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 MEDITATIONS OF THE MOST GLORIOVS AND HOLY FATHER S. AVGVSTIN, BISHOP OF HYPPON: Confessor, and Doctor of Christs Church.

A Prayer vnto almighty God for the amendment of our life and manners. CHAPT. I.

O Lord my God graunt vnto my harte to desire thee, by desi∣ring to seeke thee, by seeking to finde thee, by findinge to loue thee, by louing to purchase par∣donne for my sinnes committed heere∣tofore, and being pardonned to com∣mit them noe mo••e. Graunt, o Lord my God, repentance vnto my hart, sorrowe vnto my soule a fountaine of teares vn∣to mine eies, aboundance of almes vnto my handes. O my kinge, extinguishe in

me the heate of vnlawfull luste, and kindle in me the fire of thy loue. O my redeemer, expell from me the spirit of pride and arrogancie, and mercifully graunt me the treasure of thy humilitie. O my Sauiour, rem••ue from me all an∣ger and testinesse, and gratiously giue me the shielde of patience. O my Crea∣tor, roote out of me all bitternes of af∣fection, and bestow vpon me the sweet∣nesse of a milde disposition. Giue me (most mercifull Father) a firme faith, a fittinge hope, a neuer failinge charitie. O my gouerner turne from me all vani∣rie, inconstancie of minde, instabilitie of hart, scurrilitie of speeche, loftines in my lookes, inordinate appetite of ea∣ting, reuilinge of my neighbours and brethren, the vice of detraction. The itche of curiositie, the desire of riches, the pillinge and polinge of such as are mightie, the affectation of vaine glorie: the euill of hypocrisie, the poison of flatterie, the despising of such as are in miserie and neede, the oppressinge of such as are weake and impouerished, the heate of auarice, the ruste of enuie, the death of blasphemie. O my maker, cut off in me indiscrete rashnes, stubbernes, vnquietnes, idlenes, drousines, slouth∣fullnes, dulnes of minde, blindnes of

harte, stiffenes in opinion, cruelty in my manners and conditions, disobedience to that which is profitable, repugnance to good counsell, excesse of speaking, pil∣linge of poore men, wronging of weake men, false surmises against those that are innocent, negligence towardes those vnder my charge, crueltie towardes those with whome I liue, impietie tow∣ardes my friendes and familiars, harde dealinge towardes my neighboures. O my God my mercie, I beseeche thee by thy beloued Sonne, graunt me the wor∣kes of mercie, the exercises of pietie; to take pittie on the afflicted, to giue coun∣sell to suche as erre, and are deceiued, to succour such as are in miserie, to helpe those that are needie, to solace those that are sadde, to ease those that are oppres∣sed, to helpe the helplesse, to comforte the comfortlesse, to forgiue my deb∣ters, to pardonne those that haue offen∣ded me, to loue those which doe hate me, to render good for euill, to despise noe man, but rather to reuerence all men: to imitate suche as are good, to take heede of suche as are euill: to embrace vertue, to reiect vice, patience in aduersi∣tie, continence in prosperitie, warinesse in my speeche, a doore of circumspection to my lipps, to treade vnder foote by cō∣tempt

all thinges temporall, to desire greately those that are eternall.

Mans acknowledging his miserie, his his commendation likewise of Gods mercie. CHAPT. II.

BEholde, o my maker, I haue daman∣ded of thee many thinges, and those not small, albeit I haue deserued nothing at all. I confesse, alas, I confesse, that I doe not onely not deserue these guifts and graces, which I haue demaunded, but great and grieuous torments vppon me to be inflicted. Notwithstandinge, publi∣cans, harlotts, and theeues doe embol∣den me, who on a soddaine being deli∣uered out of the iawes of theire ghostly aduersarie, are receiued into the bosome of the true shephearde. For thou o God, the maker of all thinges, albeit in all thy workes thou art ful of admiratiō, yet art thou most to be admired in thy workes of mercie and compassion. Whence by a certaine seruant of thine thou hast saied of thy selfe, his mercies are aboue all his other workes. And as it were speakinge of one, we hope thou hast saied of all thy people: I will not take a way my mer∣cie from him. For thou disdainest noe

man, despisest noe man, hatest noe man: vnlesse peraduensure suche a one, as being as it were besides himself, shall hate thee.

Thou therfore not onely forebearest to st••k when thou art angrie, but likewise giuest guifts and graces to those that haue prouoked thee, if they shall cease from li∣uinge wickedly. O my God, the ho••e of my health, and my refuge, I vnhappie crea∣ture, I haue prouoked thee, I haue sinned against thee, I haue incensed thine anger, deserued thy displeasure I haue sinned, & thou suffer••st me; I haue donne amisse, and yet thou endurest me. I•• I repent, thou dost pardonne me; if I returne, thou receiuest me; moreouer, whilst I delay to do 〈◊〉〈◊〉, thou expectest me. Thou callest me wanderin∣ge, thou inui••est me resistinge, thou tariest for me lingering, thou instructest me being simple, thou comfortest me being sor∣rowefull; thou raisest me from ruine, thou repairest me after I am fallen Thou giuest when I demaunde of thee, thou vouchsa∣fest to be founde, when I seeke thee, and when I knock, thou openest vnto me.

Beholde, o Lord God of my saluation, what to obiect I knowe not, what answere to make I am ignorant. There is noe place of refuge, to which I may flie from thee: there is noe place soe secret, in which I may remaine secret from thee. Thou hast

shewed me the way of liuinge well, thou hast giuen me the knowledge of walkinge as I ought, thou hast threatned to punish me with the paines of hell, thou hast pro∣mised to rewarde me with the ioyes of heauen.

Now therfore (o Father of mercy, and God of al comforte) pierce my fleshe with thy feare, to the ende that those thinges. which thou doest threaten, I may escape by fearinge thee, and giue me againe the ioy of thy saluation, that those thinges which thou doest promise, I may receiue by lo∣uinge thee. O Lord my force, my strength my God, my refuge, and my deliuerer, tell me, what I ought to thinke of thee, teache me with what wordes I am to call vpon thee, make knowen vnto me, which way I may please thee. One thinge (doutlesse) I knowe, with which thou art appeased, and an other which thou doest not despi∣se: verily an afflicted or troubled spirit is to thee a sacrifice acceptable, soe is likewise a harte that is contrite and humble. O my God and mine ayde, enriche me with the∣se guifts, barricade me with these bulwar∣kes against mine ennimie, graunte me this refreshinge against the flames of my vi∣tious inclinations, set open this pious place of refuge, to which I may flie from the tu∣mults of mine inordinate affections.

Graunt o Lord (thou strength of my sal∣uatiō that I be not of the number of tho∣se, whoe for a ••ime beleiue, and in time of temptation doe departe and leaue thee: couer my heade in the day of battaile, my hope in the day of affliction, and my safe∣garde in time of tribulation.

Beholde o Lord (my light and my life) I haue asked those thinges which I want, I haue made knowen those thinges which I feare: neuerthelesse my conscience tormē∣teth me, the secrets of my hart doe repre∣hende me, and what loue affordeth, feare disperseth: zeale encourageth me, dreade daunteth me: mine actions cause me to feare, but thy pittie giueth me cause of hope: thy mercie emboldeneth me, but my malice with-holdeth me. And to speake the truth, there occure to my memory ma∣ny sinfull imaginations which reprehende the boldnes of my presuminge affections.

Mans complainte, who for his disobe∣dience is not heard of God. CHAPT. III.

HE therefore which deserueth anger, with what face can he demaunde fauoure? he which meriteth to be puni∣shed, howe can he be soe foole-hardie, as

to aske to be rewarded; he incenseth the iudge, whoe neglectinge to make satisfa∣ction for his offence, maketh meane to ob∣taine a recompence: that malefactor moc∣keth and derideth his kinge and Lord, that carnestly requiteth that price and ho∣nou••e, which he nouer deserued. That foo∣lishe sonne likewise preuoketh to anger the sweete affection of his father. whoe after reproaches offered b••fore repen∣tance, doth vsurpe and lay title to his in∣heritance.

What is this (o Father tha•• I recompt of myselfe? I haue des••rued deathe, yet begge for life. I haue moued my kinge to anger, whose aide not withstanding I impudent∣lie implore I hau•• d••spi••ed my judge whome rashely I demaunde to be my hel∣per. I haue insolentlie refus••d to hea••e him••a a father, whome nowe I presume to choose for my d•• fender. Woe is me, for not comminge soe soone as I ought: Alas, alas howe little ha•••• doe I make? Woe is me, for that I runne nowe after woundes be receiued, disdatning to take heede of the dartes, before I was woun∣ded I neglected to beware of the weapons before hande, yet nowe I am troubled throughe the apprehension of deathe at hande; I haue infl••cted wound•• vppon wounde, for that I, haue not feared to adde

sinne vppon sinne. I haue made my for∣mer scarrs to fester with newe sores, for that I haue renewed my former faultes by newe iniquities, and those whome the diuine salue had made sounde, my phrene∣ticall itching hath againe vnbound. The skin, which being growen ouer my woun∣des, had hidden my maladie (by reason of the corruption breakinge forthe) hath growen to putrifie because mine iniquitie beinge re••••era••ed, hath euacuated and bereaued me of mercie, which before was graunted: for that I knowe it is written: In what hower soeuer a iust man shall sinne, all his good deedes shalbe forgotten. If the righteousnesse of a good man is abolished when h••••••l∣leth into sinne, by how much more is the pennance of a sinner defaced, if he re∣turne to the same?

O howe often haue I as a dogge, re∣turned to that which I had vomitted vpp before, and as a sowe haue wal∣lowed agains in the mire? I confesse, that it is impossible for me to remem∣ber howe manie simple and ignorant personnes by my meanes haue sinned, howe manye that were desirous to cease from sinne, I haue persuaded, howe many, that haue with-stoode me,

I haue constrained; to howe many that were willing, I haue consented; to howe many that walked in the right way, I haue prepared a ginne; to how many that sou∣ght the right way, I haue vncouered the pit, that they might fall in: and that I mi∣ght not be deteried from committing still the like, I easily put those past out of my minde. But thou in the interim (being a ••ust iudge) markinge and sealinge vpp mine offenses as it were in a bagge, hast considered all my waies, and hast num∣bred all my foote stepps. Thou hast all this while helde thy peace, thou hast bene silent, thou hast beene patient Woe is me, for that thou wilt speake at length, as a woman in her trauaile.

The dreade of the iudge comming to iudgement. CHAPT. IV.

O God of Gods, o Lord in mercy sur∣mountinge the malice of men: I knowe thou wilt not be alwaies silent; then I meane, when a flaminge fire shall burne before thee, and a terrible tempest shall shoure downe rounde about thee, when thou shalt call both heauen and ear∣the to iudge, and discerne thy people. And

loe in the presence of soe many millions of people, al mine iniquities shalbe reuea∣led, before soe many troupes of Angels, al myne abominations shal be desplaied: not onely of mine actions, but likewise of my wordes, and cogitations. Ther shall I poo∣re wretche stande to be iudged, by so ma∣ny as haue gone before me in doing good: I shall by soe many accusers be thought worthy of hell, as haue giuen me example of liuing well. I shalbe conuinced by soe many witnesses, as haue admonished me by theire wholesome speeches, and by their godly, and pious conuersation, haue caried themselues worthy of imitation.

O my Lord, I knowe not what to say, I knowe not what to answere: And albeit I am as yet free from that terrible danger, neuerthelesse my conscience doth afflict me, the hidden secrets of my harte doe torment me, couetousnes doth presse me, pride doth accuse me, enuie doth consume me, concupiscence doth enflame me, luste doth moleste me, gluttonie doth disgrace me, dronkennes doth conuince me, detra∣ction doth rent me, ambition doth sup∣plante me, extorsion doth check me, discorde doth distract me, anger doth disturbe me, leuitie doth vndoe me, drousines doth oppresse me, hyprocrisie doth deceiue me, flattery doth subdue me, fauoure doth

e••toll me, backbitinge doth disquiet me.

Beholde o my deliuerer, whoe hast de∣liuered me out of the hands of cruell peo∣ple Beholde with whome I haue liued from the day of my birthe, with whome I haue studied, and with whome I haue kept promise. Those ve••ie studies which here ••ofore I aff••cted, doe condemne me: which in ime•• pa••t I praysed, doe disprai∣se me. These are the friends to whome I haue assen••ed; the teachers, whom I haue obeyed; the ma••sters, whome I haue ser∣ued; the consellers with whome; I haue belei∣ued; the cittizens with whome I haue in∣habited; the fam••har acquaintance to who∣me I haue consented. Woe is me o my kinge and my God, for that my abode hea∣re is prolonged. Woe is me o my light, for that I haue liued with those that liue in darknes. And seeing holy Dauid saied soe muche, howe muche more may I be able to say. My soule hath dwelt too longe in a strange lande?

O my God my force and my fortresse, noe man shalbe iustified in thy sight. My hope is not in the sonnes of men Whom wouldest thou find iustified if thou shoul∣dest iudge seuerely, setting mercie aside? Neither is there any thinge whereof a iust man may vaunt, or which can bringe him to glorie, vnlesse thou preuent him afore

hande (being of him selfe vniust) with thy mercy and pittie. I therfore (o my Sa∣ujour) belieue what I haue hearde, that it is thy goodnes that doth drawe me to re∣pentance, thy hony-sweete lipps haue toulde it me. Noeman can come to me vnlesse my Father, who hath sent me drawe him. Seeinge therefore it hath pleased thee to instruct me, and by instru∣ction, hast vouchsafed mercifully to en∣forme me. I beseech thee with all the for∣ces of my harte and minde, o almightie father, togeather with thy most beloued sonne: I beseeche thee likewise o most sweete sonne, together with the most gra∣tious hohe Ghost, vouchsafe to draw me, that I may runne after thee by vertue of the sweete smel of thy pre••ious ointmēts.

The helpe of God the father is desired, by the merits of God the sonne. CHAPT. V.

VNto thee I crie (o my God) vnto thee I call, for that thou art nighe to all those that crie and call vpon thee in the truth. Thou art the truth, reach me I be∣seech thee for thy mercies sake, teache me, o sacred truthe, to call vpon thee in the truthe, and for that I knowe not how

this ought to be donne. I humbly desire thee (o blessed truth) that thou wilt vou∣chsafe to teache me: because wisedome without thee is meere ignorance, but the knowledge of thee is an absolute science. Instruct me (o diuine wisedome) & teache me thy lawe, because I assure my selfe that man shalbe happie, whome thou shalt vou∣chsafe to instruct and ••each in thy law.

I desire to implore thy assistance, which I beseeche thee let be donne in the truth. What is it to implore the assistance of the truthe in the truthe, sauinge onely the as∣sistance of the father in the sonne? Thy worde therfore (o holy Father) is the tru∣the, the truthe being likewise the begin∣ninge of thy wordes. For this is the begin∣ninge of thy wordes, that in the begin∣ninge was the Worde. In that beginning I adore thee, whoe art the best begin∣ninge. In that worde of truthe, I craue thy ayde, o most absolute truthe.

In which worde of truthe, may it please thee (whoe art the selfe same truthe) to direct and instruct me in the truthe: for what is more sweete, then to call vppon the father, in the name of his onely be∣gotten sonne, to moue the father to mercie by remembrance of his childe, to appease the kings sury, by naminge his dearest pro∣genie? By these meanes are fellons deliue∣red

out of prison, thus they that lie fette∣red, are freed from theire irons, thus they that are condemned, obtaine not onely to be quit and absolued, but likewise with unexpected fauoures to he rewarded, to wit, by making knowen to the Princes thus incensed, the loue of theire childe soe muche beloued: in this manner likewise doe seruants escape the punishment of theire maisters, when they haue offended, whilst the sweetnes of theire children, doth make intercession for them, that they may be pardonned.

After the same manner, I beseeche thee o father omnipotent by the loue of thy omnipotent sonne, deliuer my soule out of prison, to the end it may more freely con∣fesse thy name. I beseeche thee by thy coe∣ternall and onely sonne, deliuer me from the irons and fetters of sinne, and by the intercession of thy most deare childe sit∣tinge at thy right hande, vouchsafe to re∣store me to life, beinge by him appeased, albeit my meritts doe adiudge me to be condemned.

Certainely I knowe noe other media∣tour, whome I may sende vnto thee, but him onely, whoe is the sacrifice offered for the reconciliation of our sinnes, whoe sitteth at thy right hande, makinge inter∣cession for vs. Loe this is my aduocate

with thee o God the father Loe this is that high Priest, whoe needeth not to be purged with an others bloude, for that he shineth beinge sprinkled with his owne. Loe this is that sacred hoste, soe pleasinge and ful of perfection offered and accepted so a••sauoure of sweetnes. Loe this is that lambe without blemish, who before those that sheared him, hea••d his peace, for that beinge buffeted, spit vpon, and reuiled, he did not soe muche as open his mouth. Thus he that was free from sinne, tooke vpon him the burden of our sinnes, and by his owne woundes, cured out soares.

Heere man doth represent to God the Father, the passion of his sonne. CHAPT. VI

BEholde (o pittifull father) thy most pittifull sonne, suffring such pittifull thinges for me. See o most mercifull kin∣ge, whoe it is that suffereth. Is not this o my Lord, thy most innocent sonne whom thou d••dstgiue, therby to deliuer thy ser∣uant? Is not this he, o author of life, whoe was led as a sheepe to the slaughter, and being made obedient vnto thee even unto deathe, feared not to vndergo that kinde of deathe, which of all others is most

cruell, and painefull? May it please thee (who art the only dispenser, and disposer of our safety and saluation) to remember, that this is he, whome, albe ••it thou hast begotten by thine owne vertue and diui∣nitie, thou wouldest have notwithstan∣dinge to be pertaker of mine infumitie. This verily is thy diuini••e, whoe tooke vppon it my humani••ie ascended the tree of the crosse, and in the fleshe which it had assumed sustained greate torments.

O my Lord God, vouch safe to ast the eies of thy maiestie, vppon the worke of thine unspeakeable mercie. Beholde thy sweete sonne stretched forth at lenght on the crosse. Looke vppon his innocent han∣des, gushing for the streames of innocent bloude, and being pacified, remit the mis∣deedes, which my hande•• haue commit∣ted. Consider his naked side, pierced throu∣ghe with a cruell lance, and cleanse me in that sacred fontaine, which I do belieue to haue flowed from thence. See his vndefi∣led feete (whoe neuer stoode in the way of sinners, but alwaies walked in thy lawe) fastned with longe and boysterous nayles: and gratiously make perfect my paces in thy paths, makinge me to hate and abhor all the waies of iniquitie. Remoue from me the way of iniquitte, and mercifullie make me to chose the way of veritie. I be∣seeche

thee, o kinge of Sainctes, by thy faincte of Sainctes, by this my redeemer, make me to runne the way of thy commā∣dements, that I may be vnited to him in spirit, who disdained not to be cloathed with my fleshe.

