A HEAVENLY TREASURE OF COMFORTABLE MEDITATIONS AND PRAYERS WRITTEN BY S. AUGUSTIN, BISHOP OF HIPP In three several treatises of his Meditations, Soliloquies, and Manual.  
Faithfully translated into English by the R. F. ANTONY BATT Monk, of the holy order of S BENNET of the Congregation of England.  
AT S. OMERS, For JOHN HEIGHAM Anno 1624.   

TO THE MOST ILlustrious Lord and our most Reverend Father in Christ the Lord GABRIEL GIFFORD de S. Maria Archbishoppe, and Duke of Rheims, first Peer of France etc. our good and gracious Lord.  
THis little book of the greatest Doctor of the Church of God, faithfully translated into the English language for the comfort of our afflicted Catholics, runneth of its own accord into your gracious patronage: first in regard of the author, who having been the tongue of holy church to preach, dispute, and define with power, and efficacy against the rebellious heretics, and schismatics of his time, seemeth to exact that his works should be dedicated only to such a patron, as cometh nearest unto him in those sacred functions; and certainly the world can witness, that no Bishop of this age hath so powerfully, so learnedly, so constantly, am●ast so many factious insurrections, before so great, and glorious auditories, in many of the chiefest cities of France, and especially in that abridgement of the world, and Royal seat of the Monarchy of France, Paris, impugned, and confuted the furious and fiery heresies of Caluinisme, than your grace hath done. Whereupon the most Christian King, the eldest son of the Church, and glorious Lily of the Princes of the world, with manifest show of a feeling judgement of virtue, and true zeal of Catholic faith, hath worthily chosen your grace to be chief Pastor of his Peers, and Metropolitan of that holy church of Rheims, which as in times past it deserved to be called, so under your grace's government, it will still deserve to be accounted, the Mistress of Ecclesiastical discipline in France.  
Secondly in regard of the Translator, who being a poor monk, and unworthy member of that little monastery of S. Laurence in Dieulewart, in which your Lordship received the habit of S. Bennet, and exercised, with not able humility all the duties of an humble, and an obseruamt religious, and afterwards all the parts of an exemplar, and provident superior, could not persuade himself to seek abroad any other patron of his poor labours, having one so excellent at home, whose glory; & greatness might ennoble, and beautify the work, which the Translatours rude and unpolished language could not so perfectly express to the reader, as the worth thereof doth deserve.  
And though so small a labour may seem a very unproportionable gift to be offered to so Illustrious a Prelate, yet the offerours' ability stretching to no greater a present, will in your graces courteous acceptance, supply that want of proportion, especially since he had a kind of necessity imposed upon him by dutiful affection, and by command of obedience to testify by this little endeavour the common joy, and gladness of all his brethren the English Benedictins in this your Lordships so wonderful, though worthily deserved promotion. Perhaps it will be counted a sleight observation, yet may it be pardonned me, if in demonstration of joy, I pour forth what my affection biddeth me, though in exacter judgement I should have concealed it, that the order of S. Bennet gave the first Bishop, and first English Bishop unto our nation before ever it had any; and now again hath giveu the first consecrated English Bishop, that the nation hath had after so long an interruption, as heresy hath made in that dignity. For in the beginning of our conversion from Paganism to Christianisme, and for many ages after, scarce had England any Bishop, that was not a Benedictin: that being a prerogative willingly granted by the whole nation unto the order which first planted, and watered, and cultivated the true faith of our Saviour Christ amongst them, & continued in those glorious labours, nevergiving them over by interruption, as a late author would have it believed, contrary to the truth of history which it seems he did not well examine; for even in the most troublesome times of the church of England both of ancient, and later memory, the monks of S. Bennet have showed themselves most zealous in defence of the faith, and therefore bawling john Bale, no great friend of Priests not r●gulars, in his book of the writers of England, raileth at a learned Benedictin as the first, and most zealous, and eloquent unpugner of W●clif●n Oxford: and a better author, as being a worthy Confessor M. D. Pitz in a book of the same title, numbereth a copious catalogue of learned preachers, and writers of the same order, who successively from age to age, employed their endeavours to descend, & illustrate the faith, which their first Fathers had brought into England: and he might have learned out of M. D. Sanders no small number of Abbots, & Monks of the order to have stood for the same with loss of their lives: and himself might have remembered the famous, and Reverend Abbot Fecknam so much tossed, & torinoyled in the late Q. Elizabeth's days, for his constancy in retaining of his faith, & refusal of the oath of Suprem. against which he writ, and in which constancy he gloriously died in prison: whose Chaplain, and fellow monk D. Sebert Buckley, not many years after the death of his Lord, received from beyond seas, a fresh supply of Monastical Benedictin preachers, sent to continue their ancient mission by authority of the sea Apostolic from the Popes of glorious memory Clement the eight, & Paul the fifth, as appeareth by the motus proprius of the holy Father Paul the fifth, dated the 24. of Decemb. 1612. Pont. suian. 8. And we may put your grace for a witness though domestical, yet now, as being a Bishop, unpartial, who have known many Confessors of the order, and can testify of one especially, who though blind in body, yet clear sighted in mind, in the church of West-minster publicly, and stoutly confuted in an afternoon sermon, aprecedent railing sermon which D. Horn by appointment of the Council sounded in the ears of the people, to disgrace the profession of Monks, and Catholic Religion. So that there never hath been any interruption of Benedictin preachets, and teachers in England, and we trust never willbe till the world's end; of which confidence of ours we esteem a very probable argument, the memory and love unto the order of S. Bennet, so deeply engrafted in the hearts of English men, that no emulation by never so extraordinary diligence can root it out; and we think no small conjecture thereof may be taken from this admirable promotion of your Lordship, of which we may say what Mardocheus said unto Hester: Et quis novit utrum idcirco ad regnumveneris, ut in tali tempore parareris? Who can tell but that your grace is therefore by God's providence raised to this Ecclesiastical Kingdom, that in these times you might be ready to erect, and fortify your brethren the Benedictins, as a man gracious with both Monarches, with the Lily of France, for your fruitful labours in the souls of his subjects, with the Lion of England, for your acknowledged faith, and loyalty to his personal right, and succession.  
But enough of the causes of dedication: a word or two by your graces leave of the reasons, why this work is translated. Taking delight in reading of those heavenly conceits of S. Augustin, I purposed for the private entertainment of that time, which obedience left unto my choice, to put them into English as carefully as I could, and then exhibiting my labour to my superiors, as an account how I spent my leisure, they thought good to publish it, although it had before been translated, which I never knew; for the translator M. Rogers, instead of giving the devout reader the true works of S. Augustin, took upon him presumptuously to mangle, and maim them in all such places, as the holy Doctor had writ directly contrary to Protestanticall doctrine, forcing him to speak like an heretic in all points, of prayer unto Saints, merits of good works, suffrages for the faithful departed, & such other, as ordinarily do occur in spiritual exercises: in which S. Augustin most plainly, and clearly speaking as a true Roman catholic, this saucy controller M. Rogers, either perverteth his words to Puritanisme, or else leaveth them out, even whole chapters, as if he were more illuminated with the grace of God, and knowledge of truth, than that glorious Doctor, esteemed, even by our adversaries, the learnedst master, that ever the Church had since the Apostles. And where S. Augustin, in the fervour of his devotion, with most eloquent, and wary terms, representeth unto his soul, and the reader's thoughts, the doleful spectacle of our Saviour's passion this impious heretic leaveth all that out, or else wickedly transformeth it, censuring it as escapes, and oversights, when it is most evident that they were written by Saint Augustin with full advertisement of a far deeper, and carefuller judgement, than ever can be in the braymes of an heretic. In one thing yet is the man to be commended, that he doth not this by stealth, and silently, as most of that faction do, but openly, and plainly professing his fact in his prefaces, and yielding particular account thereof; but no other reason saving the credit of his heresy. But most abominably in the first preface doth he belie the English Catholics at home, imposing upon them their translating, and printing of diverse lewd legends of knights errants, as Amadis, Palmerin, and the like, as if they had been published by crafty papists, as he calls them, to pervert Protestants, whom they could not consute with disputations: whereas the world knows, the translators of those books to have been professed Protestants, and some of them Poursuivants, and damnable Apostatas, as Antony Monday, and the like, sworn officers, and hellhounds to hunt out poor afflicted Catholics & bring them to the miseries of imprisonments, and premuniries. And both Rogers, and Ascam his author whom he cities, were not of so little reading, but in their conscience they knew, that all such books are forbidden very strictly to be read in the Catholic church by any of her faithful children, and condemned by the rules of the expurgatory Index, appointed by order of the great Council of Trent, and drawn out by most indicious, and godly divines to direct Catholics how to avoid the venini, and poison of all pernicious books, which Index, it is a wonder how these men dare presume to find fault with, because it blotteth out many unprobable words, and doctrines in late Authors, where as they presume, by their own confession, to blot out all words, and doctrines contrary to their false belief, even in the very ancient, and greatest Doctors of the Church; whose writings that index, for the reverence due unto them, even in those points wherein, as men, some of them have miss, hath left untouched, and uncontrolled. All which I have presumed to say in this speech unto your Lordship, for the better instruction of all Catholic readers, who in reading this preface, I doubt not but will rejoice with me, & glorify God for the great honour, and blessings both temporal, and spiritual poured forth abondantly upon your grace, notwithstanding the resistance made by envy, and emulation; and that in your banishment in a strange country; though indeed France is not a strange country unto the Giffords, whose noble family hath its original stock, and flourisheth yet at this day in little Brittany, and other parts of France, and from thence sent forth its branches into the greater Brittany, with such prosperous success, that it gave to England the Dukes of Buckingam, and remaineth as yet a principal branch of that house; so that it may seem France hath made estimation of your grace, not only provoked thereunto by your learning, and virtues, but even by the secret instinct of nature, gladly embracing the good which sprung first from its own soil.  
I have added certain verses, and a devout consideration of Blessed S. Peter Damian Cardinal of Ostia, & monk of our order, a man in those days so profitably, and fervently employed by the church's commandment for his admirable zeal, and powerful eloquence in reducing schismatics, and Sectaries of Italy, that your grace may seem to have placed him before your eyes, as a pattern of your actions, and the government of your Diocese. The verses were heretofore nameless in many Latin editions of these works, but now adjudged by the learned to be S. Peter Damians. The consideration also, taken out of the same Saints works, seemed to me, for the profit thereof, to be a fit end, and conclusion of this my translation, as a point most necessary to remain always in the memory of the faithful reader.  
All this I offer unto your grace, by the commandment of my Superiors, and mine own desire, in the name of all English Benedictins, whose prayers unto almighty God shall never be wanting for the long life, health, and prosperous direction of your gracious Lordship in all virtue, and happiness. From my Cell in Dieulewart, your Lordships beloved monastery, where by the leave of obedience I mean to spend the remainder of my life, and remain always.  
Your graces poor beadsman B. ANTONY BAT unworthy monk of S●. Bennet.   

APPROBATIO.  
HAE S. Augustini Meditationes, Soliloquia & Manuale in Anglicum sermonem fideliter translata, utiliter ad piorum usum praelo excudentur. Actum Duaci 18. Martij 1622.  
Georgius Coluenerius S. Th. Doctor, & Regins, ordinariusque Professor, & in academia Duacena librorum censor.   

Ego F. Rudesindus Barlo Presbyter, & monachus S. Benedicti, Sacrae Theologiae Doctor, & Professor, & Congregationis Angliae Benedictinorum Praeses, & missionis Hispanicae ordinis eiusdem Vicarius Generalis, habita Theologorum congregationis nostrae censura, facultatem concedo, ut imprimatur libellus Meditationum, Soliloquiorum, & Manualis Sancti Augustini, à R. P. ANTONIO BATT Congregationis nostrae Presbytero, & Monacho, in Anglicum Ideoma traductus. In quorum fidem has literas nostras manu nostra subscriptas, & nostri officij figillo munitas, dedimus. In conventu nostro Sancti Gregorij Magni Anglorum Apostoli Duaceno. 27. Decembris 1621.  
F. RUDESINDUS BARLO qui supra. Ex mandato adm. R. P. Praesidis nostri, F. CLEMENS REYNER Secret.   

THE MEDITATIONS OF THE MOST GLORIOUS AND HOLY FATHER S. AUGUSTIN, BISHOP OF HIPP: Confessor, and Doctor of Christ's Church.  

A Prayer unto almighty God for the amendment of our life and manners. CHAPT. I.  
O Lord my God grant unto my heart to desire thee, by desiring to seek thee, by seeking to find thee, by finding to love thee, by loving to purchase pardon for my sins committed heretofore, and being pardonned to commit them no mo●e. Grant, o Lord my God, repentance unto my heart, sorrow unto my soul a fountain of tears unto mine eyes, abundance of alms unto my hands. O my king, extinguish in me the heat of unlawful lust, and kindle in me the fire of thy love. O my redeemer, expel from me the spirit of pride and arrogancy, and mercifully grant me the treasure of thy humility. O my Saviour, remove from me all anger and testiness, and graciously give me the shield of patience. O my Creator, root out of me all bitterness of affection, and bestow upon me the sweetness of a mild disposition. Give me (most merciful Father) a firm faith, a fitting hope, a never failinge charity. O my governor turn from me all vanirie, inconstancy of mind, instability of heart, scurrility of speech, loftiness in my looks, inordinate appetite of eating, revilinge of my neighbours and brethren, the vice of detraction. The itch of curiosity, the desire of riches, the pilling and polinge of such as are mighty, the affectation of vain glory: the evil of hypocrisy, the poison of flattery, the despising of such as are in misery and need, the oppressing of such as are weak and impoverished, the heat of avarice, the rust of envy, the death of blasphemy. O my maker, cut off in me indiscrete rashness, stubborness, unquietness, idleness, drowsiness, slothfullness, dulness of mind, blindness of heart, stiffness in opinion, cruelty in my manners and conditions, disobedience to that which is profitable, repugnance to good counsel, excess of speaking, pilling of poor men, wronging of weak men, false surmises against those that are innocent, negligence towards those under my charge, cruelty towards those with whom I live, impiety towards my friends and familiars, hard dealing towards my neighbours. O my God my mercy, I beseech thee by thy beloved Son, grant me the works of mercy, the exercises of piety; to take pity on the afflicted, to give counsel to such as err, and are deceived, to succour such as are in misery, to help those that are needy, to solace those that are sad, to ease those that are oppressed, to help the helpless, to comfort the comfortless, to forgive my debtors, to pardonne those that have offended me, to love those which do hate me, to render good for evil, to despise no man, but rather to reverence all men: to imitate such as are good, to take heed of such as are evil: to embrace virtue, to reject vice, patience in adversity, continence in prosperity, wariness in my speech, a door of circumspection to my lips, to tread under foot by contempt all things temporal, to desire greatly those that are eternal.   

Man's acknowledging his misery, his his commendation likewise of God's mercy. CHAPT. II.  
Behold, o my maker, I have damanded of thee many things, and those not small, albeit I have deserved nothing at all. I confess, alas, I confess, that I do not only not deserve these gifts and graces, which I have demanded, but great and grievous torments upon me to be inflicted. Notwithstanding, publicans, harlotts, and thieves do embolden me, who on a sudden being delivered out of the jaws of their ghostly adversary, are received into the bosom of the true shepherd. For thou o God, the maker of all things, albeit in all thy works thou art full of admiration, yet art thou most to be admired in thy works of mercy and compassion. Whence by a certain servant of thine thou hast said of thyself, his mercies are above all his other works. And as it were speaking of one, we hope thou hast said of all thy people: I will not take a way my mercy from him. For thou disdainest no man, despisest no man, hatest no man: unless peraduensure such a one, as being as it were beside himself, shall hate thee.  
Thou therefore not only forebearest to st●k when thou art angry, but likewise givest gifts and graces to those that have provoked thee, if they shall cease from living wickedly. O my God, the ho●e of my health, and my refuge, I unhappy creature, I have provoked thee, I have sinned against thee, I have incensed thine anger, deserved thy displeasure I have sinned, & thou sufferest me; I have done amiss, and yet thou endurest me. I● I repent, thou dost pardon me; if I return, thou receivest me; moreover, whilst I delay to do 〈◊〉, thou expectest me. Thou callest me wandering, thou inui●est me resistinge, thou tarriest for me linger, thou instructest me being simple, thou comfortest me being sorrowful; thou raisest me from ruin, thou repairest me after I am fallen Thou givest when I demand of thee, thou vouchsafest to be found, when I seek thee, and when I knock, thou openest unto me.  
Behold, o Lord God of my salvation, what to object I know not, what answer to make I am ignorant. There is no place of refuge, to which I may fly from thee: there is no place so secret, in which I may remain secret from thee. Thou hast showed me the way of living well, thou hast given me the knowledge of walking as I ought, thou hast threatened to punish me with the pains of hell, thou hast promised to reward me with the joys of heaven.  
Now therefore (o Father of mercy, and God of all comfort) pierce my flesh with thy fear, to the end that those things. which thou dost threaten, I may escape by fearing thee, and give me again the joy of thy salvation, that those things which thou dost promise, I may receive by loving thee. O Lord my force, my strength my God, my refuge, and my deliverer, tell me, what I ought to think of thee, teach me with what words I am to call upon thee, make known unto me, which way I may please thee. One thing (doubtless) I know, with which thou art appeased, and an other which thou dost not despise: verily an afflicted or troubled spirit is to thee a sacrifice acceptable, so is likewise a heart that is contrite and humble. O my God and mine aid, enrich me with these gifts, barricade me with these bulwarks against mine enemy, grant me this refreshing against the flames of my vicious inclinations, set open this pious place of refuge, to which I may fly from the tumults of mine inordinate affections.  
Grant o Lord (thou strength of my salvation that I be not of the number of those, who for a ●ime believe, and in time of temptation do depart and leave thee: cover my head in the day of battle, my hope in the day of affliction, and my safeguard in time of tribulation.  
Behold o Lord (my light and my life) I have asked those things which I want, I have made known those things which I fear: nevertheless my conscience tormenteth me, the secrets of my heart do reprehend me, and what love affordeth, fear disperseth: zeal encourageth me, dread daunteth me: mine actions cause me to fear, but thy pity giveth me cause of hope: thy mercy emboldeneth me, but my malice withholdeth me. And to speak the truth, there occur to my memory many sinful imaginations which reprehend the boldness of my presuming affections.   

Man's complaint, who for his disobedience is not heard of God. CHAPT. III.  
HE therefore which deserveth anger, with what face can he demand favour? he which meriteth to be punished, how can he be so foolhardy, as to ask to be rewarded; he incenseth the judge, who neglecting to make satisfaction for his offence, maketh mean to obtain a recompense: that malefactor mocketh and derideth his king and Lord, that earnestly requiteth that price and honour, which he nover deserved. That foolish son likewise prevoketh to anger the sweet affection of his father. whoe after reproaches offered b●fore repentance, doth usurp and lay title to his inheritance.  
What is this (o Father tha● I recount of myself? I have deserved death, yet beg for life. I have moved my king to anger, whose aid not withstanding I impudently implore I hau● d●spi●ed my judge whom rashly I demand to be my helper. I have insolently refused to hea●e him●a a father, whom now I presume to choose for my d● fender. Woe is me, for not coming so soon as I ought: Alas, alas how little ha●● do I make? Woe is me, for that I run now after wounds be received, disdatning to take heed of the darts, before I was wounded I neglected to beware of the weapons before hand, yet now I am troubled through the apprehension of death at hand; I have infl●cted wound● upon wound, for that I, have not feared to add sin upon sin. I have made my former scars to fester with new sores, for that I have renewed my former faults by new iniquities, and those whom the divine salve had made sound, my phrenetical itching hath again vnbound. The skin, which being grown over my wounds, had hidden my malady (by reason of the corruption breaking forth) hath grown to putrify because mine iniquity being reiterated, hath evacuated and bereaved me of mercy, which before was granted: for that I know it is written: In what hour soever a just man shall sin, all his good deeds shallbe forgotten. If the righteousness of a good man is abolished when h●●●lleth into sin, by how much more is the penance of a sinner defaced, if he return to the same?  
O how often have I as a dog, returned to that which I had vomited up before, and as a sow have wallowed agains in the mire? I confess, that it is impossible for me to remember how many simple and ignorant persons by my means have sinned, how many that were desirous to cease from sin, I have persuaded, how many, that have withstood me, I have constrained; to how many that were willing, I have consented; to how many that walked in the right way, I have prepared a gin; to how many that sought the right way, I have uncovered the pit, that they might fall in: and that I might not be deteried from committing still the like, I easily put those past out of my mind. But thou in the interim (being a ●ust judge) marking and sealing up mine offences as it were in a bag, hast considered all my ways, and hast numbered all my foot steps. Thou hast all this while held thy peace, thou hast been silent, thou hast been patient Woe is me, for that thou wilt speak at length, as a woman in her travail.   

The dread of the judge coming to judgement. CHAPT. IV.  
O God of Gods, o Lord in mercy surmounting the malice of men: I know thou wilt not be always silent; then I mean, when a flaming fire shall burn before thee, and a terrible tempest shall shower down round about thee, when thou shalt call both heaven and earth to judge, and discern thy people. And lo in the presence of so many millions of people, all mine iniquities shallbe revealed, before so many troops of Angels, all mine abominations shall be desplaied: not only of mine actions, but likewise of my words, and cogitations. There shall I poor wretch stand to be judged, by so many as have gone before me in doing good: I shall by so many accusers be thought worthy of hell, as have given me example of living well. I shallbe convinced by so many witnesses, as have admonished me by their wholesome speeches, and by their godly, and pious conversation, have carried themselves worthy of imitation.  
O my Lord, I know not what to say, I know not what to answer: And albeit I am as yet free from that terrible danger, nevertheless my conscience doth afflict me, the hidden secrets of my heart do torment me, covetousness doth press me, pride doth accuse me, envy doth consume me, concupiscence doth inflame me, lust doth molest me, gluttony doth disgrace me, drunkenness doth convince me, detraction doth rend me, ambition doth supplant me, extorsion doth check me, discord doth distract me, anger doth disturb me, levity doth undo me, drowsiness doth oppress me, hypocrisy doth deceive me, flattery doth subdue me, favour doth extol me, backbitinge doth disquiet me.  
Behold o my deliverer, who hast delivered me out of the hands of cruel people Behold with whom I have lived from the day of my birth, with whom I have studied, and with whom I have kept promise. Those ve●ie studies which here tofore I affected, do condemn me: which in ime● pa●t I praised, do dispraise me. These are the friends to whom I have assented; the teachers, whom I have obeyed; the marsters, whom I have served; the consellers with whom; I have believed; the citizens with whom I have inhabited; the fam●har acquaintance to whom I have consented. Woe is me o my king and my God, for that my abode hear is prolonged. Woe is me o my light, for that I have lived with those that live in darkness. And seeing holy David said so much, how much more may I be able to say. My soul hath dwelled too long in a strange land?  
O my God my force and my fortress, no man shallbe justified in thy sight. My hope is not in the sons of men Whom wouldst thou find justified if thou shouldest judge severely, setting mercy aside? Neither is there any thing whereof a just man may vaunt, or which can bring him to glory, unless thou prevent him afore hand (being of himself unjust) with thy mercy and pity. I therefore (o my Saujour) believe what I have heard, that it is thy goodness that doth draw me to repentance, thy hony-sweete lips have told it me. Noeman can come to me unless my Father, who hath sent me draw him. seeing therefore it hath pleased thee to instruct me, and by instruction, hast vouchsafed mercifully to inform me. I beseech thee with all the forces of my heart and mind, o almighty father, together with thy most beloved son: I beseech thee likewise o most sweet son, together with the most gracious hohe Ghost, vouchsafe to draw me, that I may run after thee by virtue of the sweet smell of thy pre●ious ointments.   

The help of God the father is desired, by the merits of God the son. CHAPT. V.  
Unto thee I cry (o my God) unto thee I call, for that thou art nigh to all those that cry and call upon thee in the truth. Thou art the truth, reach me I beseech thee for thy mercy's sake, teach me, o sacred truth, to call upon thee in the truth, and for that I know not how this aught to be done. I humbly desire thee (o blessed truth) that thou wilt vouchsafe to teach me: because wisdom without thee is mere ignorance, but the knowledge of thee is an absolute science. Instruct me (o divine wisdom) & teach me thy law, because I assure myself that man shallbe happy, whom thou shalt vouchsafe to instruct and ●each in thy law.  
I desire to implore thy assistance, which I beseech thee let be done in the truth. What is it to implore the assistance of the truth in the truth, saving only the assistance of the father in the son? Thy word therefore (o holy Father) is the truth, the truth being likewise the beginning of thy words. For this is the beginning of thy words, that in the beginning was the word. In that beginning I adore thee, who art the best beginning. In that word of truth, I crave thy aid, o most absolute truth.  
In which word of truth, may it please thee (who art the self same truth) to direct and instruct me in the truth: for what is more sweet, then to call upon the father, in the name of his only begotten son, to move the father to mercy by remembrance of his child, to appease the king's sury, by naming his dearest progeny? By these means are felons delivered out of prison, thus they that lie fettered, are freed from their irons, thus they that are condemned, obtain not only to be quit and absolved, but likewise with unexpected favoures to he rewarded, to wit, by making known to the Princes thus incensed, the love of their child so much beloved: in this manner likewise do servants escape the punishment of their masters, when they have offended, whilst the sweetness of their children, doth make intercession for them, that they may be pardonned.  
After the same manner, I beseech thee o father omnipotent by the love of thy omnipotent son, deliver my soul out of prison, to the end it may more freely confess thy name. I beseech thee by thy coeternal and only son, deliver me from the irons and fetters of sin, and by the intercession of thy most dear child sitting at thy right hand, vouchsafe to restore me to life, being by him appeased, albeit my merits do adjudge me to be condemned.  
Certainly I know no other mediator, whom I may send unto thee, but him only, who is the sacrifice offered for the reconciliation of our sins, who sitteth at thy right hand, making intercession for us. Lo this is my advocate with thee o God the father Lo this is that high Priest, who needeth not to be purged with an others blood, for that he shineth being sprinkled with his own. Lo this is that sacred host, so pleasing and full of perfection offered and accepted so a●sauoure of sweetness. Lo this is that lamb without blemish, who before those that sheared him, hea●d his peace, for that being buffeted, spit upon, and reviled, he did not so much as open his mouth. Thus he that was free from sin, took upon him the burden of our sins, and by his own wounds, cured out sores.   

here man doth represent to God the Father, the passion of his son. CHAPT. VI  
Behold (o pitiful father) thy most pitiful son, suffering such pitiful things for me. See o most merciful king, who it is that suffereth. Is not this o my Lord, thy most innocent son whom thou d●dstgiue, thereby to deliver thy servant? Is not this he, o author of life, who was led as a sheep to the slaughter, and being made obedient unto thee even unto death, feared not to undergo that kind of death, which of all others is most cruel, and painful? May it please thee (who art the only dispenser, and disposer of our safety and salvation) to remember, that this is he, whom, albe ●it thou hast begotten by thine own virtue and divinity, thou wouldst have notwithstanding to be partaker of mine infumitie. This verily is thy divinize, who took upon it my humanity ascended the tree of the cross, and in the flesh which it had assumed sustained great torments.  
O my Lord God, vouch safe to hast the eyes of thy majesty, upon the work of thine unspeakable mercy. Behold thy sweet son stretched forth at length on the cross. Look upon his innocent hands, gushing for the streams of innocent blood, and being pacified, remit the misdeeds, which my hande● have committed. Consider his naked side, pierced through with a cruel lance, and cleanse me in that sacred fontaine, which I do believe to have flowed from thence. See his undefiled feet (who never stood in the way of sinners, but always walked in thy law) fastened with long and boisterous nails: and graciously make perfect my paces in thy paths, making me to hate and abhor all the ways of iniquity. Remove from me the way of iniquitte, and mercifully make me to choose the way of verity. I beseech thee, o king of Saints, by thy faincte of Saints, by this my redeemer, make me to run the way of thy commandments, that I may be united to him in spirit, who disdained not to be clothed with my flesh.  
Dost thou not (mark o merciful father) the head of this thy young and dearest son (being bowed down on his snow-white shoulder) resolved into a death of unestimable value? Look upon the humanity of thy beloved child, most meek creator, and take compassion of the weakness of thy weak creature. His naked breast groweth white, his bloody side looketh red, his outstretched bowels become dry, his comely eyes grow dim, his kingly countenance waxeth pale, his long arms grow cold and stiff, his thighs (in whiteness like unto Alabaster) hang down, the water of his blessed blood, doth bathe his pierced feet.  
Behold (o glorious father) the mangled members of thy most gracious son, and courteously call to mind, what my substance is. Regard the punishment of God made man, and release the misery of man by thee form. Consider the torments of the Redeemer, and pardonne the offence of him, that was redeemed. This is he, o my Lord, whom thou hast stricken for the sins of thy people, albeit he be thy well beloved, in whom thou hast been well pleased; this is that innocent, in whom no fraud was ever found, and yet was he reckoned and reputed amongst the wicked.   

here man doth acknowledge himself to have been the cause of Christ's passion. CHAPT. VII.  
WHat hast thou done (most sweet child) that thou shouldest thus be judged? What hast thou done most loving youth, that thou shouldest be so cruelly handled? What was thy sin, what was thy fault, what was the cause of thy death, what was the occasion of thy condemnation? I am the stripe that hath caused thy pain, I am the fault, for which thou wert slain, I am the default for which thou didst die, the mischief for which thou wert treated so cruelly. I am the black and blue strokes of thy passion, I am the travail of thy tormenting.  
O wonderful manner of proceeding, in a matter of judgement and correction! o unspeakable disposition, in a mystery unkowne! The unjust doth sin, and the just is punished The guilty doth amiss, and the guildesse is corrected. The ungodly doth offend, and the godly is condemned. What the wicked doth deserve, the good doth suffer. The debt contracted by the servant, is discharged by the master: what man doth do, is endured by God. How low, o son of God, how low hath thy humility descended? how much hath thy charity been inflamed? how far hath thy pity proceeded? how fa●r hath thy kindness increased? how far hath thy love extended? how far hath thy compassion ar●iu●d?  
For it is I that have done amiss, and thou art condemned I have committed the offence, and thou art punished. I have done the fault, and thou art tormented. I have been proud, & thou art humbled. I have been high minded, and thou art abased. I have been disobedient, & thou being obedient, hast suffered the pain of my disobedience. I have been given to gluttony and excess, and thou art afflicted with abstinence. An inordinate heat, hath violently drawn me to unlawful concupiscence, & true charity hath led thee to the cross. I have presumed to do that which was forbidden me, and thou hast taken the punishment upon thee. I am delighted in eating, and thou art tormented on the tree of thy passion I abound with pleasures, and thou art pierced with nails. I taste the sweetness of the apple, and thou the bitterness 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 glory behold my wickednesle, and thereby may plainly be seen thy goodness. Behold mine injustice, and thereby is ma●●e manifest thy righteousness: What shall I give thee, o my king, and my God ' what shall I give thee for all the benefits, which thou hast bestowed upon me? Verily nothing can be found in man's heart, that can counterpoise so great a desert. Can any thing possibly by the wit of man be imagined, to which the mercy of God may fitly be compared? Neither is it the part of a creature, to attempt to make full amendes for the assistance he hath received of his creator.  
How beit there is something, o son of God, by reason of thy admirable disposing of all things, there is something, in which my frailty may help me something: to wit, if my soul growing compunct through thy visitation, do crucify the flesh, together with the vices and sinful affections of the same. So that when this is granted by thee, from that time forward, the soul doth begin to suffer with thee, for that thou likewise hast vouchsafed to die for mine iniquity. And thus by the victory of the inward man, it becometh strong and fortified against the exterior, having thee for captain, and leader. In so much that having vanquished and overcome all internal persecution, it feareth not for thy love, to expose itself to a sword or iavelin. This the smallness of my condition, if it be found pleasing unto thy goodness, will (accordings to my mean forces) be like to my creators greatness.  
This heavenly remedy of thine, o good jesus, this counterpoison or preservative of thy charity, I beseech thee by thy ancient and accustomed mercies, power into my wounds, to the end, that all contagion of sin being cast forth, it may restore me to my former health, that having tasted of the pleasant liquor of thy sweetness, I may utterly contemn all worldly vanities, and fear none of its adversities: and having likewise in my remembrance that eternal excellency, I may always disdain the blasts of such honour as is transitory.  
Let nothing (I beseech thee) be sweet, nothing pleasing, nothing precious unto me without thee: let nothing, be it never so fair and beautiful, like and content me but thee. I ett all things (I pray thee) without thee, seem unto me base and filthy. Let whatsoever is offensive to thee, be displeasing to me, and the fulfilling of thy will and pleasure, my continual desire. Let it grieve me to be glad without thee, and let it be my solace to be sad for thee. Let thy holy name, be my recreation, and the memory of thee, my consolation. Let my tears in searching out day and night thy justifications, be my bread; let the law of thy mouth be my riches and treasure, to be preferred before thousands of gold and silver. To obey thee, let be unto me amiable and delightful, and to resist thee, hateful and detestable.  
I humbly beg of thee (o my hope) by all thy mercies, that thou wilt be pleased to pardon me mine iniquities. Open mine cares to thy commandments, and for thy holy name I beseech thee, permit not my heart to fall into words of malice, to same excuses when I have done amiss. I desire thee likewise by thy wonderful humility, that the foot or affection of pride, may not approach unto me, and that the hand or actions of sinful men, may not move and allure me to swerve from thee.   

here man for his reconciliation, doth propose to God the Father, the passion of his son. CHAPT. VIII.  
Behold (o almighty God) the Father of my lord, dispose mercifully of me, and take pity upon me, because whatsoever I have found most precious, I have devoutly offered unto thee; whatsoever I have known most dear, I have humbly presented unto thee. I have reserved nothing unto myself, but have exposed all to thy majesty, I can add nothing else, for that I have sent my whole hope in embassage unto thee. I have sent thy beloved son as my advocate unto thee, I have sent thy glorious only begotten, as a mediator between thee and me. I have (I say) sent one to make intercession, by whose means I trust to obtain pardon. I have directed thy word with my words, whom I have affirmed to have been sent for my misdeeds; and have recounted unto thee, the passion of thy most sacred son, which I do believe to have been suffered for my redemption I do believe that his deity sent by thee, hath vouchsafed to be clothed with my humanity, in which he thought it not strange to endure buffets, bonds, spittings, derision, and mocking, yea to take patiently the cross, the nails, and the lances piercing.  
This humanity, whilom subject to the crying of infancy, wrapped in the swaddling clothes of childhood, troubled with the travailles of youth, made lean with tasting, wearied with watching, tired with travailing, after that cruelly treated with whips, torn with torments, reputed as dead, endowed with the glory of his resurrection, he hath carried with him unto the heavenly felicity and placed the same at the r●ght hand of thy Majesty. This is that, which doth implore thy mercy to pardon mine iniquity.  
here behold (o holy Father the son whom thou hast begotten, and the servant, whom thou hast redeemed See here the Creator, and despise not his creature. Graciously embrace the shepherd, & mercifully look upon the sheep, which upon his own shoulders he hath brought back unto the fold. This is that most faithful shepherd, who heresofore with much and many labours, sought the sheep that was lost, wandering over the craggy hills, and dangerous dales. Who liaving at length found this one sheep that had been lost, being now almost dead, and fainting for want of food, with iov he laid it on his own shoulders, and binding it fast unto him with cordial cords of affection, he drew it out of the pit of perdition; and lastly holding it fast with the embracements of his mercy (that it might not again get away) he brought it back to the ninety nine, that had never gone astray.  
Behold o Lord, thou who a●t my king, and God of all power, behold the good shepherd doth yield thee an account of that, which thou hast committed to his charge. he hath by thy ordinance undertaken to save man, whom he hath repaired and rendered unto thee free from all spot of sin. Behold thy most dearly beloved son hath reconciled unto thee, the creature which thou didst create of clay, which had departed far from thee Behold the mild sheapphearde, doth bring again to thy flock, the sheep, which the violent thief had driven a way. He representeth the servant before thy face, that did run away through the guilt of his own conscience to the end, that he, who by his own merits deserved punishment, may by the satisfaction of this (so good a Lord) obtain pardon, and that he to whom hell was due for his sins and iniquity, may hope in short time, by means of so good a guide, to be recalled to the country of heavenly felicity.  
I have been able of myself to offend thee, but of myself I cannot appease thee. My God is become mine aid, to wit, thy beloved son, making himself partaker of my humanity, that he might cure mine infirmity: to the end, that by the same thing from whence arose the cause of offence, he might offer unto thee a sacrifice of praise: and by this might make me acceptable to thy mercy, that sitting at thy right hand, he might always show himself to be of the same nature and substance with me. Behold this is my hope, this is my confidence.  
If thou dost (as worthily thou mayest) contemn me in respect of my sin, at least look mercifully upon me for the love of thy beloved son. For thy son's sake, pardon me his servant. Look upon the Sacrament of his flesh and remit my flesh's guiltiness. Let my sins (I beseech thee) be blotted out of thy sight (be they never so vild) as often as thou dost see those wide open wounds of thy blessed child. Wash a way (I beseech thee) the spots of pollution and filthiness where with I am defiled, as often as thou dost behold the precious blood flowing from his sacred side And for that flesh hath caused thee to be angry le●t flesh 〈◊〉 wise (I most humble request thee) move thee unto mercy: that as flesh hath seduced me to sin, so flesh may reduce me to p●rdon.  
True it is, that much is due to my impiety, but much more to his pity. Great certainly is my wickedness, but far greater is his worthiness. For by how much higher God is then man in greatness and exceliencie, by so much lower is man's malice to his goodness in quality and quatitie.  
For what hath man done and committed, which the son of God being made man, hath not redeemed? What pride could swell to be so great, which so great humi●i●y did not abate and defeat? What power of death could grow to have so supereminent power and dominion, as that Christ had not power to destroy and p●ll it down by the pain of his passion? Verily (o my God if the demerits of man sinning, and the merits of his creator redeeming him, were weighed together in a balance that is just and even, far greater distance and difference would be found between them, than is between the East and West, or between the lowest hell, and the highest heaven.  
Now therefore (o most excellent creator of light) now mercifully pardo) me my sins, for the unspeakable labours of thy beloved son. Let my wickedness (I beseech thee) be now forgiven by means of his pity, my perverseness, through his modesty. my fierceness through his meekness and mercy Let his humility, now win my haughtiness; his sufferance, mine impatience; his benignity mine uncourteousnes; his obedience, my disobedience, his tranquillity, mine unquietne; his sweetness, my bitterness; his mildness, my hastiness, his charity, mine ungentleness.   

A prayer to desire the assistance of the Holy-Ghost. CHAPT. IX.  
VOuchsafe now, o true love of the divinity, o sacred communication of the almighty Father, and his most blessed son; O Holy Ghost the almighti advocate, the most meek and merciful comforter of those that mourn, and are in misery, vouchsafe now to flow and descend into the secret rooms of my heart by the powerful virtue; and dwelling and abiding in me, make joyful by the shining of thy bright illumination, all the darksome dens of my neglected mansion: fruitful likewise I beseech thee (by visitting me with the abundance of the heavenly dew of thy grace infused whatsoever thou shalt find in me, through long neglect to be grown corrupt or withered. Wound with the dart of thy love, the secret places of mine inward man, and entering in, set on fire with thy wholesome flames, the internal parts of my dull affection: consume likewise whatsoever is amiss in all the parts and powers of my body and soul within, by enlightninge me with the fire of sacred devotion.  
Give me to drink of the fountain of thy pleasure, that I may not desire to taste of the poisoned sweetness of any worldly creature. judge me (o Lord) and discern my cause from unjust people, teach me to fulfil thy will, for thou art my God. Because I believe, that in whom soever thou dost vouchsafe to make thine habitation, in him thou dost build a house, for God the Father, and the Son.  
That man doubtless is blest, who shallbe thought worthy to have thee for his guest, for that by thee, the Father and the son, will with him make their mansion. Come now, come most kind comforter of a sorrowful soul, come most ready helper in tribulation and time of trouble. Come o cleanser of sins, o healer of wounds. Come o strength of such as are frail, o relief of such as fall. Come o instructor of the simple and lowly, destroyer of the proud and haughty. Come o pitiful Father of the fatherless, mild judge of widows. Come o hope of the needy, refresher of the faint and sickly Come. o bright star of those that sail, o haven of those that by shipwreck fail on the sea. Come o singular commendation of all men living, the only salvation of the faithful departing. Come o most holy Spirit, come and take pity upon me Unite me unto thee, and graciously grant me, that according to the multitude of thy mercies, my smallness may be pleasing to thy greatness, and my weakness to thy force, through our Saviour jesus Christ, who together with the Father in thy unity, liveth and reigneth for ever and ever. Amen.   

A Prayer for one serving God, and thinking humbly of himself. CHAPT. X.  
I know (o Lord) I know and confess, that I am not worthy to be beloved of thee, yet certainly thou art not unworthy to be beloved of me. I am unworthy (I confess) to serve thee, but thou art not unworthy worthy of my service, seeing thou hast created me. Grant me therefore (o Lord) to do that whereof thou art worthy, and I shallbe worthy of that, whereof I am now unworthy. Make me (by what means thou wilt) to cease from iniquity, that (according as I am bound) I may be able to serve thee, Grant me so to keep, govern, and end my life, that I may sleep in peace, and rest in thee. Give me grace, at my dying day, to sleep with repose, to repose with security, to be secure for all eternity. Amen.   

A Prayer to the Holy Trinity. CHAPT. XI.  
WIth my whole heart and mouth I confess thee, God the Father unbegotten, thee the Son only begotten, thee the Holy Ghost giver of comfort and consolation: the holy and undivided Trinity, to thee be glory for all eternity.   

The acknowledging of God almighty, and of his majesty. CHAPT. XII.  
O Holy Trinity, one virtue and unseparable majesty, one God, and God almighty, I confess unto thee, I that am the last and least of thy servants, and a poor member of thy church. I confess unto thee, and honour thee with a sacrifice of praise (as is my duty,) according to the small knowledge and ability, which thou hast given me. And for that I have no exterior gifts to offer unto thee, I therefore, from an unfeigned faith and undefiled conscience, do willing●ly and joyfully offer unto thee, those vows of praise, which by the gift of thy grace are found within me.  
I therefore with my whole heart believe, and call upon thee. I confess the Father, the Son and the Holy Ghost, three in persons, and one in substance, to be the true God, omnipotent, of one nature or essence, simple, spiritual, invisible & incomprehensible; having nothing higher or lower, or greater than thyself, but being perfect without deformity, great without quantity, good without quality, eternal without time, life without death, strong without infirmity, true without falsehood, every where present without situation, wholly every where without location, filling all things without extension, occurring every where without contradiction, going beyond all things without motion, staying in all things without station, creating all things having want of nothing, governing all things without travail or perturbation, giving beginning to all things, thyself being without beginning, making all things mutable, thyself being without mutation.  
In greatness infinite, in virtue omnipotent, in goodness superexcellent in wisdom inestimable, in thy counsels terrible, just in thy judgements, most secret in thy cogitations, true in thy words, holy in thy works, abundant in mercies. Most patient towards offenders, most pitiful towards penitent sinners, being still the same eternal, and everlasting, immortal, & immutable, whom the largeness of places doth not enlarge, nor the littleness make less, nor any places of receipt whatsoever, do any way straighten and press together.  
Neither doth thy will alter thee, nor freindshipp corrupt thee, or doleful things trouble thee, or joyful things move thee. Whom neither forgettfullnes doth make to forget, nor remembrance to remember any thing. To whom things past, and things to come are always present. To whom beginning never gave beginning, nor time augmentation, neither shall any hap or chance, ever give ending: but thou art he, who livest for ever and ever before all ages, and in all ages, and through out all ages. To thee therefore, is due perpetual praise, and eternal glory, most sovereign power, and singular dignity, and everlasting kingdom, and dominion, world without end during all eternity. Amen.   

After what manner it pleased God the Father, to succour mankind. Of the incarnation of the divine word and thanks for the same. CHAPT. XIII.  
HItherto (o God almighty the beholder and searcher of my heart) I have confessed the omnipotency of thy majesty, & the majesty of thy omnipotency: but now, after what manner thou hast vouchsafed to help mankind towards the end of the world, as I believe with the heart for my justification, so I confess with my mouth before thee, thereby to attain salvation.  
Certain it is, we cannot any where find it written of thee, that thou (o God the Father) hast at any time been sent alone, but of thy son thus writeth thy Apostle: But when the fullness of time was come, God sent his so●re When he sayeth, he sent, he sufficiently declareth, that he came at that time, sent into this world, when being borne of blessed Marie, ever a Virgin, he appeared in our flesh true and perfect man.  
But what is that which the chief evangelist affirmeth of him, He was in the world, and the world was made by him. Doubtless he was sent thither by taking upon him our humanity, where he always hath been, and is remaining by his divinity. Which Mission I verily believe with my whole heart, and confess with my mouth, to have been the work of the whole holy Trinity.  
Now how greatly hast thou loved us (o holy and loving Father,) how greatly hast thou loved us (o pitiful Creator,) who hast not spared even thine only son, but hast given him, for us sinners? He hath been obedient unto thee unto death, even the death of the cross, and taking our hand writing or obligation (wherein we stood bound a● slaves to the devil by sin (and fastninge the same to the cross, he hath crucified sin, and vanquished death: he I say) who only remained free amongst those that were dead, having power to give his life for us, and for us to take it again.  
He therefore is both a conqueror, and an oblation offered for obtaining the conquest, and for this cause a conqueror, because an oblation for us: he hath been a Priest and a sacrifice. In him therefore (and not without just cause) have I settled my whole hope, hoping that by him thou wilt cure all my maladies, who sitteth at thy right hand, & maketh intercession for us.  
My maladies and miseries (o Lord are great and many, many and great, for that I know and confess, that the Prince of this world hath many things to lay to my charge but for his sake that sitieth at thy right hand our Redeemer, in whom the Devil could never find any iniquity, deliver me I beseech thee. justify me by him, who never committed any sin, neither was there deceit at any time found in his mouth.  
By him being our head, in whom was never seen the least spot of wickedness, deliver me, that am a small and infirm member of his. Free me (I beseech thee) from my fins, vices, faults, and negligences; replenishe me with thy sacred virtues and perfections, and make me complete in good manners and conditions. Make me for thy blessed names sake, to persever all the days of my life in good works acceptable to thee, according as thy holy will shall teach, and direct me.   

