THE SINNERS GLASS. Containing AUGUSTINES Ladder to Paradise. With divers Meditations and Prayers, both for Morning and Evening. Collected out of Saint Augustine and other ancient Fathers.  
LONDON Printed by john Windet for John Budge. 1609.   

To the virtuous and honourable Lady, Anne Windsor, wife to the right honourable Lord Henry Windsor.  
AFter I had collected certain doctrines and Meditations, out of sundry works of Augustine, to mine own private contentment: In time following, some of my learned friends, by chance perusing and liking the order and method of them, it put me in comfort, to make them more known through the Englishing of them. And honourable Lady, first out of that Book (under the name of Augustine) entitled of the Spirit and Soul, I had according to mine own purpose, disposed & framed 15. portions, or particulars out of many Chapters in that book. They are especial & easy teachings to many, that yet know not what themselves are, that thereby (considering and beholding well of what they are made, and their substance, which is of the Soul and Body united, and yet falling too often at variance, will not be persuaded the one by the other) they may, feeling their own misery by it, seek and desire higher after many divine knowledges, which may keep their souls and bodies in unity, and to be at peace with God. Then for the Meditations, that follow, I gathered them out of that blessed man his works, every where when I thought which might move a godly mind: not setting down whole Chapters neither, except four or five, but parcels thereof: and contented partly with brevity, as also some time in a chapter, meeting with the ignorance and corruption of that time, in praying to Saints: I left that part out, which invocation is a sacrilege, not possible to have any office allowed it in prayer through the whole scripture: but by the large authority thereof it is most forcibly extruded. And no doubt, but Augustine in his time found it so, lib. contra Parmenid 2. cap 8. For he sayeth Christian men do together commend themselves in their prayers, but he for whom none maketh intercession, but he himself for all: He is the very, only and true Mediator. And saith Ambrose, lib. de Isaac & anima, He is our mouth by which we speak to the father: our eye by which we see the father: our right hand by which we offer us to the father: otherways then by whose intercession, neither we nor all the Saints hath any thing with God. And I intent not, that these abstracts out of those prayers and meditations, unto part of which I have after my judgement, applied some verses out of the Psalms, should be used of any, for, or as in stead of their prayers, for that cannot be, they have been long sithence offered up by that holy man, they were his own. But now they are to be taken as movers & stirrers up of others, to heavenly contemplation, contrition, and holy sorrow. Our perfect prayer with the duties thereto belonging, riseth of faith and knowledge which cometh by hearing and reading the Scriptures, whereby through the holy ghost, we are made able to seek Christ, and so the invisible father, who is not found elsewhere, but in Christ, that thus we are come to have a certain communication with God, in which (entered into the Sanctuary of heaven) we have to do with three persons, As Gregory Nazianzen upon the Trinity writeth. I cannot (sayeth he) think of one, but presently I am compassed round, with the brightness and glory of three: Neither can I distinguish of three, but suddenly I am brought again to one. And so in our prayers it is with us. Paul saith thus Gal. 4. God hath sent the Spirit of his Son into our hearts, which crieth Abba father, which spirit so sent, proceedeth from the Father and the Son, and sendeth us forthwith to call on the Father, through his Son. And also Rom. 8. That spirit in our hearts certifieth our Spirit, that we are the children of God. And the same most holy 3. persons & one God, keepeth such an immediate course in our prayer, that no Saint in heaven can come between the holy ghost and our redeemer, to entreat him to hear us, or to be joined with him, or to be in his stead for an in tercessor: his leave and worthiness maketh us worthy through his spirit to come to him ourselves. As also that holy Spirit which is the cause that we have knowledge in the Scriptures, prompteth us how to pray how to edify, and how to answer our adversaries, visible & invisible. Moreover most excellent and heavenly knowledge is learned out of the Scripture, in praise of which, and comparing it above all other learn. Augustin saith, de doct. Christiana lib. 2. Whatsoever a man can learn without it if it be faulty, or offensive, there it is condemned. If it be profitable, there it is found. And when whosoever hath found, all things which elsewhere he hath profitably learned, he shall find those things the more abundantly by much, which are learned no where else at all, but in the admirable highness and marvelous humility of the sacred Scriptures. Thus (Madam) signifying unto you the contents of this brief Collection, I pray to the Almighty to enlighten and direct you always with his Spirit, to the increase of true honour through you in this life, and to crown you with glory in the life everlasting.  
Your servant to your honour dutifully affected. Timo. Pimm.   

A confession of our Sins.  
O Lord my God everlasting & almighty Father: I acknowledge and confess before thy holy and high Majesty, that I was bred and born in sin and corruption: and that since my birth I have not ceased, nor do cease daily to transgress thy commandments. In respect whereof. I cannot escape ruin and destruction according to thy rightful justice Notwithstanding, forasmuch as I am sorry that I have offended thee, and do condemn both my ●elfe and my sin: and forasmuch as it hath pleased thee to love us, even when we were thine enemies and for assurance thereof, to give us thy only and well be loved Son, our Lord Jesus Christ, to be a Mediator, and advocate between thee and us, promising that we shall obtain whatsoever we ask of thee in his name.  
Vouchsafe O most loving God and merciful Father, to pardon and forgive me in his name, and for his sake: and not only to cleanse my heart from all vanity and uncleanness, but also to govern and guide me by thy holy spirit in all my ways, that I may live according to thy holy and heavenly commandments all the days of my life, to the glory of thy holy name, through the same thy well-beloved Son, So be it.   

Morning Prayer.  
O God and Father of our Lord jesus Christ, whom no man knoweth but by thy special gift: grant that unto the rest of thine exceeding great benefits towards me, this which is the greatest, that can be bestowed upon mankind, may be added also, namely that as thou hast raised up my body from fast and sound sleep, so also thou wilt deliver my mind from the sleep of sin, and from the darkness of this world: and after death restore the same body to life, as well as thou hast called it again from sleep. For that which is death to us, is but sleep unto thee. I pray and beseech thee, that through thy goodness, this body of mine may be fellow and furtherer of all godliness to my soul in this life, so as it may also be partner with it of the endless felicity in the life to come, through jesus Christ thy Son our Lord. For whose sake and by whom, thou givest us all good and wholesome things to our welfare, Amen.   

Evening Prayer.  
LOrd jesus Christ, to whose unconsumeable goodness we be beholden for all things: which hast granted the cheerful light of the day, unto all men both good and bad to do their business in, and mercifully given them the sweet stillness of the night, to refresh the powers of their silly bodies, and to put away the cares of their minds, & to assuage their sorrows: For so much as thou thyself performest all these things much more beneficially to them that love thee, to whom thou givest a far greater light by the grace of faith, to do all deeds of godliness by, then doth the shining of the Sun unto the world: Insomuch as thy promises never suffer them to faint, but the comfort of thy spirit putteth away all cumberances of mind, far more effectually than any sleep of the body. And the whole man resteth not more sweetly, or safely in any thing, then in thy mercy (O dear Redeemer:) I ●eseech thee, that if I have done any thing this day through humane frailty, & negligence, which hath offended thine eyes, pardon it for thine wont goodness sake, and grant therewithal that this night may be happy to me, by thy prospering thereof, pure by thy preserving of me, & safe from the nightly illusions of wicked fiends, through thy protection, so as this sleep may make both my body and mind more cheerful, and lusty to serve thee to morrow.  
Moreover, because this life hath not one hour certain, whensoever the eventide thereof cometh and the long sleep of the body groweth upon me, from which we shall not wake, till the dead rise again at the sound of thine Angels Trumpet. I beseech thee lighten thou then the eyes of my mind, so as I may not sleep in everlasting death, by the quenching of my faith, but rest in thee, to whom even the dead are alive; Which livest and reignest with the Father, and the holy Ghost, one God world without end, Amen.   

Augustine his Ladder to Paradise.  
BEing busied on a certain day with the bodily labour of hands, when I had begun to consider of a spiritual man's exercise: Four degrees or steps suddenly offered themselves unto my consideration, which were, Reading, Meditation, Prayer, and Contemplation. This is the Ladder of secluded men, of solitary men, wherewith they are lifted up into heaven, it is a Ladder distinguished and noted but with a few degrees or steps, and yet of an unmeasurable, and incredible greatness. The first part of the which is stayed upon the earth, but the uppermost part pierceth the clouds, and searcheth the secrets of the Heavens. These degrees or steps, as in names and number they are divers, so in order and number they are distinguished Whose properties and benefits, surely every of them, what they may bring to pass in us, How between themselves they differ and excel, if any one would thoroughly consider, whatsoever labour or study he shall bestow in them, be shall briefly and easily think and think again upon them, in regard of the greatness of their profit, sweetness, and delight. For Reading is a diligent and earnest looking on the scriptures, with a bending and straining of the mind. Meditation is a studious action of the mind searching out the knowledge of the secret truth, by the leading of one's own and special reason. Prayer, is a devout intention of the mind to God, for the putting away of evil things, and the obtaining of things that are good, Contemplation, is a certain lifting up of a stayed mind to God, tasting the joys of eternal sweetness.  

A description of the parts and duties of those four degrees.  
THerefore the descriptions of the four degrees assigned it remaineth that we should see their parts and duties. Reading searcheth. Meditation findeth. Prayer sueth or maketh intercession. Contemplation, feeleth or tasteth. Whereupon the Lord himself, saith. Seek and ye shall find, knock, and it shall be opened unto you. Seek by reading and ye shall find in meditating. Knock ye by Prayer, and it shall be opened to you in contemplation. Reading setteth the mouth as it were to sound meat. Meditation cheweth and breaketh Prayer obtaineth taste. Contemplation is the same sweetness which gladdeth and comforteth. Reading is in the bark or shell, Meditation in the fat. Prayer in the supplication of desire. Contemplation in the delectation of got sweetness, which that it may appear more plain, I will apply one example out of many. I hear in reading, Blessed are the clean ' n heart for they shall see God. Behold a short sentence, but sweet and manifold in knowledge. I come over and beside to the feed of the soul, as it were of a Grape, the which thing after the soul hath diligently seen into it saith within itself, may there be any good? I will come to my heart and will try if happily I may understand and find this cleanness, for this thing is precious and worthy to be 1 wished for, the possessors of which are called Gods, to whom is promised the sight of God, which is eternal use, which is commended with so many testimonies of holy scriptures. Therefore destring this thing more plainly, to be expounded to itself, it beginneth to chew and break this grape, and puts it into the press, until it moveth reason to search out, whether this cleanness so precious and worthy to be wished for, can be, and how it may be bad.   

The office of Meditation.  
THAN cometh Diligent and earnest Meditation, it farieth not behind, it hath not any thing in the superficie or outside of another, it pitcheth foot, it pierceth the inward parts, it seeketh every corner, it considereth beedely, that he hath not said, Blessed be the clean in body but in mind: because it sufficeth not to have harmless hands from evil work, but that also we should be cleansed in mind from wicked thoughts. Which is confirmed by the authority of the Prophet saying. Who shall ascend into the hill of the Lord, or who shall rise up. in his holy place: even he that hath clean hands and a pure heart. Also this Meditation, it considereth this cleanness of heart which the same Prophet would Think also how careful blessed job was in keeping this, who said, I have made a covenant with mine eyes that I would ●ot think any thing of the Virgin. See how much the holy man strained himself, who shut his eyes least he should behold vanity, lest by chance unawares he should respect that, which afterwards inwardly he might desire. Afterward and after such sort that the prophet hath entreated of the cleanness of the heart, he beginneth to speak of the reward thereof. How glorious and delectable a thing it would be to see the face of the Lord so long wished for, beautiful in fairness above the Sons of men. Now not abject and base not having a hope with which his mother clothed him, but arrayed with a rob of immortality, and Crowned with a diadem, with which his father hath crowned him in the day of resurrection and glory, the day which the Lord hath made. Meditation thinketh, that in that vision, there shall be that fullness of which the prophet speaketh. We shall be satisfied when thy glory shall appear. Do you not percerue how much lie our hath flowed out of a little grape, how great a fire is risen out of this spark, and how much this little text is extended in the same Meditation. Blessed be the clean in heart, for they shall see God. But how much yet might be extended or enlarged, if any one should come that hath proved such things? For I feel that the well is deep and I in these things unskilful, I have scantly sound a vessel, in which I might draw up few things The soul inflamed with these lights, sacrificed with these desires, the Alabaster box of sweet ointment broken, beginneth to savour, not of taste, but as it were of an odoriferous sent. Of this the soul doth gather, how sweet a thing it is, to feel the experience, whereof it hath known Meditation to be so pleasant. But what shall the soul do, it burneth with desire to have it, but it doth not find in itself, how it may have it, and in how much more it searcheth, the more greatly it desireth, whilst it setteth before it meditation, it setteth before it also sorrow, because it understandeth not the sweetness which Meditation showeth to be in the cleanness of heart. For it cometh not of reading and meditating to understand this, sweetness, except it be given from above, for to read and meditate, is as common to the evil as to the good. And those Philosophers of the Gentiles by the leading of reason found out in what the chief of true goodness consisted. But because when they had known God, they glorified him not as God (but presuming on their own power, they said Bee will magnify our own tongues, our lips 〈◊〉 our own) they deserved not to understand what they might see. They vanished in their own thoughts, and their wisdom is devoured, which human study of discipline had bestowed upon them, not the spirit of wisdom, which only giveth true wisdom, which is to say, savoury knowledge, which when it is, in whomsoever that inestimable savour gladdeth and comforteth. And of that it is said, wisdom doth not enter into a malicious soul. For this is of God alone, and as God had given the office of baptizing to many, yet in baptism he hath retained to himself only, the power and authority of forgiveness of sins Where upon John hath said of him distinctly▪ this is he which baptizeth in the holy Ghost. And of him we may say, this is he which giveth the taste or savour of wisdom, he maketh knowledge savoury to the Soul.  
For truly speech is given to many: Wisdom to a few, the which the LORD distributeth to whom he will and how he will.   

