Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	life_n	love_n	2,521	5	5.4712	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22871	An introduction to the looue of God. Accompted among the workes of S. Augustine, and translated into English, by the right reuerend father in God, Edmund, Bishop of Norvvitch, that nowe is, and by him dedicated to the Queenes most excellent Maiestie, to the glorie of God, and comfort of his chosen. And newlie turned into Englishe meter by Robert Fletcher. 1581.	Simard, Marie Ange, attributed name.; Freake, Edmund, ca. 1516-1591.; Fletcher, Robert, fl. 1586.	1581 (1581)	STC 936; ESTC S114474	35,980	111

should great indignation at me haue As first the earth thy creature great which dooth the world so wide containe Against me might conspire and stay I thée to nourishe doo disdaine Ne might I make my mone for this if it molest or trouble mée If I complaine it aunswere might in trueth I lothe to carrie thée For as I Dathan did deuowre Abiram eke and Corah caught As they were swallowed quicke euen so for thine offences die thou ought Which hast not béene afrayde to fall from thy Creatour and to ioyne Euen with his mortalst foe the fiend the Diuell which would thée purloyne The author of iniquitie of disobedience and of sin The father of those froward fooles that doo delight to liue therein The Sunne also to thée might say I ought my beames to thée deny Because vnto thy lasting light thy duetie thou doost not applie Thus euerie creature might controwle and vnto thée this sentence giue But that thy Sauiour them restraines who bids thée to repent and liue It me behoues therefore O Lord more humblie to thy mightie hand More loyall and obedient I before thy mercie ought to stand Least by deferring of the day to punishe my transgressions then Euen in thy dreadfull day O Lord more gréeuouslie with sinfull men And thou my soule thy selfe perswade that this long suffering of the Lord Expected hath a great while now what we in faith can him aforde Th'effect of his election free Predestination is most pure Which he fulfilde in vs will haue by faith for euer to endnre Through his excessiue looue likewise which he hath borne and beares vs styll His eyes be turned from our sinnes according to his holy wyll As once vnwilling to beholde howe often I offended haue His mercie is disposoe I sée from endlesse death my soule to saue This is the cause I see why he hath stayde so long our hearts to prooue And that thereby he might commend his patience and confirme his looue My selfe I doo remember well he strooke my heart and stirde the same For to beholde the skarres of sinne which wicked life in me did frame Yea for this cause he did conuey and lead me to the gates of hell Describing vnto me what paines they suffer that therein doo dwell And to this ende that I should not dismay with motions of my sin Nor that rrmembraunce of the same might not remaine my minde within He did inspire and comfort me that I a full remission had A generall pardon he me gaue for all my lyfe that was so bad That neither should reuenge be sought nor I vpbraided once should be Condempned nor consounded for such was his looue and zeale to me Though some that in the world remaine and no small number God he knowes That pardon crimes committed yet will cast the parties in the nose And other that doo silent sit doo styll in stomacke rancour beare Euen in their silent shadowe dooth reserued spite and hate appeare But neither of these sortes be such as charitie with hart embrace Nor yet according to the rule and looue of God which we by grace Doo taste and féele for comfort ours how plainlie he dooth alwayes deale His pardon fréelie is bestowde on all that to the same appeale According to the text which sayth euen where our sinnes did most abound Grace did most plentifull appeare which benefite Saint Peter found Who hauing thrise his Lord denide the same his Lord did thrise commaund To féede his Shéepe and of his Church the chéefest Pastour for to stand Paule did his Gospell persecute yet he a Vessell was elect And teacher of the will of God the Heathens liues for to correct And Mathew was a worldlie man he did receyue the common towle Which Office dooth containe abuse if Officer doo bribe and powle Yet he was an Apostle made the Lord his God so gaue consent And of Apostles was the first that wrote his Will and Testament FINIS 12. Chap. ¶ Of the gift of Continencie 13. Cap. BVt after all these thinges which are right good and many as you sée Of Continencie perfect gift my God did also giue to mée Not onelie from all carnall lust but from each other filthy vice By whatsoeuer they be callde a gifte of rare and woorthy price So that I who in former time could hardlie any thing forbeare Thrée dayes together but I did vnto my former faultes repaire Now through the grace and