far passing the beuty of euery other creature dyd not moue and allure him to that loue and affection not because it was thyne 〈◊〉 hys owne beuty in ther. Therefore what meanest thou or whereabout goest thou Because thou canst not see hym presentlye by meanes of his absence therefore wilt thou neyther be afearde nor ashamed to do him iniury and not onelye contemne his synguler loue but also to yelde thy selfe vassaile to thyne own lust and sensualiti◠Do not so my Soule do not so for if thou bee not yet able to conceaue what one he is that loueth thee yet consider at the least the earnest the pledge the gage and the token whych hee hath sent and geuen thee for it maye so bee in and by his gyft which thou hast wyth thee and in thy possession thou mayest learne wyth what affection thou oughtest to loue him and with what zeale and diligence thou shouldest reserue thy selfe for him His earnest is notable his gift is great and noble For it standeth not with the Maiesty of a great man to geue small thinges nor with the discretion of a wyse man for a small thyng to geue great And yet a great thing is it which he hath geuen thee But greater is it which he loueth in thee But what is it O my Soule which thy Spouse in hys kindnes hath geuen thee Looke vpon the worlde and examine whether there be any thing therin that doth not seruice vnto thee Euery creature directeth his course to this ende to wayte and tende vpon thee to do thee seruice to supplye thy neede and to tender thy profit And accomplisheth both thy delight and commoditye according to that which eyther aboundeth in them or remaineth in thee The heauen the earth the ayre the sea and all that in them is cease not to accomplish and to fulfyll the same The circuite of times also and the annual reuolution whych wyth reuiued partes doth renew and refresh the old repaire the ruinons restore the decayed with cōtinual sustenance serueth thy purpose Who then thinkest thou hath ordayned these thinges Who hath geuen that cōmaundement or prescribed to Nature with her whole reuenewes as it were to maintaine thy port Thou receauest a benefit and knowest not the Author the gift is manifest but the geuer is hidden and yet thine owne reason suffereth thee not to be doubtfull but instructeth thee that this is not thine own due but an other bodies benefite Whatsoeuer he be therfore he hath done very much for vs And hee that coulde fynde in his hart to geue vs so much hath also loued and affectioned vs as much The gift therfore declareth both who loueth who must so highly be loued And what great folly is it not to couet the loue of one so mighty and howe wicked and peruers not to loue him that is so louing and louelye Therefore if thou loue anye thinges contained vnder heauen loue them as thine Inferiours loue them as thy seruauntes as the tokens of thy Spouse as the giftes of thy friende and the benefites of thy Lorde and in such sort yet as thou may alwaies remember that thou art bounde and beholding vnto hym and that thou ought to loue those thinges not for thē selues but for him nor with him but for and by him finallye that thou must loue him aboue them because he both made them and gaue them vnto thee ¶ The fift Chapter ¶ Of the fruition of God. NOwe beware my Soule that thou as God forbydde thou shouldest be not accompted a breaker of thy faith to him by louing the giftes of the geuer more then the affection or zeale of the Louer And yet shalt thou do greater iniurye to hys loue if thou receyue hys giftes and doo not recompence his good wyll Either therfore refuse his giftes if thou can or if thou cannot so do yelde loue for loue in due quantitie and measure Loue him for him selfe loue thy selfe for him loue him to vse him and so loue thy selfe that thou may not be hated but loued of him Loue him I say in the gifts that he hath geuen thee loue him to thy vse and loue thy selfe for hym For this is pure and chaste loue that hath in it neither dishonestie nor filth nor any thing els that is euyll or transitorie Consider therefore O my Soule what thinges thou hast receiued cōmon with all speciall with some and synguler or proper to thy selfe alone And in all these thynges which hee hath geuen thee whether they be common speciall or proper loue thy selfe intirely For together wyth all them before whom hee hath preferd thee by singuler giftes hee hath also loued thee Thou art loued I say in euerye creature thou art loued with all good thynges and thou art loued aboue all euyll thinges And if this yet seeme but small vnto thee that thou art loued aboue all euyl thinges weygh howe good those thynges are by vertue of creation that in euery condicion haue receiued lesse goodnes then thou And first thinke O my Soule that the tyme was when thou were not and that thou receiuedst it by the gift of God that thou began to bee ¶ The sixt Chapter ¶ Of the free giftes of creation and regeneration IT was therefore the gift of God that thou were made But hadst thou geuen him any thing before thou were made or before thou were created that in respect therof he shoulde make or create thee Verelye nothinge haddest thou giuen neither couldest thou geue before thou were framed or fashioned Yf God therfore had giuen thee nothing els but thy being yet were he to be praysed and loued of thee for euer But truth it is he hath giuen more in that he hath not onely gyuen it thee to bee but also to be both beutifull and fayre Neither coulde the bountye of the geuer bee herein finished For ouer and aboue this he hath giuen more and therby the more drawen vs to his owne image and lykenes For this was his meaninge this was his wyll and pleasure to draw thē vnto him by likenes whō he had drawē to himselfe by loue He hath therfore giuen it vs to bee and not onely to be but also to be fayre and not onely to be faire but also to liue so as we may passe and excell such things as haue no being and such also as be inordinat maymed or imperfit as neither shapened by forme nor quickened with lyuing spirite By meanes wherof thou art mightyly endebted O my Soule For thou haste receiued much of thy selfe thou hadst nothing for all these things thou hast no meane to make recōpence but only to loue For that which is giuen by loue no way better then by loue may againe be requited And this by loue thou hast also receiued But now will I begin to tell the how much this thy Spouse who appeared so excellent when he created thee vouchedsafe to bee humbled when hee repayred thee And yet notwithstāding