Dost thou not (marke o merciful father) the heade of this thy younge and dearest sonne (being bowed downe on his snowe∣white shoulder) resolued into a deathe of vnestimable value? Looke vppon the hu∣manitie of thy beloued child, most meeke creator, and take compassion of the wea∣kenes of thy weake creature. His naked breast groweth white, his bloudie side lo∣keth redde, his out-stretched bowells be∣come drie, his comely eies growe dimme, his kingly countenance waxeth pale, his longe armes growe colde and stiffe, his thighes (in whitenes like vnto Alablaster) hange downe, the water of his blessed bloude, doth bathe his pierced feete.

Beholde (o glorious father) the mangled members of thy most gratious sonne, and courteously call to minde, what my sub∣stance is. Regarde the punishment of God made man, and release the miserie of man by thee formed. Consider the torments of the Redeemer, and pardonne the offence of him, that was redeemed. This is he, o my Lord, whome thou hast stricken for

the sinnes of thy people, albeit he be thy well beloued, in whome thou hast beene well pleased; this is that innocent, in who∣me noe fraude was euer founde, and yet was he reckoned and reputed amongst the wicked.

Heere man doth acknowledge himselfe to haue bene the cause of Christs passion. CHAPT. VII.

WHat hast thou donne (most sweete childe) that thou shouldest thus be iudged? What hast thou donne most lo∣uinge youth, that thou shouldest be soe cruelly handled? What was thy sinne, what was thy fault, what was the cause of thy deathe, what was the occasion of thy condēnation? I am the stripe that hath cau∣sed thy paine, I am the faulte, for which thou wert slaine, I am the default for which thou didst die, the mischeife for which thou wert treated soe cruellie. I am the blacke and blewe strokes of thy pas∣sion, I am the trauaile of thy tormentinge.

O wonderfull manner of proceeding, in a matter of iudgement and correction! o vnspeakeable disposition, in a mysterie vn∣kowne! The vniust doth sinne, and the iust

is punished The guiltie doth amisse, and the guildesse is corrected. The vngodly doth offende, and the godly is condem∣ned. What the wicked doth deserue, the good doth suffer. The debt contracted by the seruant, is discharged by the maister: what man doth doe, is endured by God. How low, o sonne of God, how low hath thy humilitie descended? how much hath thy charity beene enflamed? how farr hath thy pittie proceeded? how fa••r hath thy kindnes encreased? how farr hath thy loue extended? how farr hath thy compassion ar••iu••d?

For it is I that haue donne amisse, and thou art cōdemned I haue committed the offence, and thou art punished. I haue done the faulte, and thou art tormented. I haue beene proude, & thou art humbled. I haue beene high minded, and thou art abased. I haue beene disobediēt, & thou being obe∣dient, hast suffred the paine of my disobe∣dience. I haue beene giuen to glouttonie and excesse, and thou art afflicted with ab∣stinēce. An inordinate heate, hath violent∣lye drawen me to vnlawefull concupis∣cence, & true charitie hath led thee to the crosse. I haue presumed to doe that which was forbiden me, and thou hast taken the punishment vppon thee. I am de∣lighted in eating, and thou art tormen∣ted

on the tree of thy passion I abound with pleasures, and thou art pearced with nayles. I taste the sweetnes of the apple, and thou the bitternes of the gall My mother hue doth laugh with me, and thy mother the B. Virgin Marie, doth lament with thee

Behold o king of glorie behold my wickednesle, and thereby may plainely be seene thy goodnesse. Behold mine iniustice, and thereby is ma••••e manifest thy righteousness: What shall I giue thee, o my king, and my God' what shall I giue thee for all the benefits, which thou hast bestowed vpon me? Verily no∣thing can be found in mans hart, that can counterpoise soe greate a desert. Can anie thinge possibly by the witt of man be imagined, to which the mer∣cie of God may fittly be compared? Neither is it the parte of a creature, to attempt to make full amendes for the assistance he hath receiued of his creator.

How beit there is somethinge, o sonne of God, by reason of thy admirable dis∣posinge of all thinges, there is something, in which my frailtie may healpe me som∣thinge: to witt, if my soule growinge compunct through thy visitation, doe crucifie the flesh, together with the vices

and sinfull affections of the same. Soe that when this is graunted by thee, from that time forewarde, the soule doth begin to suffer with thee, for that thou likewise hast vouchsafed to die for mine iniquitie. And thus by the victorie of the inwarde man, it becommeth stronge and fortified against the exteriour, hauinge thee for cap∣taine, and leader. In soe much that hauing vanquished and ouercome all internall persequution, it feareth not for thy loue, to expose it selfe to a sworde or iauelin. This the smallnes of my condition, if it be founde pleasinge vnto thy goodnes, will (accordings to my meane forces) be like to my creators greatnes.

This heauenly remedie of thine, o good Iesu, this counterpoison or preseruatiue of thy charitie, I beseeche thee by thy anciēt and accustomed mercies, powre into my woundes, to the end, that all contagion of sinne beinge cast forth, it may restore me to my former health, that hauinge tasted of the pleasant liquor of thy sweetnes, I may vtterly contemne all worldly vani∣ties, and feare none of its aduersities: and hauinge likewise in my remembrance that eternall excellencie, I may alwaies dis∣daine the blastes of such honour as is trā∣sito••ie.

Let nothinge (I beseeche thee) be sweete,

nothing pleasing, nothing pretious vnto me without thee: lett nothing, be it neuer soe faire and beautifull, like and content me but thee. I ett all thinges (I pray thee) without thee, seeme vnto me base and fil∣thie. Lett whatsoeuer is offensiue to thee, be displeasing to me, and the fulfilling of thy wil and pleasure, my continuall desire. Lett it greiue me to be glad without thee, and lett it be my solace to be sad for thee. Lett thy holy name, be my recreation, and the memorie of thee, my consolation. Let my teares in searching out day and night thy justifications, be my bread; lett the la∣we of thy mouth be my riches and treasu∣re, to be preferred before thousands of golde and siluer. To obey thee, lett be vn∣to me amiable and delightfull, and to resist thee, hateful and detestable.

I humbly begg of thee (o my hope) by all thy mercies, that thou wilt be pleased to pardon me mine iniquities. Open mine cares to thy commaundements, and for thy holy name I beseeche thee, permit not my harte to fall into wordes of malice, to same excuses when I haue done amisse. I desire thee likewise by thy wonderfull humility, that the foote or affection of pride, may not approach vnto me, and that the hande or actions of sinfull men, may not moue and allure me to swarue from thee.

Heere man for his reconciliation, doth propose to God the Father, the passion of his sonne. CHAPT. VIII.

BEholde (o almighty God) the Father of my lorde, dispose mercifully of me, and take pitty vpon me, because what∣soeuer I haue founde most pretious, I haue deuoutly offered vnto thee; whatsoeuer I haue knowne most deare, I haue humbly presented vnto thee. I haue reserued no∣thinge vnto my selfe, but haue exposed all to thy maiestie, I can adde nothing els, for that I haue sent my whole hope in em∣bassage vnto thee. I haue sent thy be∣loued sonne as my aduocate vnto thee, I haue sent thy glorious onely begotten, as a mediator betweene thee and me. I haue (I say) sent one to make interces∣sion, by whose meanes I trust to obtaine pardon. I haue directed thy Worde with my wordes, whom I haue affirmed to haue beene sent for my misdeedes; and haue recounted vnto thee, the passion of thy most sacred sonne, which I doe be∣leeue to haue beene suffred for my re∣demption I doe beleeue that his deitie sent by thee, hath vouchsafed to be cloa∣thed

with my humanitie, in which he thought it not strange to endure buffets, bondes, spittinges, derision, and mock∣inge, yea to take patiently the crosse, the nayles, and the lances percinge.

This humanitie, whilome subiect to the cryinge of infancy, wrapped in the swad∣linge cloathes of childhoode, troubled with the trauailles of youthe, made leane with tastinge, wearied with watchinge, tired with trauailinge, after that cruelly treated with whipps, torne with tormēts, reputed as dead, endowed with the glory of his resurrection, he hath caried with him vnto the heauenly felicitie and placed the same at the r••ght hande of thy Maie∣stie. This is that, which doth implore thy mercy to pardon mine iniquitie.

Heere beh••ulde (o holy Fa••her the son∣ne whom thou hast begotten, and the ser∣uant, whom thou hast redeemed See heere the Creator, and despise not his creature. G••atiously embrace the shephe∣ard, & mercifully looke vpon the sheepe, which vppon his owne shoulders he hath brought backe vnto the folde. This is that most faithfull shepheard, who heresofore with much and manie laboures, sought the sheepe that was loste, wanderinge ouer the craggie hilles, and dangerous dales. Who liauing at length found this

one sheepe that had beene lost, beinge now almost dead, and fainting for want of foode, with iov he laied it on his owne shou••ders, and bindinge it fast vnto him with cordiall cordes of affection, he drewe it out of the pitt of perdition; and lastly holding it fast with the embracements of his mercy (that it might not againe get away) he brought it backe to the ninety nine, that had neuer gone astray.

Beholde o Lord, thou who a••t my king, and God of all power, beholde the good sheepheard doth yeeld thee an accompt of that, which thou hast committed to his charge. he hath by thy ordinance vnderta∣ken to saue man, whom he hath repaired and rendred vnto thee free from all spott of sinne. Beholde thy most deerely belo∣ued sonne hath reconciled vnto thee, the creature which thou didst create of clay, which had departed farr from thee Behol∣de the milde sheapphearde, doth bringe againe to thy flocke, the sheepe, which the violent theife had driuen a way. He repre∣senteth the seruant before thy face, that did runne away through the guilt of his owne conscience to the end, that he, who by his owne merits deserued punishment, may by the satisfaction of this (soe good a Lord) obtaine pardon, and that he to whom hell was due for his sinnes and ini∣quitie,

may hope in shorte time, by mea∣nes of soe good a guide, to be recalled to the countrie of hauenly felicitie.

I haue beene able of my selfe to offende thee, but of my selfe I cānot appease thee. My God is become mine ayde, to witt, thy beloued sonne, makinge himselfe partaker of my humanitie, that he might cure mine infirmitie: to the end, that by the same thinge from whence arose the cause of of∣fence, he might offer vnto thee a sacrifice of praise: and by this might make me acce∣ptable to thy mercie, that sittinge at thy right hande, he might alwaies shewe him∣selfe to be of the same nature and substan∣ce with me. Beholde this is my hope, this is my confidence.

If thou doest (as worthily thou maiest) contemne me in respect of my sinne, at least looke mercifully vpon me for the lo∣ue of thy beloued sonne. For thy sonnes sake, pardon me his seruant. Looke vpon the Sacrament of his fleshe and remit my fleshes guiltines. Lett my sinnes (I besee∣che thee) be blotted out of thy sight (be they neuer soe vilde) as often as thou doest see those wide open woundes of thy bles∣sed childe. Washe a way (I beseeche thee) the spotts of pollution and filthines where with I am defiled, as often as thou doost behold the pretious bloud flowing from

his sacred side And for that flesh hath cau∣sed thee to be angry le••t flesh 〈◊〉〈◊〉 wise (I most humbl requ••st thee) moue thee vnto mercy: that as flesh hath se••uced me to sin, soe flesh may reduce me to p••rdon.

True it is, that much is due to my im∣pietie, but much more to his pitty. Great certainly is my wickednes, but farr grea∣ter is his worthines. For by how much higher God is then man in greatnes and exceliencie, by soe much lower is mans malice to his goodnes in quality and qua∣titie.

For what hath man done and commit∣ted, which the sonne of God being made man, hath not redeemed? What pride could swell to be soe great, which so great humi••i••y did not abate and defea••e? What power of death coulde grow to haue soe supereminent power and dominion, as that Christ had not power to destroy and p••ll it downe by the paine of his passion? Verily (o my God if the demerits of man sinning, and the meritts of his cr••ator re∣deeming him, were weighed togeather in a ballance that is iust and euen, farr grea∣ter distance and difference would be foun∣de betweene them, then is betweene the East and West, or betweene the lowest hell, and the highest h••auen.

Now therfore (o most excellent creator

of light) now mercifully pardo) me my sin∣nes, for the vnspeakable labours of thy be∣loued sonne. Lett my wickednes (I besee∣che thee) be now forgiuen by meanes of his pitty, my peruersnes, through his mo∣desty. my fiercenes through his meekenes and mercie Lett his humilitie, now winne my hautines; his sufferance, mine impatiē∣ce; his benignity mine vncourteousnes; his obedience, my disobedience, his tranquil∣litie, mine vnquietne; his sweetnes, my bitternes; his mildnes, my hastines, his cha∣ritie, mine vngentlenes.

A prayer to desire the assistance of the Holy-Ghost. CHAPT. IX.

VOuchsafe now, o true loue of the di∣uinity, o sacred communication of the almighty Father, and his most blessed sonne; O Holy Ghost the almighti aduoca∣te, the most meeke and mercifull comfor∣ter of those that mourne, and are in mise∣ry, vouchsafe now to flow and descende into the secret roomes of my harte by the powerfull vertue; and dwellinge and abi∣dinge in me, make ioyfull by the shininge of thy bright illumination, all the dark∣some dennes of my neglected mansion:

fruitfull likewise I beseeche thee (by visit∣ting me with the aboundance of the hea∣uenly dewe of thy grace infused whatso∣euer thou shalt finde in me, through longe neglect to be growne corrupt or withered. Wounde with the darte of thy loue, the secret places of mine inwarde man, and entringe in, set on fire with thy wholsome flames, the internall partes of my dull af∣fection: consume likewise whatsoeuer is amisse in all the partes and powers of my body and soule within, by enlightninge me with the fire of sacred deuotion.

Giue me to drinke of the fountaine of thy pleasure, that I may not desire to taste of the poysoned sweetnes of any worldly creature. Iudge me (o Lord) and discerne my cause from vniust people, teache me to fulfill thy will, for thou art my God. Be∣cause 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 shalbe 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 sor∣rowefull 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 wido∣wes. 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 depar∣ting. 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 smal∣nes 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 thin∣kinge 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 cō∣fesse) to serue thee, but thou art not vn∣worthy

worthy of my seruice, seinge thou hast created me. Graunt me therefore (o Lord) to doe that whereof thou art worthy, and I shalbe worthy of that, whereof I am now vnworthy. Make me (by what mea∣nes thou wilt) to cease from iniquitie, that (accordinge as I am bounde) I may be able to serue thee, Graunt me soe to keepe, go∣uerne, 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 vnbe∣gotten, 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 vnse∣parable 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 sacrifi∣ce 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 vn∣defiled conscience, doe willing••ly and ioy∣fully offer vnto thee, those vowes of prai∣se, which by the guift of thy grace are foū∣de within me.

I therefore with my whole harte be∣leiue, 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 natu∣re or essence, simple, spirituall, inuisible & incompre••ensible; hauing nothing higher or lower, or greater then thy selfe, but be∣inge 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 lo∣cation, filling all thinges without exten∣sion, occurring euery where without con∣tradiction, going beyond all thinges without motion, stayinge in all thin∣ges 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 thin∣ges mutable, thy selfe being without mu∣tation.

In greatnes infinite, in vertue omnipo∣tent, in goodnes superexcellent in wisedo∣me 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 pa∣tient towardes offenders, most pittifull to∣wardes penitent sinners, beinge still the same eternall, and euerlastinge, immortall, & immutable, whom the largenes of pla∣ces doth not enlarge, nor the litlenes make lesse, nor any places of receipt whatsoe∣uer, doe any way straighten and presse to∣gether.

Neither doth thy will alter thee, nor freindshipp corrupt thee, or dolefull thin∣ges trouble thee, or ioyfull thinges moue thee. Whom neither forgettfullnes doth make to forgett, nor remembrance to re∣member any thinge. To whom thinges past, and thinges to come are alwaies pre∣sent. To whom beginning neuer gaue be∣ginning, nor time augmentation, neither shall any hap or chaunce, euer giue en∣ding: but thou art he, who liuest for euer

and euer before all ages, and in all ages, and through out all ages. To thee there∣fore, is due perpetuall prayse, and eternall glorie, most soueraigne power, and singu∣lar dignitie, and euerlastinge kingdome, and dominion, worlde without end du∣ringe 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 behol∣der and searcher of my hart) I haue confessed the omnipotency of thy ma∣iestie, & 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 fin∣de 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 so••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 euāge∣list affirmeth of him, He was in the world, and the world was made by him. Doutlesse he was sent thither by taking vpō 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 pit••ifull Creator,) who hast not spared euen thine onely son, but hast giuen him, for vs sinners? He hath beene obedient vnto thee vnto dea∣th, euen the death of the crosse, and takin∣ge our hand writing or obligation (wher∣in we stoode bounde a•• slaues to the diuell by sinne (and fastninge the same to the crosse, he hath crucified sinne, and vanquis∣hed death: he I say) who only remained free amongst those that were deade, ha∣uinge 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 cō∣quest, and for this cause a conquerour, be∣cause 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 whō the Diuell coulde neuer finde any iniqui∣tie, 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 negli∣gences; replenishe me with thy sacred vir∣tues and perfections, and make me com∣plete 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 rea∣son 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 procee∣deth 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 ma∣ny 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 be∣gotten sonne of thine from thy bosome, to saue vs sinners beinge then the children of perdition.

I giue thee thankes for his sacred incar∣nation 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 resur∣rection, ascendinge in theire sight aboue all the heauens, and sittinge at thy right han∣de, powred forth the holy Ghost, (accor∣dinge 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 red••emed: as like∣wise for that most holy and liuel•• myste∣rie of his bodie and bloude, wherewith we are daylie in thy Churche sedd and ine∣briated, walhed, and sanctified, and made pertakers of his soue aigne Good. I giue thee thankes for thy admirable and vn∣speakeable 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 worl∣de, as that, thou hast giuen thine onely be∣gotten sonne, to the end, that euerie one, which beleiueth in him, might not per∣ishe, but haue life euerlasting: which life euerlasting consisteth in this, that (by a pure and perfect faith and workes answe∣rable 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 chari∣ty thou hast giuen thy sonne, to de∣liuer 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 immacu∣late virgin Marie, vnlesse he had like∣wise 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 mer∣cy, 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 fee∣ling 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, where∣with thou hast loued vs? Thou hast sent thy son, in the likenesse of flesh subiect to sinne, that he might conuince sinno of sin∣ne, & 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 vn∣worthy, proceeding frō thy meere good∣nes and mercy, doth surpasse all the know∣ledg and learning that either is or may be. For that thy sonne our God, hath not takē the nature and essence of Angells, but the ••eede of Abraham, becomming like vnto vs in euerie thinge, setting aside onely sinne.

