them Certainely the Trinitie is wholy knoweÌ„ to thee onely o holy Trinitie o Trinitie most admirable most vnspeakeable most vnsearcheable most inaccessible most incomprehensible superintelligible and superessentiall superessentiallie surmounting all humaine sense all reason al vnderstanding all wisdome all essence or being euen of the very Saintes in heauen soe that it is impossible euen with Angells eies to expresse imagine vnderstande or knowe the same How then haue I knowen thee o Lord God most highe aboue all the earth and heauens who art not perfectlie knowen of the Cherubins and Seraphins theÌ„selues soe that theire face is couered with the winges of their coÌ„teÌ„platâ—oÌ„s whilst in praise of him that sitteth vpon the high and loftie throne they cry out with a loude voice saying Holy Holy Holy Lord God of hostes All the earth is full of thy glory The Prophet was afraied and saied Woe be to me for that I haue beene silent because I am a man of vncleane lipps My harte likewise hath beene affrayed and saied Woe be to me for that I haue not beene silent because I am a man of vncleane lipps I cannot denie but that I haue affirmed that I haue knowen thee Neuerthelesse woe be to those who speak not of thee because without thy ayde and assistance those that speake much would become speechelesse Wherfore o Lord my God I will not be silent because thou hast made me and enlightned me by which meanes I haue founde my selfe and knowen thee But how haue I knowen thee I haue knowen thee in thy selfe I haue knowen thee not as thou art to thy selfe but as thou art to me not without thee but in thee because thou art the light which hast enlightned me For euen as thou art onely knowen to thy selfe as thou art to thy selfe soe thou art knowen to me according as by thy grace thou art to me But what art thou to me Tell me o mercifull Lord thy poore and wretched seruant tell me for thy mercies sake I beseech thee what art thou to me Say vnto my soule I am thy saluation hide not away thy face from me least I dye Suffer me albeit I am but earthe ashes to speake vnto thy mercy suffer me I say to speake vnto thy mercy because thy mercy is greate towardes me I will therfore presume to speake vnto my Lord albeit I am but dust and ashes Tell me o mercifull Lord thy poore and wretched seruaunt tell me for thy mercies sake I beseeche thee what art thou to me Whervpon thou hast thundered with a greate voyce from aboue into the internall eare of my harte and hast cured my deafnes soe that I haue hearde thy voyce thou hast likewise enlightned my blindnes and I haue seene thy light and knowen thee to be my God For this cause I affirmed that I haue knowen thee I haue knowen thee to be my God I haue knowen thee to be the onely true God and Iesus Christ whom thou hast sent There was a time when I did not know thee Woe be to that time when I did not knowe thee woe be to that blindnes when I did not see thee woe be to that deafnes when I did not heare thee when I became blinde deae and deformed by ouermuch affectinge those faire things which thou hast framed Thou o Lord wert with me and I was not with thee because those thinges did keepe me away from thee which had noe being but in thee Thou hast enlightned me o light of the worlde and I haue seene thee and loued thee Because noe man loueth thee but he that seethe thee and noe man seethe thee but he that loueth thee Too late haue I loued thee o beautie most old and new to to late haue I loued thee Woe be to that time when I haue not loued thee A profession of the true faith CHAPT XXXII I Giue thee thankes o my light who hast enlightned me I haue knowen thee But how haue I knowen thee I haue knowen thee to be the onely liuing and true God and my creator I haue knowen thee to be the maker of heauen and earthe of all thinges visible and inuisible to be true God omnipotent immortall and inuisible hauing neither boundes nor limits eternall inaccessible incomprehensible vnsearcheable immutable vnspeakeably greate yea infinite the beginning of all visible and inuisible creatures by whom all thinges are made by whom all the elements are preserued and maintained Whose maiestie like as it had neuer beginning soe it shall neuer haue ending I haue knowen thee to be one onely true God the euerlasting Father Sonne and holy Ghost three personnes indeede yet but one onely simple essence and indiuisible nature the Father from none the Sonne from the Father alone the holy Ghost proceeding equallie from the Father and the Sonne being alwaies without beginning or ending one onely God in three personnes true God almighty the sole beginning of all thinges the creator of all thinges visible and inuisible spirituall and temporall Who by thy omnipotent power in the beginninge when time first beganne didst create of nothing both creatures at once the spirituall and corporall to wit Angells and creatures of the worlde and after that man consisting of a bodie and soule as one common to both of them I haue knowen thee and confesse thee to be true God the Father vnbegotten the sonne begotten of the Father the holie Ghost the comforter neither begotten neither vnbegotten the sacred and vnseparable Trinitie in three personnes coequall consubstantiall and coeternall Trinitie in vnitie and vnitie in Trinitie which I belieue in my harte for my iustification and confesse with my mouthe for the attaining of saluation I haue knowen thee Iesus Christ our Lord the onely begotten sonne of God to be true God the creator sauiour and redeemer of me and all mankinde whom I confesse to haue beene borne of the father before all worldes God of God light of light verie God of verie God not made but begotten consubstantiall and coeternall to the father the holy Ghost by whom all thinges were made from the beginning firmely belieuing and vnfainedly confessing thee Iesus Christ the only begotten sonne of the father to be true God by the coÌ„mon consent of the whole Trinitie taking fleshe vppon thee for the saluation of man and by the cooperation of the holy Ghost conceiued of thy blessed mother Marie euer a Virgin being made true man of a reasonnable soule and humaine fleshe subsisting Who al be it thou art the onely begotten sonne of God and consequently impassible and immortall according to thy diuinitie yet by reason of the vnspeakeable loue wherewith thou hast loued vs thou the same sonne of God hast become passible and mortall according to thy humanitie Thou I say o onely Sonne of God for mans saluation hast vouchsafed to endure a most bitter death passion to the end thou mightest deliuer vs from death euerlasting Thou likewise o author of light hast descended into hell
hath crucified sinne and vanquished death he I say who only remained free amongst those that were deade hauinge power to giue his life for vs and for vs to take it againe He therefore is both a conquerour and an oblation offered for obtayning the coÌ„quest and for this cause a conquerour because an oblation for vs he hath beene a Priest and a sacrifice In him therfore and not without iust cause haue I settled my whole hope hoping that by him thou wilt cure all my maladies who sitteth at thy right hande maketh intercession for vs. My maladies and miseries o Lord are greate and many many and greate for that I knowe and confesse that the Prince of this worlde hath many thinges to lay to my charge but for his sake that sitieth at thy right hande our Redeemer in whoÌ„ the Diuell coulde neuer finde any iniquitie deliuer me I beseeche thee Iustifie me by him who neuer committed any sinne neither was there deceipt at any time founde in his mouth By him beinge our heade in whom was neuer seene the least spott of wickednes deliuer me that am a small and infirme member of his Free me I beseeche thee from my finnes vices faultes and negligences replenishe me with thy sacred virtues and perfections and make me complete in good manners and conditions Make me for thy blessed names sake to perseuer all the daies of my life in good workes acceptable to thee accordinge as thy holy will shall teache and direct me Of the confidence which a Christian soule ought to haue in Iesus Christ and in his passion CHAPT XIV WEre it not that thy diuine Worde o God had beene made flesh and dwelt in vs I should verily despaire by reason of my manifolde sinnes and infinite negligences But now I dare not despaire because if when we were thine enimies we haue beene reconciled by the death of thy sonne how much more being thus brought in fauour againe are we by him made assured of saluation For my whole hope and vndoubted confidence is in his pretious bloud which he hath powred forth for vs and for our good In him I breath and take comforte and trusting in his bounty I desire to come to thee not hauing any iustice or deserte of mine owne but only that which proceedeth from our Lord Iesus Christ thy onely sonne Wherfore I giue thee thankes o God the most milde and mercifull louer of mankinde who by thy sonne Iesus Christ our Lord hast powerfully made vs when as yet we had noe being and hast by him wonderfully deliuered and recouered vs when we were past recouerie through sinne I thanke thy pitty and rendre thee many