A heavenly treasure of confortable meditations and prayers written by S. Augustin, 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

THE MANVEL OF S. AVGVSTIN, BISHOPP OF HYPPON, OTHERWISE TEARMED A litle booke treating of the contempla∣tion of Christ, or the worde of God.

Stirring vpp our weake and drousie memorie, to the desire of hea∣uenlie felicitie.

THE PREFACE.

SEing we liue amidst a multitude of snares and ginnes, we easily growe colde in the loue of hea∣uenly thinges. Wherfore we stande in neede of continuall succoure and ayde, that as often as we fall and faile in our dutie towardes God, we may (as men awakened) haue re∣course to him, the soueraigne and su∣preame good. For this cause I haue com∣piled and composed this little worke, not throughe any presumptious opinion

I haue of my selfe but through the great loue of my God, and the desire I haue to aduance his praise; to the end I might al∣waies haue about me some small Manuel of shorte sentences concerning my God, drawen out of the worthiest wordes and writinges of holy Fathers; by the fire of reading whereof, I might (as often as I growe cold) be inflamed with affection towardes him.

Now therfore assist me (o my God) whom I seeke, and loue, whom likewise with my harte and mouthe, and with all my force, I prayse and adore. My soule (which is wholy deuoted to thee, and in∣flamed with thy loue, sighing and sear∣ching earnestly after thee, desiring to see thee onely) taketh delight in nothing els, but to speake, heare, write, and conferre of thee, and frequentlye to meditate of thy glorie, to the end that the sweete remembrance of thee, may be some mi∣tigation amidst soe many stormes of af∣fliction.

To thee therfore I call (o most desired Lord) to thee I crie with a loude voyce, euen with my whole harte. And when I call vpon thee, I call vpon thee remaining within me, for that I were meere nothing, if thou were not in me, neither were thou in me, vnlesse I were in thee. Doubtles

thou art in me, because thou remainest in my memorie, by which I haue knowen thee, and in which I doe finde thee, as often as I ame mindfull of thee, and ame delighted in thee or frō thee; from whom, by whom, and in whom all thinges haue their beginning conseruation, and being.

Of the wonderfull essence of God. CHAPT. I▪

THou (O Lord) dost fill heauen and earthe, carying all thinges without burden, filling all thinges without inclu∣sion. Alwayes doing, alwaies resting. Ga∣thering thinges together, and yet not nee∣die. Seeking, albeit nothing is wanting vnto thee, louing, without being afflic∣ted, iealous, yet resting assured. It repen∣teth thee, and yet thou art not grieued▪ thou art angrie, and yet art appeased. Thou dost alter what thou hast donne, without altering thy determination. Thou takest what thou dost finde, hauinge ne∣uer lost any thinge. Thou reioycest in gaine, althoughe thou wert neuer needie: and albeit thou wert neuer couetous, yet thou exactest vsurie. Thou giuest more then is demaunded, to him, that thou act not indebted; and yet to make thee

indebted, more continuallie is giuen thee then by thee is required. And yet who is there, that hath any thinge not thine? Thou payest debtes, being indebted to noe man, and forgiuest debtes, thereby loosing nothing. Who art euerie where, and wholie euerie where. Who maiest be felt, but canst not be seene.

Woe art noe where wanting, and yet art farre distant from the thoughtes of wicked men. Who art not there absent, wher thou art farre distant, because where thou art absent by grace, thou art present by reuenge. Who art euerie where pre∣sent & yet canst hardly be found. Whom we followe standing still, and cannot o∣uertake. Who dost containe all thinges, fill all thinges, enuiron all thinges, sur∣mounte all thinges, & sustaine all thinges.

Who teachest the harts of the faithfull without sounde of wordes. Who art not extended by places, nor changed by times, neither dost thou come and goe. Whose dwellinge is in that inaccessible light, which neither is, nor can be seene by any mortall wight. Remaininge quiet in thy selfe, thou dost on euerie side enuiron the whole worlde. Thou canst not be cut or cleft, because thou art trulie one, nor de∣uided into partes, because thou dost who▪ lie fill, beatifie aud possesse whatsoeuer is

contained in the whole worlde.

Of the vnspeakeable knowledge of God. CHAPT. II.

IF soe many bookes were written, as with them euen the whole worlde might be filled, yet thy vnspeakeable knowledge coulde not be vnfolded. And for that thou art vnspeakeable, thou canst not by any meane be described or defined, either with wordes or writing, who art the fountaine of diuine brightnes, and the sunne of eternall happines.

Thou art greate without quantitie, and therfore infinitely greate, thou art good without qualitie, and therfore truly and chiefely good; neither is any one good but thou alone, whose verie will is as the deede donne, whose pleasure is repu∣ted for power. Who hast created all thin∣ges of nothing by thine onely worde, ma∣king thē voluntarily of thine own accord. Who hast all creatures in thy possession, hauing noe neede of them, & dost rule and gouerne thē without either trouble or la∣boure, neither is there any thinge what∣soeuer (either in thinges aboue, or thinges beneathe) that can disturbe or alter, the

setled order of thine Empire. Who art in all places without place, and art euerie where present without situation, or mo∣tion. Who art not the author of any euill, neither art thou able to doe euill; who art able to doe whatsoeuer thou wilt, nei∣ther doth it repent thee after thou hast donne it. By whose onely goodnes we are created, by whose iustice we are cha∣stised, by whose mercie we are redeemed. Whose omnipotēt power doth gouerne, rule, and replenish all thinges, which it hath created.

Neuerthelesse we doe not say, that thou doost fill all thinges, as if they did containe thee, seing they are rather con∣tained in thee: neither doe we say, that thou dost fill them all particularlie: nei∣ther is it lawfull to thinke that euery crea∣ture, according to the greatnes of his ca∣pacitie 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 one finde meanes to escape thy power: soe that he with whom thou art not appea∣sed, will not be able to get away, when thou art offended.

Of the desire of the soule thinking of God. CHAPT. III.

WHerfore I inuite thee (o most merci∣full God) to come into my soule, which thou hast made readie to receiue thee by meanes of those holy desires with which thou hast inspired the same. Enter into it I beseeche thee, and make it fitting for thee, that thou mayest possesse it, which thou hast created and redeemed, that as a seale, I may alwayes haue thee fixed vpon my soule.

Forsake me not (o most mercifull Lord, I beseeche thee) calling vpon thee, for that thou hast called me, before I called vpon thee, and hast sought me, to the end, that I thy poore seruaunt shoulde seeke thee, by seeking shoulde finde thee, and being founde should loue thee, I haue sought thee (o Lord) and haue founde thee, and doe desire to loue thee. Encrease my de∣sire, and graunt me that which I doe de∣sire, for that, vnlesse thou giue me thy selfe, I thy poore seruaunt cannot be sa∣tisfied, albeit thou shouldest giue me whatsoeuer thou hast created. Giue me thy selfe therefore, o my God, giue me

thy selfe.

Beholde I loue thee, and if it be but a little, I will loue thee more. Verilie (o Lord) I doe loue thee, I doe desire thee exceedinglie, I am much delighted with the sweete remembrance of thee. For during the time that my minde doth sigh after thee, whilest it meditateth of thy vnspeakeable mercie, the burden of my flesh is lesse burdensome vnto me, the hurly burly of my cares and cogitations doe then cease, the weight of my morta∣litie and manifolde miseries doth not ac∣cording to its wonted manner dull me, all thinges are quiet and at peace. My hart burneth, my minde reio••ceth, my memo∣rie flourisheth, my vnderstanding shineth, yea my whole soule is as it were rauished, with the loue of thinges that are hea∣uenlie, being inflamed with a desire of seeing thee.