Taking therfore 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 Che∣rubins 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 thē, God and man.

This verily is my whole hope and con∣fidence. 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 hin∣der me, yet my substance doth require the same: although my faultes doe exclude me, yet the participation of the same natu∣re 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 shalbe 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 infi∣nite mercy (o my Lord God) with my mouth ha••••e, & al the force I haue for all thy benefits, by which thou hast vouchsa∣fed soe wonderfullie to releiue vs whē we were vndone, and this by meanes of thy sonne our Sauious and Redeemer, who hath died for our sinnes, and hath risen a∣gaine for our iustification and liuing now for euer, sitteth at thy right hand and ma∣keth 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 Fa∣ther 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 bo∣some are enclosed all the treasures of wise∣dome and learning.

He himselfe is witnes and iudge, iudge and witnes, from whom noe sinnful con∣science shalbe able to escape: because all thinges are open and euident to his eies. He truly, that was iudged vniustly, wil iud∣ge the world with equitie, and the people with indifferencie. I therfore euerlasting∣lie blesse thy holie name (o almightie and mercifull Lord) and with my whole hart glorifie the same, in respect of that vnspeakeable, and wounderfull coniun∣ction 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 vou∣chsafed 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 vni∣ted, 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 ex∣change past explication, o maruailous be∣nignity of the diuine bountie, for euer to be admired, and for euer to be beloued! We were altogether vnworthy to be ter∣med 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 inesti∣mable pitty, bounty and charitie, that thou wilt make vs worthy of the great and am∣ple promises of thy same sonne Iesus

Christ our Lord. Make knowen vnto vs thy sonne, and confirme this, which thou hast wrought in vs: Accōplish 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 under∣stand 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 bene∣fitt of his Redemption. CHAPT. XVI.

O How much are we bounde vnto thee (o Lord our God) being redee∣med with soe great a guift? being succou∣red 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? Ve∣rily 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 frō thy mercie.

We truly haue noe other meane wher∣by to serue and please thee, but onely the guifts, which we receiue from thy lib••ra∣liti•••• 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. O Lord our God, who art a mercifull and good God, a God of all power, a God of vnspea∣kable, and incomprehensible nature, God the instructor of all thinges, and the Father of our Lord Iesus Christ, who for our com∣mon good, hast sent from thy bosome, our most sweet Lord thy beloued sonne, to take vpon him our life, that he might giue vs his, and might be perfecte God of thee his Father, and perfect man by rea∣son of his mother whole God, and whole man, one and the same Christ, eternal and temporall, immortall and mortal, creator

and created, strong and enfeebled, con∣querour and conquered, nourisher & nou∣rished, sheepe and shepheard, dying tem∣porallie, and liuing with thee eternallie: who promising the liberties of euerlasting life to those that loued him, vsed these wordes vnto his disciples: Whatsoeuer you shall aske my Father in my name, he will giue it you.

By this high Preist, true Bishoppe, and good shepheard, who hath, offered him∣selfe as a sacrifice vnto thee, laying down his life for his flocke: I beseech thee by him, who sitteth at thy right hand, and maketh intercession for vs, being our Re∣deemer and aduocate, yea by thine owne mercifulnesse and goodnesse I humblye craue of thee, o God most merciful, milde, and benigne louer of mankind, that thou together with thy same sonne and holie Ghost (for that you all three beinge but of one & the same nature, are to be estee∣med but one and the same giuer) wilt giue me grace to praise and glorifie thee in all thinges with great contritiō of hart, and manie teares, with much feare and trembling. But for that our corrupt body, is as a clogg or burden to the soule, prick forward (I beseeche thee) my lasines with thy spurres, and make me promptly to perseuere day and night in fulfillinge

thy commaundements, and in soundinge forth thy praises. Graunt that my hart may waxe hoate within my bosome, and that I may be as it were sett on fire by meanes of my meditation.

And because thine onely begotten son God hath saied: Noe man commeth to me, vnlesse my Father, who hath sent me, dra∣we him, and noe man commeth to the Fa∣ther, but by me: I humbly pray and besee∣che thee, draw me vnto him continually, that he at length may bring me thither to thee, where he sittethe at thy right hand: where there is euerlasting life enduring hapy, for euer, where there is perfect loue voide of all feare: where there is one eter∣nall day, and one desire of all: where there is most soueraigne and certaine assured∣nes, and assured quietnes, and quiet ioy∣fullnes, and ioyfull happines, and happy euerlastingnes, and euerlasting blessednes, and blessed seeing and praising of thee, being likewise endlesse: where thou with him, and he with thee, in communion of the holy Ghost, liuest and raignest God eternally and euerlastingely, throughout all ages, times, and generations. Amen.

A most deuoute prayer to our Sauiour Iesus Christ. CHAPT. XVIII.

O Christ my God and hope, thou loue of mankind. The light, way, life and praise, of those to life assign'd. Behould thy bondes, and woundes, thy crosse, death, and thy graue. All which thou didst eudure, vs sinners for to saue. Three daies being past, from death thou didst arise againe, And thy sadd freindes mad'st gladd, who doubtfull did remaine. The fourth day to heauen thou ascendedst where before. Thou did'st, do'st, & shalt liue, and raigne for euermore.

Thou art my liuing and true God, my reuerend Father, my louing Lord, my great king, my good shepheard, my most holie helper, my most faire beloued, my bread of life, my Preist for eternitie, my guide to the heauenlie country, my true light, my most sacred sweetnes, my direct way, my cheife knowledge, my pure sim∣plicitie,

my peaceable amity, my sure guat∣dian, my best portion, my perpetuall safe∣tie, my immense mercy, my most strong patience, my immaculate sacrifice, my sa∣cred redemption, my firme hope, my per∣fect charitie, my true resurrection, my life euerlasting, my most happie vision and re∣ioycing, which shall neuer haue ending I humbly desire, begge, and beseech thee, that I may walke by thee, attaine to thee, and repose in thee, who art the way, the truth, and the life, without which noe mā can come to the Father. Thou truly art my desire my most sweete and gratious Lord.

O brightnes of the heauēly Fathers glory who sittest aboue the Cherubins, and be∣holdest the bottomles pits, being the true light, the enlightning light, the neuer fail∣ing light, on whom the Angells desire to looke. Behold my hart is in thy presence, dissolue the darkenes thereof, that it may be wholy replenished with the light of thy loue. Bestow thy selfe vpon me (o my God) giue me thy selte. Behold (o Lord) I doe loue thee and if it be to little, make me to loue thee more I cannot guesse how much loue is sufficiēt to loue thee withall, that my life may runne forewarde in desi∣re of being embraced of thee, neuer stay∣ing vntill it attaine to remaine hidden in

the secret fauour of thy diuine maiestie: yet this I know, o Lord, that it goeth not well with me, both within and without me as often as I am without thee; for that I esteeme all manner of riches and aboun∣dance besides thee, to be meere want and pouertie. Because thou onely art that good, which cannot be changed into bet∣ter or worse: thou art he alone, who sim∣plie art alone, to whom it is not one thing to liue, and an other thing to liue happily, for that thou art thine owne happines:

Howebeit we that are thy creatures (to whom it is one thinge to liue, & another thing to liue happily) ought to attribute both our whole life and liuing happily to thy onely grace and bountie. We therfore haue alwaies neede of thee, but thou ne∣uer of vs, for albeit we were not at all, yet nothing woulde be wanting to that good, which thou art: We therfore haue neede (o Lord our God) at all times to adhere to thee, that by thy countinuall ayde, we may be able to liue soberly, iustly and re∣ligiously.

True it is, we are drawen downwarde by the burden of our humaine f••ailtie: but by the guift of thy grace we are inflamed, and are caried vpward, we burne, goe foward, we mounte vpward and making ascents in our hartes, we sing a graduall song, we

are sett on fire through the good fire of thy loue, and goe foreward. But what ma∣keth me now to soare vpp to the peace of Hierusalem? Because I reioyce at those thinges, which are toulde me. We shall goe into the house of our Lord. Our good desire getteth vs a place there, to the end we affect nothing els but to remaine there for euer.

Seeing therfore we haue noe permanēt citty during the time of this life, but ex∣pect one heere after, (because as long as we liue in this world, we are as strangers and pilgrimes in a forraine countrie, in res∣pect of thee o Lord) for that our citty and habitation is in heauen: for this cause I am accustomed (being guided by thy grace) to enter into the secrett closett of my hait, where I sing sonnetts of chaste loue vnto thee my king, and my God, groaning forth most greuious sighes in the place of this my pilgrimage, where the dittie of my sō∣ges are thy iustifications.

And calling Hierusalem to minde, I doe dilate the senses and affections of my hart in thinking thereof, in thinking I say) of Hierusalem my countrie, of Hierusalem my mother, and of thee the ruler, the be∣autifier, the father, the defender, the patrō the gouernour, the pastor: the chaste and durable delightes, the constant ioy, and all

the good thereof, yea farr more then can either be spoken or imagined, because thou art the onely soueraigne, and true good: neither will I attende to any other thing, vntill it shall please thee (my God and my mercy) to sett me at liberty from the deformitie of this my corrupt body, & being brought by thee in to the peace of this my most deare mother (whither the first fruites of my sou••e are sent already) I may be conformed and confirmed in the same for all eternity.

The distinction and difference betweene that wisedome which is Gods house, and that which is diuine. CHAPT. XIX.

THis (o God) is that house of thine, which is not built of any earthly or heauenly substance that is corporall, but is altogether spirituall, and by participation eternall: for that it shall neuer growe to ruine or decay, in respect that thou hast ere∣cted it for all eternitie, thou hast giuen a commaundement, and it shall not passe a∣way, howbeit it is not coeternall to thee o God, seing that by creation it hath taken ••s beginning.

The first thing therefore created is wise∣dome:

yett not that wisedome, which is altogether coeternal and coequall to God the Father, by which at first all thinges were made, and in whom at the begin∣ning, heauen and earth were made: but that wisedome, which was created spiri∣tuall (to witt Nature) by contemplation of the light, is become light. For that wisedome likewise (albeit created) is termed wisedome. Neuertheles there is as great difference betweene that supreme wisedome, which is the creator, and that, which is created, as is betweene the light, which doth enlighten, and that which is enlightned, or as is betweene iustice iu∣stifying (which thou o God art) and iu∣stice, which ariseth from our iustification. For we likewise (accordinge to the te∣stimonie of the Apostle) are termed the iustice of God the Father, in thee his sonne our Lord.

Sithence therefore a certaine kinde of wisedome was created before all other thinges, to witt, that of thy chaste cittie (Hierusalē) our mother, which is aboue, and is free, and to endure for euer in the heauens; for this reason it hath beene created a reasonable and vnderstandinge soule: But in what heauens? cuen in those which doe prayse thee, which are the hea∣uens of heauens, because this is the heauen

of heauen prepared for our Lord, And al∣beit we doe not find any time before this wisedome, which was before the creation of time (being indeede the first of al other creatures) yett thou, o eternall God the creator of all thinges, art before it, from whom it hath taken its beginning, though not beginning of time (because as yet time was not begun) yett of his condition and being: whereupon it hath its being and be∣ginning: in that sorte frō thee, o Lord our God, as that it is plainely an other thinge and altogether different from thee, albert we finde not any time either in it, or be∣fore it. Verilye it is able at all times to see and contemplate thy face, neither doth it at anye time looke aside from the same. Whence it proceedeth that it remaineth stedfast without either chaunce or change. Neuerthelesse it is of it selfe subiect to mutabilitie, by which it woulde become darke and colde, were it not that beinge by greate loue vnited to thee, it did shine, and growe hote by thee, as it were by the sunne at midde-day.

Finally it is conioyned to thee the true, & truly eternal God with that chaste loue, as that, albeit it be not coeternall with thee, yett it cannot be seuered and sepe∣rated from thee by anie variation and

mutation of time, but doth rest in the most true contemplation of thee alone. For that thou (o Lord) dost shew thy selfe to this thy house louing thee, (like as thou hast commaunded) neither doth it neede any thing els. Hence it is, that it doth not swar∣ue, or goe aside either from thee, or from it self, but remaineth alwaies stable in the same state, by perpetually seinge thee, the true light, by continually louing thee, the chaste loue thereof.

O high and happy creature, most happy of all others, by being allwaies adherent to thy happines! O happy and excessiuely happy house, who hath thee, for her euer∣lasting Lord, and light. Neither doe I finde any thing, which I thinke I may more fit∣ly, call caelum caeli Domino, the heauen of heauen prepared for our Lord, then this thy cōtemplatiue house, being thy delight without defect, and without affection of departing vnto any other thing, being a pure minde most concordantly one, the established peace of the blessed Spiritts.

But these celestiall thinges are aboue in heauen, hence lett that soule (whose pil∣grimage seemeth ouer long in this life) try and see, if now it thirsteth or noe to come to thee, if now her teares are her foode, if now or noe shee demande and desire this one onely thing, that shee may

dwell in thine house all the daies of her life. And who, but thou (o Lord) art her life? And what are her daies, but thine eter∣nitie? Like as thy yeares which shall neuer haue end.

Heere therefore lett that soule which is able, consider, and comprehende, how much thine eternitie doth exceede all ti∣mes, seeing thy house, which hath neuer been estranged and seperated from thee, albeit it be not coeternall to thee, yett by adhering perpetuallie, and continuallie to thee, it is free from all mutation of time, and being from time to time absorpt with the most chaste delight of thy loue, it hath neuer made shew of mutabilitie, by reasō of thee whose presence it hath enioyed perpetuallie, to whom it is conioyned in all affection, and amity. To conclude it is free from all variation, and ampliation of time, hauing neither time to come, which it may expect, nor time past, which it can remember.

Heere man desireth, that this house of God, will pray for him. CHAPT. XX.

O Bright and beautifull house of God, I haue loued thy beauty, and the

place of the habitatio•• of the glory of my Lord God, the possessor and builder of thee. Lett my pilgrimage day and night sigh after thee, lett my hart long after thee, lett my minde thinke of thee, lett my soule desire to attaine to the blessed felowshipp of thy felicity; I say to him, that hath made thee, that he vouchsafe to possesse me in thee, because he hath made both me and thee.

Nay rather doe thou speake to him, doe thou entreate him to make me worthy to be pertaker of thy glory; For albeit I doe not presume to demaunde by mine owne meritt, to be admitted into thy wō∣derfull beauty, yett I doe not despaire to obtaine the same, by the meritt of his sa∣cred bloud, who hath redeemed me. One∣ly lett thy meritts helpe me, lett thy most holy and pure prayers (which cannot but be effectuall in the sight of God) succoure my sinfulnes.

I haue gone astray (I confesse) as a lost sheep, & my aboad here hath ben too too long, being cast farr from the face of my Lord God, into the darknes of this exile. Where remaining expelled from the ioyes of heauen, I doe dayly bewaile with my selfe the calamities of this my captiui∣tie, making great lementation, and in mournefull manner, sounding forth a

dolefull ditty, when I remember thee (o mother Hierusalem) whilst the feet of mi∣ne affections stand at the entrance of thy gates (o holie and comely Syon) not being yet admitted to behold thine inner partes wide open: but I hope one day to be brou∣ght vnto thee, on the shoulders of my she∣pheard, who hath built thee, that I may dance with thee, through that vnspeakable pleasure, wherewith they reioyce, who are with thee in the presence of God, and our Sauiour; who in his flesh through the effu∣sion of his bloud, hath made peace and pa∣cified all thinges in heauen, and in earth.

For he is our peace, vinting both in one who ioyning together two opposite wal∣les, hath promised to bestow vpon vs in the same manner and measure the fullnes of thy felicitie, which consisteth in the fruition of himselfe for all eternitie: saying, They shalbe equall to the An∣gells of God in heauen▪ O Hierusalem the euer happy house of God, next after the loue of Christ, be thou my ioy and comforte, lett the sweete remem∣brance of thy blessed name, be a solace to the sorrowes and heauines of minde.

Of the manifolde m••series, with which mans life is replenished. CHAP. XXI.

VEril••e o Lord, I am wonderfull werie of this life, and paine full pilgrimage. This life is a miserable life, a fraile life, an vncertaine life, a laborious life, an vnclea∣ne life, a life mystres of miscreants queene of such 〈◊〉〈◊〉 are proude, full of miserie, and 〈◊〉〈◊〉, not worthy to be termed a life▪ yea rather a death, in which we dy by son∣dry so••••es of death almost ech moment of time, by the diuers defects of change and alteration.

The time therefore, which we liue in this world, how can we truly call it a life? whom humore•• puffe vp, whom paines pull downe, whom hea••es doe parch, whō the aire maketh sick, whom resting ma∣keth fat, and fasting maketh leane, whom delightes make dissolute, whom sorrowes do•• consume, whom pensiuenesse doth oppresse, whom securitie maketh dull, whom riches lift vp and make stately, whō pouerty doth abase and make lowly, whō youth maketh to be magnified, old age to be crooked, whom sicknes weakeneth, & sadnes afflicteth. And close as it were at the

heeles of all these euills, doth furious de∣ath come after, closing vp the end of all the delightes of this miserable life in that fas∣hion, as that being ended, it is as if it had neuer been begun. And albeit this liuing death and dying life, be replenished with these, and many more miseries; ••et (alas) it entrappeth very many, by her flattering al∣lu••ements, and noe lesse nomber by her false promises of preferments.

And although it be soe apparently false and bitter, as that the blind louers thereof cannot but see and perceiue it, yet by rea∣son of the golden cup which it holdeth in her hand, it causeth an infinite nomber of fooles to drinke and to be wholy drunke therwith. They therefore are happy (al∣though not many) who refuse her familia∣ritie, who contemne her delightes transi∣torie, who abandon her companie, least at length they runne to ruine and perdition, together with her, that deceiued them.

Of the happines of that life, which God hath prepared for those that loue him. CHAPT. XXII.