The office of Prayer.  
But the Soul perceiving of itself, that it cannot atta●ne to the desired sweetness of knowledge & experience, & by how much the more it cometh to the secret heart, by so much the more God is exalted, it humbleth itself unto prayer saying. Lord which art not seen but of clean hearts, I have searched in reading, I have sought in meditating, how true cleanness of heart may be had that by that means I might know thee. I did seek thy face O Lord, thy face O Lord did I seek. I have long meditated in my heart, and in my meditation the fire waxed not. and my desire more to know thee, whilst thou breakest to me the bread of holy scripture, and in the brea●ing of bread, in which then art more known. And how much more I know thee, I long the more to know thee, not in the bark of the letter, but in the seeing of practice and experience. Neither do I humbly ask this O Lord, for my merits, but for thy mercy. Because I confess I am unworthy and a sinner, but yet the dogs do eat of the crumbs that fall from their master's table. Give me O Lord an earnest of the inheritance to come, at least one drop of heavenly rain, wherewith I may cool my thirst, for I burn with great desire.   

The office of Contemplation.  
WIth these and such burning speeches, the soul doth inflame her desire, like as she doth show her affection. With these incantations she calleth upon her bridegroom. But the Lord whose eyes are upon the righteous, & his ears open only unto their prayers: even those their prayers he tarteth not for, until they shall end their speech, but interrupteth the middle course of their prayer and making speed offereth h●mselfe, and compassed about with the dew of heavenly sweetness, meeteth the longing soul, and anointed with excellent ointments refresheth the wearied soul, comforteth the hungry, fatneth the poor, maketh it forget earthly things, quickeneth it unmindful of itself, in strengthening it marvelously. And as in certain carnal and fleshly pleasures, carnal concupiscence doth so much overcome, that it loseth all the use of reason: So of good right, worthily in this supernal Contemplation, carnal & fleshly motions are quite consumed and swallowed up from the soul, so that the flesh may contrary or gain say the soul in nothing & man become altogether spiritual.   

Signs of the holy Ghost coming to man.  
O LORD how dost thou appear when thou wilt do these things, and what sign of thy coming? Whether are deep sighs and tears witnesses and messengers of this comfort and gladness. If it be so, this is a new meaning, and an unusual sign For what agreement is there of comfort to sighs, of gladness to tears: but yet if these are to be called tears, and not rather the overflowing abundance, of the inward dew powered upon, and a sign of an inward washing, and an outward cleansing. Like as in baptism of Children, by the outward washing is signified and figured the inward washing of the soul, so here the inward cleansing goeth before the outward washing. O happy tears by which, the inward spots are purged, and by which the burning flames of sins are quenched. Blessed are you that so mourn, for you shall rejoice. O soul acknowledge thy Bridegroom with tears, embrace thy long wished for. Now be drunken with the flowing stream of pleasure, suck milk and honey from the breast of his comfort. These be the clean gifts and comforts which thy Bridegroom hath given thee, which are sobs and tears. He bringeth to thee drink with tears in measure these tears are bread to thee day & night: bread truly strengthening man's heart, sweeter than honey and the honnies' Comb. O Lord if these tears be so sweet which are stirred up through the remembrance & desire of thee, how sweet shall the joy be conceived, by the open and manifest sight of thee. If it be so sweet to weep for thee, how sweet will it be to be glad and rejoice with thee. But why do we set forth in common, these secret conferences of that? Why do we endeavour to express eternal affections in common words The unexpert understand not such things in the book of experience: whom the same anointing teacheth. And other ways the outward letter profiteth not the reader any whit. Little savoury is the reading of the outward letter, except it can take the exposition and inward sense from the heart.   

How the Soul remaineth, the fervency of the holy Ghost ceasing for a time.  
O My soul we have a great while prolonged speech. It were good for us to be here with Peter and john, to behold the glory of the Bridegroom and to tarry long with him. But I would to be made here, not two or three tabernacles, but one, in which we might be together, and take delectation together. But as the Bridegroom saith let me depart, for now riseth the morning, thou hast received the light of grace, and the visiting which thou didst desire. Therefore the blessing being given, the sinnow of the thigh mortified, and the name changed from jacob to Israel, the bridegroom long wished for, withdraweth himself for a little time. He withdraweth himself aswell from the foresaid vision, as from the sweetness of the Contemplation, notwithstanding he remaineth as much as to government, as much as to glory, and as much as to peace and unity.   

Here is rendered a cause why the fervency of the holy Ghost leaveth the Soul a little time.  
But thou mayest not be afraid Spouse, nor despair, neither think thyself despised although the Bridegroom withdraw his face from thee a little while: All is wrought for thy good, and of his coming and going away thou gettest profit. He cometh to thy comfert, he goeth away as a warning to take heed, lest the greatness of consolation should heave and puff thee up, lest if always the Bridegroom should be with thee, thou shouldest begin to contemn thy fellows, and attribute such continual visiting not to grace, but to nature. But the Bridegroom giveth this grace to whom he will, and when he will, it may not be possessed by right of Inheritance. It is a common proverb that too much familiarity breedeth contempt. Therefore he goeth away least by too much continuance he should be contemned, and being absent he might be the more wished for: and the more wished and desired, he might the more ardently be sought for. Moreover what is present life, which (in respect of future glory, that shall be revealed to us) is like a riddle, by which now we know in part. For we have not here an abiding City, but we seek one to come. Therefore we should not esteem banishment for a country, a token for a great sum of money. The bridegroom cometh, likewise he goeth away, now bringing comfort, then changing our general state with infirmity, a little while he suffereth us to taste how sweet he is, and before we can fully feel it, he withdraweth himself, and so as it were with spread wings hovering over us, provoketh us to fly, as though he would say. Behold you taste a little, I am sweet, if you will fully be satisfied with this sweetness, run ye after me in to the sweet savour of my ointments having your hearts lifted up, where I am, on the right hand of God the Father, where you shall see me, not by a glass or in a riddle, but face to face, and where your hearts shall rejoice fully, and your joy no man can take from you.   

A care and diligence of the Soul that it be not altogether forsaken of God.  
But take heed thou Spouse how the bridegroom may turn away himself from thee. He goeth not far, and though thou seest not him, yet he full of eyes seeth thee before & behind▪ thou canst never hide thyself from him. He hath also about thee spirits, his messengers most witty, and prudent spies, that they should mark how (the Bridegroom absent) thou behavest thyself, and might accuse thee before him; If they perceive and find in thee any signs of wantonness or scurrility, this Bridegroom is jealous, i● thou entertain an other lover, if thou fancy to please others, he will presently separate himself from thee, and cleave to other young ones. This bridegroom is delicate noble and rich, goodly to behold in beauty above the Sons of men. And therefore he doth not vouchsafe or think worthy to have any other than a beautiful Spouse. If he see in thee a spot or a wrinkle, presently he turneth away his face. He cannot endure any uncleanness. Therefore be thou chaste, be thou modest and humble, that so of thy Bridegroom thou mayst desire often to be visited.   

The office and effects of every one of the degrees by repetition.  
THerefore that those things that are difficultly spoken, joined and united together, may seem the better, let us gather (by repetition) the summ● of such things spoken of before, like as that before noted, may be seen in the foresaid examples, how those steps and degrees may agree together, and as jointly and severally they may surpass or excel either other. For reading as it were a ground work and chief mean; first offereth itself, and in matter being ministered sendeth us to meditation And then Meditation diligently inquireth, what is worthy to be sought for and as it were digging, findeth treasure and showeth it. But when it cannot obtain of itself, it sendeth us to Prayer Prayer lifteth up itself with all vehemency, when it findeth by the sweetness of contemplation, the treasure worthy to be desired. Coming to this, when it moisteneth the thirsty soul with the dew of heavenly sweetness, it rewardeth the labour of these three before. So then reading is an outward exercise Meditation an inward perceiving. Prayer a desire, and Meditation above all sense. The first degree is of beginning, the second of profiting, the third of devoutness, the fourth of blessedness. But these degrees, are so linked together, and are so serviceable, in supplying help one to another, that those going before without those that follow, profit little or nothing, and those that follow without those that go before, seldom or never profit. For what profiteth it to use the time with continual reading, to run over the great acts & writings of holy men, except in breaking and chewing on them, we may suck the juice and pass it through in swallowing it, even to the most inward part of the heart, that out of them we may diligently consider our state or order of life, and study and endeavour to do their works▪ whose deeds and writings we covet to read often. Bubow shall we conceive these things in mind, or how may we take heed, lest in meditating on some of them falsely, and vainly, we should pass the bounds set down of the holy Fathers, except first we shall be instructed by reading or by hearing, for bearing after a certain manner belongeth to reading. Whereupon we were wont to say, not only to have read those books which we read to our selves and others, but also those which we have heard of our Masters. Also what profiteth it a man when he may perceiu what may be done by meditations, except he getteth help by prayer, and God's grace to obtain to them. Every good gift and every perfect gift, is from above, coming from the Father of Lights, without whom we can do nothing. It required prayer of the Samaritan woman, when he said, if thou knewest the gift of God, and who it is that sayeth to thee give me drink, thou wouldst have asked of him, and he would have given thee water of life. The woman hearing this, (as if she had been instructed by reading) meditating in her heart to be good and profitable for her to have this water: Therefore inflamed with desire of having it, turned herself to prayer, saying, Sir give me of that water, that I may not thirst, neither come hither to draw. Note the hearing of the word of God, and the meditation upon it, incited or stirred her up to prayer. For how might she be careful and earnest to ask, except first meditation had moved her? Or what had meditation going before profited her, except prayer following did show what she had requested to attain to. Therefore to the end that meditation be profitable, it behoveth that devout prayer should follow, the effect of which is as it were the sweetness of Contemplation.   

Here are declared all these degrees so to be conjoined, that they are inseparable.  
Out of these we may gather the reading without meditation is barren. Meditation without reading is erroneous. Prayer without Meditation is nothing earnest. Meditation without prayer unprofitable. Prayer with devoutness and obtainer of Contemplation. The obtaining of Contemplation without Prayer is very rare or miraculous. For God of whose power there is no number or end, and whose mercy is above all his works, readeth up Sons to Abraham out of five stones, whilst or as yet hard and unwilling, he bringeth them together to assent, that they may be willing. And so as prodigal (as it is a common saying) he draweth the Ox by the horn, when not called he putteth in himself. Which thing, and if when we read to happen to some men, as to Paul and some others, yet notwithstanding we ought not as in a manner of tempting God, to take upon us divine things, but to do that which belongeth unto us, that is to read and to meditate in the law of God To pray to him that he would help our infirmities, and consider our imperfections. Which he teacheth us to do, saying, ask and ye shall receive, seek and ye shall find▪ knock and it shall be opened unto you▪ For now the Kingdom of heaven suffereth violence, and the violent taketh it by violence. See if the properties of the four degrees aforesaid, in their agreeable distinctions, can bring to pass how they may agree together, and what every one of them may effect, or accomplish in us. Blessed is the man whose mind is at leisure, from other businesses, he always desireth to be exercised in these four degrees, who, allthings that he hath being sold, buyeth that field in which lieth hid the treasure long wished for Mark ye and consider how sweet the Lord is. Who that is exercised in the first degree, héedful & circumspect in the 2. devout in the 3. & in the 4. lifted up above himself, he doth ascend by these (which he hath disposed & set in order in his heart) from virtue to virtue until he may see the Lord of Lords in Zion. Blessed is he to whom it is granted to remain in this highest degree, even a small time, for he may truly say, behold I feel the grace and favour of God, behold I contemplate with Peter and john, behold with jacob I am often times delighted with the embracings of Rachel. But let this man beware, least after this Contemplation in which he was lifted up to heaven, he fall down by any disordinate occasion, into the bottomless pit, nor after that visiting ended, he be turned into lascivious deeds of the world, and enticements of the flesh. When in truth the weak sight of man's mind, cannot long endure the brightness of the true light, let it descend easily & orderly, to some one of the three degrees, by which it had ascended, and by course & turn, now in one, now in another, it may stay, as in consideration of the place and time, then is it by so much the nearer to God, by how much it is the further from the first step or degree. But alas ●he frail and miserable condition of man! behold we apparently see by the leading of reason, and the testimonies of scriptures, the perfection of good life, to be contained in these four degrees; And in these spiritual good things man's exercise ought to be employed. But whois he? and we will praise him. To will is present with many, but with a few to perform, and would to God we were of that few.   