Of the confidence which a Christian soul ought to have in jesus Christ, and in his passion. CHAPT. XIV.  
WEre it not that thy divine word (o God) had been made flesh, and dwelled in us, I should verily despair by reason of my manifold sins and infinite negligences. But now I dare not despair; because, if when we were thine enemies, we have been reconciled by the death of thy son, how much more (being thus brought in favour again) are we by him made assured of salvation? For my whole hope and undoubted confidence, is in his precious blood, which he hath poured forth for us, and for our good.  
In him I breath and take comfort, and trusting in his bounty, I desire to come to thee, not having any justice or desert of mine own, but only that, which proceedeth from our Lord jesus Christ thy only son. Wherefore I give thee thanks, o God the most mild and merciful lover of mankind, who by thy son jesus Christ our Lord, hast powerfully made us, when as yet we had no being, and hast by him wonderfully delivered and recovered, us when we were past recovery through sin.  
I thank thy pity, and render thee many praises from the very bottom of my heart, who (through the unspeakable love wherewith of thy mere goodness thou hast loved us being wretched creatures, and unworthy of any good thing) hast sent for our common good the same only begotten son of thine from thy bosom, to save us sinners being then the children of perdition.  
I give thee thanks for his sacred incarnation and nativity, and for his glorious mother (the blessed virgin Marie) of whom he vouchsafed to take flesh for us, and for our salvation; that as he was true God of God, so likewise he might be true man of man. I give thee thanks for his cross and passion, for his death and resurrection, for his ascension into heaven, and for the rhrone of his majesty at thy right hand. For he having (for forty days together) appeared unto his disciples after his resurrection, ascending in their sight above all the heavens, and sitting at thy right hand, poured forth the holy Ghost, (according to his promise) upon the children of adoption.  
I give thee thanks for that most sacred effusion of his most precious blood, by which we have been redeemed: as likewise for that most holy and lively mystery of his body and blood, wherewith we are daily in thy Church said and inebriated, walhed, and sanctified, and made partakers of his sove aigne Good. I give thee thanks for thy admirable and unspeakable charity, through which, (by thine only and beloved son) thou hast in this manner loved and relieved us being altogether unworthy.  
So greatly hast thou loved the world, as that, thou hast given thine only begotten son, to the end, that every one, which beleiueth in him, might not perish, but have life everlasting: which life everlasting consisteth in this, that (by a pure and perfect faith and works answerable to the same) we know thee the only true God, and jesus Christ, whom thou hast sent.   

Of the surpassing great charity of the eternal Father towards mankind. CHAPT. XV.  
O Infinite mercy, o inestimable charity thou hast given thy son, to deliver thy servant, God hath been made man, that man might be freed from the power of the Devil, when he was utterly undone. How kind a lover of men hath thy son our Lord God, showed himself to be, who thought it not enough to have debased himself so low as to have taken humane flesh for us of the immaculate virgin Marie, unless he had likewise sustained the torments of his passion, pouring forth his blood for us, and for our salvation.  
Our good God hath come, being moved thereunto through his goodness and mercy, he hath come, he hath come to seeks and save that which was lost, & cast away. He hath sought the sheep that was lost; he hath sought and found it, and as a merciful Lord, and unspeakable loving shepherd, he hath on his own shoulders brought it back to the folds of his flock.  
O charity, o pity! Who ever heard the like? who is not astonished at this so feeling an affection of his mercy? who is not through admiration, almost stricken into an ecstasy? who is not moved with gladness, through this thy excessive charity, wherewith thou hast loved us? Thou hast sent thy son, in the likeness of flesh subject to sin, that he might convince sinno of sin, & that we might become just in him. For he is the true immaculate lamb, who hath taken away the sins of the world, who by dying hath destroyed our death, and by rising again hath raised us to life.  
But what recompense can we give thee (o good God) for these so great benefits of thy mercy? What praises, or thanks giving? Albeit we had the knowledge and power of the blessed Angels, yet could we not make any requital answerable to thy so great love and goodness; yea, if all our members were turned into tongues, yet would our poor ability be no way sufficient, to render thee those praises, which thou hast deserved. So that thine inestimable charity, which thou hast showed towards us, being altogether unworthy, proceeding from thy mere goodness and mercy, doth surpass all the knowledge and learning that either is or may be. For that thy son our God, hath not taken the nature and essence of Angels, but the ●eede of Abraham, becoming like unto us in every thing, setting aside only sin.  
Taking therefore upon him the nature and essence of man, not of Angels, and glorifying the same with the stole of his sacred resuriection and immortality, he hath carried it above all the heavens, above all the quires of Angels, above the Cherubins and Seraphins, placing the same at the right hand of thy majesty: the Angels praise it, the Dominations adore it, and all the Virtues of heaven stand trembling, in beholding him that is placed above them, God and man.  
This verily is my whole hope and confidence. Because in him, to wit, in our Lord jesus Christ, each one of us hath a part, each one of us hath flesh and blood. Where therefore a part of me doth reign, there I trust to reign myself; where my flesh is glorified, there I assure myself to be likewise in glory: where my flesh hath rule and dominion, there I suppose to rule myself. Although I am a sinner, yet I do not despair to be partaker of this grace and favour. And albert my sins do hinder me, yet my substance doth require the same: although my faults do exclude me, yet the participation of the same nature doth not repel me. For God is not so cruel, as that he can forget man, and not remember him, whom he carrieth about him, and whom for my sake he seeketh to bring to salvation.  
Verily our Lord God is very mild and merciful, and loveth his flesh, members, and bowels. That flesh of ours loveth us, which is in jesus Christ our most sweet, gracious and loving Lord God, in whom we have already risen, and ascended into heaven, and do already sit in glory with the celestial spirits. In him we have the prerogative of our blood, for that we are his members and flesh, and he likewise is our head: by whom our whole body is composed, according as it is written Bone of my bones, and flesh of my flesh, & two shallbe in one flesh: And no man at any time hateth his own flesh, but cherisheth and loveth it. This is a great mystery, but I (sayeth the Apostle) speak it of Christ, and of his Church.   

Of the two fold nature of Christ, who pitieth us, and prayeth for us. CHAPT. XVI.  
I Rendre thanks therefore to thine infinite mercy (o my Lord God) with my mouth ha●●e, & all the force I have for all thy benefits, by which thou hast vouchsafed so wonderfully to relieve us when we were undone, and this by means of thy son our Savious and Redeemer, who hath died for our sins, and hath risen again for our justification and living now for ever, sitteth at thy right hand and maketh intercession for us; and together with thee taketh pity of us, for that he is God of thee God the Father) being coeternal and consubstantial to thee in all things, whence it proceedeth that he is able to save us for evermore.  
How be it, as he is a man, (in which respect he is inferior to thee) all power is given him in heaven and in earth, that at the name of jesus, every knee should bow of things in heaven, on earth, and under the earth, and that every tongue should acknowledge and confess, (o God and Father almighty) that our Lord jesus Christ is sitting with thee in thy glory. It is he indeed, whom thou hast appointed to be the judge of the quick and dead: for thou thyself judgest no man, but hast left all judgement unto thy son, in whose bosom are enclosed all the treasures of wisdom and learning.  
He himself is witness and judge, judge and witness, from whom no sinnful conscience shallbe able to escape: because all things are open and evident to his eyes. He truly, that was judged unjustly, will judge the world with equity, and the people with indifferency. I therefore everlastingly bless thy holy name (o almighty and merciful Lord) and with my whole heart glorify the same, in respect of that unspeakable, and wonderful conjunction of the divine, and humane 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 divine word, by reason of the wonderful love he had to man, hath vouchsafed to become flesh, yet neither of the two natures have been transformed into an other substance, neither hath a fourth person, been added to the mystery of the Trinity: Because the substance of the Word of God and of man, hath been united, but not mingled together; to the end, that that which had been taken from us, might attain unto God, and that which had never been before, might remain the same with that, which had been for ever.  
O mystery worthy of admiration, o exchange past explication, o marvellous benignity of the divine bounty, for ever to be admired, and for ever to be beloved! We were altogether unworthy to be termed servants, and behold we are made the sons of God: the heirs truly of God, and coheirs of Christ. From whom happeneth this unto us, and who hath raised us to so great a dignity?  
Now therefore, I beseech thee o God most merciful Father, by this thine inestimable pity, bounty and charity, that thou wilt make us worthy of the great and ample promises of thy same son jesus Christ our Lord. Make known unto us thy son, and confirm this, which thou hast wrought in us: Accomplish that which thou hast begun, to the end we may be found worthy, to attive to the full and perfect grace of thy endless mercy. Make us by virtue of the holy Ghost, to understand and discern, and with due honour always to reverence this great mystery of thy mercy, which hath been made manifest in flesh, hath been justified in spirit, hath appeared to the Angels, hath been preached to the Gentiles, hath been believed in the world, and lastly hath been assumpted in glory.   

Of the great thanks giving which man ought to render to God for the benefit of his Redemption. CHAPT. XVI.  
O How much are we bound unto thee (o Lord our God) being redeemed with so great a gift? being succoured by so glorious a benefit? O how much oughtest thou of us wretches to be feared, loved, blessed, praised, honoured and glorified, who hast in this manner loved, saved, sanctified, and exalted us? Verily we owe unto thee all our ability, all our life, all our learning. But who hath any thing, that is not thine? Thou therefore o Lord our God, from whom all good things do proceed, for thine own and for thy holy names sake, bestow upon us thy graces and benefits, that by them we may worthily serve thee, and in verity please thee, and may daily render due praises unto thee, for so many and so great graces and favoures proceeding from thy mercy.  
We truly have no other mean whereby to serve and please thee, but only the gifts, which we receive from thy liberalities for every good and perfect gift, is from above, descending down from the Father of lights, with whom there is no variation, or shadow of change. O Lord our God, who art a merciful and good God, a God of all power, a God of unspeakable, and incomprehensible nature, God the instructor of all things, and the Father of our Lord jesus Christ, who for our common good, hast sent from thy bosom, our most sweet Lord thy beloved son, to take upon him our life, that he might give us his, and might be perfect God of thee his Father, and perfect man by reason of his mother whole God, and whole man, one and the same Christ, eternal and temporal, immortal and mortal, creator and created, strong and enfeebled, conqueror and conquered, nourisher & nourished, sheep and shepherd, dying temporally, and living with thee eternally: who promising the liberties of everlasting life to those that loved him, used these words unto his disciples: Whatsoever you shall ask my Father in my name, he will give it you.  
By this high Priest, true Bishop, and good shepherd, who hath, offered himself as a sacrifice unto thee, laying down his life for his flock: I beseech thee by him, who sitteth at thy right hand, and maketh intercession for us, being our Redeemer and advocate, yea by thine own mercifulness and goodness I humbly crave of thee, o God most merciful, mild, and benign lover of mankind, that thou together with thy same son and holy Ghost (for that you all three being but of one & the same nature, are to be esteemed but one and the same giver) wilt give me grace to praise and glorify thee in all things with great contrition of heart, and many tears, with much fear and trembling. But for that our corrupt body, is as a clog or burden to the soul, prick forward (I beseech thee) my lasines with thy spurs, and make me promptly to persevere day and night in fulfilling thy commandments, and in sounding forth thy praises. Grant that my heart may wax hot within my bosom, and that I may be as it were set on fire by means of my meditation.  
And because thine only begotten son God hath said: No man cometh to me, unless my Father, who hath sent me, draw him, and no man cometh to the Father, but by me: I humbly pray and beseech thee, draw me unto him continually, that he at length may bring me thither to thee, where he sitteth at thy right hand: where there is everlasting life enduring happy, for ever, where there is perfect love void of all fear: where there is one eternal day, and one desire of all: where there is most sovereign and certain assuredness, and assured quietness, and quiet joyfulness, and joyful happiness, and happy everlastingness, and everlasting blessedness, and blessed seeing and praising of thee, being likewise endless: where thou with him, and he with thee, in communion of the holy Ghost, livest and raignest God eternally and everlastingely, throughout all ages, times, and generations. Amen.   

A most devout prayer to our Saviour jesus Christ. CHAPT. XVIII.  
O Christ my God and hope, thou love of mankind.  
The light, way, life and praise, of those to life assigned.  
Behold thy bonds, and wounds, thy cross, death, and thy grave.  
All which thou didst eudure, us sinners for to save.  
Three days being past, from death thou didst arise again,  
And thy sad friends mad'st glad, who doubtful did remain.  
The fourth day to heaven thou ascendedst where before.  
Thou didst, dost, & shalt live, and reign for evermore.  
Thou art my living and true God, my reverend Father, my loving Lord, my great king, my good shepherd, my most holy helper, my most fair beloved, my bread of life, my Priest for eternity, my guide to the heavenly country, my true light, my most sacred sweetness, my direct way, my chief knowledge, my pure simplicity, my peaceable amity, my sure guatdian, my best portion, my perpetual safety, my immense mercy, my most strong patience, my immaculate sacrifice, my sacred redemption, my firm hope, my perfect charity, my true resurrection, my life everlasting, my most happy vision and rejoicing, which shall never have ending I humbly desire, beg, and beseech thee, that I may walk by thee, attain to thee, and repose in thee, who art the way, the truth, and the life, without which no man can come to the Father. Thou truly art my desire my most sweet and gracious Lord.  
O brightness of the heavenly Father's glory who sittest above the Cherubins, and beholdest the bottomless pits, being the true light, the enlightening light, the never failing light, on whom the Angels desire to look. Behold my heart is in thy presence, dissolve the darkness thereof, that it may be wholly replenished with the light of thy love. Bestow thyself upon me (o my God) give me thy self. Behold (o Lord) I do love thee and if it be to little, make me to love thee more I cannot guess how much love is sufficient to love thee withal, that my life may run forward in desire of being embraced of thee, never staying until it attain to remain hidden in the secret favour of thy divine majesty: 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 esteem all manner of riches and abundance besides thee, to be mere want and poverty. Because thou only art that good, which cannot be changed into better or worse: thou art he alone, who simply art alone, to whom it is not one thing to live, and an other thing to live happily, for that thou art thine own happiness:  
Howbeit we that are thy creatures (to whom it is one thing to live, & another thing to live happily) ought to attribute both our whole life and living happily to thy only grace and bounty. We therefore have always need of thee, but thou never of us, for albeit we were not at all, yet nothing would be wanting to that good, which thou art: We therefore have need (o Lord our God) at all times to adhere to thee, that by thy countinuall aid, we may be able to live soberly, justly and religiously.  
True it is, we are drawn downward by the burden of our humane frailty: but by the gift of thy grace we are inflamed, and are carried upward, we burn, go foward, we mount upward and making ascents in our hearts, we sing a gradual song, we are set on fire through the good fire of thy love, and go forward. But what maketh me now to soar up to the peace of Jerusalem? Because I rejoice at those things, which are told me. We shall go into the house of our Lord. Our good desire getteth us a place there, to the end we affect nothing else but to remain there for ever.  
Seeing therefore we have no permanent city during the time of this life, but expect one here after, (because as long as we live in this world, we are as strangers and pilgrims in a foreign country, in respect of thee o Lord) for that our city and habitation is in heaven: for this cause I am accustomed (being guided by thy grace) to enter into the secret closet of my hait, where I sing sonnets of chaste love unto thee my king, and my God, groaning forth most grievous sighs in the place of this my pilgrimage, where the ditty of my songs are thy iustifications.  
And calling Jerusalem to mind, I do dilate the senses and affections of my heart in thinking thereof, in thinking I say) of Jerusalem my country, of Jerusalem my mother, and of thee the ruler, the beautifier, the father, the defender, the patron the governor, the pastor: the chaste and durable delights, the constant joy, and all the good thereof, yea far more than can either be spoken or imagined, because thou art the only sovereign, and true good: neither will I attend to any other thing, until it shall please thee (my God and my mercy) to set me at liberty from the deformity of this my corrupt body, & being brought by thee in to the peace of this my most dear mother (whither the first fruits of my sou●e are sent already) I may be conformed and confirmed in the same for all eternity.   

The distinction and difference between that wisdom which is God's house, and that which is divine. CHAPT. XIX.  
THis (o God) is that house of thine, which is not built of any earthly or heavenly substance that is corporal, but is altogether spiritual, and by participation eternal: for that it shall never grow to ruin or decay, in respect that thou hast erected it for all eternity, thou hast given a commandment, and it shall not pass away, howbeit it is not coeternal to thee o God, seeing that by creation it hath taken ●s beginning.  
The first thing therefore created is wisdom: yet not that wisdom, which is altogether coeternal and coequal to God the Father, by which at first all things were made, and in whom at the beginning, heaven and earth were made: but that wisdom, which was created spiritual (to wit Nature) by contemplation of the light, is become light. For that wisdom likewise (albeit created) is termed wisdom. Nevertheless there is as great difference between that supreme wisdom, which is the creator, and that, which is created, as is between the light, which doth enlighten, and that which is enlightened, or as is between justice justifying (which thou o God art) and justice, which ariseth from our justification. For we likewise (according to the testimony of the Apostle) are termed the justice of God the Father, in thee his son our Lord.  
Since therefore a certain kind of wisdom was created before all other things, to wit, that of thy chaste city (Jerusalem) our mother, which is above, and is free, and to endure for ever in the heavens; for this reason it hath been created a reasonable and understanding soul: But in what heavens? cven in those which do praise thee, which are the heavens of heavens, because this is the heaven of heaven prepared for our Lord, And albeit we do not find any time before this wisdom, which was before the creation of time (being indeed the first of all other creatures) yet thou, o eternal God the creator of all things, art before it, from whom it hath taken its beginning, though not beginning of time (because as yet time was not begun) yet of his condition and being: whereupon it hath its being and beginning: in that sort from thee, o Lord our God, as that it is plainly an other thing and altogether different from thee, albert we find not any time either in it, or before it. verily it is able at all times to see and contemplate thy face, neither doth it at any time look aside from the same. Whence it proceedeth that it remaineth steadfast without either chance or change. Nevertheless it is of itself subject to mutability, by which it would become dark and cold, were it not that being by great love united to thee, it did shine, and grow hot by thee, as it were by the sun at midde-day.  
Finally it is conjoined to thee the true, & truly eternal God with that chaste love, as that, albeit it be not coeternal with thee, yet it cannot be severed and separated from thee by any variation and mutation of time, but doth rest in the most true contemplation of thee alone. For that thou (o Lord) dost show thyself to this thy house loving thee, (like as thou hast commanded) neither doth it need any thing else. Hence it is, that it doth not swerve, or go aside either from thee, or from itself, but remaineth always stable in the same state, by perpetually seeing thee, the true light, by continually loving thee, the chaste love thereof.  
O high and happy creature, most happy of all others, by being always adherent to thy happiness! O happy and excessively happy house, who hath thee, for her everlasting Lord, and light. Neither do I find any thing, which I think I may more fitly, call caelum caeli Domino, the heaven of heaven prepared for our Lord, than this thy contemplative house, being thy delight without defect, and without affection of departing unto any other thing, being a pure mind most concordantly one, the established peace of the blessed Spirits.  
But these celestial things are above in heaven, hence let that soul (whose pilgrimage seemeth over long in this life) try and see, if now it thirsteth or no to come to thee, if now her tears are her food, if now or no she demand and desire this one only thing, that she may dwell in thine house all the days of her life. And who, but thou (o Lord) art her life? And what are her days, but thine eternity? Like as thy years which shall never have end.  
here therefore let that soul which is able, consider, and comprehend, how much thine eternity doth exceed all times, seeing thy house, which hath never been estranged and separated from thee, albeit it be not coeternal to thee, yet by adhering perpetually, and continually to thee, it is free from all mutation of time, and being from time to time absorbed with the most chaste delight of thy love, it hath never made show of mutability, by reason of thee whose presence it hath enjoyed perpetually, to whom it is conjoined in all affection, and amity. To conclude it is free from all variation, and ampliation of time, having neither time to come, which it may expect, nor time past, which it can remember.   

here man desireth, that this house of God, will pray for him. CHAPT. XX.  
O Bright and beautiful house of God, I have loved thy beauty, and the place of the habitation of the glory of my Lord God, the possessor and builder of thee. Let my pilgrimage day and night sigh after thee, let my heart long after thee, let my mind think of thee, let my soul desire to attain to the blessed fellowship of thy felicity; I say to him, that hath made thee, that he vouchsafe to possess me in thee, because he hath made both me and thee.  
Nay rather do thou speak to him, do thou entreat him to make me worthy to be partaker of thy glory; For albeit I do not presume to demand by mine own merit, to be admitted into thy wonderful beauty, yet I do not despair to obtain the same, by the merit of his sacred blood, who hath redeemed me. Only let thy merits help me, let thy most holy and pure prayers (which cannot but be effectual in the sight of God) succour my sinfulness.  
I have gone astray (I confess) as a lost sheep, & my abode here hath been too too long, being cast far from the face of my Lord God, into the darkness of this exile. Where remaining expelled from the joys of heaven, I do daily bewail with myself the calamities of this my captivity, making great lementation, and in mournful manner, sounding forth a doleful ditty, when I remember thee (o mother Jerusalem) whilst the feet of mine affections stand at the entrance of thy gates (o holy and comely Zion) not being yet admitted to behold thine inner parts wide open: but I hope one day to be brought unto thee, on the shoulders of my shepherd, who hath built thee, that I may dance with thee, through that unspeakable pleasure, wherewith they rejoice, who are with thee in the presence of God, and our Saviour; who in his flesh through the effusion of his blood, hath made peace and pacified all things in heaven, and in earth.  
For he is our peace, vinting both in one who joining together two opposite walls, hath promised to bestow upon us in the same manner and measure the fullness of thy felicity, which consisteth in the fruition of himself for all eternity: saying, They shallbe equal to the Angels of God in heaven▪ O Jerusalem the ever happy house of God, next after the love of Christ, be thou my joy and comfort, let the sweet remembrance of thy blessed name, be a solace to the sorrows and heaviness of mind.   

Of the manifold miseries, with which man's life is replenished. CHAP. XXI.  
Verily o Lord, I am wonderful weary of this life, and pain full pilgrimage. This life is a miserable life, a frail life, an uncertain life, a laborious life, an unclean life, a life mistress of miscreant's queen of such 〈◊〉 are proud, full of misery, and 〈◊〉, not worthy to be termed a life▪ yea rather a death, in which we die by sundry so●●es of death almost each moment of time, by the diverse defects of change and alteration.  
The time therefore, which we live in this world, how can we truly call it a life? whom humoured puff up, whom pains pull down, whom heaves do parch, whom the air maketh sick, whom resting maketh fat, and fasting maketh lean, whom delights make dissolute, whom sorrows do● consume, whom pensiveness doth oppress, whom security maketh dull, whom riches lift up and make stately, whom poverty doth abase and make lowly, whom youth maketh to be magnified, old age to be crooked, whom sickness weakeneth, & sadness afflicteth. And close as it were at the heels of all these evils, doth furious death come after, closing up the end of all the delights of this miserable life in that fashion, as that being ended, it is as if it had never been begun. And albeit this living death and dying life, be replenished with these, and many more miseries; ●et (alas) it entrappeth very many, by her flattering allurements, and no less number by her false promises of preferments.  
And although it be so apparently false and bitter, as that the blind lovers thereof cannot but see and perceive it, yet by reason of the golden cup which it holdeth in her hand, it causeth an infinite number of fools to drink and to be wholly drunk therewith. They therefore are happy (although not many) who refuse her familiarity, who contemn her delights transitory, who abandon her company, lest at length they run to ruin and perdition, together with her, that deceived them.   

Of the happiness of that life, which God hath prepared for those that love him. CHAPT. XXII.  
O Thou thrice happy life, which God hath prepared for those that love him, a living life, a blessed life, a secure life, a peaceable life, a beautiful life, a clean life, a chaste life, a holy life, a life void of death, free from sorrow, a life without blemish, without heaviness, without vexation, without corruption, without perturbation, without variation, and mutation, a life full of all beauty, and dignity: where there is no adversary to impugn us, no occasion of sin to allure us, where charity reigneth in perfection, having no fear of any evil approaching where there is one only day which is eternal, and one only mind and meaning of all, where God face to face is seen apparently, and with this bread of life, the soul is satisfied abundantly. O blessed life it pleaseth me much to think of thy brightness and excellency, my heart is not a little delighted, when I mind those good things, which are in thee.  
The more I think of thee, the more I love thee, for that I am wonderfully recreated through the vehement desire, and sweet remembrance of thee. It pleaseth me therefore to lift up to thee the eyes of my heart, to direct to thee the state of my mind, to frame towards thee the affection of a friend. verily it delighteth me to speak of thee, to hear of thee, to write of thee, to confer of thee, to read something daily of thy glory and beatitude, and often in my heart to think upon what I have read: that so under the sweet shadow of thy vital air, I may in some sort be free from the heaves, dangers, and sweats of this sraile and brick life, and being free, may a little rest my weary head, falling as it wear a sleep in thy blessed bosom.  
For this cause, I am accustomed, to enter into the pleasant fields of the holy scriptures, where I gather the most green and wholesome herbs of sacred sentences by writing them. I eat them by reading▪ I chew them by frequent meditation, and at length I do swallow them down into the stomach of my memory by recollection, tha● by this means having tasted of thy sweetness, I may the less feel this most miserable life's bitterness.  
O life most happy, o kingdom truly blessed, void of death, never to have ending: where time without succession of ages is still the same: where one continual day without interchange of night, knoweth neither time past nor to come: where the victorious soldier, being united to those harmonious quires of Angels, doth sing to God without▪ intermission, a Canticle of the, Canticles of Zion; 
Having his head adorned with an eternal crown.  
By Christ th' eternal king, in token of renown.   
O would to God▪ (my sins being pardonned, and the burden of my frail flesh being forth with laid aside) I might enter into thy joys, there to find everlasting repose, and might be admitted within the walls of thy City, there from the hands of our Lord to receive a crown of glory, to the end I might be placed to sing as one of that most sacred choir, that with those most blessed spirits, I might help to sound forth the praises of my maker, that in presence I might contemplate the face of Christ my Lord and Saviour, and might for evermore behold that supreme, unspeakable, and incomprehensible brightness and splendour: and thus being from the fare of death set at liberty, I might rejoice for ever through the gift of perpetual immortality.   

Of the happiness of a holy soul departing out of this world. CHAPT. XXIII.  
Happy is that soul, which being set at liberty from this earthly body, doth freely mount up to the heavenly country, She is at rest and security, fea●ing neither death nor adversary, because she doth incessantly see our Lord shining in beauty, whom thee hath served, and loved, and to whom at length she hath joyfully and happily arrived. Such shall be the greatness of this her glory and felicity, as that no time shall diminish it, neither sha●l any adversary be ever able to be●aue ●er of it. The daughters of Zion have seen her, and esteemed her most hap●ie The Queens likewise and concubines have commended her saying. What 〈◊〉 she that ascendeth up from the desert, flowing with delights, leaning upon her beloved? What is she, that cometh, rising up as the dawning of the day, fair as the moo●e, chosen as the sun, terrible as the forefront of an army set in battle array?  
O how joyfully she issueth forth, how she hasteneth, how she runneth, when (as one astonished) she heareth her well beloved saving unto her. Assize, make hast my love▪ my dove, my beautiful one, and come For winter is now past, the rain is gone and departed: the flowers have appeared in our land: the time of pruning is come: the voice of the turtle dove is heard in our land: the fig tree hath brought forth her green figs: the flourishing vineyards have given their savour.  
Arise my love, my beautiful one and come. My dove in the holes of the rock, in the hollow places of the wall; show me thy face, let thy voice sound in mine ears, for thy voice is sweet, and thy face comely. Come (o my chosen) my fairest one, and my dove, come mine immaculate, and my spouse, and I will place my throne in thee, because I have desired thy beauty. Come that thou mayest rejoice with mine Angels in my presence, whose company I have promised thee long since. Come at length after so many dangers, and travails; enter into, the joy of thy Lord, which none shall ever be able to take from thee.   

A Prayer to the Saints, to succour us in our dangers and necessities. CHAPT. XXIV.  
Happy are you (o blessed Saints of God) who have already passed over the sea of this mortality, and have deserved to arrive at the port of perpetual rest, peace and security: It is you that are without fear, and free from tempests, rejoicing for evermore in that haven of happiness. O you that are void of care for yourselves (by your charity I beseech you) have a care of us; you that are assured of your immmortall glory, be mindful of our manifold misery. For his sake I beseech you, who hath chosen you, who hath made you such as you are, by beholding whose beauty you are satisfied, by whose immortality you are become immortal, and as it were deified, by whose blessed sight you are for ever blessed, be you always mindful of us, and help us miserable wretches, who remain as yet in the sea of this wretched world; tossed to and fro with continual storms and tempests.  
O you most fair gates, raised by God to that height of glory, help us lying here beneath like the vild pavement of this vale of misery. Lend us your hand, and lift us upon our feet, wholly groveling on the ground, to the end, that being cured of our infirmity, we may be made strong to encounter our ghostly enemy I beseech you to pray continually, and without ceasing to make intercession for us, wretched and careless sinners, that by your prayers we may be admitted into your sacred society, without which we cannot possibly be saved: Because we are exceeding frail, and men void of all force and ability, or rather beasts subject to our own flesh and sensuality; in whom there appeareth searce any token of virtue.  
Nevertheless making profession of Christianity▪ we are carried and upheld by the wood of Christ's cross, sailing by help of the same as in a ship through this great and spacious sea; where there is an innumerable multitude of things that creep, where there are living creatures both small & great▪ where there is a most fe●rce and cruel Dragon, always ready to devour us, where there are those ghastly gulfs S●ylla and Charybdis, and other innumerable perilous places, in which those that are doubtful in the faith and take not heed▪ do suffer shipwreck and are drowned. Pray therefore, o ye holy Saints, pray to our Lord for us; o all you troops and assemblies of the blessed, pray for us, that being aided by your merits and intercession, we may deserve to attain our ship and merchandise being in safety) to the haven of perpetual happiness, and quietness, of continual peace, and security which shall never cease.   

The souls desire to attain to the heavenly city Jerusalem. CHAPT. XXV.  
O Mother Jerusalem, thou sacred city of God, thou dearest spouse of Christ, my heart doth love thee, & my mind doth exceedingly long after thy beauty. O how gli●●ering, how glorious, how generous art thou. Thou art altogether fair, and there is no spot in thee. Triumph & be glad (o fair daughter of the Prince) for that the king, (even he that surpasseth all the children of men in beauty's excellency) hath desired thy favour, and hath been enamoured of thy beauty.  
But what is thy beloved more than an other beloved (o thou that art most beautiful) My beloved is white and ruddy, chosen of thousands. As the apple tree among the trees of the woods, so is my beloved amongst the sons of men. Behold I sit joyful under the shadow of him, whom I have desired, and his fruit is sweet unto my throat. My beloved hath put his hand through the hole, and my belly hath trembled at his touch (C ●nt. 5.) In the night season in my bed I have sought him, whom my soul loveth, I have sought and found him, I do hold him, and will not let him go, until he bring me into his house, & into his bedd-chamber, o my most glorious mother. For there thou wilt grant me to suck of thy breasts more perfectly and abundantly, and I shallbe in that manner satisfied with unspeakable plenty, as that I shall not hunger or thirst any more during all eternity.  
O how happy will my soul be, yea happy everlastingly, if I shall merit to be hold thy glory, thy felicity, thy beauty, thy gates and walls, thy streets, and manifold 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 pearls, thy streets paved with most pure gold, in which Alleluia is joyfully and continually song to God. Thy mansions (which are many) are founded upon four square stones, built of Saphires, and covered over with tiles of gold, into which none do enter, but such as are cleansed, none do dwell that are defiled.  
Thou art beautiful and pleasant in thy delights (o Jerusalem our mother.) None of those things are suffered or seen in thee, which we suffer and see in this vale of misery. In thee there is never any darkness, or night, or any change of time The light that shineth in thee, proceedeth neither stom lamps, or candles, nor from the moon, nor from the brightness of the stars, but God of God, the light of light (even Christ) the sun of justice giveth light in thee. The white and immacultate lamb, is thy most clear and beautiful light; The sun, and brightness, yea thy whole happiness doth consist in the contemplation of this thy king, surpassing all others in fairness. Even the king of kings himself in the midst of thee keepeth continual residence, compassed about with his servants.  
There are the quires of Angels singing hymns, there are the companies of the heavenly citizens. There is celebrated the sweet solemnity and feast of all such as return from this sorrowful pilgrimage unto thy most joyful rest. There is the overseeing assembly of the Prophets. There is the mystical number of the twelve Apostles. There is the invincible army of innumerable Martyrs. There is the reverend company of holy Confessors. There are the true & perfect Monks. There are the sacred Virgins, and other holy women, who have overcome all worldly pleasure, & likewise the weakness of their own nature. There are those blessed boys and girls, who have surmounted their tender years by their mature manners. There are the sheep and little lambs, who (as from a wolf have now escaped from the intangling snare of the pleasures of this life. All these rejoice and triumph in their proper places, differing each one from an other in degree of glory, but being all alike in excess of gladness.  
There charity reigneth in full perfection, because God is all in all unto them, besides whom they desire nothing: whom they eternally do behold, and by continually beholding him, do continually burn in his love: whom they always do love, and by loving do praise, and by praising do love: their whole exercise and all they have to do, being nothing else but to praise God everlastingly, without any difficulty.  
Happy were I, yea happy indeed for all eternity, if after the separation of my soul from this my body, I might be admitted to hear those Canticles of celestial melody, which are sung in the praise of the everlasting King, by the citizens & troops of Saints of that heavenly country. Happy I say, yea exceeding and excessively happy were I, if I (poor unworthy wretch) might be thought worthy to sing, and in my turn to intone those celestial Canticles; if I might be near unto my king, my God and my capitaine, and might behold him in glory, even as he vouchsafed to promise us, when he said. O Father my will, and desire is, that those, which thou hast given me, be with me, that they may see my glory, which I had with thee, before the creatio of the world: And in an other place: He that ministereth unto me, let him follow me, and where I am, there likewise shall my minister be: And again: He that loveth me, shall be loved of my Father, and I will love him, and will show myself unto him.   

A hymn of the glory of Paradise, composed by the blessed Peter Damian Cardinal of Ostia, taken out of the sayings of S. Augustin. CHAPT. XXVI.  
Unto the spring of endless life,  
My fainting soul doth thirst,  
Full sane the cloisture of her flesh.  
With speed she wisheth burst.  
She seeks, she sues, she strives exiled,  
Her country to obtain,  
Wailing that nothing here she. finds,  
But misery and pain.  
Contemplating the glory which finds,  
She, when she sinned, lost,  
Her woes increase, her grief the more,  
To think how dear they cost.  
For who can utter, with what joy  
That happy peace delights;  
Where Palaces stand stately reared,  
With living margarites?  
With gold the lofty turretts shine,  
And chambers glitter bright,  
And all the frame with only gems,  
And precious stones is dight.  
The streets, the city out, are paved  
With gold, as Crystal, clean;  
Where dirt nor rays, nor dung annoys,  
Nor any filth is seen.  
Stormy winter, scorching summer,  
Come never there to brawl:  
Rose-flowers spring continually,  
With Spring continual.  
Lilies still white, and saffron, ruddy▪  
And balsam sweeting grows:  
Meades always green, corn always grown,  
And honey in rivers flows.  
Sweet spices breath out fragrant smells,  
Rich liquors, and perfumes;  
Fair orchards overshaded stand  
With fruit, that ne'er consumes.  
No varing course of Sun or Moon,  
Or Star, comes there in sight:  
The Lamb is to that happy city  
A never setting Light.  
Nor Night, nor Moine, nor Time is there  
But a continual day,  
Where Saints in glory shine like Sunnes,  
And glittering beams display.  
In triumph crowned, together they.  
With ●oy coniub●la●e.  
And th' battles of their vanquished foe.  
Secured now, relate  
Purged clean from either blot●, or spot,  
They grudge of flesh fe●le none:  
For flesh made now spiritual,  
With th' Spir ●t grease in one.  
Abounding with untroubled peace,  
No scandals them annoy:  
Who freed from mutability,  
Their centre reinjoy.  
Where now they present see that Truth,  
Which mortal ey●s ne'er saw;  
And from the everlasting Spring,  
A living sweetness draw  
Where ere they go they still retain  
The same unaltered state,  
Fair, ●iuely, cheerful, subject to  
No change of Chance▪ or ●ate.  
Whose health, no sickness doth decay  
Whose youth, no age doth wait;  
Whose being without passing is,  
For Passing now is past.  
They spring, they bloom, they flouri●s; h stilo  
From all corruption free;  
Mortality is swallowed up.  
By Immotallitie.  
Who knowing him, who all doth know▪  
Can ignorant not be;  
Who in each 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 their seu●rall pains  
Their guerdons several.  
Thus what's an others, Charity  
By love so makes her own;  
That what is propert'euerie one  
To all is common grown.  
Where ere the bodie's'th ' Eagles there  
Are duly congregated:  
And with it are those blessed Souls  
And Angels recreated.  
One bread both country Citizens  
Doth feed: one bread they crave,  
Still hungtie, and yet always full,  
Still wi●●ing what they have.  
Whom no satiety doth cloy,  
Whom hunger doth not bite;  
With appetite they ever eat,  
And still have appetite.  
There the melodious-singing Voice  
New harmonies concents  
Their ears are lulled with sweetest sounds  
Of rarest instruments.  
To him, by whom they conquered have,  
Due praises there they sing.  
O happy Soul, who present dost  
Behold so great a king:  
And from thy lofty throne survey '  
The under- wheeling globes,  
The Sun, the Moon, and all the heavens  
In star bespangled robes.  
O Christ (the Palm of Warriors)  
Vouchsafe me of thy pity,  
To make me when I end my war▪  
A free man of this city.  
Grant me, among these citizens,  
Thy bounties to partake.  
Mean while assist me with thy aid,  
A happy fight to make.  
That warring ou● my time, the rest  
In quiett I may spend,  
And for my guerdon thee enjoy.  
For ever without end.  
Amen.   

The continual praise of the soul, through the contemplation of God. CHAPT. XXVII.  
MY soul bless thou our Lord, and all things that are within me, his holy name. My soul bless thou our Lord, and forget not all his benefits. Bless ye our Lord all his works, in every place of his dominion, my soul bless thou our Lord Let us praise God whom the Angels extol, the Dominations adore, in whos● presence the powers do tremble, to whom the Cherubins and Seraphins with a loud voice do incessantly sing, Holy, holy, holy. Let us join our voices to the voices of the holy Angels, and with them to the uttermost of our poor pow●r, praise this our common Lord and maker. It is they indeed, that prai●e ou● Lord purely and incessantly, who are wholly given to the contemplation of his Divinity, not beholding him as it were in a mirror, or in obscurity, but face to face and apparently  
But who is able to imagine or express, in what manner that innumerable multitude of blessed Angels and Saints do carry themselves in almighty God's presence? What everlasting content they receive by seeing God? what joy without defect? What delightful heat of burning affection without any affliction? What a desire they have of the sight of God joined with fullness; and a fullness joined with desire: in whom neither desire causeth pain, not fullness loathing? How by adheringe to the chief beatitude they are become blessed? How by being united to the true ●ight they are become light? How by continual contemplation of the immutable Trinity▪ they are now no more subject to mutability?  
But when shall we be able to comprehend the greatness of the dignity of Angels, since we cannot find out the nature even of ou● own soul? What kind of creature i● this, who having power to give life to the body, cannot (as it would) contain it self in thinking of such things only as are holy? What kind of creature is this, that i● so strong. so weak, of so little, so great, that searcheth into the secrets of God that are hidden, and soareth up to the comtemplation of those things that are in heaven? and by subtility of understanding, is kdowen to have found out the knowledge of so many arts and sciences for the commodity of man?  
What kind of creature is this, that knoweth so much of all other things, and yet is altogether ignorant of the manner of its own beginning. For albeit certain doubtful things have been written by some concerning the original thereof, yet● we find, that it is a certain intellectual spirit, made by the power of God the creator, living everlastingly, if it be considered in its own manner: giving life to the mortal body, which it doth sustain, subject to mutation, subject to oblivion, sometimes fearful, at other times joyful.  
Lo here a thing most worthy of admiration. O God the creator of all things, who is incomprehensible and unspeakable, we read, speak▪ and write (without any ambiguity) things surpassing high, and wonderful: but those things which we say of the Anglls and soule● of men▪ we cannot so manistly prove and confirm. But let my mind omit to think on these things, and pass beyond what soever is created: let it run, and ascend▪ and fl●e, and soar above them all, looking steadfastly with the eyes of faith (as much as is possible) on him that hath created all things For this cause, I will make (as it were) steps or stairs in my heart, and by them I will ascend unto my soul, and from my soul unto my understanding, and from thence unto God, who remaineth above over my head.  
What soever likewise is seen visibly, whatsoever likewise is imagined spiritually, let be removed fare off with a strong hand, from the sight of my heart and mind: that my sole understanding walking in all purity and simplicity, may speedily come to the Creator himself of Angels, souls, & all other things. Happy is that soul that leaveth these things that are here beneath, & loveth those above; who placing the seat of her habitation in things hard and difficile, doth from the high rocks contemplate the sun of justice with the eyes of an Eagle. Because there is nothing so fair and pleasing, as with the view of the understanding and heart's affection to look upon jesus alone, and after a manner unspeakable, invisible to see him, that is muisible and by this means to taste a more sweet delight then that of this life, & to behold a brightness more clear▪ then that which we see here, for that the light of this present life, which is enclosed in a centaine place, and by the interruption of the night is changed & ended after a certain space, being common to us with worms and beasts, in comparison of that high and heavenly light, is rather to be termed night, then light.   

What it is after a certain manner, to see and comprehend God and what opinion we ought to have of him. CHAPT. XXVIII.  
ALthough God the most supreme & unchangeable essence, the true and never failinge light, the light of Angels cannot be scene by any mortal man during the time of this life (this being the only reward and gu●rdon reserved by God for the Saints in heaven yet nevertheless to believe, and understand, to feel, and fervently to affect the same, is after a carrion manner to see and comprehend him▪ Let our voice therefore be heard above the Angels, and let man contemplate God with all attention, and with the best words he can, sing praises unto him. Because it is a thing very meet, (which justice itself doth seem to require) that the creature do praise his creator: yea the motive that moved him to create us was no other, but that we should praise him, albeit he needeth not our praise or commendation  
And ●nd ede God is a virtue that cannot be comprehended, needing nothing, of himself sufficient. Our Lord God is great, and gr●at is his power, and of his wisedomehere i● no n●mber Our Lord God is great, and exceeding worthy to be praised. Let our soul therefore love him, our tongue talk of him▪ our hand write of him. & in these sacred exercises let the mind of every faithful Christian wholly employ itself That man certainly that is full of good desires, whose delight is in heavenly meditation, may daily be refreshed with the most sweet & dainty dishes of this celestial contemplation: to the end that being filled with this supernal food, he may cry with a loud voice, and with the whole force and affection of his heart: with spiritual joy and most ardent desire, speaking unto God after this manner.   