O Thou thrise happie life, which God hath prepared for those that loue

him, a liuing life, a blessed life, a secure life, a peaceable life, a beautifull life, a cleane life, a chaste life, a holy life, a life voide of death, free from sorrow, a life without blemish, without heauines, with∣out vexation, without corruption, with∣out perturbation, without variation, and mutation, a life full of all beautie, and dig∣nitie: where there is noe aduersarie to impugne vs, noe occasion of sinne to al∣lure vs, where charitie raigneth in perfec∣tion, hauing noe feare of anie euil approa∣ching where there is one onely day which is eternall, and one onely minde and mea∣ning of al, where God face to face is seene apparently, and with this bread of life, the soule is satisfied aboundantlie. O blessed life it pleaseth me much to thinke of thy brightnes and excellencie, my hart is not a little delighted, when I minde those good thinges, which are in thee.

The more I thinke of thee, the more I loue thee, for that I am wonderfullie re∣created through the vehement desire, and sweete remembrance of thee. It pleaseth me therefore to lift vp to thee the eyes of my hart, to direct to thee the state of my mind, to frame towardes thee the affectiō of a freinde. Verilye it delighteth me to speake of thee, to heare of thee, to write of thee, to conferre of thee, to reade some∣thing

daily of thy glorie and beatitude, and often in my hart to thinke vpon what I haue reade: that soe vnder the sweete shadowe of thy vitall ayre, I may in some sorte be free from the hea••es, dangers, and sweates of this sraile and bricke life, and being free, may a little rest my weary head, falling as it weare a sleepe in thy blessed bosome.

For this cause, I am accustomed, to en∣ter into the pleasant feildes of the holie scriptures, where I gather the most greene and wholsome hearbes of sacred senten∣ces by writing them. I eate them by rea∣ding▪ I chewe them by frequent medita∣tion, and at lenght I doe swallowe them downe into the stomach of my memo∣rie by recollection, tha•• by this meanes hauinge tasted of thy sweetnesse, I may the lesse feele this most miserable lifes bitternes.

O life most happy, o kingedome truly blessed, voide of death, neuer to haue en∣ding: where time without succession of ages is still the same: where one continual day without interchange of night, know∣eth neither time past nor to come: where the victorious souldier, being vnited to those harmonious quires of Angels, doth singe to God without▪ intermission, a Can∣ticle of the, Canticles of Syon;

Hauing his head adorn'd with an eter∣nall croune. By Christ th' eternall kinge, in token of renoune.

O would to God▪ (my sinnes being par∣donned, and the burden of my fraile flesh being forth with laied aside) I might enter into thy ioyes, there to finde euerlastinge repose, and might be admitted within the walles of thy Citty, there from the handes of our Lord to receiue a crowne of glory, to the end I might be placed to singe as one of that 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, vnspe∣akable, and incomprehensible brightnes and splendour: and thus being from the fare of death sett at libertie, I might re∣ioyce for euer through the guift of perpe∣tuall immortalitie.

Of the happines of a holie soule depar∣ting 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, fea∣••ing neither death nor aduersarie, because shee doth incessantly see our Lord shining in beautie, whom thee hath serued, and lo∣ued, and to whom at length shee hath ioy∣fullie and happilie arriued. Such shall be the greatn••••s of this her glorie and ••elici∣tie, as that noe time shall diminish it, nei∣ther sha••l any aduer••arie be euer able to be••aue ••er of it. The daughters of Syon haue seene her, and esteemed her most hap••ie The Queenes likewise and concu∣••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, ri∣sing vp as the dawning of the day, faire as the moo••e, chosen as the sunne, terrible as the forefront of an armie sett in battle aray?

O how ioyfullie shee issueth forth, how shee hastne••h, how shee runneth, when (as one astonished) shee heareth her well be∣loued saving vnto her. As••••se, make hast my loue▪ my doue, my beautifull one, and co∣me For winter is now past, the raine is go∣ne and departed: the flowers haue appea∣red in our land: the time of pruning is co∣me: the voyce of the turtle doue is heard in our land: the figg tree hath brought

forth her greene figges: the florishing vi∣neyardes 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 ea∣res, for thy voyce is sweete, and thy face comely. Come (o my chosen) my fairest one, and my doue, come myne immacu∣late, 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 deser∣ued 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 besee∣che 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 al∣waies 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 pauemēt 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 en∣counter 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 socie∣tie, without which we cannot possiblie be saued: Because we are exceeding fraile, and men voide of all force and abi∣litie, or rather beastes subiect to our owne

flesh and sensualitie; in whom there appea∣reth 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 fe••rce and cruell Dragon, alwaies ready to deuoure vs, where there are those gastly gulfes S••ylla and Charybdis, and other in∣numerable pe••illous places, in which tho∣se 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 in∣tercession, we may deserue to attaine our shippe and marchandise being in safety) to the hauen of perpetuall happines, and qui∣etnes, of continuall peace, and securitie which shall neuer cease.

The soules desire to attaine to the hea∣uenly 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 gli••••ering, how glorious, how ge∣nerous 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 excel∣lencie) 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 beau∣tifull) My beloued is white and ruddie, chosen of thousands. As the apple tree a∣mong the trees of the woodes, soe is my beloued amongst the sonns of mē. 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 ••nt. 5.) In the night season in my bedd I haue sou∣ght 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-chāber, o my most gloriouse mother. For there thou willt graunt me to suck of thy breasts more perfectlie and aboundantlie, and I shalbe in that manner satisfied with vn∣speakable 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 ma∣nifolde mansions, thy most noble citizens, and thy most puissant king, sitting in his magnificence. Because thy walls are built of pretions stones, thy gates are composed of the rarest pearles, thy streetes paued with most pure golde, in which Alleluia is ioyfullie and continuallie songe to God. Thy mansions (which are many) are foun∣ded vpon fower square stones, built of Sa∣phires, and couered ouer with tyles of golde, into which none doe enter, but such as are cleansed, none doe dwell that are defiled.

Thou art beautifull and pleasant in thy delightes (o Hierusalē our mother.) None of those thinges are suffered or seene in thee, which we suffer and see in this vale of miserie. In thee there is neuer any dar∣kenes,

or night, or any change of time The light that shineth in thee, proceedeth nei∣ther stom lampes, or candles, nor from the moone, nor from the brightnes of the starres, but God of God, the light of light (euen Christ) the sunnne of iustice giueth light in thee. The white and immacultate lambe, is thy most cleare and beautifull light; The sunne, and brightnes, yea thy whole happines doth consist in the contē∣plation of this thy king, surpassing all others in fairenes. Euen the king of kinges himselfe in the middest of thee keepeth continuall residence, compassed about with his seruants.

There are the quires of Angells singing hymnes, there are the companies of the heauenly cittizens. There is celebrated the sweete solemnitie and feaste of all such as returne from this sorrowfull pilgrimage vnto thy most ioyful rest. There is the for∣seeing assembly of the Prophetes. There is the mysticall nomber of the twelue A∣postles. There is the inuincible armie of innumerable Martyrs. There is the reue∣rend companie of holy Confessors. There are the true & perfect Monkes. There are the sacred Virgins, and other holy woemē, who haue ouercome all worldly pleasure, & likewise the weakenes of theire owne nature. There are those blessed boyes and

girles, who haue surmounted theire tender yeares by theire mature manners. There are the sheepe and little lambes, who (as from a wolfe haue now escaped from the intangling snare of the pleasures of this life. All these reioyce and triumphe in the∣ire proper places, differing ech one from an other in degree of glorie, but being all alike in excesse of gladnes.

There charitie raigneth in full perfe∣ction, because God is all in all vnto them, besides whom they desire nothing: whom they eternallie doe behold, and by conti∣nuallie beholding him, doe continuallie burne in his loue: whom they alwaies doe loue, and by louing doe prayse, and by praysing doe loue: theire whole exercise and all they haue to doe, being nothing els but to praise God euerlastinglie, without any difficultie.

Happie were I, yea happie indeede for all eternitie, if after the seperation of my soule from this my bodie, I might be ad∣mitted to heare those Canticles of cele∣stiall melodie, which are sung in the praise of the euerlasting King, by the cittizens & troupes of Saints of that heauenlie coun∣trie. Happie I say, yea exceeding and exces∣siuelie happie were I, if I (poore vnwor∣thie wretch) might be thought worthy to sing, and in my turne to intone those ce∣lestiall

Canticles; if I might be neare vnto my king, my God and my capitaine, and might behold him in glorie, euen as he vouchsafed to promise vs, when he sayed. O Father my will, and desire is, that those, which thou hast giuen me, be with me, that they may see my glorie, which I had with thee, before the creatio of the world: And in an other place: He that ministreth vnto me, lett him followe me, and where I am, there likewise shall my minister be: And againe: He that loueth me, shal be lo∣ued of my Father, and I will loue him, and will shew my selfe vnto him.

A hymne of the glory of Paradyce, com∣posed by the blessed Peter Damian Car∣dinall of Ostia, taken out of the sayings of S. Augustin. CHAPT. XXVI.

VNto the spring of endlesse life, My fainting soule doth thirst, Full saine the clo••sture of her flesh. With speede shee wisheth burst. She sekes, shee sues, shee striues exilde, Her countrie to obtaine, Wailing that nothing heere shee. findes, But miserie and paine.

Contemplating the glory which findes, Shee, when shee sinned, lost, Her woes encrease, her greife the more, To think how deare they cost. For who can vtter, with what ioy That happy peace delights; Where Pallaces stand stately reard, With liuing margarites? With gold the loftie turretts shine, And chambers glitter bright, And all the frame with onely gemms, And pretious stones is dight. The streets, the citty out, are pau'd With golde, as Christall, cleen; Where dirt nor rayes, nor dūge annoyes, Nor any filthe is seen. Stormie winter, scortching sommer, Come neuer there to braule: Rose-flowers spring continuallie, With Spring continuall. Lillies still white, and saffron, ruddie▪ And balsame sweating growes: Meades alwayes green, corne alwayes grown, And honie in riuers flowes. Sweet spices breath out fragrant smells, Rich liquors, and perfumes; Faire orchards ouershaded stand With fruit, that nere consumes. Noe varyng course of Sunne or Moone, Or Starr, comes there in sight:

The Lambe is to that happie cittie A neuer setting Light. Nor Night, nor Moine, nor Time is there But a continuall day, Where Saincts in glorie shine like Sūnes, And glittering beames display. In triumph crown'd, together they. With ••oy coniub••la••e. And th' battells of theire vanquish'd foe. Secured now, relate Purg'd cleane from either blot••, or spott, They grudg of flesh fe••le none: For flesh made now spirituall, With th' Spir ••t g••ees in one. Abounding with vntroubled peace, Noe scandalls them annoy: Who freed from mutabilitie, Theire center reinioy. Where now they present see that Truth, Which mortall ey••s nere saw; And from the euerlasting Spring, A liuing sweetnesse draw Where ere they goe they still retaine The same vnaltered state, Faire, ••iuely, cheerefull, subiect to Noe change of Chance▪ or ••ate. Whose health, no sicknes doth decay Whose youth, noe age doth wait; Whose being without passing is, For Passing nowe is past. They spring, they bloome, they flou∣ri••s;h stilo

From all corruption free; Mortallitie is swallowed vp. By Immotallitie. Who knowing him, who all doth knowe▪ Can ignorant not be; Who in ech others patent breasts All inmost secrets see. The same they will the same they nill, One mind's the same of all: Though' cording to theire seu••rall paines Theire guerdon's seuerall. Thus what's an others, Charitie By loue soe makes her owne; That what is propert'euerie one To all is common growne. Where ere the bodie's'th' Eagles there Are duely congregated: And with it are those blessed Soules And Angells recreated. One bread both countrie Cittizens Doth feede: one breade they craue, Still hungtie, and yet alwayes full, Still wi••••ing what they haue. Whom noe satiety doth cloy, Whom hunger doth not bite; With appetite they euer eate, And still haue appetite. There the melodious-singing Voyce New harmonies concents Theire eares are lull'd with sweetest sounds Of rarest instruments.

To him, by whom they conquerd haue, Due prayses there they sing. O happie Soule, who present dost Behold soe greate a king: And from thy loftie throne suruiew' The vnder- wheeling globes, The Sunne, the Moone, and all the heauēs In starre bespangled robes. O Christ (the Palme of Warriers) Vouchsafe me of thy pitty, To make me when I end my warre▪ A free man of this citty. Graunt me, among these cittizens, Thy bounties to partake. Meane while assist me with thy ayde, A happy fight to make. That warring ou•• my time, the rest In quiett I may spend, And for my guerdon thee enioy. For euer without end. Amen.

The continuall praise of the soule, through the contemplation of God. CHAPT. XXVII.

MY soule blesse thou our Lord, and all thinges that are within me, his holie name. My soule blesse thou our

Lord, and forgett not all his benefitt••. Blesse yee our Lord all his workes, in eue∣rie place of his dominion, my soule blesse thou our Lord Lett vs praise God whom the Angells extoll, the Dominations adore, in whos•• presence the powers doe tremble, to whom the Cherubins and Se∣raphins with a loude voice doe incessant∣lie sing, Holy, holy, holy. Let vs ioyne our voyces to the voyces of the holie An∣gells, and with them to the vttermost of our poore pow••r, praise this our common Lord and maker. It is they indeede, that prai••e ou•• Lord purely and incessantlye, who are wholy giuen to the contempla∣tion of his Diuinitie, not beholding him as it were in a mirrour, or in obscuritie, but face to face and apparently

But who is able to imagin or expresse, in what manner that innumerable multi∣tude of blessed Angells and Saints doe carrie themselues in almightie Gods pre∣sence? What euerlasting content they re∣ceiue by seeinge God? what ioy without defect? What delightful heate of burning affection without anie affliction? What a desire they haue of the sight of God ioy∣ned with fulnes; and a fulnes ioyned with desire: in whom neither desire causeth pai∣ne, not fulnes loathinge? How by adhe∣ringe to the cheife beatitude they are be∣come

blessed? How by being vnited to the true ••ight they are become light? How by continuall contemplation of the immuta∣ble Trinitie▪ they are now noe more sub∣iect to mu••abilitie?

But when shall we be able to compre∣hend the greatnes of the dignitie of An∣gells, sit••ence we cannot finde out the na∣ture euen of ou•• owne soule? What kind of creature i•• this, who hauing power to giue life to the body, cannot (as it woulde) containe it selte in thinking of such things onely as are holy? What kind of creature is this, that i•• soe strong. soe weake, of soe little, soe great, that searcheth into the se∣cretts of God that are hidden, and soareth vp to the comtemplation of those things that are in heauen? and by subtilitie of vn∣derstanding, is kdowen to haue founde out the knowledge of soe many artes and s••••ences for the commoditie of man?

What kind of creature is this, that kno∣weth soe much of all other thinges, and yett is altogether ignorant of the manner of its owne beginning. For albeit certai∣ne doubtfull thinges haue been written by some cōcerning the originall thereof, yet•• we finde, that it is a certane intellectuall spirit, made by the power of God the creator, liuing euerlastinglie, if it be consi∣dered in its owne manner: giuing life to

the mortall bodie, which it doth sustaine, subiect to mutation, subiect to obliuion, somtimes fearefull, at other times ioyfull.

Loe here a thing most worthy of admi∣ratiō. O God the creator of al thinges, who is incomprehensible and vnspeakable, we reade, speake▪ and write (without any am∣biguity) thinges surpassing high, and wō∣derfull: but those thinges which we say of the Anglls and soule•• of men▪ we can∣not soe manistly proue and confirme. But lett my minde omitt to think on these thinges, and passe beyonde what soeuer is created: lett it runne, and ascende▪ and fl••e, and soare aboue them all, lookinge stedfastlie with the eies of faith (as much as is possible) on him that hath created all thinges For this cause, I will make (as it were) steppes or stayres in my hart, and by them I will ascende vnto my soule, and from my soule vnto my vnder∣standing, and from thence vnto God, who remaineth aboue ouer my head.

What soeuer likewise is seene visiblie, whatsoeuer likewise is imagined spiritual∣ly, lett be remoued fare off with a strong hand, from the sight of my hart and min∣de: that my sole vnderstanding walking in all puritie and simplicitie, may speedily come to the Creator himselfe of Angells, soules, & all other thinges. Happie is that

soule that leaueth these thinges that are heere beneath, & loueth those aboue; who placing the seate of her habitation in thin∣ges hard and difficile, doth from the high rockes contemplate the sunne of iustice with the eies of an Eagle. Because there is nothing soe faire and pleasing, as with the view of the vnderstanding and harts affe∣ction to looke vppon Iesus alone, and af∣ter a manner vnspeakable, inuisible to see him, that is muisible and by this meanes to taste a more sweete delight then that of this life, & to behold a brightnes more cleare▪ then that which we see heere, for that the light of this present life, which is enclosed in a ce••taine place, and by the in∣t••rruption of the night is changed & en∣ded after a certaine space, being common to vs with wormes and beastes, in compa∣rison of that high and heauenly light, is ra∣ther to be tea••med night, then light.

What it is after a certaine manner, to see and comprehend God and what opi∣nion we ought to haue of him. CHAPT. XXVIII.

ALthough God the most supreame & vnchangeable essence, the true and neuer failinge light, the light of Angells cannot be scene by any mortall man du∣ring

the time of this life (this beinge the onely rewarde and gu••rdon reserued by God for the Saints in heaven yett neuer∣thelesse to beleiue, and vnde••stand, to feele, and feruently to affect the same, is after a c••r••aine manner to see and com∣prehend him▪ Lett our voice therefore be heard aboue the Ang••lls, and let man contemplate God with all attention, and with the best wordes he can, singe praises vnto him. Because it is a thing very meete, (which iustice it selfe doth seeme to re∣quire) that the creature doo praise his creator: yea the motiue that moued him to create vs was noe other, but that we should praise him, albeit he needeth not our praise or commendation

And ••nd ede God is a vertue that can∣not be comprehended, needing nothing, of himselfe sufficient. Our Lord God is great, and gr••at is his power, and of his wisedomehere i•• noe n••mber Our Lord God is great, and exceeding worthy to be praised. Let our soule therfore loue him, our tongue talke of him▪ our hand write of him. & in these sacred exercises let the minde of euerie faithfull Christian wholy employ it selfe That man certainely that is full of good desires, whose delight is in heauenly meditation, may daily be refres∣hed with the most sweete & daintie dishes

of this ••elestiall contemplation: to the end that being filled with this supernal foode, he may crie with a loude voice, and with the whole force and affection of his hart: with spirituall ioy and most ardent desire, speaking vnto God after this manner.

A Prayer shewing the manifolde pro∣perties and attributes of God. CHAPT. XXIX.