prayses from the very bottome of my hart who through the vnspeakable loue wherwith of thy mere goodnes thou hast loued vs beinge wretched creatures and vnworthy of any good thinge hast sent for our common good the same onely begotten sonne of thine from thy bosome to saue vs sinners beinge then the children of perdition I giue thee thankes for his sacred incarnation and natiuitie and for his glorious mother the blessed virgin Marie of whom he vouchsafed to take fleshe for vs and for our saluation that as he was true God of God soe likewise he might be true man of man I giue thee thankes for his crosse and passion for his deathe and resurrection for his ascension into heauen and for the rhrone of his maiestie at thy right hande For he hauinge for fortie daies togither appeared vnto his disciples after his resurrection ascendinge in theire sight aboue all the heauens and sittinge at thy right hande powred forth the holy Ghost accordinge to his promise vppon the children of adoption I giue thee thankes for that most sacred effusion of his most pretious bloude by which we haue beene redâ—emed as likewise for that most holy and liuelâ— mysterie of his bodie and bloude wherewith we are daylie in thy Churche sedd and inebriated walhed and sanctified and made pertakers of his soue aigne Good I giue thee thankes for thy admirable and vnspeakeable charitie through which by thine onely and beloued sonne thou hast in this manner loued and releiued vs being altogeather vnworthy Soe greately hast thou loued the worlde as that thou hast giuen thine onely begotten sonne to the end that euerie one which beleiueth in him might not perishe but haue life euerlasting which life euerlasting consisteth in this that by a pure and perfect faith and workes answerable to the same we knowe thee the onely true God and Iesus Christ whom thou hast sent Of the surpassing great charity of the eternall Father towards mankind CHAPT XV. O Infinite mercy o inestimable charity thou hast giuen thy sonne to deliuer thy seruant God hath beene made man that man might be freed from the power of the Diuell when he was vtterly vndonne How kinde a louer of men hath thy sonne our Lord God shewed himselfe to be who thought it not enough to haue debased himselfe so lowe as to haue taken humaine fleshe for vs of the immaculate virgin Marie vnlesse he had likewise sustained the torments of his passion pouring forth his bloud for vs and for our saluation Our good God hath come being moued thereunto through his goodnes and mercy he hath come he hath come to seeks and saue that which was lost cast away He hath sought the sheepe that was lost he hath sought and found it and as a merciful Lord and vnspeakeable louing shepheard he hath on his owne shoulders brought it backe to the foldes of his flocke O charity o pitty Who euer heard the like who is not astonied at this soe feeling an affection of his mercy who is not through admiration almost striken into an extasie who is not moued with gladnes through this thy excessiue charitie wherewith thou hast loued vs Thou hast sent thy son in the likenesse of flesh subiect to sinne that he might conuince sinno of sinne that we might become iust in him For he is the true immaculate lambe who hath taken away the sinnes of the worlde who by dyinge hath destroyed our death and by risinge againe hath raised vs to life But what recompence can we giue thee o good God for these soe greate benefits of thy mercie What praises or thankes giuinge Albeit we had the knowledge and power of the blessed Angels yet could we not make any requitall answerable to thy soe greate loue and goodnes yea if all our members were turned into tonges yet woulde our poore abilitie be no way sufficient to render thee those prayses which thou hast deserued Soe that thine inestimable charitie which thou hast shewed towardes vs being altogether vnworthy proceeding froÌ„ thy meere goodnes and mercy doth surpasse all the knowledg and learning that either is or may be For that thy sonne our God hath not takeÌ„ the nature and essence of Angells but the â—eede of Abraham becomming like vnto vs in euerie thinge setting aside onely sinne Taking therfore
nowe o Lord Iesu thine accustomed mercies Wilt thou be displeased with me alwaies Be appeased I beseeche thee and take pittie of me and turne not away thy louinge face from me who to redeeme me hast not turned away thy face from those that did â—â—ocke and spit vpon thee I confesse that I haue sinned and my conscience doth adiudge me worthy of damnation neither is my pennance sufficient to make satisfaction neuerthelesse it is a thinge infallible that thy mercie doth surmount all offence whatsoeuer be it neuer soe abominable Wherefore o most mercifull Lord I beseeche thee doe not write any malitious bitternes against me neither enter into iudgment with thy seruant but according to the multitude of thy mercies blot out mine iniquities Woe be to me at the day of iudgment when the bookes of our consciences shal be opened wherein our actions are registred when of me it shall openly be proclaimed See heere the man and his deedes committed What shall I doe o Lord my God at that dreadfull day when the heauens shall reueale mine iniquitie and the earthe shall beare witnes against me Verilie I shall be mute and able to say nothinge but holding downe mine head through shame and confusion I shall stande before thee shaking and blushing Alas what shall I say I will call and crie vnto thee o Lord my God Why am I consumed being silent Neuerthelesse if I speake my greife will not cease and if I holde my peace I shall inwardlie be tormented with vnspeakeable bitternes Weepe o my soule and make lamentation as a younge married woman for the deathe of her newe married husbande weepe and bewaile thy miserie for that thy bridegroome which is Christ hath forsaken thee O anger of the almightie rushe not vpon me because thou canst not be contained in me verily there is nothing in me that is able to sustaine thee Take pittie of me loast I despaire of thy mercie that by despairing of my selfe I may finde comforte in thee And albeit I haue donne that for which thou maiest iustly condemne me yet thou hast not lost thy accustomed propertie of shewing mercie and pittie Thou o Lord dost not desire the death of sinners neither dost thou take pleasure in the perdition of those that die nay rather that those that were deade might 〈◊〉 thou thy selfe hast died and thy death hath beene the death of that death that was due to sinners And if thou dying they haue â—iued graâ—nt o Lord I beseeche thee that thou living I may not die Let thy heauenly hande help me and deliuer me from the handes of those that hate me lâ—ast they insult reioyce ouer me saying we haue deuouted him Howe is it possible o good Iesu that euer any one can despaiâ—e of thy mercie who when we were thine enimies hast redeemed vs with thy pretious blood and hast reconciled vs to God Beholde o Lord protected with the shadowe of thy mercie I runne crauing pardon to the throne of thy glorie calling and knocking vntill thou take pittie of me For if thou hast called vs to pardon euen when we did not seeke it by how much more shall we obtaine pardon if we aske it Remember not thy iustice o most sweete Iesu towardes me a sinner but be mindeful of thy meeknes towards me thy creature Remember not thine anger towardes me guilty but be mindefull of thy mercie towardes me in miserie Forgett my pride prouoking thee to displeasure and weigh my wretchednes imploring thy fauoure For what doth thy sacred name Iesu signifie sauing onely a Sauiour Wherfore o Sauioure Iesu be thou my succoure and protection say vnto my soule I am thy saluation I doe presume very muche of thy diuine bountie because thou thy selfe dost teache vs to aske seeke and knocke at the dore of thy mercie Wherfore I doe aske seeke and knocke at thy dore as by thy wordes thou hast admonished me to doe Thou therfore o Lord that willest me to aske graunt that I may receiue Thou that dost couÌ„sell me to seeke graunt me likewise to finde Thou that dost teach me to knock open vnto me knockinge at the dore of thy mercie Recouer me being diseased repaire me being crased raise me being deade Vouchsafe likewise soe to direct and gouerne all my senses thoughtes and actions in that which is pleasing vnto thee that from hence forth I may faithfullie serue thee I may liue and giue my selfe wholy vnto thee I knowe o Lord that by reason thou hast made me I doe owe my selfe vnto thee and by reason thou hast redeemed me and hast been made man for me I doe owe if I had it to giue thee much more then my self vnto thee by how much greater then me thou art who hast giuen thy selfe for me Beholde I hau nothing els to giue thee neither can I giue thee this without thee take me therefore and drawe me vnto thee that I may be thine by imitation and affection like as I am by condition and creation Who liuest and raignest world without end Amen A profitable Prayer CHAPT XL. O Lord God almightie who art Trinitie in vnitie who art alwaies in al thinges and wert before all thinges and wilt be in all thinges euerlastingly one blessed God during all eternitie To thee this