all truth and veritie I wish thee the grace of God his holye spirite to conduct leade thee into all such thinges as shall stand with thine own dutie and tend to the glorie of the whole Trinitie FINIS IF good to learne be thine entent And not to plain of tyme yll spent But so temploy thy present payne As endles fruit may be thy gayne This Treatise reade and herein vew Al duties to thy Sauiour dew For this doth teache for thy behoue The lord thy god how thou shalt loue For loue of thee him selfe that gaue To death frō death thy soule to saue ¶ An introduction to the loue of God. ¶ The first Chapter That the loue of God and thy neighbour cannot be seperated WIth wakefull heede and diligent mynde earnest endeuour and continual carefulnes it becommeth behoueth vs to searche and to learne how and what way we may escape hell torment and purchace heauens ioy Sithens neither that torment may be auoyded nor that ioy procured except the meanes be knowen how that one may be shunned that other attained Let vs therfore the more willingly heare and the more diligently consider the wordes of the Apostle in the which he proposeth these two thinges to were that heauens ioy is vnspeakeable and which is the waye that leadeth vnto life For he saith that neyther eye hath seene nor eare hath heard nor the hart of man conceiued the things which God hath prepared for them that loue him Loe now euen by thys that the Apostel saith that GOD hathe prepared good thinges for them that loue him it appereath that loue is both the way and the meane by the which we aspire vnto them But the loue of God without the loue of thy neighbour cānot be had as witnesseth s Iohn who saith He that loueth not his brother whom he seeth how can he loue God whom he seeth not And this cōmaundement haue we from God that whoso loueth God shall also loue his neighbour And thus in theese two loues consisteth that true loue which thapostle speaketh of saying And yet shew I vnto you a more excellent waye This more excellent way is loue which leadeth to that heauenly coūtrie and without the which no man can come vnto it But who is in this way or who knoweth it Forsoth he that loueth both God and his neighbour Howe then is God first and next the neighbour to be loued We must loue God more thē our selues and our neighbour as our selues We loue God more then our selues when we in all thinges preferre his pleasure and cōmaundementes before our own wyls But our neighbour we are not cōmaunded to loue aboue our selues but as our selues that is to will and to wish vnto him all the goodnes which we ought to wyll or wish to our selues and specially the euerlasting ioy and blysse and to the attainment thereof to assist and to helpe him both with bodely spiritual goodes as reason requireth and abilitie permitteth In consideration whereof the Lord sayth in the Gospell Whatsoeuer ye would that men should do vnto you doo ye euen the same vnto them also And s. Iohn saith Let vs not loue in word neither in tong but in deede and veritie But who are those neyghbours whom we ought thus to loue Truly all Christian men Iewes and Heathen friendes and enemies ¶ The second Chapter ¶ Why and how God is to be loued SIthens al our soule health then consisteth in loue why how the Lord is to be loued let vs diligently weigh and consider But to excite noorish and increase the loue of God in vs nothing is so forceble as the often remembrance and diligent consideration of his benefites So great thinges hath he geuen vs heaped and bestowed vpon vs that our soule vtterlye fainteth in the viewe of his bountie and goodnes But in this case though we be not able to yelde vnto him so many and so great thankes as beseemeth our loue and becommeth our seruice yet must we not faile to render him so many and so great as we can And see wherefore to wete for his benefites which for his great loue and free beneuolence our merites or desertes requiring none suche the Lord hath moste graciouslye bestowed vpon vs he is entirelye of vs to bee beloued But how or in what sort God is to be loued that his commaundement which he so straightly prescribed and so preciselye wyl haue kept and obserued on our part doth manifestly shew and declare Geue care therefore O Man to that commaundement which of all other is greatest and chiefest Geue eare I say and heare it diligentlye print it in memory thinke on it continuallye and to thy power fulfyll it dayly and hourelye That commaundement is this Thou shalt loue the Lord thy God with all thy hart that is with al thine vnderstāding and with all thy soule that is with al thy will and with al thy minde that is with al thy memory that thou mayest reserue keepe all thy thoughtes al thy lyfe and all thy skill and knowledge to yeld vnto him thine obedience and seruice But peraduenture because thou deemest thy selfe to be loued of God but a litle therefore thou art not afeard to loue hym againe but lightly Search therfore and weigh with thy selfe in thy minde