Four Causes which draw us from these four degrees.  
BUT there are Four causes which draw us often times from these four degrees, that is to wit, unavoidable necessity. Commodity of honest business. human infirmity, and worldly vanity. The first excusable, the second tolerable, the third miserable, the fourth culpable. For those whom such cause withdraweth from a holy purpose, had been yet better not to know the glory of God, (then known) afterwards to go back. What excuse shall we have for sin? for justly can the Lord say what should I have done for thee and have not done it. Thou wast not and I have created thee, thou hast sinned, and madest thyself the servant of the Devil, and I have redeemed thee, thou didst run a race of the world with the wicked, and I have chosen thee. When I gave thee grace in my sight & would make an abiding with thee thou despisedst me, and not only hast cast behind thee my words but myself, and hast walked after thine own concupiscences But O good God, gentle and meek, a sweet friend, a wise councillor, a strong h●lper, how vain how rash is he that renounceth thee, that putteth back so mild and quiet a guest from his own heart. O unhappy and dangerous change, to put away his Creator and to receive hurtful cogitations. Yea that secret seat of the holy Ghost, the secret of the heart, which a little time before, bend and applied itself to heavenly joys, so suddenly to be suppressed with unclean thoughts and sins. The steps of the Bridegroom are but yet fresh in it, and now adulterous desires are let in. It evil beseemeth and 'tis a filthy thing, the ears which even now heard the words, which are not lawful for man to speak, and so soon to be inclined to hear fables, and slanders, the eyes which even now were baptized with holy▪ and devout tears, so suddenly to be turned to behold vanities, the tongue which even now sweetly sung the wedding song, which had reconciled the Bride & her bridegroom, with eloquent persuasions, and now lead her into the tavern again, to be turned into vain speeches, to scoffing and scurrility, to forge deceits, and to report evil. Lord be it far from us. But if it happen we slide into such faults through humane infirmity, we should not then despair, but let us run back agine to that mild and merciful Physician who taketh the simple out of the dust, and lifteth the poor out of the mire, and which will not the death of a sinner, he will again cure us. Let us pray God therefore, that those impediments which withdraw us from his Contemplation, that for the present he will mitigate them in us, and hereafter utterly take them from us. Who bring us by those foresaid degrees from virtue to virtue, until we see the God of Gods in Zion. Where the Elect shall not receive the sweetness of Divine Contemplation drop after drop, but (incessantly replenished with the river of pleasure) shall have that joy which no man shall take from them, and peace, not subject to any alteration, peace into itself.  
Amen.    

THE SINNERS GLASS.  

CHAP. I. How God gave the soul to man..  
IN the beginning, God on the sixth day, gave to man and woman reasonable souls, such as continually he breatheth into every one in their creation. My Father saith Christ, worketh even till now, and I also work. The flesh is begotten of the flesh. But one soul begets not an other. Touching all other living creatures, it is said in the first of Genesis. Let the waters bring forth, etc. And let the earth bring forth living creatures, etc. But neither the water nor earth bringeth forth the Soul, for God inspireth that into man. And man hath not original sin, by reason of the soul, but by the flesh, from whence the soul is made guilty of the first fault, or original sin, which the flesh draweth or poureth into the soul, with which flesh the soul is united in person, although differing in nature, for the acts & deeds of the body are of one sort, and the actions of the soul of another. And yet notwithstanding the vices of the body may charge the soul. Because the Soul was given to that end that it should correct the unlawful motions of the flesh, whether they happen by negligence or ignorance. which cannot be excused. Like as when the scholar or servant by the negligence of the teacher or master doth offend, the teacher or master cannot be without blame: So no less can the soul be blameless, when it ought to govern and cause the flesh to obey.   

CHAP. II. A distinction between the spirit and the soul.  
THe Soul and the spirit although they be two words, and names, it is not to be understood, that they are of several essence or being in a man but are clearly one essence, and substance, as self one of pure nature, for in these two words, as there is not understood a double substance, yet in them, there is a difference to be noted, by a double force▪ of the same essence or being in a man. As thus the spirit is taken as the higher, and the soul is taken as the lower, or inferior part. The soul, in that it is a lively, and an everlasting thing, and maintaining life, in the body, is reckoned as it were the lower part. But the spirit in that it is spiritual, flieth up to the highest, and is served from the Soul, that it might be united to God: because as it is written, that cleaving to God is one spirit with him. Happy is that division, of the spirit from the soul, and marvelous, which being lifted up unto the Lord, is transformed into his Image. And thus, at that present & instant lifting up of the Spirit, the soul which is the inferior part, is most quietly in peace▪ and great tranquillity. And the spirit which is the higher and purer part, is exalted into excellent glory, and rejoicing. My soul, saith the virgin, doth magnify the Lord, and my spirit rejoiceth in God my Saviour. Men may perceive, being touched by the word of God, either in their sorrow and contrition (being cast down by the power of the same word) or comforted thereby, how the soul and spirit are divided. For as the very truth saith, the word of God is quick and of great force, more piercing than the two edged sword, even reaching out to the division of the soul, and the Spirit. So that no division amongst men is so much to be marveled at, as when that which is essentially one, and individeable, should be parted in itself. Now before that this soul and spirit do leave our bodies, we must consider and understand an other spirit, a leaged by the Apostle, which is the grace of the holy spirit, the which the Apostle doth pray that it may remain in us sound, and whole, because that spirit doth fly from that which is feigned, and removeth itself from the thoughts which be without understanding. Therefore with continual Meditation, we should exercise ourselves and consider our miseries and wants, our labours and sorrows. For we entered into this life with mourning, and live in it with travel, and must again put it of with pain and fear. Therefore we ought to think, how short our life is, how frail a life it is, how certain it is that we shall die, and how uncertain the hour of death is. Let us consider with how many bitter griefs life is mixed, if any thing be sweet and joyful, in the way of this life fanning on us, how deceitful it is, and to be suspected: how unconstant and transitory it is, whatsoever the love of this world bringeth forth, whatsoever show or temporal bravery it promiseth. On the other side, let us consider, the pleasant beauty, and sweetens of our heavenly country. Let us take heed and well weigh from whence we are fallen, and where we lie, what we have lost, and what we find: that on both parts we may understand, how much we ought to mourn and lament in this exile, and banishment. And then hereupon it is that Solomon saith, he that setteth before him knowledge, setteth before him sorrow. Because, by how much the more a man knoweth his evils, by so much the more he hath cause and aught to sigh and groan.   

CHAP. III. How man is made to the Image of his creator.  
THe reasonable soul & belonging to understanding, is made according to the Image & likeness of God that it may know the creator by his Image, & love him because of his likeness: for according to the image of God, it hath reason, and according to his likeness it hath love or charity, for as the creator which created man according to his own Image, is charity good and just, patient & meek, pure and pitiful with other notable and holy virtues read of him. So a man is created, that he should have charity, that he should be good and just, patient and meek, pure and pitiful. Which virtues, any man, by how much the more he hath them in himself, by so much the nearer he is to God, and beareth the greater likeness of him his Creator. But if any man, by the wrong ways of vices, and the crooked turnings of evils, doth out of kind, wander from this most noble likeness of his creator, than it shall become of him, as it is written, A man when he was in honour did not understand▪ etc. for what greater honour may there be to a man, then to be made according to the likeness of his creator, and to be adorned with the same robes of virtues, that he is of whom it is read. The Lord is King, and hath put on glerious apparel, etc. Which is, that he is glorified with all the shining of virtues, and garnished with the honour of all goodness. What greater disgrace may there be to man, or unhappier misery, that this glory of his Creator being lost, he should slide and fall into the deformity, and unreasonable similitude of a bruit Beast. Wherefore let every man, more diligently have his mind fixed, into the excellency of his first state and condition, and acknowledge in himself, the most worshippfull Image of the holy Trinity: and strive with himself, to obtain the true honour of the divine likeness, by the nobleness of good conditions, and manners, and the exercise of virtues, that when he shall appear, what he is, than he may show himself, like unto him that marvelously made him to his likeness in the first man, and more marvelously renewed him in the second.   

CHAP. FOUR That the soul is no part of God.  
THe soul is no part of God, the mutability into which it runneth proveth that, for God is immutable, or unchangeable. The soul is often changed, by reason of sin, and sometime changed by reason of pain, and being damned, becomes most miserable. Yet nothing may hurt it, but when it departeth from God. It departeth, when it sinneth, whereupon the miserable runagate from God, is tormented. Severed from one, it is scattered into many things, and by reason of the intemperance of it, is made as it were sick, and corrupt, and is become discomfited, and grieved. Therefore the bodily senses (the memory being distempered or disturbed) are disquiet and heavy, they are made feeble, and dismayed. Then the flesh doth suffer, then faintings begin, and violent death hovereth about. Surely a man turned from God by sinning, is froward, and unfortunate, because he disagreeing with God, is also at discord, and discontent with himself, and bringeth pain of himself into himself.   

CHAP. V. That the soul is immortal.  
A Man consisteth of body and soul, and whatsoever is seen, with these bodily eyes, is made for the body, the body for the soul, but the soul for God: that when the body returneth to the earth, out of which it is taken, the spirit may return to God, who gave it. The soul giveth life to the flesh, when it cometh, (no other ways then the Sun giveth light to the day) and it causeth death when it departeth: yet death doth not consume the body and soul, once joined together, but parteth them until both of them come again, to their first original or beginning. And lest any man should think, the soul to be consumed by the death of the body, let him hear what the Lord saith in the Gospel: Fear ye not them (saith he) which kill the body, but the soul they cannot kill.   

CHAP. VI Of the love and friendship between the body and the soul.  
wonderful is the fellowship of the flesh and the soul, the breath of life, and the clay of the earth: for thus it is written, God made man of the clay of the earth, and breathed into his nostrils, the breath of life, giving to him sense, and understanding, that by sense, he should quicken the clay assotiated to him: and by understanding, he should rule and govern it, and by that understanding, he should enter inwardly into himself, and behold the wisdom of God; and that by sense, he should go forth, and behold the works of his wisdom. By understanding he hath enlightened man inwardly, and to sense he hath abroad, beautified, and made things so fair that man might find delight, and recreation in both of them: felicity inwardly, and outwardly: and abroad pleasure and gladness. But because the outward good things cannot endure long: man is commanded to return from them, to things inward, and from those inward things, to ascend to higher matters. For, of so great a dignity, is the state and condition of man, that no good thing, besides the chief good, may suffice him. It is very miraculous, that such diverse & contrary things, one from the other, might conjoin together in one. Neither less marvelous is it, that the everlasting and living God, hath joined himself to our mould and clay, that God and clay should be united together, so great a highness, and so much baseness: for nothing is higher than God, and nothing more base than slime and clay. marvelous was the first conjunction, and marvelous the second, nor less marvelous shall the third be, when men, Angels, and God, shall be one spirit. For with the same goodness is man good, with the which the Angels are good, and with that self goodness, both, and either of them are blessed. If so it be, that both do desire the same thing, with the same will and the same spirit. For if God could join such a differing and unlike in nature, as is of the flesh and soul, to be of one league, confederacy and friendship, no doubt, it is as possible for him, to exalt and extol a reasonable spirit, to the partaking of his glory, which is brought low, even to the company of an earthly body, that the same body being glorified, it may be to it a glory, which was a burden, yea even to the fellowship of those blessed spirits, which have continued still in their brightness and purity. Very certainly the most highest hath created man to that purpose, of his only and mere love, without any necessity, that he might become partner of his happiness, If therefore so much joy, and so great gladness, is in this temporal life, which consisteth by the presence and company of the spirit, in a corruptible body, then how much more gladness, and joy shall there be in the eternal and everlasting life, which consisteth by the presence of the Godhead, in a reasonable spirit. Therefore let the body be subject to the soul, and the soul to GOD, and it shall be one spirit with him, so that it remain in humility, and acknowledge the grace and favour of him the Creator of it, by whom it is to be exalted and glorified.   

CHAP. VII. For what cause the soul is united to God.  
IT is his commandment, that we should abide in his love, Abide you, saith he, in my love: For my love he hath coupled man unto him that he should have him always, and should ever remain in him, delighting, rejoicing, and magnifying of him, and in him. Man is coupled by love unto his Creator: for it is the only bond of love, that bindeth them together. By the love of God, all of us cleave unto him: by the love of our neighbour, we are all one together, that the goods of all should become the goods of every one, and whatsoever any one hath not of himself, he should possess it by another. Charity and love is the way of God to men, and the way of men to God: for through love God came to men, he came into men, and he was made man. By charity and love men love God, they choose him above all things, they fly unto him, and live to him. So familiar is charity with God, that he will have no abiding place, where Charity is not. Then if thou hast love and Charity, than hast God, because God is charity.   