A Prayer showing the manifold properties and attributes of God. CHAPT. XXIX.  
O God most high, most good, omnipotent, most merciful, most just, most secret, most present, most fair & most foable, stable and incomprehensible, seeing all things yet invisible, changing all things yet immutable, immortal, without place prefixed, without limit, without circumference, altogether infinite, inestimable, ineffable, inscrutable, without motion of himself moving all things, unsearchable, unspeakable, dreadful and terrible, to be honoured and feared, reverenced, and respected: never new, never old, making all things new, and making proud men old, even when they wot not of it, always doing, always r●stinge, heaping up without having need, bearing all things without being burdened, filling all things without being included; creating, protectinge, nourishing, and doing good to all things: seeking, albeit nothing is wanting unto thee, loving without being afflicted, jealous, yet resting assured It repenteth thee, and yet thou art not gre●ued, thou art angry, and yet art quiet, altering what thou hast done, but not thy determination. Thou takest what thou do●t not find; having never lost any thing. Thou re●oycest in gain, although thou were never needy. Albeit thou were never covetous, yet thou exactest usury. To whom we remain always indebted, even when we give more than is required.  
But who is there, that hath any thing, not thine? Thou payest debts being indebted to no man, and forgivest debts, thereby losing nothing. Who alone givest life to all things, who hast created all things, who art every where, and wholly every where, who mayest be felt, but canst not be seen, who art no where wanting, and yet art far distant from the thoughts of wicked men. Who art not there absent, where thou art far distant, because where thou art absent by grace, thou art present by revenge. Who dost touch all things, but not all a like. For some thou dost touch, thereby only giving them a being, without giving them either life, feeling, or reason; Others thou dost touch, thereby giving them being and life, yet without either feeling or reason. Others again thou dost touch, thereby giving them being▪ life, and feeling, yet without the use of reason. And lastly thou dost touch others, giving them being, life, feeling, and reason. And albeit thou art never contrary to thyself, yet nevertheless thou dost touch things of a contrary nature after a contrary manner; who at all times art every where present, and yet canst hardly be found. Whom we follow standing still, and cannot over take. Who dost contain all things, fill all things▪ environ all things, surmount all things, and sustain all things.  
Neither dost thou sustain on one side, to be surmounted on another: neither dost thou fill on one side, to be environed on an other: but by enui●onninge thou dost fill, and by filling thou dost environ, surmounting by sustaining, and sustaining by surmounting. Who teachest the hearts of the faithful without sound of words. Who reachest from one end to an other forcibly, and disposest all things sweetly. Who art not extended by places, nor changed by times▪ Neither doth thou com● and go, but dwellest in that inaccessible light, which neither is, not can be seen by any mortal wight.  
And thus remaining quiett in thyself, thou dost environ the whole world every where, being absolutely who●e every where: Thou canst not, be cu●t or clea●t, because thou art truly one, nor divided into pa●t●s, because thou dost wholly rule, fill, beautify and possess every thing contained in the whole world So great is the unmeasurable depth of this immense mystery, as that the haite of man cannot conceive it, nor tongue of Orator declare it, neither are all the huge sermons, and ample volumes of innumerable libraries able to express it. If so many books were written, as with them even the whole world might be filled, yet thy marua●lous knowledge could not be unfolded, because thou art altogether unspeakable, and no way to be described, either in words or writing, who art the fountain of divine brightness and the Sun of eternal happiness.  
For thou art great without quantity, & therefore infinitely great, thou art good without quality, and therefore truly and chiefly good: neither is any one good, but thou alone, whose very will is as the deed donne, whose pleasure is reputed for power. Who hast created all things of nothing by thine one word, making them voluntarily of thine own accord. Who hast all creatures in thy possession, having no need of them, and dost rule and govern then without any weariness neither is there any thing whatsoever (either in things above, or things beneath, that can disturb the settled order of thine Empire. Who art in a●l places without situation of pl●ce, and art every where present without situation and motion. Who art not the author of any evil; neither art thou able to do evil, although thou art able to do all things. It never repenteth thee of any thing, which thou hast done, neither art thou at any time moved with any perturbation of mind, neither would it be any loss unto thee, although the whole world should run to ruin.  
Thou dost not approve or command to be done, any sinful or abominable action: neither dost thou ever lie, because thou art the eternal veretie. By whose only goodness we are created, by whose justice we are chastised, by whose mercy we are redeemed For neither any of the celestial orbs, or the element of fire, or the globe of the earth, or any other sensible creature, aught to be adored with divine honour, which is only due to thy divine power: who art that which thou art truly and really, not any way subject to mutability. To whom chiefly doth belong that which the Grecians do call On, the Latins Ens: which is as much as if they should say; That thou art now the same, which thou were heretofore, and shall be still the same both now, and evermore.  
These and many other things, hath our holy mother the Church taught me, of whom (by help of thy grace and favour) I am become a member. She indeed hath taught me, that thou (who art the one only true God) art neither corporal nor passable. And that no part of thy substance or nature, is either made or composed, or able by any means to be violated or changed: wherefore it is most certain, that thou canst not be perceived by corporal eyes, neither was it ever possible for any mortal creature, to behold thee in thy proper essence and nature.  
Hence it appeareth painely, that we (after this life is ended) shall by the same means see thee, by which the Angels do now behold thee; although indeed even they themselves, cannot comprehend thee, as thou art. In conclusion the omnipotent Trinity, is not entirely known, to any other, saving to thee alone.   

Of the unity, and plurality of persons in God. CHAPT. XXX.  
But thou (o God) who art one in divinity, multiplied by plurality of persons, canst not by any number be numbered, and therefore not able by any measure to be measured; or by any balances or weight to be balanced or weighed. Neither do we pretend or take upon us, to declare the original & first beninning of this sovereign goodness, which thou art, from whom, by whom, and in whom all things have their being; only in respect of the participation which we have with the same, we speak all the good thereof which we can. For thy divine essence hath always been, and is at this present void of matter, but not of form, to wit, of form not form, but the former of forms; the which albeit thou dost put (as it were a seal) to each several thing, yet doubtless thou dost make them different from thyself, no alteration of increase or diminution hapninge unto thee by the same. For whatsoever is in the nature of creatures, is thy creature.  
O God one only Trinitte and a three fold Unity, whose omnipotency doth possess, rule, and fill all things which it hath created, nevertheless we do not say that thou dost fill all things, as if they did contain thee, seeing they are rather contained in thee; neither do we say, that thou dost fill them all particularly: neither is it lawful to think, that every creature according to the greatness of his capacity doth contain thee, that is the greatest more, and the least less, sithence thou art in them all, or they all in thee. Whose omnipotency comprehendeth all things whatsoever, neither can any man find means to escape thy power; so that he, with whom thou art not appeased, will not be able to get away when thou art offended: as it is written Neither from the East, neither from the West, neither from the desert mountains, because God is judge And in an other place. Whither shall I go from thy spirit, and whither shall I fly from thy face?  
Wherefore the immensity, of thy divine greatness is such, as that we may perceive that thou art within all things, but not included, without all things, but not excluded. Thou therefore art within all things, to the end thou mayest contain them; and thou art without all things, that by the immensity of thy enuironninge greatness thou mavest include them. By this therefore, that thou art within all things, it a pea●eth that thou art their creator, and by this that thou are without all things, it is manifest that thou art their governor. And lest all things which thou hast created should be without thee, thou art within them: and to the end all things might be included in thee thou art without them, not by any local greatness, but by thy powerful presence: who art eu●ry where present and all things are present to thee▪ although these things a●e known to some, ●ett not to all. Wherefore the inseparable unity of thy nature, cannot admit persons, tha● may be separate; for a● thou art Trinity in unity, and unity in Trinity; so likewise thou canst not admit separation of persons.  
True it is that those persons are sometimes named severally and alone by themselves, that by this thou might'st give us to understand (o divine Trinity) that thou art inseparable in persons, that thou mightst declare, that thou hast no name in any of the three persons, which may not be referred unto another, according to the rule of Relation. For as the Father is referred to the son, and the son to the Father: even so the holy Ghost is most t●u●ie referred to the Father and the Son. Wherefore those names which do either signify thy substance, or person, or power, or essence, (or whatsoever is properly called God) do equally agree to all three persons; as for example, God▪ great, omnipotent, eternal, and all things else, which are said of thee our God  
There is not therefore any name of nature, so peculiar to thee alone (o God the Father) as that it cannot be applied either ●o the Son, or the holy Ghost. We say o Father) that thou art naturally God; in like manner the Son is naturally God, and the holy Ghost is naturally God: and yet there are not three Gods, but naturally one only God the Father, the Son, and the holy Ghost.  
Thou therefore (o sacred Trinity) are God inseparable in persons, and oughtest spiritually to be understood, although thou hast some names, which are separable or distinct in words, because in names which signify thy nature, thou dost not by any means admit the plural number. And indeed this is a plain proof that the persons in the sacred Trinity (which is one only true God) cannot be divided, because the name of every person, hath respect unto another person: If I name the Father, I show the Son; if I mention the Son, I make mention of the Father; if I speak of the holy Ghost, it is of necessity to be understood▪ that he is the holy Ghost of some other persons, to wit, of the Father and the son. This truly is the true faith, proceeding from found doctrine This is certainly the Catholic, and certain true belief, which God by his grace hath taught me, in the bosom of our holy mother the Church.   

A Prayer to the sacred Trinity. CHAPT. XXXI.  
MY faith therefore (o Lord) which for the attaining of my salvation, thou hast given me, doth call and cry for help unto thee. Because a faithful soul doth live by faith, laying hold on that now by hope, which it shall here after have in effect My chaste conscience (o my God) doth cry unto thee, as also the sweet love of my faith and belief, which thou hast brought to the knowledge of the true light, the darkness of ignorance being by thee put to flight; the which likewise thou hast withdrawn from th● worlds' fond bitterness, making i● pleasant and swee●e unto me, by 〈◊〉 upon me the chari●ie of thy sweetness T●e clear voice and unfeigned affection of my faith and belief (o blessed Tri●●tie) doth cry for help unto the●; 〈◊〉 which 〈◊〉 hath pleased thee to illuminate from time to time with the light of thy grace nourishing it even from mine infancy; & causing 〈◊〉 to ●ncrease, hast by the documents of our ●oly mother the church, settled and confirmed the same in me.  
To 〈◊〉 cry, o happy, bl●ssed, and one only glorious Trinity the Father, the Sonn●, and the holy Ghost; God Lord, comforter, charity, grace, communication▪ ●he begetter, h● begotten, that begetteth again▪ The true light, proceeding from the true light, the true enlightening. The fountain, the flood, the watering. From one all things, by one all things▪ in one all things From whom, by whom, in whom, all things The living life, the life proceeding from the living life, the giver of life to the living One from himself, one from an other, one from both. Being from himself, being from an other being from both. The Father being true, the Son being the truth, the holy Ghost being likewise the truth. Wherefore th● Father the Son, and the holy Ghost is one only essence, one virtue, one goodness, one only happiness From whom, by whom, and in whom, all things are happy, what things soever are happy.   

That God is the true and sovereign life. CHAPT. XXXII.  
O God the true and sovereign l●fe, from whom, by whom, and in whom, all things do live, what things soever do truly and happily live. O God, the true and sovereign bounty and beauty, from whom, by whom, and in whom, all things are good and beautiful, what things soever are good and beautiful O God, whose faith d●th raise vs●▪ whose hope doth relieve us, whose charity doth unite us., O God, who commandest that we should ask thee, and openest to him, that doth knock and call unto thee. O God, from whom to be averted, is to fall; to whom to be conu●●ed, is to rise; in whom to remain is to be immoveable. O God, whom no man looseth, unless he be deceived; whion no man seeketh, unless he b● admonished; whom no man findeth unless he be undefiled. O God, to know whom, is to live; to serve whom, is to reign; to praife whom, is the ●oules joy and salvation.  
I praise, bl●sse, and adore thee with my lips, and heart, and with all the force I have, rendering thanks to thy mercy and bounty, for all the benefits, which I have receiu●d from thee▪ and singing unto thee the hymn of thy glory holy, holy, holy. To thee I cry (o blessed Trinity) beseeching thee, that thou wilt vouchsafe to come into me, and make men temple fit to receive thy majesty. I beseech the Father by the Son▪ I beseech the Son by the Father, I beseech the holy Ghost by the Father and the Son, that all my sins and imperfections may be removed far from me, and all holy virtues may be planted in me.  
O God of infinite power and might, of whom, by whom, and in whom all things visible, and invisible were created, who dost environ thy works without, and replenish them within: who dost cover them above, and sustain them beneath, protect me the work of thy hands hoping in thee, and having my whole confidence in thy only mercy. Preserve me (I beseech thee) here and every where, now and ever, within and without, before and behind▪ above and beneath, and on every side, that no place in me may be found open to the assaults▪ and snares of mine enemies.  
Thou art God almighty, 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 no other God but thee, either in heaven above, or on the earth beneath, who dost great and marvellous things unknown and inscrutable, in number infinite and innumerable.  
To thee therefore doth truly belong all glory, power, and praise. To thee all the holy Angels, the heavens, and universal powers do sing songs of thanksgiving, sounding forth thy praises without ceasing▪ as creatures to their creator, as servants to their master, as soldiers to theme Prince and gowernoure. Finally every creature, and everic spirit doth magnify and extol thee, o sacred and inseparable Trinity.   

The praises of Angels and men. CHAPT. XXXIII.  
TO thee all holy and humbl● men of hearty, to thee the spirits and souls of the just, to thee all the celestial citizens', and every order of the heavenly hierarchy do sing and sound forth praise and honour everlastingly in most humble manner falling down, & adoring thee. Those celestial citizens (o Lord do praise thee with much honour, and magnificency, Man likewise doth extill thy power, containing in himself a great part of each other creature. I myself also, albeit a poor and miserable sinner, do desire to praise thee with great devotion, and do with tha● I could love thee with most ardent affection.  
O my God, my life, my strength and my praise, give me gra●e to praise thee. Give light unto my heart, and word unto my mouth, that my heart may think of thy glory, and my tongue may all the day long sing and sound forth thy praises▪ But because thy praise is not seemly in my mouth that am a sinner and a man of unclean lips, cleanse my heart (I bese● che thee) from all uncleanlineffe of iniqnitie, sanctify me within and without (o sanctifier omnipotent) and make me worthy to praise thee. Receive graciously, and take in good part this sacrifice of my lips, which I offer thee with my whole heart and affection, and grant that it may be acceptable in thy sight, and ascend unto thee, as an odour of sweetness. Let thy holy remembrance, and thy most blessed sweetness possess my whole soul, drawing it up to the love of things invisible Let my soul pass from things visible to invisible, from earthly to celestial, from things temporal to eternal▪ let it mount up by contemplation, and behold thee, whose sight is so full of admiration.  
O eternal truth, & true charity, and charitable eternity▪ thou art my God; to thee I sigh day and night, thou art my whole study, my desire is how I may come to thee; because he that knoweth the truth, knoweth eternity. Thou (o truth) art ruler over all things, whom we shall apparently see, after that this blind and mortal life is ended: in which we are demanded. Where is thy God? yea I myself do demand. My God, where art thou? Me think I find myself somewhat comforted in thee, when with words of exultation and confession I do power forth my soul upon thee, as one rejoiceth at some banquet, or upon a holy day. Nevertheless my soul is yet pensive, for that it falleth down, and becometh as an infinite deep pit, or rather perceiveth itself to be such a one as yet. To whom my faith (which in the night season thou hast kindled before my feet) making answer sayeth: Why art thou sad, o my soul, and why dost thou trouble me? Put thy trust in God, whose word is a light unto my feet: hope and persevere in him, until the night be passed (the mother of such as sin) until God's anger be past, whose children in times past we have been; because we were heretofore darkness; until this violent inundation of waters be past, until the day appear, and the shadows are departed, till then the residue of sin remaineth in our body, grown dead through iniquity.  
Wherefore (o my soul) put thy trust in our Lord, in the morning I will preisent myself before him, and meditate upon him, and for evermore will confess unto him. In the morning I will present myself before him, and by contemplation will behold him, who is the health of my countenance and my God, who will revive our dead bodies by means of the holy Ghost dwelling in us, to the end, that from hence forth we may become light, and the children of the light and of the day, not of the night, neither of darkness, being as yet saved by hope. True it is, that heretofore we were darkness, but now we are become light in thee our God; nevertheless as yet by faith, not by seeing thee face to face. Because that hope which is seen, is not hope.  
Those immortal troops of holy Angels (o Lord) do incessantly praise thee, and the celestial virtues do glorify thy name, who have no need to read this, which I have written of thee, thereby to know thee, the sacred and undivided Trinity Because they always do behold thy face, in which without the syllables of times they do read, what thy eternal will would have to be done; they do read, choose, and love thee▪ yea they do read everlastingly: and that which they read, neu●r passeth away. By choosing and loving thee▪ they do read the immutability of thy counsel, neither shall their book at any time be shut or folded together, for that thou thyself art this book of theirs▪ and shalt be for ever.  
O how ●urpassinge happy are those heavenlieve ●tues, who are able to praise thee so holily and purely, with such excessive sweetness, and unspeakable joy? from thence they take occasion of praise, from whence they rejoice, that is by beholding thee everlastingly, by which they are made able to rejoice and to praise thee: But we that are overcharged with the burden of our frail flesh, who are likewise placed a far of in the pilgrimage of this life, from the light of thy countenance, and lastly are distracted and disquieted through diversity 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; chose those Angelical spirits by seeing thee face to face, not by faith. Our flesh is the cause of this, by means whereof we praise thee in a far meaner degree than they. But albeit we praise thee after a diverse manner▪ yet thou art one and the same God creator of all things; to whom sacrifice of praise is offered in heaven and on earth, and by help of thy mercy, we hope hereafter to be made partaker of their company.  
Grant o Lord in the interim (during the time of my abode in this frail flesh) that my heart and tongue may praise thee, and let all my bones say: O Lord who is like unto the Thou art God almighty, whom we worship and adore, three in persons, and one in substance of deity, the Father unbegotten, the Son the only begotten of the Father, the holy Ghost proeedinge from them both & remaining in them both, the sacred and undivided Trinity, one only God almighty. Who when we were not, hast powerfully made by our offences, hast lost and undone us, and when we were wonderfully recovered us by thy pity and goodness. Suffer v● not (I beseech thee) to be ungreatefull for so great benenefitts, and unworthy of so manifold mercies.  
I humbly crave, pray, and beseech thee, increase our faith, enlarge our hope, augment our charity. Make us by this thy grace, to be alway; firm in faith, and fruitful in good works, that by an upright and perfect faith, and works worthy of the same, we may by thy mercy attain to life everlasting; that there contemplating thy glory as it is, we may adore thy majesty, and may all of us say together, whom thou hast made worthy to behold this thy bliss. Glory be to the Father, who hath created us, glory be to the Son, who hath redeemed us, glory be to the holy Ghost, who hath sanctified us, glory to the most high, & undivided Trinity, whose works are inseparable, whose Empire is everlasting and perpetual. All glory and songs of praise are befittinge thee, all worship, benediction, love and thanks giving is due to thee; To thee our God be ascribed all honour, strength, and fortitude, for ever and ever. Amen.   

here man doth lament, for that when he thinketh of God he is not moved to compunction, seeing the very Angels tremble and quake when they behold him. CHAPT. XXXIV.  
Forgive me o Lord, forgive me o good God, forgive me, and be merciful unto me, pardon mine ignorance, and my manifold imperfections Reject me not for my overmuch boldness, in that I being but a servant, and would to God a good one, and not all together bad and unprofitable as I am, yea in this respect very bad, for that I presume to praise, bless and adore thee our God almighty, terrible, and exceedingly to be feared, without contrition of heart, & a fountain of tears, without that reverence and fear, which is fitting. For if the Angels praising and adoring thee (albeit replenished with unspeakable joy) do tremble and quake: how much more ought I so to do when I stand before thee, singing praises, or offering sacrifice unto thee? whence is it, that my heart doth not pant, and my countenance grow pale? and why do I not tremble in my whole body, that by that means I might weep and wail in thy presence incessantly? I would do so if it lay in my power, but I cannot do, as I desire. And for this cause I cannot but have thee in high regard, as often as I behold thee with the eyes of my faith so terrible, and wonderfully to be feared.  
But who can do this (or any good thing else) without the assistance of thy grace? because our whole succour and safety doth wholly proceed from thy great mercle. Miserable wretch that I am, how is it that my soul is become so sottish and void of sense, that it is not exceedingly afraid, when it standeth before God, and singeth praises in his presence? Miserable wretch that I am, how is my heart so hardened, that my eyes do not without ceasing, flow forth floods of tears, whiles the servant talketh with his Lord, man with God, a creature with his creator, one that is made of stime, with him that hath made all things of nothing?  
Behold (o Lord) I do make manifest unto thee what I am, and what I think of myself in the secret of my heart▪ I do openly make known in the ears of my brethren. Thou art rich in mercy, and lib●rall in bestowing rewards▪ give me of thy goods, that by them I may be able to serve thee: because we can neither serve nor please thee, except it be by help of those gifts, which we receive from thee. Pierce (I beseech thee) my flesh with thy fear, let my heart rejoice, that it may fear thy name. O would to God my sinful soul did fear thee in that manner as that holy man did, who said: I have always feared God as it were floods of water flowing over my head.  
O God thou giver of all good things, give me (I beseech thee) a fountain of tears, during the time of my prayers, and praises which I sing to thee accompanied with purity of heart, and mirth of mind, that loving thee perfectly, and praising thee worthily I may (with the palate of my heart) perecive, taste, & feel how pleasant and sweet thou our Lord art, as it is written: Taste and see, because our Lord is sweet. Blessed is that man that trusteth in him blessed is that people, that knoweth how to praise him, blessed is that man▪ whose help is from God, who hath so disposed the ascents of his heart in this doleful vale of misery, that by them he may ascend up to the place of eternal felicity. Happy are the clean in heart, for they shall see God, happy are they (o Lord) that dwell in thy house, they shall praise thee for ever and ever.   

A Prayer greatly moving the heart to devotion, and to the love of God. CHAPT. XXXV.  
O jesus our redemption, love, and desire, God of God, give ●are to me thy poor unworthy servant. To thee I c●ll & cry, with a loud voice, with my whole heart. To thee I call, calling thee into my soul, enter into the same, and make it fitting for thee, that thou mayest possess it without wrinkle or blemish of iniquity: because reason requireth, that a clean dwelling, should be prepared for so clean a Lord to dwell in. Sanctify me therefore (I beseech thee) thy vessel which thou hast made, cleanse me from malice, fill me, and preserve me full of thy grace, that here and for all eternity, I may be made a fit habitation for thy divine majesty.  
O most sweet, most powerful, most loving, most dear, most powerful, most desired, most inestimable, most amiable & most beautiful Lord: thou art more sweet than honey, more white than either milk or snow, more pleasant to the taste then nectar, or delicious wine, more precious than gold or precious stones, and more dear to me then all the riches and honour's of this world. What do I say, o my God, my only hope, and my surpassing great mercy? What do I say, my happy and secure sweetness? What do I say in saying these things? Verily I say what I am able, not what I ought.  
Would to God I were able to sing such hymns of praises, as do the quires of blessed Angels. O how willingly would I bestow myself wholly in singing and setting forth thy praises? O how devoutelie in the midst of thy Church, would I pronounce those Canticles of celestial melody, to the praise and glory of thy holy name? But because I cannot do this, shall I therefore hold my peace? Woe be to those that have not thee in their mouth, because thou art he, that openest the mouths of such as are mute, and makest the tongues of infants to be eloquent. Woe be to those whose talk is not of thee, because those that are talkative and full of words, are to be esteemed as men speechless, if their talk doth not tend to the extollinge of thy praises.  
But who is able to praise thee worthily▪ o unspeakable virtue, and wisdom of the Father? Seeing therefore I want words, by which I might be able sufficiently to express thee (o divine word of all power and knowledge) I will in the interim say what I can, until thou vouchsafe to call me unto thee, where I shallbe able to speak what appertaineth both to thee and me. Wherefore I humbly beseech thee that thou wilt not so much consider what I say, as what I desire to say. Verily I greatly desire to speak that of thee, which is fitting & meet, in respect that all praise, thankesgivinge, and glory is due unto thee.  
Thou knowest therefore o God (from whom the very secrets of our hearts cannot be concealed) that thou art more dear and acceptable to me then heaven and earth, and all things els●, that are therein: for I love thee above heaven and earth, and all other things contained in them, yea so great love is due to thy holy name, as that in comparison thereof, no transitory thing doth deserve the fame.  
I do love thee o my God very much, and do desire to love thee still more and more. Give me grace that I may always love thee according to the greatness of my affection, and according to the greatness of my obligation, that thou only mayest be my whole intention, and my whole meditation. Let me think of thee in the day time without ceasing: Let me dream of thee in the night season; Let my soul talk to thee, let my mind discourse with thee. Let my heart be beautified by the light of thy holy sight, that having thee for my conductor and capitaine. I may march forward from virtue to venue, and at length may behold thee, the God of Gods in Zion.  
During the time of this life. I do see thee obscurely as it were through a mrtroure or looking glass, but then I shall behold thee apparently face to face, where I shall know thee▪ like as I am known of thee. Blessed are the clean in heart, for they shall see God. Blessed are they (o Lord) that dwell in thy house, they shall prai●e thee world without end.  
I beseech thee therefore (o Lord) by thy manifold mercies, by which we are delivered from eternal death, mollify my stony hard heart, (harder than either stone or iron) with thy most sacred and powerful unction, and make me at all times to become a living sacrifice in thy sight by the fire of compunction. Make me to have always in thy sight a humble and contrite heart, joined with abundance of tears. Make me in all my desires as one wholly dead to this wretched world, and through the greatness of the fear and love of thee, to forget all things transitory; in so much, as that I may neither grieve, nor grow glad at any temporal thing, being free from the fear & love of whatsoever passeth away with time, being neither depraved through flattery, nor dismayed through adversity.  
And for that the love of thee is forcible like unto death, grant (I beseech thee) that the fiery and sweet force of thy love, may wholly withdraw my mind from all things under heaven, that I may adhere to thee alone, being fed with the only memory of thy sweetness. Let the most odoriferous smell of thee (o Lord) descend, let it descend I beseech thee, let it descend, and with it let the mellifluous love of thee enter into my heart. Let the admirable and unspeakable fragrant savour of thee come unto me, causing in me an eternal desire and affection, and producing in my heart fountains of water, flowing into life everlasting.  
Thou (o Lord) art infinitely good, and therefore infinitely to be loved and praised of those, whom thou hast redeemed with thy precious blood. O most liberal lover of men, most loving Lord, and most just judge, to whom the Father hath committed all judgement, thou perceivest in the most wise judgement of thy righteousness, whether this be just and reasonable or Noah, that the children of this world, of the night and darkness, do love and seek after riches, and honour's that are transitory and cannot long continue, with a far greater desire earnestness and study, than we thy servants do love and seek after thee our God, by whom we have been made and redeemed.  
For if one man loveth an other with so great affection, as that the one can scarcely endure the other to be wanting; if the wife be conjoined to her husband with that fervor of mind, as that through the greatness of her love, she can take no repose, being not able without great grief to sustain the absence of her beloved husband: with what affection, desire, and feruoure of mind, aught that soul, (whom thou hast espoused and linked unto thee by faith and thy manifold mercies) to love thee the true God, the most beautiful spouse, who hast after that wonderful manner loved and saved us, who hast done so many, so great, and such unspeakable things for us.  
But although the transitory things of this world●, have their particular loves and delights, yet is the delight and content which they yield, far inferior to that which proceedeth from thee▪ o Lord our God. In thee the just man is delighted, because thy love is sweet and peaceable, thou being accustomed to replenish those hearts, which thou dost possess, with unspeakable delight, sweetness, and quietness. chose, the love of the world and of the flesh, causeth a thousand woes, not permitting the souls, into which it entereth to be at any repose, but continually vexeth them with suspicions, with diverse doubts, and perturbations. Thou therefore (o Lord) art the delight of good and just men, and truly not without reason; for that in thee is true repose, and a life free from molestation. He that entereth into thee (o good God) entereth into the joy of his Lord, and shall not be any more afraid; but shall find himself happily placed in a most happy habitation saying: This is my rest for evermore, here I will dwell, because I have chosen the same. And Again. Our Lord guideth me, and I shall want nothing, he hath placed me in a place of pasture.  
O sweet Christ, o good jesus, fill my heart perpetually with thy unquenchable charity, with the continual remembrance of thee, so that being become as a fiery flame, I may wholly burn through the sweetness of thy love, which love in me let be so great, as that whole fountains & bloods of water may never be able to quench it Make me (most sweet Lord) to love thee, and for thy love to lay a side the heavy and unsupportable burden of all earthly and carnal conscupiscences, which do molest and press down my wretched soul: to the end, that being freed from them, and running after thee in the sweet smell of thy odoriferous ointments, I may at length (having thee for my guide) be able to attain to the vision and fruition of thy beauty, and by the same to remain truly satisfied eternally. For two several loves, the one good, the other ●uill, the one sweet, the other bitter, cannot in one heart possibly dwell together. And therefore if any one doth love any thing besides thee, thy charity in him (o God) is not the love of sweetness, and the sweetness of love, for thou art that love that afflicteth not but delighteth, that love that for ever remaineth chaste and sincere, that love always burneth, and never consumeth.  
O sweet Christ, o good jesus, my love, my love, and my God▪ inflme me wholly with thy fire, with the love of thee, with thy sweetness and delectation, with thy mirth and exultation, with thy pleasure, and desire, which is holy and good, chaste clean, quiet, and secure, to the end, that being wholly replenished with the sweetness of thy love, being wholly inflamed with the fire of thy charity. I may love thee my God with all my heart, force and strength, having thee at all times and in all places, in my heart, in my mouth, and before mine cees: so that no receptacle may be found in me, to receive the counterfeited love of things transitory.  
Hear, o my God, hear o light of mine eyes, hear and grant what I demand of thee, to the end thou mayest hear me. O most meek and merciful Lord, refuse not to hear me by reason of my sins, but for thy goodness sake, receive the prayers of me thy unworthy servant, and grant me the effect of my petition and desire▪ by the intercession, prayer and request of the glorious virgin Marry thy mother, and my Lady, and of all the Saints of thy heavenly City Amen.   

A most devout Prayer, demanding Grace of God to praise him as we ought. CHAPT. XXXVI.  
O Christ our Lord, the divine word of the Father, whose coming into the world was to save sinners: I beseech thee by the bowels of thine infinite mercy, amend my life, make better mine actions, compose my manners, take from me whatsoever is hurtful to me, & displeasing to thee, and give me that, which thou knowest is pleasing to thee, and profitable for me Who is there, that can cleanse man from sin, conceived in the same, saving thou alone? Thou ar● God almighty of infinite mercy, who justifiest the wicked, and raisest to life those, that through sin were dead, who changest sinners from that which they were before, upholding them, that they fall not any more. Remove from me therefore (I beseech thee) whatsoever in me is displeasing unto thee.  
Thy eyes I know do plainly see mine imperfections to be very many. Wherefore may it please thee to stretch forth towards me the hand of thy mercy, and with the same remove from me, whatsoever is offensive in me to the eyes of thy divine Majesty. My health, o Lord, and my sickness do depend of thy power: preserve (I beseech thee) the one, and cure the other. Cure me, o Lord, and I shallbe cured, save me, and I shallbe saved: thou art he, that dost cure those things that are diseased, keeping them in health after they are healed: thou art he, that with the very beck and nod of thy head, dost repair those things that are ruined and decayed. For if it be thy pleasure to sow in my heart the good seed● of virtues, it is necessary that first with the hand of thy pity, thou pluck up the thorns of mine iniquities.  
Most sweet, benign, loving▪ dear, desired, beloved, and most beautiful Lord, power into my heart (I most hartlie beseech thee) the abundance of thy sweetness and charity, that I may neither desire, nor as much as think upon any worldly or carnal delectation, but may love thee alone, having thee only in my mouth, and in my affection. Write in my breast with thy finger, the sweet remembrance of thy honey sweet name, by no forgetfulness ever to be blotted out of the same. Write in the tables of my heart, thy most holy will, and thy iustifications; that always and in all places I may have thee and thy precepts before mine eie● who art a Lord of infinite sweetness. Inflame my mind with that sacred fire of thine, which thou ha●t sent into the world, and dost greatly desire that it should be kindled, to the end, that with tears I may daily offer unto thee, the sacrifice of a humble and contrite heart  
O sweet Christ and loving jesus, give me as I desire (as I desire with my whole heart) give me thy love, which is chaste and holy, that it may replenish, preserve, & wholly possess me. Give me likewise (I beseech thee) in token of thy love, a fountain of tears, trickling down from mine eyes, that they may bear witness of thy tender affection towards me▪ let them speak and declare, how much my soul doth love thee, seeing it cannot contain itself from tears, by reason of the surpassing great sweetness, surpassing great charity.  
I remember (o loving Lord) that good woman Anne, who came to the tabernacle to desire a son: of whom the holy scripture relateth, that after her tears and prayers to this effect offered, she remained as one assured to obtain, what she had desired. Now when I call to mind this her so great virtue, and constancy, in not doubting to receive what she demanded. I cannot but be greatly grieved, and ashamed1▪ For if a woman did thus weep, & persever in weeping, which did only seek to obtain a son: in what manner ought my soul to lament, and to continue in lamentation, which doth seek and love God▪ & desireth to attain unto him? how ought that soul to lament and weep, which doth seek God day and night? wh●ch refuseth to love any other thing saving Christ alone? Verily we might very well wonder and be astonished▪ if the tears of such a soul were not her continual food.  
Wherefore (I beseech the) take pity of me; and be merciful unto me, because the sorrows of my heart are exceeding many. Impart unto me thy celestial comfort▪ and despite not my sinful soul, for which thou hast suffered a death so cruel. Bestow upon me the safety of tears, proceeding from an internal affection, & love towards thee, which may break the bands of mine iniquities, and always fill my soul with celestial gladness  
Although I durst not demand to be partaker of that unspeakable reward which thou hast ordained for true & perfect monks and religious men (for that I am altogether unable to follow the footestepps of their angelical conversation) yet at least let me obtain some place or other in thy kingdom, among the devout & blessed women.  
The wonderful devotion of an other devout woman doth likewise come into my mind, who with great love sought thee lying in thy grave, who (after thy disciples were gone) went not away from thy tomb, but ●att still, sorrowful and lamenting, and for a long time together, very bitterly weeping: and rising up from the place where she had sitten, with watchful eyes, and many tears, she diligently sought thee again and again in every corner of thy sepulchre (from which thou wert departed being risen) to see, if peradventure she might any where see and find thee, whom she sought with so great affection. Doubtless she had entered and sought thee in the sepulchre diverse times before, and yet all was not enough in respect of her ardent love, for that perseverance is the perfection of every good action▪ And because above others she loved thee, and with love lamented thee, and with lamentation sought thee, and in seeking continued constantly: for this cause before all others she deserved to find thee, to see thee, and to speak unto thee: Neither was she only thought worthy of this one favour alone, but besides this, was made the messenger & Apostle (unto the Apostles themselves) of thy glorious Resurrection, thou gently bidding and commanding her saying: Go, tell my brethren that they go into Galilee, there they shall see me.  
If therefore this woman did in this manner weep, and persevere in weeping, who sought thee, as one she thought to be dead, albeit thou wert living, who touched thee with the hand of her faith; how greatly ought that soul to lament, and persist in lamentation, who beleiueth with the heart, and acknowledgeth thee with the mouth to be her Reedemer, and to rule and reign both in heaven and every where? how greatly ought that soul to groan and weep, who with the whole heart loveth thee, and with the whole heart desireth to see thee?  
O thou-that art the only hope, and succour of such as are in misery, to whom we never pray without hope of mercy; for thine own sake, and for thy holy names sake, grant me this grace I beseech thee; that as often as I think speak, write, read, or talk of thee, as often as I meditate of thee, and as often as I stand before thee, to offer praises, prayers, and sacrifice unto thee; so often let me with tears abundantly & sweerely weep in thy sight, that my tears may be my food day and night.  
Thou truly (o king of glory, and master of all virtues) hast taught us by thy word & example, to lament and weep saying: blessed are they that mourn, for they shall be comforted. Thou thyself didst lament the death of thy disceased friend, and with many tears didst bewail the city, that in few years after was to come to ruin. I beseech thee (o good jesus) by those most precious tears of thine, and by all thy mercies, by which thou hast in that wonderful manner releiued our miseries, grant me the gift & grace of tears, which my soul doth much desire and covet: because without thy gift I cannot obtain it, it being the Holy Ghost, that doth effect the same, whose property is to mollify the hard hearts of sinners, and to move them to compunction.  
Grant me the gift and grace▪ of tears, like as in times past thou hast done 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 their merits and intercession▪ who have pleased and devoutly served thee, take compassion of me thy unworthy servant being in great misery, & grant me the gift & grace of tears I beseech thee. Grant that the water of tears may flow from mine eyes, as from a flood, that night and day they may be unto me in steed of food.  
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 grateful sacrifice, let me be accepted of thee in the odour of sweetne●. O most loving Lord, let me become as a fair and flowing fountain, in which let this sacrifice be daily washed from the filth of sin. For albeit by the assistance of thy grace, I have offered myself wholly unto thee▪ yet nevertheless I do daily offend in many thinger▪ through my exceeding great frailty.  
Grant me therefore, most blessed and beloved God, the gift and grace of tears, especially through the sweetness of thy love, and the remembrance of thy manifold mercies: prepare this banquet in thy ●ight for me thy unworthy servant, and grant me this prerogative, that as often as I will, I may be fed and refreshed with it. Afford me this favour, for thy mercy and goodness sake I beseech thee, that I may so drink, and become drunk by drinking of this most excellent cup of tears, that my soul may only▪ thirst and grow dry through the love of thee, forgetting all worldly vanity and misery.  
Hear, o my God, hear o light of mine eyes, hear and grant what I demand of thee. O most meek and merciful Lord, refuse not to hear me by reason of my sins, but for thy goodness sake, receive the prayers of me thy unworthy servant, and grant me the effect of my petition and desire; by the prayers and intercession of our blessed Lady the glorious Virgin Marie, and of all the Saints of thy heavenly City▪ Amen.   

A Prayer greatly stirring up the minds to compunction, if it be said in silence with attention. CHAPT. XXXVII.  
O Lord jesus, o merciful jesus, o good jesus, who hast vouchsafed to die for our sins, and hast risen again for our justification: I beseech thee by thy glorious resurrection, raise me up from the sepulchre of sin, and grant me daily a part in this first resurrection, that in the last likewise, I may be thought worthy to receive a portion. O most sweet, most benign, most loving, most dear, most inestimable, most desired, most amiable, and most beautiful Lord, who hast ascended into heaven in glorious and triumphant manner, and as a puissant Prince, sittest at the right hand of God the Father, draw me up unto thee, that I may run after thee, being alured by the sent of thy ointments so sweetly smelling; that I may run without ceasing, thou drawing and conducting me running; draw the mouth of my thirsty soul (I beseech thee) to those rivers above of everlasting satiety: nay rather lead me to the fountain of life (my God and my life) that there I may drink according to my capacity, in such sort as that I may be able to live eternally. For thou with thy sacred and blessed mouth hast affirmed: If any one thirst, let him come to me, and he shall drink and be satisfied.  
O fountain of life, grant that my thirsty soul may always drink of thee: that according to thy holy and true promis●▪ waters of life may flow from my belly. O fountain of life, fill my mind with the stream of thy delight: make my heart drunk with the sober drunkenness of thy love, that I may forget all things that are vain and worldly, and may continually have thee in my memory, even as it is written: I have been mindful of God, and have been delighted. Give me thy holy spirit, whom those waters did signify which thou didst promise to bestow upoz those that do● thirst after thee.  
Grant, (I beseech thee) that I may tend and aspire thither with my whole desire and affection, whither we believe thou didst ascend the fo●●th day after thy Resurrection; that I may be detained i● this vale of misery in body only, being in thought and desire continually with thee: to the end my heart may remain there▪ where thou art my desired, incomparable, and most beloved treasure. For in the great deluge of this life, where we are ●ossed to and from with continual tempests, finding ●oe firm standing or assured place, where the dove may fix her foot for never so small a space: here I say in this wretched world, no certain peace or assured rest is to be expected, for that where soever we are, wars and dissensions do molest us, our enemies on all sides do assault us, out wardly are fights, inwardly tears.  
And for that we consist of a twofold substance, partly of earth, partly of heaven, our body which is subject to corruption, is a clog to the soul, not suffering it to soar up to celestial contemplation. Wherefore my mind being my companion & friend, coming as one wearied on the way, lieth sick and diseased, being rend & mangled by those vanities, through which it hath passed: it is exceeding hungry and thirsty▪ and I have nothing to set before it, because I am poor and needy.  
Thou therefore o Lord my God, who art rich in goodness, and givest in abundance the dainties and delicacies of celestial fullness, give meat to my mind being wearied, recollect it being distracted, restore it to health being rend and mangled. Behold (o Lord) how it stands at thy door knocking: I beseech thee by the bowels of thy compassion, in which thou hast vouchsafed to visit us, coming down unto us from heaven, open the hand of thy pity, to my afflicted mind knocking, and calling unto thee: command likewise by thy accustomed courtesy, that it may enter and be brought in unto thee, that it may rest and repose in thee, and lastly by thee may be refreshed & fed, who art the living and heavenly bread: with which being filled and strength being recovered, let it ascend to the things above it, and being lifted up with the wing of holy desire from this vale of tears and lamentation, let it soar up to the heavenly kingdom.  
Let my soul (I beseech thee o Lord) take the wings of an Eagle and fly without failing, let it fly without ceasing until it come to the beauty of thy house, and unto the place of thy glorious habitation, that there in the place of thy pasture (which is environed with pleasant rivers) it may be fed with the food of thy internal consolation, sitting at the same table, on which those heavenly citizens are wont to take their refection. Grant that my heart may rest in thee, o my God, my heart (I say) which is as aspatious sea tossed too and froo with continual floods.  
Thou therefore (o Lord) who hast commanded the winds and sea, after which a great calm did ensue, come and walk upon the waves of my heart, to the end that all things within me may be still and quiet, that so I may embrace thee the only good thing which I desire to possess, and may contemplate thee the grateful light of mine eyes, being freed from the dark mist of troublesome thoughts. Let my mind (o Lord) fly and retire itself under the shadow of thy wings, from the inordinate heat of worldly cogitations, that sitting there in the temperate air of thy refreshing. it may joyfully sing, saying: I will sleep and repose in the peace of this one thing (that is of God alone.) O Lord my God, let my soul sleep (I beseech thee) by abandoning whatsoever is amiss: let it sleep by hating wickedness, and by loving justice. For what thing is there, that can or aught to be more pleasing and delightful unto us, then amidst the darkness and manifold bitterness of this present life, to desire divine sweetness, and to sigh after eternal happiness, there to fix the mind, where it is most certain true joys are to be found?  
O most sweet, most loving, most benign, most charitable, most inestimable, most desired, most beloved, and most beautiful Lord, when shall I see thee? When shall I be presented before thee? When shall I be satisfied by beholding thy beauty? When wilt thou deliver me out of this obscure prison, that I may freely confess thy holy name? that from hence forth I may be free from all affliction? When shall I be admitted into that admirable & beautiful house of thine, where the voice of joy and exultation, doth refounde in the tabernacles of just men? They (o Lord) that dwell in thy house, are happy, because they shall praise thee everlastingly: They are happy and truly happy indeed, whom thou hast chosen▪ and taken up to be heirs of that celestial beatitude. Behold o Lord thy Saints do flourish in thy sight as a l●llie, for that they are filled with the plenty of thy house, thou giving them to drink of the river of thy dilightful sweetness: because thou art the fountain of life, and in thy light they do see light, so that they the illuminated light, (by means of thee the illuminating light) do shine like unto the sun in thy sight.  
O Lord of all virtues, how wonderful, how beautiful, how grateful are the lodgings of thy heavenly mansion, my sinful soul doth exceedingly covet to enter into them. O Lord I have loved the beauty of thy house, and the place of the habitation of thy glory. I have desired of our Lord one thing, and I will ask it of him again and again, to wit●, that I may dwell in the house of our Lord, all my life long. Like as the heart longeth for the fountains of waters (when he i● pursued) so doth my soul long after thee my God; When shall I come and appear before thee? When shall I see my God, whom my soul doth so much thirst to behold? When shall I see him in the land of the living? for in this land of the dying, it is impossible with mortal eyes to behold him.  
What shall I therefore do, poor wretch that I am, being subject to death and corruption? What course shall I take? As long as we are in this corruptible body, we are in respect of thee as strangers and pilgrims in a foreign country, not having here any city or certain dwelling, but do seek for one in time to come, because ou● habitation is in heaven. Alas I esteem myself wretched, by reason of my over long slay in this world. I have dwelled with the inhabitants of Cedar, too long hath my soul remained here.  
Who will give me wings like unto a dove, that I may fly, and be at rest? Nothing can be to me so pleasant and good, as to be with my Lord. It is good for me to adhere to my God. Give me grace therefore▪ I beseech thee) that as long as I live, I may adhere to thee, as it is written. He that adhereth to our Lord, becometh one spirit with him. Give me (I beseech thee) the wings of contemplation, by which I may be able to fly up unto thee into heaven And for that every thing that is evil, doth draw us downward to sin, up hold my mind, that it fall not down to the bottom of the obscure valley of perdition; uphold my mind, lest by the interposition of the shadow of earthly things, it be separated from thee the son of justice and by the dark cloud of secular conversation, it be hindered from looking and lifting up itself to celestial contemplation.  
For this cause I do endeavour to ascend up to those joys of peace, and to the deligthfull and quiet state of true light, Uphold my heart with thy holy hand, for that without thy help it cannot ascend. I do hasten thither, where surpassing great peace reigneth, and where continual quietness shineth. Guide and conduct my soul, and according to thy holy will draw it unto thee, to the end that under thy conduct, it may ascend unto that region of plenty, where thou dost feed Israel everlastingly with the food of thy verity, that there (be it but in thought only, and for never so short a time▪ it may touch thee the supreme wisdom, remaining above all things, over-going all things, and governing all things.  
But many things there be, which trouble my soul, and hinder it, that it cannot soar up unto thee. Cause them all o Lord by thy commandment, to cease and be silent. Let my soul itself, be silent, let it pass beyond all things (all things I mean created) let it mount above itself, and come to thee. Let it fix the eyes of its saith on thee alone the creator of all things, let it aspire to thee, let it attend to thee, let it meditate on thee, l●tt it contemplate on thee, let it set thee before its eyes, and think upon thee in its heart, who art the true and sovereign good thing, and that joy which shall never have end. For albeit the contemplations, are many wherewith a devout soul is by thee wonderfully fed and refreshed, yet is my soul in none of them all so much delighted and comforted as in thee, and as when it doth meditate and contemplate on thee only.  
O how great (o Lord) is the abundance of thy sweetened how marvelously dost thou inspire and visit the hearts of such as love thee! how wonderful is the delight of thy love, which they feel and enjoy, who affect and seek nothing but thee, who desire not so much as to think of any other thing saving only thee! Happy are they, whose hope i● in thee alone, who wholly addict themselves to prayer and contemplation Happy is he, that passeth his life in solitariness and silence, taking continual heed night and day to the custody of his senses: that even in this life during the time of his abode in this frail flesh, he may be able in some sort to taste of thy unspeakable sweetness.  
I beseech thee o Lord by those most precious wounds of thine, which on the cross thou hast suffered for the redemption of mankind, from which hath gushed forth that most precious blood, by which we are redeemed; wound my sinful soul, for whom likewise thou hast vouchsafed to dye, wound it with the fiery and forcible dart of thy surpassing great charity. Because the word of God is powerful and effectual, and more piercing than a two edged sword.  
Thou therefore, o Lord, who as a chosen arrow and most sharp sword, art able to pierce and pass though the hard target of man's heart, pierce my heart with the dart of thy love, that my soul may say, I am wounded with thy charity, so that from the wound of this thy charity tears may trickle down day and night in great quantity. Strike, o Lord, strike (I most humbly beseech thee) my hard hatred soul, with the pious and powerful spear of thy love, yea pierce it to the very bottom with thy omnipotent virtue.  
'Cause likewise a flood of water to flow from my head, and a fountain● of tears continually to trickle down from mine eyes, through the exceeding great affection and desire of beholding thy fairness; in such sort, as that I may weep continually, receiving no comfort during this present life, until I shall be thought worthy to behold thee in thy heavenly house, my beloved and most beautiful spouse, my God and my Lord; that seeing there thy glorious, admirable, and most f●ire face, replenished with all sweetness, I may together with that elected company, fall prostrate and adore thy Majesty, and being at length filled with the celestial and unspeakable joy of that eternal delectation, I may with those that love thee cry out, saying. Behold I now see, what I coveted, I now enjoy that, for which I hoped, I now have that which I desired: because I am now joined to him in heaven whom whilst I lived on earth, with my whole strength I loved, with my whole love I affected, and to whom with my whole affection I was united, him do I praise, bless and adore; who liveth and reigneth God both now and ever more. Amen.   