O God most high, most good, omni∣potent, most merciful, most iust, most secret, most presēt, most faire & most foable, stable and incomprehensible, seeing all thinges yet inuisible, changing al thinges yet immutable, immortal, with∣out place prefixt, without limitt, with∣out circumference, altogether infinite, inestimable, ineffable, inscrutable, with∣out motion of himselfe mouinge all thin∣ges, vnsearcheable, vnspeakeable, dreade∣full and terrible, to be honoured and fea∣red, reuerenced, and respected: neuer new, neuer old, mak••ng all thinges new, and making proude men old, euen when they wot not of it, alwaies doing, allwaies r••∣stinge, heapinge vpp without hauinge neede, bearinge all thinges without being burdened, filling al thinges without

being included; creatinge, protectinge, nourishing, and doing good to all thinges: seeking••, albeit nothinge is wanting vnto thee, louinge without being afflic∣ted, iealou••, yet restinge assured It repenteth thee, and yet thou art not gre••ued, thou art angrie, and yett art quiet, alteringe what thou hast donne, but not thy determination. Thou takest what thou do••t not finde; hauing neuer lost any thing. Thou re••oycest in gaine, al∣though thou were neuer needy. Albeit thou were neuer cou••tous, yett thou ex∣actest vsurie. To whom we remaine all∣waies indebted, euen when we giue more then is required.

But who is there, that hath any thing, not thine? Thou paiest debtes beinge in∣debted to noe man, and forgiuest debtes, thereby losing nothing. Who alone giuest life to all thinges, who hast created all thinges, who art euery where, and wholy euerie where, who maiest be felt, but canst not be seene, who art noe where wan∣ting, and yet art farre distant from the thoughtes of wicked men. Who art not there absent, where thou art farre distant, because where thou art absent by grace, thou art present by r••uenge. Who dost touche all thinges, but not all a like. For some thou dost touche, thereby onely gi∣uing

them a being, without giuing them either life, feelinge, or reason; Others thou dost touche, therby giuinge them beinge and life, yet without either feelinge or reason. Others againe thou dost touche, therby giuinge them being▪ life, and fee∣ling, yet without the vse of reason. And lastly thou dost touche others, giuinge them being, life, feeling, and reason. And albeit thou art neuer contrarie to thy selfe, yet neuertheles thou dost touche thinges of a contrarie nature after a contrarie manner; who at all times art euery where present, and yet canst hardly be founde. Whom we followe standing still, and cannot ouer take. Who dost containe all thinges, fill all thinges▪ enuiron al thinges, surmounte all thinges, and sustaine all thinges.

Neither dost thou sustaine on one side, to be surmounted on another: neither dost thou fill on one side, to be enuiron∣ned on an other: but by enui••onninge thou dost fill, and by filling thou dost en∣uiron, surmountinge by sustayning, and sustaining by surmounting. Who teachest the hartes of the faithfull without sounde of wordes. Who reachest from one end to an other forcibly, and disposest all thinges sweetely. Who art not extended by places, nor changed by times▪ Neither

doth thou com•• and goe, but dwellest in that inaccessible light, which neither is, not can be seene by any mortall wight.

And thus remaining quiett in thy selfe, thou dost enu••••on the whole world euery where, beinge absolutelie who••e euerie where: Thou canst not, be cu••t or clea••t, because thou art trulie one, nor deuided into pa••t••s, because thou dost wholy rule, sill, beautifie and possesse euery thinge contained in the whole worlde Soo great is the vnmeasurable depth of this immēse mysterie, as that the haite of man cannot conceiue it, nor tongue of Oratour de∣clare it, neither are all the huge sermons, and ample volumes of innumera••le libra∣ries able to expresse it. If soe manye bookes were written, as with them euen the whole worlde might be filled, yett thy marua••lous knowledge coulde not be vnfolded, because thou art altoge∣ther vnspeakeable, and noe way to be desc••ibed, either in wordes or writtinge, who art the fountaine of diuine brightnes and the Sunne of eternall happines.

For thou art great without quantitie, & therfore infinitelie great, thou art good without qualiti••, and therefore truly and cheifelie good: neither is any one good, but thou alone, whose very will is as the deede donne, whose pleasure is reputed

for power. Who hast created all thinges of nothing by thine one worde, makinge them voluntarilie of thine owne accorde. Who hast all creatures in thy possession, hauing noe neede of thē, and dost rule and gouerne then without any wearines nei∣ther is there any thing whatsoeuer (either in thinges aboue, or thinges beneath, that can disturbe the setled order of thine Em∣pire. Who art in a••l places without situa∣tion of pl••ce, and art euery where present without situation and motion. Who art not the author of any euill; neither art thou able to doe euill, although thou art able to doe all thinges. It neuer repenteth thee of any thing, which thou hast donne, neither art thou at any time moued with any perturbatiō of minde, neither would it be any losse vnto thee, although the whole worlde should runne to ruine.

Thou dost not approue or commande to be donne, any sinfull or abominable actiō: neither dost thou euer lie, because thou art the eternall ver••tie. By whose onely goodnes we are created, by whose iustice we are chasti••ed, by whose mercy we are redeemed For neither any of the celestiall orbes, or the element of fire, or the globe of the earth, or any other sensible creatu∣re, ought to be adored with diuine ho∣nour, which is onely due to thy diuine

power: who art that which thou art truly and really, not any way subiect to mutabi∣litie. To whom cheifely doth belong that which the Grecians doe call On, the Lati∣nes Ens: which is asmuch as if they should say; That thou art now the same, which thou were heretofore, and shall be still the same both now, and euermore.

These and many other thinges, hath our holy mother the Church taught me, of whom (by help of thy grace and fauour) I am become a member. Shee indeed hath taught me, that thou (who art the one onely true God) art neither corporall nor passible. And that noe parte of thy substāce or nature, is either made or composed, or able by any meanes to be violated or chā∣ged: wherfore it is most certaine, that thou canst not be perceiued by corporall eies, neither was it euer possible for any mor∣tall creature, to beholde thee in thy proper essence and nature.

Hence it appeareth painely, that we (af∣ter this life is ended) shall by the same meanes see thee, by which the Angells doe now beholde thee; although indeede euen they themselues, cannot comprehēd thee, as thou art. In conclusion the omni∣potent Trinitie, is not entirely knowen, to any other, sauing to thee alone.

Of the vnitie, and pluralitie of personnes in God. CHAPT. XXX.

BVt thou (o God) who art one in diui∣nitie, multiplied by pluralitie of per∣sons, canst not by any nōber be nombred, and therefore not able by any measure to be measured;or by any balances or weigh∣tes to be ballanced or weighed. Neither doe we pretēde or take vpon vs, to declare the originall & first beninning of this so∣ueraigne goodnes••, which thou art, from whom, by whom, and in whom all thin∣ges haue theire being; onely in respect of the participation which we haue with the same, we speake al the good therof which we can. For thy diuine essence hath all∣waies beene, and is at this present voide of matter, but not of forme, to witt, of forme not formed, but the former of for∣mes; the which albeit thou dost putt (as it were a seale) to ech seuerall thinge, yett doubtlesse thou dost make them different from thy selfe, noe alteration of encrease or diminution hapninge vnto thee by the same. For whatsoeuer is in the nature of creatures, is thy creature.

O God one onely Trinitte and a three

fold Vnitie, whose omnipotencie doth possesse, rule, and fill all thinges which it hath created, neuerthelesse we doe not say that thou dost fill all thinges, as if they did containe thee, seeing they are rather contained in thee; neither doe we say, that thou dost fill them all particularlie: neither is it lawfull to thinke, that euerie creature accordinge to the greatnes of his capacitie doth containe thee, that is the greatest more, and the least lesse, sithence thou art in them all, or they all in thee. Whose om∣nipotencie comprehendeth all thinges whatsoeuer, neither can any man finde meanes to escape thy power; soe that he, with whom thou art not appeased, will not be able to gett away when thou art offended: as it is written Neither from the East, neither from the West, neither from the desert mountaines, because God is iudge And in an other place. Whither shall I goe from thy spiritt, and whither shall I flie from thy face?

Wherfore the immensitie, of thy di∣uine greatnes is such, as that we may perceiue that thou art within all thin∣ges, but not included, without all thinges, but not excluded. Thou ther∣fore art within all thinges, to the end thou maiest containe them; and thou art without all thinges, that by the im∣mensitie

of thy enuironninge greatnesse thou mavest include them. By this there∣fore, that thou art within all thinges, it a pea••eth that thou art theire creator, and by this that thou are without all thinges, it is manifest that thou art theire gouernour. And least all thinges which thou hast created should be without thee, thou art within them: and to the end all thinges might be included in thee thou art without them, not by any local great∣nesse, but by thy powerfull presence: who art eu••ry where present and al thin∣ges are present to thee▪ although these thinges a••e knowen to some, ••ett not to all. Wherfore the inseparable vnity of thy nature, cannot admitt personnes, tha•• may be separate; for a•• thou art Tri∣nity in vnity, and vnity in Trinity; soe likewise thou canst not admitt separa∣tion of personnes.

True it is that those personnes are sometimes named seuerallie and alone by th••mselues, that by this thou mighst giue vs to vnderstand (o diuine Trinitie) that thou art inseparable in personnes, that thou mightst declare, that thou hast no name in anye of the three personnes, which may not be referred vnto ano∣ther, according to the rule of Relation. For as the Father is referred to the sonne,

and the sonne to the Father: euen soe the holy Ghost is most t••u••ie referred to the Father and the Sonne. Wherefore those names which doe either signifie thy sub∣stance, or personne, or power, or essence, (or whatsoeuer is properly called God) doe equallie agree to all three personnes; as for example, God▪ great, omnipotent, eternall, and all thinges els, which are saied of thee our God

There is not therefore any name of na∣ture, soe peculiare to thee alone (o God the Father) as that it cannot be applied either ••o the Sonne, or the holy Ghost. We say o Father) that thou art naturallie God; in like manner the Sonne is naturallie God, and the holy Ghost is naturallie God: and yett there are not three Gods, but na∣turallie one only God the Father, the Sonne, and the holy Ghost.

Thou therefore (o sacred Trinitie) are God inseparable in personnes, and ough∣test spirituallie to be vnderstoode, a••l∣though thou hast some names, which are separable or distinct in wordes, because in names which signifie thy nature, thou dost not by any meanes admitt the plurall nō∣ber. And indeede this is a plaine proofe that the personnes in the sacred Trinitie (which is one onely true God) cannot be deuided, because the name of euerie per∣sonne,

hath respect vnto another per∣sonne: If I name the Father, I shewe the Sonne; if I mention the Sonne, I make mention of the Father; if I speake of the holy Ghost, it is of necessitie to be vnder∣stoode▪ that he is the holy Ghost of some other persons, to witt, of the Father and the sonne. This trulie is the true faithe, proceedinge from founde doctrine This is certainely the Catholique, and certaine true beleefe, which God by his grace hath taught me, in the bosome of our ho∣lie mother the Churche.

A Prayer to the sacred Trinitie. CHAPT. XXXI.

MY faith therefore (o Lord) which for the attaining of my saluation, thou hast giuen me, doth call and crie for help vnto thee. Because a faithfull soule doth liue by faith, layinge holde on that now by hope, which it shall here after haue in effect My chaste conscience (o my God) doth crie vnto thee, as alsoe the sweete loue of my faith and beleife, which thou hast brought to the knowledge of the true light, the darkenes of ignorance

being by thee putt to flight; the which likewise thou hast withdrawen from th•• worlde•• fonde bitternes, making i•• plea∣sant and swee••e vnto me, by 〈◊〉〈◊〉 vpon me the chari••ie of thy swe••tnes T••e cleare voice and vnfained aff••ction of my faith and beleefe (o blessed Tri••••tie) doth crie for helpe vnto the••; 〈◊〉〈◊〉 whi••h 〈◊〉〈◊〉 hath pleased thee to illuminate from time to time with the light of thy grace nou∣rish••ng it euen from mine in••ancie; & cau∣sing〈◊〉〈◊〉 to ••ncrease, hast by the documents of our ••oly mother the church, setled and confirmed the same in me.

To 〈◊〉〈◊〉 crie, o happie, bl••ssed, and one onely glorious Trinitie the Father, the Sonn••, and the holy Ghost; God Lord, comforter, charitie, grace, communica∣tion▪ ••he bege••ter, h•• begotten, that be∣getteth again▪ The true light, proceeding from the true light, the true enlightning. The fountaine, the floude, the wate∣ring. From one all thinges, by one all thinges▪ in one all thinges From whom, by whom, in whom, all thinges The li∣uinge life, the life proceedinge from the liuinge life, the giuer of life to the liuing One from himselfe, one from an other, one from both. Being from himselfe, being from an other being from both. The Father being true, the Sonne

being the truth, the holy Ghost being li∣kewise the truth. Wh••refore th•• Father the Sonne, and the holy Ghost is one one∣ly essence, one vertu••, one goodnes, one onely happines From whom, by whom, and in whom, all thinges are happie, what thinges so••uer are happie.

That God is the true and soue∣raigne life. CHAPT. XXXII.

O God the true and soueraigne l••fe, from whome, by whome, and in whome, all thinges doe liue, what thin∣ges soeuer doe truly and happilie liue. O God, the true and soueraigne boun∣ti•• and beautie, from whom, by whom, and in whome, all thinges are good and beautifull, what thinges soeuer are good and beautifull O God, whose fai••he d••th raise vs••▪ whose hope doth releiue vs, whose charitie doth vnite vs., O God, who commaundest that we shoulde aske thee, and openest to him, that doth knock and call vn∣to thee. O God, from whome to be auerted, is to fall; to whome to be con∣u••••ed, is to rise; in whome to remaine is to be immoueable. O God, whom noe

man looseth, vnlesse he be deceaued; whiō noe man seeketh, vnlesse he b•• admonis∣hed; whom noe man findeth vnlesse he be vndefiled. O God, to knowe whom, is to liue; to serue whom, is to raigne; to praife whom, is the ••oules ioy and saluation.

I praise, bl••sse, and adore thee with my lippes, and harte, and with all the force I haue, rendring thankes to thy mercie and bountie, for all the benefitts, which I haue receiu••d from thee▪ and singing vnto thee the hymne of thy glorie holy, holy, holy. To thee I cry (o blessed Trinity) beseeching thee, that thou wilt vouchsafe to come into me, and make men temple fitt to re∣ceaue thy maiestie. I beseech the Father by the Sonne▪ I beseech the Sonne by the Father, I beseech the holy Ghost by the Fa∣ther and the Sonne, that all my sinnes and imperfections may be remoued farr from me, and all holy vertues may be planted in me.

O God of infinite power and might, of whom, by whom, and in whom all thin∣ges visible, and inuisible were created, who dost enuiron thy workes without, and replenishe them within: who dost co∣uer them aboue, and sustaine them be∣neath, protect me the worke of thy handes hoping in thee, and hauing my whole cō∣fidence in thy onely mercy. Preserue me

(I beseeche thee) heere and euery where, now and euer, within and without, before and behinde▪ aboue and beneathe, and on euery side, that noe place in me may be founde open to the assaultes▪ and snares of mine enimies.

Thou art God almightie, the keeper and defender of all those that trust in thee; without whom no man is secure, no man is free from danger. Thou art God, and there is noe other God but thee, either in heauen aboue, or on the earthe beneathe, who dost great and maruailous thinges vnknowen and inscrutable, in nomber in∣finite and innumerable.

To thee therefore doth truly belong all glory, power, and praise. To thee all the holy Angells, the heauens, and vniu••rsall powers doe singe songes of thanksgi∣uing, sounding forth thy prayses without ceasinge▪ as creatures to theire creator, as seruants to theire maister, as souldiers to theme Prince and gouuernoure. Finallie euery creature, and eueric spiritt doth ma∣gnifie and extoll thee, o sacred and insepa∣rable Trinitie.

The praises of Angells and men. CHAPT. XXXIII.

TO thee all holy and humbl•• men of hartie, to thee the spiritts and soules of the iust, to thee all the celestiall cit••izēs, and euerie order of the heauenlie hierar∣chie doe singe and sounde forth praise and honoure eu••rlastinglie in most humble manner fallinge downe, & adoring thee. Those celestiall cittizens (o Lord doe praise thee with much honoure, and mag∣nificencie, Man likewise doth ext••ll thy power, containinge in himselfe a greate parte of ech other creature. I my selfe al∣soe, albeit a poore and miserable sinner, doe desire to praise thee with greate deuo∣tion, and doe withe tha•• I coulde loue thee with most ardent affection.

O my God, my life, my strength and my praise, giue me gra••e to praise thee. Giue light vnto my harte, and worde vnto my mouth, that my harte may thinke of thy glorie, and my tongue may all the day lon∣ge singe and sounde forth thy praises▪ But because thy praise is not seemely in my mouthe that am a sinner and a man of vn∣cleane lipps, cleanse my harte (I bese•• che thee) from all vncleanlineffe of iniqnitie,

sanctifie me within and without (o san∣ctifier omnipotent) and make me worthy to praise thee. Receiue gratiouslie, and take in good parte this sacrifice of my lipps, which I offer thee with my whole harte and affection, and graunt that it may be ac∣ceptable in thy sight, and ascende vnto thee, as an odore of sweetnes. Lett thy ho∣lie remembrance, and thy most blessed sweetnes possesse my whole soule, draw∣inge it vp to the loue of thinges inuisi∣ble Lett my soule passe from thinges visi∣ble to inuisible, from earthly to celestiall, from thinges temporall to eternall▪ lett it mount vp by contemplation, and beholde thee, whose sight is soe full of admiration.

O eternal truthe, & true charitie, and cha∣ritable eternitie▪ thou art my God; to thee I sigh day and night, thou art my whole studie, my desire is how I may come to thee; because he that knoweth the truth, knoweth eternity. Thou (o truth) art ruler ouer al thinges, whom we shal apparantly see, after that this blinde and mortal life is ended: in which we are demaūded. Wher is thy God? yea I my selfe doe demaunde. My God, where art thou? Me thinke I finde my selfe somewhat comforted in thee, when with wordes of exultation and confession I doe power forthe my soule vppon thee, as one reioyceth at some

banquet, or vppon a holie day. Neuerthe∣lesse my soule is yet pensiue, for that it falleth downe, and becommeth as an in∣finite deepe pitt, or rather perceiueth it selfe to be such a one as yett. To whome my faith (which in the night season thou hast kindled before my feete) making ans∣were saieth: Why art thou sadd, o my soule, and why doost thou trouble me? Put thy trust in God, whose worde is a light vnto my feete: hope and perseuere in him, vntill the night be past (the mo∣ther of such as sinne) vntill Gods anger be past, whose children in times past we haue been; because we were heeretofore darknes; vntill this violent inundation of waters be past, vntill the day appeare, and the shadowes are departed, till then the residue of sinne remaineth in our bodie, growen deade through iniquitie.