CHAP. VIII. A persuasion to love God.  
WRetch that I am, how much ought I to love my Lord my God, who made me when I was not, redeemed me when else I had been lost, and perished. I was not, yet he made me of nothing, neither stone nor tree, nor bird, nor any of the brute creatures. But his pleasure was to make me a man, he gave me life, senses and discretion. I had perished, he descended to mortality, he took upon him mortality, he suffered his passion, he overcame death, and so restored me. I had perished, and had been cast away, because I was sold in my sins. He came after me to redeem me, he weighed the price of his precious blood for me, and by that mean brought me back from exile, and redeemed me from bondage. Also he called me by his name that the memorial of him should always be with me. He anointed me with the oil of gladness, with the which he was anointed, and that of Christ I should be called a Christian. So his grace, and mercy, hath always prevented me. He my God hath often delivered me from many perils, and dangers. When I erred, he led me forth of it. When I was ignorant, he taught me. When I sinned, be corrected me. When I was sad, he comforted me. When I despaired, be strengthened me again. When I fell, he reared me. When I stood, he held me. When I went he led me. When I came, he received me. This and many other things, my Lord my God, did for me, of which his goodness, sweet it is to me, ever to speak of, always to think of, and always to give him thanks for. And I desire him, that for all his benefits, I may for ever prayss him, and love him: for as he is an aider to every one, filling and satisfying every one, having care over all, and aswell provident to every one, as to all: so I see him wholly busied for my safety. So that if I will regard mine own safety: he is as though forgetful of all men, and would attend only on me. He showeth himself ever present, offereth himself ever ready, if he might find me ready. Whither soever I turn myself he forsaketh me not, except I first forsake him. wheresoever I will be, he departeth not because he is every where. So that wheresoever I go I may find him, with whom I may be. Likewise, whatsoever I shall do he standeth by, as if he were a continual overseer of all my thoughts, purposes, and deeds, When I do diligently consider these things, I am confounded, both with fear & great shame, because I behold him every where present with me, seeing into all my secrets, for there be many things in me before his eyes, of which I am ashamed: and for which I greatly fear to displease him. Neither have I for all these things anything to render him, but only I will love him, for there is nothing better, or more becoming then to render that by love, which was given for love.   

CHAP. IX. Of the inward sense, and the outward.  
THere are two senses in man, one inward, and an other outward, and either of them hath his good, in which it is recreated and comforted. The inward sense is refreshed & comforted in the contemplation of divinity: the outward sense, in beholding of matters belonging to men. Wherefore God was made man, that he might make blessed the whole man in himself, and that the whole conversion of man, might be to him, and that all the love of man should be in him. But this is all the good of man, that whether he should go in, or go out, he should find comfort in his maker, comfort abroad in the flesh of his Saviour, comfort inwardly in the Godhead, and divinity of his creator. But there is an evil following this great good, because (the good lost that was within) the soul is gone forth to straying goods that are abroad, and made a covenant with the delights of the world, reposing upon them: not regarding the absence of his inward good, in that that he possesseth his consolations in strange goods. For whilst the outward carnal sense useth his good, the inward sense of the mind, lieth as it were asleep, for he doth not know the goods of the inward sense, which is taken and ensnared, with the jollity of outward things. For he that delighteth in the flesh, liveth and abideth therein, fleeing the griefs and sorrows thereof, by all possible means▪ but of the wounds of the soul he is utterly ignorant, neither seeketh he any remedy for them. But here in this world, if he be not cleansed of that fleshly sense, the same flesh being put off, the soul shall feel the pains of those wounds, it hath received by the pleasures of the outward sense, in what worldly things soever.   

CHAP. X. That a man may know how he is disposed to good or evil.  
THere be two things necessary to us, by which we should know ourselves, that is to say, how we are disposed to evil, and how to good. Prone we are to evil, and if the mercy of God keep us not, likely we are of ourselves to fall into every vice: nor to rise from them, except the mercy of God follow us at hand, to hold us up. The Prophet well knew this when he said, Thy mercy O Lord, is before mine eyes, which keepeth me, and let thy mercy follow me, that it may sustain me. Weak and unable we are to goodness, neither without the grace of God to do any good, or able to persevere in any good thing. This also the Apostle did know, when he said: By the grace of God I am that I am, and because his grace in me is not in vain, his grace remaineth in me. This double knowledge had Abraham of himself, when he said, Behold I have taken upon me to speak unto the Lord which am but dust and ashes. In truth man is but dust: for as dust is forced about with every wind and is cast down and there remaineth. So man may fall into every vice, neither can move to rise except the mercy of God aid him. Also man is ashes, because as ashes bringeth forth neither bud, nor sprout of itself, neither the received seed springeth out of it: So a man neither can do good, nor remain in any good thing, without the grace of God. Therefore we ought to render great thanks unto God, because he hath granted many good things unto us, and many evils that we have done he hath pardoned us, and hath preserved us from many evils, which we might have done, as likely as many others which we have committed & done. for what evil soever we have not done, it is through his mercy that we have not done it: for if he had suffered it, surely we had done it aswell in deed as will. And in sooth I do not know, whether we ought to love him more for those things, which he hath forgiven us, or for those sins which he hath kept us free from. For although we have not done them, we ought to think as if we had done them, and as though he had forgiven them: for somuch as we had at the least done them willingly, if he had suffered it. In very truth whosoever in such manner doth acknowledge himself, he is both humble before God and men. He loveth God, and all men for God his sake. And if he have perfect charity, he judgeth no man, he accuseth no man he condemneth no man, he beareth no malice, he moveth no brawls, ●ée soweth no discord, he doth not persecute innocents he h●re●● not those which reprove him, he committeth no theft, no false witness, no perjury, he slandereth no man, be hurteth no man, he hateth none, but loveth all men. It is written, ye shall love one another: for so familiar is charity with God, that he will not dwell in him in whom charity is not. Who so ever therefore hath charity, hath God, because God is charity. And who so hateth one man, looseth God, and the good that he doth Wherefore let every one be careful least for the hating of one man he looseth God, and every good thing.   

CHAP. XI. That every man should know himself.  
KNow thyself, know from whence thou comest, and whither thou shalt, how thou livest, how much good thou dost or failest therein, how far thou art from God, or how near, not as in space between places, but in the likeness and unlikeness of good life and behaviour. Know how thou art a man, whose conception was in sin, to be borne in misery, to live in grief and pain, and that to die there is no remedy. Certain is it that thou shalt die▪ but uncertain how, or when, or where. because death expecteth thee every where. And thou, if thou be wise expect it ever. Therefore carefully take heed what thou dost, or what thou oughtest to do: if thou hast anything to do, do it. If it be to do good, mix it not with any evil: if it be good, that thou shouldest do accomplish it with much uprightness as thou oughtest, If it be for another, do it as if thou shouldest do it for thyself. If thou thyself dost good, do it so well that it be a good example to others. And thus, as the Prophet David sayeth and willeth▪ Thou shalt decline from evil, and do good.   

CHAP. XII. What Meditation is.  
BY Meditation we may the better know God & ourselves. Meditation bringeth knowledge, knowledge bringeth compunction, compunction causeth devotion, devotion causeth prayer. Meditation is an often moving of the mind, very diligent and foreseeing, to search or find out the meaning of things, which are hard to be understood, and to bring secret things to knowledge. Knowledge or learning, is when a man is enlightened by often. Meditation, to the knowledge of himself. Compunction, is when through the consideration of his own evils, the heart is touched with an inward grief. Devotion is a godly and an bumble affection towards God. Hamble by the knowledge of his own infirmities, godly by the consideration of the divine mercy. Prayer is a devotion of the mind, converting to God, through holy and humble affection. Affection is a certain self will, and sweet inclination of the mind, wholly towards God: for there is nothing moving God so much to love and mercy, as the pure affection of the mind. men's natures is to love and praise the knowledge of heavenly and earthly things. But they are much better that prefer before this knowledge, the knowledge whereby to know themselves. For truly more praise worthy is the soul, that knoweth his own infirmity, and misery, than it which searcheth the course of the stars, and natures of things. For the soul which waiteth upon the Lord, moved by the fervency of the holy Ghost, and imbaseth itself before him in his love: and though not able, yet willing to enter into him, and he shining o● that soul, it waiteth on him, and findeth him, and acknowledging the grief of mind not to be compared to his mercy, hath good cause meekly to weep, and to beseech him, that he will have mercy and compassion on it, and to put from it all misery. This poor soul, needy and sorrowful, knowledge puffeth not up, because love and charity edifieth and establisheth it. For man setteth before him knowledge, that is to know himself, and his own infirmities, rather than to know the force and virtue of herbs, and the nature of all living creatures, and setting before him this knowledge, he setteth before him grief and sorrow: that is, in what he hath rebelled, and lailed in, in this his life and pilgrimage in the earth, considering of his own country which he is to go to, and to see his living and eternal God. He sorroweth that he is kept in banishment and exile, because he is delayed and put off from his kingdom. He sorroweth whilst he calleth to mind, what and how great evils he hath done, and what intolerable pains for them he is like to suffer.   

CHAP. XIII. That the soul cannot contain itself in good thoughts.  
WHen I do consider what the nature of the Soul is, which can give life to the flesh, but cannot as it desireth contain itself in good thoughts, I do find a certain spirit belonging to understanding, living by the power of the Creator, and quickening the body, which it nourisheth and maintaineth. But notwithstanding subject to vanity and changeableness, which often times mirth and gladness lifteth up, fear troubleth, iniquity mortifieth righteousness reviveth, for in truth the life of the Soul is God, the death of the Soul is sin, for it is said by the holy Spirit, that the soul which sinneth shall die, but that Soul which hath done judgement and righteousness shall live and not die. In such sort is the soul immortal that it cannot die, and in such sort mortal that steamnot but die. By mortality it is mortal. & by immortality it is immortal. Wherefore to the wretched and accursed, death is without death, end without end, weariness without weariness, because death ever liveth, and the end shall ever begin, and weariness shall not know to be weary: death shall kill, and yet not end life: pain shall torment, and shall not put away fear and horror: the flame shall burn, but not drive away darkness: for there shall be in fire darkness: in darkness horrible fear: and in burning unspeakable torment▪ Thus the reprobate cast into hell fire, shall feel in their punishment sorrow & pain and in the extremity of sorrow, shall be strooken with fear, and shall ever suffer and ever be afraid, because ever tormented without end, they shall ever live without hope of pardon, and mercy, which is a misery above all miseries: for after so many thousand of years in number as they have had hairs on their head, how many soever they were, if they should hope to end their pains then, yet they should much the better endure them. But because they have no hope, nor shall have, they shall faint in despair, and shall not suffice their torments. Of them it is written by Esay the Prophet, Their worm shall not die, and their fire shall never be put out, because, neither they shall ever be consumed. The worm shall gnaw their conscience, the fire shall burn their flesh: and because they have forsaken their Creator in heart and body, they shall be punished both in heart and body, & when the soul shall be separated from the blessed life everlasting, the body shall be subject to everlasting punishment. There shall be fear and heaviness of heart, mourning and sorrow. There shall be the tormentors sitting, the worm gnawing, the fire consuming, sins discovered, the guilty punished, and all this everlastingly. Who soever shall come to these torments, shall never go out again, where they shall see detestable monsters of devils, and the ugly shapes of them. And they shall also see, in the torments of fire their mates, and followers, which against the commandments of God, they have loved in unlawful love, and lust, and beholding their destruction, it shall afflict them in the increasing of their damnation. Such shall not see God, which is the most misery of all miseries: for who can express what a pain it is not to see the Creator, and framer of all things, the redeemer and saviour of the faithful, the King of heaven and earth, the Lord of all, by whom we are, we live, and have knowledge. Therefore it behoveth us on every side, that we circumspectly look about us, & every where watch, that we commit no evil, or do not those things rightly that we are commanded to do. And in those things rightly done, that we be not proud in our thoughts therefore: for many through their virtues that way have fallen headlong into hell.   

CHAP. XIIII. Of the evil Angel.  
IT is said that Satan doth fill the mind of some, not entering into them and their senses, but (enticing and inducing them by guile and iniquity) doth by every malicious mean, bring lewd motions, and alluring vices into their thoughts. But the devil doth not fill the soul by participation of nature, or substance, as some think, as an inhabiter therein, but by fraudulent deceit and malice, filleth them whom it is said he dwelleth in: for it only belongeth to the Trinity, to fill the nature and substance which it hath created.   