with what giftes and benefits he hath endued thee already and what he hath promised to bestowe on thee hereafter And thou shalt forthwith finde that thou art boūde to loue him beyond all might measure But to the end that the loue of God may in thee be quickned augment the mor◠aboundantlye weighe and consider by whom why and to what end mankinde was first created and what thinges ▪ God made for the vse and ease of man For this is to be gathered that of the thinges created whether they be heauenly or terrestriall visible or inuisible ther is none other cause but the mere goodnes of the Creator which is the Lord God onelye one and alone Whose goodnes is of such greatnes that of that blissefulnes by the which he is most highlie happy blessed for euer he willeth other to be partners because he seeth it may be imparted but not diminished That goodnes therfore which him selfe is and by the which him selfe is blessed onely of his free goodnes and not of necessitie woulde he impart and communicate vnto others because it appertaineth to the chiefe good to haue will to be profitable and beseemeth the most mightie not to be hurtfull But because no man is able to bee partaker of his blissefulnes but by vnderstanding for the more it is vnderstanded the more fully it is had God made a reasonable creature which might not onelye vnderstand the chiefe good but that by vnderstanding might also loue it and by louyng myght possesse it and by possessing might vse it and so distinguished that creature that part might remaine in the purity of him selfe and not
he that in creating thee seemed so excellent high that in repayring thee semed so lowly is no lesse wonderful in the latter worke then hee was in the former In the former he mightely gaue great thinges vnto thee and in the latter hee mercifullye suststeyned sharpe thinges for thee For to the ende that he myght aduance thee again to that from the which thon wast fallen he disdained not to descend hither where thou art and that it myght fullye be restored to thee which thon hadst lost hee was willinge to suffer that whiche thou didst deserue He descended therefore vndertooke suffered ouercame and restored He descended to mortallitye he toke vpon him freylty he suffered paine ouercame death and restored man Behould these thinges O thou my Soule and be astonished at these so great wonders and at these benefits exhibited for thy sake Consider how much he loued thee that vouched safe to doo so much so manye thinges for thee Thou wast beutyfull by his gyfte and thou became foule through thyne own iniquitie Againe thou were clensed and purified by his mercy his loue yet working on euerye syde to helpe thee In tymes past when thou were not he loued to create thee when thou were foule and yl fauored he loued to beutyfie thee And finally to shew thee of his loue the feruency hee woulde delyuer thee from death by none other meanes then by dying for thee And all to vtter therin not so much the benefit of his mercy as the great vehemency of his charity and loue With great bounty therfore hath this louing Creator poured the breath of life into the first Man his creature but with muche more loue hath hee for that selfe Man and creature geuen and bestowed not his goodes but him selfe Greatly then doth this set forth Gods goodnes towardes me that I am his workmanship but much more doth this cōmende it that he made hym selfe the price of my redemption The rather bicause that my redemption was wyth so royall a price performed that man therein might seme a prisoner not vnfyt by God to be raūsomed O happy fault of myne for the purging of the which while my Soueraigne Lord is drawen with that loue affection his loue is opened and reuealed vnto me greatly longing and coueting to peruse the same For I should neuer haue knowen hys loue so fullye had not my great peryls proportioned myne experience accordingly O how happelye therefore fell I that after my fall was raysed againe more happelye Ther is no loue greater no zeale purer no charitie hollyer no affection feruenter then that an Innocent vouched safe to dye for me finding in me no cause to loue or to fauour me Tell me therefore O Lord what it is that thou hast so loued in me and so dearelye loued that thou wouldest needes dye for me what hast thou found in me of that qualitie or nature that might make thee to be wylling to suffer for me such crueltie ¶ The seuenth Chapter ¶ Of the benefite of God in callyng vs to the fayth ANd thou my Soule to th end thou mayest behold thys loue more perfectlye and ioy in it more aboundantlye ponder with thy selfe how many and how worthy in comparison of thee are left forlorne refused and vtterlye cast awaye that coulde neuer attayne to the grace which thou hast geuen vnto thee Surely thou hast heard say that from the beginning of the world to this day many generations haue passed all the which without the knowledge of God and the price of their redemption are fallen into the lappes of euerlastyng destruction And hereby appeareth that thy redemer preferred thee before them all when hee gaue thee his grace so frankly and freelye which none of them all could get or come by and yet why thou were taken and chosen before them or why he dealt with thee more louingly then wyth thē thou canst finde in thy selfe no cause but onely the mere loue of thy merciful Sauiour Thy Spouse therefore thy Louer thy God and thy Redeemer hath both chosen forechosen thee He hath chosen thee I say in all ▪ and hath taken thee from among all and hath loued thee in all and called thee also by hys owne name that the remembraunce and memoriall of him might remaine with thee for euer He woold haue thee partaker of his name and partaker of the truth of his name