helpe of God I can for euer be content That to forbeare which dooth intice or vnto sinne dooth giue consent By iust occasion I can staye and thereof well assured bée Beholde my God of mighties most what great thinges he hath done for mée Some man perhaps will thus replie thou mayst accomplishe this with ease Of light importaunce is that paine that to forbeare which dooth thée please Assure your selfe I thinke not so I knowe what enimies it hath How strong and sturdy ones they be what might they haue y e minde to skathe It néedefull is for to resist a broode of such impietie A Nurse of naughtines and eke a sincke of all iniquitie The first and chéefest enemie that continencie dooth despite Is our owne flesh whilst it dooth lust striue and rebell against the sprite And what an enemie is this know you that so familiar can Kéepe residence and force conflict within the secret shape of man How daungerous is this my soule a fearefull fight most like to be Thou haste no meanes to skape the hurt of this thy mortall enemy This foe most cruell sterne and stoute vnnaturall and tyrannous No way thou hast him to escape nor pollicie to flie but thus Mauger our heads we néedes must beare this mortall foe about vs still To vs it tide and lincked is we cannot leaue it when we will And therefore what more wretched is vs miserable men to charme To féede and foster vp this foe béeing forbid to doo it harme Thus maist thou see what great regarde and care thou hast thy selfe to kéepe From such a foe as must of force within thy bosome lie and sléepe But yet my soule if this were all thine enimies which doo thée hate And that there were none other thou thrise happie were and fortunate For one there is as bad as this as sturdy stoute as stoute may be As cruell crafty daungerous and eke as hurtfull vnto thée As harde to be escaped and where euer thou thy selfe bestowe It dooth inuiron thée about and no way from it canst thou goe This enimie the wicked world vnto fiue gates I can compare The which fiue gates for to defyne compact in thy fiue sences are This enemy dooth wound thée sore with dartes and at thy windowes will Watche time for to procure thy death for he hath sworne thée for to kill The thyrde is sworne thy deadly foe and common enimie to all Of Adams whole posteritie the subtile Serpent men him call More wilie then the

for to looue them more But as our selues that is to wishe as to our selues is sayd before Especiallie the ioy and blisse that euerlasting dooth remaine That we with them and they with vs may at the length the same obtaine Them to assist and helpe likewise with bodilie and ghostlie foode As reason and habillitie requireth so to doo them good And as the Gospell dooth you giue to vnderstand euen so to doo To other men as you would wishe that other should doo to you For so sayth Iohn let vs not loue neyther in tongue nor yet in worde But euen in truth and veritie that loue is liked of the Lorde But now where are those neighbors whom we ought to loue forsooth euen all Both Christian Heathen Iewes friends and those which Enimies we call ¶ Why and how God is to be loued Cap. 2. SInce our soules health consisteth in the loue of God let vs prouide To way the cause with diligence when why and how our life is tride But to exite and to increase the loue of God in vs for aye To nourishe it not greater force then on his prouidence to stay Remembering his benefites which he doth heape vpon vs still That in the view thereof our soules doe faint as though our liues would spill For in this case we cannot be so able as we would desire To yielde him thankes for all his gifts as loue and seruice doth require Yet must we doe what may be done what resteth in the power of man So many thankes to render him as we by nature render can And see wherefore for benefites which we by merites might not haue He hath bestowed aboundantly that by decerte we could not craue Intirely he of vs therefore is to be loued with true intent But how and in what sort forsooth euen keepe his straight commaundement Giue eare therefore O man to that which greatest is of others cheefe In memory imprint the same Day night and houre it yieldes releefe And this commaundement it is Loue God the Lord with all thy hart With all thy soule with all thy might With all thy minde as his deserte With all thy memory and thoughts With all thy skill and knowledge eke Yield vnto him obedience due with humble hart and minde most meeke Yet peraduenture thou wilt thinke alas his loue to me is light Therefore I will not be afrayde to aunswere him with loue more slight Searche all thy thoughts haue in minde what he ere this hath doone for thée And what héereafter promist is to be bestowed in like degrée Then shalt thou finde how much thou art vnto him bound beyond thy might Yea and beyond all measure eke if thou regarde his