A Prayer to be said in time of tribulation. CHAPT. XXXVIII.  
TAke pittie●o Lord, take pity, o merciful Saviour of me a most miserable sinner, doing things worthy of blame, and worthily suffering for the same, being by thee daily afflicted, for that continually I am found to have offended. If I ponder the evil which I daily commit▪ that which I endure is nothing in comparison of it, that which I have donne being much more grievous than mine affliction. Thou art just, o Lord, and right is thy judgements, all thy iudgement● are just and true; Thou o Lord our God ar● just and full of goodness, neither is there in thee any wickedness because when we offend, thou dost not uniustly and cruelly afflict us, who when we were not, hast powerfully made us; and when for our sin we were guilty of damnation, thou hast by thy wonderful mercy and goodness, set us in state of salvation. I know (o Lord God and am assured, that our life is not governed by the unadvised influence and concurrence of secondary causes, but is wholly disposed and ordered by thy almighty providence. Thou therefore takest care of all things, but especially of such as serve thee, who put their whole confidence in thy only mercy. Wherefore I humbly pray and beseech thee, that thou wilt not deal with me according to mine iniquities, by which I have deserved thine anger, but according to thy manifold mercies, which surmount the sins of the whole world together▪ Thou o Lord, who dost punish me outwardly, give me always an invincible patience inwardly, to the end I may never cease to praise thee. Take pity of me, o Lord, take pity of me, and help me, like as thou knowest to be expedient for me both in soul● and body, thou (I say) who knowest all things, and art able to do all things whatsoever who liveth and reigneth, for ever and ever, Amen.   

A very devout Prayer to God the Son. CHAPT. XXXIX.  
O Lord jesus Christ, the son of the living God, who with thy hands stretched forth on the Cross, hast drunk the cup of thy passion for the redemption of all mankind, succour me this day I beseech thee. Behold, o Lord, I that am needy do come to thee that art wealthy. I that am full of misery do approach to thee replenished with mercy, suffer m● not therefore to depart void, or as one worthy to be despised. I begin hungry, let me not end empty. I approach as one hunger-starved, let me not depart unfed. And if I sigh before I eat, grant that I may eat at least after I have sighed  
First therefore most sweet jesus, before the magnificence of thy sweetness, I confess against me mine injustice. Behold o Lord, for that I was conceived and borne in sin, and thou hast washed and sanctified me from the same, and 〈◊〉 this, have defiled myself with greater offences: because those sins wherein I was borne, were of necessity, but those in which I afterwards lay wallowing were voluntary. This notwithstanding, thou being not unmindful of thy mercy and goodness, hast drawn me from my father's house, and from the tabernacles of sinner, inspiring me with thy grace, to follow thee in the company of those that seek thy face, who walk the direct way that leadeth to felicity, living amiddst the 〈◊〉 of charity, and sitting at table with thee in the parlor of most profound poverty.  
But I ingrateful and forgetful of so many benefits received have after my entrance into Religion, committed many sins and abominations, and where I ought to have corrected my faults by doing satisfaction, there have I added sin upon sin. These therefore (o Lord) are the faults, by which I have dishonoured thee, and defiled myself, who thou hast created according to thine own image & similitude) to wit, pride, vain glory, and many other sins almost infinite, by which my unhappy soul is troubled and afflicted, rend and destroyed.  
Behold, o Lord, mine iniquities have overwhelmed mine head, being unto me as a grievous burden unsupportable to be endured: in so much, that if thou (whose property is to pardonne, and to show mercy) do not lift me up with the right hand of thy majesty, I shall woefullie sink down into the gulf of eternal misery. Behold o Lord God, & see because thou art holy; behold I say how my ghostly enemy doth insult over me, saying: God hath forsaken him, I will pursue and take him, because there is none that can deliver him.  
How long (o Lord) wilt thou thus leave me: Turn back and deliver my soul, o sau● me for thy mercy's sake. Take pity of me thy son, whom thou hast begotten in the great grief of thy passion, and do not so attend to my wickedness, that thou forget thy goodness. What Father is there, who seeing his son in danger, doth not endeavour to set him free? or what son is there, whom his Father doth refuse to correct with the staff of his pity?  
Wherefore o Lord and Father, albeit I am a sinner, yet I do not cease to be thy son, because thou hast made me, and new made me again, like as I have sinned, so correct and amend me, and being by the staff of thy fatherly pity corrected and amended, commit me to the care and custody of thy only begotten son jesus Christ our Lord. Is it possible for a woman to forget the child of her own womb? And albeit she should forget it, yet thou (o most loving Father) hast promised not to forget the same.  
Behold I cry, and thou dost not hear me, I am afflicted with grief, and thou dost not comfort me. What shall I say, or do, being in this extreme misery? Alas I am altogether comfortless, and which is worse, am chased forth of thy presence. Wretch that I am, from how great good into how great evil am I fallen? Whither did I attempt to go, and whither am I come? Where am I, and where am I not? how is it, that I that did sigh after heaven, do now sigh through so great tribulation? I have sought comfort, and have found affliction. And truly it is better for me, not to be, then to be without thee, o sweet jesus. It is better not to live, then to live without thee, the only true life.  
Where are now (o Lord jesus) thine accustomed mercies? Wilt thou be displeased with me always? Be appeased I beseech thee, and take pity of me, and turn not away thy loving face from me, who to redeem me, hast not turned away thy face from those that did ●●ocke and spit upon thee. I confess that I have sinned, and my conscience doth adjudge me worthy of damnation, neither is my penance sufficient to make satisfaction, nevertheless it is a thing infallible, that thy mercy doth surmount all offence whatsoever, be it never so abominable.  
Wherefore (o most merciful Lord) I beseech thee do not write any malicious bitterness against me, neither enter into judgement with thy servant, but according to the multitude of thy mercies, blot out mine iniquities. Woe be to me at the day of judgement, when the books of our consciences shallbe opened (wherein our actions are registered) when of me it shall openly be proclaimed: See here the man, and his deeds committed. What shall I do, o Lord my God, at that dreadful day, when the heavens shall reveal mine iniquity, and the earth shall bear witness against me? Verily I shall be mute and able to say nothing, but holding down mine head through shame and confusion, I shall stand before thee shaking and blushing.  
Alas what shall I say? I will call and cry unto thee o Lord my God. Why am I consumed being silent? Nevertheless if I speak, my grief will not cease: and if I hold my peace, I shall inwardly be tormented with unspeakable bitterness. Weep o my soul, and make lamentation as a young married woman for the death of her new married husband, weep and bewail thy misery, for that thy bridegroom (which is Christ) hath forsaken thee.  
O anger of the almighty, rush not upon me, because thou canst not be contained in me; verily there is nothing in me, that is able to sustain thee. Take pity of me, lost I despair of thy mercy, that by despairing of myself, I may find comfort in thee. And albeit I have done that, for which thou mayest justly condemn me, yet thou hast not lost thy accustomed property of showing mercy and pity. Thou o Lord, dost not desire the death of sinners, neither dost thou take pleasure in the perdition of those that die▪ nay rather that those that were dead might 〈◊〉, thou thyself hast died, and thy death hath been the death of that death that was due to sinners. And if thou dying, they have ●iued, grant o Lord (I beseech thee) that thou living, I may not die Let thy heavenly hand help me, and deliver me from the hands of those that hate me, lest they insult, & rejoice over me, saying, we have devoured him.  
How is it possible (o good jesus) that ever any one can despair of thy mercy, who when we were thine enemies, hast redeemed us with thy precious blood, and hast reconciled us to God? Behold o Lord, protected with the shadow of thy mercy. I run (craving pardon) to the throne of thy glory, calling and knocking, until thou take pity of me. For if thou hast called us to pardon, even when we did not seek it, by how much more shall we obtain pardon, if we ask it? Remember not thy justice (o most sweet jesus) towards me a sinner but be mindful of thy meekness towards me thy creature. Remember not thine anger towards me guilty, but be mindful of thy mercy, towards me in misery. Forget my pride, provoking thee to displeasure, and weigh my wretchedness, imploring thy favour. For what doth thy sacred name jesus signify, saving only a Saviour? Wherefore, o Savioure jesus, be thou my succour and protection, & say unto my soul, I am thy salvation.  
I do presume very much of thy divine bounty, because thou thyself dost teach us to ask, seek, and knock at the door of thy mercy. Wherefore I do ask, seek and knock at thy door, as by thy words thou hast admonished me to do. Thou therefore, o Lord, that willest me to ask, grant that I may receive. Thou that dost counsel me to seek, grant me likewise to find Thou that dost teach me to knock, open unto me knocking at the door of thy mercy. Recover me being diseased, repair me being crazed, raise me being dead.  
Vouchsafe likewise so to direct and govern all my senses, thoughts, and actions in that which is pleasing unto thee, that from hence forth I may faithfully serve thee, I may live and give myself wholly unto thee. I know, o Lord, that by reason thou hast made me, I do owe myself unto thee, and by reason thou hast redeemed me, and hast been made man for me, I do owe (if I had it to give thee) much more than myself unto thee, by how much greater than me thou art, who hast given thyself for me. Behold I hau nothing else to give thee, neither can I give thee this without thee: take me therefore and draw me unto thee, that I may be thine by imitation and affection, like as I am by condition, and creation. Who livest and raignest world without end. Amen.   

A profitable Prayer. CHAPT. XL.  
O Lord God almighty, who art Trinity in unity, who art always in all things, and wert before all things, and wilt be in all things everlastingly, one blessed God during all eternity. To thee (this day and all the days of my life) I commend my soul, my body, my seeing, hearing, taste, smelling and touching, all my cogitations, affections, words, and actions; all things that I have without & within me: my sense, and understanding, my memory, faith, and belief, and my constancy in well doing: all these I commend into the hands of thy powerful protection, to the end, that all the nights and days, hours and moments of my life, thou wilt vouchsafe to preserve them.  
Hear me, o sacred Trinity, and preserve me from all evil, from all scandal, from all offence mortal, from all the deceits and vexations of the devil, and of mine ennimies visible and invisible, by the prayers of the Patriarches, by the merits of the Prophets, by the suffrages of the Apostles, by the constancy of Martyrs, by the faith of Confessors, by the chastity of Virgins, and by the intercession of all those Saints and holy men, that have pleased and faithfully served thee since the world began, root out of my heart all vain glorious ostentation, and increase in me the spirit of compunction, appease my pride, and make perfect my humility. Stir me up to tears and contrition, and mollify my heart being as hard as a stone.  
Deliver me, o Lord, and my soul from all the snares of my ghostly enemy, and preserve me in the performance of that, which is most pleasing unto thee. Teach me to do thy will, o Lord, because thou art my God. Give me (o Lord) a perfect sense and intelligence, whereby I may be able to know and acknowledge thy marvellous great kindness. Grant that my petitions may be such, as that they may be pleasing to thee, and profitable to myself. ●raunt me tears proceeding from my whole affection, which may be able to dissolve the bands of my sins.  
Hear me, o my Lord and my God. Hear me, o light of mine eyes. Hear what I demand, and grant that thou mayest hear what I demand. If thou despise me, I shall perish and be consumed, if thou respect me, I shallbe received. If thou examine my righteousness, I shallbe found to be as a dead man, stinking through rottenness: but if thou behold me with the eye of thy mercy, thou wilt thereby raise me (being through sin like a corrupt carcase) from the sepulchre of mine iniquity. Whatsoever o Lord thou hatest in me, expel and ●oote out of me, and plant in me the spirit of chastity and continency, to the end that whatsoever I shall demand of thee, in my demand I may not offend thee.  
Take from me that which is hurtful, and give me that which is profitable. Give me a medicine o Lord, by which the soars of my soul may be healed. Bellowe upon me, o Lord, thy fear, compunction of heart, humility of mind, and a conscience free from all sin. Grant me grace o Lord, that I may alwares be able to live in charity with my brethren, not forgetting mine own sins, not prying into those of other men. Pardon my soul, Pardon my sins, Pardon mine offences, Pardon mine abominations. Visit me being weakened, cure me being diseased, refresh me being wearied, raise me being dead.  
Give me (o Lord) a heart, that may fear thee, a mind that may love thee, a sense that may conceive thee, ears, that may hear thee, eyes, that may see thee. Take pity (o God) take pity of me, and behold me from the sacred seat● of thy sacred majesty, and illuminate the darkness of my heart with the bright beams of thy light. Give me (o Lord) discretion to be able to discern between good and evil, and endue me with an understanding, that is always watchful. I humbly crave pardon of all my sins, I humbly crave it o Lord) of thee, from whom, and by whom, I hope to findefavoure in time of necessity.  
O Marry mother of God, mother of jesus Christ our Lord, thou sacred and unspotted virgin, vouchsafe to make intercession for me unto him, who made thee a worthy temple for himself to dwell in. O S. Michael, S. Gabriel, S. Raphael, o holy quires of Angels, and archangels, of patriarchs and prophets, of Apostles and Evangelists, of Martyrs and Confessors, of Priests, and Levites, of Monks and Virgins, and of all such as have lived righteously, I presume to beleeche you (even for his sake, by whom you have been elected, and by whose contemplation, you are she much delighted) that you will be pleased to pray for me a poor sinner unto him our God, that I may be delivered from the furious ●awes of the infernal fiend, and from that death, which shall never have end. Vouchsafe o Lord according to thy meekness and unspeakable mercy, to make me partaker of eternal felicity.  
Grant (o Lord jesus) that Priests may live in concord and amity, and that Kings and Princes, ruling as they ought to do, may be united in peace and tranquillity. I humbly crave grace (o Lord) for the whole Catholic Church for men & women, for Religious persons, and for secular people, for all Christian magistrates, and for all that believe in thee, and labour for thy holy love, that they may persever in doing well, all the days of their lives. Grant o Lord and king eternal to Virgins, chastity; to Religious persons that have dedicated themselves unto thee, the gift of continency; to married folks, holiness: to such as are truly sorrowful for their sins, forgiveness; to widows and orphans succour, protection to those that are poor; to pilgrims a safe return; comfort, to such as mourn; to the faithful departed, the repose of heaven, to mariners and such as sail on the sea, their desired port or haven; to those that have attained to perfection, grace to persevere; to beginners and proficients in virtue grace to do better; to sinners and to such as offend (as to me poor wretch) that they may speedily amend.  
O most mild and merciful Lord and Saviour, the son of the living God, the world's redeemer, amongst all men, and in all things, I confess myself to be a miserable sinner; nevertheless I beseech thee most sweet and sovereign father, that thou wilt not cast me as an abject out of thy favour. Yea rather o Lord, thou King of Kings, who hast determined and decreed the length of each man's life, grant me a devout desire to amend mine; Stir up my sluggish soul, to the end that at all times, and in all things, it may seek, desire, love, and fear thee, who in all places art three and one, and put in practice that which is pleasing unto thee.  
Especially I beseech thee, o holy father who art blessed and glorious ●or ever, that thou wilt mercifully preserve all those that in their prayers, are mindful of me, & have commended themselves to mine, albeit little worth and of no value: those likewise that have showed towards me, any deed of charity or pity, or are joined to me in blood and affinity, aswell those that are dead, as those that yet live in this mortal body, to the end (that thou guiding and assisting them) they may not perish everlastingly. In general I beseech thee, o Lord, to aid and succour all Christians that are yet living, and on those that are dead, to bestow absolution, and life everlasting.  
Finally (o Lord) I most humbly and heartily beseech thee, (who art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the ending) that when the time is come that I must die, thou wilt be a mild and merciful judge, and a perpetual protector to me against the accusations and snares of the devil my ancient adversary, admitting me, for ever into the societ●e of the holy Angels, and of all thy Saints in thy heavenly city, where thou art blessed and praised during all eternity. Amen.   

A devout Prayer in memory of Christ's passion. CHAPT. XLI.  
O Lord jesus Christ, my redemption, mercy and salvation, I praise thee, and give thee thanks, albeit far inferior to thy benefits, albeit wholly void of devotion and fervour, albeit lean and without the desired fatness of that most sweet affection, which thou dost require, nevertheless my soul doth render thee thanks such as they are, which although they are not such as I know I am bound to offer, yet they are according to my best endeavour. O hope of my heart, o strength of my soul, may it please thy omnipotent worthiness to accomplish, what my wonderful great weakness doth attempt to perform, because thou art my life, and the scope of mine intention. And albeit I have not hitherto deserved to love thee so much as I know is due, yet at least I desire to love thee, so much as I ought to do.  
Thou seest my conscience o my light, for that my whole desire (o Lord) is in thy sight, and whatsoever my conscience doth attempt to do that is praise worthy, I acknowledge that it proceedeth wholly from thee. If that (o Lord) be good which thou dost inspire, (yea it is good indeed, because it is to love thee) grant that I may do that, which thou dost cause me to desire. Grant that I may love thee, asmuch as thou dost require.  
Behold I offer thee praises and thanksgiving, let not this gift of thine be unprofitable unto me (o Lord) which thou hast begun, and grant me that, which thou hast caused me to desire, by preventing me with thy gracious inspiration. Transform (most sweet Saviour) my repiditie, into a most fervent love of thee. For the only things that I desire to attain unto (most loving Lord) by this my prayer and memory of thy passion, is that I may be able to love thee with a most ardent affection.  
Thy goodness (o Lord) hath created me, thy mercy after my creation hath cleansed me from original sin, thy patience after baptism hath hitherto sustained nourished, and expected me, being defiled with many other sins. Thou, o good Lord, dost expect when I will grow better: and my soul (that it may be able to do penance and to iive well) doth expect the inspiration of thy gracious favour.  
O my God, who hast created me, who dost patiently sustain, and lovingly maintain me, I hunger and thirst after thee, I desire, sigh, and covet to come to thee. And as a poor distressed child deprived of the presence of his tender hearted father, doth with sighs & sobs incessantly embrace in his heart the image and semblance of his favour: so fareth it with me, as often as I call to mind thy bitter Passion (which albeit it be not as much as I ought, yet it is as much as I am able (when I call to mind likewise the buffets and whips by thee sustained, the grievous wounds by thee endured, when I remember in what cruel manner thou hast been crucified, and killed, in what manner thou hast (by thy dear friends) been embalmed and buried; as often likewise as thy glorious Resurrection, and and admirable Ascension, do occur to mine imagination.  
All these things I believe most firmly, lamenting with tears, the calamities of my exile in this vale of misery: my only hope is the comfort of thy coming, my chief desire is to behold thee face to face in thy heavenly habitation. I cannot but grieve, for that I have not scene the Lord of Angels, debasing himself to converse and live amongst men, that by that means he might exalt men to Angelical conversation, when God did die who was offended, that man might live, who had offended: I cannot but grieve, for that I have not deserved to be present, and to be astonished through admiration of a work of so wonderful and unspeakable compassion.  
How is it, o my soul. that the sword of most sharp sorrow doth not pierce thee to the heart, seeing thou couldst not be present to see the side of thy Saviour wounded with a spear, seeing thou couldst not be present to see the feet and hands of thy maker to be fastened with nails, nor the blood of thy redeemer to be spilt on the ground in that dreadful manner? Why art thou not drunk with the bitterness of tears, seeing he was made to drink of the bitterness of gall? Why dost thou not take compassion of the most chaste Virgin Marie, his most worthy mother, and thy most worthy Lady?  
O my most merciful Lady, what fountains of tears may I affirm to have flowed from thy most chaste eyes, when thou beheldst thy only son (albeit free from all offence) to be bound, whipped, and slain in thy presence? In what mournful manner may I imagine thy doleful countenance at that time to be blubbered all over with weeping, when thou beheldst this thy innocent son, thy God and thy Lord to be stretched out upon the cross, and that sacred flesh framed of thy flesh, to be by those bloody bouchees so cruelly rend in pieces. With what unspeakable grief may I well think thy poor heart at that time to be tormented, when thou didst hear those words pronounced: Woman behold thy son; And the disciple: Behold thy mother? When thou didst accept the disciple instead of his master, and the servant in lief of his Lord?  
O that I had been worthy with S. joseph to have taken my Lord down from the Cross, to have embalmed and buried him, to have followed or accompanied him to his sepulchre, that I might have done some little service at so great a funeral. O that I had with the three blessed mary's, been stricken into amazedness through the bright vision of the Angels, and had heard news of our Lord's Resurrection▪ news of my consolation, news so much expected, and desired. O that I had heard (I say) from the mouth of the Angel: do you not fear, you seek jesus, that was crucified, he is not here.  
O most courteous, most sweet, and most gracious jesus, when wilt thou cure me of my sorrow and pensiveness, for that I have not seen the incorruption of of thy blessed flesh? For that I have not kissed the places where thou wert wounded, the places which the naples had pierced? For that I have not bedewed with tears of joy, the scars of thy true body? O admirable, inestimable and incomparable Lord and Saviour, when wilt thou comfort and cure me of the grief which I endure? Because my sorrow will never cease to afflict me, as long as I livet o Lord) separated from thee.  
Take pity of me, o Lord, take pity of my soul Thou hast departed, o Lord, without bidding me farewell. Beginning to mount up into heaven, thou hast blessed thy friends there assembled, and I was not present to see it. Lifting up thy hands, thou hast been received by a cloud into heaven, and I was not present to behold it. The Angels have promised that thou wouldst return, and I did not hear it.  
What shall I say? What shall I do? Whither shall I go? Where shall I seek him▪ and when shall I find him? Of whom shall I ask for him? Who will tell my beloved, how much I love him? The delight of my heart is changed into desolation, my laughter in lamentation. My flesh and my heart, have failed me, o God of my heart, and mine inheritance everlastingly. My soul hath refused all other comfort and consolation (o God my sweet delight) saving that which proceedeth from thee alone. For what have I in heaven, or what do I desire upon earth saving thee alone? I covet after thee, my trust is in thee, I seek after thee. My heart hath said to thee: I have sought thy face, thy face (o Lord) will I seek, turn not a way thy face from me.  
O most gracious lover of men, thou art the protector of the poor, thou art a friend to such as are deprived of father and mother. O most assured Advocate, take pity of me a poor distressed orphan, I am as a poor fatherless child, and my soul is as a woman bereaved of her husband. Vouchsafe graciously to behold the tears of my distressed orphancie and widowhoode, which I offer unto thee, until thou return, o my God.  
May it please thee therefore, may it please thee, o Lord, to manifest thyself to me, and I shall be comforted. Grant that I may see thee, and I shall obtain what I desire. Make manifest thy glory, and my joy willbe accomplished. My soul hath thirsted after thee, so hath likewise my flesh exceedingly. My soul hath thirsted after God the living fountain, when shall I come, and be presented before the face of my Lord? When wilt thou come o my comforter, for whom I will wish, and earnestly wait for?  
O that I might once behold my delight which I do so much desire! O how truly shall I be satisfied, when thy glory shall appear, which I do greatly hunger to behold? When shall I become drunk through the plenty of thy heavenly habitation, for which I sigh so often? When wilt thou make me to drink of the river of thy pleasure, which I so greatly thirst and desire? In the interim o Lord, let my tears be my continual food, until it be said unto me: Behold thy God; until it be said unto my soul: Behold thy bridegroom. In the interim▪ feed me with my sobs and weepings, nourish me with my sorrows and lamentations. Peradventure my redeemer will come and visit me, because he is full of mercy: yea, he will not be long in coming, because he is full of pity: To him be glory during all eternity▪ Amen.  
The end of the Meditations of S. Augustin.    

A TABLE OF THE Meditations of S. Augustin, Bishop of Hipp.  

A Prayer unto almighty God for the amendment of our life and manners. Chapt. I.  
Man's acknowledging his misery, his commendation likewise of God's mercy, Chapt. II.  
Man's complaint▪ who for his disobedience is not heard of God. Chapt. III.  
The dread of the judge coming to judgement. Chapt. IU.  
The help of God the Father is desired, by the mentts of God the son. Chapt. V.  
H●ere man doth represent to God the Father, the passion of his son, Chapt. VI.  
here man doth acknowledge himself to have been the cause of Christ's passion, Chapt. VII.  
here man for his reconciliation doth propose to God the Father, the passion of his son, Chapt. VIII.  
A Prayer to desire the assistance of the holy Ghost, Chapt. IX.  
A Prayer for one serving God, and thinking humbly of himself▪ Chapt X.  
A Prayer to the holy Trinity▪ Chapt. XI.  
The acknowledging of God almighty, and of his Majesty, Chapt. XII.  
After what manner it pleased God the Father to succour mankind: of the incarnation of the divine word, and thanks for the same, Chapt. XIII.  
Of the confidence which a Christian soul ought to have in lesus Christ, and in his Passion▪ Chapt. XIV.  
Of the surpassing great charity of the eternal Father towards mankind, Chapt. XV.  
Of the twofold nature of Christ, who pitieth us, and prayeth for us, Chapt. XVI.  
Of the great thanks giving, which man ought to render to God for the benefit of his redemption▪ Chapt. XVII.  
A devout Prayer to our Saviour jesus Christ, Chapt. XVIII.  
The distinction and difference between that wisdom which is God's house, and that which is divine, Chapt. XIX.  
here man desireth that this house of God will likewise pr●y for him, Chap. XX.  
Of the manifold miseries, with which man's life is replenished, Chapt. XXI.  
Of the happiness of that life, which God hath prepared for those that love him, Chapt. XXII.  
Of the happiness of a holy soul departing out of this world▪ Chapt. XXIII.  
A Prayer to the Saints to succour us in our necessities▪ Chapt. XXIV.  
The souls desire to attain to the heavenly City Jerusalem Chapt. XXV.  
A hymn of the glory of Paradise composed by the blessed S. Peter Damian Cardinal of Ostia, monk of the holy order of S. Benne●, taken out of the sayings of S. Augustine, Chapt XXVI.  
The continual praise of the soul through the contemplation of God. Chapt▪ XXVII.  
What it is after a certain manner to see and comprehend God: and what opinion we ought to have of him, Chapt. XXVIII.  
A Prayer showing the manifold properties, and attributes of God, Chapt. XXIX.  
Of the unity and plurality of persons in God, Chapt XXX.  
A Prayer to the sacred Trinity. Chapt. XXXI.  
That God is the true and sovereign life, Chapt. XXXII.  
The praises of Angels and men, Chapt. XXXIII.  
here man doth lament, for that when he thinketh of God, he is not moved to compunction, seeing the very Angels tremble and quake, when they behold him▪ Chapt. XXXIV.  
A Prayer greatly moving the heart to devotion, and to the love of God. Chapt. XXXV.  
A most devout prayer demanding grace of God to praise him as we ought, Chapt XXXVI.  
A Prayer greatly stirring up the mind to compunction, if it be said in silence with attention▪ Chapt. XXXVII.  
A Prayer to be said in time of tribulation, Chapt. XXXVIII.  
A very devout prayer to God the son, Chapt XXXIX.  
A profitable Prayer▪ Chapt. XL.  
A devout Prayer in memory of Christ's passion, Chapt. XLI.   
FINIS.   

THE BOOK OF S. AUGUSTIN, BISHOP OF HIPP,  
Commonly called his Soliloquies, that is, the secret discourses and conferences of his soul with God.  
AT S. OMERS, For JOHN HEIGHAM. Anno 1624.   

THE BOOK OF S. AUGUSTIN, BISHOP OF HIPP.  
Commonly called his Soliloquies▪ that is▪ the secret discourses and conferences of his soul with God.  

Of the unspeakable sweetness of God. CHAPT. I.  
O Lord the strength of my soul, grant me grace (I beseech thee) that like as thou knowest me▪ I may know thee. O my comforter, manifest thyself unto me. O light of mine eyes, grant that I may see thee. Come o joy of my spirit. Let me see thee, o delight of my heart. O life of my soul, give me grace to love thee. O Lord my God my chief delight, and sweetest solace, vouchsafe to appear unto me, for thou art my life, and all the glory of my soul. O desire of my heart, let me find thee. O love of my soul, let me touch thee, O heavenly bridegroom my chief delight both without and within me, let me embrace thee. Let me possess thee, o everlasting bliss, let me possess thee in the midst of my hat, blessed life, and sovereign sweetness of my soul. Let me love thee, o Lord my fortitude, my force, my refuge and my deliverer Let me love thee o my God, my helper▪ my strong fortress▪ and my sw●ete hope in all time of distress. Let me embrace thee the only true good▪ let me ●nioy thee the only best thing.  
Open mine ears by virtue of thy word, more piercing than a two edged sword, to the end I may hear thy voice Let the greatness of thy voice be heard as a thunder from above; Let the sea roar and the fullness thereof▪ let the earth be moved, and all things in them contained. Enlighten mine eyes▪ o incomprehensible light, send forth thy lightning, and dazzle them, that they may not behold vanity. Increase thy lightning▪ and dazzle and trouble them in that manner, as that fountains of water may appear, and the foundations of the whole world may be discovered.  
O light invisible, give me that sight, that may see thee. O savour of life, create in me a new smell, which may make me run after thee, in the odour of thy ointments. Cure my taste, that it may taste, know and discern, how grea●e the multitude of thy sweetness is, o Lord, which thou hast kept in store for them that are replenished with thy love. Give me a heart (o Lord) that may think on thee: a mind, that may love thee: a memory, that may muse on thee: an understanding that may know thee: a will, that may always be strongly united to thee, the chiefest and most delightful good. Grant that I may always wisely and discreetly love thee.  
O life, to whom all things live, that life which giveth me life: that life which is my life: that life, by which I live, without which I die; that life, by which I am raised and revived, without which I perish and am consumed: that life, by which I am comforted, without which I am afflicted O living life, sweet, and worthy to be beloved, always to be remembered, tell me (I pray thee) where art thou? Where may I find thee, to the end I may leave myself, and live in thee? Be near unto me in my mind, near in my heart, near i● my mouth, near in my hearing▪ near to succour me in time of affliction: because I languish through thy love: because I die, whensoever I am without thee, and am raised again to life by thinking on thee. Thy smell recreateth me, thy remembrance healeth me. Then shall I be satisfied and never before, when thy glory (o life of my soul) shall appear.  
My soul greatly desireth, and almost fainteth, through the remembrance of thee, when shall I come (o my delight) and be presented before thee? Why dost thou hide away thy face, o my joy, by which I rejoice? Where art thou hidden o beautiful Lord, Whom I so much desire? I smell the sweet savour of thee; I live, and am delighted in thee, and yet I do not see thee. I hear thy voice and am revived. But why dost thou hide thy face from me?  
Peradventure thou wilt say: Man cannot see me and live. Let me therefore die o Lord, that I may see thee, let me see thee that I may die to the world. I do not desire to live, but to die, for that my desire is to be dissolved, and to be with Christ. I desire to die, that I may see Christ; I refuse to liu●, to the end I may live with Christ. O Lord jesus receive my spirit, o my life receive my soul. O my delight draw my heart unto thee. O my delightful food, let me feed on thee. O my head, vouchsafe to direct me, o light of mine eyes, enlighten me. O my melodious music, tune and order me. O my sweet smell, revive me. O divine word, recreate me. O my praise, make glad the soul of thy servant Enter into it, o my joy, that it may rejoice in thee. Enter into it, o sovereign sweetness, that it may taste and savour those things, that are sweet. O eternal light, shine upon it▪ that it may understand, know and love thee. For this i● the cause, why it doth not love thee (if it doth not love thee) because it doth not know thee: and the cause why it doth not know thee, is for that it doth not understand thee▪ And the cause, why it doth not understand thee, is for that it doth not comprehend thy light, and the light shineth in darkness, and the darkness comprehendeth it not.  
O light of my m●nde, o bright truth, o true charity, who enlightnest every man coming into this wor●d●e, coming I say into the word, but not loving the world, because he that loveth the world, becometh the enemy of God. Expel the darkness which covereth the face of the depth of my mind, that by understanding, it may see thee; that by seeing, it may know thee, and by knowing, may love thee▪ For whosoever knoweth thee, loveth thee, and forgetteth himself: he loveth thee more than himself: he leaveth himself and cometh to thee, that he may be delighted in thee.  
Hence it proceedeth o Lord, that I do not love thee so much as I ought, because I do not perfectly know thee, but because I know thee but a little, I love thee but a little, and because I love thee but a little▪ I am but a little delighted in thee. Leaving thee therefore the true internal joy by loving things external, aslong as I want thee only, I seek after false freindshipps in those things that are without me. And by this means I have applied my heart to things that are vain, which with all affection and love I ought to have bestowed on thee alone. And so by loving vanity, I myself am become vain.  
Hence it proceedeth likewise o Lord, that I do not rejoice in thee, neither do I adhere to thee. Because I delight in things temporal, thou in things spiritual, my whole mind, thoughts and words are entangled in things transitory, but thou o Lord, dwellest in things that endure for all eternity, thou thyself being eternity. Thy habitation is in heaven, mine on the earth. Thou lovest those things that are above, I those that are here beneath. Thou those that are heavenly▪ I those that are earthly▪ And when will these things agree together, that are so opposite one to an other?   

Of the misery and frailty of man. CHAPT. II.  
Wretch that I am, when will my crowkednes be made correspondent to thy righteousness? Thou o Lord lovest solitariness, I to be in the company of others. Thou lovest silence, and I talking and discourse. Thou lovest verity▪ and I vanity. Thou lovest cleanliness, and I follow mine own filthiness.  
What need I say more o Lord? Thou art truly good, I wicked. Thou art righteous, I unrighteous: thou art holy, I wretched▪ thou arti ust, I unjust; thou art light▪ and I am blind: thou art life, and I am dead▪ Thou art physic, and I am sick. Thou art mirth, and I am melancholy▪ Thou art the supreme verity, and I am altogether vanity, like as every man living. What shall I then say o my Creator? Hear me o Creator. I am thy creature, I have been forlorn, and gone astray; I am thy creature, and am like to die. I am of thy making, and am come to nothing I am a piece of earth framed by thee.  
Thy hands o Lord have made me and fashioned me: those hands▪ I say▪ which with nails were fastened to the cross for me. Look I beseech thee o Lord, upon the wounds of thy hands, and contemn not me the work of thy hands. Behold o Lord my God, thou hast written me in thy hands, read that handewriting, and save me. Behold I sigh to thee being thy creature, recreate me being my Creator. Behold, I (whom thou hast made) do cry unto thee, thou that art life, revive me. Behold I look towards thee being a piece of clay framed by thee; thou art my maker, repair me.  
Pardon me o Lord, for that the days of my life are short, and as it were nothing. What is man, that he durst speak to God that made him? Pardon me talking unto thee. Pardon thy servant presuming to speak unto so great a Lord. Necessity hath no law. My grief compelleth me to speak: the misery which I sustain constraineth me to cry unto the. Being therefore sick, I cry unto the physician▪ being blind, I hasten unto the ●ight: being dead, I sigh after life. Thou art my physician o jesus of Nazareth, thou art my light, thou art my life. O Son of David take pity upon me, o fountain of mercy, be merciful unto me. Hear what thy sick patient sayeth unto thee. O light▪ which passest by, expect him that is blind: lend him thy hand, that he may come unto thee, and in thy light may see light. O living life, recall me that am dead, to life.  
What am I, that do speak unto thee? Woe be to me o Lord, pardon me o Lord I am an unhappy man; A man (I say) borne of a woman, living but a short time, replenished with many miseries: a man (I say) become like unto vanity, compared and very well likened unto senseless bruit beasts. Again, what am I? An obscure bottomless pit, a clodd of clay, the son of anger, and perdition: begotten in filthiness, living in wretchedness, and being to die in great anguish and distress.  
O wretch, what am I? O miserable man▪ what shall I be? A vessel of ordure and filthiness, a receptacle of rottenness, full of stench and loathsomeness: blind, needy, naked, subject to manifold necessities; subject to misery and mortality, knowing neither my beginning, nor my dying day. Whose days and life pass and vanish away as the shadow of the Moon; And as the blossoms of a tree grow and suddenly wither away, so doth the life of man now flowrishe, and forthwith grow to decay. My life (I say) is a life frail and brittle, a life, which by how much the more it increaseth, by so much the more it decreaseth: by how much the more it hasteneth on, by so much the more it draweth near to death, a life deceitful, like unto a shadow.  
One while I am merry and glad, and presently after sorrowful and sad. Sometime sound, and then suddenly sick, now a live, and in a short time after I shallbe dead; sometimes I make a show as if I were happy, yet still in misery; sometimes I laugh, and suddenly after I lament. And all things are so subject to mutation, as that nothing can be truly said to remain stable in the same state, one only hour of time. Sometimes fear afflicteth us, at other times some sudden chance affrighteth us: sometimes hunger, vexeth us, at other times thirst tormenteth us: sometimes heat parcheth us, at other times cold pincheth us: sometimes sickness; molesteth us, at other time's sadness d●i●cteth us.  
After these followeth death before he is expected, bereaving wretched men by a thousand means daily of their lives, and taking them on a sudden before they be prepared. One dieth of a fever, an other through sorrow, one fainteth and falleth down dead through hunger, an other through thirst: one is drowned, an other hanged: one is burned, an other with the teeth of wild beasts, is torn in pceces and devoured. One is slain with the sword, an other poisoned, an other dieth being by some sudden accident only affrighted. And yet a greater misery than all these, is, that albeit nothing is more certain than death, yet man knoweth not the time of his death; and when he thinketh to stand most firm, he is overthrown, and all his hopes come to nothing. Because man knoweth not when, nor where, nor how he shall die, although it be a thing assured, that he must die.  
Behold o Lord how great man's misery is, in which I am, and yet I am void of fear: Behold how great the calamity is, which I sustain, and yet I am void of sorrow, and do not cry to thee. I will cry unto thee, o Lord, before I pass out of this life, to the end my passage may be nothing else, but to remain perpetually with thee. I will therefore make known and discover my wretchedness. I will confess and will not be ashamed to disclose my vildenes. Help me, o my force, by whom I am upheld; succour me o my strength, by whom I sustained; come o light, by which I see; appear o glory, by which I rejoice, apppeare o life, in which I may live, eternally blessed, cven thou o Lord my God.   

Of the admirable light of God. CHAPT. III.  
O Light, which old Tobias being blind, did see, when he taught his son the way of life. That light, which Isaac (albeit his corporal eyes failed him) saw within him, when outward he foretold to this son things that were to come. That invisible light (I say) that seethe plainly the unspeakable depth of man's heart. That light which lacob did see, when he prophesied of fu●u●e events to his children, according to that, which thou didst inwardly dictate unto him Behold (o Lord) darkness doth overshadow the face of the bottomless depth of my mind, thou art light. Behold an obscure mist doth overwhelm the waters of my heart thou art the truth.  
O word, by which all things were made, and without which was made nothing. That word, which is before all things, and before which, there was nothing. That word, which governeth all things, without which all things are nothing That word, which in the beginning hast said; Let light be made, and it was done. Say likewise to me, let light be made, and let it be done, and let me see the light, and know whatsoever is not light, because without thee, darkness will be unto me as light, and light as darkness. And so without thy light there is no verity; there is nothing else but error and vanity: there is confusion, and no discretion, there is ignorance, and no knowledge; blindness, and no seeing: going astray, and no walking in the right way: death, and no life.   

Of the mortality of man's nature. CHAPT. IV.  
Behold o Lord, where light is absent, there death is present: nay death is not there present, because death is merely nothing. For by death we tend to nothing, whilst by sin we fear to do nothing. And truly o Lord, this justly happeneth unto us, for we receive according to our actions, whiles (like a flowing river) we run, and come to nothing: because without thee, there is made nothing, and we by doing nothing, come to be nothing: For without thee we are nothing, by whom all things are made, without whom there is made nothing.  
O Lord God, thou divine word, by whom all things are made, without whom is made nothing. Woe is me poor wretch so often blinded and deprived of sight, for that I want thee, being the true light. Woe is me poor wretch so often wounded, for that I want thee the sovereign salve, by which we are cured. Woe is me poor wretch so often deceived, for that I want thee, being the truth by which we are directed. Woe is me poor wretch so often going astray, for that I want thee, who art the true way. Woe is me poor wretch so often dead, for that I want thee, who art the life by whom we are revived. Woe is me poor wretch so often brought to nothing, because thou art the divine word, by whom all things are made, & I want thee, without whom nothing is made.  
O Lord God, thou divine word, who art the light, by whom light was made, who art the way, the truth and the life, in whom there is neither darkness, error, vanity, nor death. Thou art the light, without which darkness blindeth us; thou art the way, without which error deceiveth us; thou art the verity, without which vanity allureth and deludeth us, thou art the life, without which death vanquisheth us. Say the word (o Lord) let light be made, that I may see the light, and eschew darkness; that I may see the way, and shun error; that I may see the verity, and avoids vanity; that I may see life, and escape death.  
Enlighten me o Lord and my light, my light and salvation, whom I will fear: my Lord, whom I will praise: my God, whom I will honour: my Father, whom I will love; my bridegroom, to whom and for whom only I will live. Enlighten me o Lord and my light, enlighten me (I say) thy poor blind servant, sitting in darkness and in the shadow of death, and guide my feet into the way of peace, by which I may enter into the place of thy glorious tabernacle, even into the house of God, with words of exultation and confession. For true confession is the way, by which we arrive unto thee the true way, by which we leave wandering out of the true way, and return, unto thee the true way, even the true way of life.   

What it is to become nothing. CHAPT. V.  
I will therefore make known and confess my misery unto thee, o father Lord of heaven and earth. Because I am become wretched, and as one turned to nothing, and I knew it not: because I wanted thee, who art the truth. My sins wounded me, and I felt it not, because I wanted thee, that art my life. They brought me to nothing, because I wanted thee, who art the word, by whom all things are made, without whom nothing is made; Being therefore without thee, I became nothing, because that is nothing, that bringeth us to nothing. All things that were made, were made by thy word: But how were they made? God beheld all things he had made, and they were exceeding good. All things therefore that are made, are made by the word, and all things that are made by the word, are exceeding good. Why are they good? Because all things are made by the word, and without it is made nothing, for that there is nothing good, which proceedeth not from God the supreme good.  
Contrary wise, that is evil, which containeth in itself no good, and this evil is a mere nothing, for that evil is nothing else, but the want of good, even as blindness is nothing else, but the want of sight Evil therefore is a mere nothing, because it is made without the word, without which, there is made nothing. And that is to be accounted evil, which wanteth that good, by which all things whasoever are made. But those things that are not, are not made by him, and consequently they are nothing. This therefore is the cause, why those things are evil, which are not made, because all things, whatsoever are made, are made by the word, and all things that are made by the word, are good. And sithence all things that are made, are made by the word, those things, that are evil, are not made by him.  
It remaineth therefore, that all things, that are not made, are not good, because all things, that are made, are good: whence it followeth, that those things are evil, which are not made, and consequently are nothing, because without the word there is made nothing. Evil therefore is nothing, because it is not made. What is it then, if it be not made? Surely nothing else but the privation, and want of that good, by which good is made. Wherefore to be without the word is evil, which cannot properly be fared to be, because without the word there is nothing.  
But what is it to be separated from the word? If you desire to know this, hear first what the word is. The divine word sayeth of himself, I am the way, the truth, and the life. To be separated therefore from the word, is to be without the way, the truth, and the life, & therefore to be without him, is to be nothing, and consequently evil, because it is separated from the word, by which all things were made exceeding good. To be separated therefore from the word, by which all things were made, is nothing else, but to cease to be, and return to nothing, because without the word there is nothing; wherefore as often as thou dost swerve from that which is good, thou dost separate thyself from the word (which is the true good) and so thou becommest nothing, because thou art without the word, without which there is made nothing.  
Behold (o Lord) thou hast enlightened me, to the end, I might behold thee, by which means▪ I have seen and known myself: being now assured, that as often as I have been separated from thee, I have become nothing, because I have forgotten thee the only true good, and so by that means have become evil. Poor wretch that I am, how came it to pass, that I did not know ear this time, that forsaking thee, I became nothing? But why do I demand that question? For how could I desire to know thee, if I was nothing? We know full well, that evil is nothing, and that which is nothing hath no being, that likewise which is not good, hath no being, because it is nothing. If therefore I was nothing, when I was without thee, I was as nothing, and like unto an image or idol, which is nothing: which hath cares and heareth not; nostrils and smelleth not, which hath eyes, and seeth not, which hath a mouth, and speaketh not: which hath hands, and handleth not; which hath feet and walketh not, and finally hath the form and shape of the members of a man, without the use and feeling of them.   