Let my soule therfore take as it were the winges of an Eagle, and flie, and not faile, let it flie vntill it come to the beau∣tie of thy house, and to the throne of thy glorie, that there in the place of thy pa∣sture (which is enuironned with pleasant riuers) it may be fedd with the foode of thine internall consolation, sitting at the same table, on which those heauenly cit∣••izens are wonte to take their refection.

Be thou (o Lord) our ioy and exultation, who art our hope, saluation, and redemp∣tion. Be thou our mirthe and gladnes, who art our future happines. Let my soule al∣waies seeke thee, and graunt, that it may not fainte in seeking thee.

Of the miserable estate of that soule, that doth neither loue nor seeke our Lord Iesus Christ. CHAPT. IV.

WOe be to that vnhappie soule, which doth neither seeke nor loue Iesus Christ our Lord, for that it remaineth withered and wretched. He that loueth not thee (o God) liueth but in vaine. He that desireth to loue (o Lord) but not for thee, is as it were a meere nothing, and not worthy of any estimation. He that li∣ueth not to thee, is alreadie deade. He that knoweth not thee, is a foole.

To thee therefore (o most mercifull Lord) I commend and commit my selfe, from whom I haue receiued my being, life and wisedome; In thee is my hope, trust, and confidence, by whome I hope to arise, liue, and obtaine euerlastinge rest, and quietnes. I desire, loue, and adore thee, with whom I shall remaine, raigne,

and be happie, during all eternity. That soule doubtlesse loueth the worlde, which doth not seeke and loue thee; it is a ser∣uaunt to sinne; a slaue to all manner of iniquitie, being neuer at rest, neuer in se∣curitie.

Graunt (o sweete Sauiour) that my sou∣le may alwaies serue thee. Let my pilgri∣mage heere vppon earthe continually sigh after thee, let my harte be enflamed with the loue of thee. Let my soule (o my God) repose in thee, let it contemplate thee in excesse of minde, let it with ioyfullnes singe and sounde forthe thy prayses, and let this be my comforte during the time of this my banishment.

Let my minde flie vnder the shadow of thy winges, from the heate of worldly co∣gitations. Let my harte pause and repose in thee, my harte (I say) which is like vnto a spatious and tempestuous sea.

O God the most riche and bountifull giuer of the diuine daintie dishes of hea∣uenlie plentie, refreshe it being wearie, recall it being gone astray, deliuer it being in captiuitie, and being by sinne as it were broken in peeces, restore it to the estate of its former innocencie.

Beholde it standeth at thy dore, knoc∣king and calling vnto thee. I beseech thee (o Lord) by the bowells of thy mercy,

in which thou hast visited vs comminge downe from heauen, commaund thy gate to be opened vnto my poore wretched soule, knocking at the same, to the end it may freelie enter in, and repose in thee, and be fed by thee the breade of heauen: for thou art the breade and fountaine of life, thou art the light of euerlasting feli∣citie; thou art all thinges, by which the righteous doe liue, that loue thee.

Of the desire of the soule. CHAPT. V.

O God the light of those harts that see thee, the life of those soules that loue thee, & the strength of those though∣tes that seeke thee, graunt me grace, that by loue I may alwaies▪ adhere vnto thee. Come I beseech thee into my harte, and make it drunke with the plentie of thy pleasure, to the end, I may forget all tem∣porall thinges whatsoeuer.

Verilie I am ashamed and grieued to endure such thinges as are donne in the worlde▪ Whatsoeuer I see in this vale of miserie is displeasing vnto me, whatsoeuer I heare of thinges transitorie, is burden∣some vnto me. Helpe me (o Lord my God) and make my harte glad, come vnto me,

that I may see thee.

But (alas) the house of my soule is ouer little to entertaine thee, vntill thou enter into it and enlarge it: It is ruinous and ready to fall, wherfore I beseech thee to repaire it. It hath many thinges (I con∣fesse and knowe) contained in it, which are displeasing in thy sight, but who will cleanse it, or to whom besides thee, shall I crie to doe it? Cleanse me (o Lord) from my secret sinnes, and be mercifull vnto thy seruaunt in respect of other mens sin∣nes committed by my meanes.

Graunt me grace (o sweete Christ, o good Iesu) graunt me grace I beseech thee, to lay aside the burden of all carnall loue, and worldly desires through the loue and desire of thee. Let my soule haue domi∣nion ouer my body, reason ouer my sou∣le, thy grace ouer reason, and make me in all thinges subiect to thy most holy will both without and within.

Afforde me this fauoure I beseech thee, that my harte, and tongue, and all my bo∣nes may praise and magnifie thee. Dilate my mind, and lift vp the eies of my harte, that (albeit for neuer soe shorte a time) my soule may attaine vnto thee the eter∣nall wisedome, abiding aboue all thinges. Free me (I beseech thee) from the bandes, with which I am bounde, that forsaking

all thinges transitorie, I may adhere and attende vnto thee onely.

Of the soules felicitie, being deliuered out of the prison of this earthly body. CHAPT. VI.

HAppy is that soule, which beinge freed from this earthlie prison, doth freely mounte vp into heauen, which be∣holdeth thee (o sweete Lord) apparantlie face to face, being now noe more affraied of deathe or of any worldlie miserie, but reioycinge throughe the immortalitie of euerlasting glory. It liueth in repose and securitie, fearing now neither deathe no•• ennimie. It enioyeth thee being a merci∣full Lord, whom it hath long sought, and alwaies loued, and being ioyned in felow∣ship with the quires of Angells, it singeth for euer mellifluous sonnets of perpetuall gladnes, in praise and commendation of thy glory, o Christ our King, o good Iesu. Verilie it becommeth as it were drunke throughe the aboundance of thy heauen∣lie habitation, because thou dost cause it to drinke of the riuer of thy vnspeakeable delectation.

O howe happy is the heauenlie com∣pany

of celestiall cittizens, how glorious is the solemni••ie of all those that returne vnto thee (o Lord) from the toiles and trauailes of this our pilgrimage, to the pleasantnes of all beauty, to the beauty of all brightnes, and to the dignitie of all excellencie, where thy cittizens, o Lord doe continuallie see thee? Nothing at all is there hearde, that may molest the min∣de; What sacred Canticles? what diuer∣sitie of instruments? what delightfull dit∣ties? what sweete sounds of heauenlie harmonie are there hearde incessantlie? There the mellifluous organ, there the most sweete melodie of Angels, doe sounde forth Hymnes, and admirable Canticles of Canticles euelastingly, which are songe by the celestiall cittizens to thy praise and glory.

Noe spitefulnes or bitternes of affe∣ction, is founde in that heauenly region; for that neither malice nor malitious men, haue there any abiding. Noe aduer∣sarie is there to impugne vs, nor occasion of sinne to entice vs. There is noe want or pouertie in that place, noe shame or disgrace, noe brawling, noe vp braiding, noe blaming, noe fearefullnes, noe dis∣quietnes, noe paine, noe doubtfullnes, noe violence, noe variance: but contrari∣wise surpassing greate peace, perfect cha∣ritie,

singing and praising of God euerla∣stinglie, perpetuall repose ioined with se∣curitie, and ioy in the holy Ghost during all eternitie.

O how fortunate shall I be, if after this life, I shalbe admitted to heare the most pleasant and sweete songes of those hea∣uenlie cittizens; if I shalbe admitted (I say) to heare those mellifluous meeters of poetrie, made to expresse the praises, and honoure due to the most sacred Trinitie. O how much more happy shall I be, then I can imagine, if I my selfe likewise shalbe thought worthy to sing a songe to our Lord Iesus Christ, euen one of the sweete songes of Syon.

Of the ioy of Paradise. CHAPT. VII.