bycause hee hath annoynted thee with that selfe oyle of gladnes with the which him selfe was annointed that of the anointed thou mightest be anointed bycause that of Christ thou art called a Christian But were thou stronger were thou wyser were thou nobler or were thou ritcher then they all in that thou hast atchiued this speciall grace ouer aboue before them all How manye strong how many wyse how many noble how manye ritch were there in those dayes and yet all they forsaken haue perished euery one highly therfore hast thou stād in his fauoure and greate I confesse is the bonntye which he hath extended towardes thee For when thou wast foule and polluted deformed also and miserably defiled ragged and torne ougsome and grysely and as one that was fulfylled of lothsomnes and enormity so God thy Lord loued thee that with all the giftes of his grace hee vouched safe to enritche thee Take this therefore for an absolute resolution that excepte thou endeuour with great and earnest study to adorne and decke thy selfe to recouer thy first comelines and decency thou shalt neuer be thought meete to be brought into the Bride chamber of thy spouse that is glorious celestial and heauenly Now therfore while thou hast tyme opportunity trym and dresse thy selfe O my Soule sleeke vp thy foreheade facion thy face frame thine attyre fret of thy freckles rub of thy warts wash away thy spots smoth thy wrinkles be all hansome and cleanlye amend thy behauiour and with all thy might and mayne set all thinges in good order that thou maist be accepted of so louinge a Spouse Prepare thy selfe I say as becommeth the Bryde of him that is immortall and as besemeth the Spouses of a Kyng celestial ¶ The eyght Chapter ¶ Of the gift of vertues KNow this also O my Soule that thou haste wherewith to decke and adorne thy selfe yet that thou shouldeste not haue of thy selfe if God did not geeue it thee For of him thou haste receiued the vesture and garment of good workes with the fruict of almes fasting and praier besides diuers other vertues wherewith thou maist be garnished trymd and made gorgious as with a robe of variable freshe and sundrye colours And leaste thou shouldest fayle in any poynt he hath bountefully bestowed vpon thee what so euer is knowen partinent to health or refection And what so euer maye repayre comelines or increase thy beuty From the which how plenteous store and distribution presenteth it selfe vnto thee on al sydes I pray thee be aduised diligently to thinke on Thou haddest nothing
An Introduction to the loue of god ⸫ Accompted among the workes of S. Augustine and set forth in his name very profitable to moue all men to loue God for his benefits receaued Math. 22. ¶ Thou shalte loue the Lorde thy God with al thy harte wyth al thy soule and with al thy mynd This is the greatest and the first commaundement The second is lyke to this Thou shalte loue thy neighboure as thy selfe In these two commaundementes hange all the law and the Prophets 1 IOHN 2. Loue not the world neither the things that are in the worlde If a man loue the world the loue of the Father is not in hym Seene and alowed accordinge to the Quenes Maiesties Iniunctions Anno 1574. ¶ TO THE MOST vertuous and noble Princes Queene Elizabeth by the grace of God Queene of England Fraunce and Ireland defender of the fayth c. AMong all other benefites most gracious soueraigne Ladie which God in mercie hath bestowed vpon your roial person â–ª the knowledge of GOD is most singuler for the which we your humble Subiectes haue moste cause to prayse god But I meane not the knowledge of hys essence or beyng whych none of the Angels or heauenly powers are able to comprehend Neyther yet that general knowledge of God which is gotten by his creatures and workes from the creation of the world Which although it bee of no force to chaunge the mynde regenerate to true godlynes yet are all men by it made inexcuseable before God in as muche as when they knewe God they glorified him not as god But I mean the chiefe and singuler knowledge of God wherby not onely his vniuersall power and infinite mercy replenishing the whole earth but also his vnsearchable counsel in sauing vs by Christ hidden from the world is well perceiued and knowen This knowledge of God hath eternall lyfe annexed vnto it as sayth Christ Thys is lyfe eternall that they myght know thee the onely true God Iesus Christ whom thou hast sent And as this knowledge of God doth comprehende in it the counsell of God to saue vs by Christ so it doth renue the whole maÌ„ vrgeth hym to apprehend that good thing which it sheweth accordyng to the saying of Christ you shall knowe the truth and the truth shall make you free That this knowledge of God by hys good spirite already planted in your Maiesties hart might dayly encrease more and more bee confirmed I haue chosen out a litle short treatise stirryng and mouing verye much to the loue of God through the consideration of hys benefites Accompted amonge the workes of saint Augustine set forth in hys name to dedicate the same to your Highnes The diligent vewe and consideration whereof I knowe ryght well wyll not a litle enflame and set on fire those sparkes of the knowledge loue of God already by Gods good spirite kindled in your royall hart For I am not ignorant most gracious soueraigne of your good and gracious nature and how muche your Maiestye is enclined to loue and mercy to pity the poore miserable to respect the causes of such as are in distresse to help the oppressed to pardon offences to doo good to all men which all are nothing els but fruites of that knowledge and loue of God whych by the woorde of God and Gospell of Christ you haue conceaued And as the same hath alredy brought forth these fruites