Of the miserable estate of the soul being in sin. CHAPT. VI  
AS long therefore as I was without thee, I was not, for that I was nothing, and therefore I was blind, deaf, and unsensible, because I did neither discern what was good, not shun that which was evil: neither did I feel the grief of the wounds which I received, nor see the darkness, in which I lived: and the reason was, for that I was without thee the true light, enlightening every man coming into this world. They have wounded me (alas) and I have not grieved; they have violently drawn me, and I have not felt it: because I was nothing, for that I was without life, to wit the divine word, by which were made all things.  
For this cause o Lord, and my light, mine enemies have done to me whatsoever they would, yea they have stricken and stripped me, they have defiled and depraved me, they have wounded, and killed me, because I departed from thee, and became as nothing without thee. Woe is me o Lord and my life, who hast made me, woe is me my light, who hast directed me. O Lord my God defender of my life, take pity of me, and raise me from death for thou art my hope, my strength, my force, and my comfort in time of adversity, behold mine ennimies, and deliver me.  
Let those that hate me, fly before me, and let me live in thee by thee. For they (o Lord) beheld me, and seeing me without thee, they have despised me. They have divided among them, the garments of virtues, with which thou hadst adorned me, th●y have made as it were their high ●ode way, passing to and fro over me, and treading me under their feet, they have defiled thy holy temple, leaving me desolate, and oppressed with grief. I went after them being blind and naked, and entangled in the ropes of sins: they drew me round about after them from one sin into an other, and from one filthiness into an other, and I went (as one driven) before them, having not the force to withstand them I was a slave, and slavery was pleasing unto me. I was blind, and blindness was delightful unto me; I was bound, neither did I abhor my bands; I thought sour to be sweet, and sweet to be sour. I was wretched and in misery, and I knew it not:  
And the reason was, because I was without the word without which was made nothing, by which all things are preserved, & without which all things return to nothing. For as by him all things were made, and without him was made nothing: even so by him all things are preserved, that are contained either in heaven, or in earth, or in the sea, or in the bottomless depth. Neither would one part stick to an other in a stone, or in any other thing created, if they were not preserved by the word, by which all things were framed.  
Let me therefore stick & adhere to thee o divine word; for that as often as I have wandered away from thee, I should have withered away in myself, if thou (who didst first create me) hadst not recreated me. I have sinned, and thou hast visited me. I have fallen, and thou hast raised me. I have been ignorant, & thou hast taught me. I have been blind, and thou hast enlightened me.   

Of the manifold benefits of almighty God. CHAPT. VII.  
O My God, grant that I unworthy wretch may see, how much I am bound to love thee. Grant that I may see, how I am bound to praise thee Grant that I may see, how much I am bound to please thee.  
Thunder (o Lord) from above with a great and strong voice, into the internal care of my heart; teach me and save me, and I will praise thee: who when I was nothing, hast created me; who, when I I was in darkness, hast enlightened me; who, when I was dead, hast raised me; who with all manner of good things from my very youth, hast fed and refreshed me; nourishing me with thy greatest gifts and graces, being a poor unprofitable worm stinking through the abomination of mine iniquities.  
Open unto me (o key of David) who openest, and no man shutteth against him, to whom thou openest: who shutteth, and no man openeth to him, against whom thou shutest: open unto me, the door of thy light, that I may enter in and see, and know, and with my whole heart confess unto thee, for that thy mercy towards me is great, and thou hast delivered my soul from the lowest hell.  
O Lord our God, how wonderful and worthy to be praised is thy name in the whole world! What is man (o Lord) that thou art mindful of him, or the son of man, that thou visitest him? O Lord the hope of good men, and their town of defence. O God the life of my soul, by which I live, without which I die. O light of mine eyes, by which I see, without which I am blind. O joy of mine heart, and comfort of my soul, grant that I may love thee with all my heart, and with all my mind, and with all the force and strength that I have, because thou hast loved me first.  
And whence happeneth this unto me, o Creator of heau●n, earth and of the bottomless depth, who needest not my goods? Whence happeneth this unto me, that thou shouldest in this sort love me? O divine wisdom, who openest the mouths of those that are dumb. O divine word, by which all things were made. Open my mouth, give me words of thanksgivinge, that I may rehearse all the benefits, which thou hast bestowed upon me from the beginning.  
Behold I confess therefore, to have received my being from thee; because thou hast created me, and hast preordained to create me, and to number me among thy creatures from all eternity, yea from the beginning, and before thou madest any thing, before thou didst extend the heavens, before the bottomless depths had their being, before the world was fram d, before the mountains or hills were founded, before rivers flowed: before thou didst make any of those things, which thou hast made by thy word, thou didst foresee by the infallible providence of thy truth, that I should be thy creature, preordaining so of me by thy divine pleasure.  
What hath caused thee to do this for me (o most loving Lord) most glorious God, most merciful Father, most powerful and for ever most pitiful creator? What merits of mine, what grace did deserve the same? that it should please thy divine majesty so graciously to create me?  
Thou hast created me, when I had no being, and of nothing thou hast made me something: But what something? Surely not water, nor fire, not a foul, or a fish, not a serpent, or any bruit beast, not a stone, or a peace of timber, not of those kind of creatures, which have nothing else but their being, no● of those, which be, and grow only. Not of that sort which be, grow, and have feeling only; but surpassing all these, it hath pleased thee to make me of the number of those, which be only, for that I am; and of the number of those, which be, and grow only, for that I am, and do grow; and of the number of those, which be, do grow, and have feeling, because I am▪ do grow, and have feeling, yea thou hast created me almost equal to the Angels, because I have received from thee common with them, the gift of reason, whereby to know thee.  
Nevertheless I have said (almost equal) for that they already have the happy knowledge of thee, by seeing thee as thou art, but I by hope only. They, by beholding thee apparently face to face. I obscurely as it were in a looking glass: They plainly and perfectly, but I partly only.   

Of the future dignity of man. CHAPT. VIII.  
WHen that therefore which is perfect is arrived, that which is partly only shallbe disannulled, which will be, when we shall be admitted to behold thy face apparently. What will then hinder us to be almost equal to the Angels? whom thou (o Lord) at that time wilt crown with a crown of hope, which is adorned with glory and renown: whom thou with unspeakable favoures wilt grace as thy friends, yea we shallbe in all things like, and equal to the Angels. Thy truth doth likewise testify the same, saying; They are equal to the Angels, and are the sons of God. What are they but the sons of God, if they are equal to the Angels? They shall without doubt be the sons of God, because the son of man is become the son of God.  
Through this consideration I durst boldly affirm, that man is not only almost equal to the Angels, Noah not equal only, but higher in dignity and surpassing the Angels, because man is God, and God is man, not an Angel. Wherefore I durst avouch, that man is the most excellent of all creatures: because the word, which in the beginning was God with God; the word, by which God said: let light be made, and light was made, to wit, the Angelical nature; the word, by which God in the beginning created all things, the same word hath become flesh, and dwelled in us, and we have seen the glory of it. Lo this is the glory, by which I glory, whensoever I glory, as I ought. Lo this is the joy, by which I rejoice, whensoever I rejoice as I should, even thou o Lord my God, the life, and only glory of my soul.  
I confess therefore unto thee (o Lord my God) that thou hast created me, in a manner equal to the Angels, in that thou hast created me capable of reason: for that by means of thy divine word, I am in possibility to become equal to the Angels, that by means of thy only begotten word, I may be adopted to be thy son (o Lord) to be thy son I say, by the means and merits of thy beloved son lesus Christ, in whom thou hast been well pleased, being thy only son, and hear, and our only Lord and redeemer, enligthner, and comforter: being our advocate with thee, and the light of our eyes; who is our life, our Saviour, and our only hope, who hath loved us more than himself, by whom we have an assured trust and confidence, and access to come to thee, because he hath given them power to be the sons of God, that believe in his name.  
I will for ever o Lord, praise thy holy name, who by creating me according to thine own image and likeness, hast made me capable of so great glory, as to be the son of God.  
The trees, stones, and all things else whatsoever, that are mou●d, or grow, in the air, or in the sea, or on the earth, have not this priu●ledge and prerogative; because thou hast not given them power by means of thy word, to be the sons of God, for that they are deprived of reason, because this power doth depend of the reason, by which we know God. But he hath given this power to men, whom he hath created reasonable according to his own image and likeness. And I (o Lord) like as by thy grace I am a man, so likewise by thy grace, I am in possibility to be thy son, which is a prerogative which they cannot attain unto.  
Whence proceedeth this so great a good unto me o Lord, the most sovereign truth, and true sovereignty, the original and beginning of all creatures? What is the cause hereof o Lord, that I should be able to become thy son, and they cannot? Thou art the cause (o Lord) who remainest for ever, who hast created aswell the one as the other. Thou hast created both men and beasts, the stones, and the green grass growing on the ground. There were not any precedent merits or precedent grace, because thou hast created all things, being moved there unto by thy only goodness. All creatures before their creation were equal in merits, for that they were all void of merits.  
What then hath caused, thy goodness to be more liberal towards me thy creature, whom thou hast endued with reason, then towards all others that are void of the same? Why am not I like unto all them, or all they like unto me, or I alone like unto them? What merits of mine, what grace or goodness was there in me to deserve the same? to wit, that thou shouldest make me capable to be the son of God, which prerogative thou hast granted to none of them? Be it far, o Lord, from mine imagination, that I should think this to proceed from any merits of mine. Thy only grace and goodness hath been the cause of this, to the end I might be partaker of the sweetness thereof.  
I beseech thee therefore by that grace, by the which thou hast created me, that thou wilt give me grace, to the end I may be grateful for this grace received from thee.   

Of God's omnipotent power. CHAPT. IX.  
THy omnipotent hand (o God) being still one and the same, hath created Angels in heaven, and worms on the earth, not being more excellent in the creation of the first, then of the later. For as no other hand could create an Angel: so no other could create a worm. As no other could create heaven: so no other could create the least leaf of a tree. As no other could create the body, so no other could cause so much as one hair of the head to be either white, or black. But the omnipotent hand of thy majesty createth all things with a like facility. Neither is it more possible unto it to create a worm, than an Angel, nor more inpossible to enlarge the heavens than a leaf: it is not more easy unto it to make a hair, than a body: nor more hard to lay the foundation of the earth upon the waters, than the foundation of the waters upon the earth. But all things, whatsoever it would, it hath made (as it would) in heaven, and in earth, in the sea, and in the bottomless depths, making me likewise amongst all other things, even as it would, could, and knew how.  
Veriely thy hand (o Lord) could have made me a stone, or a bird, or a serpent, or some brute beast; knowing full well how to do it, yet would not, by reason of thy great goodness. The cause therefore, why I am not a stone, or a tree, or some brute beast, is, for that thy goodness hath otherwise ordained, neither were there any precedent merits of mine, that might claim the same.   

Of the incomprehensible praise of God. CHAPT. X.  
WHat hath caused thee (o Lord) to be so good and gracious unto me, and how shall I be able worthily to praise thee? For as thou hast made me without me, according as it hath pleased thee, so likewise thou art praised without me, even as it pleaseth thee. Thou (o Lord) art thine own praise. Let thy works praise thee, o Lord, according to the multitude of thy greatness, albeit thy praise be incomprehensible. It cannot be conceived in thought, nor expressed with words, nor perceived by the hearing, because these are transitory and fleeting, but thy praise is eternal and everlasting.  
The thought hath his beginning and likewise his ending, the voice yield ●th forth a sound, and the sound suddenly passeth away: the ear heareth, and the hearing quickly ceaseth without making any long stay: but thy praise endureth perpetually.  
Who then can worthily praise thee? or what man is able to express thy praise, seeing thy praise is not transitory, but durable for all eternity? That man praiseth thee, that beleiueth thee to be thine own praise That man praiseth thee, that acknowledgeth that he is unable to express thy praise. In thee (o Lord) is our praise (who art that praise that endureth always) in thee shall my soul be praised.  
We (o Lord) do not praise thee, but thou thyself, praisest thyself, both by thyself, & in thyself, & we likewise have praise in thee. Then have we true praise, when we receive praise from thee, when the light aproveth the light, because thou, that art the true light, givest true praise. As often therefore as we seek praise and commendation from any other saving from thee, so often we lose thy praise, becanuse that praise passeth away, but thine endureth for all eternity. If we seek transitory praise, we lose that which endureth always: If therefore we desire to obtain that praise which is everlasting, let us not love that which is transitory & fleeting.  
O Lord my God the eternal praise, from whom proceedeth all praise, and without whom there is no praise. I am not able to praise thee without thee; let me possess thee, and I will praise thee. For what am I (o Lord) of myself, that I should praise thee? Verily I am nothing else but dust, and ashes, a dead dog turned into carrion, a worm, and mere corruption. What am I (o Lord God most powerful, the breath and life of every living creature) that I should praise thee, whose dwelling is eternity?  
Shall darkness praise the light, or death life? Thou art the light, I am darkness: thou art life, I am death. Shall vanity praise verity? Thou art verity, and I am a man wholly addicted to vanity. How then shall I be able (o Lord) to praise thee? Shall my misery praise thee? Shall that which stinketh, praise that which is sweet? Shall man's mortality (which is to day, and is gone to morrow) praise thee? Shall man presume to praise thee being but rottenness and corruption, and the son of man, being but a worm? Shall he presume to praise thee, that is begotten, borne, and brought up in sin and iniquity? Verily thy praise doth not seem fair and commendable in the mouth of him, whose life is abominable.  
Let thy incomprehensible power therefore (o Lord my God) praise thee, let thy boundless wisdom, and unspeakable goodness praise thee. Let thy supereminent clemency, and superabundant mercy praise thee. Let thy overlasting virtue & divinity praise thee. Let thy most omnipotent power, and thy surpassing great liberality and love (by which thou hast created us) praise thee, o Lord God the very life of my soul.   

Of the hope, which we ought to have in God. CHAPT. XI.  
But I (o Lord) that am thy creature, being placed under the shadow of thy wings, will put my trust in thy goodness, by which thou hast created me. Permit not that to perish through my malice. which it hath pleased thee to make through thy great goodness. Permit not that to perish through my misery, which that hast vouchsafed to create through thy surpassing great mercy. For what profit is there in my creation, if I shall descend into corruption?  
Hast thou (o God) in vain created all the children of men? Thou o Lord hast created me, govern that which thou hast created. Despise not I beseech thee the works of thy hands. Thou hast made me of nothing; if thou (o Lord) do not govern me, I shall again return to nothing. For like as, when I was nothing of myself, thou hast made me of nothing, so, it thou do not govern me, I shall again of myself return to nothing.  
Help me (o Lord) and my life, that I may not perish through my wickedness. If thou (o Lord) hadst not created me, I were nothing, now (for that thou hast created me) I am something. If thou do not govern me, I shall cease to be something, and return to nothing. For neither my merits, nor any special grace in me, have compelled thee to create me, but thy gracious goodness and mercy. Let the same love of thine (o Lord my God) which hath heretofore enforced thee to create me, enforce thee now likewise to govern me. For what doth it profit me, that thy charity hath constrained thee to create me, if I perish in my misery, and thy right hand do not rule me?  
Let this thy clemency (o Lord my God) enforce thee to save that which is created, which hath enforced thee to create that which was uncreated. Let that charity cause thee to save me, which hath caused thee to create me; being it is no less now, than it was then, thou thyself being that charity, who art still the same.  
Thy hand (o Lord) is not grown short that it cannot help me, neither thy ear become short, that it cannot hear me; but my sins have made a division between me▪ and thee, between darkness and light, between the image of death, and life, between vanity and verity, between this life of mine, which changeth as the moon, and that of thine, which is still the fame.   

Of the snares of concupiscence. CHAPT. XII.  
THese are the shadows of darkness, with which I am overwhelmed in the bottomless dungeon of this obscure prison, in which I lie prostrate grovelling on the ground, until the day appear, and the shadows be departed, and light be made in the firmament of thy virtue.  
Let the voice of our Lord with power and magnificence pronounce saying: Let light be made, and let the darkness be dispersed, let the dry land likewise appear, and let the earth bring forth green herbs, producing the seed and good fruit of the justice of thy kingdom.  
O Lord my father and God, the life, by which all things live; and without which all things are to be accounted as dead, permit me not to linger in lewd thoughts, and deliver me from proud and lofty looks, Take from me all carnal concupiscence, and suffer me not to be of a bold & boasting mind, but possess my heart, that it may always think of thee.  
Enlighten the eyes of mine understanding that they may see thee, & not be exalted in thy presence o glory everlasting) but let them think humbly, not looking over curiously on those wonderful things, that are above them. Let them look upon those things, that are on the right hand, and not upon those on the left, that are displeasing unto thee. Let thy eie-lidds likewise guide my footestepps, for that thy eie-lidds look into the actions and thoughts of the sons of men.  
Break and bruise my unlawful lust with thy sweetness, which thou hast reserved for those that fear thee, to the end I may with an eternal desire covet thee; lest my internal taste (being through vanities entseed and deceived) esteem bitter to be sweet, and sweet to be bitter, darkness, to be light, and light to be darkness, that I may escape free from such a multitude of snares (wherewith all the world is replenished) which our ghostly ennimic hath placed in the way of this life that we are to walk in, thereby to ensnare the souls of such as sin. Which he that saw it, omitted not to tell us of, saying: Whatsoever is in the world, is either the concupiscence of the eyes, concupiscence of the flesh, or pride of life.  
Behold o Lord my God, the whole world is full of the snares of concupiscences, which my ghostly ennimies have prepared to entrap me in, and who shall be able to avoid them? Verily he, from whom thou shalt take away the concupiscence of the eyes, lest the concupiscence of the eyes do entrap him, from whom thou shalt take away the concupiscence of the flesh, lest the concupiscence of the flesh entice him, and from whom thou shalt take away a bold and boasting mind, lest pride of life, do craftily deceive him. O how happy is he, to whom thou shalt afford this favour, because such a one shall pass without danger!  
Wherefore I beseech thee for thine own sake (o my Redeemer) that thou wilt help me, that I may not fall in the sight of mine adversaries, being taken in the snares, which they have prepared to entrap my feet, thereby to overthrow my soul: but deliver me (o strength of my salvation) lest thine ennimies, which hate thee, have me in derision.  
Arise o Lord my God (thou that art my fortitude) and let thine ennimies be dispersed, let those that hate thee, fly before thee: yea like as wax melteth away before the face of the fire, even so let sinners consume in thy sight: But let me remain safe, being hidden in the secret place of thy presence, where abounding with all good things, I may rejoice in the company of thy children.  
Listen o Lord God unto the cry of thy children (who art a father to the fatherless, and a mother to such as are in distress) and stretch for the thy wings, that we may fly under them from the face of our adversary. O tower of the fortress of Israel, who will't neither slumber nor sleep guarding and defending Israel, for that the enemy doth neither slumber not sleep, that opposeth Israel.   

Of the miseries of man, and the manifold benefits of almighty God. CHAPT. XIII.  
O Light, not seen by any other light, o brightness, not beheld by any other brightness; That light that darkneth all other light, that brightness, that maketh dim all external brightness,  
O light from which all light is derived, o brightness, from which all brightness doth proceed; that brightness, in comparison of which, all brightness is but dimness, all light but darkness. That light, in whose presence, all dimness is turned into brightness, all darkness into light.  
O supreme light, by no cloud enclouded, by no mist diminished, by no darkness darkened, by no obstacle enclosed, by no shadow severed and divided.  
O light, which enlightnest all things wholly, together, severally, and for ever, let me be absorbed by thee into the bottomless depth of thy brightness, that on every side I may see thee in thee, and me in thee, and all things under thee.  
Forsake me not (o Lord I beseech thee) lest the darkness of my ignorance and sin increase. Verily without thee all things are darkness, and sin unto me, because nothing is good without thee, the true, sole, and sovereign good. I confess and acknowledge, o Lord my God, that wheresoever I am without thee, it fareth not well with me, neither without nor within me, because without thee (o my God) I esteem plenty to be poverty. I shall then be content and not before, to wit when thy glory shall appear.  
Give me grace likewise, o Lord, who art my only felicity, that I may confess my misery unto thee; I confess therefore, that as long as the multiplicity of temporal affairs did disperse and divide me (following my sensuality) from one thing into many, to wit, from the supreme and only good, that is from the unity of thy goodness; so long I had painful plenty and plentiful poverty, poursuing many things, and finding content in none, for that I found not thee with in me, the assured, singular, inseparable and sole good, which having now gotten, I am no more subject to need: which having obtained I am now no more pained and grieved, which having now in possession, my whole desire is satisfied.  
This is a misery (me think) above other miseries to be lamented, to see how my miserable soul doth forsake and abandon thee, in whose company she is always rich and glad, and adhereth to the world, with whom she is always poor and fadde. The world crieth unto us saying, I fade, and thou (o Lord) callest unto us, saying, I feed; and yet notwithstanding such is my perverse misery, that it maketh choice rather to follow him that fadeth, then him that feedeth me.  
This is my infirmity and disease. Cure the same (o Physician of our souls) to the end I may with my whole heart acknowledge unto thee (o Saviour of my soul) the manifold benefits, with which thou hast nourished me from my tender youth, until these my old and last decrepit years.  
For thine own sake (o Lord) I beseech thee, not to forsake me: when I was nothing, thou hast created me, when I was consumed through sin, thou hast redeemed me, when I was past recovery, and dead through mine iniquity, thou hast come down from heaven unto me, taking upon thee my mortality: thou I say being a king and Lord so puissant, hast descended from heaven unto thy slave, and servant, rendering thyself captive to reserve him a live: yea thou thyself hast died, and by dying haste overcome death, to the end thou mightest restore me to life, exalting me to my former dignity, by debasing thyself to so great poverty. When I was utterly undone, being gone astray, and sold to sin, thou hast come into the world for my redemption, and hast loved me so dear, as that thou hast given thine own blood for a ransom for me: thou hast loved me (o Lord) more than thyself, in that thou hast vouchsafed to die for me.  
Thou hast therefore in this marvellous manner, and with so dear a price, recalled me from banishement, redeemed me from servitude, delivered me from punishment, named me after thine own name, signed me with thine own blood, to the end I might always carry about me a memorial of thee, never suffering it to depart from my heart, who to redeem me, didst not depart from the cross.  
With the same sacred oil with which thou wert anointed, thou hast anointed me in baptism, to the end that from thy name (Christ) I might be called a Christian.  
Behold thou hast written me in thy hands, that thou mayest still be mindful of me, yet with this proviso, that I be likewise still mindful of thee. Thus therefore, and after an unspeakable manner hath thy grace and mercy always prevented me.  
Thou hast likewise (o my deliverer) delivered me many times from many and marvellous mighty dangers. When I have gone out of the way, thou hast directed me; when I have been ignorant, thou hast instructed me; when I have sinned, thou hast corrected me; when I have been sorrowful, thou hast gladded me; when I have been in despair, thou hast comforted me; when I have fallen, thou hast raised me; when I have stood, thou hast upheld me; when I have travailed, thou hast conducted me; when I have arrived, thou hast entertained me; when I have slept, thou hast guarded me; when I have called, thou hast heard me.   

How God doth continually look into the actions and intentions of men. CHAPT. XIV.  
THese, and many other benefits thou hast bestowed upon me. (o God the life of my soul) of which to speak, think & thank thee, it ought at all times to be a thing sweet and pleasing unto me, to the end that with all my heart and with all my soul, and with all my mind, and with all my strength, and with all the powers of my soul and body, I might always raise and love thee, for all the benefits which I have received from thee (o Lord my God) who art the blessed sweetness of those that delight in thee.  
How be it thy eyes do see the manifold imperfections that are in me. Thy eyes, I say, are more shining than the sun, seeing on every side all the ways of men (yea penetratinge the bottom of the bottomless depth) so that in all places, and perpetually, they do behold those that live well, & those that live wickedly. For fithence thou dost govern all things, filling each one of them, being at all times, and in all places wholly present, taking care likewise of all things, which thou hast created; (because thou dost hate none of those things which thou hast framed) thou dost consider all my footestepps and paths so narrowelie, watching night and day over my custody, marking all my ways so diligently, and looking upon me perpetually, even as if thou were forgetful of all other creatures contained in heaven or earth, and hadst care of no other saving of me only.  
Thy eye▪ sighed likewise is neither augmented by looking upon one thing only (it being immutable) neither is it diminished by beholding divers things and innumerable. Because thou dost see many things at once (albeit differ●●● one from an other) as plainly and perfectly, as if thou didst look but upon one only. Thou therefore dost behold all things at once, after the same manner, as if thou didst behold but one only, and all things severally, as if they were but one only; that is, without division, variation, or diminishing.  
Whence it followeth, that thou being always one at all times, dost without time behold me wholly at once, and continually, even as if thou hadst no other thing to think upon, guarding and protecting me in that manner, as if thou were mindful of me only, and forgetful of all others. Because thou art always present, and ready to come unto me, as often as I am ready to entertain thee.  
Whither soever I go, thou (o Lord) dost not forsake me, unless I first forsake thee, and wheresoever I am, thou art there with me, because thou art every where, to the end that whither soever I go, I might find thee, by whom I am preserved in my being, lest I should perish without thee, for that without ●hee, I should presently return to nothing.  
Veri●ie I confess, that what thing or things soever I undertake to do, I am to do it in thy sight; and that which I undertake to do whatsoever it be, thou dost behold more plainly, than I which am to do it: because thou art present with me at the doing of every thing, continually marking all my thoughts, intentions, delights, and actions.  
The desires and imaginations of my mind, whatsoever they be, are at all times known and apparent unto thee. Thou (o Lord) knowest from whence the spirit or soul of man proceedeth, where it abideth, and whither it goeth, for that thou art he that doth search into the souls of all men, who knowest best, (being the internal judge) whether the root, that bringeth for the fair leaves, be sweet or or sour, looking likewise narrowly into the very pith or heart of the root: neither dost thou look into the intention only, but goest further, and by the infallible truth of thy light dost gather, number, see, and seek out the innermost pith of the root thereof, to the end thou mayest render to every man, not only according to his works, and intention, but also according to the internal heart of the root, which is hidden, from whence the intention of him that worketh hath his beginning.  
Thou (o Lord) dost behold, thy ears do hear, and thy eyes do see and consider what mine intention is, when I undertake any thing whatsoever I have in my imagination, and in whatsoever I do take delectation, thou (I say) dost mark, consider, note, & write the same in thy book, be it good or evil, that at the day of judgement (when these thy books shallbe opened, and men are to be judged according to the things in them contained) that which is good may by thee be rewarded, and that which is evil punished.  
This is that, peradventure, whereof thou hast forewarned us saying: I will consider the things, that lastly will happen unto them. And that likewise (o Lord) which is written of thee. He considereth the end of every man: for that in all our doings, thou dost more narrowly mark the end and scope of the intention, for which they are done, than the mere act of him that doth them.  
Now when I ponder this diligently in my mind (o Lord my God who art terrible to behold, and of invincible fortitude) I cannot but be marvellously affrayed and ashamed, considering the great necessity we have to live justly and up, rightly, we being to do all our actions in the sight of him that is to be our judge, who seeth all things apparently.   

That man without the assistance of God's grace, is able to do nothing of himself. CHAPT. XV.  
O God most powerful and potent over the spirits or souls of all flesh, whose eyes behold all the ways of the children of Adam, from the day of their birth, until the day of their death, to the end, thou mayest render to every man, according to his actions, be they good or evil, teach me (I beseech thee) how to confess unto thee my poverty; because I have heretofore vaunted that I was rich and needed nothing, not knowing that I was poor, blind, naked, wretched, and in misery, for that I thought myself to be something, when I was nothing. I said with myself, I shall become a wise man, and I became a fool. I thought myself to be prudent and discreet, and I was deceived, for that I now perceive that it is a gift gratis by thee given, without whom we can do nothing, because, unless thou (o Lord) guard the city, he watcheth but in vain, that guardeth the same.  
Thus (o Lord) by leaving, me and proving me, thou hast taught me to know myself, not in respect of thee, that thou mightst know me, but in respect of me, that I might know myself, because (as I have already said) I thought myself to be something of myself; neither did I perceive that it was thou that didst govern me, until thou didst for a while forsake me: whereupon I forthwith fell, by which I did see and know, that it was thou that didst govern me, and that my fall happened through mine own fault, and my arising again to grace, by the means only of thy grace.  
Thou hast opened mine eyes (o divine light) thou hast awakened and enlightened me, so that now I see that man's life is a temptation upon earth; neither hath frail flesh, or any mortal man living, just occasion to glory of himself before thee, or to presume of his justification, sithence all the good we have, be it little or great, proceedeth wholly and freely from thee, neither can we attribute any thing justly to ourselves, saving only our iniquity.  
Whereof then shall any mortal man glory? shall he glory of his iniquity? This is not glory, but mere misery. Shall he therefore glory of his goodness? shall he glory of that which is an others? because all goodness and glory is thine (o Lord) and belongeth to thee. He therefore, that usurpeth that glory to himself that is due to thee, is a thief and a robber, and like unto the devil, who desired to bereave thee of thy glory. For he that desireth to be praised in respect of the gift which thou hast given him, and doth not seek thy glory therein, but his own; albeit in respect of thy gift he be praised of men, yet by thee he is thought worthy of blame, for that with that gift which thou hast given him, he hath not sought thy glory, but his own. But he that is praised of men, being by thee thought worthy of blame, will not be defended by men, when thou shalt judge him, nor freed by them, when thou shalt condemn him.  
Thou therefore (o Lord) who didst form me in my mother's womb, permit me not to fall into that reproachful infamy, as to be vpbraieded as one that would bereave thee of thy glory. To thee is due all glory, who art the author of all goodness, but to us, shame and misery, who according to our deserts, are worthy of all wretchedness, were it not that thou dost take pity upon us.  
Thou (o Lord) art pitiful indeed, full of compassion towards all men, and hating nothing of those things, which thou hast made, bestowing upon us many benefits▪ and enriching us with thy greatest gifts: because thou dost favour those that are friendless, making than to abound with the riches of thy goodness.  
Behold now (o Lord) we are thy poor distressed children, we are thy little flock, open thy gates unto us, to the end, that those that are poor may feed and be filled abundantly, and those that se●ke thee, may praise thee eternally.  
I know (o Lord) and confess (because thou hast instructed me) that they only that acknowledge themselves to be poor and needy, and confess unto thee their poverty, shallbe enriched by thee, in so much, that they that imagine themselves rich (being indeed poor and needy) are not to expect any spiritual gift, or grace from thee.  
Wherefore (o Lord my God) I do acknowledge and confess unto thee my poverty, rendering unto thee all glory (all being thine and due unto thee) because all the good that is done by me, proceedeth wholly from thee.  
I confess (o Lord) (like as thou hast taught me) that I am nothing else, but mere vanity, the shadow of death, a dark bottomless dungeon, a void and unprofitable plot of ground, bringing forth nothing without thy blessing, the natural fruit thereof being confusion, sin, and eternal death and damnation. All the good that ever, I had heretofore, I had it from thee, all the good I have likewise at this present, is wholly thine, and proceedeth from the hands of thy liberality.  
When I have stood upright, it hath been by thy assistance: when I have fallen, it hath been through mine own negligence: when I was fallen likewise, I should for ever have remained in the mire, if thou hadst not raised me: and being blind, I should for ever, have been blind, if thou hadst not enlightened me. When I was fallen I should never have risen, if thou hadst not with thy hand raised me; yea after thou hast raised me, I should have fallen again immediately, if thou hadst not upheld me. I should likewise have perished many times, and been utterly undone, if thou hadst not governed me.  
Thus (o Lord) and in this manner hath thy grace and mercy prevented me from time to time and continually, delivering me from all mishaps, that might have befallen me; preserving me from perils. that are past, delivering me out of those that are present, and strengthening me against those that are to come: cutting in in sunder before me the snares of sin, removing likewise all causes and occasions of the same; for if thou hadst not afforded me this favour, I should have committed all sorts of sins whatsoever. Because I know (o Lord) that there is no sin committed by one man, which an other could not likewise do the same, if man's Creator, by whom he was made; did not assist him.  
Thou therefore hast caused and commanded me to abstain from iniquity, giving me thy grace, that I might believe in thee. For thou (o Lord) didst direct me to do that which was to thy glory, and mine own salvation, giving me grace and understanding, that I might avoid adultery, or all other sin.   

Of the di●●ell, and his manifold temptations. CHAPT. XVI.  
THe tempter was absent, and thou hast been the cause that he was absent, time and place have been wanting, and this hath happened through thy fatherly disposition. The tempter was present, having opportunity of place and time, but thou hast kept me from consenting unto him. The tempter came to tempt me, in his own deformed and ugly form, and thou hast given me courage to contemn him. The tempter came as an armed soldier with great puissance and power, and thou hast fortified me, and enfeebled him, to the end, he might not vanquish me. The tempter came, being transformed into an Angel of light, and to the end he might not deceive me, thou hast rebuked him, and given me light that I might know him.  
This is that fierce and fiery Dragon, the old serpent, which is commonly called the Devil and Satan, having seven heads and ten horns, whom thou hast created to be deluded in the wide and spacious sea of this tempestuous world, in which there are infinite multitudes of creatures that creep, and of beasts both small and great (that is divers sorts of devils) who day and night do nothing else but range about seeking whom they many devour, if thou deliver us not from their power.  
This is that old Dragon, who in Paradise had his beginning, who with his tail casteth down to the ground, the thirde part of the stars of heaven, who poisonneth the waters of the world with his venom, that men may die by drinking of them, who trampleth upon gold, as if it were dirt, or mire, having a confidence that the river jordan (that is righteous, and religious men) will flow likewise into his mouth: being of that wonderful strength and power, as that he feareth no man whatsoever. And who then shall defend us from his biting and stinging? Who but (thou oh Lord can keep us from being devoured by him, who hast broken the heads of the great Dragon?  
Stretch forth (o Lord we beseech thee) the wings of thy mercy over us, that we may fly under them from the face of this Dragon, that doth persecute us, and save us from his horns with the shield of thy defence. Because the only thing that he doth, and hath always desired, is to devour the souls, which thou hast created.  
Wherefore (o Lord our God) we cry to thee, beseeching thee to deliver us from our daily adversary, who whether we sleep or wake, eat or drink, or whatsoever we do else, ceaseth not by all means, day and night, by his deceits and cunning devices, sometimes openly, sometimes secretly, to shoot his poisoned arrows at us, that he may kill and murder▪ our souls. And yet (o Lord) behold our madness, for that albeit we see this Dragon coming against us with open mouth, ready to devour us, yet we sleep, and play the wantoness lasciviouslie in our lasines, as if we were secure in his presence, that desireth nothing else, but to destroy us. Our enemy always watcheth without sleep, that he may slay our souls, and we will not awake from sleep, that we may save ourselves.  
Behold, he hath laid infinite snares before our feet, and hath filled all our ways with many pitfalls and gins, thereby to entrapppe our souls, and who shallbe able to escape them? He hath laid snares in riches, he hath laid snares in poverty, he hath laid snares in meat, in drink, in recreation, in sleep, and in watching: he hath laid snares in our words, and in our works, & in all our ways.  
Wherefore we beseech thee (o Lord) to deliver us, from the snares of these Huntsmen, and from sharp and bitter words; that we may confess unto thee saying: Blessed be our Lord, who hath not given us as a prey unto their teeth. Our soul ●●scaped, even as a sparrow out of the snare of the fouler. The snare is broken, and we are delivered.   

That God is the light of the just. CHAPT. XVII.  
ENlighten mine eyes (o my Lord and my light) that I may see light, and walk in thy light, and escape from falling into his snares. For who is able to escape those his manifold snares, unless he see them? And who is able to see them, if thou with thy light do not enlighten him? Because he (being the father of darkness) doth hide his snares in darkness, that all those may be taken in them that are in darkness, to wit, the children of darkness, who are deprived of thy light, in which whosoever walketh shall not fear. Because whosoever walketh in the day time, stumbleth not, but he that walketh in the night season, falleth, and hurteth himself, because the light is not in him.  
Thou (o Lord) art the light, thou art the light of the children of light, thou art the day, that knoweth no sunn-setting, in which thy children do walk without st●●bling, and without which all they that walk, are in darkness, for that they want thee, the light of the world, to direct them.  
Behold we daily see, that the farther of any one is from thee the true light, the more he is overwhelmed with the darkness of sin, & the more he is in darkness, the less he seeth the snares, that are set in his way, and consequently knoweth them the less, by which means he is drawn, and falleth more frequently into them, and yet knoweth not that he is fallen, which is a thing, that above others should cause us to detest sin. For he that knoweth not that he is fallen, is by so much the less careful to arise, by how much the more he thinketh himself to stand.  
Now therefore (o Lord my God) who art the light of my mind, enlighten mine eyes, that I may see, and know, to the end I may not fall in the sight of mine adversaries. For our adversary the Devil laboureth utterly to destroy us, whom we desire, thou wilt cause to be consumed before our face, ever as wax is consumed before the face of the fire.  
Because he (o Lord) is the first and last robber, who conspired to bereave thee of thy glory: who being swollen and puffed up with pride, burst and fell on his face, whom thou hast thrown down headlong from thy holy hill, and from amidst those fiery stones, amongst which he walked.  
And now (o Lord my God, and my life) since the time he hath fallen, he ceaseth not to persecute thy children. And through the hatred he hath against thee (o king of infinite puissance) he desireth to destroy this creature of thine, whom thy omnipotent goodness hath created according to thine own image, to possess that glory, which he hath lost by his pride and insolency.  
But thou o Lord (that art our force and fortress,) bruise & crush him in pieces, that he may not devour us thy lambs: and enlighten us with thy grace, that we may see the snares which he hath laid to entrap us, and may escape to thee, o joi of israel.  
All these things thou knowest (o Lord) better than we, who knowest his enmity and despite against us, and his obdurate obstinacy. Neither do I say this, as one that would inform thee (for that thou seest all things, so that our least thoughts are not hidden from thee) but before the feet of thy majesty (o eternal judge) I complain against mine adversary, to the end, thou mayest damn him, and save us thy children, whose force doth depend of thee.  
Verily this mine adversary (o Lord) is wily, turning and winding diverse ways, so that the wiliness of his ways, and the form of his countenance, is very hardly known, unless thou illuminate our understanding. For sometimes he is here, sometimes there, sometimes he transformeth himself into a wolf, sometimes into darkness, sometimes into light, using diversity of temptations, according to qualities, places, and times, and according to the variation of things.  
For to deceive those that are sad, he seemeth to be sad, to mock those that are merry: to delude spiritual men, he changeth himself into an Angel of light; to subdue those that be fierce, he becometh mild like a lamb; and to devour those that are mild, he becometh fierce like a wolf.  
All these temptations he putteth in practice, according to the likelihood he hath, that they will take effect, to the end he may terrify some with fear by night, others with the arrow that flieth by day, others with ghosts and ghastly usions walking in darkness, others through fear of invasions, others with diabolical temptations, that happen at noon day.  
Who then is able to know these things, and to find out his fallacies? Who is able to describe the form of his attire, & the hideous order of his teeth? Behold he hadeth his arrows in the quiver, and covereth his snares under the form of light, in so much that it is a thing almost impossible to perceive them, unless we receive light from thee o Lord (who art our hope) by which we may see all things.  
Neither doth he hide his subtle snares in the works of the flesh only, which are easily perceived, nor in vices only, but also in Religious acts themselves, making vices to seem virtues, and changing himself into an Angel of light.  
These and many other abominable enterprises doth this son of Belial (Satan the devil) endeavour to practice against us, lying in wait sometimes like a Lion, sometimes like a Dragon, openly and secretly, within and without, by day and by night, to bereave us of our souls. But thou (o Lord) who savest those that trust in thee, deliver us from him (we beseech thee) that he may grieve to see us delivered, and thou (for the same) mayest by us be praised, o Lord our God.   

A further acknowledging of the benefits of God. CHAPT. XVIII.  
I Therefore the son of thy handmaid, having alreaddy committed, and commended myself into the hands of thy mercy, will now with my whole heart confess unto thee (o Lord my deliverer) and call to mind all the benefits, which thou hast bestowed upon me, during my whole life, even from mine infancy. Because I know that ingratitude doth very much displease thee, being the root of all spiritual evil, and a wind that doth blast and burn up whatsoever is good, hindering the fountain of thy divine goodness from flowing into us: by means whereof our evil actions that were forgiven and forgotten, are again remembered, and our good works become dead, and are no more obtained.  
Wherefore o Lord my deliverer, I will give thee thanks, lest I be found to be ungrateful unto thee, for that thou hast delivered me. As often as that infernal Dragon hath swallowed me down, thou (o Lord) hast drawn me violently out of his mouth. As often as I have sinned, and he was ready to devour me, thou (o Lord my God) hast preserved me. When I offended thee by breaking thy commandments, he stood ready to hale me away to hell, if thou hadst not hindered him. I did offend thee, and thou didst defend me. I did not respect thee, yet thou didst protect me. I departed from thee, seeking to join myself to mine adversary, and thou didst affright him, to the end he should not entertain me.  
These benefits (o Lord my God) thou didst bestow upon me, and I knew it not. Truly thou hast diverse times dealt in this merciful manner with me, delivering me out of the jaws of the Devil, snatching me out of the mouth of the Lion, yea thou hast often times saved me, from falling into the pit of eternal damnation, I little thinking whither I was going. Verily I have descended to the very gates, and thou hast kept me from entering in. I drew nigh to the doors of death, and by means of thee, they have not been shut upon me.  
Thou hast delivered me many times (o my Saviour) from corporal death after the like manner. When grievous sicknesses did afflict me, when diverse dangers did affright me, thou (o Lord) didst still assist, and mercifully save me, delivering me both by sea and land, from fire and sword, and from all adversity.  
Thou ●ruly (o Lord) didst know full well, that if then I had chanced to dye, my soul had gone to hell, and I should have been damned everlastingly. But thy mercy and grace (o Lord my God) hath prevented me, saving me from the death both of soul and body. These and many other benefits thou hast bestowed upon me, and I was blind & did not perceive it, until thou didst enlighten me.  
Now therefore (o Lord my God) the light of my soul, my life by which I live, the light of mine eyes, by which I see: behold thou hast enlightened me, and I do know thee; because I do live by thee, for which I do heartily thank thee, offering thee praises according to my poor ability, although they are small & of little value, and nothing answerable to the manifold benefits which I have received from thee. Because thou art my only God, my kind creator, who lovest our souls, and hatest nothing that thou hast made.  
Behold I (o Lord the chief of all those sinners, that thou hast saved, will confess and acknowledge the manifold benefits which I have received from thee, to the end I may stir up others to do the like, and be a witness of thy wonderful mercy: because thou hast delivered me from the lowest hell, not once, or twice, or thrice only, but an hundred, yea a thousand times. I always went on towards hell, and thou didst bring me back again continually, so that, if thou wouldst, thou mightest a thousand times have justly damned me. Yet thou wouldst, not, because thou dost love our souls, and in hope that we will amend and do penance, thou dost as it were wink at our wickedness, o Lord our God of much mercy in all thy ways.  
Now therefore (o Lord my God) I do see and perceive these things, by means of the light, which thou hast given me, and my soul doth as it were faint by thinking of thy marvellous great mercy towards me; for that thou hast delivered my soul from the deepest hell, and hast restored me to life. I was wholly dead, & thou hast wholly raised me.  
Wherefore since that my whole life doth depend wholly of thee, I do wholly offer my whole self unto thee. Let my whole spirit, my whole heart, my whole body, yea my whole life live to thee my sweet life; because thou hast wholly delivered me, that thou mightst wholly possess me, thou hast wholly saved me, that thou mightst wholly have me.  
●et me therefore love thee o Lord, my strength, let me love thee, my unspeakable joy and solace: and let my whole life (which was dead through my misery and is raised again through thy mercy) be esteemed from hence for the not mine, but thine, who art a mild, and merciful God, and of much mercy, towards all those that love thy holy name.  
Wherefore (o Lord my God) who dost sanctify me, thou in thy law hast commanded, that I should love thee with all my heart, with all my soul, with all my mind, with all the strength and forces of my body, and with all the internal affections of my mind, each hour & moment, in which I enjoy the benefit of thy mercy: because I should continually perish, if thou didst not continually govern me; I should continually dye, if thou didst not continually receive me, so that every moment thou dost oblige me unto thee, by bestowing every moment many benefits upon me.  
As therefore there is no hour or minute, in which I do not receive some benefit or other from thee: so there ought to be not moment, in which I have not thee before mine eyes, and in my memory; and in which I do not with all my strength love thee.  
But this is a thing that surpasseth my ability, unless thou of thy liberality bestow it upon me. From whom every good and perfect gift hath his beginning, descending from the Father of lights: with whom there is no mutation, or shadow of alteration.  
Verily this prerogative of loving thee, proceedeth not from the desire or endeavour of any mortal man, but is given to him, on whom it pleaseth thee to take compassion. This gift is thine (o Lord) who art the giver of all good. Thou commandest that we should love thee, grant us grace to do that which thou dost command, and command whatsoever it shall please thee.   