O Liuing life, o euerlasting life, and euerlastinglie happie. Where there is ioy without griefe, rest without la∣boure▪ dignitie without feare, riches with∣out sicknes, plentie without want, life without deathe, eternitie without corrup∣tion, felicitie without affliction: where all good thinges are comprehended in per∣fect charitie, where the Sainctes see God and one an other apparantlie: where

where there is perfect knowledge in all thinges, and of all thinges, where the supreame goodnes of God is behelde, and the light, that enlightneth all thinges is by the Saincts glorified: where Gods maiestie is seene present, and with this foode of life the minde of the beholders doth remaine satisfied and content.

They alwaies see God, and by seeing long to see him, they desire it without loathsomnes: where the true sunne of iu∣stice doth refreshe them all, by the won∣derfull light of his vnspeakeable beautie, and doth in that manner enlighten all the c••ttizens of that celestiall countrie, as that they (beinge but a light enlightned by God, who is the light that enlightneth them) doe shine more bright then the sunne, and all the stars of heauen. Who adhering vnto God, who is immortall, are by this meanes made immortal and incor∣ruptible, accordinge as our Lord and Sa∣uiour hath promised, saying. O Father my will and desire is., that those which thou hast giuen me, may be present with me where I am, to the end they may see my glorie, that all may be one, that as thou o Father art in me, and I in thee, euen soe they may be one in vs.

Of the kingdome of heauen. CHAPT. VIII.

THe kingedome of heauen is a most happy kingdome, free from death, voide of end, where time without suc∣cession of ages is still the same, where one continuall day without interchaunge of night, knoweth neither time past, nor to come, where the valiant souldier after many trauailes sustained, and victorie ob∣tained, is, with vnspeakeable guifts rewar∣ded, a crowne of endles blisse being set vpon his heade.

O would to God (the multitude of my sinnes being forgiuen me) it might please his diuine bounty to bidd me (of al Christs seruants the most vnworthie) to lay aside the burden of this my incorruptible body, to the end I might enter into the endles ioyes of his heauenly citty, there to finde rest for all eternitie, that I might be placed to singe amongst the most sacred quires of those celestiall citizens, that with those most blessed spirits I might helpe to sound forthe the praises of my maker, and might in presence beholde the face of my God and Sauiour, that I might be exemp•• from all feare of deathe and worldly mi∣serie,

and might securelie reioyce through the incorruption of perpetuall immorta∣litie, that I might be free from all blind∣nes of ignorance, being vnited vnto him that knoweth all thinges.

I should little esteeme all thinges tran∣sitorie, and shoulde scarce vouchsafe to cast mine eie, or to thinke vpon this vale of teares any more, where our life is sub∣iect to affliction, subiect to corruption, where our life is replenished with al man∣ner of bitternes, being the mistres of mis∣creants, and handmaide vnto hell it selfe: whom humors puffe vp, whom paines pull downe, whom heates doe pearche, whom the ayre maketh sicke, whom fea∣sting maketh fatt, and fastinge maketh leane, whom delightes make dissolute, whom sorrowes doe consume, whom pensiuenes doth oppresse, whom security maketh dull, whom riches lift vp, and make stately, whom pouertie doth abase and make lowly, whom youth maketh to be magnified, olde age to be crooked, whom sicknes weakeneth, and sadnes af∣flicteth. Where the diuell lieth in waite to deceiue vs, the worlde flattereth vs; where the fleshe is delighted, the soule is blinded, and man on euery side is trou∣bled and disquieted. And close as it were at the heeles of all these euills, doth fu∣rious

deathe come after, closinge vp the end of the delightes of this miserable life in that fashion, as that being ended, they are as if they had neuer beene begunne.

How God visiteth and comforteth that soule, which with sighes and teares lamenteth his absence. CHAP. IX.

Bvt what praises or thanks-giuing are we able (o God) to rendre vnto thee, who ceasest not to comfort vs with the wonderfull visitation of thy grace, euen amidst the manifold miseries of this our mortalitie? For beholde, whiles I feare what my end will be, whiles I enter into consideration of my sinnes and iniquities, whiles I am affrayed of thy iudgements, whiles I thinke of the hower of my death, whiles I shiuer and shake throughe the horrour of hell, being ignorant how strict∣lie and seuerely my actions wilbe exami∣ned by thee, as alsoe not knowing what the end of them wilbe.

Whiles with my selfe (I say) I consider secretly in my harte these and many other such like thinges, thou (o Lord my God) accordinge to thy wonted goodnes, dost

come, and comforte me poore wretche, beinge wholy ouerwhelmed with heaui∣nes, lifting vp my sad and sorrowfull sou∣le (amidst my manifolde wailinges and weepinges, and profound sighes and la∣mentations) aboue the highe toppes of the hilles euen vnto the bedds of sweete and fiagrant spices, placing me in a place of pasture, neere vnto the little brookes of sweete and pleasant waters, preparing there in my presence a sumptuous ban∣quet abounding with all varieties, which may refresh my wearied spirit, and make glad my sorrowfull harte At length being made stronge againe by these dainties and delicacies, I growe to forget my manifold miseries, for that I repose in thee the true peace, being eleuated aboue all earthlie highnes.

Of the sweetnes of diuine loue. CHAPT. X.

I Doe loue thee, o my God, I doe loue thee, and doe desire to loue thee more and more. Graunt me grace o Lord my God, who in beauty dost surpasse the chil∣dren of men, that I may desire and loue thee according to the greatnes of mine af∣fection, and according to the greatnes of

mine obligatiō. Thou art infinite (o Lord) and therfore art infinitely to be loued, es∣peciallie of vs, whom thou hast soe won∣derfullie respected, and saued, for whom thou hast donne soe great thinges, and such as are worthie to be admired.

O loue, which dost alwaies burne, and art neuer extinguished, o sweete Christ, o good Iesu, my charitie, and my God, en∣flame me wholy with thy fire, with the loue of thee, with thy sweetnes, with the delight, and desire of thee, with thy cha∣ritie, with thy mirthe, and gladnes, with thy mercy and gentlenes, with thy plea∣sure and affection, which is holy & good, chast and cleane: to the end, that beinge wholy replenished with the sweetnes of thy loue, being wholy made hotte with the flame of thy charitie, I may loue the•• my Lord (of surpassing great sweetnes and beauty) with all my harte, with all my soule, with all my strength, and with all mine intention, with much cordiall con∣trition, & with many teares of deuotion, with much reuerence and trembling; ha∣uing thee in my harte, and in my mouth, and before mine eies alwaies, and euery where: soe that noe place may be founde in me for the false loue of any creature.

Of the preparation of our Redemption. CHAPT. XI.

I Beseech thee most faire Iesu, by that most sacred sheddinge of thy pretious bloude, with which we are redeemed, giue me contrition of harte, and a foun∣taine of teares, especiallie whiles I offer vnto thee praiers and petitions; whiles I sing Psalmes of praise and thanks-giuing: as often as I call to minde, or speake of the mistery of our redemption, being an euident token of thy infinite mercy and compassion. As often as I stande at thy holie altar, (albeit vnworthy of soe greate an honoure) desiring to offer vnto thee that wonderfull and celestiall sacrifice and oblation worthy of all reuerence and de∣uotion; which thou o Lord my God the immaculate Priest, hast instituted and ap∣pointed to be offered in remembrance of thy charitie, that is, of the deathe and pas∣sion, which thou hast suffered for our de∣liuerie, and for the dayly reparation of ou•• fragilitie. Confirme my minde with the sweetnes of thy presence, during the time of soe greate mysteries, let it feele thy assistance, and be filled with gladnes.

O fire, which dost alwaies shine, o loue,

which dost alwaies burne, o sweete Christ, o good Iesu, the eternall, and neuer failing light, the breade of life, who dost feede vs, with thy selfe, without hurte to thy selfe, who art daylie eaten, and yet art al∣waies whole without being broken.