day and all the dayes of my life I coÌ„mende my soule my bodie my seeing hearing taste smelling and touchinge all my cogitations affections wordes and actions all thinges that I haue without within me my sense and vnderstanding my memorie faith and beleife and my constancie in well doinge all these I commende into the handes of thy powerfull protection to the end that all the nightes and daies howers and moments of my life thou wilt vouchsafe to preserue them Heare me o sacred Trinitie and preserue me from all euill from all scandall from all offence mortall from all the deceiptes and vexations of the diuell and of mine ennimies visible and inuisible by the prayers of the Patriarchs by the meritts of the Prophets by the suffrages of the Apostles by the constancie of Martyrs by the faith of CoÌ„fessors by the chastity of Virgins and by the intercession of al those Saints and holy men that haue pleased and faithfullie serued thee since the worlde began roote out of my hart all vaine glorious ostentation and increase in me the spiritt of compunction appease my pride and make perfect my humilitie Stirre me vp to teares and contrition and mollifie my hart being as harde as a stone Deliuer me o Lord and my soule from all the snares of my ghostlie enimie and preserue me in the performance of that which is most pleasing vnto thee Teache me to doe thy will o Lord because thou art my God Giue me o Lord a perfect sense and intelligence wherâ—by I may be able to knowe and acknowledge thy maruailous greate kindenesse Graunt that my petitions may be such as that they may be pleasing to thee and profitable to my selfe â—raunt
that are good be fullie contented and satisfied for that there will be noe other externall thinge at that time that may be desired sauing thee o Lord the supreame and chiefest good Who wilt be the rewarde of the blessed the crowne or diademe of theire beautie and the euerlasting ioy which shall enuiron theire heades giuing them peace both without and within by meanes of thy peace which passeth all vnderstanding There we shall see thee loue thee and pray se thee We shall see light in thy light for that with thee is the fountaine of life and in thy light we shall see light But what light Surely surpassing greate light spirituall light inccorruptible and incomprehensible light infaileable and vnquencheable light a light vnto which noe man can approache or attaine light vncreated true and diuine which enlightneth the eies of the Angells which maketh the youth of the Saincts for to reioyce and be gladde which is the light of lights and fountaine of life euen thou thy selfe o Lord my God For thou art the light in whose light we shal see light that is to say we shall see thee in thy selfe in the brightnes of thy countenance when we shall beholde thee face to face Now what other thinge is it to beholde thee face to face but according as the Apostle sayeth to knowe thee euen as I am knowen to knowe thy truthe and thy glorie To knowe thy face therfore is nothinge else but to knowe the power of the Father the wisedome of the Sonne the mercie of the holie Ghost the essence of the most highe Trinitie being vndiuided and one onely Wherfore to beholde the face of the liuing God is the chiefest good the ioy of the Angells and of all the Saincts the recompence of eternall life the glorie of the blessed spirits the euerlastinge gladnes the crowne of comelines the rewarde of happines the richest rest the beautie of peace the internall and externall delectation the paradise of God the celestiall Hierusalem the happie life the fulnes of felicitie the delight of eternitie the peace of God which passeth all vnderstanding Mans whole blisse therefore and beatitude doth consist in beholding the face of his God to see him that hath made heauen and earthe to see him that hath made him that hath saued him that hath glorified him He shall see him by knowing him he shall loue him by affectinge him he shall prayse him by possessinge him For he shall be the inheritance of his people of his people the Saincts and blessed of his people whom he hath redeemed He shall be the possession of theire beatitude he shall be the rewarde and recompense of that which they haue soe longe expected Euen as he promised when he saied I will be thy surpassinge great rewarde For that it is meete that soe great a rewarde shoulde be giuen by soe great a Lord. Truly o Lord my God thou art surpassing great aboue all the Gods and thy rewarde likewise is surpassing great Neither art thou great and thy rewarde little but as thou art great soe in like manner is thy recompense for that betwixt thee and it there is noe difference Thou thy selfe art surpassing great indeade thou thy selfe art a rewarde surpassing great thou thy selfe art the crowner and the crowne the promisser and the promise the giuer and the guift the rewarder and the rewarde of eternall happines Thou therfore o my God art the crowner and the crowne the diademe of my hope which is adorned with glorie thou art the light that gladdeth the light that reneweth the brightnes that beautifieth thou art my great hope the internall loue and delight of the blessed euen he whom they haue still soe much desired Thy sight therfore o Lord is our whole rewarde our whole recompense and all the ioy which we expect For this is life euerlasting this I say is thy wisedome This is life euerlasting that we know thee â—â—â—onely true God Iesus Christ whom thou hast sent When therefore we shall beholde thee the onely God the true God the liuing God who art omnipotent simple inuisible infinite and incomprehensible when likewise we shal see our Lord Iesus Christ thy onely begotten sonne being consubstantiall and coeternall with thee whom in the vertue of the holy Ghost thou hast sent into the worlde for our saluation Finallie when we shall contemplate thee the God which art onely holy three in personnes and one in essence besides whom there is noe other then we shall obtaine that which we nowe seeke for to wit eternall life euerlastinge glorie which thou hast prepared for those that loue thee which thou hast reserued for those that feare thee which thou wilt bestowe vppon those that seeke thee vppon those I say which seeke thy face continuallie Wherfore o my Lord God who hast fashioned me within the wombe of my mother who hast recommended me to the protection of thy diuine power permit me not any more to be distracted froÌ„ one thing into many but drawe me from externall thinges vnto my selfe and from my selfe vnto thee to the end that my harte may alwayes say vnto thee My face hath sought thee thy face will I seeke o Lord thy face o Lord of all power and fortitude in whose onely sight doth consist the whole glory and euerlasting beatitude of the blessed Because to see the face of God is life euerlasting and the endlesse glory of the Saints in heauen Let my harte therfore reioyce that it may feare thy name let theire harte reioyce that seeke our Lord but mnch more theires that finde him For if it be a pleasure to seeke him what a ioy will it be to finde him Wherfore I will alwaies seeke thy face with affection and deuotion that by that meanes I may peraduenture at length deserue to haue the dore and gate of righteousnes opened vnto me that I may enter into the ioy of my Lord. This is the dore of our Lord the iust shall euter in thereat A Prayer to the holy Trinitie CHAPT XXXVII O You three coequall and coeternall personnes one onely true God the Father the Sonne and the holy Ghost who dwellest in eternitie alone in that light vnto which noe man can attaine Who by thy power hast layed the worldâ— foundation and by thy wisedome dost gouerne the same Holy Holy Holy Lord God of hosts Terrible and powerfuli iust and mercifull worthy to be admired praysed and beloued One God three personnes one essence one power our wisedome one goodnes one onely Trinitie voide of separation Open the dores of thy righteousnes vnto me o Lord crying vnto thee to the end that being entred in I may praise thee with wordes of thanksgiuing Beholde o supreame house-holder I stande knockinge at thy dore as a poore begger commaunde that thy dore may be opened vnto me who hast sayed Knock and it shal be opened vnto you The affections of my groaâ—ing harte and the crying of my weeping eies doe knock at thy dore