CHAP. XV. That we desire and seek after good things.  
Whosoever truly and unfeignedly be waileth his sins and will fear to commit sin, and will rebuke himself in his smallest faults, remembering how much he hath offended in the greatest. And although with how great virtue soever his mind may be mighty, and with how great constancy it may be in force, yet childishly notwithstanding, some fleshly toys will outwardly bewray themselves. And except with a certain manly vehemency, they be restrained, they draw the weak mind to all frailties and lightness, wherein if by long custom it be enured, when it would rise it cannot, being pressed down by the weight of evil use and custom. Therefore as the Apostle saith, who soever standeth, let him take heed he fall not: and if he fall, let him with an humble & contrite heart very quickly rise again, let there be no deferring. Let him be the ●um●ler in his own conscience, the earnester and readier to repentance, and the waryer not to offend again: for whosoever through the only desire of heavenly blessedness hateth these temporal things, and loveth nothing of this world, and seeketh only his after everlasting Country, shall be comforted and sustained with great peace and tranquillity of mind. How much the clearer doth man see God, when he findeth himself with h●m alone. For nothing is more present than God, and nothing more secret. We ought to desire therefore a separation of the mind, from the swarm of earthly delights and desires, and then driving out from the inward of the heart, the commotions of unlawful imaginations & thoughts: we should labour with diligence to our heavenly Country, for the love of eternal rest. Let us deeply consider what those companions of Angels be, what that fellowship is of blessed souls. What is the Majesty of the vision of God, and how God doth comfort his Saints with the sweet everlastingness thereof, For no man in this life, can worthily weigh in his mind how great that felicity is, to see God face to face, how much sweetness to hear that Angelical melody, how much gladness to enjoy the company of all saints. For every one shall rejoice so much at the blessedness of the other, as at his own unspeakable joy. In that glory, I bebeholde nothing more willingly, I find nothing more delectable to contemplate, than the affection of the inward love, wherewith every one shall love the other so much as himself, & God more than himself, and God shall love them more than they shall love themselves and that in perpetual joy. There we shall see nothing strange, we shall love nothing out of order, we shall hear nothing to offend out ears: for all things there are agreeing, all things delightful, all things quiet. There is all felicity, all pleasantness, all gladness, all things goodly to behold, all beauty, all sweetness. Whatsoever is needful, and whatsoever to delight is there, as all riches, and all dainties, all rest, and all solace. There is continual tranquillity, pleasant sayrenesse, eternal joyfulness, joyful and honourable praise, and the full knowledge of all good things. For what may be wanting there where God is, which wanteth nothing. How many so ever be there, are as Gods: neither it needeth that the one say to the other, know God, for all knoweth him, and beholdeth him, all praise h●m and love him. They know him without error, they see him without end, they praise him and love him without weariness. They ever see him, and desire to see him, so much worthy he is to be seen. They ever love him and ever desire to love him, so sweet is he to be loved. And by how much they love him, by so much the more they will love him, he is so delightful to be enjoyed. In this delight they repose themselves, being full of God, full of all blessing and sanctification, and cleaving ever to blessedness, they are blessed, and happy, beholding ever eternity, they are eternal. And joined to the light, are made light, beholding ever unchangeableness, are changed into unchangeablness. So much the more willinglier they behold him, in how much he is the sweeter, which countenance is holy and merciful, his face honourable, his speech pleasant. O blessed sight to see the King of Angels in his honour, to see the holy of all holy, by whom all are holy. To see him is the chiefest felicity, the chiefest joy, a blessed life, and life everlasting.    

Godly Prayers.  

A Prayer to God the Father to vouchsafe to help mankind.  
ALmighty God the overseer and searcher of my heart, I do most humbly confess the omnipotency of thy Majesty, and the majesty of thy omnipotency. But how thou hast vouchsafed to help mankind, to the end of all ages, as I believe in my heart to righteousness and justification: so with my mouth before thee, I confess to my comfort and salvation. Thou only indeed God the father art never read as sent; but the Apostle writeth so of thy Son, which is, when the fullness of time came, God sent his son. When he saith he sent, he apparently showeth that he came sent into this world (as borne of the blessed virgin) he appeared in the flesh▪ very true and perfect man. But what is it that the chiefest of the Evangelists saith of him: he was in the world, and the world is made by him. In truth thither he is sent in humanity, where he was ever, and is, touching his Gothead. Which sending I assuredly believe with all my heart, and confess with my mouth to be the work of all the holy Trinity: But how hast thou loved us, holy and good▪ Father, how much hast thou loved us merciful maker, which also hast not spared thine only Son, but hast delivered him for us wretched sinners. He was subject and obedient to thee, even unto the death yea to the death of the cross, taking up the ha●● writing against us, of our sins and nailing it to the Cross, crucified sin, and slew death: he only free amongst the dead, having power to lay down his life for us, and to take it again for us. Therefore is he a conqueror, and a sacrifice for conquest, and therefore a conqueror, because a sacrifice to thee for us: a Priest and an oblation, & therefore a Priest because an oblation or offering. Worthily have I a strong hope in him, because thou shalt heal through him all my griefs and weakness, who sitteth at the right hand and maketh intercession for us. For Lord my languors, and griefs are great and many, many they be and great, for the Prince of this world hath many things in me, I know and confess it. But I beseech thee deliver me through our redeemer, sitting at thy right hand, in whom no evil may be found. Through him justify me, which hath done no offence, neither was there found any guile in his mouth: through him our head, in whom is no spot, deliver me,, a member of him although very slerder and weak, I beseech thee deliver me, from all my sins, imperfections, faults, and negligences. Replenish me with thy holy virtues and make me to prevail in good usage and behaviour: make me for thy holy names sake, to persevers in goodness even to the end according to thy will, Amen.   

A Prayer to God the Son.  
Obountiful jesus, O sweet jesus, O jesus, the Son of the blessed virgin Mary, full of mercy & truth. O sweet jesus, have mercy on me, according to thy great mercy. O gracious jesus, I beseech thee by that precious blood, which thou hast vouchsafed to shed for us wretched sinners, upon the altar of the Cross, that thou wilt cast away all mine iniquities, and that thou wilt not despise me, humbly praying thee, and calling upon this thy most holy name jesus, this name jesus is a comfortable name, for what is jesus but a saviour. O bountiful jesus, which hast ●reated me, and redeemed me with thy precious blood, suffer me not to be damned, whom thou hast made of nothing. O good jesus Christ▪ let not mine iniquity destroy, whom thy omnipotent goodness hath made and created. O sweet jesus reknowledge that which is thine in me, & wipe away that which is contrary, from me. O good jesus have mercy on me, whilst time is of taking mercy, lest thou shouldest destroy me in time of thy terrible judgement. O good jesus, if I wretched sinner, from thy true justice have deserved everlasting punishment for my most grievous sins, yet having a sure confidence, I appeal from thy true justice unto thine unspeakable mercy, until thou hast compassion on me, like a loving Father, and a merciful God. O merciful jesus, what profit is there in my blood, if I descend into everlasting corruption. For O Lord the dead shall not praise thee, neither such as go down into hell. O most merciful jesus have mercy on me, O most sweet jesus be unto me wretched sinner a favourable judge. O jesus the health of those that put their trust in thee. O jesus the health of all that believe in thee, have mercy on me. O sweet jesus, the remission of all my sins. O jesus son of the virgin Mary, pour into me grace, wisdom, charity, chastity, and also a holy patience in all mine adversities, that I may perfectly love thee for ever world without end, Amen.   

A Prayer to God the holy Ghost.  
Give sentence with me O GOD, and discern my cause against the ungodly people.  
Teach me to do thy will because thou art my god, I believe, in whom soever thou dwellest, thou buildest there the long abiding place of the Father and the son together. Blessed is he that shall deserve to receive and lodge thee, because by thee the Father & the son make their mansion with him. Come now, come most blessed comforter of the sorrowful soul, descending in due time. In tribulation an helper. Come the cleanser of evils, the curer of wounds Come the strength of the weak, the releever of those ready to fall. Come the teacher of the humble, the destroyer of the proud. Come the gentle Father of the fatherless and motherless. the favourable judge of the widows. Come the hope of the poor, the refresher of the faint. Come thou star of the Mariner, thou haven of them that escape shipwreck, Come the excellent glory of all the living, the only health of the dying. Come most holy spirit, come and have mercy on me, prepare me for thee, and descend lovingly to me, that my unability and weakness may please thy greatness and strength, according to the multitude of thy compassions, through jesus Christ my saviour: who with the father in unity of thee, liveth and reigneth world without end, Amen.   

A Prayer to the holy Trinity.  
O Three coequal and coeternal persons. one god and true, the Father, the Son, and the holy ghost, who only possesseth eternity and light, that no man can come to: who hast made the whole world with thy power, and rulest the round compass of the earth with thy wisdom. Holy-holy, holy, Lord God of Sabaoth, terrible and strong, just and merciful, to be wondered at, to be praised, and to be beloved, one god three persons: one power, wisdom, and goodness one and unseparable Trinity. Open to me calling on thee, the gates of righteousness, and then entering into them, I will confess to thee O Lord. Behold the earnest desire of the inward affections of my heart crying out, and the complaint of the tears of mine eyes, at thy gate O most gracious father, before thee is all my desire, and my mourning is not hid from thee, and thou, O Lord turn not thy face any more from me, neither pass by in thy wrath from thy servant. Father of mercy, hear the wailing of thine Orphan, and reach out thy right hand an helper, that it draw me back from the depth of waters, and lake of miseries and the puddle of dregs, lest I should perish, the mercy of thine eyes looking on, the clemency of thy heart beholding, but that I may pass without danger to thee my Lord God, that I may see the riches of thy Kingdom, and behold thy face for ever, and sing praises to thy holy name O Lord, which dost marvelous things, which makest my heart glad with the remembrance of thee, which lightenest my youth. Despise not mine old age but make my bones to reioy●e and my grey hairs to renew as an Eagle. Amen.   

Another of the same.  
O God the true and very excellent life, from whom, by whom, and in whom, all things whatsoever do live, are good and glorious to see to. God whose faith doth erect us, whose hope doth comfort us, whose love doth link us together. God which commandest thyself to be sought, and makest thyself to be found, and openest to him that knocketh, God from whom to be turned, it is to fall, to whom to be turned, it is to rise, in whom to remain, it is most available. God whom no man loseth, but is deceived, whom no man seeketh, but is warned, whom no man findeth, but is cleansed and healed God whom to know, it is to live, whom to serve, it is to reign, whom to praise, ●t is health and joy to the soul. Thee I praise, bless, and honour with my lips, and heart, and with all the strength and power I am able, and I thank thy mercy, and goodness for all thy benefits, and I sing an Hymn to thy glory, Holy, holy, holy: I call on thee O blessed Trinity, that thou wouldst come into me, and make me a worthy temple of thy glory. 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 weckednesse be removed far from me. Most mighty God, from whom all things, by whom all things and in whom all things are made, visible and invisible, which compassest thy works round about. which replenishest them within, coverest them above. and sustainest them underneath, keep me the work of thy hands, hoping in thee, and trusting in thine only mercy: keep me I beseech thee here and every where, now and ever, within, and without, before and behind, above, beneath and round about, so that no place lie open in me, to the deceits of mine enemies. Thou art God omnipotent, the keeper and protector of all them that put their trust in thee, without whom no man is safe, no man is delivered from dangers: thou art God, and there is no other God besides thee neither in heaven above, nor in earth below, which dost great things to be wondered at, of which there is no number. Praise, honour, and songs, to thy laud belongeth. To thee all the Angels, to thee the heavens and all the powers, make Hymns and sing praises incessantly: as it behoveth the creatures to their Creator, the servants to their Master, the Soldiers to their King. Every creature magnifieth thee, every soul praiseth thee, most holy, and unseparable Trinity through Isus Christ our Lord, Amen.   

A Prayer how the word becoming flesh, is cause of our hope.  
GOD is not so much an enemy that he may not love his own flesh, his own members ' and bowels, verily I might despair, by reason of my too many sins and vices, faults, and infinite negligences, which I have committed, and daily and continually do in Heart, and word and deed, and by all the means by which humane frailty may sin, but that thy word my GOD, was become flesh, and dwelled in us. But now I dare not despair, because he being obedient to thee, even to the Death, yea the death of the Cross, took up the hand writing of our sins, and nailed it to the Cross, Crucified sin and Death. Therefore in him safely I rest, which sitteth at thy right hand, and maketh intercession for us. Having a sure confidence in him, I look for to come to thee, in whom we are risen again now we are ascended into heaven, and set together in the celestial places: to thee be praise to thee he glory, to thee be honour, to thee be praise and thanksgiving, Amen:   

A Prayer that the kingdom of Heaven may be obtained.  
O Happy rejoicing, and rejoicing happiness to see the holy ones, to be with them, and to be to see the holy God, to possess God for ever, and infinitely, these things we should consider of with an earnest mind, these things we should desire with all longing that we might be able quickly to come to them. If thou wouldst consider and inquire how this may be brought to pass, either by what means, hear me: this matter is put in the power of him that can do it, because the kingdom of Heaven suffereth violence, the Kingdom of Heaven. O man seeseeketh no other price then thyself, it is worth so much as thou art, give thyself and thou shalt possess it. Why art thou troubled touching the price, Christ hath yielded and delivered up himself to God his father▪ that thou shouldest purchase thee a Kingdom: thou so give thyself, that thou be his Kingdom and that sin may not reign in thy mortal body, but the spirit in obtaining of eternal life.   