I beseeche thee (o Lord) to shine vppon me, and to enflame me: Enlighten and san∣ctifie me thy vessell, cleanse me from ma∣lice, fill me, and preserue me full of thy grace, that to the good of my soule, I may eate the foode of thy fleshe, to the end, that by eating thee, I may liue of thee, I may liue by thee, I may come to thee, and repose in thee.

Of the ioy, which the soule receiu••th by receiuing Christ. CHAPT. XII.

O Lord the sweetnes of loue, and the loue of sweetnes: Be thou my foode, and let all my bowelles be filled with the delitious drinke of thy loue; to the end, that all my wordes and cogitations may be good, and tending to edification. Make me (o Lord and my loue) to encrease in thee, that thou mayest be eaten by me worthily, who art more sweete then ho∣nie, more white then snowe, the foode of

suche as growe greate in vertue?

Thou art my life, by which I liue, my hope, to which I adhere, my glory, which I desire to obtaine. Possesse thou my hart, gouerne mine intention, direct mine vn∣derstanding, lift vp my loue, eleuate my minde, and draw the mouthe of my soule, thirsting after thee, to the waters of life euerlasting.

Let all tumultuous thoughtes and car∣nall cogitations (I beseeche thee) holde theire peace: Let all phantasies of the earth and waters, of the ayre and heauens keepe silence. Let all dreames, and imagi∣narie reuelations, all tongues and tokens, keepe silence; briefly, let all thinges holde theire peace that are donne in this vale of miserie, being all of them short, and soone passing away.

Let my soule in like sorte be silent, and not speake a worde, let it leaue it selfe, by not thinking of it selfe, but of thee (o my God) for that thou art my true and onely hope, and my whole confidence. Because a parte of each one of vs, as the blood, and flesh, is founde in thee, o Lord our God, in thee (I say) o most sweete, most gratious, and most milde Iesu. Where therfore parte of me doth raigne, there I belieue likewise to haue dominion, and where my blood doth dominere, there I trust to

haue principalitie and power. Where my fleshe is glorified, there I knowe my selfe to be renowned.

Although I am a sinner, yet I doe not despaire to be pertaker of this grace and fauoure: although my sinnes doe hinder it, yet my substance doth require it. Al∣though my faultes and defectes doe ex∣clude me, yet my humaine nature which is common to me with Christ, doth not repell me.

That the Worde incarnate, is the cause of our hope. CHAPT. XIII.

DOubtles God is not soe cruell, as not to loue his owne fleshe, mem∣bers, and bowells. I should certainely des∣paire by reason of the manifolde sinnes, and vices, faultes and negligences, which I haue committed, and doe dailie, and continuallie, commit in thought, worde and deede, and by all manner of meanes by which humaine frailtie is able to of∣fend, were it not that thy diuine Worde (o my God) had beene made fleshe, and dwelt in vs. But now I dare not despaire, because he being obedient vnto thee vntil deathe, euen the deathe of the Crosse,

hath taken our handewrittinge or obliga∣tion (wherein we stoode bounde as slaues to the Diuell by sinne) and fastning it to the Crosse, hath crucified both sin and deathe. In him I securely breathe, who sit∣teth at thy right hande, and maketh in∣tercession for vs.

Trusting therefore in his bountie, I de∣sire to come to thee, in whom we are al∣ready risen againe from the deade, and are reuiued; with whom we haue alreadie as∣cended into heauen, and sit with him in glorie in that happie region. To thee ther∣fore (o heauenly Father) be all praise, glo∣ry, honor, and thanks-giuinge.

HOw the more we are addicted to di∣uine contemplation, the greater de∣light we take therein. CHAT. XIV.

How sweete is the remembrance of thee vnto vs, (o most louing Lord) who hast soe dearelie loued and saued vs, who hast soe wonderfullie reuiued and exalted vs. The more I meditare of thee, (o most mercifull Lord) the more sweete and amiable thou art vnto me. And for that thy goodnes doth exceedinglie de∣light me; I purpose as long as I liue in the

place of this pilgrimage, to desire and con∣template without ceasing thy wonderfull loue & vnspeakeable beautie, with apure intention, and with a most sweete and lo∣uinge affection. Because I am wounded with the darte of thy charitie, I am won∣derfullie enflamed with the desire of thee, coue••ing to come to thee, to see thee.

Wherfore I will stande vppon my guarde, and will singe in spirit with wat∣chfull eies▪ yea I wil singe with my minde, and with all my forces: I will praise thee my creator and redeemer, I will pe••rce the heauens by deuotion and feruoure, and will remaine with thee by a feruent desire: that being detained in this present miserie with my bodie only, I may in thought and affection be continuallie with thee, to the end my hart may be there, where thou art, my desired, incompara∣ble, and most beloued treasure.

But alas (o Lord) my hart is not suffi∣cient to contēplate the glorie of thy great goodnes and pittie, for that thou art a God of infinite meekenes and mercie: ve∣rily thy praise, thy beautie, thy vertue, thy glorie, thy magnificence, thy maiestie, and thy charitie, doth farre surpasse the capa∣citie of any mortall memorie. For euen as the brightnes of thy glorie is inestimable, soe likewise the largenes of thy charitie is

vnspeakeable, whereby thou dost adopt those to be thy children, and vnite them vnto thee by loue and affection, whom thou hast created of nothinge.

How for Christs sake we ought to wishe for tribulations in this life. CHAT. XV.

O My soule, if it were necessary daylie to suffer torments, yea to endure hell it selfe for a longe time together, that we might see Christ in 〈◊〉〈◊〉 glorie, and be ioyned in felowship with the Saintes in his heauenly cittie, were it not meete (thinkest thou) to sustaine all manner of miserie, that we might be made pertakes of soe greate a good, and of soe greate felicitie?

Let the diuells therfore endeuoure (as much as they will) to entrap me, and by tentatious to deceiue me, let longe fa∣stinge weaken my bodie, and course cloa∣thing subdue my fleshe, let trauaile trou∣ble me, and watching drie me vp to no∣thinge, let others exclaime against me, let this or that man disquiet and molest me, let colde make me crooked, let my cons∣cience murmure against me, let heate

scorche me, let my bodie be grieued, my breast enflamed, my stomacke puffed vp with winde, my countenance wanne and withered: let me be wholie afflicted with sicknes, let my life consume away in sad∣nes, and my yeares in sighes and sorrow∣fullnes, let rottennes enter into my bo∣nes, and flowe as water out of my fleshe, to the end I may finde rest in the day of aduersitie, and ascende to those celestiall souldiers, that haue obtained the victorie.

O how greate wilbe the glorie and ioy of the iust and Saincts in heauen, sithence the face of eache one of them shall shine as bright as the sunne? at such time as our Lord shall beginne to number his chosen people in the kingdome of his Father, eache one distinctly in his order, and shall render to euerie one the rewardes which he promised, according as by theyr actions in this life they haue deserued: for ••arthly thinges giuing thē celestiall, for transitory eternall, for small and little, most ample and immeasurable.

There shalbe without all doubt store of happinesse and felicitie, when our Lord shall leade his Saincts to the sight of his Fathers glorie, making the to sit on seates celestiall, to the end that God may be all in all.

By what meanes the kingdome of hea∣uen may be purchased and gotten. CHAPT. XVI.

O Happie ioy, and ioyfull happines, to see the Saincts, to be with the Saincts, and to be a Sainct, to see and en∣ioy God worlde without end, and longer to, if longer coulde be imagined. Let vs carefullie consider these thinges, and fer∣uently desire them, to the end, we may speedilie be ioyned to the company of the Saincts in heauen.