A HEAVENLY TREASVRE OF CONFORTABLE MEDITATIONS AND PRAYERS WRITTEN BY S. AVGVSTIN BISHOP OF HYPPON In three seuerall treatises of his Meditations Soliloquies and Manual Faithfully translated into English by the R. F. ANTONY BATT Monke of the holy order of S BENNET of the Congregation of England AT S. OMERS For IOHN HEIGHAM Anno 1624. TO THE MOST ILlustrious Lord and our most Reuerend Father in Christ the Lord GABRIEL GIFFORD de S. Maria Archbishoppe and Duke of Rhemes first Peere of Fraunce c. our good and gratious Lord. THis little booke of the greatest Doctor of the Church of God faithfullye translated into the English language for the confort of our afflicted Catholickes runneth of its owne accord into your gratious patronage first in regard of the authour who hauing beene the tongue of holy church to preach dispute and define with power and efficacie against the rebellious heretickes and schismatickes of his time seemeth to exact that his workes should be dedicated onely to such a patron as cometh nearest vnto him in those sacred functions and certainely the world can witnesse that no Bishop of this age hath so powerfully so learnedly so constantlie amâ—ast so manie factious insurrections before so great and glorious auditories in many of the chiefest cittyes of France and especiallie in that abridgement of the world and Royal seat of the Monarchie of France Paris impugned and confuted the furious and fierie heresies of Caluinisme then your grace hath donne Whervpon the most Christian King the eldest sonne of the Church and glorious Lilly of the Princes of the world with manifest showe of a feelinge iudgement of vertue and true zeale of Catholicke faith hath worthily chosen your grace to be chiefe Pastour of his Peeres and Metropolitan of that holy church of Rhemes which as in times past it deserued to be called so vnder your graces gouernment it will still deserue to be accompted the Mistris of Ecclesiasticall discipline in France Secondly in regard of the Translator who being a poore monke and vnworthy member of that litle monasterie of S. Laurence in Dieulewart in which your Lordship receiued the habit of S. Bennet and exercised with not able humilitie al the duties of an humble and an obseruaÌ„t religious and afterwards al the parts of an exemplar and prouident superiour could not persuade himselfe to seeke abroade any other patron of his poore labours hauing one so excellent at home whose glory greatnes might ennoble and beautifie the worke which the Translatours rude and vnpolished language could not so perfectly expresse to the reader as the worth thereof doth deserue And though so small a labour may seeme a very vnproportionable guift to be offered to soe Illustrious a Prelat yet the offerours ability stretchinge to noe greater a present will in your graces courteous acceptance supply that want of proportion especially since he had a kinde of necessitie imposed vpon him by dutifull affection and by commaund of obedience to testifie by this little endeauour the common ioy and gladnesse of al his brethren the English Benedictins in this your Lordships so wonderfull though worthily deserued promotion Perhaps it will be counted a sleight obseruation yet may it be pardonned me if in demonstration of ioy I poure forth what my affection biddeth me though in exacter iudgement I should haue concealed it that the order of S. Bennet gaue the first Bishop and first English Bishop vnto our nation before euer it had any and now againe hath giueu the first consecrated English Bishop that the nation hath had after so long an interruption as heresie hath made in that dignitie For in the beginning of our conuersion from Paganisme to Christianisme and for many ages after scarse had England any Bishop that was not a Benedictin that being a prerogatiue willinglie granted by the whole nation vnto the order which first planted and watered and cultiuated the true faith of our Sauiour Christ amongst them continued in those glorious labours neuergiuing them ouer by interruptioÌ„ as a late authour would haue it beleiued contrarie to the truth of historie which it seemes he did not well examine for euen in the most troublesome times of the church of England both of ancient and later memory the monkes of S. Bennet haue showed themselues most zealous in defence of the faithe and therfore balling Iohn Bale no great friend of Priests not râ—gulars in his booke of the writers of England rayleth at a learned Benedictin as the first and most zealous and eloquent unpugner of Wâ—clifâ—n Oxford and a better author as being a worthy Confessor M. D. Pitz in a booke of the same title numbreth a copious catalogue of learned preachers and writers of the same order who successiuely from age to age emploied their endeuours to desend illustrate the faith which their first Fathers had brought into England and he might haue learned out of M. D. Sanders no small number of Abbots Monks of the order to haue stood for the same with losse of their liues and himselfe might haue remeÌ„bred the famous and ReuereÌ„d Abbot Fecknam so much tossed torinoyled in the late Q. Elizabeths daies for his constancy in retaining of his faith refusal of the oth of Suprem against which he writ and in which constancie he gloriously died in prison whose Chaplain and fellow monke D. Sebert Buckley not manie yeares after the death of his Lord receiued from beyond seas a fresh supply of Monasticall Benedictin preachers sent to continue their auncient mission by authoritie of the sea Apostolicke from the Popes of glorious memory Clement the eight Paule the fift as appeareth by the motus proprius of the holy Father Paule the fift dated the 24. of Decemb 1612. Pont. suian 8. And we may put your grace for a witnesse though domesticall yet now as being a Bishop vnpartiall who haue knowen many Confessors of the order and can restifie of one especially who though blind in body yet cleare sighted in mind in the church of West-minster publickly and stoutely confuted in an after-noone sermon aprecedent railing sermon which D. Horne by appointment of the Councel sounded in the eares of the people to disgrace the profession of Monkes and Catholique Religion So that there neuer hath bene any interruption of Benedictin preachets and teachers in England and we trust neuer wil be till the worlds end of which confidence of ours we esteeme a very probable argument the memorie and loue vnto the order of S. Bennet so deepely ingrafted in the harts of English men that no emulation by neuer so extraordinarie diligence can roote it out and we thinke no small coniecture therof may be taken from this admirable promotion of your Lordship of which we may say what Mardocheus said vnto Hester Et quis nouit vtrum idcirco ad regnumveneris vt in tali tempore parareris Who can tell but that your grace is therfore by Gods prouidence raised to this Ecclesiasticall
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
vpon him the nature and essence of man not of Angells and glorifying the same with the stole of his sacred resuriection and immortalitie he hath caried it aboue all the heauens aboue all the quiers of Angells aboue the Cherubins and Seraphins placing the same at the right hand of thy maiestie the Angels praise it the Dominations adore it and all the Vertues of heauen stand trembling in beholdinge him that is placed aboue theÌ„ God and man This verily is my whole hope and confidence Because in him to witt in our Lord Iesus Christ each one of vs hath a part each one of vs hath flesh and bloud Where therfore a part of me doth raigne there I trust to raigne my selfe where my flesh is glorified there I assure my selfe to be likewise in glory where my flesh hath rule and dominion there I suppose to rule my self Although I am a sinner yet I do not despaire to be partaker of this grace and fauour And albert my sinnes doe hinder me yet my substance doth require the same although my faultes doe exclude me yet the participation of the same nature doth not repell me For God is not soe cruell as that he can forgett man and not remember him whom he carieth about him and whom for my sake he seeketh to bring to saluation Verily our Lord God is very milde and mercifull and loueth his flesh members and bowells That flesh of ours loueth vs which is in Iesus Christ our most sweet gratious and louing Lord God in whom we haue already risen and ascended into heauen and doe already sitt in glorie with the celestiall spirits In him we haue the prerogatiue of our bloud for that we are his members and flesh and he likewise is our head by whom our whole bodie is composed according as it is written Bone of my bones and flesh of my flesh two shal be in one flesh And noe man at any time hateth his owne flesh but cherisheth and loueth it This is a great mysterie but I saieth the Apostle speake it of Christ and of his Church Of the two folde nature of Christ who pittieth vs and prayeth for vs. CHAPT XVI I Rendre thankes therefore to thine infinite mercy o my Lord God with my mouth haâ—â—e al the force I haue for all thy benefits by which thou hast vouchsafed soe wonderfullie to releiue vs wheÌ„ we were vndone and this by meanes of thy sonne our Sauious and Redeemer who hath died for our sinnes and hath risen againe for our iustification and liuing now for euer sitteth at thy right hand and maketh intercession for vs and together with thee taketh pitty of vs for that he is God of thee God the Father being coeternall and consubstantiall to thee in all thinges whence it proceedeth that he is able to saue vs for euermore Howe be it as he is a man in which respect he is inferior to thee all power is giuen him in heauen and in earth that at the name of Iesus euery knee should bow of thinges in heauen on earth and vnder the earth and that euery tongue should acknowledge and confesse o God and Father almightie that our Lord Iesus Christ is sittinge with thee in thy glorie It is he indeed whom thou hast appointed to be the iudge of the quick and dead for thou thy selfe iudgest noe man but hast