Wherefore (o my soule) put thy trust in our Lord, in the morninge I will preisent my selfe before him, and meditate vp∣pon him, and for euermore will confesse vnto him. In the morninge I will present my selfe before him, and by contempla∣tion will beholde him, who is the health of my countenance and my God, who will reuiue our deade bodies by meanes of the holie Ghost dwellinge in vs, to the end, that from hence forth we may be∣come

light, and the children of the light and of the day, not of the night, neither of darknes, being as yett saued by hope. True it is, that heeretofore we were dark∣nesse, but now we are become light in thee our God; neuertheles as yet by faith, not by seeing thee face to face. Because that hope which is seene, is not hope.

Those immortall troupes of holie An∣gells (o Lord) doe incessantlie praise thee, and the celestiall vertues doe glori∣fie thy name, who haue noe neede to reade this, which I haue written of thee, thereby to knowe thee, the sacred and vndeuided Trinitie Because they alwaies do behold thy face, in which without the sillables of times they doe reade, what thy eternall will woulde haue to be dōne; they doe reade, choose, and loue thee▪ yea they doe reade euerlastingly: and that which they reade, neu••r passeth away. By choosinge and louinge thee▪ they doe reade the immutabilitie of thy counsell, neither shall theire booke at any time be shutt or folded together, for that thou thy selfe art this booke of theirs▪ and shalt be for euer.

O how ••urpassinge happie are those heauenlieve ••tues, who are able to praise thee soe holilie and purelie, with such excessiue sweetnes, and vnspeakeable ioy?

from thence they take occasion of praise, from whence they reioyce, that is by be∣holdinge thee euerlastinglie, by which they are made able to reioyce and to praise thee: But we that are ouercharged with the burden of our fraile fleshe, who are likewise placed a farr of in the pilgri∣mage of this life, from the light of thy countenance, and lastly are distracted and disquieted through diuersitie of worldly businesses, cannot praise thee worthily as we ought▪ how be it we praise thee by faith, not by seeing thee face to face; con∣trariwise those Angelical spirits by seeing thee face to face, not by faith. Our fleshe is the cause of this, by meanes whereof we praise thee in a farr meaner degree then they. But albeit we praise thee after a diuers manner▪ yet thou art one and the same God creator of all thinges; to whom sacrifice of praise is offered in heauen and on earth, and by helpe of thy mercy, we hope heereafter to be made pertaker of theire companie.

Graunt o Lord in the interim (during the time of my abode in this fraile flesh) that my hart and tongue may praise thee, and lett all my bones say: O Lord who is like vnto the Thou art God almightie, whom we worship and adore, three in personnes, and one in substance of deitie,

the Father vnbegotten, the Sonne the onely begottē of the Father, the holy Ghost proeedinge from them both & remaining in them both, the ••acred and vndeuided Trinitie, one onely God almightie. Who when we were not, hast powerfully made by our offences, hast lost and vndonne vs, and when we were wonderfullie re∣couered vs by thy pittie and goodnes. Suffer v•• not (I beseech thee) to be vn∣greatefull for soe greate benenefitts, and vnworthy of soe mani••olde mercies.

I humbly craue, pray, and beseeche thee, increase our faith, inlarge our hope, aug∣ment our charitie. Make vs by this thy gra∣ce, to be alwaie; firme in faith, and fruit∣full in good workes, that by an vpright and perfect faith, and workes worthy of the same, we may by thy mercie attaine to life euerlastinge; that there contemplating thy glorie as it is, we may adore thy maie∣stie, and may all of vs say together, whom thou hast made worthy to beholde this thy blisse. Glorie be to the Father, who hath created vs, glorie be to the Sonne, who hath redeemed vs, glorie be to the holie Ghost, who hath sanctified vs, glorie to the most highe, & vndeuided Trinitie, whose workes are inseperable, whose Empire is euerlastinge and perpetual. All glory and songes of praise are befittinge thee, all

worshipp, benediction, loue and thankes giuing is due to thee; To thee our God be ascribed all honour, strenght, and forti∣tude, for euer and euer. Amen.

Heere man doth lament, for that when he thinketh of God he is not moued to compunction, seeinge the verye Angells tremble and quake when they beholde him. CHAPT. XXXIV.

FOrgiue me o Lord, forgiue me o good God, forgiue me, and be mercifull vn∣to me, pardon mine ignorance, and my manifolde imperfections Reiect me not for my ouermuche boldenes, in that I be∣inge but a seruant, and woulde to God a good one, and not all together bad and vnprofitable as I am, yea in this respect very badd, for that I presume to praise, blesse and adore thee our God almightie, terrible, and exceedinglie to be feared, without contrition of hart, & a fountaine of teares, without that reuerence and fea∣re, which is fittinge. For if the Angells praising and adoring thee (albeit replenis∣hed with vnspeakable ioy) doe tremble and quake: how much more ought I soe

to doe when I stande before thee, singing praises, or offering sacrifice vnto thee? whence is it, that my hart doth not pante, and my contenance growe pale? and why doe I not tremble in my whole bodie, that by that meanes I might weepe and waile in thy presence incessantlie? I would doe soe if it laie in my power, but I cannot doe, as I desire. And for this cause I cannot but haue thee in highe regarde, as often as I beholde thee with the eies of my faith soe terrible, and wōderfullie to be feared.

But who can doe this (or any good thinge els) without the assistance of thy grace? because our whole succoure and sa∣fetie doth wholy proceede from thy grea∣te mercle. Miserable wretche that I am, how is it that my soule is become soe sot∣tishe and voide of sense, that it is not ex∣ceedinglie affraide, when it standeth be∣fore God, and singeth praises in his pre∣sence? Miserable wretche that I am, how is my harte soe hardned, that my eyes do not without ceasinge, flowe forth flou∣des of teares, whiles the seruant talketh with his Lord, man with God, a creature with his creator, one that is made of stime, with him that hath made all thin∣ges of nothinge?

Beholde (o Lord) I doe make manifest vnto thee what I am, and what I thinke

of my selfe in the secrett of my harte▪ I doe openly make knowen in the eares of my brethren. Thou art riche in mercie, and lib••rall in bestowinge rewardes▪ giue me of thy goodes, that by them I may be able to serue thee: because we can nei∣ther serue nor please thee, except it be by helpe of those guifts, which we re∣ceiue from thee. Pierce (I beseeche thee) my fleshe with thy feare, lett my harte re∣ioyce, that it may feare thy name. O woulde to God my sinfull soule did feare thee in that manner as that holy man did, who saied: I haue allwaies feared God as it were floudes of water flowing ouer my heade.

O God thou giuer of all good thinges, giue me (I beseech thee) a fountaine of teares, duringe the time of my prayers, and prayses which I singe to thee accom∣panied with puritie of harte, and mirthe of minde, that louing thee perfectlie, and praysing thee worthily I may (with the palate of my harte) pereciue, taste, & feele how pleasant and sweete thou our Lord art, as it is written: Taste and see, because our Lord is sweete. Blessed is that man that trusteth in him blessed is that peo∣ple, that knoweth how to praise him, blessed is that man▪ whose helpe is from God, who hath soe disposed the ascents of

his harte in this dolefull vale of miserie, that by them he may ascende vp to the place of eternall felicitie. Happie are the cleane in harte, for they shall see God, happie are they (o Lord) that dwell in thy house, they shall praise thee for euer and euer.

A Prayer greatly mouinge the harte to deuotion, and to the loue of God. CHAPT. XXXV.

O Iesu our redemption, loue, and de∣sire, God of God, giue ••are to me thy poore vnworthy seruant. To thee I c••ll & crie, with a loude voyce, with my whole harte. To thee I call, calling thee into my soule, enter into the same, and make it fit∣ting for thee, that thou mayest possesse it without wrinkle or blemishe of iniquitie: because reason requireth, that a cleane dwellinge, shoulde be prepared for soe cleane a Lord to dwell in. Sanctifie me therefor (I beseech thee) thy vessell which thou hast made, cleanse me from malice, fill me, and preserue me full of thy grace, that heere and for all eternity, I may be made a fitt habitation for thy diuine ma∣iestie.

O most sweete, most powerfull, most

louing, most deare, most powerfull, most desired, most inestimable, most amiable & most beautifull Lord: thou art more sweet then honie, more white then either milke or snowe, more pleasant to the tast then nectar, or delitious wine, more pre∣tious then golde or pretious stones, and more deare to me then all the riches and honoures of this worlde. What doe I say, o my God, my onely hope, and my surpas∣sing great mercie? What doe I say, my happie and secure sweetnes? What doe I say in saying these thinges? Verilie I say what I am able, not what I ought.

Woulde to God I were able to singe such hymnes of prayses, as doe the quires of blessed Angells. O how willinglie woulde I bestowe my selfe wholy in sin∣ging and setting forthe thy praises? O how deuoutelie in the middest of thy Church, would I pronounce those Canticles of ce∣lestiall melodie, to the praise and glorie of thy holy name? But because I cannot doe this, shall I therefore holde my peace? Woe be to those that haue not thee in theire mouth, because thou art he, that openest the mouthes of such as are mute, and ma∣kest the tongues of infants to be eloquēt. Woe be to those whose talke is not of thee, because those that are talkatiue and full of wordes, are to be esteemed as men

speecheles, if theire talke doth not tende to the extollinge of thy praises.

But who is able to praise thee worthily▪ o vnspeakable vertue, and wisedome of the Father? Seeing therefore I want wor∣des, by which I might be able sufficient∣lie to expresse thee (o diuine worde of all power and knowledge) I will in the in∣terim say what I can, vntill thou vouchsafe to call me vnto thee, where I shalbe able to speake what appertaineth both to thee and me. Wherfore I humbly beseech thee that thou wilt not soe much consider what I say, as what I desire to say. Verily I greatlie desire to speake that of thee, which is fittinge & meete, in respect that all praise, thankesgiuinge, and glorie is due vnto thee.

Thou knowest therefore o God (from whom the very secrets of our hartes can∣not be concealed) that thou art more deare and acceptable to me then heauen and earthe, and all thinges els••, that are therein: for I loue thee aboue heauen and earthe, and all other thinges contained in them, yea soe greate loue is due to thy holy name, as that in comparison thereof, noe transitorie thinge doth deserue the fame.

I doe loue thee o my God very muche, and doe desire to loue thee still more and

more. Giue me grace that I may alwaies loue thee accordinge to the greatnes of my affection, and according to the great∣nes of my obligation, that thou onely maiest be my whole intention, and my whole meditation. Lett me thinke of thee in the day time without ceasinge: Lett me dreame of thee in the night season; Lett my soule talke to thee, lett my minde dis∣course with thee. Lett my harte be beau∣tified by the light of thy holy sight, that hauinge thee for my conductor and capi∣taine. I may marche forewarde from ver∣tue to venue, and at length may beholde thee, the God of Gods in Sion.

During the time of this life. I doe see thee obscurelie as it were through a mrt∣roure or looking glasse, but then I shall be∣holde thee apparentlie face to face, where I shall knowe thee▪ like as I am knowen of thee. Blessed are the cleane in harte, for they shall see God. Blessed are they (o Lord) that dwell in thy house, they shall prai••e thee worlde without end.

I beseeche thee therfore (o Lord) by thy manifolde mercies, by which we are deliuered from eternall death, mollifie my stonie harde harte, (harder then either stone or iron) with thy most sacred and powerfull vnction, and make me at all times to become a liuinge sacrifice in thy

sight by the fire of compunctiō. Make me to haue alwaies in thy sight a humble and contrite harte, ioyned with aboundance of teares. Make me in all my desires as one wholy deade to this wretched world, and through the greatnes of the feare and loue of thee, to forgett all thinges transi∣torie; in so much, as that I may neither greiue, nor growe gladd at any temporall thinge, being free from the feare & loue of whatsoever passeth away with time, beinge neither depraued through flattery, nor dismaied through aduersitie.

And for that the loue of thee is forcible like vnto death, graunt (I beseeche thee) that the fierie and sweete force of thy loue, may wholy withdrawe my minde from all thinges vnder heauen, that I may adhere to thee alone, being fedd with the only memorie af thy sweetnes. Lett the most odo••iferous smell of thee (o Lord) descende, lett it descende I beseech thee, lett it descende, and with it lett the melli∣fluous loue of thee enter into my harte. Let the admirable and vnspeakable fra∣grant sauoure of thee come vnto me, cau∣singe in me an eternall desire and affec∣tion, and producinge in my harte foun∣taines of water, flowinge into life euerlastinge.

Thou (o Lord) art infinitely good, and

therefore infinitelie to be loued and pray∣sed of those, whom thou hast redeemed with thy pretious bloud. O most liberall louer of men, most louinge Lord, and most iust iudge, to whom the Father hath committed all iudgment, thou perceiuest in the most wise iudgement of thy righ∣teousnesse, whether this be iust and rea∣sonable or noe, that the children of this worlde, of the night and darkenesse, doe loue and seeke after riches, and honoures that are transitorie and cannot long con∣tinue, with a farr greater desire earnestnes and studie, then we thy seruants doe loue and seeke after thee our God, by whom we haue been made and redeemed.

For if one man loueth an other with soe greate affection, as that the one can scarce∣ly endure the other to 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 belo∣ued husbande: with what affection, desire, and feruoure of minde, ought that soule, (whō thou hast espoused and linked vnto thee by faith and thy manifold mercies) to loue thee the true God, the most beau∣tifull spouse, who hast after that wonder∣full manner loued and saued vs, who hast

donne soe many, soe greate, and such vn∣speakeable thinges for vs.

But althoughe the transitorie thinges of this world••, haue theire particular loues and delightes, yet is the delight and con∣tent which they yeilde, farre inferiour to that which proceedeth from thee▪ o Lord our God. In thee the iust man is d••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 thou∣sande woes, not permittinge the soules, into which it entreth to be at any repose, but continually vexeth them with suspi∣tions, with diuers doubtes, and perturba∣tions. Thou therfore (o Lord) art the de∣light of good and iust men, and truly not without reason; for that in thee is true re∣pose, 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 euer∣more, 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 wret∣ched soule: to the end, that being freed from them, and runninge after thee in the sweete smell of thy odoriferous oint∣ments, I may at length (hauinge thee for my guide) be able to attaine to the vision and fruition of thy beau••ie, and by the same to remaine truly satisfied eternally. For two seuerall loues, the one good, the other ••uill, the one sweete, the other bit∣ter, cannot in one harte possibly dwell to∣gether. 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 ne∣uer 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 delecta••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 sweet∣nes 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 be∣fore mine cees: soe that noe receptacle may be founde in me, to receiue the coun∣terfayted 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 hea∣uenly 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 mer∣cie, 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 ar•• God almighty of infinite mercy, who ius∣tifiest the wicked, and raysest to life those, that through sinne were deade, who chan∣gest 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. Where∣fore may it please thee to stretche forth towards me the hande of thy mercie, and

with the same remoue from me, what∣soeuer 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 shalbe cured, saue me, and I shalbe sa∣ued: thou art he, that dost cure those thin∣ges 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 plea∣sure to sowe in my hart the good seed•• 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 hart∣lie beseeche thee) the aboundance of thy sweetnes and charitie, that I may nei∣ther 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 remēbrance 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 eie•• who art a Lord of infinite sweetnes. In∣flame my minde with that sacred fire of thine, which thou ha••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 me thy loue, which is chast and holie, that it may replenishe, preserue, & wholy possesse me. Giue me likewise (I beseeche thee) in token of thy loue, a fountaine of teares, trickling downe from mine eies, that they may beare witnes of thy tēder affection towardes me▪ let them speake and declare, how much my soule doth loue thee, seing it cannot containe it selfe from teares, by reason of the surpassing great sweetnesse, surpassinge greate charitie.

I remember (o louing Lord) that good woman Anne, who came to the taberna∣cle to desire a sonne: of whom the holie scripture relateth, that after her teares and prayers to this effect offered, shee re∣mained as one assured to obtaine, what shee had desired. Now when I call to min∣de this her soe greate vertue, and con∣stancie,

in not doubtinge to receiue what shee demaunded. I cānot but be greatelie greiued, and ashamed1▪ For if a woman did thus weepe, & perseuer in weeping, which did onelie seeke to obtaine a sonne: in what manner ought my soule to lament, and to continue in lamentation, which doth seeke and loue God▪ & desireth to at∣taine vnto him? how ought that soule to lament and weepe, which doth seeke God day and night? wh••ch refuseth to loue any other thinge sauinge Christ alone? Verilie we might very well wonder and be asto∣nished▪ if the teares of such a soule were not her continuall foode.

Wherefore (I bese••che the) take pitti•• of me; and be mercifull vnto me, because the sorrowes of my harte are exceeding manie. Imparte vnto me thy celestial com∣forte▪ and despite not my sinfull soule, for which thou hast suffered a death soe cruel. Bestowe vppon me the guifte of teares, proceeding from an internall affection, & loue towardes thee, which may breake the bands of mine iniquities, and alwaies fill my soule with celestiall gladnes

Although I durst not demaūde to be per∣taker of that vnspeakeable rewarde which thou hast ordained for true & perfect mō∣kes and religious men (for that I am alto∣gether vnable to followe the footestepps

of theire angelicall conuersation) yet at least lett me obtaine some place or other in thy kingdome, amonge the deuoute & blessed woemen.

The wonderfull deuotion of an other deuoute woman doth likewise come into my minde, who with greate loue sought thee lying in thy graue, who (after thy disciples were gone) went not away from thy tombe, but ••att still, sorrowfull and la∣menting, and for a long time together, very bitterly weeping: and rising vp from the place where shee had sitten, with wat∣chfull eies, and many teares, shee diligent∣ly sought thee againe and againe in euery corner of thy sepulcher (from which thou wert departed being risen) to see, if perad∣uenture shee might any where see and finde thee, whom shee sought with soe greate affection. Doubtles shee had entred and sought thee in the sepulcher diuers times before, and yett all was not enou∣ghe in respect of her ardent loue, for that perseuerāce is the perfectiō of euery good action▪ And because aboue others shee loued thee, and with loue lamented thee, and with lamentation sought thee, and in seeking continued cōstantly: for this cause before all others shee deserued to finde thee, to see thee, and to speake vnto thee: Neither was shee onely thought worthy

of this one fauour alone, but besides this, was made the messenger & Apostle (vnto the Apostles themselues) of thy glorious Resurrection, thou gently bidding and cō∣maunding her saying: Goe, tell my bre∣thren that they goe into Galilee, there they shall see me.