so I nothing doubt but the continuall meditation of Gods infinite loue and innumerable benefits wyl bring forth more loue of God to solace and comfort her selfe onely in his loue in respect whereof all pleasure ioy loue of this world waxeth vyle and chuseth rather wyth him to beare afflictions and suffer hard thinges then with the world to enioye the pleasures of sinne for a season For surely suche is the nature of the loue of God that as it nothing forceth of or regardeth not the afflictioÌ„s of thys life so it vtterlye contemneth and treadeth vnder foote the vanities loue of this world as nothing in respect of his loue who first hath loued vs. To the furtherance whereof the diligent reading of this litle treatise wyll very much helpe Wherein the Author euen of sense and feeling and as one all together rauished with the loue of god setteth forth how diuersly by his benefites and loue we are mooued to loue him and that his vnspeakeable loue towards vs can no waies better be recompenced then by loue againe Wherein if it shall please your Maiesty to bestow some short tyme I know the more it is read the more comfortable delight wil be conceiued therein And though paraduenture this myght bee thought of some a trauaile altogether superfluous to translate the same out of Lattin in which tong it was first wrytten and to dedicate the same to your highnes considering the excellencie of your knowledge in the same tounge wherein you might vvith more delectation pleasure haue solaced your selfe yet to me it should not seeme superfluous beyng set foorth in a language that moste of your Subiectes do vnderstand therfore like to redounde to the profite of the moe And besides forth that vvhich is set foorth vnder the protection and priuiledge of Princes is of all men the more diligently read And to vvhom myght I more aptlye dedicate the introduction to the loue of God then to so godly and vertuous a Prince out of vvhose brest ther flovveth such streames of mercy and flames of loue tovvard her subiectes that shee seemeth an apt meete soyle of God vvherein the loue of God myght profitablye be planted The God of loue therefore enflame your most royal hart vvith his loue and vvith his holy spirit direct you in the ryght course to eternall lyfe That in this life your Maiesty may haue such sence and feeling of hys loue that in tyme to come you may haue the full fruition therof in his eternall glorye Amen Your Maiesties most humble Subiect and faithful seruaunt Edmund Roffen Viuat Regina Ad serenissimam D. D. Elizabetham Angliae Franciae Hiberniae Reginam fidei defens c. ¶ EPIGRAMMATA Nescia virgo viri regni Regina potentis Nobilibus multum sollicitata procis Non sociata tamen quia non mortalevidetur Coniugium mentem tangere posse tuam Accipe diuini coelestia pignora scripti Vnde tuum flagret pectus amore Dei. Qui pius in Christo te tam redamab it Iesu Quam fuerit Christus totus amore tuus Sed tuus ille quidem manet aeternuÌ„que manebit Illius in studio tu quia fixa manes Nil opus est igitur nostro Regina libello Qui docâ—t vt facias quod prior ipsa facis Nil opus est fateor forsan tamen ista legendo Esse tuus poterit multiplicatus amor Ad eandem Principem Sacra deo Princeps et sacro nomine virgo Accipe quae sacro pignora fonte fluunt
Omni digna quideÌ„ sed te dignissima priÌ„ceps Principe sacrato nomine corde fide â—…en ab Hebraeis sacrati foederis index Mens venit a summo numine sancta tibi Atqui sanctaÌ„ sacra decent tibi coÌ„secro sacra Principibus multis vix bene nota viris Ad eandem Principem Chara deo Princeps diuinum dilige numen Viue Deo et viues Elizabetha diu Et patriae perchara tuae perchara Britannis Quae nacta es recta sceptra tuere manu Grataque tum musis gratas amplectere musas Maximus at tibi sit relâ—igionis amor Quae facis et facies neque taÌ„ monuisse iuuabit Quam fecisse iuuat singula sponte tua Ad eandem Principem Summa laus regum fuit inclytorum Fortiter fines patriae tueri Quod tamen non praestitit vlla regum Regia virtus â–ª Extulit quosdam Deus ipse reges Depulit quosdam Deus ille reges Praestiterunt omnia sola diui Sceptra potentis Ergo diuinum reuerere numen Numinis tanti celebrato nomen Vnius laudem tua vota spectent Fusa per auras Ad Librum Faelix marmoreas migrato in aedes Intra limina clarioris Aulae Si noui dominam palatij huius Vltro purpureum petet libellum ¶ DE MODO DILIGENdi Deum distichon Dilige mente deum tota ratione modoque Omnem qui superet cum ratione modum FINIS To the Reader FOR as muche as that famous Clarke Erasmus and profounde Censor both of wyt and skill letteth not first to confesse that thys treatise following tasteth of good learning though the stile phrase and order differ from the workes of S. Augustine in the number of the which it hath bene accompted And next that it descryeth or bewraieth a very diligent Reader of that holy father his volumes out of whose confessions especially hee hath inserted into this Pamphlet manye wholesome and proper sentences as well teaching and prouing that S. Austine doth so often inculcate namely that nothing was create without the word of God as mouing and styrring vs to ghostly loue and affection from the right feeling of the which it seemeth to haue flowen I am the bolder to presume that to thee good Reader it shall be both the more leefe and acceptable And the rather because that I haue endeuoured my selfe to the vttermost of my power in the translatyng hereof so to expresse the copye vsed by the Author as no obscuritie I trust may seme to remaine and so with him to haue iterated one thyng or matter that it may rather serue as a drop by oft falling to pearce more deepelye then to breede or induce any lothsomnes or sacietie For albeit that thinges earthlye vayne