Of the vehemency of love or charity. CHAPT. XIX.  
O My God I do love thee, desiring▪ to love thee more and more continually, because thou art indeed more sweet than any honey, more nourishing than any milk, more bright than any light. Wherefore thou art to me more dear, than gold, or silver, or any precious stone whatsoever. For whatsoever I did whilst I lived in the world, did but displease me, in respect of thy sweetness, and the beauty of thy beloved house.  
O fire, that dost always burn, and art never extinguished; O love that art always hot, and never growest cold, inflame me with the fire of thy love. Let me I say be set on fire by thee, to the end, I may wholly love thee. For he that loveth any thing besides thee, or which he loveth not for thee, loveth thee by that means with less vehemency.  
I will love thee (o Lord) because thou hast loved me first. But how shall I be able to express the tokens of thy surpassing great love towards me, by reason of thy innumerable benefits, with which thou hast nourished me from my very infancy?  
For in the benefit of creation, when in the beginning thou didst create me of nothing, by making me according to thine own image, thou hast honoured and exalted me above other creatures which thou hast made, ennobling me with the light of thy countenance, with which thou hast signed and sealed the entrance of my heart; by which likewise thou hast made me different from senseless creatures and bruit beasts, and in dignity almost equal to the Angels.  
All this seemed little to thy divined Majesty, for that thou hast not ceased to cheerish me daily ever since, with many singular and surpassing great presents of thy magnificence, yea thou hast fed and fostered me, as if I were thy little child and only darling, giving me suck from the breasts of thy divine consolation.  
Verily thou hast caused all creatures to serve and obey me, to the end, I might wholly employ myself in the service of thee.   

How God hath made all things subject to the service of man. CHAPT. XX  
THou (o Lord) hast made all things subject to man, that man should be wholly subject to thee alone. And to the end thou mighest oblige man to be wholly thine, thou hast made him ruler over every thing.  
All exterior things thou hast created for the body; the body for the soul, and the soul for thee: to the end that the soul might have nothing else to do, but to love and delight in thee, having thee as her solace, and inferior things at her service  
For whatsoever is contained within the compass of heaven, is inferior to the soul of man, which was created, to enjoy the most sovereign and supreme good, by whose possession it might become blessed. To whom, if it shall adhere, by forsakiuge the familiarity and freindshipp of all things here beneath (being all subject to mutability) it shall without doubt hereafter behold most cearely the face of that supreme Majesty and eternal immortality, whose sight it now desireth so earn stly. It shall then I say) enjoy those most excellent gifts & graces in heaven, in comparison of whom whatsoever is here seen, is to be esteemed as nothing.  
Those are the things, which neither ●ie hath seen, not ear hath heard, neither have they ever entered into the heart of man, which God hath prepared for those that love him. These thou wilt bestow (o Lord) upon the soul of man. Yea even in this life, thou dost daily make glad the souls of thy servants, being the lover of souls.  
But why do I wonder at this (o Lord my God) seeing by doing this, thou dost honour thine own image and similitude, according to which our souls are created? For which our body likewise, although it be subject to corruption, and of no reputation, yet that it might see, thou hast given it the light of the firmament, by means of thy servants, the son and moon, who without being ever weary do continually day and night by virtue of thy commandment, serve and obey thy children.  
Moreover, thou hast bestowed upon the body, the purity of the ayr●, that it might breathe; variety of sounds, that it might hear; sundry sweet savours, that it might smell diversity of meats, that it might taste; gross and corpulent bodies, that it might feel.  
Thou hast ordained labouring beasts, in his necessities to serve and aid him, the fowls, of the air, the fishes of the sea, and the fruits of the earth, to feed and refresh him. Thou hast caused the earth to bring for the medicines for ●ache several malady. Finally thou hast prepared several salves for several sores, variety of remedies for diversity of infirmities: because thou art merciful and mild, and being the potter by whom we were framed, thou knowest the brickle stuff whereof we are form, because we all are as a piece of potter's clay in thy hand.   

How by the consideration of benefits temporal, we may gather the greatness of those that are celestial. CHAPT. XXI.  
Give me grace (o Lord to see the greatness of thy mercy, give me yet greater light and understanding I beseech thee, that I may perceive it more plainly. For by the lesser benefits (o holy Lord God, our good Creator) we grow to understand thy greater; and by those which we visibly see here, we come to the knowledge of those that are invisible in heaven.  
For if thou (o God dost bestow upon our base and corruptible body, so great and innumerable benefits, from the firmament and air, from the earth & sea, from the light and darkness, from heat and shadow, from dew and rain, from winds and showers, from fowls & fishes, from beasts and trees, from variety of herbs and plants, and of all other of thy earthily creatures, serving us successively in their turns, that by them tho● mayest solace the sorrows of this our wearisome life; what manner of benefits are those (I pray thee) how great (I say) and innumerable shall those comforts and commodities be, which thou hast prepared for those that love thee in that heavenly country, where apparently face to face we shall see and behold thee? If thou dost so much for us now in this earthly prison, what wilt thou do for us hereafter in the palace, of thy heavenly habitation?  
Great certainly and innumerable are these thy works (o Lord and king of heaven.) For seeing all these things are exceeding good and delightful, which thou hast imparted to good and bad men in common, what manner of things will those be, which thou hast reserved for the good alone? If the gifts, which thou dost now give unto thy friends and foes together, be so innumerable and many: how great & innumerable, how sweet and delightful will those be, which thou wilt bestow hereafter upon thy friends only? If thou dost give us so great comforts on this sorrowful day of weep how great wilt thou give us on the festival day of the wedding? If so great delights are contained in this earthly prison, how great are contained in the country of heaven?  
There was never yet any eye (o God) without thee, that hath seen the pleasures, which thou hast prepared for those that love thee. Because the immensity of thy sweetness (which thou hast reseru●● for those that fear thee) is answerable unto the immensity of thy magnificence.  
Wherefore (o Lord my God) like as thou art great and immense, there being neither end of thy greatness, or number of thy wisdom, or measure of thy bounteousness: so likewise, there is neither end or number, nor measure of thy recompense, but like as thou art great, so is likewise thy reward and recompense: because thou thyself art their reward and recompense, that fight for thee according to thy holy ordinance.   

That the sweetness of God, doth take away the present bitterness of the World. CHAPT. XXII.  
TH●se (o Lord God, the sanctifier of thy Saints) are those great benefits of thine, with which thou hast abundantly supplied and replenished the wants of thy children: because thou are the hope of those that are in desperation, their comfort that are in affliction, thou art a crown of confidence adorned with glory, prepared for those that overcome.  
Thou art the eternal food and fullness of thy hungry servants, to be distributed to those that hunger after righteousness. Thou art the everlasting comfort, who bestowest thyself on them only, that despise all worldly comfort, in hope of that endless comfort, which they shall have of thee. Because those that are comforted ere, are unworthy to be comforted by thee hereafter. But they are by thee comforted, who are here for thee afflicted; and they that are partakers of thy passions, are likewise partakers of thy consolations. Certainly no man can be comforted in both worlds, or rejoice here in this life, and in the next likewise: but of necessity he must lose the one, that will get the other.  
When I consider these things (o Lord my comforter) my soul refuseth to be comforted in this life, to the end it may be thought worthy of thy eternal comforts: because according to reason, it seemeth that he is worthy to lose thee, that taketh more delight in any other thing, then in thee.  
Wherefore (o soweraigne truth) by thine own self I beseech thee, permit me not to take pleasure in any vanity. But let all transitory things seem bitter unto me, that thou alone mayest seem sweet unto my soul, who art that inestimable sweetness, that maketh bitter things to be sweet.  
Thy sweetness made the stones of the stream, seem sweet unto Saint Stephan, with which he was stoned. Thy sweetness made the burning gridiron seem sweet unto Saint Laurence, on which he was broiled. By means of thy sweetness, the Apostles went joyfully from the sight of the council, for that they were thought worthy to suffer reproach for thy name. Saint Andrew went with joy and alacrity towards the Cross, because he went with haste towards thy sweetness. The Princes of the Apostles likewise (Saint Peter & Saint Paul) with this thy sweetness were replenished, so that to obtain it, the one of them made choice to be crucified, the other without fear to lose his head. Saint Bartholomewe to buy it, gave his own skin: and saint john to taste of it, without fear, drunk up a cup of poison.  
No sooner had Saint Peter tasted of this sweetness, but forthwith forgetting all inferior things, he cried out as one inebriated and overcome with joy, saying: Lord, it is good for us to be here, let us make here three tabernacles, let us remain here in divine contemplation, because we want no other thing. It is sufficient for us (said he, to see thee, it is sufficient to be satisfied with so great sweetness. He had no sooner tasted one only drop of that heavenly sweetness; but he immediately forgot all other sweetness. What would he have said (think you) if he had tasted of the immense sweetness of thy divinity, which thou hast kept in store for those that love thee?  
That Virgin likewise had tasted of this thy unspeakable sweetness, of whom we read, that she went to the prison, in that pleasant and merry manner, as if she had been invited to some banquet or supper. He likewise (I suppose) had tasted of this sweetness, who said: How great (o Lord) is the multitude of thy sweetness, which thou hast laid up in store for those that fear thee! Who likewise did put us in mind of it saying: Taste, and see, because our Lord is sweet.  
This (o Lord God) is that happiness, which we do hope thou wilt bestow upon us: for which we fight for thee continually, for which we mortify our selves for the● daily, to the end we may live with thee in that happy life of thine, which shall last everlastingly.   

That our whole hope, and the desire of our heart ought to be in God. CHAPT. XXIII.  
But thou o Lord, the expectation of Israel, the desire after which our hart● doth sigh every day, make haste, and do not stay. Arise, make haste, and come, and deliver us out of this prison, to confess unto thy name, that we may glory and be delighted in thy light. Open thine ears to the doleful clamours of thy dristressed children, who cry to thee, saying: O our Father, give us this day our daily bread; in the strength of which, we may walk day and night, until we attain unto thy holy mountain Oreb.  
O God my Father and force, when shall I (that am the least of all thy family) come and appear before thy face, to the end, that as I do now praise thee during the time of this mortality, I may from thence for the praise thee everlastingly?  
O how great shall I esteem my happiness, if I shall at length be admitted to behold thy brightness? Who will obtain this favour for me, that I may be admitted to behold thee? I know (o Lord) ay! know and confess, that I am unworthy to enter into thy house; nevertheless I beseech thee afford me this favour for thy glory, and confounded not thy servant, that trusteth in thee. But who is able to enter into thy sanctuary to consider thy power, if thou (o Lord) do not open unto him the door? Or who can open it, if thou shut it?  
Verily no man is able to erect that, which thou dost throw down: neither is any one able to free him, whom thou dost put in prison. If thou withhold the waters, all things become dry and withered: again if thou let them lose, they will overwhelm the world. If thou shouldest cause all things which thou hast created to return to nothing, who durst condradict thee? Finally there is no end of the goodness of thy mercy, by which thou hast created all things, that it hath pleased thee.  
Thou (o maker of the world) hast made us, vouchsafe likewise to govern us. Thou hast created us, despise us not, because we are thy workmanship. Certainly (o Lord our God) we that are little worms composed of dirt and clay, cannot enter into thy eternity, unless thou lead us in, who hast created all things of nothing.   

That our Salvation is from God. CHAPT. XXIV.  
I therefore, that am the work of thy hands, will confess unto thee in thy fear, for that I will not put my confidence in my bow, neither is my sword the thing that shall save me, but thy right hand, and thy arm, and the light of thy countenance.  
Certainly I should despair, were it not that thou art my hope, that hast created me, whose property is never to forsake those that hope in thee. Because thou art our Lord God, full of sweetness and patience, mercifully disposing all things. For whether we sin or sin not, we are still thy creatures, and thou dost still esteeme● and make account of us? Verily all of us are as the leaf of a tree, and every man living is merely vanity, so that our life (whilst we live in this world) is as a puff of wind.  
If we therefore thy poðre pupils chance to fall, be not offened, because thou o Lord our God knowest the brickle substance, whereof we were made. Wilt thou therefore (o God of inestimable fortitude) show thy power against a lease, that with every puss of wind is carried hither and thither, or wilt thou persecute a little stubble or straw? Wilt thou o eternal king of Israel) damn a dog? Wilt thou damn a flea? We hau● heard o Lord of thy mercy, that thou art neither the author of death, neither dost thou rejoice at the damnation of those that die.  
Wherefore I besee●n thee o Lord, that thou wilt not permit that, which thou hast not made, to have the upper hand of me thy creature, whom thou hast made. For if thou dost grieve at our damnation, what doth hinder thee o Lord (that canst do any thing) from rejoicing always at our salvation? Thou (o Lord) canst save me if thou wilt, but I of myself, although I desire it, cannot do it.  
The multitude of my miseries is ●oe great, that albeit I have a will to do well, yet I want power to perform. I cannot desire what is good, v●lesse it be thy will likewise; neither have I power to perform what I do desire, unless thy power strengthen me; sometimes I am unwilling to do that good which I have power to perform, were it not, that thy will must be done in earth, as it is in heaven.  
Moreover I know not what I am willing or able to perform▪ unless thou illuminate me with thy wisdom. Yea although I know what to do, and am willing and able to do the same, yet my wisdom (for that it is imperfect and vain) doth leave it undone, if I be not aided by thy true wisdom.  
All things therefore do depend of thy will, neither is any man able to withstand the same, who art Lord of all things, and hast power over every particular creature, effecting both in heaven and earth, in the sea, and in bottomless depths, whatsoever seemeth good to thy divine pleasure. Let thy sacred will therefore be fulfilled in us, who do call upon thy holy name to the end, that this noble work of thine, which thou hast created for thy glory, do not perish everlastingly. For what man is there borne of a woman, that is able to live and escape death and damnation, if thou alone, (who art the living way of all life, by whom all things live and have their being) do not deliver him?   

How without the assistance of God's grace, man's will is unable to do well. CHAPT. XXV.  
I have already acknowledged unto thee o Lord my God (who art the praise of my life, and the force of my salvation) that I did heretofore trust in my own virtue and strength, which indeed was not strength, but rather presumption. For as long as I did run on after that fashion, I always found myself there most frail and subject to fall, where I thought myself most firm, so that (by running thus) I found myself rather behind then before, for that the thing was still further from me, which I thought to overtake by mine own endeavour. And in this manner thou hast in diverse things made trial of my force.  
Now I know o Lord (because thou hast enlightened mine understanding) that whatsoever I thought myself best able to do, I have always been least able to perform. I oftentimes said, I will do this, or that, and yet in fine I did neither of them. When I was willing to do any thing, I found myself unable, and when I was able, I found myself unwilling, because I did presume of mine own forces.  
But now (o Lord my God, father of heaven and earth) I confess unto thee, that no man ought to vaunt in thy presence, as if he wear strong through his own puissance: because the presumption of all flesh is vain and foolish.  
Verily it lieth not in man's power to desire what he is able to do, or to be able to do, what he doth desire, or to know what he ought to desire, or is able to do, but rather the footestepps of men are guided by thy divine providence, the footsteps (I say) of those who acknowledge that they are guided by thee and not of themselves.  
Wherefore we humbly beseech thee by the bowels of thy mercy (o Lord) that thou wilt save what thou hast created, because thou art able to save us, if thou art willing, on whose only will doth depend the merit of our salvation.   

Of the ancient benefits of almighty God. CHAPT. XXVI.  
REmember (● Lord I beseech thee) thy mercy showed towards us of old time, through which thou hast prevented us with the blessings of thy sweetness, even from the beginning. For thou (o Lord and my hope) from the very time that I was a suckling (yea before I was borne) hast provided and prepared the ways, that I should walk in, and by them attain to the glory of thy heavenly habitation. Thou hast known me before thou didst form me in my mother's b●llie, and before I issued forth of the womb of my mother, thou hast preordained of me, whatsoever seemed good to thy divine pleasure.  
I know not (o Lord) what things are written of me in thy book, in the secret of thy consistory, which makes me to fear exceedingly: but thou knowest them all particularly, because that which I expect by succession of days and times a thousand years hence to be fulfilled, in the sight of thy eternity is already accomplished, and that which is to come, is already done. But I for that I know not these things (living here as it were in a dark and obscure night) cannot but fear and tremble, whilst I see sundry dangers on every side assaulting me, troops of ennimies poursuing me, and the infinite miseries of this life enuironning me.  
And were it not that the aid of thy grace doth succour me in these my manifold tribulations, I should soon fall into desperation. But I have a great hope and confidence (o my God) in thee, who art a Prince of unspeakable pity, and the consideration of thy infinite mercies, are no small comfort unto me in my miseries.  
The former tokens likewise of thy love and mercy, showed towards me before my nativity, but appearing now especially, do put me in hope for the time to come, to receive more ample and greater favoures from the hands of thy bountiful liberality▪ which thou dost reserve for thy friends and those that love thee to the end, that my hope may rejoice in thee (o Lord my God) with a sacred and lively cheerfulness, with which thou dost continually comfort my young and tender years.   

Of the Angels appointed to be the guardians of man. CHAPT. XXVII.  
Thou hast loved me (o my only love) before I loved thee, and hast created me according to thine own likeness, making me Lord and ruler over all thy other creatures. Which dignity I then possess, when I know thee, for whom thou hast made me.  
Moreover thou causest those heavenly spirits for my sake to become messengers, to whom thou hast given commandment to protect and guard me in all my actions, that I hurt not my foot against a stone.  
These are the watchmen that keeps continual sentinel upon the walls of thy city new Jerusalem, guarding the mountains likewise that are round about it, keeping watch by night over thy flock, lest that old serpent our adversary the devil, as a Lion should kill and destroy our souls (if there were none to defende them) who as a roaring Lion continually rangeth about, seeking whom he may devour.  
These are the citizens of our mother above, the blessed and celestial city Jerusalem, who art sent to serve and attend on those, that are preordained by God to inherit the kingdom of heaven, that they may deliver them from their ennimies, and guard them in all their ways, that they may comfort and admonish them, and in the presence of thy glorious Majesty, may offer up the prayers of thy children. Undoubtedly they do love their fellow citizens expecting by them the reparation of their ruins.  
Wherefore at all times, and in all places, with great ca●e and diligence they are present, and ready to assist us, succouring▪ and supplying our necessities, passing incessantly to and fro betwixt thee (o Lord) and us, relating our groans and sighs unto thee, to the end they may obtain, for us favour and courtesy, and may bring to us the desired blessing of thy grace and mercy.  
In all our ways they walk with us, entering in and going for the with us, considering with great attention how religiously and laudably we behave ourselves in the midst of a perverse nation, with what care and diligence we seek thy kingdom & the justice thereof, with how great fear and trembling we serve thee, and with how great joy and mirth of ●harte we sing unto thee.  
When we labour, they aid us; when we, rest they protect us: when we fight, they encourage us: when we conquerre, they crown us: when we rejoice (if our joy be of thee) they rejoice with us: when we suffer (if our sufferings be for thee) they suffer together with us.  
Great is the care which they have of us, and great is the effect of their love towards us: All which respect and lou● they show us, in respect of the unspeakable love, with which thou hast loved us. Verily they love those, that thou lovest, they preserve those that thou preservest, and forsake those that thou forsakest, neither can they endure those that commit sin, because thou they self dost hate those that commit sin, and wilt destroy all those that delight in lying.  
As often as we do well, the Angels are glad, and the devils are sad. But when we do ill, we make the devil merry, and deprive the holy Angels of their● joy. Because they rejoice to see a sinner do penance when he hath sinned: whereas contrary wise, the devil rejoiceth to see a just man irrepentant when he hath offended.  
Wherefore (o father I beseech thee) affords them this favour, that they may always rejoice in respect of us, to the end that both thou by them mayest perpetually be praised in us, and we with them may be made one fold in the kingdom of heaven: that so we may together praise thy holy name, o creator of men and Angels.  
When I call these things to memory, I confess (o Lord) that I have great cause to praise and magnify thee, for that these thy benefits are very great, with which thou hast honoured us, by causing thy Angels (who are spirits) to serve and attend us.  
Verily thou hadst bestowed upon us before, whatsoever is contained within the compass of heaven, and yet thou didst imagine all things that are under heaven to be a gift of small estimation, if thou shouldest not likewise add those that are above the heavens.  
Let all thy Angels (o Lord) for! this thy goodness praise thee, let all thy works acknowledge and confess the same unto thee, and let all thy Saints extol thee everlastingly. Thou hast honoured us exceedingly (o Lord God our honour) enriching and adorning us with manifold gifts and favoures: so that thy name is admired in the universal world. What is man than that thou dost thus exalt him, or for what cause dost thou place thine affection upon him?  
True it is, that thou (o ancient truth) haste said: My delights are to be with the children of men. But why (o Lord) or for what reason? Is man any thing else but corruption? or the son of man any thing else, but a worm? Is not every man living in this vale of misery, either inclined, or wholly addicted to vanity? Whence is it then that thou dost vouchsafe so gr●ciouslie to look upon him, and to bring him and make him sit with thee in judgement at the day of doom?   

Of the profound Predestination and foreknowledge of almighty God. CHAPT. XXVIII.  
O Most profound depth, o infinite wisdom, that hast created all things, vouchsafe to teach and instruct me, who hast poised the mountains and hills in a pair of weight, and the huge and heavy lump of the whole earth in a pair of balances, lifting it up with three fingers only: lift up likewise unto thee with the same three fingers (I beseech thee) the heavy lump of my mortality, that I may see and understand how wonderfully thou art to be admired in the universal world.  
O most ancient light, who before all light didst shine and give light on the holy hills of thy ancient eternity, to whom all things, before their creation, were known most apparently.  
O light, that hatest all spot of sin, for that thou art most pure and clean, what pleasure hast thou to converse with man? What hath light to do with darkness? Where are thy delights in man? Where hast thou prepared for thyself in me a sanctuary, fitting so great a Majesty, in which thou mayest find pleasure and delight at thy coming?  
Verily we ought to provide for thee a clean habitation, who art that virtue that makest all things clean, who of such as are unclean in heart, canst not so much as be seen, much less canst thou be contained in them. Where then can there be found in man, a temple so free from filth, as that it may be thought worthy to receive thee, who rulest the whole earth? Who is able to cleanse him that is conceived in uncleanness, saving thou alone, who art only free from blemish? who can be cleansed by one tha● is defiled?  
For according to the law, which thou hast given to our forefathers (speaking unto them out of the fire burning the mountain, and out of the dark and misty cloud) whatsoever he toucheth that is unclean, shallbe esteemed unclean. All of us therefore being no better than filthy rags, taking our beginnings from a loathsome mass of filthy corruption, do carry in our foreheads, the stain of our uncleanness, which we cannot conceal by any means, especially from thee, that seest all things.  
We therefore cannot be clean and free from sin, unless thou cleanse us, who art only clean and free from the same▪ For thou art not accustomed to cleanse all the children of men, but those only, that it pleaseth thee to dwell in, whom thou by the unsearchable profound secrets of the incomprehensible just (yet secret) judgements of thy wisdom, without any desert of theirs, hast predestinated before the beginning of the world, hast called out of the world, hast justified in the world, meaning likewise to magnify them after the end of the world. Nevertheless thou dost not impart this inestimable favour to every one, which maketh the carnal and worldly wisemen to pine away through admiration.  
As for me, I confess (o Lord) that when I enter into consideration of this, I cannot but tremble and be astonished at the greatness of the riches of thy wisdom and knowledge, unto which I cannot attain, neither unto the incomprehensible judgements of thy justice: sithence that of the same lump of clay, thou dost form some vessels unto glory, others unto everlasting contumely.  
Those therefore, that thou hast chosen for thyself among so many to be thy temple and sanctuary, those thou dost wash clear by pouring upon them the pure water of thy holy Spirit, whose names and number thou knowest (who only art able to number the innumerable multitude of the stars, calling them all by their names, who likewise are written in the book of life, and cannot possibly perish: towards whose good, all things do cooperate, even their very sins: For if they chance to fall, they take no hurt, because thou dost uphold them with thy hand preserving all their bones, so that no one of them is broken.  
Contrariwise the death of sinners is the worst of all others, of those sinners (I say) whom, according to the bottomless depth of thy hidden (yet always just) judgements, thou hast foreknown should be damned, even before heaven and earth were created: the number of whose names and enormous actions, remain registered with thee, who hast numbered the very sand of the sea, and measured the profonditie of the bottomless depth, whom thou hast left in their uncleanness; all things likewise do cooperate towards their damnation, and their very prayers are turned into sin, so that albeit the● have soared up to the heavens, and their head had ouched the clouds, although they have built their nest amongst the stars of heaven, yet finally they shallbe cast down as a dunghill, to eternal damnation.   

Of those that at first are good, and after Wards become bad: and contrary Wise of those that at first are bad, and after Wards become good. CHAPT. XXIX.  
Great are these thy judgements, o Lord God, o judge most just and mighty, whose judgements are equity itself, whose doings are profound and unsearchable, which when I consider, all my bones do tremble: because man (a long as he liveth in this world) is not assured that he shallbe saved, to the end, that during the whole course of our life, we might devoutly and chastely with fear serve thee and with trembling rejoice before th●e; that our service might not be without fear, nor our joy without trembling▪ that he that is yet in battle might not boast before the victory, that no mortal man might vaunt before thee, but should rather stand in thy presence with great fear and dread, seeing man knoweth not before his last day, whether he be worthy of love or hatred, vntill● which time all things are kept secret, and as it were undetermined.  
For we (o Lord) have seen many ourselves, and heard of many more by the relation of our forefathers (which is a thing which I cannot call to mind and declare, without great trembling & much fear) who at first have soared up as it were to the skies, and built their nest among the stars, but afterwards they have tumbled down headlong, and their souls have been amazed at the evils that have happened unto them.  
We have s●ene stars that have fallen from heaven by force of the Dragon's tail striking them. We have likewise seen (o Lord) those that lay groucling on the ground, to have been highly exalted by means of thy helping hand. We have beheld the living to die, & the dead raised to life again, and those that walked amongst the children of God amidst the fiery stones, like dirt to have come to nothing. We have seen light changed into darkness, and light proceeding out of darkness, because publicans and harlotts, go before the inhabitants in the kingdom of heaven: but the children of the kingdom, are cast forth into exterior darkness.  
But what is the cause of all these things? unless, for that they presume by their own endeavours to ascend unto that hill, unto which, he that first attempted to ascend, went up an Angel, and came down a devil.  
As for those, that thou hast predestinated, thou hast likewise called them, and sanctified them, and cleansed them, that they may be a habitation fitting for thy majesty to dwell in, with whom and in whom are thy sacred and pure delights; in whom thou dost take pleasure, making glad their young and tender years, dwelling in their memory, and so making them thy sanctuary, which is a great setting forth of our dignity, and a singular commendation of our humanitic.   

That a faithful soul is the sanctuary of God. CHAPT. XXX.  
Our soul which thou (o Lord) hast created not of thine own substance, but by thy word, not of any elementary substance, but of nothing (which is reasonnable intellectual, spiritual, always living, always in motion, whom thou hast signed and marked with the light of thy countenance, and consecrated by the virtue of holy baptism) hath been made capable of thy Majesty in that manner, as that it can be satisfied and filled by thee only, and by nothing else whatsoever.  
When it hath thee, the desire thereof is satisfied, so that there remaineth no outward thing that may be desired. As long therefore as it affecteth any outward thing, it is a manifest proof, that it hath not thee within, who being gotten and obtained, no other aught to be desired. For seeing thou art the supreme and total good, there remaineth nothing else that it can desire, because it possesseth thee the sole sufficient good. But if it desireth not the s●le sufficient good, it followeth that it desireth something, that is not the supreme good, and consequently not God, but some creature.  
When therefore it desireth some creature, it hath continual hunger, for albeit it obtaineth the creature, that it desireth, yet nevertheless it remaineth empty and void, because there is nothing, that can fill it besides thee, according to whose image it was created.  
But thou (o Lord) dost fill those that desire nothing else but thee, making them worthy of thee, that is, making them holy, blessed, pure, and the friends of God, who esteem all things, as dung, that they may gain thee alone. This is that happiness, which thou hast imparted unto man, this is the honour, with which amongst all other creatures, and above all other creatures, thou hast honoured him, to the end that thy name might be admired in the whole world.  
Behold o Lord my God, most high, most good, and most omnipotent, I have found the place where thou dost dwell, to wit, in the soul, (which thou hast created, according to thine own image and similitude,) which doth seek and desire thee only, because thou dost not dwell in that soul, which doth not seek and desire thee.   

How God cannot be found, either by the exterior or interior senses. CHAPT. XXXI.  
I Have wandered to and fro (o my God) like a lost sheep, seeking thee without, who art within. I have likewise laboured exceedingly, seeking thee without me, and thou (if I truly desire thee) dwellest within me. I have walked about the streets and high ways of the city of this world, seeking thee, but could not find thee, because I sought thee amiss thinking to find that outwardly, which is within me. I seut all my exterior senses as messengers to seek thee, but could not find thee, because I took not the true course in seeking thee.  
Now I plainly perceive (o my light, my God, who hast enlightened me) that I sought thee amiss by them, for that thou art within, and yet they know not, which way thou hast entered in. For mine eyes say: if he be void of colour, he hath not entered in by us. The cares say: he made no noise at his entrance, he hath not entered by us. The nose sayeth: if he gave no smell, he came not by me. The taste sayeth: if he have no taste, he entered not in by me. The feeling likewise affirmeth: if he be not a solid body subject to touching, it is in vain to demand of me any such question.  
None of these things therefore are found in thee (o my God) For when I seek my God▪ I do not seek comeliness of body, or seemliness of time, or brightness of light, or melodious tunes, or sweet sounding Music, or the odoriferous smells of flowers, and ointments, or of aromatical spices. I do not s●eke honey, or manna that are delightful to the taste, nor any other thing, that is amiable to be touched or embraced: finally when I seek my God, I do not seek any thing subject to these exterior senses aforesaid.  
God forbid, I should imagine any of those things to be my creator, which are comprehended after the same manner by the senses of senseless & brutish creatures. And yet notwithstanding, when I seek my God, I● seek a certain light surpassing all other light, which the eye cannot see. I seek a certain voice surmounting an other voices, which the care cannot hear. I seek a certain smell, excelling all other smells, which the nose cannot smell. I seek a certain sweetness, more delightful than any other sweetness, which the taste cannot perceive. I seek a certain touching or embracing, more pleasing than any other touching or embracing, which is altogether unknown to the feeling.  
This light shineth, where the place doth no● contain it: this voice soundeth, where the air doth not hinder it: this sweet saviour smelleth, where the wind doth not disperse it: the pleasantness of this divine dish is tasted, where there is no eating: this embracing is felt, where there is no separation.  
This is my God, neither is there any other like unto him. This is that which I seek, when I seek my God. This is the thing I love, when I love my God. Too too late have I loved thee, o beauty most old and new, too too late (I say) have I loved thee; Thou truly didst remain within me, and yet I remained without, seeking thee; so that I became deformed by being overmuch affected to those fair things which thou hast created. Thou was present with me, and I was not present with thee. Those things debarred me from thee, which could not subsist but by thee.  
I went to ●uerie thing seeking thee, and by means of them losing myself. I asked the earth, if it were my God, and it answered no; the like did all other things contained in ●it▪ I asked the sea, and the bottomless depths, and all man, of creatures contained in them, and they answered. We are not thy God, seek him above us. I asked the blowing air, who together with all the inhabitants thereof answered, Anaximines is deceived, I am not thy God. I asked the same question of the firmament, of the sun, moon, and stars; who gave me the same answer. I asked again of all these aforesaid that stood round about me. You have told me, that you are not my God, at least say something of him: and they all cried out with a loud voice:, It is he that hath made us.  
After this I asked the wide and spacious world. Tell me, if thou be my God, or not? Who answered with a strong voice: I am not thy God, but a creature created by him: he whom thou seekest in me, hath created me, seek him above me, who at this present doth govern me, and heretofore hath made me.  
This demand and conference made with other creatures, is a deep consideration of them, and their answer is the testimony which they give of God, for that they all affirm, that God hath made them: Because as the Apostle sayeth, the invisible things of God, are understood and seen, by those things that are done, of the creatures of the world.  
After this I returned unto myself, and entering into myself, I used with myself this discourse: Who art thou? And I answered unto myself: I am a mortal man, endued with reason: And I begun to examine, what this was, saying: Whence (o Lord my God) hath this creature his beginning? whence (I say) unless from thee? Thou hast made me, and not I myself. Who art thou then? Who art thou, by▪ whom I and all other things do live, and have their being? Who art thou? Thou (o Lord my God) art the true and only God, omnipotent and eternal, infinite and incomprehensible: who livest everlastingly, and nothing dieth in thee, because thou art immortal, dwelling in a place that shall continue world without end, admirable in the eyes of the Angels, unspeakable, unsearchable, and not to be named.  
Thou art the living and true God, terrible & powerful, not knowing beginning or end, the beginning and end of all things; who art before the beginning and original of all generations, worlds, ages and times. Thou art my God, the Lord of all things, which thou hast created. Thou knowest the causes of all things that are stable, thou knowest the immutable beginnings of all things that are mutable, thou knowest the eternal reasons of all things reasonnable, unreasonnable and temporal.  
Tell me then (o my God) thy poor unworthy servant, thou that art full of mercy, tell me that am full of misery, for thy mercy's sake, tell me I beseech thee. Whence had man his beginning, but from thee? Was there ever any man that could vaunt to have been the author of his own creation? Is it not from thee alone, that we have our life and being? Art not thou the chief being, from whom every thing hath his beginning? For whatsoever is, is from thee, because without thee there is nothing. Art not thou the fountain of life, from whom floweth all life? Because whatsoever liveth, liveth by thee, for that nothing liveth without thee.  
Thou therefore (o Lord) hast made all things. Shall I then demand who made me? Thou hast made me (o Lord) without whom nothing was made. Thou art my Creator, I am thy creature.  
I give thee thanks (o Lord my God by Whom I, and all other things do live) for that thou hast created me. I give thee thanks (o my maker) for that thy hands have made me, and fashioned me. I give thee thanks (o my light) for that thou hast enlightened me, by which means I have found both thee and myself. Where I have found myself, there I have known myself; where I have found thee, there I have known thee: and where I have known thee, there thou hast enlightened me. I give thee thanks (o my light) for that thou hast enlightened me.  
But what is that which I have said, I have known thee? Art not thou an incomprehensible & infinite God, the King of Kings, and Lord of Lords, who dwellest alone in immortality, and in that light, which no man can attain unto: which no man hath ever seen, or can possibly see? Art not thou a hidden God, and of unsearchable majesty, who ●onely art able to know and contemplate the greatness and wonderfulness of thine own excellency? Who then hath known, that which he hath never seen? Because thou hast said in thy truth: Man shall not see me, and live. Thy Apostle likewise hath said by thy truth: No man hath ever seen God Who then hath known that, which he hath not seen? Thy truth in like manner hath affirmed: No one hath known the son, but the Father; neither hath any one known the Father, but the son. Thy sole Trinity therefore is wholly known to thyself alone, which surpasseth all understanding.  
How dared I then (that am a man like unto vanity) affirm, that I have know●● th●e? For who hath known thee, besides thyself? Because thou only art God almighty, most worthy to be praised, most glorious, most high, and above all others to be exalted, who in the sacred and divine scriptures art said to be superessential: For that thou art known to be superessentially and superintelligibly above all essence intelligible, intellectual or sensible, & above every name that is named either in this world, or in the next; because by thy superessential and hidden divinity, thou dost inaccessibly and unsearcheably, dwell in thyself above all reason, understanding and essence, where there is inaccessible light, and unsearchable, incomprehensible and unspeakable brightness, unto which no brightness is able to arrive: because it is thought to exceed the bounds of all humane contemplation, unseen, beyond humane reason & understanding, and so high, that no man can attain unto it: most free likewise from mutation, and not to be imparted to any one: Which neither was, nor can possibly at any time be seen, by either Angels or men.  
This is thy heaven (o Lord) thy heaven that is carved and garnished, that hidden and superessential brightness, surpassing ●ll understanding and reason, of whom it is said: The heaven of heaven belonging to our Lord. The heaven of heaven, in conparison of which, all the other heavens, are but as it were the earth, for that it is exala●d after a most admirable manner above all the other heavens. Yea in respect of this the heaven called ●aelum Empyreum is but as it were the earth; for this is the heaven of heaven belonging to our Lord, because it is known to no other but to our Lord. Into which no man hath ever ascended, but he, that hath descended from heaven: for that no man hath known the Father, but the Son, and the holy Ghost proceeding from both of them. Neither hath any one known the Son, but the Father, and the holy Ghost proceeding from both of them.  
Certainly the Trinity is wholly known to thee only, o holy Trinity, o Trinity most admirable, most unspeakable, most unsearchable, most inaccessible, most incomprehensible, superintelligible, and superessential, superessentiallie surmounting all humane sense, all reason, all understanding, all wisdom, all essence or being, even of the very Saints in heaven: so that it is impossible even with Angel's eyes, to express, imagine, understand, or know the same  
How then have I known thee, o Lord God most high above all the earth and heavens, who art not perfectly known of the Cherubins and Seraphins themselues? so that their face is covered with the wings of their contemplation's, whilst in praise of him that sitteth upon the high and lofty throne, they cry out with a loud voice, saying. Holy, Holy, Holy, Lord God of hosts. All the earth is full of thy glory.  
The Prophet was afraid and said; Woe be to me, for that I have been silent, because I am a man of unclean lips. My heart likewise hath been afraid, and said. Woe be to me, for that I have not been silent, because I am a man of unclean lips. I cannot deny, but that I have affirmed, that I have known thee. Nevertheless, woe be to those, who speak not of thee, because without thy aid and assistance, those that speak much would become speechelesse.  
Wherefore (o Lord my God) I will not be silent, because thou hast made me, and enlightened me, by which means I have found myself, and known thee. But how have I known thee? I have known thee in thyself, I have known thee, not as thou art to thyself, but as thou art to me: not without thee, but in thee, because thou art the light, which hast enlightened me. For even as thou art only known to thyself, as thou art to thyself: so thou art known to me, according as by thy grace thou art to me.  
But what art thou to me? Tell me (o merciful Lord) thy poor and wretched servant, tell me for thy mercy's sake I beseech thee, what art thou to me? Say unto my soul, I am thy salvation: hide not away thy face from me, lest I die. Suffer me (albeit I am but earth & ashes) to speak unto thy mercy, suffer me (I say) to speak unto thy mercy, because thy mercy is great towards me. I will therefore presume to speak unto my Lord, albeit I am but dust and ashes. Tell me (o merciful Lord) thy poor and wretched servant, tell me for thy mercy's sake I beseech thee, what art thou to me? Whereupon thou hast thundered with a great voice from above into the internal ear of my heart, and hast cured my deafness, so that I have heard thy voice: thou hast likewise enlightened my blindness, and I have seen thy light, and known thee to be my God.  
For this cause I affirmed, that I have known thee. I have known thee to be my God. I have known thee to be the only true God, and jesus Christ, whom thou hast sent.  
There was a time, when I did not know thee. Woe be to that time, when I did not know thee: woe be to that blindness, when I did not see thee: woe be to that deafness, when I did not hear thee: when I became blind, deae, and deformed, by overmuch affecting those fair things which thou hast framed.  
Thou (o Lord) wert with me, and I was not with thee, because those things did keep me away from thee, which had no being, but in thee. Thou hast enlightened me, o light of the world, and I have seen thee and loved thee: Because no man loveth thee, but he that seethe thee, and no man seethe thee, but he that loveth thee.  
Too late have I loved thee (o beauty most old and new) to to late have I loved thee. Woe be to that time when I have not loved thee.   

A profession of the true faith. CHAPT. XXXII.  
I Give thee thanks, o my light, who hast enlightened me, & I have known thee. But how have I known thee? I have known thee to be the only living and true God, and my creator. I have known thee to be the maker of heaven and earth, of all things visible and invisible, to be true God, omnipotent, immortal, and invisible, having neither bounds, nor limits, eternal, inaccessible, incomprehensible, unsearchable, immutable, unspeakeably great, yea infinite, the beginning of all visible and invisible creatures, by whom all things are made, by whom all the elements are preserved and maintained. Whose majesty, like as it had never beginning, so it shall never, have ending.  
I have known thee to be one only true God, the everlasting Father, Son, and holy Ghost, three persons indeed, yet but one only simple essence, and indivisible nature: the Father from none, the Son from the Father alone, the holy Ghost proceeding equally from the Father and the Son: being always without beginning, or ending▪ one only God in three persons, true God almighty, the sole beginning of all things, the creator of all things visible and invisible, spiritual and temporal. Who by thy omnipotent power in the beginning when time first began, didst create of nothing both creatures at once the spiritual and corporal, to wit Angels and creatures of the world, and after that man, consisting of a body and soul, as one common to both of them  
I have known thee, and confess thee to be true God the Father unbegotten, the son begotten of the Father, the holy Ghost the comforter, neither begotten, neither unbegotten, the sacred and unseparable Trinity, in three persons, coequal, consubstantial, and coeternal, Trinity in unity, and unity in Trinity, which I believe in my heart for my justification, and confess with my mouth for the attaining of salvation.  
I have known thee jesus Christ our Lord the only begotten son of God, to be true God, the creator, saviour and redeemer of me, and all mankind, whom I confess to have been borne of the father before all world's God of God, light of light, very God, of very God, not made but begotten, consubstantial and coeternal to the father & the holy Ghost, by whom all things were made from the beginning, firmly believing; and unfeignedly confessing thee jesus Christ the only begotten son of the father to be true God▪ by the common consent of the whole Trinity, taking flesh upon thee for the salvation of man, and by the cooperation of the holy Ghost conceived of thy blessed mother Marie ever a Virgin, being made true man of a reasonnable soul, and humane flesh subsisting. Who all be it thou art the only begotten son of God, and consequently impassable and immortal according to thy divinity: yet by reason of the unspeakable love, wherewith thou hast loved us, thou the same son of God, hast become passable and mortal according to thy humanity.  
Thou (I say) o only Son of God, for man's salvation hast vouchsafed to endure a most bitter death & passion, to the end thou mightest deliver us from death everlasting. Thou likewise (o author of light) hast descended into hell, where our forefathers did sit in darkness, and hast returned from thence on the third day as a glorious conqueror, resuming again thy sacred body, which for our sins had remained dead in the sepulchre, and reviving it the third day according to the scripture, that thou mightest place it in glory at the right hand of God the father. For having delivered those from captivity, whom the ancient foe and enemy of mankind hath detained as prisoners in limbo Patrum, thou the true son of God, hast ascended above all the heavens with the substance of our flesh, that is with a soul and humane flesh, taken of the glorious Virgin: mounting above all the orders of Angels, where thou sittest at the right hand of God the Father, where there is the fountain of life, and that light unto which no creature can attain, where there is the peace of God, which passeth all understanding.  
We adore thee jesus Christ, believing thee to be there, confessing God to be thy Father: from whence we expect thee to come at the end of the world to judge both the quick and the dead, and to render to all men, whether good or evil, a reward or punishment, according to their actions done in this life, like as every one shallbe deemed worthy either of perpetual peace or pain. For all men, that have received a humane soul, shall arise at that day in the same flesh, which they had here; being by the voice of thy divine power summoned to appear; to the end, that every man (his soul and body being reunited in one) may according to his merits, receive either glory or damnation.  
Thou (o Lord jesus Christ) art our life, and our resurrection: whom we expect, as our Saviour to come and save us, who wilt reform the body of our baseness, making it conformable to the body of thy brightness.  
I have known thee true God, and one holy Spirit of the Father and the Son, proceeding equally from both of them, consubstantial and coeternal to the Father and the Son, being our comforter and advocate: who in likeness of a dove hast descended upon the same God, our Lord jesus Christ, appearing likewise in tongues of fire upon the Apostles. Who also by the gift of thy grace hast taught all the Saints and elect of God from the beginning, openning in like manner the mouths of the Prophets, to the end they might declare the wonderful things of thy heavenly kingdom: who together with the Father and the Son art adored and glorified of all the Saints of God. Amongst whom I likewise the son of thy handemaide, do with my whole heart glorify thy name, because thou hast enlightened me. For thou art the true light, the light that telleth the truth, the truth, the fire of God, and the master and director of our souls, who by thy sacred unction dost teach us all truth.  
Thou art the Spirit of truth, without whose aid it is impossible to please God: because thou thyself art God of God, & light of light, proceeding after an unspeakable manner from the Father of lights, and from his son jesus Christ our Lord, with whom thou art glorified, and dost reign together with them superessentiallie, being consubstantial, coequal and coeternal with them in the essence of one Trinity.  
I have known thee one living and true God, the Father, the Son and the holy Ghost, three indeed in persons, but one in essence: whom I confess, adore, and glorify with my whole heart as the true and only God, holy, immortal, invisible, immutable, inaccessible, unsearchable, one light, one sun, one bread▪ one life, one good, one beginning and one end, one creator of heaven and earth: by whom all things do live, are preserved, guided, governed, and revived, in heaven, in earth, and under the earth: besides whom there is no God either is heaven or earth.  
Thus o Lord God I have known thee (who knowest me) thus I have known thee. I have known thee o my light, by thy faith, which thou hast inspired into me, o Lord my God the light of ●●ineeies, the hope of the universal world, the joy that maketh glad my young and tender years, and the good that sustaineth my old age.  
All my bones rejoice in thee (o Lord) saying: O Lord who is like unto thee) Who is like unto thee o Lord amongst the Gods? For that the hands of men have not made thee, but chose, it is thou that hast made the hands of men. The idols of the Gentills are silver and gold, the workmanship of the hands of men: but the maker of men is not such an one. All the Gods of the Gentiles are devils, but our Lord hath made the heavens; he therefore is the true God. Let those Gods, which have not made heaven and earth, perish, and be cast forth of heaven and earth: and let heaven and earth praise that God, which hath created heaven and earth.   

