CHAPT XIX GOd the Father is charity soe is God the SoÌ„ne the holy Ghost is the loue that proceedeth from both of them This charity and loue requireth something in vs like vnto it to witt charity by which we may be ioyned and vnited vnto God as it were by affinitie of blood Loue maketh noe difference of personnes neither doth it know how to behaue it selfe with reuerence He that loueth goeth boldlie vnto God of himselfe alone and talketh familiarlie with him fearing and doubting nothing He that loueth not liueth but in vaine But he that loueth hath his eies alwaies fixed on God whom he loueth whom he desireth on whom he thinketh in whom he is delighted by whom he is fedd and refreshed Such a man that is endewed with such deuotion doth soe singe and reade and in all his actions doth carry himselfe with that care and circumspection as if God were present before his eies as indeede he is He prayeth with that feruoure and deuotion as if he were assumpted vp into heauen and presented before the Maiestie of God that sitteth on his throne where thousandes of thousandes doe serue him and ten hundred thousande doe attende vpon him Loue causeth the soule which it visiteth throughe loue to awaken when it sleepeth It admonisheth and mollifieth it wounding it as it were to the very harte Loue enlightneth those thinges that are darke it openeth those that are shut the thinges that are colde it maketh hotte it mitigateth the minde that is frowarde angry and impatient it chaseth away vice and iniquitie it represseth all desire of carnalitie it amendeth our manners and bad customes and reformeth the spiritt making it to change its fashions Finallie it bridleth the motions of our youthe and our light actions All this doth loue when it is present but assoone as it depatteth the soule beginneth forthwith in that manner to become fainte and feeble euen as if you should wriâ—hdrawe the fire from a boyling cauldron or kettle Of the greate confidence which the soule hath that loueth God CHAP. XX. Loue without doubte is a greater thinge then can be well expressed by which the soule goeth boldlie vnto God of it selfe alone and adhereth constantlie vnto him it quessioneth and consulteth with him vpon euery occasion The soule that loueth God can thinke or speake of nothing els beside because it doth contemne and in a manner abhorre all other thinges whatsoeuer The loue of God doth change it into himselfe in that wonderful fashion as that whatsoeuer it thinketh or speaketh of doth as it were tast and smell of affection He therfore that desireth to attaine to the knowledge of God let him loue In vaine he attempteth to reade or meditate to preache or pray that loueth not The loue of God begetteth the loue of the soule and maketh it to attend to it selfe God loueth vs to noe other end but that we should loue him againe When he loueth he desireth nothing els but to be beloued knowing that those that loue him are by loue made blessed The soule that loueth addicteth it selfe wholy to the loue of God all proper affections being layed aside to the end that by louing him againe it may make some requital for the loue receiued from him And yet when it hath powred forth it selfe wholy in affection what is it in respect of the fountaine of loue froÌ„ whence it had his beginning True it is that noe true comparison can be made betweene the louer and the beloued betweene the soule and God betweene the Creator and the thing created and yet if it loue God to the vttermost of its power there remaineth nothing that it can doe more Let not that soule which loueth be affraied let that soule feare that loueth not God The soule that loueth is led with promises drawen with desires it keepeth secret its owne merits it shutteth the eies to all worldlie honoure and openeth them to the diuine pleasure relying wholie in Christs protection and doing all things with a confidence in him Through loue the soule leaueth and estrangeth it selfe from the corporall senses to the end that feeling God it may not feele it selfe This hapneth when the soule being allured throughe Gods vnspeakeable sweetnes doth as it were stâ—ale it selfe from it selfe or rather is caried and slideth away from it selfe to the end it may enioy God with much gladnes Neither is there any thinge soe sweete were it not soe shorte Loue maketh vs familiar with God familiaritie causeth blodnes blodnes taste and taste hunger The soule which is touched with the loue of God is able to thinke or desire noe other thinge but crieth out incessantlie with sighes saying Euen as the harte or stagge desireth the fountaines of water when he is pursued euen soe my soule longeth after thee o God What God hath donne for man CHAPT XXI ALmightie God through his greate loue towardes man came vnto man yea he came into man and became a man Throughe loue almightie God being inuisible in himselfe became visible like vnto his seruants Through loue he was wounded for our sinnes In the woundes of my Sauiour is a safe and secure place of repose for those that are sicke and for sinners In them I dwell securely for that the bowells of his mercie are apparant by the woundes of his body Out of the bowells of my Lord I take vnto my selfe whatsoeuer on my parte is wantinge vnto me because they flowe with mercy neither are there holes wanting by which they gush forthe vnto me Through the holes of his body the secrets of his harte are seene by me The sacred misterie of his compassion and pitty doth appeare plainely vnto me The bowels of our Lords mercy are apparantly seene in which he hath visited vs comming downe from heauen The woundes of Christ Iesu are full of mercy full of pitty full of sweetnes and charitie It is they that peirced his handes and his feete and his side with a lance Through these holes and clefts may I tast how sweete my Lord God is for that indeede he is sweete and milde and of much mercy towardes all those that in the truth call vpon him towardes all those that seeke him but especiallie towardes those that loue him Briefly in the wounds of our Lord and Sauiour Christ Iesus an infinite ransome a multitude of sweetnes fulnes of grace and perfection of all vertues is bestowed vpon him Of the remembrance of the woundes of our Lord and Sauiour Iesus Christ CHAPT XXII WHen any vncleane cogitation doth aâ—saulte me I am wonte to haue recourse to the woundes of Christ as to a present remedy If at