and transitorie may iustly bring with them a certaine tedious disdaine when they are to often or commonly repeated or lacke the releefe of pleasant varietie yet am I perswaded and so would I haue thee that thinges heauenly euerlasting endles and durable and verely repleate wyth blysse and felicitie so worthely deserue the Poet hys testimonie that the oftener they be inculcate the more they shall double their pleasure wyth profit Take this therefore in gree and good worth how soeuer for want of good methode it seeme to be confused as a wholesome meditation and no lesse needefull then fruitfull for this tyme and season in the whyche selfe loue frieÌ„ding of the flesh and vanity of the world so vniuersally rage and raigne as I pity to see am sorry to report For herein thou mayst by contemplation and vew of thy duty to God his loue to thee learne to abandon whatsoeuer to thy soule health is repugnant or aduersant without the interlacing of superstitious vanities or feare of infection proceding froÌ„ popery For in auoyding thereof I confesse me plainly that I haue euen wittingly vsed in this traÌ„slation a certain fredome and libertie and reduced the sense of the Author to the consonancy and Canon of the holy scripture For as I acknowledge it to be great and presumptuous impiety to racke or vse force in diuine testimonies suche I meane as are included within the compasse of both Testaments as holden allowed for canonical scriptures beyng by God his own mouth prohibited anye way to wrest or to wring them so I thinke it not vnlawfull but rather requisite and necessarie in translating or readyng the bookes of Interpretours be they olde be they newe or what soeuer they be sithens they cannot well be without some wartes of errour especiallye when they are conceaued written in mood and affection or rest in the preiudicate opinions of humane infirmitie or willingly followe the iniquitie of their time to vse such moderation discretion and iudgement grounded vp on holy writ as by diminishing adding altering or rasing they may reasonably be amended and as in part so in all made fruitfull to the Reader This if any man either of spiced conscience or wayward mynde dislike or controle I wish him more wyt then fantastically to desire to haue hurtfull thinges ioyned to the wholesome as of necessity especially when they maye conuenientlye either be taken awaye or chaunged without preiudice done to God his word or offence geuen to good men For I hold him an vnwiseman and more then franticke in folly that wil haue any such opinion of any Phisicion how learned or skilful so euer he be that bccause hee hath receaued at his handes many wholesome drugs and comfortable confections which at sundry times turned to hys ease health and sanitie that a poyson by the same Phisition in the ende or among them so ministred shall not be able to annoy or to hurt him especially when the drugs or confections before geuen had neyther qualitie quantitie nor operation in them to qualifie resist or expell the poison And yet is there no earthly poison so pestilent to the body as the poyson of errour is noysome to the soule And therfore to fantasie any earthly man so muche in the dyscourse of anye peece of doctrine considering that as he may both deceiue and be deceiued so he may therin couertly conuey into the eares of his hearer as many damnable paradoxes as Christian articles that not onely the care shall bee taken awaye from vs to eschewe hys heresies but also a desire faire kindled to lyke and to learne them where nothing is infarced to their confutation I holde it so incurable a peece of frensie as all the pollicies in the world are not able to tame Thus trustyng that I haue not onelye acquaynted thee with the profit and coÌ„moditie which this treatise shall yeld thee but that I haue also rendred a sufficient reason of my libertie in translation and of alteryng the sense where it tended any way to the derogation of Gods glory by attributing to much to man his merites and deseruinges and aduertising thee to esteeme no man his workes opinions doctrine or counsail further then they shall agree with the touchstone of
be ioyned with a bodye as the Aungell and parte might be coupled to a body as the soule The reasonable creature therfore is deuided into that whiche hath not and to that which hath a bodye That which is voyde of body is called an Aungel And that which hath bodye is called a Man consistinge of the fleshe and a reasonable soule The principall cause therfore why the reasonable creature was ordeyned is the goodnes of god So that both man and Aungell were made bycause of Gods goodnes for by reason that god is good we are in as much as we are we are good also But to what ende was the reasonable creature created To praise God to serue him and to vse and enioy him In the which the creature him selfe profiteth and not god For God is euer perfit and fulfilled of all soueraine bounty and goodnes can neither be increased nor diminished And therefore that reasonable creature was created of god is to bee referred to the goodnes of the Creator and the profyt of the creature In so muche that as oft as this question is asked why or to what ende the reasonable creature was made The aunswer must be for the goodnes of the Creator the profit of the creature For it auayleth the creature to serue God and both to haue and enioy him ¶ The third Chapter ¶ The cause of the creation of Angels men and all other creatures BOth Aungell therefore and Man are sayd to be made for God not bycause God the Creatour and most blysfull hath nede of the seruice either of Angell or Man for hee hath no want of our goods but that both Man and Angell might serue and vse him whom to serue is to raygne For