The acknowledging of our own baseness. CHAPT. XXXIII.  
WHo is like unto thee (o Lord even among the Gods? Who (I say) is like unto thee? Thou art great in sancti●ie, terrible, and worthy to be praised, doing things that deserve to be admired.  
Too too late have I known thee (o true light) too too late have I known thee. And the cause was, for that there was a great and dark cloud before mine eyes, that delighted in vanity, which hindered me from beholding the sun of justice, and the light of all verity. I was wrapped in darkness, being the child of darkness, because I knew not the light. I was blind●, and loved blindness, and walked through one darkness into an other.  
Who hath delivered me from thence, where I remained as a blind man, sitting in darkness, and in the shadow of death? Who hath taken me by the hand, and lead me forth of the same? Who is he, that hath thus enlightened me? I sought him not, and he sought me; I called him not, and he called me. But who is he? Thou art he (o Lord my God) being most merciful and pitiful, yea the Father of mercies, and God of all comfort.  
Thou (o Lord my God most holy) art he that hast done the same, whom I confess with my whole heart, rendering thanks to thy holy name. I did not seek thee, thou hast sought me. I did not call upon thee, thou hast called me, yea thou hast called me by thine own name.  
Thou hast thundered from heaven with a great voice into the internal ear of my heart, saying: Let light be made, and light was made: whereupon that great and dark cloud, which had covered mine eyes, departed and was dissolved, whereby I have seen thy light, and known thy voice: And I said▪ Trulieo Lord, thou art my God, who hast delivered me out of darkness, and from the shadow of death, calling me into thy admirable light, so that now I see.  
Thanks be to thee (o Lord) who hast enlightened me. And I looked back, and beheld the darkness, wherein I had lived, and the deep dark dungeon, wherein I had remained, which made me with fear and trembling to cry out, saying: Woe is me, woe is me, in respect of the darkness in which I have remained; woe is me, in respect of my former blindness, in which I could not see the light of heaven. Woe is me, woe is me, in respect of my former ignorance, when I did not know thee o Lord. Thanks therefore be to thee o my enlightner and deliverer, for that thou hast enlightened me, and I have known thee.  
Too too late have I known thee, o ancient verity, too too late have I known thee, o eternal truth. Thou remained●s; t in light, and I in darkness; and I knew thee not, because I could not be enlightened without thee, for that there is no light besides thee.   

A consideration of God's divine Majesty. CHAPT. XXXIV.  
O God the holy of holies, the God of Gods, and Lord of Lords, of inestimable Majesty, whose wonderful greatness cannot be uttered or imagined: before whom the Angelical Powers do shake for feat, whom all the Dominations, and Thrones do adore, in whose presence all the Virtues do tremble, whose power and wisdom is infinite: who hast laid the foundation of the world upon nothing, and gathered together the sea in the air as it were in a bottle.  
O most mighty, most holy, and most powerful God, the God of the Spirits of souls of all mortal creatures, from whose sight heaven and earth do fly away for fear, to whom all the elements do obey at a beck, let all thy creatures adore and glorify thee. Amongst whom I unworthy wretch the son of thy hand maid do bow down the neck of my heart under the feet of thy supreme Majesty (being taught so to do by the faith, which thou hast given me) rendering thanks unto thee, for that thou hast vouchsafed by thy mercy to enlighten me.  
O light most true, sacred and delightful, most worthy of praise, and most admirable, which enlighteneth every man coming into this world, yet the eyes of the Angels themselves. Behold now I see, for which I thank thee. Behold now I see thee light of heaven; a heavenly bright beam proceeding from the face of thy brightness, doth shine upon the eyes of my mind, which maketh all my bones to rejoice.  
O that this light were perfect in me, increase it in me, o author of light, I beseech thee Increase (I say) I beseech thee, that light that shineth in me. Let it be augmented I beseech thee, let it be augmented by thee. What is this, that I feel? What fire is this, that maketh ho●te my heart? What light is this that enlighteneth my heart?  
O fire which dost always burn, and ar● never extinguished, enflamme me O light, which dost always shine, and art never darkened, enlighten me. O that I were made ho●te by thee. O sacred fire, how sweetly dost thou heat, how secretly dost thou shine, how desiredlie dost thou burn? Woe be to those, that are not made hot by thee, woe be to those, that are not enlightened by thee. O true light enlightening all the world, whose brightness doth replenish all the world▪ Woe be to those blind eyes, which do not see thee, who art the sun, that givest light both to heaven and earth. Woe be to those dim eyes, which cannot see thee. Woe be to those eyes, that are turned away from seeing verity. Woe be to those eyes that are not turned away from seeing vanity.  
Verily those eyes, that are accustomed to darkness, cannot behold the bright beams of thy supreme righteousness, neither do they know what to think of the light, whose dwelling is in darkness. They see, love, and approve the darkness, so that walking from one darkness into an other they stumble, and tumble they know not whither. Doubtless they are wretched, that know not what they lose, but they are more wretched, that know what they lose, who fall with their eyes open, and descend alive into perdition.  
O light most blessed, who canst not be seen of those eyes, that are never so little defiled; Blessed are the clean in heart, for they shall see God. Cleanse me o cleansing virtue, cure mine eyes, to the end, that with sound and clear eyes I may be able to behold thee, whom sore and sickly eyes cannot possibly see. Remove from mine eyes (I beseech thee o inaccessible beauty) the scales of my former blindness, by the beams of thy brightness, that I may be able steadfastly to behold thee, and in thy light may see light.  
Behold, o my light, now I see, for which I thank thee. Let this my light o Lord (I beseech thee) be increased by thee. Open mine eyes, that I may see the wonderful things of thy law who, art wonderful in thy Saints. I give thee thanks o my light, for that I now see, albeit obscurely as it were in a mirror or looking glass: but when shall I see thee apparently face to face?  
O when will that day of joy and mirth arrive, in which I shall enter into the place of thy tabernacle so much to be admired, even into the house of God, to the end I may see him face to face, that seethe me, that so my desire may be accomplished.   

Of the desire and thirst of the soul after God. CHAPT. XXXV.  
LIke as the heart or stag desireth the fountains of water (when he is poursued) even so my soul longeth after thee o God. My soul hath thirsted after thee my God the living fountain; when shall I come, and appear before thy face? O fountain of life, o vein of living waters, when shall I come to the waters of thy sweetness from this desert, craggy and dry country, that I may see thy virtue and glory, & quench my thirst with the waters of thy mercy?  
I thirst o Lord, thou that art the fountain of life, give me to drink. I thirst o Lord, I thirst after thee the living God. O when shall I come good Lord, and appear before thy face? And shall I then at length indeed see that day, that day (I say) of joy and gladness, that day, which our Lord himself hath made, that we might rejoice and be glad in it?  
O famous, and fair day, having neither evening, nor Sunsetting, in which I shall hear the voice of praise, mirth, and thanksgivinge; in which I shall hear said: Enter into the joy of thy Lord. Enter into the everlasting joy, into the house of thy Lord God, where there are great, and unsearchable, and wonderful things, which cannot be numbered. Enter into that joy, which is free from heaviness, which containeth everlasting glad●●● where all goodness doth abound, and no ●euill can be found. Where there shallbe whatsoever thou lovest, and nothing that thou loathest. There is that vital life, which is sweet and lovely, which likewise shall endure everlastingly. Where there shallbe no foe to impugn us, not allurement to entice us, but sovereign and certain assuredness, assured quietness, and quiet joyfulness, joyful happiness, happy everlastingness, & everlasting blessendes; where there is the blessed Trinity, and unity of Trinity, and deity of unity, and the blessed sight of the deity, which is the joy of thy Lord God.  
O joy surmounting all joy, o joy exceeding all joy, besides which there is no true joy; when shall I enter into thee, that I may see my God, that dwelleth in thee? I will go thither, and see that great sight. What is it, that doth detain me? Woe is me, for that my abode in this life hath been over long. How long (alas) shall I hear it said, where is thy God? how long shall I hear it said, stay a while, expect yet a while▪  
Now therefore, what do I expect? do we not (o Lord my God) expect our Lord and Saviour jesus Christ, who will reform the body of our humility, making it like to his bright and glorious body. We expect our Lord▪ when he will return from the marriages, that he may vouchsafe to admit us to his marriage.  
Come o Lord, and do not stay. Come o Lord jesus Christ, and ●●sit us in peace: come and deliver us, that lie fettered and bound in the prison of this mortal body; that with a perfect heart, we may rejoice before thee. Come o sweet Saviour. Tho● that of the Gentiles art so much desired, come, and show us thy face, and we shallbe saved. Come o my light, & my Redeemer, deliver my soul forth of prison, to praise and magnify thy holy name.  
How long shall I poor wretched man, be tossed to and fro in the floods of this my mortality, crying unto thee (o Lord) and yet thou dost not hear me? Hear me o Lord, crying unto thee out of this great sea of misery, and bring me to the haven of heavenly felicity.  
happy are they, who being delivered from the danger of this tempestuous sea, have deserved to attain unto thee o God, the port of peace and security. Those truly are truly happy, who have arrived from this sorrowful sea, to the shore of safety, from this place of banishment to the heavenly country, from the prison of this mortality, to the palace of perpetual felicity: who having obtained the reward of everlasting glory, by means of the manifold miseries, which here they sustained, do now for evermore rejoice with must happy mirth, being now blessed by enjoyeing that rest, which they so much desired.  
Without doubt they are blessed yea more than a thousand times blessed, who being now free from all misery have deserved to attain to the kingdom of all brightness and beauty, being likewse secure of this their never fading and never failing glory. O eternal kingdom. o kingdom as long to continue as eternity itself: where there is light everlasting, and the peace of God, which passeth all understanding: in which kingdom the souls of the Sain●s do repose, their heads being overshadowed with perpetual gladness, who shallbe evelastinglie replenished with such excessive joy and mitth of mind, as that neither grief nor groans, shall eue● be heard in those their confines. O how glorious is that kingdom, in which all thy Saints reign with thee (o Lord) being clothed with light as with a garment, each one of them having on his head, a crown adorned with precious stones? O kingdom of everlasting bliss, where thou (o Lord) being the hope of the Saints, and the crown of their glory, art apparently face to face seen of them, making them on all parts to rejoice in thy peace, which surpasseth all understanding.  
There there is infinite joy, mirth without sadness, health without sickness, way without weariness, light without darkness, life without death, all manner of goodness free from all manner of wickedness. Where youth never groweth old, where life knoweth no end, where beauty never fadeth, where charity never faileth, where health never decayeth, where joy never decreaseth, where grief is never felt, where groaning is never heard, where sorrow is never seen or perceived, where all manner of mirth is always enjoyed, where no evil is feared: because the sovereign & supreme good is there possessed, which is to contemplate the face of the Lord of all virtues, world without end.  
Happy therefore are they, who being escaped from the shipwreck of this present life, have deserved to attain to so great gladness. But unhappy (alas) & unfortunate we, who sail through the tempestuous storms, and dangerous gulfs of this great sea, being ignorant whether we shall ever be able to arrive at the happy haven of heavenly felicity. Unhappy I say, are we▪ whose life is in exile, whose life is in peril, and whose end is doubtful, not knowing what our end will be, for that all things are held in suspense until our last day. We remain, as yet tossed to & fro in ●he troublesome floods of this tempestuous sea, sighing and seeking to attain to thee (o Lord) the haven of this sea?  
O our country; o secure country, albeit a far of, yet we see thee, from this sorrowful sea we salute thee, from this vale of misery we sigh after thee, endeavouring even with tears, that by one means or an other we may attain unto thee.  
O Christ the hope of all mankind, God of God, our defence and safety, whose light (like a beam of the star of the sea) doth enlighten our eyes amidst the foggy mists of this tempestuous sea, that thereby we may be guided to thee the haven of security. Guide (o Lord) this our ship with thy right hand, with the stern of thy cross, that we perish not in the floods, that the tempest of water do not drown us, that the deep gulfs do not devour us: but with the crook of thy cross, draw us out of this sea unto thee our only comfort and solace, whom we behold a far off standing on the shore of that heavenly country, with tears of tender love ready to receive us, shining as the morning star, and as the sun of justice.  
Behold (o Christ) we call and cry unto thee from this place of exile, as poor captives by thee redeemed, whom thou hast redeemed with thy precious blood. Hear us (o God our Saviour) the hope of all those that dwell in the uttermost parts of the world▪ or far distant in in the sea, where soever.  
Behold we sail in a troublesome and tempestuous sea, thou (o Lord) who standest on the shore, seest the manifold dangers in which we are: for thy name's sake, save us we beseech thee. Grant us grace (o Lord) so to sail, and in sailing so to keep the midway between Scylla and Charybdis, that both those perilous gulfs being avoided, we may with safe ship and merchandise, securely arrive at the haven of heavenly happiness.   

A further discourse of the country and kingdom of heaven. CHAPT. XXXVI.  
WHen therefore we shall attain unto thee, the fountain of heavenly wisdom, to thee the light everlasting, to thee the brightness which shall ever shine: (not seeing thee then as we do now obscurely as it were in a mirror or looking glass, but apparently face to face) then will our desire in things that are good, be fully contented and satisfied, for that there will be no other external thing at that time that may be desired, saving thee (o Lord) the supreme and chiefest good. Who wilt be the reward of the blessed, the crown or diadem of their beauty, and the everlasting joy, which shall environ their heads, giving them peace both without and within, by means of thy peace, which passeth all understanding. There we shall see thee, love thee, and pray see thee.  
We shall see light in thy light, for that with thee is the fountain of life, and in thy light we shall see light. But what light? Surely, surpassing great light, spiritual light, inccorruptible and incomprehensible light, infaileable and unquenchable light, a light unto which no man can approach or attain, light uncreated, true, and divine, which enlighteneth the eyes of the Angels, which maketh the youth of the Saints for to rejoice and be glad, which is the light of lights, and fountain of life, even thou thyself o Lord my God. For thou art the light, in whose light we shall see light; that is to say, we shall see thee in thyself, in the brightness of thy countenance, when we shall behold thee face to face.  
Now what other thing is it, to behold thee face to face, but (according as the Apostle sayeth) to know thee, even as I am known, to know thy truth, and thy glory? To know thy face therefore is nothing else, but to know the power of the Father, the wisdom of the Son, the mercy of the holy Ghost, the essence of the most high Trinity, being undivided, and one only. Wherefore to behold the face of the living God, is the chiefest good, the joy of the Angels, and of all the Saints, the recompense of eternal life, the glory of the blessed spirits the everlasting gladness, the crown of comeliness, the reward of happiness, the richest rest, the beauty of peace, the internal and external delectation, the paradise of God, the celestial Jerusalem, the happy life, the fullness of felicity, the delight of eternity, the peace of God, which passeth all understanding.  
Man's whole bliss therefore, and beatitude doth consist in beholding the face of his God, to see him that hath made heaven and earth, to see him that hath made him, that hath saved him, that hath glorified him. He shall see him by knowing him, he shall love him by affecting him, he shall praise him by possessing him. For he shall be the inheritance of his people, of his people the Saints and blessed, of his people whom he hath redeemed. He shall be the possession of their beatitude, he shall be the reward and recompense of that, which they have so long expected. Even as he promised, when he said; I will be thy surpassing great reward. For that it is meet, that so great a reward, should be given by so great a Lord.  
Truly (o Lord my God) thou art surpassing great above all the Gods▪ and thy reward likewise is surpassing great. Neither art thou great, and thy reward little, but as thou art great, so in like manner is thy recompense, for that betwixt thee and it, there is no difference.  
Thou thyself art surpassing great indeade, thou thyself art a reward surpassing great, thou thyself art the crowner and the crown, the promisser and the promise, the giver and the gift, the rewarder and the reward of eternal happiness. Thou therefore (o my God) art the crowner and the crown, the diadem of my hope, which is adorned with glory; thou art the light that gladdeth, the light that reneweth, the brightness that beautifieth, thou art my great hope, the internal love and delight of the blessed, even he, whom they have still so much desired.  
Thy sight therefore (o Lord) is our whole reward, our whole recompense, and all the joy, which we expect. For this is life everlasting, this (I say) is thy wisdom. This is life everlasting, that we know thee thronely true God, & jesus Christ whom thou hast sent.  
When therefore we shall behold thee the only God, the true God, the living God, who art, omnipotent, simple invisible, infinite, and incomprehensible: when likewise we shall see our Lord jesus Christ thy only begotten son, being consubstantial and coeternal with thee, whom in the virtue of the holy Ghost thou hast sent into the world for our salvation: Finally when we shall contemplate thee, the God which art only holy, three in persons, and one in essence, besides whom there is no other; then we shall obtain that which we now seek for, to wit eternal life, everlasting glory, which thou hast prepared for those that love thee, which thou hast reserved for those that fear thee, which thou wilt bestow upon those that seek thee, upon those I say, which seek thy face continually.  
Wherefore o my Lord God, who hast fashioned me within the womb of my mother (who hast recommended me to the protection of thy divine power) permit me not any more to be distracted from one thing into many, but draw me from external things unto myself; and from myself unto thee, to the end, that my heart may always say unto thee. My face hath sought thee, thy face will I seek o Lord, thy face o Lord of all power and fortitude, in whose only sight doth consist the whole glory, and everlasting beatitude of the blessed. Because to see the face of God is life everlasting, and the endless glory of the Saints in heaven.  
Let my heart therefore rejoice, that it may fear thy name, let their heart rejoice, that seek our Lord, but mnch more theirs, that find him. For if it be a pleasure to seek him, what a joy will it be to find him? Wherefore I will always seek thy face with affection and devotion, that by that means I may peradventure at length deserve to have the door and gate of righteousness opened unto me, that I may enter into the joy of my Lord. This is the door of our Lord, the just shall euter in thereat.   

A Prayer to the holy Trinity. CHAPT. XXXVII.  
O You three coequal and coeternal persons, one only true God, the Father, the Son, and the holy Ghost, who dwellest in eternity alone, in that, light, unto which no man can attain. Who by thy power hast laid the world● foundation, and by thy wisdom dost govern the same. Holy, Holy, Holy, Lord God of hosts. Terrible and powerfuli, just and merciful, worthy to be admired, praised and beloved. One God, three persons, one essence, one power, our wisdom, one goodness, one only Trinity void of separation. Open the doors of thy righteousness unto me (o Lord) crying unto thee, to the end that being entered in, I may praise thee with words of thanksgiving.  
Behold o supreme householder, I stand knocking at thy door as a poor beggar, command that thy door may be opened unto me, who hast said: Knock, and it shallbe opened unto you. The affections of my groaning heart, and the crying of my weeping eyes, do knock at thy door, o Father of mercies. Thou knowest my desire, and my groaning is not hidden from thee. Hide not then thy face from me any longer, neither do thou forsake me in thine anger.  
O Father of mercies, hear the lamentable complaint of me thy poor orphan, and stretch forth thy helping hand, that it may draw me out of the deep waters, out of the lake of misery, and out of the dust and dreggs of iniquity, that I perish not before the eyes of thy mercy, and in presence of thy infinite patience: but let me escape unto thee o Lord my God, that I may behold the riches of thy kingdom, and always see thy face, and sing praises unto thy holy name.  
Thou o Lord, who dost things worthy of admiration, who through, the remembrance of thee, makest my heart merry, who hast enlightened my youth, despise not now my old age, I beseech thee: but cause my bones, and grey hairs to become joyful and youthful, like unto the bones and hoary feathers of an Eagle.  
The end of S. Augustins' Soliloquies, that is of the secret discourses and conferences of his soul with God.    

OF THE SOLILOQVIES OF S. AUGUSTIN, BISHOP OF HIPPON.  

OF the unspeakable sweetness of God. Chapt. I.  
Of the misery & frailty of man. Chapt. II.  
Of the admirable light of God. Chapt. III.  
Of the mortality of man's nature. Chapt. IU.  
What it is to become nothing. Chapt. V.  
Of the miserable estate of the soul, being in sin. Chapt. VI.  
Of the manifold benefits of almighty God Chapt. VII.  
Of the future dignity of man. Chapt. VIII.  
Of God's omnipotent power. Chapt. IX.  
Of the incomprehensible praise of God. Chapt. X.  
Of the hope which we ought to have in God. Chapt. XI.  
Of the snares of concupiscences. Chapt. XII.  
Of the miseries of man, and the manifold benefits of almighty God. Chapt. XIII  
How God doth continually look into the actions and intentions of men. Chapt. XIV.  
That man without the assistance of God's grace, is able to do nothing of himself. Chapt. XV.  
Of the devil, and his manifold temptatations. Chapt XVI.  
That God is the light of the just. Chapt. XVII.  
A further acknowledging of the benefits of God. Chapt. XVIII.  
Of the vehemency of love or charity. Chapt. XIX.  
How God hath made all things subject to the service of man. Chapt. XX.  
How by the consideration of benefits temporal, we may gather the greatness of those that are celestial. Chapt. XXI.  
That the sweetness of God doth take away the present bitterness of the world. Chapt. XXII.  
That our whole hope, and the desire of our heart ought to be in God. Chapt. XXIII.  
That our salvation is from God. Chapt. XXIV.  
How without the assistance of God's grace, man's will is unable to do well. Chapt. XXV.  
Of the ancient benefits of almighty God. Chapt. XXVI.  
Of the Angels appointed to be the guardians of men. Chapt. XXVII.  
Of the profound predestination and foreknowledge of almighty God, Chapt. XXVIII.  
Of those that at first are good, and afterwards become bad: and chose of those that at first are bad, and afterwards become good, Chapt. XXIX.  
That a faithful soul is the sanctuary of God. Chapt. XXX.  
That God cannot be found either by the exterior or interior senses, Chapt. XXXI.  
A profession of the true faith, Chapt. XXXII.  
The acknowledging of our own baseness, Chapt. XXXIII.  
A consideration of God's divine Majesty. Chapt XXXIV.  
Of the desire and thirst of the soul after God. Chap. XXXV.  
A further discouse of the country & kingdom of heaven. Chapt. XXXVI.  
A Prayer to the holy Trinity, Chapt. XXXVII.    

THE MANVEL OF S. AUGUSTIN, BISHOP OF HIPP, OTHERWISE TERMED  
A little book treating of the comtemplation of Christ, or the word of God.  
Stirring up our weak and drowsy memory, to the desire of heavenly felicity.  
AT S. OMERS, For JOHN HEIGHAM. Anno 1624.   

THE MANVEL OF S. AUGUSTIN, BISHOP OF HIPP, OTHERWISE TERMED A little book treating of the contemplation of Christ, or the word of God.  
Stirring up our weak and drowsy memory, to the desire of heavenly felicity.  

THE PREFACE.  
seeing we live amidst a multitude of snares and gins, we easily grow cold in the love of heavenly things. Wherefore we stand in need of continual succour and aid, that as often as we fall and fail in our duty towards God, we may (as men awakened) have recourse to him, the sovereign and supreme good. For this cause I have compiled and composed this little work, not through any presumptuous opinion I have of myself but through the great love of my God, and the desire I have to advance his praise; to the end I might always have about me some small Manuel of short sentences concerning my God, drawn out of the worthiest words and writings of holy Fathers; by the fire of reading whereof, I might (as often as I grow cold) be inflamed with affection towards him.  
Now therefore assist me (o my God) whom I seek, and love, whom likewise with my heart and mouth, and with all my force, I praise and adore. My soul (which is wholly devoted to thee, and inflamed with thy love, sighing and searching earnestly after thee, desiring to see thee only) taketh delight in nothing else, but to speak, hear, write, and confer of thee, and frequentlye to meditate of thy glory, to the end that the sweet remembrance of thee, may be some mitigation amidst so many storms of affliction.  
To thee therefore I call (o most desired Lord) to thee I cry with a loud voice, even with my whole heart. And when I call upon thee, I call upon thee remaining within me, for that I were mere nothing, if thou were not in me, neither were thou in me, unless I were in thee. Doubtless thou art in me, because thou remainest in my memory, by which I have known thee, and in which I do find thee, as often as I am mindful of thee, and am delighted in thee or from thee; from whom, by whom, and in whom all things have their beginning conservation, and being.  

Of the wonderful essence of God. CHAPT. ay▪  
THou (O Lord) dost fill heaven and earth, carrying all things without burden, filling all things without inclusion. Always doing, always resting. Gathering things together, and yet not needy. Seeking, albeit nothing is wanting unto thee, loving, without being afflicted, jealous, yet resting assured. It repenteth thee, and yet thou art not grieved▪ thou art angry, and yet art appeased. Thou dost alter what thou hast done, without altering thy determination. Thou takest what thou dost find, having never lost any thing. Thou reioycest in gain, although thou wert never needy: and albeit thou wert never covetous, yet thou exactest usury. Thou givest more than is demanded, to him, that thou act not indebted; and yet to make thee indebted, more continually is given thee then by thee is required. And yet who is there, that hath any thing not thine? Thou payest debts, being indebted to no man, and forgivest debts, thereby losing nothing. Who art every where, and wholly every where. Who mayest be felt, but canst not be seen.  
Woe art no where wanting, and yet art far distant from the thoughts of wicked men. Who art not there absent, where thou art far distant, because where thou art absent by grace, thou art present by revenge. Who art every where present & yet canst hardly be found. Whom we follow standing still, and cannot overtake. Who dost contain all things, fill all things, environ all things, surmount all things, & sustain all things.  
Who teachest the hearts of the faithful without sound of words. Who art not extended by places, nor changed by times, neither dost thou come and go. Whose dwelling is in that inaccessible light, which neither is, nor can be seen by any mortal wight. remaining quiet in thyself, thou dost on every side environ the whole world. Thou canst not be cut or cleft, because thou art truly one, nor divided into parts, because thou dost who▪ lie fill, beatify and possess whatsoever is contained in the whole world.   

Of the unspeakable knowledge of God. CHAPT. II.  
IF so many books were written, as with them even the whole world might be filled, yet thy unspeakable knowledge could not be unfolded. And for that thou art unspeakable, thou canst not by any mean be described or defined, either with words or writing, who art the fountain of divine brightness, and the sun of eternal happiness.  
Thou art great without quantity, and therefore infinitely great, thou art good without quality, and therefore truly and chiefly good; neither is any one good but thou alone, whose very will is as the deed donne, whose pleasure is reputed for power. Who hast created all things of nothing by thine only word, making them voluntarily of thine own accord. Who hast all creatures in thy possession, having no need of them, & dost rule and govern them without either trouble or labour, neither is there any thing whatsoever (either in things above, or things beneath) that can disturb or alter, the settled order of thine Empire. Who art in all places without place, and art every where present without situation, or motion. Who art not the author of any evil, neither art thou able to do evil; who art able to do whatsoever thou wilt, neither doth it repent thee after thou hast done it. By whose only goodness we are created, by whose justice we are chastised, by whose mercy we are redeemed. Whose omnipotent power doth govern, rule, and replenish all things, which it hath created.  
Nevertheless we do not say, that thou dost fill all things, as if they did contain thee, seeing they are rather contained in thee: neither do we say, that thou dost fill them all particularly: neither is it lawful to think that every creature, according to the greatness of his capacity doth contain thee, that is, the greatest more, and the least less, sithence thou art in them all, or they all in thee. Whose omnipotency comprehendeth all things whatsoever, neither can any one find means to escape thy power: so that he with whom thou art not appeased, will not be able to get away, when thou art offended.   

Of the desire of the soul thinking of God. CHAPT. III.  
Wherefore I invite thee (o most merciful God) to come into my soul, which thou hast made ready to receive thee by means of those holy desires with which thou hast inspired the same. Enter into it I beseech thee, and make it fitting for thee, that thou mayest possess it, which thou hast created and redeemed, that as a seal, I may always have thee fixed upon my soul.  
Forsake me not (o most merciful Lord, I beseech thee) calling upon thee, for that thou hast called me, before I called upon thee, and hast sought me, to the end, that I thy poor servant should seek thee, by seeking should find thee, and being found should love thee, I have sought thee (o Lord) and have found thee, and do desire to love thee. Increase my desire, and grant me that which I do desire, for that, unless thou give me thyself, I thy poor servant cannot be satisfied, albeit thou shouldest give me whatsoever thou hast created. Give me thyself therefore, o my God, give me thyself.  
Behold I love thee, and if it be but a little, I will love thee more. Verily (o Lord) I do love thee, I do desire thee exceedingly, I am much delighted with the sweet remembrance of thee. For during the time that my mind doth sigh after thee, whilst it meditateth of thy unspeakable mercy, the burden of my flesh is less burdensome unto me, the hurly burly of my cares and cogitations do then cease, the weight of my mortality and manifold miseries doth not according to its wont manner dull me, all things are quiet and at peace. My heart burneth, my mind reio●ceth, my memory flourisheth, my understanding shineth, yea my whole soul is as it were ravished, with the love of things that are heavenly, being inflamed with a desire of seeing thee.  
Let my soul therefore take as it were the wings of an Eagle, and fly, and not fail, let it fly until it come to the beauty of thy house, and to the throne of thy glory, that there in the place of thy pasture (which is environed with pleasant rivers) it may be fed with the food of thine internal consolation, sitting at the same table, on which those heavenly citizens' are wont to take their refection. Be thou (o Lord) our joy and exultation, who art our hope, salvation, and redemption. Be thou our mirth and gladness, who art our future happiness. Let my soul always seek thee, and grant, that it may not faint in seeking thee.   

Of the miserable estate of that soul, that doth neither love nor seek our Lord jesus Christ. CHAPT. IV.  
Woo be to that unhappy soul, which doth neither seek nor love jesus Christ our Lord, for that it remaineth withered and wretched. He that loveth not thee (o God) liveth but in vain. He that desireth to love (o Lord) but not for thee, is as it were a mere nothing, and not worthy of any estimation. He that liveth not to thee, is already dead. He that knoweth not thee, is a fool.  
To thee therefore (o most merciful Lord) I commend and commit myself, from whom I have received my being, life and wisdom; In thee is my hope, trust, and confidence, by whom I hope to arise, live, and obtain everlasting rest, and quietness. I desire, love, and adore thee, with whom I shall remain, reign, and be happy, during all eternity. That soul doubtless loveth the world, which doth not seek and love thee; it is a servant to sin; a slave to all manner of iniquity, being never at rest, never in security.  
Grant (o sweet Saviour) that my soul may always serve thee. Let my pilgrimage here upon earth continually sigh after thee, let my heart be inflamed with the love of thee. Let my soul (o my God) repose in thee, let it contemplate thee in excess of mind, let it with joyfulness sing and sound forth thy praises, and let this be my comfort during the time of this my banishment.  
Let my mind fly under the shadow of thy wings, from the heat of worldly cogitations. Let my heart pause and repose in thee, my heart (I say) which is like unto a spacious and tempestuous sea.  
O God the most rich and bountiful giver of the divine dainty dishes of heavenly plenty, refresh it being weary, recall it being gone astray, deliver it being in captivity, and being by sin as it were broken in pieces, restore it to the estate of its former innocence.  
Behold it standeth at thy door, knocking and calling unto thee. I beseech thee (o Lord) by the bowels of thy mercy, in which thou hast visited us coming down from heaven, command thy gate to be opened unto my poor wretched soul, knocking at the same, to the end it may freely enter in, and repose in thee, and be fed by thee the bread of heaven: for thou art the bread and fountain of life, thou art the light of everlasting felicity; thou art all things, by which the righteous do live, that love thee.   

Of the desire of the soul. CHAPT. V.  
O God the light of those hearts that see thee, the life of those souls that love thee, & the strength of those thoughts that seek thee, grant me grace, that by love I may always▪ adhere unto thee. Come I beseech thee into my heart, and make it drunk with the plenty of thy pleasure, to the end, I may forget all temporal things whatsoever.  
Verily I am ashamed and grieved to endure such things as are done in the world▪ Whatsoever I see in this vale of misery is displeasing unto me, whatsoever I hear of things transitory, is burdensome unto me. Help me (o Lord my God) and make my heart glad, come unto me, that I may see thee.  
But (alas) the house of my soul is over little to entertain thee, until thou enter into it and enlarge it: It is ruinous and ready to fall, wherefore I beseech thee to repair it. It hath many things (I confess and know) contained in it, which are displeasing in thy sight, but who will cleanse it, or to whom besides thee, shall I cry to do it? Cleanse me (o Lord) from my secret sins, and be merciful unto thy servant in respect of other men's sins committed by my means.  
Grant me grace (o sweet Christ, o good jesus) grant me grace I beseech thee, to lay aside the burden of all carnal love, and worldly desires through the love and desire of thee. Let my soul have dominion over my body, reason over my soul, thy grace over reason, and make me in all things subject to thy most holy will both without and within.  
Afford me this favour I beseech thee, that my heart, and tongue, and all my bones may praise and magnify thee. Dilate my mind, and lift up the eyes of my heart, that (albeit for never so short a time) my soul may attain unto thee the eternal wisdom, abiding above all things. Free me (I beseech thee) from the bands, with which I am bound, that forsaking all things transitory, I may adhere and attend unto thee only.   

Of the soul's felicity, being delivered out of the prison of this earthly body. CHAPT. VI  
HAppy is that soul, which being freed from this earthly prison, doth freely mount up into heaven, which beholdeth thee (o sweet Lord) apparently face to face, being now no more affrayed of death or of any worldly misery, but rejoicing through the immortality of everlasting glory. It liveth in repose and security, fearing now neither death no● enemy. It enjoyeth thee being a merciful Lord, whom it hath long sought, and always loved, and being joined in fellowship with the quires of Angels, it singeth for ever mellifluous sonnets of perpetual gladness, in praise and commendation of thy glory, o Christ our King, o good jesus. Verily it becometh as it were drunk through the abundance of thy heavenly habitation, because thou dost cause it to drink of the river of thy unspeakable delectation.  
O how happy is the heavenly company of celestial citizens, how glorious is the solemnity of all those that return unto thee (o Lord) from the toils and travails of this our pilgrimage, to the pleasantness of all beauty, to the beauty of all brightness, and to the dignity of all excellency, where thy citizens, o Lord do continually see thee? Nothing at all is there heard, that may molest the mind; What sacred Canticles? what diversity of instruments? what delightful ditties? what sweet sounds of heavenly harmony are there heard incessantly? There the mellifluous organ, there the most sweet melody of Angels, do sound forth Hymns, and admirable Canticles of Canticles evelastingly, which are song by the celestial citizens to thy praise and glory.  
No spitefulness or bitterness of affection, is found in that heavenly region; for that neither malice nor malicious men, have there any abiding. No adversary is there to impugn us, nor occasion of sin to entice us. There is no want or poverty in that place, no shame or disgrace, no brawling, Noah up braiding, no blaming, no faithfulness, no disquietness, no pain, no doubtfulness, no violence, no variance: but chose surpassing great peace, perfect charity, singing and praising of God everlastingly, perpetual repose joined with security, and joy in the holy Ghost during all eternity.  
O how fortunate shall I be, if after this life, I shallbe admitted to hear the most pleasant and sweet songs of those heavenly citizens; if I shallbe admitted (I say) to hear those mellifluous metres of poetry, made to express the praises, and honour due to the most sacred Trinity. O how much more happy shall I be, than I can imagine, if I myself likewise shallbe thought worthy to sing a song to our Lord jesus Christ, even one of the sweet songs of Zion.   

Of the joy of Paradise. CHAPT. VII.  
O Living life, o everlasting life, and everlastingly happy. Where there is joy without grief, rest without labour▪ dignity without fear, riches without sickness, plenty without want, life without death, eternity without corruption, felicity without affliction: where all good things are comprehended in perfect charity, where the Saints see God and one an other apparently: where where there is perfect knowledge in all things, and of all things, where the supreme goodness of God is beheld, and the light, that enlighteneth all things is by the Saint's glorified: where God's majesty is seen present, and with this food of life the mind of the beholders doth remain satisfied and content.  
They always see God, and by seeing long to see him, they desire it without loathsomeness: where the true sun of justice doth refresh them all, by the wonderful light of his unspeakable beauty, and doth in that manner enlighten all the citizens' of that celestial country, as that they (being but a light enlightened by God, who is the light that enlighteneth them) do shine more bright than the sun, and all the stars of heaven. Who adhering unto God, who is immortal, are by this means made immortal and incorruptible, according as our Lord and Saviour hath promised, saying. O Father my will and desire is., that those which thou hast given me, may be present with me where I am, to the end they may see my glory, that all may be one, that as thou o Father art in me, and I in thee, even so they may be one in us.   

Of the kingdom of heaven. CHAPT. VIII.  
THe kingdom of heaven is a most happy kingdom, free from death, void of end, where time without succession of ages is still the same, where one continual day without interchaunge of night, knoweth neither time past, nor to come, where the valiant soldier after many travails sustained, and victory obtained, is, with unspeakable gifts rewarded, a crown of endless bliss being set upon his head.  
O would to God (the multitude of my sins being forgiven me) it might please his divine bounty to bid me (of all Christ's servants the most unworthy) to lay aside the burden of this my incorruptible body, to the end I might enter into the endless joys of his heavenly city, there to find rest for all eternity, that I might be placed to sing amongst the most sacred quires of those celestial citizens, that with those most blessed spirits I might help to sound forth the praises of my maker, and might in presence behold the face of my God and Saviour, that I might be exempt from all fear of death and worldly misery, and might securely rejoice through the incorruption of perpetual immortality, that I might be free from all blindness of ignorance, being united unto him that knoweth all things.  
I should little esteem all things transitory, and should scarce vouchsafe to cast mine eye, or to think upon this vale of tears any more, where our life is subject to affliction, subject to corruption, where our life is replenished with all manner of bitterness, being the mistress of miscreants, and handmaid unto hell itself: whom humour's puff up, whom pains pull down, whom heats do pearche, whom the air maketh sick, whom feasting maketh fat, and fasting maketh lean, whom delights make dissolute, whom sorrows do consume, whom pensiveness doth oppress, whom security maketh dull, whom riches lift up, and make stately, whom poverty doth abase and make lowly, whom youth maketh to be magnified, old age to be crooked, whom sickness weakeneth, and sadness afflicteth. Where the devil lieth in wait to deceive us, the world flattereth us; where the flesh is delighted, the soul is blinded, and man on every side is troubled and disquieted. And close as it were at the heels of all these evils, doth furious death come after, closing up the end of the delights of this miserable life in that fashion, as that being ended, they are as if they had never been begun.   

How God visiteth and comforteth that soul, which with sighs and tears lamenteth his absence. CHAP. IX.  
But what praises or thanksgiving are we able (o God) to render unto thee, who ceasest not to comfort us with the wonderful visitation of thy grace, even amidst the manifold miseries of this our mortality? For behold, whiles I fear what my end will be, whiles I enter into consideration of my sins and iniquities, whiles I am afraid of thy judgements, whiles I think of the hour of my death, whiles I shiver and shake through the horror of hell, being ignorant how strictly and severely my actions willbe examined by thee, as also not knowing what the end of them willbe.  
Whiles with myself (I say) I consider secretly in my heart these and many other such like things, thou (o Lord my God) according to thy wont goodness, dost come, and comfort me poor wretch, being wholly overwhelmed with heaviness, lifting up my sad and sorrowful soul (amidst my manifold wailings and weepings, and profound sighs and lamentations) above the high tops of the hills even unto the beds of sweet and fiagrant spices, placing me in a place of pasture, near unto the little brooks of sweet and pleasant waters, preparing there in my presence a sumptuous banquet abounding with all varieties, which may refresh my wearied spirit, and make glad my sorrowful heart At length being made strong again by these dainties and delicacies, I grow to forget my manifold miseries, for that I repose in thee the true peace, being elevated above all earthly highness.   

Of the sweetness of divine love. CHAPT. X.  
I Do love thee, o my God, I do love thee, and do desire to love thee more and more. Grant me grace o Lord my God, who in beauty dost surpass the children of men, that I may desire and love thee according to the greatness of mine affection, and according to the greatness of mine obligation. Thou art infinite (o Lord) and therefore art infinitely to be loved, especially of us, whom thou hast so wonderfully respected, and saved, for whom thou hast done so great things, and such as are worthy to be admired.  
O love, which dost always burn, and art never extinguished, o sweet Christ, o good jesus, my charity, and my God, inflame me wholly with thy fire, with the love of thee, with thy sweetness, with the delight, and desire of thee, with thy charity, with thy mirth, and gladness, with thy mercy and gentleness, with thy pleasure and affection, which is holy & good, chaste and clean: to the end, that being wholly replenished with the sweetness of thy love, being wholly made hot with the flame of thy charity, I may love the● my Lord (of surpassing great sweetness and beauty) with all my heart, with all my soul, with all my strength, and with all mine intention, with much cordial contrition, & with many tears of devotion, with much reverence and trembling; having thee in my heart, and in my mouth, and before mine eyes always, and every where: so that no place may be found in me for the false love of any creature.   

Of the preparation of our Redemption. CHAPT. XI.  
I Beseech thee most fair jesus, by that most sacred shedding of thy precious blood, with which we are redeemed, give me contrition of heart, and a fountain of tears, especially whiles I offer unto thee prayers and petitions; whiles I sing Psalms of praise and thanksgiving: as often as I call to mind, or speak of the mystery of our redemption, being an evident token of thy infinite mercy and compassion. As often as I stand at thy holy altar, (albeit unworthy of so great an honour) desiring to offer unto thee that wonderful and celestial sacrifice and oblation worthy of all reverence and devotion; which thou o Lord my God the immaculate Priest, hast instituted and appointed to be offered in remembrance of thy charity, that is, of the death and passion, which thou hast suffered for our delivery, and for the daily reparation of ou● fragility. Confirm my mind with the sweetness of thy presence, during the time of so great mysteries, let it feel thy assistance, and be filled with gladness.  
O fire, which dost always shine, o love, which dost always burn, o sweet Christ, o good jesus, the eternal, and never failing light, the bread of life, who dost feed us, with thyself, without hurt to thyself, who art daily eaten, and yet art always whole without being broken.  
I beseech thee (o Lord) to shine upon me, and to inflame me: Enlighten and sanctify me thy vessel, cleanse me from malice, fill me, and preserve me full of thy grace, that to the good of my soul, I may eat the food of thy flesh, to the end, that by eating thee, I may live of thee, I may live by thee, I may come to thee, and repose in thee.   

Of the joy, which the soul receives by receiving Christ. CHAPT. XII.  
O Lord the sweetness of love, and the love of sweetness: Be thou my food, and let all my bowels be filled with the delicious drink of thy love; to the end, that all my words and cogitations may be good, and tending to edification. Make me (o Lord and my love) to increase in thee, that thou mayest be eaten by me worthily, who art more sweet than honey, more white than snow, the food of such as grow great in virtue?  
Thou art my life, by which I live, my hope, to which I adhere, my glory, which I desire to obtain. Possess thou my heart, govern mine intention, direct mine understanding, lift up my love, elevate my mind, and draw the mouth of my soul, thirsting after thee, to the waters of life everlasting.  
Let all tumultuous thoughts and carnal cogitations (I beseech thee) hold their peace: Let all fantasies of the earth and waters, of the air and heavens keep silence. Let all dreams, and imaginary revelations, all tongues and tokens, keep silence; briefly, let all things hold their peace that are done in this vale of misery, being all of them short, and soon passing away.  
Let my soul in like sort be silent, and not speak a word, let it leave itself, by not thinking of itself, but of thee (o my God) for that thou art my true and only hope, and my whole confidence. Because a part of each one of us, as the blood, and flesh, is found in thee, o Lord our God, in thee (I say) o most sweet, most gracious, and most mild jesus. Where therefore part of me doth reign, there I believe likewise to have dominion, and where my blood doth domineer, there I trust to have principality and power. Where my flesh is glorified, there I know myself to be renowned.  
Although I am a sinner, yet I do not despair to be partaker of this grace and favour: although my sins do hinder it, yet my substance doth require it. Although my faults and defects do exclude me, yet my humane nature which is common to me with Christ, doth not repel me.   