grace aright But to the end the looue of God may quickned and augmented be Waighe and consider well the cause and looue him more aboundantlie Whom why and to what end mankinde was first created and what things God made for th'vse and ease of man these vnto him thy sences brings Whether they heauenly were or not visible or terrestriall Inuisible or in what sorte till his mercy did them call Our fyrst creator Lord and God one God and eke one Lord alone Whose goodnes of such greatnes is that he dooth blesse vs euery one Of which his blessings he dooth bid we on our partners some bestowe It cannot be diminished but dooth increase and ouerflow That goodnes therefore which him selfe is he to others would extend Onely of his frée goodnesse for necessitie may not contend Because vnto thy goodnesse chéefe it appertaines and els to none Our mighty and eternall God he profitable is alone Man of himselfe vnable is partaker of his blisse to be But by the vnderstanding of his mercy perfect made is he The more that he dooth vnderstand the more in grace he dooth abound The lesse that he dooth vnderstand for that he is more guilty found God made a reasonable man that he the chéefe might vnderstand Of goodnesse which th'immortall God had framed with his mighty hand By vnderstanding he might looue and loouing might the same possesse And so possessing it might haue vnto his profit nothing lesse The creature he distinguished that parte moste purely might remaine Vnto himselfe and not be ioynde with humaine shape the same to staine The Aungell is that perfite part without a body passing pure The other is the soule of man that with the body doth indure The reasonable creature is deuided thus as here you see Into the thing which it hath not And whith it hath for both these be That which no body hath is calde an Angell as the word we scan That which a body doth possesse we know doth represent a man He doth consist of flesh and blood his mightie maker to extoll Who by his power did him compact in shape with reasonable soule The cheefest cause Gods goodnesse is by which both men and aungels were With reason and with grace indewed Herein his goodnesse doth appeare So in as much as God is good so are we by his power diuine For goodnesse his he giues to them that from his grace doe not decline And to this end created were these reasonable creatures then to praise their God and him to serue as best becommeth christyan men And by the same we do possesse all profite to the creature For God himselfe fulfilled is with soueraigne bountie perfite pure He neither is deminished nor neede encrease hee is all one A Creator the profite is the creature his owne alone Therfore to them that will demaunde why to what end were creatures made A profytable reason straight is here set downe them to perswade The goodnes of the Creator for profyt of the creature So that he loue the Lord his God and in his seruice stil indure Finis 2. Cap. ¶ The cause of the creation of Aungels men and all other Creatures 3. cap. BOth men and angels are therfore said to be made for God aboue But not because he needeth them but for because hee doth them loue He needeth not the seruice haue of Angels or the sonnes of men He hath no want of worldlie goodes but that they both might vse him whom The seruaunt profite dooth receyue not he to whome the seruice due Is done him hath no néede thereof all textes in Scripture prooue it true As for him selfe the Lord made man the world for man he made also That it might serue at all assayes the vse of man in wealth to flow Where béeing placed in such state and high degrée as wishe hee could Bothe that he might be seruant there and serue his God as reason would That all the goodnesse might redound vnto him selfe of that he sought The seruice of the Lord his God which he to passe in him hath brought That man might holpen be thereby to serue the Lord in godlie trade Bothe in the thing for him ordaind as for the thing that man was made All thinges are ours th'Apostle

An Introduction to the looue of God ¶ Accoumpted among the workes of S. Augustine and translated into English by the right reuerend Father in God Edmund Bishop of Norvvitch that nowe is and by him Dedicated to the Queenes most excellent Maiestie to the glorie of God and comfort of his chosen ¶ And newlie turned into Englishe Meter by Robert Fletcher 1581. Mathew 22. Thou shalt looue the Lord thy God alone with all thy heart with all thy soule and minde this first commaundement is the greatest one the second like vnto it shalt thou finde to looue thy neighbour as thy selfe in deede these two the Lawe and the Prophetes haue decreede ¶ Imprinted at London by Thomas Purfoot and are to be solde at his shop without Newgate ouer against Saint Sepulchers Church ¶ To the right Honourable Sir Frauncesse Knowles Knight Maister Treasurer