testimony against it as against the author of them All its sinnes and iniquitie are laied as it were in heapes before its eies and those which it is vnwilling to see it is forced to beholde whither it will or noe Moreouer on the one side of it it beholdeth a terrible troupe of dreadfull diuells on the other side a multitude of heauenly Angells The soule that lieth in the middest quickly perceiueth to which of these companies it appertaineth For if there be seene in it the signes and tokens of goodnes it is conforted by the comfortable speeches of the Angells and by the sweetnes of their harmonious mellody it is allured to come forthe of the body Contrariwise if the darknes of its desâ—rts and the dâ— formity of its filthine doe adiudge it to the left hande it 〈◊〉 forthwith strooken with intolerable feare it is troubled through the force of the sodaine violence that is vsed it is throwne downe beadlonge and assaulted and poore soule is forciblie pluckt out of the prison of the flesh that it may be dâ— awne to eternall torments with vnspeakeable bitternes Now after it is departed out of the body who is able to eâ— presse how many armed troupes of wicked spirits doe ly in waiâ—e to entrappe it how many bandes of frouning fieÌ„des being ready with cruell tormeÌ„ts to afflict it doe beset the way to hinder its passage And to the end it may not be able to escape and passe through them whole legions of them being gathered together after the manner of souldiers doe assault the same Wherfore to consider these and such like thinges by frequent meditation is a soueraigne meane to contemne the enticing allurements of sinne to abandon the worlde and to subdue the vnlawfull motions of the flesh and finally doth cause and conserue in vs a continuall desire of attaining to perfection which God of his mercy grauâ—t vs. Amen A Table of the Manuel of S. Augustin Bishop of Hyppon OF the wonderfull essence of God Chapt. I. Of the vnspâ— akeable knowledge of God Chapt II. Of the desire of the soule thinking on God Chapt. III. Of the miserable estate of that soule that doth neither loue nor seeke our Lord Iesus Christ Chapt. IV. Of the desiâ—e of the soule Chapt. V. Of the soules fâ—licity being deliueâ—ed out of the prison of this earthly body Chapt. VI Of the ioy of Paradise Chapt. VII Of the kingdome of heauen Chapt. VIII How God visiteth and comforteth that soule which with sighes and teare lamenteth his absence Chapt IX Of the sweetnes of diuine loue Chapt. X. Of the preparation of our Redemption Chapt. XI Of the ioy which the soule receiueth by receiuing Christ Chapt. XII That the Worde incarnate is the cause of our hope Chapt. XIII How the more we are addicted to diuine contemplation the greater delight we take therein Chapt. XIV How for Christs sake we ought to wishe for tribulations in this life Chapt. XV. By what meanes the kingdome of heauen may be purchased and gotten Ch XVI What heauen is and what happines is contained therein Chapt XVII How man can make noe other requitall vnto God for the benefits receiued from him but onely by louing him Chapt. XVIII How he requireth something in vs like vnto himselfe Chapt. XIX Of the greaâ—e confidence which the soule hath that loueth God Chapt XX. What God hath donne for man Chapt XXI Of the remembrance of the woundes of our Lord and Sauiour lesus Christ Chapt. XXII How the remembrance of Christs woundes is an approued remedy against all afflictions Chapt. XXIII A deuoute Meditation of the soule stirring vs vp to the loue of Christ Chapt. XXIV How nothing can satisfie the soule besides God the supreame good Chapt XXV What the knowledge of verity is Chapt. XXVI What the sending of the holy Ghost doth effect in vs. Chapt XXVII After what manner he that loueth God carieth himselfe Chapt. XXVIII Of true quietnes of harte Chapt. XXIX How euery thing that hindereth the soule from the sight of God ought to be auoided and detested Chapt XXX How the sight of God hath been lost by meanes of our sinne and miserie hath succeeded in place of the same Chapt. XXXI Of the goodnes of God Chapt XXXII Of the pleasant fruition of almighty God Chapt. XXXIII That the chiefe good is to be desired Chapt XXXIV Of the mutuall charity of the Saints in heauen Chapt. XXXV Of the full and perfect ioy of life euerlasting Chapt. XXXVI FINIS
thy selfe in that thou hast vouchsafed to die for me Thou hast therfore in this maruailous manner and with soe deare a price recalled me from banishement redeemed me froÌ„ seruitude deliuered me from punishment named me after thine owne name signed me with thine owne blood to the end I might alwaies carrie about me a memoriall of thee neuer suffering it to departe from my harte who to redeeme me didst not departe from the crosse With the same sacred oyle with which thou wert annointed thou hast annointed me in baptisme to the end that from thy name Christ I might be called a Christian Beholde thou hast written me in thy handes that thou maiest still be mindfull of me yet with this prouiso that I be likewise still mindfull of thee Thus therefore and after an vnspeakeable manner hath thy grace and mercy alwaies preuented me Thou hast likewise o my deliuerer deliuered me many