If thou demaunde how this may be donne, by what merits or succoure, hear∣ken, and thou shalt heare. This thinge lieth in the power of the doer, because the kingdome of heauen suffereth vio∣lence. The kingdome of heauen (o man) asketh noe other price but thy selfe, it is asmuch worthe as thou art Giue thy selfe therfore, and thou shalt haue it. Whie art thou troubled and discontent at the price? Christ gaue himselfe, that he might pur∣chase thee, as a kingdome vnto God the Father. Giue thou thy selfe in the same manner, to the end thou mightst be his kingdome, and let not sinne raigne in this thy bodie, which is subiect to

corruption; but rather let the spirit go∣uerne, for the attaining of life euerla∣stinge.

What heauen is, and what happines is contained therein. CHAPT. XVII.

LEt vs returne (o my soule) to the hea∣uenlie cittie, in which we are writ∣ten and enrolled as cittizens of the same. Let vs (as cittizens of the sainctes and Gods house-holde seruants, yea as Gods heires and coheires of Christ) consider the felicitie of this our famous cittie, to the vttermost of our possibilitie: Let vs crie out with the Prophet; O how glorious things are saied of thee, o Cittie of God, in thee is the dwellinge of all those, that are trulie glad. Because thou art built as a place to meete and make merrie, for suche as God of his infinitie mercie, dot•••• vouchsafe to take vnto himselfe out of this vale of miserie.

In thee there is noe old age, nor mise∣rie ensuing of the same, in thee there is noe one lame or mamed, crumpe shoul∣dered, or deformed: seing all concurre into a perfect man, into the measure of the age of the fulnes of Christ.

What can be imagined more happie then this life, where there is noe feare of pouertie, nor feeblenes of infirmitie, where noe man is wronged, noe man is displeased, noe mā doth enuie at an others good. Where there is noe greedines of gaine, noe appetite of eating or drinking; where there is noe inordinate desire of honoure or ambition, noe dreade of diuel, or of diuellishe temptation, noe horroure of hell or of hellishe damnation. Where there is noe deathe either of bodie or soule, but a delightfull life, endles and immortall.

Noe euill affections or dissentiōs shalbe founde there, but all thinges shall accorde and agree together, because all the Saincts of that heauenly region, shalbe of one minde and affection. Where there is no∣thing but peace and gladnes, repose and quietnes. Where there is perpetual bright∣nes, not that which now is, but by soe much more bright, by how much more blessed; because that cittie (euen as it is written) shall neede neither sunne nor moone, but God almighty shall enlighten the same, and the lampe thereof is the lambe. Where the Saincts shall shine as the starrs for all eternitie, and those that teache many, shall in brightnes resemble the clearenes of the skie.

Wherfore in that place there shalbe noe night, noe darknes, noe concourse of cloudes, noe austeritie of colde or heate, but that temperature of all thinges, which neither eie hath seene, nor eare hath hearde, neither hath it entred into the harte of any man, sauing of those, who are founde worthy to enioy the same, whose names are written in the booke of life.

But a greater content then this will be, to be ioyned in felowship with the quires of Angells, and Archangells, and of all the heauenlie vertues, to beholde the Pa∣triarches and Prophets, to see the Apo∣stles, and all the other Saincts, and amōge the rest, our parents, kinsfolke, and ac∣quaintance.

These thinges without doubte are very glorious; but yet it is more glorious to beholde the face of God there present, and the brightnes proceeding from the same, which is infinitely greate. Finally to see God in himselfe, to see him & enioy him in our selues wilbe a prerogatiue of glory surpassing all the rest in excellēcy, because we shall see him euerlastingly.

How man can make noe other requi∣tall vnto God for the benefits recei∣ued from him, but onely by louinge him. CHAP. XVIII.

THe soule of man (being famous and renowned by being created accor∣ding to the image and likenes of God) hath in it selfe meanes from God, by which it is alwaies admonished either to remaine with him, or to returne vnto him, if at any time by sinnefull affections or defects it be sperated from him. Neither hath it meanes onely, by which it may be able to desire and hope for mercie and pardon (when it hath offended) but like∣wise by which it may presume to aspire to the mariage of the diuine Worde, yea to enter into a league of friendship with God almighty, and with the kinge of An∣gells to drawe the sweete yoke of charity.

Loue causeth all this, if by the will the soule make it selfe like vnto God, to whō by nature it is alreadie likened, that is by louing him like as it beloued. For it is loue aloue of all the motions, senses, and affections of the soule, in which a crea∣ture

may be answearable and make requi∣tall to his creator, althoughe in a farre in∣ferior degree and measure.

Where loue doth arriue, it carrieth away with it all the other affections, and as a conqueroure maketh them captiue. Loue is sufficient of it selfe, it is pleasing of it selfe and for it selfe. It is the merit, the rewarde, the cause, the fruite and the helpe of it selfe, for by loue we are vnited to God. Loue causeth two spirits to be∣come one, making the same will, and the same nill in both of them. Loue teacheth vs first of all how to behaue our selues, se∣condly to esteeme of all thinges present, as if they were not, thirdlie to contem∣plate 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 Sōne, 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 ma∣keth 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 circumspe∣ction, 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 thou∣sandes doe serue him, and ten hundred thousande, doe attende vpon him.

Loue causeth the soule which it visiteth, throughe loue to awaken when it slee∣peth. 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 a∣mendeth our manners and bad custo∣mes, 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 be∣ginneth forthwith in that manner to be∣come fainte and feeble, euen as if you should wri••hdrawe the fire from a boy∣ling 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 con∣temne, and in a manner abhorre all other thinges whatsoeuer. The loue of God doth change it into himselfe in that won∣derful fashion, as that whatsoeuer it think∣eth 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 sou∣le., 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 af∣fections 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 res∣pect of the fountaine of loue, frō whence it had his beginning.

True it is that noe true comparison can be made betweene the louer and the be∣loued,

betweene the soule and God, bet∣weene 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 shut∣teth the eies to all worldlie honoure, and openeth them to the diuine pleasure, re∣lying 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 sen∣ses, 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 st••ale it selfe from it selfe, or rather is ca∣ried, 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, fa∣miliaritie causeth blodnes. blodnes taste, and taste hunger The soule which is tou∣ched 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 inui∣sible in himselfe, became visible like vnto his seruants. Through loue he was woun∣ded 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 mer∣cie 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 ho∣les 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 com∣ming 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 in∣deede 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 ver∣tues, is bestowed vpon him.

Of the remembrance of the woundes of our Lord and Sauiour Iesus Christ. CHAPT. XXII.

WHen any vncleane cogitation doth a••∣saulte me, I am wonte to haue re∣course to the woundes of Christ, as to a present remedy. If at any time my rebel∣lious flesh doth chance to throwe me downe, through the remembrance of the woundes of my Lord, I arise againe.

When the diuell seeketh to entrap me, I forthwith fly to the bowells of my Lords mercy and he presentlie departeth from me If the heate of vnlawfull luste, doth at any time cause any inordinate motion in my flesh; through the remembrance of the woundes of our Lord the sonne of God, it is immediatlie mitigated.

In all aduersities I doe not finde a more soueraigne remedie, then are the wounds, which Christ suffered for me. In them I sleepe securely, and repose assuredly. Christ hath died for vs; and therfore in deathe nothing can be founde soe bitter and vn∣pleasing, which is not sweetned and cu∣red by Christs death and passion.

My whole hope is in the deathe of my Lord. His deathe is my merit, succoure, and saluation, it is my life and resurrection; our Lords mercy, and compassion is the merit, which I rely vpon. I am not voide of merit, aslonge as I haue the Lord of mercies on my parte; and sit hence the mercies of our Lord are many. I my selfe am likewise riche in merits By howe much the more powerfull he is to saue me, by soe much the greater is my secu∣ritie.

Howe the remembrance of Christs, woundes, is an approued remedie against all afflictions. CHAPT. XXIII.