left all iudgement vnto thy sonne in whose bosome are enclosed all the treasures of wisedome and learning He himselfe is witnes and iudge iudge and witnes from whom noe sinnful conscience shal be able to escape because all thinges are open and euident to his eies He truly that was iudged vniustly wil iudge the world with equitie and the people with indifferencie I therfore euerlastinglie blesse thy holie name o almightie and mercifull Lord and with my whole hart glorifie the same in respect of that vnspeakeable and wounderfull coniunction of the diuine and humaine nature in one person to the end that God should not be one and man an other but one and the same God and man man and God And albeit the diuine Worde by reason of the wonderfull loue he had to man hath vouchsafed to become flesh yet neither of the two natures haue beene transformed into an other substance neither hath a fourth person beene added to the mysterie of the Trinitie Because the substance of the Word of God and of man hath beene vnited but not mingled together to the end that that which had beene taken from vs might attaine vnto God and that which had neuer beene before might remaine the same with that which had beene for euer O mysterie worthy of admiration o exchange past explication o maruailous benignity of the diuine bountie for euer to be admired and for euer to be beloued We were altogether vnworthy to be termed seruants and behold we are made the sonnes of God the heires truly of God and coheires of Christ From whom happeneth this unto vs and who hath raised vs to soe great a dignity Now therfore I beseeche thee o God most mercifull Father by this thine inestimable pitty bounty and charitie that thou wilt make vs worthy of the great and ample promises of thy same sonne Iesus Christ our Lord. Make knowen vnto vs thy sonne and confirme this which thou hast wrought in vs AccoÌ„plish that which thou hast begun to the end we may be founde worthy to attiue to the full and perfect grace of thy endlesse mercy Make vs by vertue of the holy Ghost to understand and discerne and with due honoure alwaies to reuerence this great mysterie of thy mercy which hath beene made manifest in flesh hath beene iustified in spiritt hath appeared to the Angells hath beene preached to the Gentiles hath bene beleiued in the world and lastly hath bene assumpted in glory Of the great thanks giuing which man ought to render to God for the benefitt of his Redemption CHAPT XVI O How much are we bounde vnto thee o Lord our God being redeemed with soe great a guift being succoured by soe glorious a benefitt O how much oughtest thou of vs wretches to be feared loued blessed praysed honoured and glorified who hast in this manner loued saued sanctified and exalted vs Verily we owe unto thee all our ability all our life all our learning But who hath any thing that is not thine Thou therfor o Lord our God from whom all good thinges doe proceede for thine owne and for thy holy names sake bestowe vpon vs thy graces and benefitts that by them we may worthily serue thee and in veritie please thee and may daily render due prayses vnto thee for soe many and soe great graces and fauoures proceeding froÌ„ thy mercie We truly haue noe other meane wherby to serue and please thee but onely the guifts which we receiue from thy libâ—ralitiâ—â— for euery good and perfect guift is from aboue descending downe from the Father of lights with whom there is noe variation or shadow of change
most sacred quire that with those most blessed spirits I might helpe to sounde forth the praises of my maker that in presence I might contemplate the face of Christ my Lord and Sauiour and might for euermore behold that supreme vnspeakable and incomprehensible brightnes and splendour and thus being from the fare of death sett at libertie I might reioyce for euer through the guift of perpetuall immortalitie Of the happines of a holie soule departing out of this worlde CHAPT XXIII HAppie is that soule which being sett at libertie from this earthly bodie doth freely mount vpp to the heauenlie countrie Shee is at rest and securitie feaâ—ing neither death nor aduersarie because shee doth incessantly see our Lord shining in beautie whom thee hath serued and loued and to whom at length shee hath ioyfullie and happilie arriued Such shall be the greatnâ—â—s of this her glorie and â—elicitie as that noe time shall diminish it neither shaâ—l any aduerâ—arie be euer able to beâ—aue â—er of it The daughters of Syon haue seene her and esteemed her most hapâ—ie The Queenes likewise and concuâ—ines haue commended her saying What 〈◊〉 shee that ascendeth vp from the desert flowing with delightes leaning vpon her beloued What is shee that commeth rising vp as the dawning of the day faire as the mooâ—e chosen as the sunne terrible as the forefront of an armie sett in battle aray O how ioyfullie shee issueth forth how shee hastneâ—h how shee runneth when as one astonished shee heareth her well beloued saving vnto her Asâ—â—se make hast my loue my doue my beautifull one and come For winter is now past the raine is gone and departed the flowers haue appeared in our land the time of pruning is come the voyce of the turtle doue is heard in our land the figg tree hath brought forth her greene figges the florishing vineyardes haue giuen theire sauour Arise my loue my beautifull one and come My doue in the holes of the rock in the hollow places of the wall shew me thy face let thy voyce sounde in mine eares for thy voyce is sweete and thy face comely Come o my chosen my fairest one and my doue come myne immaculate and my spouse and I will place my throne in thee because I haue desired thy beauty Come that thou maiest reioyce with mine Angells in my presence whose company I haue promised thee long since Come at length after soe many dangers and trauailes enter into the ioy of thy Lord which none shall euer be able to take from thee A Prayer to the Saints to succour vs in our dangers and necessities CHAPT XXIV Happy are you o blessed Saints of God who haue alreadie passed ouer the sea of this mortalitie and haue deserued to arriue at the porte of perpetuall rest peace and securitie It is you that are without feare and free from tempestes reioycing for euermore in that hauen of happines O you that are voyde of care for your selues by your charitie I beseech you haue a care of vs you that are assured of your immmortall glorie be mindfull of our manifold miserie For his sake I beseeche you who hath chosen you who hath made you such as you are by beholding whose beautie you are satisfied by whose immortalitie you are become immortall and as it were deified by whose blessed sight you are for euer blessed be you alwaies mindfull of vs and help vs miserable wretches who remaine as yett in the sea of this wretched world tossed to and fro with continuall stormes and tempests O you most faire gates raysed by God to that height of glory help vs lying heere beneath like the vild pauemeÌ„t of this vale of miserie Lend vs your hand and lift vs vpon our feet wholie grouelinge on the ground to the end that being cured of our infirmitie we may be made strong to encounter our ghostly ennimy I beseech vou to pray continuallie and without ceasing to make intercession for vs wretched and carelesse sinners that by your prayers we may be admitted into your sacred societie without which we cannot possiblie be saued Because we are exceeding fraile and men voide of all force and abilitie or rather beastes subiect to our owne flesh and sensualitie in whom there appeareth searce any token of vertue Neuerthelesse making profession of Christianitie we are caried and vpheld by the woode of Christs crosse sayling by help of the same as in a shipp through this great and spatious sea where there is an innumerable multitude of thinges that creepe where there are liuing creatures both small great where there is a most feâ—rce and cruell Dragon alwaies ready to deuoure vs where there are those gastly gulfes Sâ—ylla and Charybdis and other innumerable peâ—illous places in which those that are doubtfull in the faith and take not heede doe suffer shipwrack and are drowned Pray therfore o yee holy Saints pray to our Lord for vs o all you troupes and assemblies of the blessed pray for vs that being aided by your meritts and intercession we may deserue to attaine our shippe and marchandise being in safety to the hauen of perpetuall happines and quietnes of continuall peace and securitie which shall neuer cease The soules desire to attaine to the heauenly city Hierusalem CHAPT XXV O Mother Hierusalem thou sacred city of God thou dearest spouse of Christ my hart doth loue thee my mind doth exceedingly longe after thy beautie O how gliâ—â—ering how glorious how generous art thou Thou art altogether faire and there is noe spott in thee Triumph be gladd o faire daughter of the Prince for that the king euen he that surpasseth all the children of men in beauties excellencie hath desired thy fauoure and hath been enamoured of thy beautie But what is thy beloued more then an other beloued o thou that art most beautifull My beloued is white and ruddie chosen of thousands As the apple tree among the trees of the woodes soe is my beloued amongst the sonns of meÌ„ Behold I sitt ioyfull vnder the shadowe of him whom I haue desired and his fruite is sweete vnto my throat My beloued hath putt his hand through the hole and my bellie hath trembled at his touch C â—nt 5. In the night season in my bedd I haue sought him whom my soule loueth I haue sought and founde him I doe holde him and will not lett him goe vntill he bring me into his house into his bedd-chaÌ„ber o my most gloriouse mother For there thou willt graunt me to suck of thy breasts more perfectlie and aboundantlie and I shal be in that manner satisfied with vnspeakable plentie as that I shal not hunger or thirst any more during all eternitie O how happie will my soule be yea happie euerlastinglie if I shall merit to be hold thy glorie thy felicitie thy beautie thy gates and walles thy streetes and manifolde mansions thy most noble citizens and thy most puissant king sitting in his magnificence Because thy walls are built of pretions