If therefore this woman did in this ma∣ner weepe, and perseuere in weeping, who sought thee, as one shee thought to be deade, albeit thou wert liuinge, who touched thee with the hande of her faith; how greately ought that soule to lament, and persist in lamentation, who belei∣ueth with the hart, and acknowledgeth thee with the mouth to be her Reede∣mer, and to rule and raigne both in hea∣uen and euery where? how greately ought that soule to groane and weepe, who with the whole harte loueth thee, and with the whole harte desireth to see thee?

O thou-that art the onely hope, and suc∣coure of such as are in miserie, to whom we neuer pray without hope of mercie; for thine owne sake, and for thy holy na∣mes sake, graunt me this grace I beseeche thee; that as often as I thinke speake, wri∣te, reade, or talke of thee, as often as I me∣ditate of thee, and as often as I stande be∣fore thee, to offer prayses, prayers, and sa∣crifice vnto thee; soe often lett me with

teares aboundantly & sweerely weepe in thy sight, that my teares may be my foode day and night.

Thou truly (o king of glorie, and maister of all vertues) hast taught vs by thy worde & example, to lament and weepe saying: blessed are they that mour∣ne, for they shal be comforted. Thou thy selfe didst lament the death of thy discea∣sed freinde, and with many teares didst bewaile the cittie, that in fewe yeares after was to come to ruine. I beseech thee (o good Iesu) by those most pre∣tious teares of thine, and by all thy mer∣cies, by which thou hast in that wonder∣full manner releiued our miseries, gra∣unt me the guift & grace of teares, which my soule doth much desire and couet: because without thy guift I cannot ob∣taine it, it being the Holy Ghost, that doth effect the same, whose propertie is to mollifie the harde hartes of sinners, and to moue them to compunction.

Graunt me the guift and grace▪ of tea∣res, like as in times past thou hast donne to our forefathers, whose footestepps I ought to imitate, that I may during the whole course of my life lament (as they did) both day and night. By theire me∣ritts and intercession▪ who haue pleased and deuoutely serued thee, take compas∣sion

of me thy vnworthy seruant being in great miserie, & graunt me the guift & grace of teares I beseeche thee. Graunt that the water of teares may flowe from mine eies, as from a floude, that night and day they may be vnto me in steede of foode.

O my God, let me become as a pleasing and acceptable oblation to be sacrificed in thy sight by the fire of compunction, and as a most gratefull sacrifice, lett me be ac∣cepted of thee in the odoure of sweetne••. O most louing Lord, lett me become as a faire and flowing fountaine, in which let this sacrifice be daily washed from the fil∣the of sinne. For albeit by the assistance of thy grace, I haue offered my selfe wholy vnto thee▪ yet neuerthelesse I doe dailie of∣fende in many thinge••▪ throughe my ex∣ceeding greate frailtie.

Graunt me therefore, most blessed and beloued God, the guift and grace of teares, especiallie through the sweetnes of thy loue, and the remembrance of thy mani∣folde mercies: prepare this banquet in thy ••ight for me thy vnworthy seruant, and graunt me this prerogatiue, that as often as I will, I may be fedd and refreshed with it. Afforde me this fauour, for thy mercy and goodnes sake I beseeche thee, that I may soe drinke, and become drunke by drinkinge of this most excellent cupp of

teares, that my soule may onely▪ thirst and growe drie through the loue of thee, for∣getting all worldlie vanitie and miserie.

Heare, o my God, heare o light of mine eies, heare and graunt what I demaunde of thee. O most meeke and mercifull Lord, refuse not to heare me by reason of my sinnes, but for thy goodnes sake, re∣ceiue the prayers of me thy vnworthy ser∣uant, and graunt me the effect of my peti∣cion and desire; by the prayers and inter∣cession of our blessed Lady the glorious Virgin Marie, and of all the Saints of thy heauenlie Cittie▪ Amen.

A Prayer greately stirring vp the minds to compunction, if it be saied in si∣lence with attention. CHAPT. XXXVII.

O Lord Iesu, o mercifull Iesu, o good Iesu, who hast vouchsafed to die for our sinnes, and hast risen againe for our iustification: I beseech thee by thy glo∣rious resurr••ction, raise me vp from the se∣pulcher of sinne, and graunt me daylie a parte in this first resurrection, that in the last likewise, I may be thought worthie to receiue a portion. O most sweete, most be∣nigne, most louing, most deare, most ine∣stimable,

most desired, most amiable, and most beautifull Lord, who hast ascended into heauen in glorious and triumphant manner, and as a puissant Prince, sittest at the right hande of God the Father, drawe me vp vnto thee, that I may runne after thee, being allured by the sent of thy oint∣ments soe sweetelie smelling; that I may runne without ceasing, thou drawing and conducting me running; drawe the mouth of my thirstie soule (I beseech thee) to those riuers aboue of euerlasting satietie: nay rather leade me to the fountaine of life (my God and my life) that there I may drinke according to my capacitie, in suche sorte as that I may be able to liue eternal∣lie. For thou with thy sacred and blessed mouth hast affirmed: If any one thirst, lett him come to me, and he shall drinke and be satisfied.

O fountaine of life, graunt that my thir∣stie soule may alwaies drinke of thee: that according to thy holie and true promis••▪ waters of life may flowe from my bellie. O fountaine of life, fill my minde with the streame of thy delight: make my hart drunke with the sober drunkennes of thy loue, that I may forget all thinges that are vaine and worldly, and may continuallie haue thee in my memorie, euen as it is written: I haue been mindfull of God, and

haue been delighted. Giue me thy holie spiritt, whom those waters did signifie which thou didst promise to bestowe vpoz those that do•• thirst after thee.

Graunt, (I beseeche thee) that I may tende and aspire thither with my whole desire and affection, whither we beleiue thou didst ascende the fo••••th day after thy Resurrection; that I may be detained i•• this vale of miserie in body onely, being in thought and desire continually with thee: to the end my harte may remaine there▪ where thou art my desired, incomparable, and most beloued treasure. For in the greate deluge of this life, where we are ••ossed to and from with continuall tem∣pests, finding ••oe firme standing or assured place, where the doue may fixe her foote for neuer soe small a space: heere I say in this wretched worlde, noe certaine peace or assured rest is to be expected, for that where soeuer we are, warres and dissensiōs doe molest vs, our enimies on all sides doe assaulte vs, out wardly are fightes, inward∣lye teares.

And for that we consist of a two-folde substance, partly of earth, partly of heauen, our body which is subiect to corruption, is a clogg to the soule, not suffering it to soa∣re vp to celestiall contemplation. Where∣fore my minde being my compagnion &

freinde, cominge as one wearied on the way, lieth sicke and diseased, being rent & māgled by those vanities, throughe which it hath passed: it is exceeding hungrie and thirsty▪ and I haue nothing to sett before it, because I am poore and needy.

Thou therefore o Lord my God, who art riche in goodnes, and giuest in aboundan∣ce the dainties and delicacies of celestiall fulnes, giue meate to my minde being wearied, recollect it beinge distracted, restore it to healthe being rent and man∣gled. Beholde (o Lord) how it stan∣d••th at thy dore knocking: I beseech thee by the bowells of thy cōpassion, in which thou hast vouchsafed to visit vs, coming downe vnto vs from heauen, open the hande of thy pitty, to my afflicted minde knockinge, and calling vnto thee: com∣maunde likewise by thy accustomed cour∣tesie, that it may enter and be brought in vnto thee, that it may rest and repose in thee, and lastly by thee may be refreshed & fedd, who art the liuing and heauenly bread: with which being filled and stren∣gth being recouered, let it ascende to the thinges aboue it, and being lifted vp with the winge of holy desire from this vale of teares and lamentation, let it soare vp to the heauenly kingdome.

Let my soule (I beseech thee o Lord)

take the winges of an Eagle and fly with∣out failing, let it fly without ceasing vntill it come to the beautie of thy house, and vnto the place of thy glorious habitation, that there in the place of thy pasture (which is enuirōned with pleasant riuers) it may be fedd with the foode of thy in∣ternall consolation, sitting at the same ta∣ble, on which those heauenly citizens are wonte to take theire refection. Graunt that my hart may rest in thee, o my God, my hart (I say) which is as aspatious sea tossed too and froo with continuall floudes.

Thou therfore (o Lord) who hast com∣maunded the windes and sea, after which a greate calme did ensue, come and walke vpon the waues of my harte, to the end that all thinges within me may be stil and quiet, that soe I may embrace thee the onely good thinge which I desire to pos∣sesse, and may contemplate thee the grat∣full light of mine eies, being freede from the darke mist of troublesome thou∣ghtes. Let my minde (o Lord) flie and re∣tire it selfe vnder the shadowe of thy win∣ges, from the inordinate heate of worldly cogitations, that sittinge there in the tem∣perate ayre of thy refreshing. it may ioy∣fullie sing, saying: I will sleepe and repose in the peace of this one thinge (that is of

God alone.) O Lord my God, let my soule sleepe (I beseech thee) by abandonning whatsoeuer is amisse: lett it sleepe by ha∣ting wickednes, and by louinge iustice. For what thinge is there, that can or ought to be more pleasing and delightfull vnto vs, then amidst the darknes and manifold bit∣ternes of this present life, to desire diuine sweetnes, and to sighe after eternall hap∣pines, there to fixe the minde, where it is most certaine true ioyes are to be founde?

O most sweete, most louinge, most be∣nigne, most charitable, most inestimable, most desired, most beloued, and most be∣autifull Lord, when shall I see thee? Whē shall I be presented before thee? When shall I be satisfied by beholding thy beau∣tie? When wilt thou deliue•• me out of this obscure prison, that I may freely con∣fesse thy holy name? that from hence forth I may be free from all affliction? When shall I be admitted into that admirable & beautifull house of thine, where the voice of ioy and exultation, doth refounde in the tabernacles of iust men? They (o Lord) that dwell in thy house, are happie, because they shall praise thee euerlastingly: They are happie and trulie happie indeede, whō thou hast chosen▪ and taken vp to be heires of that celestiall beatitude. Behold o Lord thy Saints doe flourishe in thy sight as a

l••llie, for that they are filled with the plen∣tie of thy house, thou giuinge them to drinke of the riuer of thy dilightful sweet∣nesse: because thou art the fountaine of life, and in thy light they doe see light, soe that they the illuminated light, (by mea∣nes of thee the illuminating light) doe shine like vnto the sunne in thy sight.

O Lord of all vertues, how wonder∣full, how beautifull, how gratefull are the lodgings of thy heauenly mansion, my sin∣full soule doth exceedingly couet to enter into them. O Lord I haue loued the beauty of thy house, and the place of the habita∣tion of thy glorie. I haue desired of our Lord one thinge, and I will aske it of him againe and againe, to wit••, that I may dwell in the house of our Lord, all my life longe. Like as the harte longeth for the fountaines of waters (when he i•• pursued) soe doth my soule longe after thee my God; When shall I come and appeare be∣fore thee? When shall I see my God, whom my soule doth soe much thirst to behold? When shall I see him in the lande of the liuinge? for in this lande of the dyinge, it is impossible with mortal eies to beholde him.

What shall I therfore doe, poore wret∣che that I am, being subiect to death and corruption? What course shall I take? As

longe as we are in this corruptible bodie, we are in respect of thee as strangers and pilgrims in a forraine countrie, not hauin∣ge heere any citty or certaine dwellinge, but doe seeke for one in time to come, because ou•• habitation is in heauen. Alas I esteeme my selfe wretched, by reason of my ouer longe slay in this worlde. I haue dwelt with the inhabitants of Cedar, too longe hath my soule remained heere.

Who will giue me winges like vnto a doue, that I may flie, and be at rest? No∣thing can be to me soe pleasant and good, as to be with my Lord. It is good for me to adhere to my God. Giue me grace ther∣fore▪ I beseech thee) that as lōge as I liue, I may adhere to thee, as it is written. He that adhereth to our Lord, becommeth one spiritt with him. Giue me (I beseech thee) the winges of contemplation, by which I may be able to flie vp vnto thee into heauen And for that euery thinge that is eui••l, doth drawe vs downewarde to sinne, vp holde my mynde, that it fall not downe to the bottome of the obscure valley of perdition; vpholde my minde, least by the interposition of the shadowe of earthly thinges, it be separated from thee the sonne of iustice and by the darke cloude of secular conuersation, it be hin∣dered from looking and lifting vp it selfe

to celestiall contemplation.

For this cause I doe endeuoure to ascen∣de vp to those ioyes of peace, and to the deligthfull and quiet state of true light, Vpholde my harte with thy holy hande, for that without thy help it cannot ascen∣de. I doe hasten thither, where surpassing greate peace raigneth, and where conti∣nuall quietnes shineth. Guide and conduct my soule, and according to thy holy will drawe it vnto thee, to the end that vnder thy conducte, it may ascende vnto that re∣gion of plentie, where thou dost feede Israel euerlastingly with the foode of thy veritie, that there (be it but in thought one∣ly, and for neuer soe shorte a time▪ it may touche thee the supreame wisedome, re∣maininge aboue all thinges, ouer-going all thinges, and gouerninge all thinges.

But many thinges there be, which trouble my soule, and hinder it, that it cannot soare vp vnto thee. Cause them all o Lord by thy commaundement, to cease and be silent. Let my soule it selfe, be si∣lente, let it passe beyonde all thinges (all thinges I meane created) let it mounte aboue it selfe, and come to thee. Let it fixe the eies of its saith on thee alone the crea∣tor of all thinges, lett it aspire to thee, lett it attende to thee, lett it meditate on thee, l••tt it contemplate on thee, lett it sett thee

before its eies, and thinke vpon thee in its harte, who art the true and soueraigne good thinge, and that ioy which shall ne∣uer haue end. For albeit the contempla∣tions, are many wherwith a deuoute soule is by thee wonderfully fedd and refreshed, yet is my soule in none of them all soe much delighted and conforted as in thee, and as when it doth meditate and con∣template on thee onely.

O how greate (o Lord) is the aboun∣dāce of thy sweetned how marueilouslie dost thou inspire and visit the hartes of such as loue thee! how wonderfull is the delight of thy loue, which they feele and enioy, who affect and seeke nothinge but thee, who desire not soe much as to thinke of any other thing sauing onely thee! Hap∣pie are they, whose hope i•• in thee alone, who wholy addict themselues to prayer and contemplation Happie is he, that pas∣seth his life in solitarinesse and silence, ta∣king continuall heede night and day to the custodie of his senses: that euen in this life during the time of his abode in this fraile fleshe, he may be able in some sorte to taste of thy vnspeakeable sweetnes.

I beseech thee o Lord by those most pre∣tious woundes of thine, which on the crosse thou hast suffered for the redemp∣tion of mankinde, frō which hath gushed

forth that most pretious blood, by which we are redeemed; wounde my sinfull sou∣le, for whom likewise thou hast vouchsa∣fed to dye, wounde it with the fierie and forcible darte of thy surpassing greate charitie. Because the worde of God is powerful and effectual, and more peircing then a two edged sworde.

Thou therfore, o Lord, who as a chosen arrowe and most sharpe sworde, art able to peirce and passe thoughe the harde tar∣get of mans harte, pierce my harte with the darte of thy loue, that my soule may say, I am wounded with thy charitie, soe that from the wounde of this thy charitie teares may trickle downe day and night in greate quantitie. Strike, o Lord, strike (I most humblie beseeche thee) my hard hatred soule, with the pious and power∣full speare of thy loue, yea peirce it to the very bottome with thy omn••potēt vertue.

Cause likewise a floude of water to flowe from my heade, and a fountain•• of teares continually to trickle downe from mine eies, throughe the exceeding greate affection and desire of beholdinge thy fair∣nesse; in such sorte, as that I may weepe continuallie, receyuing noe comforte du∣ringe this present life, vntill I shall be thought worthie to beholde thee in thy heau••nlie house, my beloued and most

beautifull spouse, my God and my Lord; that seeing there thy glorious, admirable, and most f••ire face, replenished with all sweetnes, I may together with that elec∣ted companie, fall prostrate and adore thy Maiestie, and being at length filled with the celestiall and vnspeakeable ioy of that eternall delectation, I may with those that loue thee cry out, saying. Beholde I nowe see, what I coueted, I nowe en∣ioy that, for which I hoped, I nowe haue that which I desired: because I am nowe ioyned to him in heauen whom whilst I liued on earth, with my whole strength I loued, with my whole loue I af∣fected, and to whom with my whole affe∣ction I was vnited, him doe I praise, blesse and adore; who liueth and raigneth God both nowe and euer more. Amen.

A Prayer to be saied in time of tribulation. CHAPT. XXXVIII.

TAke pittie••o Lord, take pittie, o mer∣cifull Sauiour of me a most miserable sinner, doing thinges worthie of blame, and worthilie suffering for the same, being by thee dailie afflicted, for that conti∣nuallie

I am founde to haue offended. If I ponder the euill which I daylie commit▪ that which I endure is nothing in compa∣rison of it, that which I haue donne being much more greiuous then mine affliction. Thou art iust, o Lord, and right is thy iudgment••, all thy iudgement•• are iuste and true; Thou o Lord our God ar•• iust and full of goodnes, neither is there in thee anie wickednes•• because when we offende, thou dost not vniustlie and cruel∣lie afflict vs, who when we were not, hast powerfullie made vs; and when for our sinne we were guiltie of damnation, thou hast by thy wonderfull mercie and good∣nesse, set vs in state of saluation. I knowe (o Lord God and am assured, that our life is not gouerned by the vnaduised in∣fluence and concurrence of secondarie causes, but is wholie disposed and orde∣red by thy almightie prouidence. Thou therfore takest care of all thinges, but especiallie of such as serue thee, who putt theire whole confidence in thy onelie mercie. Wherefore I humblie pray and beseeche thee, that thou wilt not deale with me according to mine iniquities, by which I haue deserued thine anger, but according to thy manifold mercies, which surmounte the sinnes of the whole world together▪ Thou o Lord, who dost punishe

me outwardlie, giue me alwaies an inuin∣cible patience inwardlie, to the end I may neuer cease to praise thee. Take pittie of me, o Lord, take pittie of me, and helpe me, like as thou knowest to be expedient for me both in soul•• and bodie, thou (I say) who knowest all thinges, and art able to doe all thinges whatsoeuer who liueth and raigneth, for euer and euer, Amen.

A verie deuoute Prayer to God the Sonne. CHAPT. XXXIX.