A Prayer for the sweetness of heavenly love.  
I Love thee my God, I love thee and more and more will love thee O my Lord my God fair and honourable before all the sons of men, grant me that I may desire thee, that I may love thee so much as I will, and as much as I ought. Thou art exceeding great, and exceedingly thou oughtest to be beloved, chiefly of us whom thou hast so loved, so saved, for whom thou hast done so many things. O love which ever burnest, and art never quenched. Sweet Christ, meek love jesus my God, inflame me wholly with thy love, with thy light, with thy delight, with thy desire, with thy gladness and rejoicing, with thy affection and sweet kindness, with thy pleasure and desire, which is holy and excellent, which is chaste and clear, that being altogether full with the sweetness of thy love, altogether pleasured with the fervency of thy love, I may love thee my Lord most sweet and beautiful, with all my heart, with all my soul, with all my power, and all my diligence, with great contrition of heart, and a fountain of tears, with great reverence and fear, and having thee in heart, in mouth, and before mine eyes, always and every where, so that no place in me, appear open to false and counterfeit loves, Amen.   

Prayers of the Soul thirsting to see jesus  
MY soul thirsteth for thee my L. God my flesh also longeth alter thee. My soul thirsteth for God the living fountain, when shall I come and appear before the face of the Lord? When wilt thou come my comforter whom I wait for? O when shall I see my joy I look for, O then I shall be satisfied, when my glory will appear, whom I hunger for. O than shal● I be drunken of the abundance of his house, which I sigh for. O that thou will soak me with the flowing stream of the pleasures. In the mean time, O Lord, let my tears be to me bread day and night, until it be said to me, behold thy God, until my soul may there look upon the Bridegroom. Feed me in the mean time with my sobs, refresh me with my sorrows, it may be that my redeemer will come, because he is loving, and will not tarry because he is merfull. To him be all honour for ever and ever Amen.   

Another of the same.  
STrike Lord, strike I beseech thee, this my most hard heart, with the godly and strong point of thy dear love, and pierce deeper to the very bottom, with thy mighty power. And so bring forth passing much water from my head, and a true fountain of tears from my eyes, abundantly flowing, through the exceeding affection and desire of the sight of thy beauty, that I may mourn day and night, receiving no comfort in this present life, until I may be worthy to see thee my beloved Lord and God, in the celestial bride chamber, that there beholding thy glorious admirable & most beautiful face, full with all pleasure and sweetness, I may humbly adore and worship thy majesty, with those whom thou hast chosen, and there at the last, replenished with the unspeakable joy of eternal rejoicing. I may cry out with them that love thee, saying. Behold now I see that I have desired, now I hold that I have hoped for: now I have that I have longed for: I am joined to him in heaven, whom sent upon the earth I have with all my power loved, with all love embraced, to whom with all love I have cleaved: him I extol, praise and honour, who liveth and reigneth God without end, Amen.   

A Prayer for the fear of the great judge.  
LLord God of gods, forcible and mighty upon all wickedness, I know certainly that thou wilt come I know thou wilt not ever be silent, when in thy sight the lightning waxeth violent, and in thy course the great tempest shall suddenly come, when thou shalt call heaven from above, and the earth to judge thy people. Then lo, before so many thousands of people, all mine iniquities shall be revealed, before so many armies of Angels, all my abominations shall he open, not of my deeds only, but of my thoughts and words. Thou righteous judge marking sins, hast kept all my ways, as in a Satchel, and hast numbered my steps together: thou hast held thy peace, thou hast been silent, thou hast been long suffering. But woe is me at last thou speakest as though sore travailing with child, etc.   

A Prayer where the Father is called upon through the Son.  
O Father I beseech thee, for the love of thy almighty Son bring my soul out of prison, to praise thy holy name, I instantly desire thee, through thine only son coeternal with thee, deliver me from the bonds of sin, and thou most highest, being appeased through the intercession of thy Son, sitting at thy right hand, restore me to life, whose own merits threaten to me deadly and eternal doom. For what other intercessor I should bring to thee I know not, but the same which is the only sacrifice for our sins, which sitteth at thy right hand entreating for us. Behold my advocate with thee God the Father, behold the chief Bishop, who needeth not to make an atonement with others blood, because he appeareth glorious, imbrued with the blood of his own wounds. Behold the holy sacrifice, well pleasing and perfect, offered up and accepted into the savour of sweetness. Behold the lamb without spot, who before the shéerers of him became as dumb, who beaten with buffetes, berayed with spittle, and railed upon, opened not his mouth. Behold him that hath done no sins, hath borne our sins, land healed our infirmities with his own blood, Amen.   

A prayer of the penitent.  
CReator of heaven and earth▪ king of kings▪ and Lord of all that rule, which hast made me of nothing to thy Image and likeness and hast redeemed me with thy precious blood, whom I wretched sinner am not worthy to name, neither to call upon, or meditate of in heart, I beseech thee, kneeling on my knees, and humbly entreating thee, that thou wilt pitifully regard me, thy evil servant, and to have mercy on me, who hadst compassion on the woman of Canaan, and of Marie Magdelen, who forgavest the Publican, and thief hanging on the Cross. In thee most merciful Father I confess my sins, which to conceal from thee, O Lord, I cannot, if I would, Pardon me O Christ, whom I have greatly offended, both in thought, word and deed, and by all the means in which I wicked frail man might offend. Therefore O Lord, I beseech thy clemency, who descendedst from heaven, for my safety, who rearedst David from the fall of sin, pardon me, O Lord pardon me, O Christ, who forgavest Peter denying thee. Thou art my Creator and redeemer, my Lord and my saviour, my king and my God, thou art my hope and my trust, I beseech and entreat thee help me, and I shall be safe: govern and defend me, strengthen me, and comfort me, confirm me, and make me glad ' enlighten and visit me ' rear me that am dead, because I am of thy making, and thy work: Lord despise me not, because I am thy servant although a bad one, unworthy, and a sinner. But whatsoever I am either good or bad I am always thine, to whom should I fly but to thee? If thou cast me off, who shall receive me? If thou despise me, who shall regard me? O God I do acknowledge myself unworthy, flying again to thee, Lord thy mercy is greater than my iniquity thy compassion is more than my ungraciousness towards thee. Thou canst forgive more than I can commit, and canst pardon more than I can offend. Despise me not O Lord, neither note the multitude of my sins, but according to the multitude of thy mercies pity me, and be favourable unto me a heinous sinner. Say unto my soul▪ I am thy saviour, which saidest, I will not the death of a sinner, but rather that he convert and live. Convert me O Lord to thee, and be not wrathful against me. I beseech thee most gentle father, for thy mercy's sake, that I may end my life well, and with true and hearty repentance of all my sins. Amen.   

Short Meditations.  
THy hands O Lord, have made me, and fashioned me, I may say, those hands which were nailed with nails for me, Lord despise not the work of thy hands. Behold in thy hands, O Lord my God, thou hast written me, read that writing and save me. Behold I thy creature sigh to thee; thou art my creator, renew me, make me again, behold thy workmanship, I cry unto thee, thou art life, quicken me, behold, I thy clay look back to thee, thou art the Potter fashion me again. Lord have mercy on me, for my days are nothing, & c·   

Another.  
THou full of pity, say unto me thy wretched servant, say unto me, through thy compassions what thou art to me. Say unto my soul. I am thy health, do not hide thy face from me lest I die.   

Another.  
Save me O Lord which art the true safety, and that willest not the death of a sinner. Lord have mercy on my sinful Soul, lose the bonds thereof. Sweet jesus regard my humility, and blot out all my transgressions, be my aid, leave me not, neither despise me O God mine only comfort, but tèach me to do thy will. O bountiful jesus, although though I have offended, whereupon thou mayest justly damn me, yet thou hast not lost that whereby thou art accustomed to save. Good lord my jesus, why camest thou down from heaven, to what end yéeldest thou thyself to death, but that thou wouldst save sinners, of which sort I am exceeding. O vile sinner that I am, take breath again be of good cheer, thou mayst not despair: hope in him whom thou fearest, fl●e to him from whom thou hast fled, call upon him importunately, whom proudly thou hast provoked. Say unto him, jesus for thy sweet names sake. do by me according to thy name. jesus is a name of favour, a name most delightful, a name comforting a sinner, and a name of happy hope: for what is jesus but a Saviour? Therefore for thine own sake O jesus, be jesus to me, be to me a merciful Saviour which art magnified and blessed world without end, Amen.   

Godly Meditations of our Lord his sufferings  
O God, who for the worlds Redemption wouldst be reproved of the jews, delivered by the traitor judas, and be bound with bonds like an innocent Lamb led to the sacrifice. Also unseemly to be brought before the beholding of Annas, Caiaphas, Pilate, and Herod, to be acc●used, by false witnesses to be tormented with whips and reproaches, to be defiled with spittle, crowned with thorns, beaten with buffets, strooken with a Reed, blindfolded, thy garments put off, wouldst be nailed on the cross, lifted up thereon, reputed among thieves, drink vinegar and gall, and be wounded with a Spear. O most mighty Lord, how wonderful is thy kindness and pity, that wouldst endure all these extreme torments, shames and cruel death, and all for to appease the almighty father, and be an atonement between him and sinful mankind. I beseech thee most merciful jesus, sithence all this was of exceeding love, that through those thy sharp and bitter pains, which I unworthy wretch now meditate of and call to mind, thou wilt defend and deliver me from the pains of hell, and vouchsafe to bring me whether thou broughtest the thief crucified with thee. O meek and unspotted lamb▪ my only righteousness and justification, have mercy on me, who with the father and the holy ghost livest and reignest world without end.   

Another.  
HOrde jesus Christ, Son of the living God, which hanging on the Cross, saying, father forgive them for they know not what they do grant that I for the love of thee may pardon every one that doth evil unto me. And which saidst unto the thief, this day thou shalt be with me in paradise, grant me so well to live that in the hour of my death, thou say to me: this day thou shalt be with me in Paradise. And which saidst to thy mother, Woman behold thy son: Moreover to thy Disciple, behold thy mother, grant that thy love, and perfit charity may accompany me unto thy mother. And which saidst, My God, my God, why hast thou forsaken me, grant me to say in all my afflictions, & griefs of mind, m● Father, my Lord, have mercy on me a sinner, and help me, my king, and my God, which with thy precious blood hast redeemed me. And which saidest, I thirst, grant that I may ever thirst after thee, the fountain of living water. And which saidst, Father, into thy hands I commend my spirit. Receive me yielding myself up unto thee. And which saidest, It is finished: grant that I may be worthy to hear that sweet voice of thine, saying, Come my Love, my dearly beloved spouse, come that thou mayest go up with me with my Angels, and Saints, to banquet, rejoice, and remain together in my kingdom, through infinite worlds of worlds. Amen.   

Another.  
O Lord jesus Christ, for the bitterness which thou sustainedst for me wretch on the Cross, chiefly about that hour, when thy most excellent soul departed out of thy blessed body. Grant (I most humbly beseech thee) mercy to my soul in the departure thereof, and bring it into life everlasting. Amen.   

Another.  
I Beseech thee Lord jesus Christ, through those thy wounds suffered on the Cross and bringing Salvation unto us, wound this my sinful soul, for which also thou hast vouchsafed to die, wound it with thy burning and most mighty dart of thy exceeding love, Thrust my heart through with the arrow of thy love, that my soul may say unto thee, I am wounded with thy love, so that out of that wound, tears may bountifully flow day and night. O Lord strike I beseech thee, strike my most hard heart, with the godly & strong point of thy love, yea deeply to the bottom pierce it, with thy mighty power, who livest and reignest world without end, Amen.   

Another of the same.  
KIng of the elect, I beseech thee, through him, holy of all the holy ones, through him my redeemer, make me to run the way of thy commandments that I may be able to come to him, in spirit, which hath not feared to be covered with my flesh. Merciful father, dost thou not behold the head, bowing down of toy most beloved Son, resolved to most precious death. Regard O most favourable Creator, the humanity of thy dearly beloved son, and have mercy on the weakness of brittle clay. Look on (O glorious Father) the torn limbs of thy most acceptable son, and graciously remember of what I am made. See the pains of God and man, and release the misery of mortal man. Behold the punishment of the Redeemer, and forgive the offence of the redeemed. My Lord it is he whom for the sins of thy people thou hast strooken although he be the dearly beloved, in whom thou art well pleased the same is he, the innocent in whom no guile is found, and yet ●s reputed amongst the wicked.   

Another.  
WHAT hast thou committed most sweet Son of God, that thou shouldest so be adjudged, what hast thou offended (most loving Lord) that in such sort thou shouldest be handled? What is thy wickedness? what is thy fault? what is the cause of thy death? what is the occasion of thy condemnation? Doubtless I am the wound of thy grief, the blame of the slaughter done on thee: I am the deserving of thy death: the heinous offence of thy punishment I am the print, and sign of thy passion, the worker of thy torment. O marvelous manner of judgement, and unspeakable misery.  
The wicked sinneth, and the just is punished, the guilty offendeth, and the innocent is beaten, the ungodly doth amiss, and the godly is condemned. What the evil deserveth the good suffereth: what the servant trespasseth, the master dischargeth: what man committeth▪ God beareth, etc. Behold my unrighteousness, and thy righteousness is manifest. My King and my God. what shall I render again to thee for all that thou hast done for me?   