be wanting if the wife be conioyned to her husband with that feruoure of minde as that through the greatnes of her loue shee can take noe repose being not able without greate greife to sustaine the absence of her beloued husbande with what affection desire and feruoure of minde ought that soule whoÌ„ thou hast espoused and linked vnto thee by faith and thy manifold mercies to loue thee the true God the most beautifull spouse who hast after that wonderfull manner loued and saued vs who hast donne soe many soe greate and such vnspeakeable thinges for vs. But althoughe the transitorie thinges of this worldâ— haue theire particular loues and delightes yet is the delight and content which they yeilde farre inferiour to that which proceedeth from thee o Lord our God In thee the iust man is dâ—lighted because thy loue is sweete and peaceable thou being accustomed to replenishe those hartes which thou dost possesse with vnspeakeable delight sweetnesse and quietnes Contrariwise the loue of the worlde and of the fleshe causeth a thousande woes not permittinge the soules into which it entreth to be at any repose but continually vexeth them with suspitions with diuers doubtes and perturbations Thou therfore o Lord art the delight of good and iust men and truly not without reason for that in thee is true repose and a life free from molestation He that entreth into thee o good God entreth into the ioy of his Lord and shall not be any more afraied but shall finde himselfe happily placed in a most happie habitation saying This is my rest for euermore heere I will dwell because I haue chosen the same And Againe Our Lord guideth me and I shall want nothinge he hath placed me in a place of pasture O sweete Christ o good lesu fill my harte perpetually with thy vnquenchable charitie with the continuall remembrance of thee soe that beinge become as a fierie flame I may wholy burne through the sweetnes of thy loue which loue in me let be soe greate as that whole fountaines flouddes of water may neuer be able to quenche it Make me most sweete Lord to loue thee and for thy loue to lay a side the heauie and vnsuportable burden of all earthly and carnall conscupiscences which doe molest and presse downe my wretched soule to the end that being freed from them and runninge after thee in the sweete smell of thy odoriferous ointments I may at length hauinge thee for my guide be able to attaine to the vision and fruition of thy beauâ—ie and by the same to remaine truly satisfied eternally For two seuerall loues the one good the other â—uill the one sweete the other bitter cannot in one harte possibly dwell together And therefore if any one doth loue any thinge besides thee thy charitie in him o God is not the loue of sweetnes and the sweetnes of loue for thou art that loue that afflicteth not but delighteth that loue that for euer remaineth chast and sincere that loue alwaies burneth and neuer consumeth O sweete Christ o good Iesu my loue my loue and my God inflme me wholy with thy fire with the loue of thee with thy sweetnes and delectaâ—ion with thy mirth and exultation with thy pleasure and desire which is holy and good chast cleane quiet and secure to the end that being wholy replenished with the sweetnes of thy loue being wholy inflamed with the fire of thy charity I may loue thee my God with all my harte force and strength hauinge thee at all times and in al places in my harte in my mouth and before mine cees soe that noe receptacle may be founde in me to receiue the counterfayted loue of thinges transitorie Heare o my God heare o light of mine eies heare and graunt what I demaunde of thee to the end thou maiest heare me O most meeke and mercifull Lord refuse not to heare me by reason of my sinnes but for thy goodnes sake receiue the prayers of me thy vnworthy seruant and graunt me the effect of my peticion and desire by the intercession prayer and request of the glorious virgin Marie thy mother and my Ladie and of all the Saintes of thy heauenly Cittie Amen A most deuoute Prayer demaunding Grace of God to praise him as wee ought CHAPT XXXVI O Christ our Lord the diuine worde of the Father whose comming into the worlde was to saue sinners I beseech thee by the bowels of thine infinite mercie amende my life make better mine actions compose my manners take from me whatsoeuer is hurtfull to me displeasinge to thee and giue me that which thou knowest is pleasinge to thee and profitable for me Who is there that can cleanse man from sinne conceiued in the same sauinge thou alone Thou arâ— God almighty of infinite mercy who iustifiest the wicked and raysest to life those that through sinne were deade who changest sinners from that which they were before vpholdinge them that they fall not any more Remoue from me therfore I beseeche thee whatsoeuer in me is displeasinge vnto thee Thy eies I knowe doe plainely see mine imperfections to be very manie Wherefore may it please thee to stretche forth towards me the hande of thy mercie and with the same remoue from me whatsoeuer is offensiue in me to the eies of thy diuine Maiestie My health o Lord and my sicknesse doe depende of thy power preserue I beseech thee the one and cure the other Cure me o Lord and I shal be cured saue me and I shal be saued thou art he that dost cure those thinges that are diseased keepinge them in health after they are healed thou art he that with the very becke and nod of thy heade dost repaire those thinges that are ruined and decayed For if it be thy pleasure to sowe in my hart the good seedâ— of vertues it is necessarie that first with the hande of thy pittie thou pluck vp the thornes of mine iniquities Most sweete benigne louinge deare desired beloued and most beautifull Lord powre into my harte I most hartlie beseeche thee the aboundance of thy sweetnes and charitie that I may neither desire nor as much as thinke vppon any worldly or carnall delectation but may loue thee alone hauinge thee onely in my mouthe and in my affection Write in my breaste with thy finger the sweete remeÌ„brance of thy hony sweete name by noe forgetfulnes euer to be blotted out of the same Write in the tables of my harte thy most holy will and thy iustifications that alwaies and in all places I may haue thee and thy preceptes before mine eieâ— who art a Lord of infinite sweetnes Inflame my minde with that sacred fire of thine which thou haâ—t sent into the world and dost greatlye desire that it should be kindled to the end that with teares I may daylie offer vnto thee the sacrifice of a humble and contrite harte O sweete Christ and louinge Iesu giue me as I desire as I desire with my whole hart giue
of me a poore distressed orphant I am as a poore fatherlesse childe and my soule is as a woman bereaued of her husbande Vouchsafe gratiouslie to behold the teares of my distressed orphancie and widowhoode which I offer vnto thee vntill thou returne o my God May it please thee therfore may it please thee o Lord to manifest thy selfe to me and I shall be comforted Graunt that I may see thee and I shall obtaine what I desire Make manifest thy glorie and my ioy wil be accomplished My soule hath thirsted after thee soe hath likewise my fleshe exceedingly My soule hath thirsted after God the liuinge fountaine when shall I come and be presented before the face of my Lord When wilt thou come o my comforter for whome I will wishe and earnestly waite for O that I might once behold my delight which I doe soe muche desire O howe truly shall I be satisfied when thy glorie shall appeare which I doe greatlie hunger to beholde When shall I become drunke through the plentie of thy heauenlie habitation for which I sighe soe often When wilt thou make me to drinke of the riuer of thy pleasure which I soe greâ—tely thirst and desire In the interim o Lord let my teares be my continual foode vntill it be saied vnto me Beholde thy God vntill it be saied vnto my soule Beholde thy bridegroome In the interim feede me with my sobbs and weepinges nourishe me with my sorrowes and lamentations Peraduenture my redeemer will come and visit me because he is full of mercie yea he will not be long in comminge because he is full of pittie To him be