in this the seruant receiueth the profit and not he to whom it is done And as man was made for god so the world was made for man that it might serue hym Man therefore was placed in such state and degree both that he shoulde be serued and that he should serue that on eche syde all the goodnes might redound to hym selfe as well of the seruice which he receiueth as of that which he doth For so God would that Man shuld serue him that not God but Man myght bee profited by the seruice And he also would that the world shuld so serue Man as Man thereby might in like sort be holpen Al the goodnes therfore redoūded to man both of that which was made for hym and of that also for the which him selfe was made For all thynges are ours sayth the Apostle the thynges aboue vs the thynges equall with vs and the thinges inferiour vnto vs The thinges aboue vs are ours to vse and enioy as God in Trinitie trinitie in vnitie The thinges equall with vs are ours to agree wyth all as the Angels who albeit at this present they be aboue vs shall in time to come notwithstanding be our Mates and our equals The thinges inferiour vnto vs are also ours to stand vs in stede and to serue our necessities As the thynges which pertaine to the Lord and Master are also the Seruauntes not by takyng from the Lord or Mayster hys ryght or title but because they also serue to the vse of the seruant It is therfore said in certain places of the scriptures that Angels doo serue vs because they for our sakes are sent forth to minister In consideration wherof the Apostle hath these wordes Are they not all ministring spirites that are sent to minister for theyr sakes which shal be heiers of saluation Neither let this seeme incredible to man in as muche as the creator him selfe and Kyng of aungels came not to be serued but to serue to geue his lyfe for many And the aungels are sayde to offer oure prayers and vowes vnto God not bycause they teache or instruct God of our desires or meaninges who knoweth all things before they come to passe as well hee knoweth them after they are done but bycause they craue to vnderstande Gods pleasure and will touchinge these thinges and what they shall know to be disposed according to Gods hest commaundement that they conuey to vs eyther openly or in secrete Wher vpon the Angell sayd vnto men When ye prayed I offered your prayers vnto god In like manner euen we also whē we pray we do not teach god as if he were ignorant eyther of our desire or of our nede but the reasonable creature must of necessity commit refer his temporal causes to the eternal verity eyther by desiring that which he could haue or by consentinge and asking what Gods will is he shall haue From the highe habitation of the heauens therfore doth the souerayne bountye and loue of God drawe downe vnto vs the aungels of God to enquire Gods will for vs to visite and to helpe vs for God for vs and for themselues For god bycause that as meete is they imitate the merciful bowels of his loue and pity towards vs for vs bicause that in vs they haue their own◠image and lykenes in great admiration and reuerence for them selues because that with feruent desire and longing they awayte the supply of their orders by vs. ¶ The fourth Chapter ¶ Of the loue of God towards vs. THis therfore is most nedefull and necessary that euery man seuerally do consider himselfe and when he hath attained the ful perfect knowledge of his owne worthynes dignity least he do iniury to his creatour in no wise to loue anye thing that anye waye is to him selfe inferiour For the thinges that in them selues considered do seeme to be beutifull when they are compared with other are but homely and vyle And as it is great folly to ioyn foule thinges with fayre thinges So is it not vnsemely of those thinges which haue a meane and no counterfayte beutye to make a comparison and to matche them wyth the things that are most fayre and beutiful Theefore my soule vew well thine own beuty and therby learne and vnderstand what beutye thou shalt loue But if the sight of thy selfe be so duld duskt or darkned by thine own negligence that thou canst behold thine owne selfe neither as it becommeth nor as it behooueth thee Why yet doest thou not by the iudgemēt at the least of som other gather that true estimation of thy self which thou shouldest doo Thou hast a Spouse but hys soueraigne beuty thou knowest not because thou neuer yet saw his face or coūtenance But he seeth thee and if he saw thee not he would not loue thee This Spouse differryng to shewe or present him selfe vnto thee hath sent thee giftes as pledges and tokens of his loue wherby thou mightest know his affection towardes thee If thou myghtest see hys face thou wouldest bee nothyng doubtful for then shouldest thou perceiue that he who is so faire so comelye so beutyfull and so synguler would not be enamoured at the syght of thee if some synguler beutye in thee