That the remembrance of the wounds of Christ is a prevailing remedy against all adversities.  
I have committed a grievous sin, and am guilty of maay offences, neither therefore do I despair, because where sin hath abounded: also grace hath much more abounded. He that despaireth of pardon of his sins, denieth God to be merciful. He doth great wrong to God that is mistrustful of his mercy: for so much as in him is, he denieth God to have love, truth and power, in which things all my hope consisteth, which is in the love of his adoption, in the truth of his promise, and in the power of his redemption. Now let my foolish imagination murmur how much it will, saying? What art thou, and how great is that glory? or with what mer●is hopest thou to obtain the same? I aswell will faithfully answer, I know, whom I h●ue trusted because in exceeding love he hath adopted me for a son, because he is true in his promise, able in the performance thereof, and hath power to do what he will. I cannot be terrified with the great multitude of sins, if the death of the Lord come into my mind, because my sins cannot overcome him. The nails and Spear call unto me that I am truly reconciled unto Christ, if I will love him. Longius opened to me the side of Christ with his Spear, and I have entered and there safely do I rest. He stretcheth out his arms on the cross, and spreadeth out his hands ready for the embracement of sinners. Between the arms of my Saviour, both will I live and desire to die. There safe and sure will I sing unto him high praises, I will praise thee O Lord, because thou hast received me, neither wouldst thou suffer mine enemies to triumph over me. Our saviour in his death, bowed down his head, that he might kiss his dearly beloved. So often do we kiss God, as often as we are pricked in heart with the love of him.   

Prayers before the receiving the Communion.  
MErciful lord jesus Christ I sinful soul nothing presuming of mine own merits, but only trusting in thy mercy and goodness; am afraid & tremble, to draw near to the table, of thy most sweet and comfortable feast: for I have a heart and body polluted with many grievous crimes; and a mind, and a tongue very evilly governed. Therefore O gracious Deity, O dreadful Majesty, I miserable wretch apprehended and taken between the troubles and griefs of mind, and spirit, return to thee the fountain of mercy. I make haste to thee to be healed. I fly under thy protection. And thee whom I cannot endure to be my judge, I hope to have my saviour▪ to thee Lord I show my wounds to thee I uncover my shame. I know my sins to be many and great, for the which I am afraid, yet I trust in thy mercies, of which there is no number. Lord jesus Christ eternal King, God and man, crucified for man, look on me with the eyes of thy mercy, hear me putting my trust in thee, have mercy on me full of miseries and sins, thou which ever makest the fountain of thy compassions to spring. Remember Lord thy creature, whom with thy precious blood thou hast redeemed, I am sorry that I have sinned, I desire amendment, of thy gracious favour help me take from me most merciful Father all my sins and iniquities, that being cleansed in mind and body. I may through thee, deserve worthily to taste the holy thing of all holiest, and grant that the holy and spiritual receiving of thy body & blood which I unworthy intend, be a full remission of all my sins, and a perfect purging of all my transgressions, a banishing of all evil thoughts, and a getting again of good senses, also a most strong defence against all the deceits of the world, the flesh and the devil, Amen.   

Another.  
ALmighty & everlasting god behold I come to the Sacrament of thine only Son our Lord jesus Christ. I come as one sick to the Physician of life, foul to the fountain of mercy: blind, to the light of eternal brightness: poor and needy to the Lord of heaven and earth. Therefore I beg of the abundance of thy exceeding bounty to that end, thou wouldst vouchsafe to heal my infirmity, to wash away mine uncleanness, to lighten my blindness, to enrich my poverty, to clothe my nakedness that I may receive the bread of Angels, the King of Kings, the Lord of Lords, with so much reverence and meekness, with so much contrition and devotion, with so much purity and faith, with such purpose and intention as is expedient to the health of my soul. Grant me O Lord I beseech thee not only to take the Sacrament of the body and blood of the Lord; but also the effect and virtue of the Sacrament. O most favourable God; grant me, so spiritually to receive the body of thy only Son our Lord jesus Christ, that I may be worthy to be incorporated in his mystical body, and to be numbered amongst the members of him. O loving father, grant to me thy dearly beloved Son, whom now as a shadow in the way I purpose to receive, & at last his face revealed to behold him for ever: who liveth and reigneth with thee and the holy Ghost world without end, Amen.   

Another.  
O Lord, my soul, my companion, and friend, weary and coming out of the way, fainteth, & lieth broken & torn, of those vanities which it had passed through, it is hungry and greatly thirsteth, and I have not wherewithal to set before it, because I am poor and a, beggar. Thou my Lord God art rich of all good things, most rich and a liberal giver of dainties satisfying from above, give meat to the weary, bind up the scattered, refresh the broken and torn. See, it standeth at thy door and knocketh, I beseech thee through the vowels of thy mercy, with which thou hast visited us rising out of the deep: open (to the wretched knocking) the hand of thy devotion, and bid with thy merciful favour, that it may enter into thee, it may live with thee and be refreshed of thee, with heavenly Bread and Wine, whereby being satisfied, and strength taken again, it may ascend to higher places & being taken up with the wings of holy desire, from this vail of tears, it may fly to the celestial kingdoms. Lord I beseech thee, that my spirit might receive wings like an Eagle, and might fly and not faint, that it might fly even to the beauty of thy house, and to the place of the habitation of thy glory, that there upon the table of the refection of heavenly Citizens, it may be fed of thy secrets in the place of thy Pasture, next toe most flowing waters. etc.   

Prayers after the Communion.  
MOst sweet lord jesus, strike through the inward part of my heart, and bowels of my Soul, with the most sweet and Healing wound of thy love, with the true, clear, and most holy Apostolical love, that my soul may languish and melt with the only and continual love and desire of thee, that it may covet thee, and faint in thy porch: that it may desire to be dissolved and be with thee. Grant that my soul may hunger after thee, the bread of Angels the refreshing of holy souls, our daily bread, having all pleasantness of taste, and all delectation of sweetness, yea for ever that my heart hunger and be fed on thee, on whom the Angels delight to look, and that the inwards of my soul may be filled with the plesantness of the taste of thee, that it may ever thirst after thee, the well of life, the fountain of wisdom and knowledge, the spring of eternal light, the river of pleasure, the bounty of the house of God, that it may ever desire thee, seek thee, find thee, come to thee, Meditate on thee, speak to thee, and may work all things to the praise and glory thy holy name, with all humility and discretion, with delight and delectation, with obedience and affection, with perseverance to the end. And be thou always my only hope, my trust, my riches, my delight, my rejoicing, my joy, my rest, my peace, my sweetness, my wisdom, my portion, my possession, my treasure. In whom be my mind and heart fastened sure and immovable rooted for ever, Amen.   

Another.  
I Give thee thanks O Lord, holy Father, almighty and eternal God, which vouchsafest to satisfy me sinner, thy unworthy servant, with the precious body and blood of thy son our Lord jesus Christ, not by any of my merits, but with the only favour of thy mercy, I beseech thee that this holy Communion be not my guiltiness to punishment, but a healthful intercession to pardon. Be it unto me an armour of faith, and a target of good will, be it an avoiding of my faults, an increasing of Charity, patience, humility & obedience, a sure defence against the wiles and deceits of all mine enemies, as well visible as invisible, a perfect appeasing of my motions, as well carnal as spiritual, a sure fastening in the true and one God, and a happy consummation of my ending. And I pray thee, that thou wilt vouchsafe to bring me sinner, to that unspeakable feast, where thou with thy Son and the holy Ghost, with thy elect art the true light, the full satiety, the joy everlasting, the confirmed rejoicing, and p●rfite felicity, through jesus Christ our Lord, Amen.   

A warning to the soul.  
O Sins, what easy entries you have whilst you are in counsel, but how hard and difficult goings out have you? Whilst you persuade and obtain, you do delight: but after you sting and vex even to the death of the soul. My soul before all things I warn thee, as the Mother of virtues, lest in the thoughts of thy evils, thou shouldest run into the snares of some Devil, into the which many unheedily run, and through the remembrances of the sinful delights, foolishly fall again into the same their sins and evils.   

The Concupiscence of the flesh, the concupiscence of the eye, and the pride of life.  
BEhold Lord my God, all the world is full of snares and concupiscences, which they have prepared for my feet. And who may fly these snares? Truly he from whom thou takest away the evil lifting up of his eyes, that the concupiscence of his eyes take him not: and from whom thou takest a way the concupiscence of the flesh, lest the concupiscence of the flesh take him: And from whom thou takest away an unreverent and a vain glorious mind: lest the pride of life subtly deceive him. O how happy is he, for whom thou dost these things, surely he shall pass through free and blameless Now my redeemer, I beseech thee for thine own sake, help me that I fall not grievously in the beholding of mine adversaries, taken with their snares which they have made ready for my feet, that they bow not down my soul. Thou Lord God father of the fatherless, hear the pitiful cries of the children and spread out thy wings, that we may fly under them, from the face of the enemy. Thou tower of the strength of Israel, which slumberest neither sleepest, keeping Israel because the enemy neither slumbereth nor sleepeth that fighteth against Israel.   

Of the misery of man without God.  
LOrd forsake me not, lest the shadows of mine ignorance increase, and mine offences multiply, for without thee all things are darkness, unto me all things are evil, because nothing is good without thee, the true, only and chiefest good. This I confess, this I know, my Lord my God, for wheresoever I am without thee, it is evil with me, not only of matters external, concerning myself, but in myself, for all plenty, and abundance without my God, is to me want and misery. Then shall I be rich and satisfied, when thy glory shall appear. And thou lord my happy life, grant that I may ever confess my misery to thee.   

With how much bitterness this life is sprinkled.  
I Am greatly weary Lord of this life of tedious pilgrimage. This life is a frail life; an uncertain life, a painful life, a defiled life, a life Lady of evils, a Queen of pride, full of miseries and errors, which is not to be termed a life but death, in which we die every moment with diverse kind of deaths, through sundry the defects of mutability. Whether therefore we which live in this world, may call it a life which humours puff up, sorrows abate, airs infect, meats breed diseases, hunger makes lean, disports makes dissolute sadness consumes, thought shorteneth, riches maketh proud, poverty debaseth, youth advanceth, old age maketh crooked, and sickness over cometh. And after all these evils furious death followeth, and moreover appointeth such an end to all the joys of this miserable life, that when it ceaseth to be, it may be supposed never to have been. This death vital and life mortal, although it be sprinkled with these and other bitternesses, yet alas, how many doth it deceive with false promises? And so this life as of itself, it is false and bitter, so also, it cannot be hidden and unknown to the blind lovers of it, yet notwithstanding, it soaketh and utterly drunkeneth an infinite number of fools, with the golden cup it hath in hand. Happy they are, and they be but few, that forsake the familiarity of it, that despise the flitting joys of it, and reject the fellowship thereof, lest that also they be compelled to perish with that perishing deceiver.   

Prayers in adversity and trouble.  
Have mercy Lord, have mercy on me miserable sinner, doing wickedness, & worthily suffering therefore, continually sinning and daily earning thy scourges. If I weigh the evil daily that I have done, it is not much that I suffer, grievous it is that I have committed, easy it is that I endure. Thou art just, O Lord, and thy judgements are right, all thy judgements are just and true. Just and upright art thou our Lord and God, and there is no iniquity in thee: for not unjustly, neither cruelly, dost thou afflict us sinners, almighty and most merciful Lord, who when we were not, mightily madest us, and when we had been lost through our own offence, in thy mercy and goodness, marueyloussy thou restoredst us. I know, and am sure, that our life is not guided with rash motions, but is ordered and governed by thee our Lord God, whereby thou hast care of all, chiefly of thy servants, who have put their whole hope in thy only mercy. Therefore I beseech and humbly pray, that thou dost not to me according to my sins, in which I have deserved thy wrath, but according to thy great mercy, which passeth the sins of the whole world. Thou O Lord which outwardly imposest plagues and scourges, grant always an unfainting patience, so that thy praise never depart out of my mouth, have mercy on me Lord, have mercy and help me, as thou knowest how; because I have need thereof both in soul and body, thou knowest all things, thou canst do all things, which livest and reignest world with out end, Amen.   

Of the felicity of the life which God hath prepared for them that love him.  
O Thou life which God hath prepared for them that love him: a life long hoped for: a blessed life, a peaceable life: a glorious life: a undefiled life: a chaste life: a holy life: a life without knowledge of death, ignorant of sadness, a life without spot, without pain, without grief without corruption, without vexation, without variety and change, a life of all beauty, and most full of honour, where there is no adversary resisting, where be no allurements of sin, where there is perfect love and no fear, where day is everlasting, and of all one spirit, where God is seen face to face, and the mind satisfied with this nourishment without want. O thou life most happy, where that soldier the conqueror (accompanied with all the companies of Angels singing praises) singeth to God without ceasing the pleasant song of the songs of Zion, the perpetual crown compassing his honourable head. I would to God, the pardon of my sins granted me, and this unprofitable burden of the flesh put off, I might enter to possess the true rest to thy joy. And that I might go into the bright and beautiful walls of thy City, to receive a crown of life of the hand of the Lord, that I might be in presence with those most holy companies. that I might stand before the glory of the Creator, with the most blessed spirits, that I might see the present countenance of Christ, that always I might behold that high, and unspeakable and unmeasurable light, and so to be moved with no fear of death, but that I might rejoice of the reward of everlasting incorruption without end.   