I Haue exceedingly sinned, and I knowe mine offenses to be many which I haue committed, and yet I doe not despaire▪ because where sinnes haue abounded, there grace hath superabounded. He that despaireth of obtaining pardon for his sin∣nes, denieth God to be mercifull. He doth almightie God a greate iniurie, that mi∣strusteth of his mercy. As much as lieth in him, he denieth God to haue charity, truth and power, in which three not∣withstanding doth depend my whole con∣fidence, that is, in the charitie of his adop∣tion, in the truth of his promise, and in the power of his redemption.

Nowe therfore let my foolishe imagi∣nation murmure as much as it will, say∣ing: Who art thou that speakest after this fashion? how wonderfull greate (I pray thee) is the glory of heauen, by what me∣rits then do••t thou hope to obtaine the same? To whom I will answere confi∣dently, saying: I knowe to whom I haue committed my selfe: for that throughe

his surpassing great charitie, he hath adop∣ted me to be his sonne: because he is true in his promise, and able to performe the same, and may doe whatsoeuer it pleaseth him.

I cannot be terrified with the multitude of my sinnes, if the deathe of my Lord come into my minde, because my sinnes cannot o••ercome him. The nayles and lance doe tell me, that I am truly recon∣ciled to Christ, if I loue him. Longinus with his lance hath opened Christs side for me, into which I haue entred, and doe rest there securely. He that feareth, let him loue, because loue chaseth forth feare.

Verilie the whole worlde doth not af∣forde such a powerfull and present medi∣cine against the heate of dishonest plea∣sure, as is the deathe of my redeemer. He stretcheth for the his armes on the Crosse, and spreadeth out his handes, as one rea∣die to embrace sinners. I purpose to liue, and desire to die, betweene the armes of Christ that hath saued me. There I will sing securely: I will extoll thee o Lord, for that thou hast receiued me, and hast not permitted mine enimies to triumphe ouer me. Our Sauiour at his death bowed downe his heade, that he might giue the kisse of peace to his beloued. So often doe we kisse God, as we are egged forwards

through his loue to doe good.

A deuoute Meditation of the soule, stirring vs vp to the loue of Christ. CHAPT. XXIV.

O My soule, who art famous by being framed according to the likenes of God, beinge bought with Christs owne blood, espoused vnto him by faith, en∣dowed with the holy Ghost, adorned with vertues, esteemed equall with the Angells, loue him, of whom thou art soe much loued, attende to him, that atten∣deth to thee, and seeke him that seeketh thee. Loue this thy louer, of whom thou art beloued, with whose loue thou art pre∣uented, who is the fountaine frōwhence thy loue proceeded. He is thy merit and rewarde, he is the fruite, the vse, and end of thy loue. Be carefull to please him, that is carefull to please thee, thinke on him, that thinketh of thee, be pure with him, that surpasseth in puritie, be holy with him, that excelleth all others in sanctitie.

According as thou shalt carry thy selfe towardes God in thy conuersation, in the same manner will he carrie himselfe

towardes thee againe. He therfore being courteous, milde, and full of mercy and compassion, doth exact of thee, that thou likewise be courteous, milde, sweete, hū∣ble, and mercifull towardes all men.

Loue him (o my soule) who hath deli∣uered thee from the lake of misery, and from the myre of sinne and iniquitie. Choose him for thy friende especiallie, who alone will faithfullie adhere vnto thee, when all other thinges and friendes shalbe taken from thee.

On the day of thy buriall, when thou shalt be abandoned by all thy friendes, he will not leaue thee, but will defende thee from those roring and infernali fien∣des ready to deuoure thee: yea he will conduct thee throughe that vnknowne region, and bring thee into the streetes of heauenly Syon, and will place thee there with his Angells before the face of his Maiestie, where thou shalt heare that An∣gelicall songe: Holy, holy, holy, &c. The Canticle of ioy, the voice of mirthe and 〈◊〉〈◊〉, thanks-giuing, praise, and perpe∣tuall Alleluia, is songe there euerlastingly. There, there is a heape of happines, supe∣reminent glory, superaboundant gladnes, and all manner of goodnes.

O my soule sighe vehementlie, and de∣sire earnestlie, that thou maiest attaine to

that celestiall citty, of which soe glorious thinges are saied, and in which is the dwelling place of all those that are truly glad. By loue thou maiest mounte vp thi∣ther: because nothing is harde, nothing is impossible to an vnfained louer. The soule that loueth, ascendeth very often, and runneth vp and downe familiarlie in the streetes of the heauenlie Hierusalem, visiting the Patriarches and Prophets, salu∣ting the Apostles, admiring the armies of Martyres and Confessores, and consi∣dering the quires of Virgins. Heauen and earthe, and all thinges in them contained, doe continuallie exhorte me to loue my Lord God.

How nothing can satisfie the soule, be∣sides God the supreame good. CHAT. XXV.

IT is impossible that the harte of man should remaine constant and stable, if it be not setled in the desire of thinges eternall, but being more mutable then mutabilitie it selfe, it passeth from one thing to an other, seeking repose where it is not: for in these fraile and transitorie thinges (in which the affections thereof are held captiue) it cannot content it selfe

and liue at quiet, because it is of soe great dignitie, as that nothinge but the chiefe good is able to suffice it: it is likewise of that freedome, as that it cannot be con∣strained to commit any sinne.

Wherfore the proper will of euery man, is the cause of his damnation, or saluation: neither can any thing be offe∣red 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 re∣newed, 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 pre∣serue 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 per∣ceiue 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 re∣deeme 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, impar∣ted vnto him, not onely his riches, but himselfe likewise, to the end he might recouer mā, not for any benefit he hoped to reape therby, but for mans good, and commoditie: in soe much that God him∣selfe 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 vehe∣ment 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 redee∣med by one of his owne nature

God likewise hath appeared in the like∣nes of man, that he might the more fami∣liarlie 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 hu∣maine 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 va∣nitie, 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 trā∣sitorie are affected.

Purge thy selfe therfore from all wic∣kednes, 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 di∣uell, and the spirit of this world, that thou maiest receiue the spirit of God. The spirit of the diuell doth cause the ioy of iniqui∣tie, 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 expel∣led, the spirit of God will come, and en∣ter into the tabernacle of our harte, caus∣sing 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 en∣lightneth the minde, cleanseth the cons∣cience,

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 ma∣keth abode, is alwaies thinking whē he shall come to God, when he shall leaue the worlde, when he shalbe 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 re∣steth, or when he worketh, his harte de∣parteth not from God. He exhorteth all men to the loue of God, and comm••n∣deth 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, she∣wing them what a foolishnes it is, to trust in thinges that are not durable. He won∣dereth at theire blindnes, that affect these thinges soe inordinately, and maruai∣leth

what should be the cause, that all men doe not forsake them, seing they are all transitorie & soone passe away. He think∣eth that sweete to all men, which is sweet to him, that gratefull to all men which he he loueth, that vniuer••allie knowen, which he knoweth. He oftentimes medi∣tateth of God, and by meditating of him, is sweetely refr••shed. gatheringe by soe much the more profit by it, by how the more often he doth it. For that which is alwaies sweete to be loued and praised, is likewise sweete to be considered.

Of true quietnes of harte. CHAPT. XXIX.

THis without doubt is true quietnes of harte, when by desire it is wholy fixt on the loue of God. Neither doth it couet any thinge els, but is delighted throughe a certaine sweetnes, which it findeth in that, which it doth possesse, and by being delighted, doth exceedingly reioyce. But if it chāce to be neuer soe lit∣tle distracted from thence throughe some vaine cogitation, or worldly occasion, it forthwith hastneth with all the speede it can to returne thither againe, esteeming the stay which it maketh els where, to be

worse then any banishment whatsoeuer. For as there is noe moment, in which man doth not enioy the benefit of Gods mer∣cie: soe there ought to be noe moment, in which he hath not God present in his memorie.