glorie during all eternitie Amen The end of the Meditations of S. Augustin A TABLE OF THE Meditations of S. Augustin Bishop of Hyppon A Prayer vnto almighty God for the amendment of our life and manners Chapt. I. Mans acknowledging his miserie his commendation likewise of Gods mercie Chapt. II. Mans complainte who for his disobedience is not hearde of God Chapt. III. The dreade of the iudge comming to iudgment Chapt. IV. The healpe of God the Father is desired by the mentts of God the soÌ„ne Chapt. V. Hâ—ere man doth represent to God the Father the passion of his sonne Chapt. VI. Heere man doth acknowledge himselfe to haue beene the cause of Christs passion Chapt. VII Heere man for his reconciliation doth propose to God the Father the passion of his sonne Chapt. VIII A Prayer to desire the assistance of the holie Ghost Chapt. IX A Prayer for one seruing God and thinking humblie of himselfe Chapt X. A Prayer to the holie Trinitie Chapt. XI The acknowledging of God almighty and of his Maiestie Chapt. XII After what manner it pleased God the Father to succoure mankinde of the incarnation of the diuine Worde and thanks for the same Chapt. XIII Of the confidence which a Christian soule ought to haue in lesus Christ and in his Passion Chapt. XIV Of the surpassing greate charitie of the eternall Father towardes mankinde Chapt. XV. Of the two-folde nature of Christ who pittieth vs and prayeth for vs Chapt. XVI Of the greate thanks giuing which maÌ„ ought to render to God for the benefit of his redemption Chapt. XVII A deuoute Prayer to our Sauiour Iesus Christ Chapt. XVIII The distinction and difference betwene that wisedome which is Gods house and that which is diuine Chapt. XIX Heere man desireth that this house of God will likewise prâ—y for him Chap. XX. Of the manifolde miseries with which mans life is replenished Chapt. XXI Of the happines of that life which God hath prepared for those that loue him Chapt. XXII Of the happines of a holie soule departing out of this worlde Chapt. XXIII A Prayer to the Saincts to succoure vs in our necessities Chapt. XXIV The soules desire to attaine to the heauenlie Cittie Hierusalem Chapt. XXV A hymne of the glorie of Paradice composed by the blessed S. Peter Damian Cardinall of Ostia monke of the holy order of S. Benneâ— taken out of the sayings of S. Augustine Chapt XXVI The continuall prayse of the soule through the contemplation of God Chapt XXVII What it is after a certaine manner to see and comprehend God and what opinion we ought to haue of him Chapt. XXVIII A Prayer shewing the manifold properties and attributes of God Chapt. XXIX Of the vnitie and pluralitie of personnes in God Chapt XXX A Prayer to the sacred Trinitie Chapt. XXXI That God is the true and soueraigne life Chapt. XXXII The prayses of Angells and men Chapt. XXXIII Heere man doth lament for that when he thinketh of God he is not moued to compunction seing the verie Angells tremble and quake when they beholde him Chapt. XXXIV A Prayer greately mouing the harte to deuotion and to the loue of God Chapt. XXXV A most deuoute prayer demaunding grace of God to prayse him as we ought Chapt XXXVI A Prayer greately stirring vp the minde to compunction if it be saied in silence with attention Chapt. XXXVII A Prayer to be saied in time of tribulation Chapt. XXXVIII A verie deuoute prayer to God the sonne Chapt XXXIX A profitable Prayer Chapt. XL. A deuoute Prayer in memorie of Christs passion Chapt. XLI FINIS THE BOOKE OF S. AVGVSTIN BISHOPP OF HYPPON Commonlye called his Soliloquies that is the secret discourses and conferences of his soule with God AT S. OMERS For IOHN HEIGHAM Anno 1624. THE BOOKE OF S. AVGVSTIN BISHOPP OF HYPPON Commonlye called his Soliloquies that is the secret discourses and conferences of his soule with God Of the vnspeakeable sweetnes of God CHAPT I. O Lord the strength of my soule graunt me grace I beseech thee that like as thou knowest me I may knowe thee O my comforter manifest thy selfe vnto me O light of mine eies graunt that I may see thee Come o ioy of my spirit Let me see thee o delight of my harte O life of my soule giue me grace to loue thee O Lord my God my cheife delight and sweetest solace vouchsafe to appeare vnto me for thou art my life and all the glorie of my soule O desire of my harte lett me finde thee O loue of my soule let me touche thee O heauenly bridegroome my cheife delight both without and within me let me embrace thee Let me possesse thee o euerlasting blisse lett me possesse thee in the middst of my hatte blessed life and soueraigne sweetnes of my soule Let me loue thee o Lord my fortitude my force my refuge and my deliuerer Let me loue thee o my God my helper my stronge fortresse and my swâ—ete hope in all time of distresse Let me embrace thee the onely true good let me â—nioy thee the onely best thinge Open mine eares by vertue of thy worde more peircing theÌ„ a two edged sworde to the end I may heare thy voyce Let the greatnes of thy voyce be hearde as a thunder from aboue Let the sea roare and the fulnes thereof let the earth be moued and all thinges
mercy giue me yet greater light and vnderstanding I beseech thee that I may perceiue it more plainely For by the lesser benefits o holy Lord God our good Creator we growe to vnderstande thy greater and by those which we visibly see heer we come to the knowledg of those that are inuisible in heauen For if thou o God dost bestowe vpon our base and corruptible body soe greate and innumerable benefits from the firmament and ayre from the earthe sea from the light and darknes from heate and shadowe from dewe and raine from windes and shewers from foules fishes from beastes and trees from variety of hearbes and plantes and of al other of thy earthely creatures seruing vs successiuely in their turnes that by them thoâ— maiest solace the sorowes of this our wearisome life what manner of benefits are those I pray thee how greate I say and innumerable shall those comfortes and commodities be which thou hast prepared for those that loue thee in that heauenly country where apparantly face to face we shall see and beholde thee If thou dost soe much for vs now in this earthly prison what wilt thou doe for vs heerafter in the palace of thy heauenly habitation Greate certainely and innumerable are these thy workes o Lord and kinge of heauen For seing all these thinges are exceeding good and delightfull which thou hast imparted to good and bad men in common what manner of thinges wil those be which thou hast reserued for the good alone If the guifts which thou dost now giue vnto thy freindes and foes together be soe innumerable and many how greate innumerable how sweete and delightfull will those be which thou wilt bestowe heereafter vpon thy freinds onely If thou dost giue vs soe greate comfortes on this sorrowfull day of weepings how greate wilt thou giue vs on the festiuall day of the wedding If soe greate delightes are contained in this earthly prison how greate are contayned in the countrie of heauen There was neuer yet any eye o God without thee that hath seene the pleasures which thou hast prepared for those that loue thee Because the immensitie of thy sweetnes which thou hast reseruâ—â— for those that feare thee is answerable vnto the immensitie of thy magnificence Wherfore o Lord my God like as thou art greate and immense there being neither end of thy greatnes or number of thy wisedome or measure of thy bounteousnes soe likewise there is neither end or number nor measure of thy recompence but like as thou art greate soe is likewise thy rewarde and recompence because thou thy selfe art their rewarde and recompence that fight for thee according to thy holy ordinance That the sweetnes of God doth take away the present bitternes of the Worlde CHAPT XXII THâ—se o Lord God the sanctifier of thy Saincts are those greate benefits of thine with which thou hast aboundantly supplied and replenished the wantes of thy children because thou are the hope of those that are in desperation their comforte that are in affliction thou art a crowne of confidence adorned with glory prepared for those that ouercome Thou art the eternall foode and fullnes of thy hungry seruants to be distributed to those that hunger after righteousnes Thou art the euerlasting comforte who bestowest thy selfe on them only that despise all worldly comforte in hope of that endlesse comforte which they shall haue of thee Because those that are comforted eere are vnworthy to be comforted by thee heereafter But they are by thee comforted who are heere for thee afflicted and they that are partakers of thy passions are likewise partakers of thy consolations Certainely noe man can be comforted in both worldes or reioyce heere in this life and in the next likewise but of necessitie he must loose the one that will get the other When I consider these thinges o Lord my comforter my soule refuseth to be comforted in this life to the end it may be thought worthy of thy eternall comfortes because according to reason it seemeth that he is worthy to loose thee that taketh more delight in any other thing then in thee Wherfore o souueraigne truth by thine owne selfe I beseeche thee permitt