times from many and maruelous mighty dangers When I haue gone out of the way thou hast directed me when I haue been ignorant thou hast instructed me when I haue sinned thou hast corrected me when I haue been sorrowfull thou hast gladded me when I haue been in despaire thou hast coÌ„forted me when I haue fallen thou hast raysed me when I haue stoode thou hast vpheld me when I haue trauailed thou hast conducted me when I haue arriued thou hast entertained me when I haue slept thou hast guarded me when I haue called thou hast hearde me How God doth continuallie looke into the actions and intentions of men CHAPT XIV THese and many other benefits thou hast bestowed vpon me o God the life of my soule of which to speake thinke thanke thee it ought at all times to be a thinge sweete and pleasing vnto me to the end that with all my harte and with all my soule and with all my minde and with all my strength and with all the powers of my soule and bodie I might alwaieâ— raise and loue thee for all the benefitâ— which I haue receiued from thee o Lord my God who art the blessed sweetnes of those that delight in thee How be it thy eies doe see the manyfolde imperfections that are in me Thy eies I say are more shining theÌ„ the sunne seeing on euerie side all the wayes of men yea penetratinge the bottome of the bottomelesse depthe soe that in all places and perpetuallie they doe beholde those that liue well those that liue wickedly For fithence thou dost gouerne all thinges filling eache one of them being at all times and in all places wholie present taking care likewise of all thinges which thou hast created because thou dost hate none of those thinges which thou hast framed thou dost consider all my footestepps and paths soe narrowelie watching night and day ouer my custodie marking all my waies soe diligently and looking vppon me perpetuallie euen as if thou were forgetfull of all other creatures contained in heauen or earth and hadst care of noe other sauing of me onely Thy eie sight likewise is neither augmented by looking vppon one thinge onely it being immutable neither is it diminished by beholding diuerse thinges and innumerable Because thou dost see many thinges at once albeit differâ—â—â— one from an other as plainely and peâ—â—ectly as if thou didst looke but vppon one onelie Thou therfore dost beholde all thinges at once after the same manner as if thou didst beholde but one onely and all thinges seuerallie as if they were but one onely that is without diuision variation or diminishing Whence it followeth that thou being alwaies one at all times dost without time beholde me wholy at once and continuallie euen as if thou hadst no other thing to thinke vppon guarding and protecting me in that manner as if thou were mindfull of me onely and forgetfull of al others Because thou art alwaies present and ready to come vnto me as often as I am ready to entertaine thee Whither soeuer I goe thou o Lord dost not forsake me vnlesse I first forsake thee and whersoeuer I am thou art there with me because thou art euery where to the end that whither soeuer I goe I might finde thee by whom I am preserued in my being least I should perishe without thee for that without â—hee I should presently returne to nothing Veriâ—ie I confesse that what thinge or thinges soeuer I vndertake to doe I am to doe it in thy sight and that which I vndertake to doe whatsoeuer it be thou dost beholde more plainelie then I which am to doe it because thou art present with me at the doing of euerie thinge continuallie marking all my thoughtes intentions delightes and actions The desires and imaginations of my minde whatsoeuer they be are at al times knowen and apparant vnto thee Thou o Lord knowest from whence the spirit or soule of man proceedeth where it abideth and whither it goeth for that thou art he that doth searche into the soules of all men who knowest best being the internall iudge whether the roote that bringeth for the faire leaues be sweete or or sower looking likewise narrowlie into the verie pithe or harte of the roote neither dost thou looke into the intention onely but goest further and by the infallible truth of thy light dost gather nomber see and seeke out the innermost pithe of the roote thereof to the end thou maiest render to euerie man not onely according to his workes and intention but alsoe according to the internall harte of the roote which is hidden from wheÌ„ce the intention of him that worketh hath his beginninge Thou o Lord dost beholde thy eares doe heare and thy eies doe see and consider what mine intention is when I vndertake any thinge whatsoeuer I haue in my imagination and in whatsoeuer I doe take delectation thou I say dost marke consider note write the same in thy booke be it good or euill that at the day of iudgement when these thy bookes shal be opened and men are to be iudged according to the thinges in them conâ—ained that which is good may by thee be rewarded and that which is euill punished This is that peraduenture whereof thou hast forewarned vs saying I will coÌ„sider the thinges that lastly wil happen vnto them And that likewise o Lord which is written of thee He considereth the end of euerie man for that in all our doinges thou dost more narrowely marke the end and scope of the intention for which they are donne then the meere act of him that doth them Now when I ponder this diligently in my minde o Lord my God who art terrible to beholde and of inuincible fortitude I cannot but be maruailouslie affraied and ashamed considering the great necessitie we haue to liue iustly and vp rightly we being to doe all our actions in the sight of him that is to be our iudge who seeth all thinges apparentlie That man without the asistance of Gods grace is able to doe nothing of himselfe CHAPT XV. O God most