And therfore he is guiltie of noe small sinne, who talking with God in prayer, is sodainely distracted from his sight, as it were from the eies of one that doth nei∣ther see, nor heare him. Which hapneth, when any one followeth his euill, and importunate cogitations, and preferreth some base and ab••ect creature (that occur∣reth to his imagination •• before him that created him: that is to say, by musinge and thinking more thereof then of God, whom he ought cōtinuallie to remember as his Creator, to adore as his redeemer, to expect as his Sauiour, and to dreade as his iudge full of feare and terroure

How euery thing that hindereth the soule from the sight of God, ought to be auoided and detested. CHAPT. XXX

O Thou that louest the worlde, looke wh••ther thou art going: This way in

which thou walkst, is naught, and leades to ruine.

Ely therfore (o man) fly a little from all earthly occupations, and hide thy selfe a while from thy tumultuous cogitations. Cast away now all care and solli••itude, lay aside all dissension and discorde, at∣tende a while vnto God, and repose in him at least for some short time. Enter into the closet of thy soule. exclude from thence all thinges besides God, and such thinges as ayde thee to seeke him; which donne shut the dore against them, that thou maiest the better seeke him. Then with thy whole harte say vnto God Thy face (o Lord) is that which I desire, thy face is that which I seeke for.

Now therfore (o Lord my God) teach my harte where, and how it may seeke thee, where and how it may finde thee. If thou (o Lord) art not heere present, where shall I seeke thee absent? But if thou be euery where, why doe I not seeke thee heere? Certainely this is the reason, for that thou dwellest in that light, vnto which noe man can attaine, how then shall I attaine to that light, vnto which noe man can attaine? Or who shall con∣duct me, and bring me into the same, that I may see thee therin?

Moreouer by what signes or semblance

shall I seeke thee? I haue neuer seene thee (o Lord my God) I haue neuer knowen thy face. What shall he doe (o Lord most highe) what shall he doe, that liueth in exile soe farre distant from thee? What shall thy seruāt doe that lāguisheth throu∣ghe thy loue, being cast a farre of (as one fo••lorne) out of thy sight?

Beholde he exceedinglie desireth to see thee, and thy face i•• very farre distant from him. He desireth to come vnto thee, and the place of thy abode is of that sur∣passing heigh••, as that noe man is able to mounte vp vnto it. He longeth to finde, thee▪ but knoweth not thy residence: he coueteth to seeke thee, but knoweth not thy countenance.

How the sight of God hath been lost by meanes of our sinne: and misery hath succeeded in place of the same. CHAPT. XXXI.

THou o Lord, art my God and my Lord, and ye•• I haue neuer beheld thee; thou hast created and redeemed me, and bestowed almost infinite benefits vpō me and ye•• I haue not hitherto either sene or knowen thee. Finally I was made to be∣holde thee, & yet I haue not hitherto per∣med

that, for which I was created.

O how much is mans misfortune to be lamēted, seing he hath lost that for which he was created! O cruell and harde happe! Alas what hath he lost, and what hath he founde? What hath departed, and what hath remained? He hath lost felicity, vnto which he was created, and founde mis••ry, vnto which he was not ordained. That hath departed, without which nothing is happy, and that hath remained, which of itselfe is nothing but meere misery. Man heerefore did eare the breade of An∣gells, which now he would gladly eate if he coulde get it; but now he eateth the breade of anguishe, being then ignorant of it.

How longe (o Lord) wilt thou forget vs, how longe wilt thou turne away thy face from vs? when wilt thou vouchsafe to looke vpon vs, and heare vs? When wilt thou illuminate our eies, and shewe vs thy countenance? When wilt thou shewe thy selfe fauourable vnto vs? Looke vpon vs (o Lord) and heare vs, enlighten vs, and shewe thy selfe fauourable vnto vs. Returne vnto vs, that it may goe well with vs, because without thee, it ••areth amisse with vs.

Call vs vnto thee (o Lord I beseech thee) and helpe vs to come vnto thee. My

harte is growen bitter throughe o••er∣much desolation, sweeten it therfore with thy consolation. I haue b••gunne to seeke thee as one hungry, permit me not to de∣part away empty. I approache vnto thee as one hūger-starued, let me not goe away vnfedd. Being poore and needy I present my selfe before thee, who art wealthie, being in miserie I cast my selfe at the feete of thy mercy, humbly crauing, that I may not be sent away as an abiect without re∣ceiuing something. I am become croo∣ked (o Lord) soe that I am not able to see any other thinges but those that are heere beneathe in this vale of miserie; raise me and holde me vpright, that I may looke vpwarde, and attēde vnto thinges that are heauenlie. Mine iniquities haue gone ouer mine heade, they haue ouer whelmed me, and as a heauie burden doe oppresse me. Deliuer me, & vnloade me, least the infer∣nal pit of hel shut his mouthe vpon me.

Teache me to seeke thee, & shewe thy selfe vnto me, when I seeke thee: for that I cannot seeke thee vnlesse thou teache me, neither cā I finde thee vnlesse thou vouch∣safe to shew thy selfe vnto me. Graunt me grace therefore, that I may seeke thee by desiring thee, and desire thee by seeking thee. Graūt that I may finde thee by louing thee, and loue thee by finding thee.

Of the goodnes of God. CHAPT. XXXII.

I Confesse o Lord, and giue thee hartie thanks, for that it hath pleased thee to create me according to thine owne image, to the end, that being mindfull of thee. I might cōtinuallie thinke of thee, and loue thee But (alas) my soule is soe defaced throughe the corruption of vice, it is soe darkned through the smoake of sinne, as that it cannot accomplishe that for which it was created, vnlesse thou renewe & re∣forme the same.

Wherfore I beseeche thee (o Lord) seing thou hast giuen vnderstanding of faith, graunt that I may likewise vnderstande (as much as is expedient) that thou art accor∣ding as we belieue, & the selfe ••ame thinge that we belieue; & verilie we belieue thee to be of that surpassing perfection and fea∣ture, that nothing can possibly be imagi∣ned ei••her greater or better.

What art thou then o Lord my God. (then whom nothing greater or better can be imagined) but that soueraigne and supreame good, which being of it selfe alone, hath made all other thinges of no∣thinge? What good therfore is wanting to the chiefest good, from whom all good thinges doe proceede?

Thou therfore art iust, true, and bles∣sed, and all other thinges the more they are in these like vnto thee, the greater is theire excellencie. But sithence thou art soe exceeding iust, how is it, that thou art soe fauourable towardes those that offende? Is it not for that thy mercie is incomprehensible? This is a thinge kept secret in that vnaccessible light, in which thou dost dwell. There without doubt in the most profounde and secret depth of thy bounty, is a hiddē fountaine, from whence floweth that floude of thy vn∣speakeable mercy. For albeit thou art wholie and perfectly iust, yet neuerthe∣lesse thou art likewise merciful towards the wicked, for that thou art also wholy and perfectly good. For if thou were mercifull towardes none that commit wickednes, it were an argument that thy goodnes were the lesse: because he that is good both to the good and bad, is better then him, that is good onely to the good: he likewise is better, who is good to the wicked by pardonning, and punishing them, then he that should pu∣nishe them onely. Thou therfore art mercifull, because thou art wholy and perfectly good.

Of the pleasant fruition of almighty God. CHAPT. XXXIII.

O Infinite goodnes, who surpassest all humaine sense, let thy mercy descende downe vpon me, which pro∣ceedeth from thee in soe greate plenty. Let that flowe into me, which floweth from thee. Pardon me by thy mildnes, least thou punish me by thy iustice. Stirre vp thy selfe now (o my soule) applie thy whole wit, and imagination, and con∣ceiue as much as thou canst, how great a good God is. For if all good thinges in particular are delightfull and pleasinge, consider with attention how delightful that good thing is, which containeth in it the delight of al good thinges: neither is it like to that delight which is founde in thinges created, but as farre different as the creator doth differ from his crea∣ture.