of the Queenes Maiesties householde and of her Hignesse most honourable priuie Councell c. IT hath beene the vsuall course of Writers right Honourable to pleade pardon by aucthoritie when they thinke or knowe them-selues farre from intent of offending either by example of the mightie King of Persia for his freendlie accepting a small gift esteeming the good will of the giuer or else by comparing their endeuour by the example of some graue Philosopher I doo not so but confesse my presumption in two sortes committed the one to your Honour the other to the honourable and reuerend Father in God my Lorde Bishop of Norwitch that now is beeing the Translator of this Booke and hauing dedicated the same to the Queenes most excellent Maiestie beeing called An Introduction to the looue of God and so it maie right well be called My presumptiō to your Honour is in pressing your name in print before I knew your Honours pleasure therin for which most hūbly I craue your honors pardon My presumption to his Lordship is in taking vpon me to alter the course and nature of to excellent and profitable a prose but I hope to haue his good Lordships fauour for the same when he shal vnderstand the cause of my so dooing considering the prose is still exstaunt to the profite of the Readers and my meter now instaunt to the pleasure of the Readers for so I accoumpt it hauing therein followed the example of diuers godlie minded which haue turned into Englishe meter many Bookes out of the Bible beeing sacred and canonicall as other pithie Pamphlettes beeing prophane and Historicall yet to good purposes as well appeareth by their writinges which so meant them the parties with their Pamphlettes as impertinent to my purpose I omitte to repeate But as his Lordshippe did make her Maiesty patronesse of the matter so I thought it my duetie to make your Honour Patrone of the Meter assuring your Honour not to haue committed any error therein my presumption onelie excepted nor haue not altred the sence of the matter more then the nature of the meter must of necessitie compell me The causes mouing me to sollicite your Honour with this Introduction to the looue of God was for that I haue beholden the same most bountifullie bestowed not onelie in your Honours owne person but also in your Honours bothe honourable and VVorshipful off-spring and posteritie in your owne person the feare and looue of God with seueritie in Iustice according to your Honours calling and precise rule and lawes of God which I my selfe haue not onelie beholden but also beene beholden vnto In your Honours off-spring that vertuous Noble and towardlie young Gentleman the Earle of Essex dooth shewe himselfe a liuelie graffe and goodlie member of so good a Grandfather which together with your Honour I beseeche God long to blesse and continew he onelie maie serue to confirme the looue of God towardes your Honour although his gracious blessings be apparauntlie multiplied in the rest your Honors bothe good and godlie Children For the continuance whereof I shall not cease to beseeche almightie God to send your Honour long and honourable life in this life but after the same ended eternall happinesse in the life to come Amen ¶ Your Honours most humble and duetifull bounden Robert Fletcher To the Christian Readers WHatsoeuer hath been written before time was written for our learning that we through patience comfort of the scriptures might haue hope Among which right courteous Readers I may insert this present Pamphlet béeing trāslated by my Lord Bishop of Norwitch to the benefite of our corporall bodyes and comfort of our soules accoumpted amongst the workes of S. Augustine and no lesse commended by that famous and learned Father of godly memorie Erasmus of Rotardam to taste of good learning which to peruse I referre you to the Preface in the Prose written to the Reader by that honourable and godly Bishop who translated the same naming it An Introduction to the looue of God Declaring thereby the looue he beareth vnto his Prince Soueraigne Lady to whom he Dedicated the same as also the good wil to comfort in the looue and mercie of God his loouing neighbours and countreymen following y e example of a true Shéepheard and faithfull Pastours in penning this so profitable a Discourse which distinguisheth vnto you by equal portions the gratious benefites of our creation preseruation sanctification iustification and redemption by God the Father through the merites and frée grace of Christe Iesus our Lorde Which great mercies you maye beholde in this lyttle Booke euen as if in a glasse you were disposed to take viewe of your countenaunce shape and bodilie proportion but much more to your profite for that the one is presentlie forgotten the other remayneth permanent for euer if it be sought in singlenesse of eye and simplicitie of harte Which