thee in as muche as thou hast not bene afearde to fall from my Creator and to ioyne with his aduersary the Deuil the authour of disobedience synne and iniquity The Sunne also might vse this language I ought not to shine nor geue light to thy health safety or saluation but in reuenge of my Lordes quarell who is both light it selfe and of light the fountaine vtterlye to hyde from thee the beames of my beuty And thus might euery creature els controle and taunt me thus might they wreake thier Creators iniury if he who created them did not also restraine them as not willing the death of a synner but that he should turne repent him and lyue It behoueth me therefore O Lord to be the more humbled vnder thy mighty hand and to shew my selfe vnto thee so much the more thankfull obedient and loyall as thy great benefites exact and require I should bee least that differring the punishment of my transgression thou chasten me at thy dreadful comming so much the more greuouslye as thou hast awaited my dutye with patience And thou my Soule perswade thy selfe I pray thee that the long suffering of God hath now long time expected the effect of the election of his predestination which he wyl haue fulfilled in vs through the excessiue loue which hee hath borne and doth beare vs For this is the cause why the Lord hath paciently waited and enclined vnto mee and that he hath turned his eyes from my sinnes as vnwilling to see howe often I haue offended him This is the cause I saye why hee hath dissembled that he myght commend his patience and confirme his loue For this cause as I well remember me he stroke my hart and stirred it vp to beholde the scarres of myne owne synnes and to feele the great griefe and sorenes of the same And for this cause he lead and conueyed me to the gates of hell and to the paynes and tormentes prouided for the wicked And to the end that no hurtful consideration of my sins might remaine within me he enspired into me a better comfort and gaue not only hope of remission but also a full and perfect pardon And so fully did he pardon mee that neither reuenge can condemne me nor vpbraiding confouÌ„d me nor imputing diminish his zeale or loue towardes me Yet there be some in the world and those no small many that in such sort pardon iniurie as though they reuenged it not yet they cast it in the teeth And other ther be also that albeit they be silent hold their tounges and say nought yet they reserue the malice in the bottom of their stomake and vnder the cloke of silence hide spite and rancour But neither of these sortes pardoneth according to the rules of Gods loue and charitye And therefore very farre from these differeth the most mercyfull nature of God which alwaies dealeth plainly and pardoneth and forgeueth so fully and freely that the constant fayth of the synners that do repent their sins and forethinke their offences may wyth Paules wordes be comforted that wher aboundance of synne was there grace is more plentifull Witnes saint Peter who after he had thrise denied his Maister by a tripple commaundement was of Christ his Church made a Shepheard and Pastor Saint Paule also of an enemie and persecutor of the Gospell was made a vessel of election and a teacher of the Heathen Euen as Mathew of a tole gatherer was made an Apostle and the first in the new testament that wrote any Gospell ¶ The .xiii. Chapter ¶ Of the gift of continencie BVt after all theese thynges which are right many as you see God also gaue mee the gift of continencie Continencie I meane not onely from carnalitie but also from all other vices whatsoeuer they be called So that I who in former tyme coulde scantlye forbeare a thyng three dayes together can nowe through Gods helpe forbeare it for euer And thereby finde occasion right iustlye to say that he that is mighty hath done great thinges for mee But some man perhaps thinketh that continencie is a matter of ease and light of importance But so thinke not I I wyll ensure you for I knowe what enemies it hath and of what might they be and therfore how needeful it is for it to be sturdy strong to resist and withstand suche a broode of impiety The first and chiefe enemy that continency hath is our owne flesh whilest it lusteth and coueteth agaynst the spirite And what a familiar enemy is this trow you Or how perilous is the conflict that groweth hereby Or how secrete how sore is the fiâ—ht like to be wher the enemy hath such might and oportunitye to hurt Truly my Soule this foe is most dauÌ„gerous most sterne most cruel most vnnaturall and tirannous Neither is ther any way to flee or to escape her nor any meanes or policy to put her to flight but maugre our heades we must beare her about vs because she is euer lynked and tyed vnto vs And therefore what is more perilous wretched or miserable then to be not onelye forced to feede and sustaine her but also to be prohibited to do her hurt or harme Thou seest then what neede thou hast carefullye to beware and to kepe thy selfe from that foe whom thou sufferest to sleepe in thyne own lappe and bosome But well were thee my Soule hadst thou none other enemie or if this one were al thou were thrise happy and fortunate But alas the while ther is one other as stout sturdy cruel daungerous hurtful as she as hard also to be escaped whersoeuer thou doest bestow thy selfe For he doth enuiron and compasse thee round about And which way soeuer thou conuert or turne thee he is ready and at hand to assault encounter thee This enemy is this present wicked world which by fiue gates which are thy fyue senses wouÌ„deth thee with his dartes and shifteth in death at thine own wyndowes The third is that common aduersarye sworne deadlye foe to all Adams posteritie that old subtile Serpent I meane which is more crafty and wylye then all other creatures either ar or can be This enemy is he whom no eye can discerne therefore to auoyde him passeth mans abilitie For sometime he assaulteth vs openly and violently sometime he stealeth on vs secretlye and guilefullye and alwaies continueth his crueltie and malice seekyng to oppresse vs by myght sleight or pollicie And who is able to endure all this Or who is fyt to encouÌ„ter this Champion Verely no man but hee that hath loued vs and that by hys triumphaÌ„t death hath atchiued this victorie for vs Thou maiest therfore know O my Soule howe hard difficult it is to be continent and what God geueth to make it easy for vs And therby the more entirely to loue him for assisting vs with his grace when we shoulde otherwyse faynt through our own frailty weakenes For onely in