If then the life created be soe pleasing, how pleasing is the life that created the same? If that healthe which is made be soe delightfull, how delightfull is that, from whence all healthe hath his origi∣nall? If wisedome be amiable by the spe∣culation or knowledge of thinges that are knowen, how amiable is that wise∣dome,

which hath framed and formed all thinges of nothinge? Finally if the plea∣sures proceeding from pleasant thinges be soe manifolde & great, how vnspeak∣able great pleasure is there in him, who ••ath made all pleasant thinges?

He therefore that shall enioy this soe great a good, what shall he haue, yea what shall he not haue? Verilie he shall haue whatsoeuer he is willing, and what he is vnwillinge to haue, shall be farre from him. For there he shall enioy those delightes of soule and bodie, which nei∣ther the eie hath seen, nor the eare hath hearde, neither hath it entred into the hearte of man.

That the chiefe good is to be desired. CHAPT. XXXIV.

WHy dost thou then wander vp and downe o vaine man in things tran∣sitorye seekinge pleasures and con∣tent for thy soule and body? Loue that one good thing, in whom are all good thinges, and it is sufficient. Desire that singular & sole good, which is all good, and it is enoughe.

Tell me (o my flesh) what dost thou loue? What dost thou desire (o my sou∣le) In heauen thou shalt finde whatso∣euer thou dost loue, there thou shalt

finde whatsoeuer thou dost desire. If thou desire beauty or comelines of per∣sonne, there the righteous shall shine like vnto the sunne. If nimblenes, or strength, or freedome of body (such as nothing can hurte or hinder) they shall be like the Angells of God: because that which is sowen a naturall body, shall a∣rise a spirituall body, to wit, in power not in nature. If a longe and healthfull life, there shalbe healthfull eternity, and eternall health: because the iust shall liue for euer, and the healthe of the iust is from our Lord.

If fulnes, they shalbe satisfied, when the glorie of God shall appeare. If drun∣kennes, they shall be made drunke with the plentie of Gods house. If musique doth delight thee, there the Angels shall sing praises to God euerlastingly. If pure & chast pleasure doth please thee, there our Lord shall make them to drinke of the riuer of his delight. If thou wishe for wisedome, the verie wisedome of God shall shew himselfe (being the true wisedome) vnto them. If thou affect a∣mitie or friendship, they shall loue God more then themselues, and one another euen as themselues: and God shall loue them more then they themselues, be∣cause they shall loue him, themselues, &

one an other by him, and he shall loue himselfe and them by himselfe.

If thou loue peace and concorde; they shalbe all of one will, because they shalt haue noe other will, but the soueraigne will of God. If thou desire rule and dig∣nities, they shall be omnipotent of their wil, euen as God is of his: For euen as God shalbe able to doe whatsoeuer he will by himselfe, soe shall they be able to doe whatsoeuer they will by him: for like as they shal desire nothing but what he shalbe willing to doe; soe he shalbe willing to doe whatsoeuer they wil haue him, and what he wil haue to be donne, must of necessitie be put in execution.

If thou aspire to honoure and riches? God shall place his good and faithfull seruants, ouer much riches: Moreouer they shalbe called the sonnes of God, yea very Gods: and shalbe the heires of God, and coheires with Christ. If thou seeke securitie, they shalbe soe assured neuer to loose it of their owne accorde, as they shalbe assured that God, who soe dearely loueth them, will not forcibly take it frō them, as they shalbe assured, that there is nothing of sufficiēt power, to separate God and them one from an other. With what wordes then can soe great a ioy be expressed, where soe great a good is possessed?

Of the mutuall charity of the Saintes in heauen. CHAPT. XXXV.

O Harte of man, poore, & experien∣ced in crosses and calamities, yea ouerwhelmed with miseries, how great∣lie wouldest thou reioyce, if thou didst abounde with all these aforesaid felici∣ties! Demaunde of the most secret cor∣ners and closets of thy hart, whether they could containe the gladnes, which would proceede frō soe great happines. Certainely if an other, whom thou didst loue aswell as thy selfe, shoulde enioy the same happines, thy ioy woulde be twice more then before, because thou wouldest reioyce noe lesse for him, then for thy selfe. But if two or three, or ma∣nie more should obtaine the same felici∣tie, thou wouldest reioyce as much for each one of them as for thy selfe, if thou didst loue each one of them as thy selfe.

How vnspeakable great ioy wil there be then, in that perfect charitie of innu∣merable blessed Angells and men, where noe man shall loue an other lesse then himselfe? For euery one of them shal re∣ioyce as much for eache one of the rest, as for himselfe. If therfore the harte of man shal hardlie be able to containe the

ioy which it shall conceiue at his owne proper good, how will it be capable of soe infinite many and great ioyes?

Moreouer seeing by how much the more euerie one loueth an other, by soe much the more he reioyceth at the o∣thers good: therfore as in that blessed felicity euery one without comparison, shall loue God more then himselfe and all others that are with him, soe he shall beyond all estimation, farre more re∣ioyce at the felicitie of God, then at his owne, and all others that are with him. And albeit they shall loue God with their whole harte, minde, and soule; yet all these art not sufficient to declare the dignitie of that loue, which God will shew towardes them: Verilie although they shal reioyce with their whole hart, minde, and soule; yet all these are not enough to containe the fullnes of ioy, which he will imparte vnto them.

Of the full and perfect ioy of life euerlasting. CHAPT. XXXVI.

O My God, and my Lord, my hope, and the ioy of my harte, tell my soule (I beseech thee) if this be the ioy, of which thou hast spoken vnto vs by thy Sonne saying. Aske, and you shall

haue, that your ioy may be full. Because I haue founde a certaine ioy altogether full, yea more then ful. In soe much that the harte being full, the minde being full, the soule being full, and euerie parte of man being full, there shall remaine, yet an other ioy much more excellent then the former. All that whole ioy therfore shall not enter into those that reioyce, but al they that who∣lie reioyce, shall enter into the ioy of their Lord.

Tell me o Lord, tell me thy poore vn∣worthy seruant in wardly in my harte, if this be the ioy into which thy seruants shall enter, those I meane, that shall en∣ter into the ioy of their Lord. But cer∣tainely that ioy, in which thy elect shall reioyce, neither eie hath seene, nor care hath hearde, neither hath it entred into the harte of man. I haue not therfore as yet conceiued or spoken how much thy elect shall reioyce. Doubtles they shall reioyce as much as they shall loue thee; and they shal loue thee (o Lord) as much as they shall know thee. And how much shall they loue thee? Verily neither eie hath seene, nor eare hath hearde, neither hath it entred into the harte of man in this life, how much they shall knowe and loue thee in the next life.

Giue me grace (o my God) to knowe and loue thee, to the end I may reioyce in thee. And albeit during the time of this mortal life I cannot loue thee fully, yet let me profit and goe forewarde by louinge thee more and more daylie, that soe at length I may loue thee perfectly. Let thy knowledge here encrease in me, that there it may be accomplished, that here my ioy may be greate in hope, and there perfect in deede.

I beseech thee o good God, let me at length receiue that which thou hast pro∣mised, to wit, that my ioy may be fully accomplished. In the interim, let my mind mediate of it, let my tongue talke of it, let my harte affect it, let my mouth speake of it, let my soule hunger for it, let my body thirst after it, let my whole substāxsce, desire it, vntill I enter into the ioy of my Lord, there to remaine for all eternitie. Amen.

The end of S. Augustin's Manuel.