woorthy worke according to my skillesse capacitie I haue turned into Englishe Meter not thereby to derogate the Prose or to arogate the prayse thereof in any part to my selfe for so might I iustlie be condempned of presumption and arrogant follie but he which knoweth the secret of all hearts knoweth also how far I am from séeking vainglorie thereby onlie this mooued me therevnto the profite that I sawe contained in the Prose which I hope will be no lesse pleasant in the Meter béeing plaine and not much alienated from the former sence I hauing so good a theame thought good to meditate therein following the example of these godly minded with whome I will make no comparison but onelie for endeuour which haue turned many Bookes of the olde Testamēt into Englishe meter as y e Psalmes of Dauid the life of Dauid containing the secōd booke of Kings the fiue bookes of Moses the Prouerbes of Salomon and diuers other as well Canonicall as Historicall according to that saying of the Apostle Iames If any be afflicted let him pray if merrie let him sing Psalmes So he that is disposed to profit in the prose it is an excellent meditatiō if to pleasure in the meter it is present for him that

lawde Thou art his workemanship and yet the price of thy redemption too Because that price most precious was it was his mercy so to doo Man béeing prisoner thrall to wretche beset about with filthy sinne His fréendly fauour thought it fit he should be raunsomed by him O happy faulte of mine therefore for purging of the which my Lorde Was drawne by looue it to redéeme according to his holy woord I neuer fully should haue knowne his looue and fauour vnto me But that the perrill of my state my present true proportions be How fortunate was then my fall that by the same more happily I was restorde and raisde againe redéemde from endles miserie Then is no looue so great as this no zeale so pure no charitie Nor no affection like to that an innocent for me should die He fréendly was but found no cause of looue and fauor which he bare Euen vnto me deceiuing none therefore O Lord my minde prepare And tell me what remainde in me which thou estéemde so gratiousty Why thou so déerely did me looue that for my sake desirde to die What haste thou found in me O Lord in nature or in qualitie The which so willing might thée make to suffer this great crueltie FINIS 6. Chap. ¶ Of the benefit of God in calling vs to faithe 7. cap. ANd thou my soule to th'end thou maist beholde this looue and ioy therein Consider what comparisons betwéene this looue and thée hath bin How much thy betters be forlorne refusde and cast away likewise That neuer to like grace with thée nor to like fauour could arise Thou knowst that since the world began whole generations passed be Without the knowledge of theyr God and price of theyr redemption frée The which are fallen into the lappes of déepe destruction endles dayes Vnlesse it please our Sauiour swéete of mercie his them thence to raise Héereby it dooth appeare to thée thou wast preferd before them all Fy thy redéemer which by grace so franck and fréely did thée call No cause at all remaindt in thée thereby to claime more then the rest The meere looue of thy Sauiour déere his mercy more to thee exprest Thy Spowse thy Loouer and thy Lord thy God and thy redeemer eke Hath chosen and forchosen thee before all worlds in mercy meeke For his great looue thus borne to thée thy God and Sauiour he became That thy memoriall might remaine he calde thée by his proper name He would thou should partaker be bothe of his name and truthe also Because thou art annointed with the oyle of gladnes which dooth flowe Euen from himselfe that with himselfe he beeing Christ the corner stone Thou maist in him a Christian so be called by his name alone But were thou stronger then the rest in noble ritche or wise degrée Thereby receiuing speciall grace aboue them all to make thée frée How many wise how many strong how many noble ritch also Reiected were yet chosen thou when they forsaken thence did go They perished thou prospered and highly doost in fauour stand Great hath his bounty béene to thée which thou receiued at his hand When thou wast foule he made thée faire when thou with sinne deformed was Yea lothesome ragged rent and torne this mighty woorke he brought to passe His grace he gaue to be thy guide his looue for to inritch thée more A resolution absolute of mercy his take this therefore Moste resolute in this respect perswade thy selfe euen so to be Except thou with indeuor doo as héerein is discribed thée That is thy former decencie thy comlines and cleanenesse all To comprehend and to retaine which thou enioyde before thy fall Els méete thou neuer shalt be thought to enter that Bride Chamber where Thy Spowse in heauenly manner sits thou shalt not in that place appeare Trim vp and deck