A Meditation of the celestial Soul.  
O My soul sigh fervently, desire earnestly that thou mayest come into the City above, of which so glorious things are spoken in which there is a dwelling of all rejoicings, Thou mayest ascend through love, nothing is difficult to him that loveth, nothing unpossible. The Soul that loveth ascendeth often, and passeth familiarly through familiarly through the streets of heavenly jerusalem, in visiting the patriarchs and Prophets, in saluting the Apostles, in marveling at the armies of Martyrs, and Confessors, and in beholding the companies of Virgins. Let not heaven and earth cease to call on me, that I love the Lord my God.   

That all our hope and desire aught to be to God.  
ONe thing I have asked of the Lord, and this I request, that I might dwell in the house of God all the days of my life. For as the Hart desireth the water springs. so my soul longeth after thee, my living God. O when may I come and appear before thy face, when shall I see my God, whom my soul thirsteth for: when shall I see him in the land of the living▪ For in earth of dying men he cannot be seen with mortal eyes. What shall I do, wretch that I am, bound with the setters of my mortality, what shall I do? Whilst we are in this body, we go on pilgrimage to God, we have not here any City to inhabit, but we seek an other that is to come, for our incorporation is in heaven. Ah woe is me, that I am constrained to dwell with Mesech, and to have my habitation amongst the Tents of Cedar. My soul hath long dwelled amongst them that have been enemies to peace. Who shall give me wings like a dove, and I will fly and take m● rest. Nothing is so sweet to me as to be with my Lord, for it is my good to cleave unto the Lord. Grant me O Lord whilst I am present in these frail limbs to cleave unto thee, according as it is written. He that cleaveth to the Lord is one spirit with him.   

Another.  
THou O lord, the hope of Israel, the desire after which our hearts sigheth, daily make haste, tarry not. Arise, make speed and come that thou mayst deliver us out of this prison, to praise thy holy name, that I may glory in thy light. Open thine ears to the cries and tears of thine Orphans, which cry out unto the. Our Father give us this day our daily bread that with the strength thereof, we may walk day and night, until we come unto thy holy mount Horeb, And I a little one among the little ones of thy household O God the father and my strength, when shall I come & appear before thy face? that who now acknowledgeth thee for a time, I may here after acknowledge thee for ever. Blessed shall I be, if I be admitted to see thy brightness. Who may grant me this that thou licence me to come to this, I know O lord, I know and confess myself unworthy to enter under the roof of thy house, but grant it for thine honour, and confound not thy servant, putting his trust in thee.   

The vision of God is lost by reason of sin and misery found.  
O Lord thou art my God & my Lord and I have never seen thee, thou hast made me, and made me new again, and hast bestowed all thy good things on me, and yet I have not seen thee, neither know thee. Finally, I am made to see thee, and yet I have not done that for which I am made. O miserable condition of man, when he lost that for which he was made: O that cursed and hard fall. Alas what lost he, & what hath he found? what departed, and what remained? He lost felicity, to which he was made, and found misery, to which he was not made, That departed without which nothing is happy, & that remained, which of itself is not but miserable. Man did then eat the bread of Angels which now he hungereth for: and now he eateth the bread of sorrow which then he knew not. O thou lord, how long wilt thou forget for ever, how long turnest thou thy face from us when will't thou look back and hear us. When wilt thou lighten our eyes, and show thy face unto us? When wilt thou restore thyself unto us? Regard O lord, hear and enlighten us, and show thyself unto us, that it may be well with us, without whom it is so evil with us. Recreate us, help us I beseech thee O Lord, My heart is become bitter in his desolation, make it sweet with thy consolation Being hungry, I have begun to seek thee, let me not live unfed of thee, I come poor to the rich, a wretch to the pitiful, let me not go away empty, and despised, O Lord I am bowed down and crooked, that I cannot see but downward, rear me, that I may look and endeavour myself upward. Mine iniquities are gone over my head, they have covered me, and wrapped me round about, and load me like an heavy burden. Unwrap me, and unburden me, lest the pit shut her mouth upon me. Teach me to seek thee, and show thyself to me, seeking thee, because I can not seek thee except thou teach me, neither find thee except thou show thyself to me. I may seek thee, in desiring after thee. I may desire thee in seeking thee, I may find thee in loving thee: and I may love thee in finding thee.   

A reason entreating God to help.  
Help me O Lord my life, lest I should perish in my wickedness, If thou hadst not created me, O Lord. I had not been, but because thou hast created me, now I am. If thou governest me not, yet I am not: for my merits, my grace compelled thee not that thou shouldest create me, but thy most favourable goodness and thy mercy. That love of thine, O lord my love of thine, O Lord my God, which compelled thee to creation: I beseech thee now, that the same may compel thee to govern it. For what profiteth that thy love hath compelled thee to create me, if I should perish in my misery, and thy right hand should not govern me. Let the same mercy O Lord my God compel thee to save that, that is created, which compelled thee to create, what was not created. Let the love win thee to save, which won thee to create, because that love is not less now than it was, for thou thyself art the same love, who ever art all one.   

Prayers and Meditations much moving the heart to devotion & divine love.  
BLessed be the pure in heart, for they shall see God. Blessed be they which dwell in thy house O Lord, they shall praise thee world without end.  
I beseech thee therefore O Lord, through all thy mercies, by which we are delivered from everlasting death, make soft my hard and stony heart, my rocky and iron heart, with thy precious and rich anointing, and make me through the inward touch and grief of heart for my sins, to become a lively Sacrifice before thee, at all times. Grant me in thy sight, ever to have a contrite and an humble heart, with abundance of Tears, grant me for the love of thee, utterly to be dead to this world, and through the greatness of thy fear and love, quite forgetful of transitory things, so far forth, that concerning worldly things, I neither mourn nor rejoice for them, neither that I may fear any thing temporal, nor love it, neither that I be corrupted with allurements, nor broken with adversities. And because thy love is as forcible as death, I beseech thee, that the very hot and sweet force of thy love, may draw up my mind from all things, which are under heaven, that I may abide fast to the only memory of thy sweetness. Lord let thy most sweet savour descend I beseech thee, let it descend into my Heart, that thy love most sweet may enter in, let the wonderful and unspeakable fragrant sweetinesse of thy savour come to me, which may rear up everlasting desires in me, and may bring the veins of the springing water of my heart into eternal life, and that at length I may see thee the God of Gods in Zion, and that I may dwell in thy house O Lord, world without end Amen.   

Another.  
Sweet Christ, bountiful jesus, I beseech thee replenish always my heart with thy unquenchable love, with thy continual remembrance insomuch that as a burning flame, I may wholly burn in the sweetness of thy love, the love, the which many waters may never quench in me, Make me, sweet Lord to love thee, and for the desire of thee, to put off the heavy burden of earthly concupiscence, which fighteth against, and grieveth my miserable soul, that running without let after thee in the savour of thy sweet perfumes, I may effectually be satisfied, and thou being my guide I may deserve to come to the sight of thy beauty.   

Another.  
Sweet Christ, bountiful jesus, as I desire, and as I humbly pray with all my mind and heart, grant me thy love, holy and chaste, which may fill me, may dwell in me, and altogether possess me. And grant to me an evident sign of thy love, a watering fountain of tears, continually flowing, that also those my tears may witness thy love in me, that they may bewray and declare how much my soul loveth thee, Whilst for the exceeding sweetness of thy love, it cannot reframe from tears. I do remember, holy lord, that good woman Hanna, which came to the tabernacle, to pray and entreated thee to have a son: of whom the Scripture mentioneth that her countenance after tears and prayers, was no more diversly changed. But I mindful of so much virtue, and so great constancy, am tormented with sorrow, and confounded with shame, because I behold myself, wretch, so much abased. For if a woman wept so, and persevered in weeping, which desired to have a son, how much aught my soul to lament and continue in lamentation which seeketh and loveth GOD, and loveth to come to him? How ought such a soul to mourn and lament, which seeketh God day and night, which besides Christ, will love nothing. Surely marvel it is, if then the tears of that soul be not made bread for it day and night. Look back therefore and have mercy on me because the sorrows of my heart be multiplied. Grant me thy heavenly comfort and despise not my sinful soul for which thou diedst, Grant me I beseech thee inward tears with all effect, which may break the bonds of my sins, and for ever store my soul with heavenly rejoicing.   

Another.  
Sweet Christ bountiful jesus, the marvelous devotion of an other woman, also cometh into my mind, the which with holy love sought the living in the Sepulchre, the which (the Disciples going away from the Sepulchre) departed not the which sat down there sad and sorrowful, and wept both long and much: and rising with many tears again and again, she diligently searched the hollow places of the forsaken sepulchre, if happily she might see thee in any place, whom with a fervent desire she looked for. Then surely going into the Sepulchre, she had seen it once and again. but too much was not sufficient to her that loved. For the virtue of a good work is perseverance, or constant abiding therein. And because before others she loved▪ and in loving wept, and in weeping sought, and in seeking persevered: therefore the rather she first of all others deserved to find thee, to see thee, and to speak to thee And not only for these things, but she was the first tidings bearer to the Disciples of thy glorious resurrection, thou instructing, and meekly advertising her, saidest, Go tell my brethren that they go into Galilee, there they shall see me If therefore a woman so wept, and persevered in weeping, which sought the living amongst the dead, which touched thee with the hands of faith, how ought the soul to lament and abide in lamentation, wh●ch believeth in heart, & confesseth with mouth thee hi● redeemer now ruling in heaven, and reigning every where▪ How therefore ought such a soul to mourn & weep, which loveth thee with all heartiness, and coveteth to see thee with all desire. Thou alone succour and only hope of all, that are in misery, who never is humbly entreated without hope of mercy. Give me this grace for thine own sake, and for thine holy name, that how often I think of thee, I speak of thee, I write of thee, I read of thee. I confer of thee, how often I remember thee, I stand before thee, I offer thanks, prayers and sacrifice to thee, that so often with rising tears in thy sight, I may abundantly & meekly weep, so that my tears be instead of bread to me day & night. Verily thou king of glory, and master of all virtues, hast taught in thy word and example to mourn and weep, saying, Blessed be they that mourn, for they shall be comforted.   

Another.  
AH, alas my Lord, woe is my soul, thou comforter of my soul, thou departedst and saidst not so much as farewell. Going thy ways, thou blessedst thine, neither was I present, Thy hands lifted up, thou waft received into heaven with a cloud neither did I see it. The Angels promised thou wouldst come again, neither did I hear it What shall I say, what shall I do whether shall I go, where shall I seek him, or when shall I find him? Whom shall I ask who shall tell my dearly beloved that I languish in love, the delight of my heart ceaseth, my laughing is turned into heaviness, my flesh and my heart fainteth, O God of my heart, and my portion, thou God for ever. My soul refuseth to be comforted, but of thee my delight, for what have I in heaven, & besides thee what would I upon the earth. I wish for thee I hope for thee, I seek thee, my heart hath said to thee, I have sought thy face, I will seek after thy face: O lord, turn not thy face away from me. O most gracious lover of men, the poor is left alone to thee, thou art an aider to the Orphan? My only defending advocate, have mercy on me desolate Orphan. I am become fatherless, my Soul is as it were, a widow. Regard the tears of my lack, and widowhood, which I offer unto thee until thou comest again Ah now my Lord, alas, Appear unto me, and I shall be comforted. Let me behold thy presence and I shall enjoy my desire: reveal thy glory, and my joy shall be full.   

Remember this note.  
SO often as we do well the Angels rejoice, and the Devils are sad. So often as we go out of the way from that which is good, we make the devils glad, and defraud the Angels of the●r joy. For there is joy with them over one sinner which heartily repenteth.   

Grace before Dinner.  
ALmighty GOD, whose providence reacheth to the uttermost ends of the world, and to the depth of the Sea: which nourishest all creatures with sustenance agreeable to their natures, the fish, the foul, the four-footed beast, and the creeping worm: we beseech thee, that the meat & drink which is set before us on this table, at this present may be so moderately received, that our bodies thereby may be refreshed, & our senfes comforted, through jesus Christ our Lord, Amen.   

Grace after dinner.  
BLessed God, eternal thanks and praise be ascribed unto thee, which hast opened thine hand at this time, and made us partakers of thy benefits: and hast supplied the necessity of our nature with these nourishing elements: without the which our life cannot be maintained. We beseech thee to kindle in us a continual remembrance of thy bountiful goodness towards us, that as thou never withdrawest thy fatherly care from us, so we may never cease to offer unto thee the sacrifice of praise and thanksgiving, through jesus Christ our Lord and Saviour, Amen.  
FINIS.