That the word incarnate, is the cause of our hope. CHAPT. XIII.  
Doubtless God is not so cruel, as not to love his own flesh, members, and bowels. I should certainly despair by reason of the manifold sins, and vices, faults and negligences, which I have committed, and do daily, and continually, commit in thought, word and deed, and by all manner of means by which humane frailty is able to offend, were it not that thy divine word (o my God) had been made flesh, and dwelled in us. But now I dare not despair, because he being obedient unto thee until death, even the death of the Cross, hath taken our handewrittinge or obligation (wherein we stood bound as slaves to the Devil by sin) and fastening it to the Cross, hath crucified both sin and death. In him I securely breathe, who sitteth at thy right hand, and maketh intercession for us.  
Trusting therefore in his bounty, I desire to come to thee, in whom we are already risen again from the dead, and are revived; with whom we have already ascended into heaven, and sit with him in glory in that happy region. To thee therefore (o heavenly Father) be all praise, glory, honour, and thanksgivinge.   

HOw the more we are addicted to divine contemplation, the greater delight we take therein. CHAT. XIV.  
How sweet is the remembrance of thee unto us, (o most loving Lord) who hast so dear loved and saved us, who hast so wonderfully revived and exalted us. The more I meditare of thee, (o most merciful Lord) the more sweet and amiable thou art unto me. And for that thy goodness doth exceedingly delight me; I purpose as long as I live in the place of this pilgrimage, to desire and contemplate without ceasing thy wonderful love & unspeakable beauty, with apure intention, and with a most sweet and loving affection. Because I am wounded with the dart of thy charity, I am wonderfully inflamed with the desire of thee, coue●ing to come to thee, to see thee.  
Wherefore I will stand upon my guard, and will sing in spirit with watchful eyes▪ yea I will sing with my mind, and with all my forces: I will praise thee my creator and redeemer, I will pe●rce the heavens by devotion and fervor, and will remain with thee by a fervent desire: that being detained in this present misery with my body only, I may in thought and affection be continually with thee, to the end my heart may be there, where thou art, my desired, incomparable, and most beloved treasure.  
But alas (o Lord) my heart is not sufficient to contemplate the glory of thy great goodness and pity, for that thou art a God of infinite meekness and mercy: verily thy praise, thy beauty, thy virtue, thy glory, thy magnificence, thy majesty, and thy charity, doth far surpass the capacity of any mortal memory. For even as the brightness of thy glory is inestimable, so likewise the largeness of thy charity is unspeakable, whereby thou dost adopt those to be thy children, and unite them unto thee by love and affection, whom thou hast created of nothing.   

How for Christ's sake we ought to wish for tribulations in this life. CHAT. XV.  
O My soul, if it were necessary daily to suffer torments, yea to endure hell itself for a long time together, that we might see Christ in 〈◊〉 glory, and be joined in fellowship with the Saints in his heavenly city, were it not meet (thinkest thou) to sustain all manner of misery, that we might be made partakes of so great a good, and of so great felicity?  
Let the devils therefore endeavour (as much as they will) to entrap me, and by tentatious to deceive me, let long fasting weaken my body, and course clothing subdue my flesh, let travail trouble me, and watching dry me up to nothing, let others exclaim against me, let this or that man disquiet and molest me, let cold make me crooked, let my conscience murmur against me, let heat scourse me, let my body be grieved, my breast inflamed, my stomach puffed up with wind, my countenance won and withered: let me be wholly afflicted with sickness, let my life consume away in sadness, and my years in sighs and sorrowfullnes, let rottenness enter into my bones, and flow as water out of my flesh, to the end I may find rest in the day of adversity, and ascend to those celestial soldiers, that have obtained the victory.  
O how great willbe the glory and joy of the just and Saints in heaven, sithence the face of each one of them shall shine as bright as the sun? at such time as our Lord shall begin to number his chosen people in the kingdom of his Father, each one distinctly in his order, and shall render to every one the rewards which he promised, according as by their actions in this life they have deserved: for earthly things giving them celestial, for transitory eternal, for small and little, most ample and immeasurable.  
There shallbe without all doubt store of happiness and felicity, when our Lord shall lead his Saints to the sight of his Father's glory, making the to sit on seats celestial, to the end that God may be all in all.   

By what means the kingdom of heaven may be purchased and gotten. CHAPT. XVI.  
O Happy joy, and joyful happiness, to see the Saints, to be with the Saints, and to be a Saint, to see and enjoy God world without end, and longer to, if longer could be imagined. Let us carefully consider these things, and fervently desire them, to the end, we may speedily be joined to the company of the Saints in heaven.  
If thou demand how this may be done, by what merits or succour, harken, and thou shalt hear. This thing lieth in the power of the doer, because the kingdom of heaven suffereth violence. The kingdom of heaven (o man) asketh no other price but thyself, it is as much worth as thou art Give thyself therefore, and thou shalt have it. Why art thou troubled and discontent at the price? Christ gave himself, that he might purchase thee, as a kingdom unto God the Father. Give thou thyself in the same manner, to the end thou mightst be his kingdom, and let not sin reign in this thy body, which is subject to corruption; but rather let the spirit govern, for the attaining of life everlasting.   

What heaven is, and what happiness is contained therein. CHAPT. XVII.  
LEt us return (o my soul) to the heavenly city, in which we are written and enroled as citizens of the same. Let us (as citizens of the saints and Gods household servants, yea as God's heirs and coheirs of Christ) consider the felicity of this our famous city, to the uttermost of our possibility: Let us cry out with the Prophet; O how glorious things are said of thee, o City of God, in thee is the dwelling of all those, that are truly glad. Because thou art built as a place to meet and make merry, for such as God of his infinity mercy, dot●● vouchsafe to take unto himself out of this vale of misery.  
In thee there is no old age, nor misery ensuing of the same, in thee there is no one lame or maimed, crump shouldered, or deformed: seeing all concur into a perfect man, into the measure of the age of the fullness of Christ.  
What can be imagined more happy than this life, where there is no fear of poverty, nor feebleness of infirmity, where no man is wronged, no man is displeased, no man doth envy at an others good. Where there is no greediness of gain, no appetite of eating or drinking; where there is no inordinate desire of honour or ambition, no dread of devil, or of devilish temptation, no horror of hell or of hellish damnation. Where there is no death either of body or soul, but a delightful life, endless and immortal.  
No evil affections or dissensions shallbe found there, but all things shall accord and agree together, because all the Saints of that heavenly region, shallbe of one mind and affection. Where there is nothing but peace and gladness, repose and quietness. Where there is perpetual brightness, not that which now is, but by so much more bright, by how much more blessed; because that city (even as it is written) shall need neither sun nor moon, but God almighty shall enlighten the same, and the lamp thereof is the lamb. Where the Saints shall shine as the stars for all eternity, and those that teach many, shall in brightness resemble the clearness of the sky.  
Wherefore in that place there shallbe no night, no darkness, no concourse of clouds, no austerity of cold or heat, but that temperature of all things, which neither eye hath seen, nor ear hath heard, neither hath it entered into the heart of any man, saving of those, who are found worthy to enjoy the same, whose names are written in the book of life.  
But a greater content than this will be, to be joined in fellowship with the quires of Angels, and archangels, and of all the heavenly virtues, to behold the patriarchs and Prophets, to see the Apostles, and all the other Saints, and among the rest, our parents, kinsfolk, and acquaintance.  
These things without doubt are very glorious; but yet it is more glorious to behold the face of God there present, and the brightness proceeding from the same, which is infinitely great. Finally to see God in himself, to see him & enjoy him in ourselves willbe a prerogative of glory surpassing all the rest in excellency, because we shall see him everlastingly.   

How man can make no other requital unto God for the benefits received from him, but only by loving him. CHAP. XVIII.  
THe soul of man (being famous and renowned by being created according to the image and likeness of God) hath in itself means from God, by which it is always admonished either to remain with him, or to return unto him, if at any time by sinful affections or defects it be sperated from him. Neither hath it means only, by which it may be able to desire and hope for mercy and pardon (when it hath offended) but likewise by which it may presume to aspire to the marriage of the divine word, yea to enter into a league of friendship with God almighty, and with the king of Angels to draw the sweet yoke of charity.  
Love causeth all this, if by the will the soul make itself like unto God, to whom by nature it is already likened, that is by loving him like as it beloved. For it is love alone of all the motions, senses, and affections of the soul, in which a creature may be answerable and make requital to his creator, although in a far inferior degree and measure.  
Where love doth arrive, it carrieth away with it all the other affections, and as a conqueror maketh them captive. Love is sufficient of itself, it is pleasing of itself and for itself. It is the merit, the reward, the cause, the fruit and the help of itself, for by love we are united to God. Love causeth two spirits to become one, making the same will, and the same nill in both of them. Love teacheth us first of all how to behave ourselves, secondly to esteem of all things present, as if they were not, thirdly to contemplate celestial and internal things, with a pure and clean heart. By love first of all honest things are laudably done in the world, afterwards the honest things of the world grow to be contemned, and lastly the very secrets of God are by it seen and considered.   

How God requireth something in us like unto himself. CHAPT. XIX.  
GOd the Father is charity, so is God the Son, the holy Ghost is the love that proceedeth from both of them. This charity and love requireth something in us like unto it, to wit charity, by which we may be joined and united unto God, as it were by affinity of blood. Love maketh no difference of persons, neither doth it know how to behave itself with reverence.  
He that loveth, goeth boldly unto God of himself alone, and talketh familiarly with him, fearing and doubting nothing. He that loveth not, liveth but in vain. But he that loveth hath his eyes always fixed on God, whom he loveth whom he desireth, on whom he thinketh, in whom he is delighted, by whom he is fed; and refreshed. Such a man, that is endued with such devotion, doth so sing and read, and in all his actions doth carry himself with that care and circumspection, as if God were present before his eyes, as indeed he is. He prayeth with that fervor and devotion, as if he were assumpted up into heaven, and presented before the Majesty of God that sitteth on his throne, where thousand, of thousand do serve him, and ten hundred thousand, do attend upon him.  
Love causeth the soul which it visiteth, through love to awaken when it sleepeth. It admonisheth and mollifieth it, wounding it as it were to the very heart. Love enlighteneth those things that are dark, it openeth those that are shut, the things that are cold it maketh hot, it mitigateth the mind, that is forward, angry, and impatient, it chaseth away vice and iniquity, it represseth all desire of carnality, it amendeth our manners and bad customs, and reformeth the spirit, making it to change its fashions. Finally it bridleth the motions of our youth, and our light actions.  
All this doth love, when it is present: but as soon as it depatteth, the soul beginneth forthwith in that manner to become faint and feeble, even as if you should wri●hdrawe the fire from a boiling cauldron or kettle.   

Of the great confidence which the soul hath, that loveth God. CHAP. XX.  
Love without doubt is a greater thing than can be well expressed, by which the soul goeth boldly unto God of itself alone, and adhereth constantly unto him: it quessioneth and consulteth with him upon every occasion. The soul that loveth God; can think or speak of nothing else beside, because it doth contemn, and in a manner abhor all other things whatsoever. The love of God doth change it into himself in that wonderful fashion, as that whatsoever it thinketh or speaketh of, doth as it were taste and smell of affection.  
He therefore that desireth to attain to the knowledge of God, let him love. In vain he attempteth to read or meditate, to preach or pray, that loveth not. The love of God begetteth the love of the soul., and maketh it to attend to itself, God loveth us to no other end, but that we should love him again. When he loveth. he desireth nothing else, but to be beloved. knowing, that those that love him, are by love made blessed.  
The soul that loveth, addicteth itself wholly to the love of God (all proper affections being laid aside) to the end, that by loving him again, it may make some requital for the love received from him. And yet, when it hath poured forth itself wholly in affection, what is it, in respect of the fountain of love, from whence it had his beginning.  
True it is that no true comparison can be made between the lover and the beloved, between the soul and God, between the Creator and the thing created; and yet if it love God to the uttermost of its power, there remaineth nothing, that it can do more. Let not that soul which loveth, be affrayed, let that soul fear that loveth not God. The soul that loveth, is led with promises, drawn with desires, it keepeth secret its own merits, it shutteth the eyes to all worldly honour, and openeth them to the divine pleasure, relying wholly in Christ's protection, and doing all things with a confidence in him.  
Through love, the soul leaveth and estrangeth itself from the corporal senses, to the end, that feeling God, it may not feel itself. This happeneth, when the soul (being alured through God's unspeakable sweetness) doth as it were strale itself from itself, or rather is carried, and slideth away from itself, to the end it may enjoy God with much gladness. Neither is there any thing so sweet, were it not so short.  
Love maketh us familiar with God, familiarity causeth blodnes. blodnes taste, and taste hunger The soul which is touched with the love of God, is able to think, or desire no other thing, but crieth out incessantly with sighs, saying: Even as the heart or stag desireth the fountains of water (when he is pursued) even so my soul longeth after thee, o God.   

What God hath done for man. CHAPT. XXI.  
Almighty God through his great love towards man, came unto man, yea he came into man, and became a man. Through love almighty God being invisible in himself, became visible like unto his servants. Through love he was wounded for our sins.  
In the wounds of my Saviour, is a safe and secure place of repose for those that are sick, and for sinners. In them I dwell securely, for that the bowels of his mercy are apparent by the wounds of his body. Out of the bowels of my Lord, I take unto myself, whatsoever on my part is wanting unto me, because they flow with mercy, neither are there holes wanting, by which they gush forth unto me. Through the holes of his body, the secrets of his heart are seen by me. The sacred mystery of his compassion and pity doth appear plainly unto me; The bowels of our Lord's mercy are apparently seen, in which he hath visited us coming down from heaven.  
The wounds of Christ jesus are full of mercy, full of pity, full of sweetness and charity. It is they that pierced his hands, and his feet, and his side with a lance. Through these holes and clefts may I taste, how sweet my Lord God is, for that indeed he is sweet and mild, and of much mercy, towards all those that in the truth call upon him towards all those that seek him, but especially towards those that love him. Briefly in the wounds of our Lord and Saviour Christ jesus, an infinite ransom, a multitude of sweetness, fullness of grace, and perfection of all virtues, is bestowed upon him.   

Of the remembrance of the wounds of our Lord and Saviour jesus Christ. CHAPT. XXII.  
WHen any unclean cogitation doth assault me, I am wont to have recourse to the wounds of Christ, as to a present remedy. If at any time my rebellious flesh doth chance to throw me down, through the remembrance of the wounds of my Lord, I arise again. When the devil seeketh to entrap me, I forthwith fly to the bowels of my Lord's mercy and he presently departeth from me If the heat of unlawful lust, doth at any time cause any inordinate motion in my flesh; through the remembrance of the wounds of our Lord the son of God, it is immediately mitigated.  
In all adversities I do not find a more sovereign remedy, then are the wounds, which Christ suffered for me. In them I sleep securely, and repose assuredly. Christ hath died for us; and therefore in death nothing can be found so bitter and unpleasing, which is not sweetened and cured by Christ's death and passion.  
My whole hope is in the death of my Lord. His death is my merit, succour, and salvation, it is my life and resurrection; our Lord's mercy, and compassion is the merit, which I rely upon. I am not void of merit, aslonge as I have the Lord of mercies on my part; and sit hence the mercies of our Lord are many. I myself am likewise rich in merits By how much the more powerful he is to save me, by so much the greater is my security.   

How the remembrance of Christ's, wounds, is an approved remedy against all afflictions. CHAPT. XXIII.  
I Have exceedingly sinned, and I know mine offences to be many which I have committed, and yet I do not despair▪ because where sins have abounded, there grace hath superabounded. He that despaireth of obtaining pardon for his sins, denieth God to be merciful. He doth almighty God a great injury, that mistrusteth of his mercy. As much as lieth in him, he denieth God to have charity, truth and power, in which three notwithstanding doth depend my whole confidence, that is, in the charity of his adoption, in the truth of his promise, and in the power of his redemption.  
Now therefore let my foolish imagination murmur as much as it will, saying: Who art thou that speakest after this fashion? how wonderful great (I pray thee) is the glory of heaven, by what merits then do●t thou hope to obtain the same? To whom I will answer confidently, saying: I know to whom I have committed myself: for that through his surpassing great charity, he hath adopted me to be his son: because he is true in his promise, and able to perform the same, and may do whatsoever it pleaseth him.  
I cannot be terrified with the multitude of my sins, if the death of my Lord come into my mind, because my sins cannot o●ercome him. The nails and lance do tell me, that I am truly reconciled to Christ, if I love him. Longinus with his lance hath opened Christ's side for me, into which I have entered, and do rest there securely. He that feareth, let him love, because love chaseth forth fear.  
Verily the whole world doth not afford such a powerful and present medicine against the heat of dishonest pleasure, as is the death of my redeemer. He stretcheth for the his arms on the Cross, and spreadeth out his hands, as one ready to embrace sinners. I purpose to live, and desire to die, between the arms of Christ that hath saved me. There I will sing securely: I will extol thee o Lord, for that thou hast received me, and hast not permitted mine enemies to triumph over me. Our Saviour at his death bowed down his head, that he might give the kiss of peace to his beloved. So often do we kiss God, as we are egged forwards through his love to do good.   

A devout Meditation of the soul, stirring us up to the love of Christ. CHAPT. XXIV.  
O My soul, who art famous by being framed according to the likeness of God, being bought with Christ's own blood, espoused unto him by faith, endowed with the holy Ghost, adorned with virtues, esteemed equal with the Angels, love him, of whom thou art so much loved, attend to him, that attendeth to thee, and seek him that seeketh thee. Love this thy lover, of whom thou art beloved, with whose love thou art prevented, who is the fountain fronwhence thy love proceeded. He is thy merit and reward, he is the fruit, the use, and end of thy love. Be careful to please him, that is careful to please thee, think on him, that thinketh of thee, be pure with him, that surpasseth in purity, be holy with him, that excelleth all others in sanctity.  
According as thou shalt carry thyself towards God in thy conversation, in the same manner will he carry himself towards thee again. He therefore being courteous, mild, and full of mercy and compassion, doth exact of thee, that thou likewise be courteous, mild, sweet, humble, and merciful towards all men.  
Love him (o my soul) who hath delivered thee from the lake of misery, and from the mire of sin and iniquity. Choose him for thy friend especially, who alone will faithfully adhere unto thee, when all other things and friends shallbe taken from thee.  
On the day of thy burial, when thou shalt be abandoned by all thy friends, he will not leave thee, but will defend thee from those roaring and infernali fiends ready to devour thee: yea he will conduct thee through that unknown region, and bring thee into the streets of heavenly Zion, and will place thee there with his Angels before the face of his Majesty, where thou shalt hear that Angelical song: Holy, holy, holy, etc. The Canticle of joy, the voice of mirth and 〈◊〉, thanksgiving, praise, and perpetual Alleluia, is song there everlastingly. There, there is a heap of happiness, supereminent glory, superaboundant gladness, and all manner of goodness.  
O my soul sigh vehemently, and desire earnestly, that thou mayest attain to that celestial city, of which so glorious things are said, and in which is the dwelling place of all those that are truly glad. By love thou mayest mount up thither: because nothing is hard, nothing is impossible to an unfeigned lover. The soul that loveth, ascendeth very often, and runneth up and down familiarly in the streets of the heavenly Jerusalem, visiting the patriarchs and Prophets, saluting the Apostles, admiring the armies of Martyrs and Confessores, and considering the quires of Virgins. Heaven and earth, and all things in them contained, do continually exhort me to love my Lord God.   

How nothing can satisfy the soul, besides God the supreme good. CHAT. XXV.  
IT is impossible that the heart of man should remain constant and stable, if it be not settled in the desire of things eternal, but being more mutable than mutability itself, it passeth from one thing to an other, seeking repose where it is not: for in these frail and transitory things (in which the affections thereof are held captive) it cannot content itself and live at quiet, because it is of so great dignity, as that nothing but the chief good is able to suffice it: it is likewise of that freedom, as that it cannot be constrained to commit any sin.  
Wherefore the proper will of every man, is the cause of his damnation, or salvation: neither can any thing be offered more grateful, than a good will unto almighty God. A good will doth draw down God unto us, and direct us up unto him. By a good will we love God, and choose God, we run to God, and come to God, and enjoy God. O how good a thing is a good will, by which we are renewed, and made like unto the image and likeness of God.  
So pleasing is a good will unto him, that he will not dwell in that heart, in which a good will is wanting: A good will doth cause the blessed Trinity (being of unspeakable Majesty) to come unto it. For God the son doth enlighten the same, with the knowledge of the verity. The holy Ghost doth inflame it, with the desire of virtue. God the Father doth preserve in it, what he hath created, lest it should be lost, and miscarry.   

What the knowledge of verity is. CHAPT. XXVI.  
But what is the knowledge of verity? First of all, it is to know thyself, & that thou study to be such an one as thou oughtest to be, correcting and amending in thyself, whatsoever thou shalt perceive to be blame worthy. Secondly to know & love God, that hath created thee, for in this consisteth man's whole felicity.  
Behold therefore the unspeakable greatness of God's charity towards us. He hath created us of nothing, and given us whatsoever we have. But because we have loved the gift more than the giver, the creature more than the Creator, we have fallen into the snare of the devil by sin, and so have been made slaves unto him. Nevertheless God being moved with mercy, hath sent his son to redeem his servants, he hath likewise sent the holy Ghost to adopt those that were slaves and bondmen, to be his children. He hath given us his son as the price of our redemption, he hath given us the holy Ghost as a privilege of his love and affection; finally he reserveth himself, as the inheritance of our adoption.  
Thus God (as one most loving and full of compassion) through the affection and love which he did bear to man, imparted unto him, not only his riches, but himself likewise, to the end he might recover man, not for any benefit he hoped to reap thereby, but for man's good, and commodity: in so much that God himself was borne of men, that men might be borne of him again.  
What man is there, (albeit his heart were as hard as a stone) whom the love of God thus preventing him doth not mollify and soften? especially such vehement love, that for man's sake he hath vouchsafed to become a man? Who can possibly think man worthy of hatred, whose nature and similitude he seeth in the humanity of God? Verily he hateth God, that hateth man, and so whatsoever he doth, he doth but in vain. For God became man for the love of man, that he that is our Creator, might be likewise our redeemer, to the end, man might be redeemed by one of his own nature  
God likewise hath appeared in the likeness of man, that he might the more familiarly be beloved of man, and that both the senses of man might be made blessed and delighted in him; that is, the eye of the soul in his divinity, and the eye of the body in his humanity: that so our humane nature by him created, might within or without find food in the same, and be refreshed.   

What the sending of the holy Ghost doth effect in us. CHAPT. XXVII.  
Our Saviour therefore hath been borne unto us, he hath likewise been crucified, and hath died for us, that by his death he might destroy ours. And for that his sacred, flesh (as a cluster of grapes) was carried to the press of the Cross, and by the pressing of his passion, the sweet wine of his divinity began to run: the holy, Ghost was sent to make ready the vessels of men's hearts, that the new wine might be put into new vessels. First that men's hearts might be made clean, that the wine might not be spilt and corrupted that was put into them: and lastlie that they might be hooped and bound fast, that the wine that was put into them might not be lost: That they might be cleansed from the joy of iniquity, and fortified against the joy of vanity. For that which is good, could not come, unless that, which is evil were first gone. The joy of iniquity doth corrupt, and the joy of vanity, doth spill and pour out. The joy of iniquity doth mar the vessel, and the joy of vanity doth fill it full of holes. The joy of iniquity is when sin is loved, and the joy of vanity is when things transitory are affected.  
Purge thyself therefore from all wickedness, that thou mayest be made a vessel apt to contain goodness. Pour forth all bitterness, that thou mayest be filled with sweetness. The holy Ghost is joy and love. Expel from thee the Spirit of the devil, and the spirit of this world, that thou mayest receive the spirit of God. The spirit of the devil doth cause the joy of iniquity, and the spirit of the world doth cause the joy of vanity. And both these joys are amiss, for that the one of them is wicked, and the other an occasion of wickedness.  
These evil spirits therefore being expelled, the spirit of God will come, and enter into the tabernacle of our heart, caussing a good joy, and a good love therein, by which is expelled the love of the world, and the love of sin. The love of the world allureth and deceiveth: the love of sin defileth and leadeth unto death: But conrrarily the love of God enlighteneth the mind, cleanseth the conscience, rejoiceth the soul, and showeth God apparently unto us.   

After what manner, he that loveth God, carrieth himself. CHAPT. XXVIII.  
HE, in whom the love of God maketh abode, is always thinking when he shall come to God, when he shall leave the world, when he shallbe free from the corruption of the flesh, having his heart and affection fixed on heavenly things, that by that means he may find true peace and tranquillity of mind. When he sitteth, when he walketh when he resteth, or when he worketh, his heart departeth not from God. He exhorteth all men to the love of God, and commands the same to every one, declaring unto them by his heart, words and actiòs, how sweet the love of God is, and how wicked the love of the world, and how full of bitterness. He laugeth at the glory of the world, reproveth those that are over careful in things temporal, showing them what a foolishness it is, to trust in things that are not durable. He wondereth at their blindness, that affect these things so inordinately, and marveleth what should be the cause, that all men do not forsake them, seeing they are all transitory & soon pass away. He thinketh that sweet to all men, which is sweet to him, that grateful to all men which he he loveth, that vniuer●allie known, which he knoweth. He oftentimes meditateth of God, and by meditating of him, is sweetly refreshed. gathering by so much the more profit by it, by how the more often he doth it. For that which is always sweet to be loved and praised, is likewise sweet to be considered.   

Of true quietness of heart. CHAPT. XXIX.  
THis without doubt is true quietness of heart, when by desire it is wholly fixed on the love of God. Neither doth it covet any thing else, but is delighted through a certain sweetness, which it findeth in that, which it doth possess, and by being delighted, doth exceedingly rejoice. But if it chance to be never so little distracted from thence through some vain cogitation, or worldly occasion, it forthwith hasteneth with all the speed it can to return thither again, esteeming the stay which it maketh else where, to be worse than any banishment whatsoever. For as there is no moment, in which man doth not enjoy the benefit of God's mercy: so there ought to be no moment, in which he hath not God present in his memory.  
And therefore he is guilty of no small sin, who talking with God in prayer, is suddenly distracted from his sight, as it were from the eyes of one that doth neither see, nor hear him. Which happeneth, when any one followeth his evil, and importunate cogitations, and preferreth some base and abject creature (that occurreth to his imagination ● before him that created him: that is to say, by musing and thinking more thereof then of God, whom he ought continually to remember as his Creator, to adore as his redeemer, to expect as his Saviour, and to dread as his judge full of fear and terror   

How every thing that hindereth the soul from the sight of God, aught to be avoided and detested. CHAPT. XXX  
O Thou that lovest the world, look wh●ther thou art going: This way in which thou walkest, is naught, and leads to ruin.  
Ely therefore (o man) fly a little from all earthly occupations, and hide thyself a while from thy tumultuous cogitations. Cast away now all care and solicitude, lay aside all dissension and discord, attend a while unto God, and repose in him at least for some short time. Enter into the closet of thy soul. exclude from thence all things besides God, and such things as aid thee to seek him; which done shut the door against them, that thou mayest the better seek him. Then with thy whole heart say unto God Thy face (o Lord) is that which I desire, thy face is that which I seek for.  
Now therefore (o Lord my God) teach my heart where, and how it may seek thee, where and how it may find thee. If thou (o Lord) art not here present, where shall I seek thee absent? But if thou be every where, why do I not seek thee here? Certainly this is the reason, for that thou dwellest in that light, unto which no man can attain, how then shall I attain to that light, unto which no man can attain? Or who shall conduct me, and bring me into the same, that I may see thee therein?  
Moreover by what signs or semblance shall I seek thee? I have never seen thee (o Lord my God) I have never known thy face. What shall he do (o Lord most high) what shall he do, that liveth in exile so far distant from thee? What shall thy servant do that languisheth through thy love, being cast a far of (as one fo●lorne) out of thy sight?  
Behold he exceedingly desireth to see thee, and thy face i● very far distant from him. He desireth to come unto thee, and the place of thy abode is of that surpassing height, as that no man is able to mount up unto it. He longeth to find, thee▪ but knoweth not thy residence: he coveteth to seek thee, but knoweth not thy countenance.   

How the sight of God hath been lost by means of our sin: and misery hath succeeded in place of the same. CHAPT. XXXI.  
THou o Lord, art my God and my Lord, and ye● I have never beheld thee; thou hast created and redeemed me, and bestowed almost infinite benefits upon me and ye● I have not hitherto either seen or known thee. Finally I was made to behold thee, & yet I have not hitherto permed that, for which I was created.  
O how much is man's misfortune to be lamented, seeing he hath lost that for which he was created! O cruel and hard hap! Alas what hath he lost, and what hath he found? What hath departed, and what hath remained? He hath lost felicity, unto which he was created, and found mis●ry, unto which he was not ordained. That hath departed, without which nothing is happy, and that hath remained, which of itself is nothing but mere misery. Man herefore did ear the bread of Angels, which now he would gladly eat if he could get it; but now he eateth the bread of anguish, being then ignorant of it.  
How long (o Lord) wilt thou forget us, how long wilt thou turn away thy face from us? when wilt thou vouchsafe to look upon us, and hear us? When wilt thou illuminate our eyes, and show us thy countenance? When wilt thou show thyself favourable unto us? Look upon us (o Lord) and hear us, enlighten us, and show thyself favourable unto us. Return unto us, that it may go well with us, because without thee, it ●areth amiss with us.  
Call us unto thee (o Lord I beseech thee) and help us to come unto thee. My heart is grown bitter through overmuch desolation, sweeten it therefore with thy consolation. I have begun to seek thee as one hungry, permit me not to depart away empty. I approach unto thee as one hunger-starved, let me not go away unfedd. Being poor and needy I present myself before thee, who art wealthy, being in misery I cast myself at the feet of thy mercy, humbly craving, that I may not be sent away as an abject without receiving something. I am become crooked (o Lord) so that I am not able to see any other things but those that are here beneath in this vale of misery; raise me and hold me upright, that I may look upward, and attend unto things that are heavenly. Mine iniquities have gone over mine head, they have over whelmed me, and as a heavy burden do oppress me. Deliver me, & vnloade me, lest the infernal pit of hell shut his mouth upon me.  
Teach me to seek thee, & show thyself unto me, when I seek thee: for that I cannot seek thee unless thou teach me, neither can I find thee unless thou vouchsafe to show thyself unto me. Grant me grace therefore, that I may seek thee by desiring thee, and desire thee by seeking thee. Grant that I may find thee by loving thee, and love thee by finding thee.   

Of the goodness of God. CHAPT. XXXII.  
I Confess o Lord, and give thee hearty thanks, for that it hath pleased thee to create me according to thine own image, to the end, that being mindful of thee. I might continually think of thee, and love thee But (alas) my soul is so defaced through the corruption of vice, it is so darkened through the smoke of sin, as that it cannot accomplish that for which it was created, unless thou renew & reform the same.  
Wherefore I beseech thee (o Lord) seeing thou hast given understanding of faith, grant that I may likewise understand (as much as is expedient) that thou art according as we believe, & the self ●ame thing that we believe; & verily we believe thee to be of that surpassing perfection and feature, that nothing can possibly be imagined ei●her greater or better.  
What art thou then o Lord my God. (than whom nothing greater or better can be imagined) but that sovereign and supreme good, which being of itself alone, hath made all other things of nothing? What good therefore is wanting to the chiefest good, from whom all good things do proceed?  
Thou therefore art just, true, and blessed, and all other things the more they are in these like unto thee, the greater is their excellency. But sithence thou art so exceeding just, how is it, that thou art so favourable towards those that offend? Is it not for that thy mercy is incomprehensible? This is a thing kept secret in that unaccessible light, in which thou dost dwell. There without doubt in the most profound and secret depth of thy bounty, is a hidden fountain, from whence floweth that flood of thy unspeakable mercy. For albeit thou art wholly and perfectly just, yet nevertheless thou art likewise merciful towards the wicked, for that thou art also wholly and perfectly good. For if thou were merciful towards none that commit wickedness, it were an argument that thy goodness were the less: because he that is good both to the good and bad, is better than him, that is good only to the good: he likewise is better, who is good to the wicked by pardonning, and punishing them, than he that should punish them only. Thou therefore art merciful, because thou art wholly and perfectly good.   

Of the pleasant fruition of almighty God. CHAPT. XXXIII.  
O Infinite goodness, who surpassest all humane sense, let thy mercy descend down upon me, which proceedeth from thee in so great plenty. Let that flow into me, which floweth from thee. Pardon me by thy mildness, lest thou punish me by thy justice. Stir up thyself now (o my soul) apply thy whole wit, and imagination, and conceive as much as thou canst, how great a good God is. For if all good things in particular are delightful and pleasing, consider with attention how delightful that good thing is, which containeth in it the delight of all good things: neither is it like to that delight which is found in things created, but as far different as the creator doth differ from his creature.  
If then the life created be so pleasing, how pleasing is the life that created the same? If that health which is made be so delightful, how delightful is that, from whence all health hath his original? If wisdom be amiable by the speculation or knowledge of things that are known, how amiable is that wisdom, which hath framed and form all things of nothing? Finally if the pleasures proceeding from pleasant things be so manifold & great, how unspeakable great pleasure is there in him, who ●ath made all pleasant things?  
He therefore that shall enjoy this so great a good, what shall he have, yea what shall he not have? Verily he shall have whatsoever he is willing, and what he is unwilling to have, shall be far from him. For there he shall enjoy those delights of soul and body, which neither the eye hath seen, nor the ear hath heard, neither hath it entered into the heart of man.   

That the chief good is to be desired. CHAPT. XXXIV.  
WHy dost thou then wander up and down o vain man in things transitory seeking pleasures and content for thy soul and body? Love that one good thing, in whom are all good things, and it is sufficient. Desire that singular & sole good, which is all good, and it is enough.  
Tell me (o my flesh) what dost thou love? What dost thou desire (o my soul) In heaven thou shalt find whatsoever thou dost love, there thou shalt find whatsoever thou dost desire. If thou desire beauty or comeliness of person, there the righteous shall shine like unto the sun. If nimbleness, or strength, or freedom of body (such as nothing can hurt or hinder) they shall be like the Angels of God: because that which is sown a natural body, shall arise a spiritual body, to wit, in power not in nature. If a long and healthful life, there shallbe healthful eternity, and eternal health: because the just shall live for ever, and the health of the just is from our Lord.  
If fullness, they shallbe satisfied, when the glory of God shall appear. If drunkenness, they shall be made drunk with the plenty of God's house. If music doth delight thee, there the Angels shall sing praises to God everlastingly. If pure & chaste pleasure doth please thee, there our Lord shall make them to drink of the river of his delight. If thou wish for wisdom, the very wisdom of God shall show himself (being the true wisdom) unto them. If thou affect amity or friendship, they shall love God more than themselves, and one another even as themselves: and God shall love them more than they themselves, because they shall love him, themselves, & one an other by him, and he shall love himself and them by himself.  
If thou love peace and concord; they shallbe all of one will, because they shalt have no other will, but the sovereign will of God. If thou desire rule and dignities, they shall be omnipotent of their will, even as God is of his: For even as God shallbe able to do whatsoever he will by himself, so shall they be able to do whatsoever they will by him: for like as they shall desire nothing but what he shallbe willing to do; so he shallbe willing to do whatsoever they will have him, and what he will have to be done, must of necessity be put in execution.  
If thou aspire to honour and riches? God shall place his good and faithful servants, over much riches: Moreover they shallbe called the sons of God, yea very Gods: and shallbe the heirs of God, and coheirs with Christ. If thou seek security, they shallbe so assured never to lose it of their own accord, as they shallbe assured that God, who so dear loveth them, will not forcibly take it from them, as they shallbe assured, that there is nothing of sufficient power, to separate God and them one from an other. With what words then can so great a joy be expressed, where so great a good is possessed?   

Of the mutual charity of the Saints in heaven. CHAPT. XXXV.  
O Harte of man, poor, & experienced in crosses and calamities, yea overwhelmed with miseries, how greatly wouldst thou rejoice, if thou didst abound with all these aforesaid felicities! Demand of the most secret corners and closerts of thy heart, whether they could contain the gladness, which would proceed from so great happiness. Certainly if an other, whom thou didst love aswell as thyself, should enjoy the same happiness, thy joy would be twice more than before, because thou wouldst rejoice no less for him, then for thyself. But if two or three, or many more should obtain the same felicity, thou wouldst rejoice as much for each one of them as for thyself, if thou didst love each one of them as thyself.  
How unspeakable great joy will there be then, in that perfect charity of innumerable blessed Angels and men, where no man shall love an other less than himself? For every one of them shall rejoice as much for each one of the rest, as for himself. If therefore the heart of man shall hardly be able to contain the joy which it shall conceive at his own proper good, how will it be capable of so infinite many and great joys?  
Moreover seeing by how much the more every one loveth an other, by so much the more he rejoiceth at the others good: therefore as in that blessed felicity every one without comparison, shall love God more than himself and all others that are with him, so he shall beyond all estimation, far more rejoice at the felicity of God, then at his own, and all others that are with him. And albeit they shall love God with their whole heart, mind, and soul; yet all these art not sufficient to declare the dignity of that love, which God will show towards them: Verily although they shall rejoice with their whole heart, mind, and soul; yet all these are not enough to contain the fullness of joy, which he will impart unto them.   

Of the full and perfect joy of life everlasting. CHAPT. XXXVI.  
O My God, and my Lord, my hope, and the joy of my heart, tell my soul (I beseech thee) if this be the joy, of which thou hast spoken unto us by thy Son saying. Ask, and you shall have, that your joy may be full. Because I have found a certain joy altogether full, yea more than full. In so much that the heart being full, the mind being full, the soul being full, and every part of man being full, there shall remain, yet an other joy much more excellent than the former. All that whole joy therefore shall not enter into those that rejoice, but all they that wholly rejoice, shall enter into the joy of their Lord.  
Tell me o Lord, tell me thy poor unworthy servant inwardly in my heart, if this be the joy into which thy servants shall enter, those I mean, that shall enter into the joy of their Lord. But certainly that joy, in which thy elect shall rejoice, neither eye hath seen, nor care hath heard, neither hath it entered into the heart of man. I have not therefore as yet conceived or spoken how much thy elect shall rejoice. Doubtless they shall rejoice as much as they shall love thee; and they shall love thee (o Lord) as much as they shall know thee. And how much shall they love thee? Verily neither eye hath seen, nor ear hath heard, neither hath it entered into the heart of man in this life, how much they shall know and love thee in the next life.  
Give me grace (o my God) to know and love thee, to the end I may rejoice in thee. And albeit during the time of this mortal life I cannot love thee fully, yet let me profit and go forward by loving thee more and more daily, that so at length I may love thee perfectly. Let thy knowledge here increase in me, that there it may be accomplished, that here my joy may be great in hope, and there perfect in deed.  
I beseech thee o good God, let me at length receive that which thou hast promised, to wit, that my joy may be fully accomplished. In the interim, let my mind mediate of it, let my tongue talk of it, let my heart affect it, let my mouth speak of it, let my soul hunger for it, let my body thirst after it, let my whole substanxsce, desire it, until I enter into the joy of my Lord, there to remain for all eternity. Amen.  
The end of S. Augustin's Manuel.     

A WONDERED AND worthy saying of blessed S. Peter Damian Monk of the holy order of S. Bennet, Cardinal of Ostia, concerning the day of death.  
LEt us imagine how the time being now come, in which the sinful soul is to be separated from the bands of the body, with how grievous fear it is terrified, with how great anguish of an afflicted conscience it is tormented. It remembreth the things forbidden, which it hath committed, it beholdeth the commaundments of God▪ which through negligence and contempt it hath omitted It grieveth that the time, which i● had to do penance, hath been so vainly employed, it groaneth that the immutable moment of severe revenge is so near at hand, not possibly to be avoided. It would fain stay, it is forced to depart. It would fain recover that which it hath lost, and cannot be heard. It looketh backward upon the course of its whole life past, and esteemeth it to be but as it were one only little peace, it looketh forward, and seeth infinite worlds of time, which shall never have end. It lamenteth therefore for having lost the joys of all eternity, which it might have gained so quickly It weepeth likewise, that for so short pleasure of the alluring flesh, it is bereaved of the unspeakable sweetness of everlasting happiness. It blusheth to see, that for that substance sake, which is to be m●ate for worms it hath neglected that, which should have been placed amongst the quires of Angels  
At length it lifteth up the eyes of its mind, and considering the glory of the immortal riches of heaven, it is ashamed, that for the love of the beggary of this present life, it hath lost that glory. Again when it looketh downward upon the vale of this world, as upon a mist, and chose seeing above it the brightness of that eternal light, it plainly perceiveth, that which it loved was but darkness, and night. if it could obtain the favour to have some little ●ime allotted to do penance and satisfaction, how austere would it be in life and conversation? how many and how great matters would it promise to perform? How strictly would it bind itself to piety and devotion? In the mean season, whilst the eyesight faileth, whilst the heart panteth, whilst the throat (the voice being lost) doth draw breath with difficulty, whilst the teeth by little and little grow black, and as it were rusty, whilst the countenance groweth pale, and all the members of the body become stiff through cold, whilst these things (I say) and other such like happen, as certain signs of death approaching, all its works and wordess present themselves before it, yea its very thoughts are not wanting, and all these give bitter testimony against it, as against the author of them. All its sins and iniquity, are laid as it were in heaps before its eyes, and those, which it is unwilling to see, it is forced to behold, whither it will or Noah.  
Moreover on the one side of it▪ it beholdeth a terrible troop of dreadful devils, on the other side, a multitude of heavenly Angels. The soul that lieth in the midst, quickly perceiveth, to which of these companies it appertaineth; For if there be seen in it the signs and tokens of goodness, it is comforted by the comfortable speeches of the Angels, and by the sweetness of their harmonious melody, it is alured to come forth of the body. chose, if the darkness, of its deserts, and the d● formity of its filthine, do adjudge it to the left hand, it 〈◊〉 forthwith strooken with intolerable fear, it is troubled through the force of the sudden violence, that is used; it is thrown down beadlonge, and assaulted, and poor soul, is forcibly plucked out of the prison of the flesh, that it may be d● own to eternal torments with unspeakable bitterness.  
Now after it is departed out of the body, who is able to e● press, how many armed troops of wicked spirits do lie in wai●e to entrap it? how many bands of frowning fiends (being ready with cruel torments to afflict it) do beset the way, to hinder its passage? And to the end it may not be able to escape and pass through them, whole legions of them being gathered together (after the manner of soldiers) do assault the same.  
Wherefore to consider these and such like things by frequent meditation, is a sovereign mean to contemn the enticing allurements of sin, to abandon the world, and to subdue the unlawful motions of the flesh, and finally doth cause and conserve in us a continual desire of attaining to perfection, which God of his mercy grant us. Amen.   

A Table of the Manuel of S. Augustin Bishop of Hipp.  

OF the wonderful essence of God. Chapt. I.  
Of the vnsp● akeable knowledge of God. Chapt II.  
Of the desire of the soul thinking on God Chapt. III.  
Of the miserable estate of that soul, that doth neither love nor seek our Lord jesus Christ, Chapt. IU.  
Of the desi●e of the soul, Chapt. V.  
Of the soul's felicity being delivered out of the prison of this earthly body. Chapt. VI  
Of the joy of Paradise Chapt. VII.  
Of the kingdom of heaven. Chapt. VIII.  
How God visiteth, and comforteth that soul, which with sighs and tear lamenteth his absence. Chapt IX.  
Of the sweetness of divine love, Chapt. X.  
Of the preparation of our Redemption, Chapt. XI.  
Of the joy which the soul receiveth by receiving Christ. Chapt. XII.  
That the word incarnate is the cause of our hope. Chapt. XIII.  
How the more we are addicted to divine contemplation, the greater delight we take therein. Chapt. XIV.  
How for Christ's sake we ought to wish for tribulations in this life. Chapt. XV.  
By what means the kingdom of heaven may be purchased and gotten Changed XVI.  
What heaven is, and what happiness is contained therein. Chapt XVII.  
How man can make no other requital unto God for the benefits received from him, but only by loving him. Chapt. XVIII.  
How he requireth something in us like unto himself. Chapt. XIX.  
Of the grea●e confidence which the soul hath that loveth God Chapt XX.  
What God hath done for man. Chapt XXI  
Of the remembrance of the wounds of our Lord, and Saviour lesus Christ Chapt. XXII.  
How the remembrance of Christ's wounds is an approved remedy against all afflictions. Chapt. XXIII.  
A devout Meditation of the soul, stirring us up to the love of Christ. Chapt. XXIV.  
How nothing can satisfy the soul besides God the supreme good. Chapt XXV.  
What the knowledge of verity is▪ Chapt. XXVI.  
What the sending of the holy Ghost doth effect in us. Chapt XXVII.  
After what manner he that loveth God, carrieth himself. Chapt. XXVIII.  
Of true quietness of heart. Chapt. XXIX.  
How every thing that hindereth the soul from the sight of God, aught to be avoided, and detested. Chapt XXX.  
How the sight of God hath been lost by means of our sin: and misery hath succeeded in place of the same. Chapt. XXXI.  
Of the goodness of God. Chapt XXXII.  
Of the pleasant fruition of almighty God. Chapt. XXXIII.  
That the chief good is to be desired. Chapt XXXIV.  
Of the mutual charity of the Saints in heaven. Chapt. XXXV.  
Of the full and perfect joy of life everlasting. Chapt. XXXVI.   
FINIS.