thy selfe my soule prepare make ready now in time Let present leasure giue thee leaue for to redresse thy former crime Sleeke vp thy forhead from thy face and fashion fine thy trim attire Fret of thy freckles rub thy Warts wash of thy spots of foule desyre Smoothe all thy wrinckles handsome bee thy rude behauiour now amend With all thy might indeuor thou cleane to continue to the end In order all things sée thou set that thou maiste be accepted now Of this moste louing spowse and mate as héeretofore is tolde thée how Prepare thy selfe I say with spéede as best becomes the Bride of him That is immortall euen thy God with whom thou shalt remain most trim And as beséemeth such a Spowse that thée he may his Spowses call Thy Sauiour and redéemer euen thy mighty King celestiall FINIS 7. Cap. ¶ Of the gift of vertues The 8. Cap. KNow this also my soule that thou hast where withall thy selfe to dect As golden Bracelets for thine armes and Chaines to put about thy neck Which of thy selfe thou couldst not haue but that thy God dooth giue them thée For to bestowe at pleasure thine if thankfull for the same thou be For thou of him receiued hast thy vesture and thy garments all All thy good woorkes thy frutes of almes thy fasting and what dooth be fall To thée thy prayers powred foorth to him with faith he héeres the saine All other vertues be his gifts and by his grace in thée doo frame He garnisheth in goodly wise with gorgious and with trim attyre As if a robe bothe fresh and faire of sundry coloures thou desire Least thou should fayle in any poynt of health and of refection good He bountifully hath bestowde on thée thy health and dayly foode And whatsoeuer may repayre thy comlinesse and beauty bothe What els thy credit may conunend that thou should lack it he is lothe Thinke on the same I pray thee then with diligence aduised be That nothing héereof was thine owne till he in grace had giuen it thee That which before thou hadst receiude of him it stoode thée in no cost Of much which was on thée bestowde the same by negligence thou lost That which lost is thée restorde againe whereby thou maist be sure Not destitute thou shalt be left he still thy profit will procure In such sort as thou shalt perceiue and know how that intirely he Dooth looue thée like a Parramour most loth my soule for to loose thée And for this cause he dooth attend and paciently the time dooth stay Long sufferaunce and liberty he lets thee haue him to obay According to his mercy great so often as thou art to blame So often he thy faults remits as thou art sory for the same Wherefore record and call to minde how many may be found which haue Receiued like rewarde with thée as heere recited which he gaue Nor yet with the like fauour might finde for to be renewd againe When they defiled had themselues with foule abuse theyr state did staine Iuste cause thou haste considering then thy selfe belooued more then all For that the things which thou hast lost

Creatures all that in the world euer were No eye his countenaunce can discerne he in no likenesse will appeare And therefore to auoyde him quite it passeth mans habillitie Some time he dooth assault vs sore with violence euen openlie Some times he secretly will steale and guilefully he alwayes will Continew in his crueltie and seeketh meanes our soules to kill But who is able to endure all this his mischéefe to withstand Or who is fit t'encounter with this chapion stoute to take in hand In verie déede no earthlie man but he that long hath looued vs And that by his triumphant death this victorie atchieude for vs. Now maist thou knowe therfore my soule how harde and difficult it is Euen to be continent if that the grace of God thereto thou misse Great cause therefore we haue to looue him most intyrelie for the same For onelie in the Lord we haue this power praysed be his name Our might he giues vs to withstand this tryple battrey all by force Maintaind against vs by these foes that would of vs take no remorce It is our God that dooth therefore tread vnderfoote eche fowle offence Our looue our lust our lauishe minde our fleshlie vile concupiscence As also all the world and all her vile and worldlie vanities Her trecherous entisements and of men the wofull myseries And finally the Diuell with his crafte and false suggestions vile His subtile shiftes whereby he sought my simple soule for to beguile Then haue not I iust cause thinke you of duetie to confesse that he Which mightie is of mighties most all these great thinges hath done for me FINIS 13. Cap. ¶ Of the gift of Hope 14. Cap. MOreouer my good God dooth giue me grace that I my selfe perswade And to conforme that by his will I am to him obedient made And fullie am assured by faith that finally I shall not misse But by his promise shall inioye his kingdome and eternall blisse In the especiall pointes