me not to take pleasure in any vanitie But let all transitorie thinges seeme bitter vnto me that thou alone maiest seeme sweete vnto my soule who art that inestimable sweetnes that maketh bitter thinges to be sweete Thy sweetnes made the stones of the streame seeme sweete vnto Saint Stephan with which he was stoned Thy sweetnes made the burning gridiron seeme sweete vnto Saint Laurence on which he was broyled By meanes of thy sweetnes the Apostles went ioyfullie froÌ„ the sight of the councell for that they were thought worthy to suffer reproache for thy name Saint Andrewe went with ioy and alacritie towardes the Crosse because he went with hast towardes thy sweetnes The Princes of the Apostles likewise Saint Peter Saint Paule with this thy sweetnes were replenished so that to obtaine it the one of them made choice to be crucified the other without feare to loose his heade Saint Bartholomewe to buy it gaue his owne skinne and Sainte Iohn to taste of it without feare drunke vp a cuppe of poison Noe sooner had Saint Peter tasted of this sweetnes but forthwith forgetting all inferiour thinges he cried out as one inebriated and ouercome with ioy saying Lord it is good for vs to be heere let vs make heere three tabernacles let vs remaine heere in diuine contemplation because we want noe other thing It is sufficieÌ„t for vs saide he to see thee it is sufficient to be satisfied with soe greate sweetnes He had noe sooner tasted one onely droppe of that heauenly sweetenes but he immediatelye forgott all other sweetenes What woulde he haue saied thinke you if he had tasted of the immense sweetenes of thy diuinitie which thou hast kept in store for those that loue thee That Virgin likewise had tasted of this thy vnspeakeable sweetenes of whom we reade that shee went to the prison in that pleasant and merrie manner as if shee had been inuited to some banquet or supper He likewise I suppose had tasted of this sweetnes who saied How greate o Lord is the multitude of thy sweetnesse which thou hast laied vp in store for those that feare thee Who likewise did put vs in minde of it saying Taste and see because our Lord is sweete This o Lord God is that happines which we doe hope thou wilt bestowe vpon vs for which we fight for thee continuallie for which we mortifie our selues for theâ— dailie to the end we may liue with thee in that happy life of thine which shall last euerlastingly That our whole hope and the desire of our harte ought to be in God CHAPT XXIII Bvt thou o Lord the expectation of Israel the desire after which our hartâ— doth sighe euery day make hast and doe not stay Arise make hast and come and deliuer vs out
the proper will of euery man is the cause of his damnation or saluation neither can any thing be offered more gratefull then a good will vnto almightie God A good will doth drawe downe God vnto vs and direct vs vp vnto him By a good will we loue God and choose God we runne to God and come to God and enioy God O howe good a thing is a good will by which we are renewed and made like vnto the image and likenes of God Soe pleasinge is a good will vnto him that he will not dwell in that harte in which a good will is wantinge A good will doth cause the blessed Trinitie being of vnspeakeable Maiestie to come vnto it For God the sonne doth enlighten the same with the knowledge of the verity The holy Ghost doth enflame it with the desire of vertue God the Father doth preserue in it what he hath created least it should be lost and miscarrie What the knowledge of veritie is CHAPT XXVI BVt what is the knowledge of verity First of all it is to knowe thy selfe that thou study to be such an one as thou oughtest to be correcting and amending in thy selfe whatsoeuer thou shalt perceiue to be blame worthy Secondly to know loue God that hath created thee for in this consisteth mans whole felicitie Beholde therefore the vnspeakeable greatnes of Gods charitie towardes vs. He hath created vs of nothing and giuen vs whatsoeuer we haue But because we haue loued the guift more then the giuer the creature more then the Creator we haue fallen into the snare of the diuell by sinne and so haue beene made slaues vnto him Neuerthelesse God beinge moued with mercy hath sent his sonne to redeeme his seruants he hath likewise sent the holy Ghost to adopt those that were slaues and bond-men to be his children He hath giuen vs his sonne as the price of our redemption he hath giuen vs the holy Ghost as a priuiledge of his loue and affection finally he reserueth himselfe as the inheritance of our adoption Thus God as one most louing and full of compassion throughe the affection and loue which he did beare to man imparted vnto him not onely his riches but himselfe likewise to the end he might recouer maÌ„ not for any benefit he hoped to reape therby but for mans good and commoditie in soe much that God himselfe was borne of men that men might be borne of him againe What man is there albeit his harte were as harde as a stone whom the loue of God thus preuenting him doth not mollifie and soften especiallie such vehement loue that for mans sake he hath vouchsafed to become a man Who can possiblie thinke man worthy of hatred whose nature and similitude he seeth in the humanitie of God Verily he hateth God that hateth man and soe whatsoeuer he doth he doth but in vaine For God became man for the loue of man that he that is our Creator might be likewise our redeemer to the end man might be redeemed by one of his owne nature God likewise hath appeared in the likenes of man that he might the more familiarlie be beloued of man and that both the senses of man might be made blessed and delighted in him that is the eie of the soule in his diuinitie and the eie of the body in his humanity that soe our humaine nature by him created might within or without find foode in the same and be refreshed What the sending of the holy Ghost doth effect in vs. CHAPT XXVII OVr Sauiour therfore hath been borne vnto vs he hath likewise ben crucified and hath died for vs that by his deathe he might destroy ours And for that his sacred flesh as a cluster of grapes was caried to the presse of the Crosse and by the pressing of his passion the sweete wine of his diuinity began to runne the holy Ghost was sent to make ready the vessels of mens hartes that the new wine might be put into new vessels First that mens hartes might be made cleane that the wine might not be spilt and corrupted that was put into them and lastlie that they might be hoopt and bounde fast that the wine that was putt into them might not be lost That they might be cleansed from the ioy of iniquitie and fortified against the ioy of vanity For that which is good could not come vnlesse that which is euill were first gone The ioy of iniquitie doth corrupt and the ioy of vanitie doth spill and powre out The ioy of iniquitie doth marre the vessell and the ioy of vanitie doth fill it full of holes The ioy of iniquity is when sinne is loued and the ioy of vanitie is when thinges traÌ„sitorie are affected Purge thy selfe therfore from all wickednes that thou maiest be made a vessell apt to containe goodnes Powre forthe all bitternes that thou maiest be filled with sweetnes The holy Ghost is ioy and loue Expell from thee the Spirit of the diuell and the spirit of this world that thou maiest receiue the spirit of God The spirit of the diuell doth cause the ioy of iniquitie and the spirit of the worlde doth cause the ioy of vanity And both these ioyes are amisse for that the one of them is wicked and the other an occasion of wickednes These euill spirits therfore being expelled the spirit of God will come and enter into the tabernacle of our harte caussing a good ioy and a good loue therein by which is expelled the loue of the worlde and the loue of sinne The loue of the worlde allureth and deceiueth the loue of sinne defileth and leadeth vnto death But conrrarily the loue of God enlightneth the minde cleanseth the conscience reioyceth the soule and sheweth God apparantly vnto vs. After what manner he that loueth God carieth himselfe CHAPT XXVIII HE in whom the loue of God maketh abode is alwaies thinking wheÌ„ he shall come to God when he shall leaue the worlde when he shal be free from the corruption of the flesh hauing his harte and affection fixed on heauenly thinges that by that meanes he may finde true peace and tranquillitie of minde When he sitteth when he walketh when he resteth or when he worketh his harte departeth not from God He exhorteth all men to the loue of God and commâ—ndeth the same to euery one declaring vnto them by his harte wordes and actiòs how sweete the loue of God is and how wicked the loue of the worlde and how full of bitternes He laugeth at the glory of the worlde reproueth those that are ouer carefull in thinges temporall shewing them what a foolishnes it is to trust in thinges that are not durable He wondereth at theire blindnes that affect these thinges soe inordinately and maruaileth what should be the cause that all men doe not forsake them seing they are all transitorie soone passe away He thinketh that sweete to all men which is sweet to him that gratefull to all men which he he loueth that