O Lord Iesu Christ, the sonne of the living God, who with thy handes stretched forth on the Crosse, hast drunke the cupp of thy passion for the redemp∣tion of all mankinde, succou••e me this day I beseeche thee. Beholde, o Lord, I that am needie doe come to thee that art wealthie. I that am full of miserie doe ap∣proache to thee replenished with mercie, suffer m•• not therfore to departe voide, or as one worthie to be despised. I be∣ginne hungrie, let me not end emptie. I approache as one hunger-starued, let me not departe vnfed. And if I sighe before I eate, graunt that I may eate at least

after I haue sighed

First therfor•• most sweete Iesu, before the magnificence of thy sweetnes, I con∣fesse against me myne iniustice. Beholde o Lord, for that I was conceiued and borne in sinne, and thou hast washed and sanctified me from the same, and 〈◊〉〈◊〉 this, haue defiled my selfe with greater offences: because those sinnes wherin I was borne, were of necessitie, but those in which I afterwardes lay wallowing were voluntarie. This notwithstanding, thou being not vnmindfull of thy mercie and goodnes, hast drawne me from my fathers house, and from the tabernacles of sinner, inspiring me with thy grace, to fol∣lowe thee in the companie of those that seeke thy face, who walk the direct way that leadeth to felic••tie, liuinge amiddst the 〈◊〉〈◊〉 of cha••itie, and sitting at table with thee in the parloure of most pro∣founde pouertie.

But I ingratefull and forgetfull of soe many benefits receiued haue after my en∣trance into Religion, committed many sin∣nes and abominations, and where I ought to haue corrected my faultes by doing sa∣tisfaction, there haue I added sinne vpon sinne. These therfore (o Lord) are the faultes, by which I haue dishonoured thee, and defiled my selfe, who thou hast

created according to thine owne image & similitude) to wit, pride, vaine glorie, and many other sinnes almost infinite, by which my vnhappy soule is troubled and afflicted, rent and destroyed.

Beholde, o Lord, mine iniquities haue ouerwhelmed mine heade, being vnto me as a greiuous burden vnsupportable to be endured: in soe much, that if thou (whose propertie is to pardonne, and to shewe mercie) doe not lift me vp with the right hande of thy maiestie, I shall woefullie sinke downe into the gulfe of eternall mi∣serie. Beholde o Lord God, & see because thou art holy; beholde I say how my gho∣stlie ennimie doth insulte ouer me, saying: God hath forsaken him, I will pursue and take him, because there is none that can deliuer him.

Howe longe (o Lord) wilt thou thus leaue me: Tu••ne backe and deliuer my sou∣le, o sau•• me for thy mercies sake. Take pittie of me thy sonne, whom thou hast begotten in the greate greife of thy pas∣sion, and doe not soe attende to my wickednes, that thou forgett thy good∣nes. What Father is there, who seeing his sonne in danger, doth not ende∣uoure to sett him free? or what sonne is there, whom his Father doth refuse to cor∣rect with the staffe of his pittie?

Wherefore o Lord and Father, albeit I am a sinner, yet I doe not cease to be thy sonne, because thou hast made me, and newe made me againe, like as I haue sin∣ned, soe correct and amend me, and being by the staffe of thy fatherlie pittie correc∣ted and amended, commit me to the care and custodie of thy onely begotten sonne Iesus Christ our Lord. Is it possible for a woman to forget the childe of her owne wombe? And albeit shee shoulde forget it, yet thou (o most louinge Father) hast promised not to forget the same.

Beholde I cry, and thou dost not heare me, I am afflicted with greife, and thou dost not comfort me. What shall I say, or doe, being in this extreame miserie? Alas I am altogether comfortles, and which is worse, am chased forth of thy presence. Wretche that I am, from howe greate good into howe greate euill am I fallen? Whither did I attempt to goe, and whi∣ther am I come? Where am I, and where am I not? howe is it, that I that did sighe after heauen, doe nowe sighe through soe great tribulation? I haue sought com∣forte, and haue founde affliction. And truly it is better for me, not to be, then to be without thee, o sweete Iesu. It is better not to liue, then to liue without thee, the onely true life.

Where are nowe (o Lord Iesu) thine accustomed mercies? Wilt thou be dis∣pleased 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 ••••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 shalbe 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 dread∣full 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 sha∣king 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 tor∣mented with vnspeakeable bitternes. Weepe o my soule, and make lamentation as a younge married woman for the dea∣the 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 des∣pairing 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 pro∣pertie of shewing mercie and pittie. Thou o Lord, dost not desire the death of sin∣ners, 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 ••iued,

gra••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, l••ast they insult, & reioyce ouer me, saying, we haue deuouted him.

Howe is it possible (o good Iesu) that euer any one can despai••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 mer∣cie. 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 ob∣taine pardon, if we aske it? Remember not thy iustice (o most sweete Iesu) towardes me a sinner but be mindeful of thy meek∣nes towards me thy creature. Remem∣ber not thine anger towardes me guilty, but be mindefull of thy mercie, towar∣des me in miserie. Forgett my pride, pro∣uoking thee to displeasure, and weigh my wretchednes, imploring thy fauoure. For what doth thy sacred name Iesu signifie, sauing onely a Sauiour? Wher∣fore, o Sauioure Iesu, be thou my suc∣coure 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 coūsell 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 af∣fection,

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 Tri∣nitie 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 cōmende 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 com∣mende 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 pre∣serue me from all euill, from all scandall, from all offence mortall, from all the de∣ceiptes and vexations of the diuell, and of mine ennimies visible and inuisible, by

the prayers of the Patriarchs, by the me∣ritts of the Prophets, by the suffrages of the Apostles, by the constancie of Martyrs, by the faith of Cōfessors, 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 glo∣rious 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, wher••by I may be able to knowe and acknowledge thy mar∣uailous greate kindenesse. Graunt that my petitions may be such, as that they may be pleasing to thee, and profitable to my selfe. ••raunt me teares proceeding from my whole affection, which may be able to dissolue the bandes of my sinnes.

Heare me, o my Lord and my God. Heare me, o light of mine eies. Heare what I demaunde, and graunt that thou mayest heare what I demaunde. If thou

despise me, I shall perishe and be consu∣med, if thou respect me, I shalbe receiued. If thou examine my righteousnes, I shalbe founde to be as a deade man, stinking throughe rottennes: but if thou beholde me with the eie of thy mercie, thou wilt therby raise me (being through sinne like a corrupt carkase) from the sepulcher of mine iniquitie. Whatsoeuer o Lord thou hatest in me, expell and ••oote out of me, and plante in me the spirit of chastitie and continencie, to the end that whatsoeuer I shall demaunde of thee, in my demaunde I may not offende thee.

Take from me that which is hurtfull, and giue me that which is profitable. Giue me a medicine o Lord, by which the soa∣res of my soule may be healed. Bellowe vppon me, o Lord, thy feare, compunction of hart, humilitie of minde, and a cons∣cience free from all sinne. Graunt me grace o Lord, that I may alwares be able to liue in charitie with my brethren, not forget∣ting mine owne sinnes, not prying into those of other men. Pardon my soule, Par∣don my sinnes, Pardon mine offences, Par∣don mine abominations. Visit me being weakened, cure me being diseased, refresh me being wea••ied, raise me being deade.

Giue me (o Lord) a harte, that may feare thee, a minde that may loue thee,

a sense that may conceiue thee, eares, that may heare thee, eies, that may see thee. Take pittie (o God) take pittie of me, and beholde me from the sacred seat•• of thy sacred maiestie, and illuminate the darkenes of my harre with the bright bea∣mes of thy light. Giue me (o Lord) discre∣tion to be able to discerne betweene good and cuill, and endue me with an vnder∣standing, that is alwaies watchfull. I hum∣bly craue pardon of all my sinnes, I hum∣bly craue it o Lord) of thee, from whom, and by whom, I hope to findefauoure in time of necessitie.

O Marie mother of God, mother of Iesus Christ our Lord, thou sacred and vn∣spotted virgin, vouchsafe to make interces∣sion for me vnto him, who made thee a worthy temple for himselfe to dwell in. O S. Michael, S. Gabriel, S. Raphael, o holy quires of Angells, and Archangells, of Patriarches and prophetes, of Apostles and Euangelists, of Martyrs and Confes∣sors, of Priests, and Leuites, of Monkes and Virgins, and of all such as haue liued righ∣teously, I presume to beleeche you (euen for his sake, by whome you haue been ele∣cted, and by whose contemplation, you are she much delighted) that you will be plea∣sed to pray for me a poore sinner vnto him our God, that I may be deliuered from

the furious ••awes of the infernall feinde, and from that death, which shall neuer haue end. Vouchsafe o Lord according to thy meekenes and vnspeakeable mercie, to make me partaker of eternall felicitie.

Graunt (o Lord Iesu) that Priestes may liue in concorde and amitie, and that Kin∣ges and Princes, ruling as they ought to doe, may be vnited in peace and tranquil∣litie. I humbly craue grace (o Lord) for the whole Catholique Church for men & women, for Religious persons, and for secular people, for all Christian magistra∣tes, and for all that beleiue in thee, and la∣boure for thy holy loue, that they may perseuer in doing well, all the dayes of their liues. Graunt o Lord and king eter∣nall to Virgins, chastitie; to Religious per∣sons that haue dedicated themselues vnto thee, the guift of continencie; to maried folkes, holinesse: to suche as are truly sor∣rowfull for theire sinnes, forgiuenesse; to widowes and orphans succour, protection to those that are poore; to pilgrims a safe returne; comforte, to such as mourne; to the faithfull departed, the repose of hea∣uen, to marriners and such as sayle on the sea, theire desired porte or hauen; to those that haue attained to perfection, grace to perseuere; to beginners and proficients in vertue grace to doe better; to sinners and

to suche as offende (as to me poore wret∣che) that they may speedily amende.

O most milde and mercifull Lord and Sauiour, the sonne of the liuinge God, the worldes redeemer, amongst all men, and in all thinges, I confesse my selfe to be a miserable sinner; neuerthelesse I beseeche thee most sweete and soueraigne father, that thou wilt not cast me as an abiect out of thy fauour. Yea rather o Lord, thou King of Kinges, who hast determined and decreede the length of each mans life, graunt me a deuoute desire to amend mine; Stirre vp my sluggishe soule, to the end that att all times, and in all thinges, it may seeke, desire, loue, and feare thee, who in al places art three and one, and putt in practice that which is pleasing vnto thee.

Especiallie I beseech thee, o holy father who art blessed and glorious ••or euer, that thou wilt mercifullie preserue all those that in theire prayers, are mindfull of me, & haue commended themselues to mine, albeit little worthe and of noe valewe: those likewise that haue shewed towards me, any deede of charitie or pittie, or are ioyned to me in blood and affinitie, aswell those that are deade, as those that yet liue in this mortall bodie, to the end (that thou guiding and assisting them) they may not perishe euerlastingly. In gene∣rall

I beseeche thee, o Lord, to aide and succoure all Christians that are yet liuinge, and on those that are deade, to bestowe absolution, and life euerlasting.

Finallie (o Lord) I most humbly and hartely beseeche thee, (who art 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning and the ending) that when the time is come that I must die, thou wilt be a milde and mercifull iudge, and a per∣petuall protector to me against the accusa∣tions and snares of the diuell my ancient aduersary, admitting me, for euer into the societ••e of the holy Angells, and of all thy Saints in thy heauenly cittie, where thou art blessed and praysed during all eternitie. Amen.

A deuoute Prayer in memorie of Christs passion. CHAPT. XLI.

O Lord Iesu Christ, my redemption, mercie and saluation, I praise thee, and giue thee thankes, albeit farre infe∣riour to thy benefits, albeit wholy voide of deuotion and feruour, albeit leane and without the desired fatnes of that most sweete affection, which thou dost require, neuerthelesse my soule doth render thee thankes such as they are, which althoughe

they are not suche as I knowe I am boūde to offer, yet they are according to my best endeuour. O hope of my harte, o strength of my soule, may it please thy omnipotent worthines to accomplishe, what my wō∣derfull greate weakenes doth attempt to performe, because thou art my life, and the scope of mine intention. And albeit I haue not hitherto deserued to loue thee soe muche as I knowe is due, yet at least I desire to loue thee, soe muche as I ought to doe.

Thou seest my conscience o my light, for that my whole desire (o Lord) is in thy sight, and whatsoeuer my conscience doth attempt to doe that is praise worthy, I ac∣knowledge that it proceedeth wholy from thee. If that (o Lord) be good which thou dost inspire, (yea it is good indeede, because it is to loue thee) graunt that I may doe that, which thou dost cause me to desire. Graunt that I may loue thee, as∣muche as thou dost require.

Beholde I offer thee praises and than∣kes-giuing, lett not this guift of thine be vnprofitable vnto me (o Lord) which thou hast begunne, and graunt me that, which thou hast caused me to desire, by preuen∣ting me with thy gratious inspiration. Transforme (most sweete Sauiour) my repiditie, into a most feruent loue of thee.

For the onely thing•• that I desire to attaine vnto (most louing Lord) by this my prayer and memorie of thy passion, is that I may be able to loue thee with a most ar∣dent affection.

Thy goodnes (o Lord) hath created me, thy mercy after my creation hath cleansed me from originall sinne, thy patience after baptisme hath hitherto sustained nourish∣ed, and expected me, being defiled with many other sinnes. Thou, o good Lord, dost expect when I will growe better: and my soule (that it may be able to doe pen∣nance and to iiue well) doth expect the in∣spiration of thy gratious fauoure.

O my God, who hast created me, who dost patientlie sustaine, and louingly main∣taine me, I hunger and thirst after thee, I desire, sighe, and couet to come to thee. And as a poore distressed childe depriued of the presence of his tender harted fa∣ther, doth with sighes & sobbes incessant∣lye embrace in his harte the image and semblance of his fauoure: soe fareth it with me, as often as I call to minde thy bitter Passion (which albeit it be not as much as I ought, yet it is as muche as I am able (when I call to minde likewise the buffetts and whipps by thee sustained, the greiuous woundes by thee endured, whē I remember in what cruell manner thou

hast been crucified, and killed, in what manner thou hast (by thy deare freindes) beene embaulmed and buried; as often likewise as thy glorious Resurrection, and and admirable Ascension, doe occure to mine imagination.

All these thinges I beleiue most firme∣ly, lamenting with teares, the calamities of my exile in this vale of miserie: my onely hope is the comforte of thy com∣minge, my cheife desire is to beholde thee face to face in thy heauenly habitation. I cannot but greiue, for that I haue not scene the Lord of Angells, debasing him∣selfe to conuerse and liue amongst men, that by that meanes he might exalt men to Angelicall conuersation, when God did die who was offended, that man might liue, who had offended: I cannot but gre∣iue, for that I haue not deserued to be pre∣sent, and to be astonished through admi∣ration of a worke of soe wonderfull and vnspeakeable compassion.

Howe is it, o my soule. that the sworde of most sharpe sorrowe doth not peirce thee to the harte, seing thou could'st not be present to see the side of thy Sauiour wounded with a speare, seing thou couldst not be present to see the feete and handes of thy maker to be fastned with nayles, nor the blood of thy redeemer to be spilt

on the grounde in that dreadefull man∣ner? Why art thou not drunke with the bitternes of teares, seeing he was made to drinke of the bitternes of gall? Why dost thou not take compassion of the most chaste Virgin Marie, his most worthy mother, and thy most wor∣thy Ladie?

O my most merciful Lady, what fountai∣nes of teares may I affirme to haue flow∣ed from thy most chast eies, when thou beheldst thy onely sonne (albeit free from all offence) to be bounde, whipt, and slaine in thy presence? In what mourne∣full manner may I imagin thy dolefull countenance at that time to be blubbered all ouer with weeping, when thou be∣heldst this thy innocent sonne, thy God and thy Lord to be stretched out vppon the crosse, and that sacred fleshe framed of thy fleshe, to be by those bloodie bou∣che••s soe cruellie rent in peices. With what vnspeakeable greife may I well thinke thy poore harte at that time to be tormented, when thou didst heare those wordes pronounced: Woman behold thy sonne; And the disciple: Beholde thy mo∣ther? When thou didst accept the disciple insteed of his maister, and the seruant in lieue of his Lord?

O that I had beene worthy with S.

Ioseph to haue taken my Lord downe from the Crosse, to haue embaulmed and buried him, to haue followed or accom∣panied him to his sepulcher, that I might haue dōne some little seruice at soe greate a funeral. O that I had with the three bles∣sed Maries, been striken into amazednes through the bright vision of the Angells, and had heard newes of our Lords Resur∣rection▪ newes of my consolation, newes soe muche expected, and desired. O that I had hearde (I say) from the mouthe of the Angell: doe you not feare, you seeke Iesus, that was crucified, he is not heere.

O most courteous, most sweete, and most gratious Iesu, when wilt thou cure me of my sorrowe and pensiuenes, for that I haue not seene the incorruption of of thy blessed fleshe? For that I haue not kissed the places where thou wert woun∣ded, the places which the na••les had pei••∣ced? For that I haue not bedewed with teares of ioy, the scarrs of thy true bodie? O admirable, inestimable and incompara∣ble Lord and Sauiour, when wilt thou comforte and cure me of the greife which I endure? Because my sorrowe will neuer cease to afflict me, as lōg as I liuet o Lord) seperated from thee.

Take pittie of me, o Lord, take pittie of my soule Thou hast departed, o Lord,

without bidding me farewell. Beginninge to mounte vp into heauen, thou hast bles∣sed thy freindes there assembled, and I was not present to see it. Lifting vp thy handes, thou hast beene receiued by a cloude into heauen, and I was not present to beholde it. The Angells haue promised that thou wouldest returne, and I did not heare it.

What shall I say? What shall I doe? Whither shall I goe? Where shall I seeke him▪ and when shall I finde him? Of whom shall I aske for him? Who will tell my beloued, how muche I loue him? The de∣light of my harte is changed into desola∣tion, my laughter in lamētation. My fleshe and my harte, haue failed me, o God of my harte, and mine inheritance euer∣lastinglie. My soule hath refused all other comforte and consolation (o God my sweete delight) sauing that which pro∣ceedeth from thee alone. For what haue I in heauen, or what doe I desire vpon earth sauing thee alone? I couet after thee, my trust is in thee, I seeke after thee. My hart hath saied to thee: I haue sought thy face, thy face (o Lord) will I seeke, turne not a way thy face from me.

O most gratious louer of men, thou art the protector of the poore, thou art a fri∣ende to suche as are depriued of father

and mother. O most assured Aduocate, take pittie of me a poore distressed or∣phant, 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 orphan∣cie 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 wilbe accomplished. My soule hath thirsted after thee, soe hath likewise my fleshe exceedingly. My soule hath thir∣sted 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 ha∣bitation, for which I sighe soe often? When wilt thou make me to drinke of the riuer of thy pleasure, which I soe gre∣••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: Be∣holde thy bridegroome. In the interim▪ feede me with my sobbs and weepinges, nourishe me with my sorrowes and la∣mentations. 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.