this grace consisteth and continueth too That I contempne detest and hate my sinnes forepast of purpose doo Disdayning present pleasures all or fonde delightes and séeke in some To frame and force our fowle desire to looke and long for thinges to come Which to attaine this hope we haue supported by thrée thinges also Which strengthen and confirme my heart that from this hope it dooth not goe And so dooth animate my minde me so incourage and perswade That lacke of merites want of workes nor worldly blisse my minde may glad Nor estimation of the ioyes which with delight my heart dooth grope Not any of these shall hable be to hale me from the fort of hope First I consider that the looue of him that hath adopted me And secondlie the trueth of him whose promises performed bée The thirde his mercie might and power that in these thrée did me redéeme Haue I not cause these benefites most highlie them for to estéeme Now therefore let my fleshlie thoughtes repine and murmure with disdaine Euen as they lust and aske me how I can these heauenlie ioyes attaine With confidence I aunswer will I knowe whome I beléeued haue His benefites perswades me so which vndeserued his mercie gaue Most condempnable were to doubt I am assured of his trueth I fullie am resolude from hence Grace and adoption bothe ensueth That he his promise will performe as one best hable to fulfill He may and dooth bothe heauen and earth commaund and they obay his will For these his merites I of right my God and Sauiour ought to looue It is the working of his Grace and mercie so my minde to mooue When I doo flée out from his face me to his presence he allures When I for sinfull life dispayre my present comfort he procures I am vnthankfull for his giftes yet dooth he benefite me styll When I vncleannes would commit he dooth my carnall humours kyll When I in vanities delight his trueth to me he dooth declare When I lie bound in snares of sinne he dooth my fréedome straight prepare And to conclude he dooth preserue and kéepe me from the pit of hell And drawes me from the wicked world within his kingdome for to dwell FINIS 14. Cap. ¶ Of Gods bountie of our iniquitie and of thankes giuing 15. Cap. BVt yet my soule beholde and sée consider how Gods goodnesse showne In all his giftes and benefites which thou receyuest as thine owne What gladsome comfortable chéere if thou thy worldlie will deny Christe offereth him selfe to thée what delycates he dooth apply With foode thy hunger to refresh he store in mercie dooth bestowe Thy pouertie he dooth enritch All these his graces thou doost knowe What secrete good affections hée euen with the same thy heart aspyres As with a pleasaunt cuppe of looue he dooth replenishe thy desyres That thou his footsteppes follow doo and transitorie thinges forsake Héereby thou mayst beholde thy God how great accoumpt of thée dooth make This is no simple thing thou séest or vile contempned for to bée That thou a gadding fugitiue his mercie more should giue to thée Thou wast a rechlesse rebell rude thou to eche treacherie wast thrall Yet he vnto his setled home and heauenlie mancion did thée call And plentifullie did refreshe with consolation spirituall He harkened to thy mishappe or euer thou had minde to call He comfortes thy confused minde if thou were tempted he sustaind If he in daunger did thée finde thy lybertie was quicklie gaind He thée reléeu'de if sorrowfull by him thou should comforted bée If wauering in minde thou waste he did confirme and strengthen thée How often euen with verie feare thou séemed like a withered wight He quicklie did thy state redéeme and thée endude with strength and might When thou in drought did drie away he did himselfe to thée infuse And often he with spirituall light thine vnderstanding did peruse Thy sence with swéetnesse he perfumde when thou delightst to reade or sing To praye or meditate thy minde in any kinde of heauenlie thing He rauished thy déepe delight from déepe delight in worldlie vice That thou mightst take thy pleasure in his euerlasting Paradice I leaue to speake of mightie workes it pleasde his Maiestie so to doo Of kindnesse and of mercie more which he restorde my soule vnto Least any parte of his due prayse should be ascribed vnto me And that the giuers graces should with the receipt vnited be Or knit together with the same or séeme as equall in consent Or he lyke praises should receyue whome God dooth make his instrument For if the creature should presume to be pertaker of the prayse Iniuriouslie he dealeth with his good Creatour diuers wayes For what hath any man a liue that he of God did not receyue Why should he then be praysde for that which he enioyes not but by leaue To thée therefore O Lord my God all honour prayse and glorie be Thankes giuing laude dominion power for these thy Graces gouerne me Sée nowe therefore