by night Yf any time a slepe take me she might But by gods gift his malice to preuent When I to sing do my selfe prepare A sharpe thorne to my tender brest is bent Because of slepinge I shoulde then beware By pricking wherof I do escape her snare Now tel me qd she how likest thou this grounde In myne eare qd I very wel it doth sounde Another ground qd she I wyl to the expresse Thou knowest this is the mery moneth of May In the which al louers do them selues dresse To attayne their loues of their heartes the stay For which cause thou knowest this I dare say Olde Philosophers for the signe hath fayned Two louers imbrasing both being naked That is a goodly ground in dede qd I What should I vpon that matter inuent It soundeth nothinge but to ribaldrie And my time to this I haue not so spent Dost thou thinke qd she that I it so ment To answere right qd I I can not tell But me thinke it can not be taken wel Thy corruption qd she by this thou mayst know For where by this signe is none other ment But as man and woman by nature doth grow To natural loue with the consequent So in this time mankinde is most bent Inioyng by youth the amarous flours Nature therto prouoketh al his powers Thou I say not consideryng this thing Dost applie it only vnto wantonesse But a better minde into thy head to bring Yf thou no good thing can therby expresse I wil teache the to refourme that dulnesse And how thou mayest both thinsamples applie Unto sadde matter and not wantonly To the first qd I I could somwhat saye To make it sounde to a vertuous ende But the last in my head can enter no waye To applie it wel it doth so much bende Towardes wantonesse that any time to spende In such folishnes I iudge it but vayne Thy nature styl qd she thou shewest playne The which more playne to the to appeare The seconde example I wyll so applie To such kind of matter that thou shalt heare No wanton pleasure prouoked therby But matter both pleasaunt and also godly Though thy wiâ—kednes from it doth the let Thou shalt heare what I before thee wyl set I am content qd I to geue an care Unto thy wordes I pray thee say thy minde Mary first qd she to the doth appeare How by nature this time al mankynde Is geuen vnto loue by her course assinde Therfore I do thinke our time heare present In matter of loue is best to be spent Then better to vnderstande the qd I Tel me what loue is or thou dost beginne This worde loue qd she is taken diuersly As hap is wisely that thou hast brought in For therby the more knowledge thou shalt win I am glad qd I I do some thing well It was vnwares qd she that it so befell But to the purpose this worde loue I say In mans heart doth worke to diuers affectes Therfore diuersly scanne it here we maye Sith mens affections hath diuerse respectes Which mans nature some time so much inffectes That where to all goodnes he shoulde it applie From God and al vertue he turns it awrie Thou tellest me qd I of loues abuse And not what loue is as in dede I aske thee To turne loue qd she vnto the right vse Where loue is taken in the chiefe degre God is loue whiche neuer chaunged can be Wherby he made angels in their glorie And man after their fal their place to supplie Now by this loue man is like to angel And of the godhead is participate But when man against this loue doth rebel God and al goodnes in him is frustrat Then of loue to shew the seconde estate When man his loue to him selfe doth extende That loue in him selfe may not haue an ende But sith that all men indifferently Are made of one mould and to one likenesse Mans loue for gods cause he must so apply As loue in God to him selfe he doth expresse The lyke loue by measure God doth witnesse Man must shew to man in euery degre And this measure fro man neuer hidde can be This loue I say which from God doth procede Thus orderly as I haue tolde vnto thee Sith to vnitie this true loue doth lede In our old English is called charitie Because from other loues knowen it should be Which either are vayne or indifferent This word the right loue expresseth euident Is there loues qd I that these do not include None qd she that before God are accept But there be loues which do man much delude That by nature into mans heart is crept Which doth make him forget natures precept Wherby man is worse then a beast in my mynde For they loue their like being of one kynde I dare say qd I thou dost not say trew Some loues beside those do not God displease Old Ethnikes do write whose works we mai vew What payne many toke for coÌ„mon welthes case Loue to their countrei their heartes so did cease That what paine thei suffered thei did neuer passe Such loue by nature in them grounded wasse Of this sort was the noble king Codrus And Marke Regulus that worthy Romaine And eke the stout knight called Curtius With the thre Scipions which euer toke payne The common welth stoutly for to maintayne Hercules also for this I could name Whose actes are inrowlde in the court of Fame â–ª These were champioÌ„s in feates marcial Which for the coÌ„moÌ„ wealth did venture their bloud Also learned men taught vertues moral Wherby the people in good order sâ—ode For kinges and princes thei chaunged no mode To the comon wealth such loue had they than In respect thâ—rof they feared no man Of this sort I may name wittie Cato Sage Seneca Salon and Byas Plautus the prudent with worthy Plato Demosthenes Salust and Pythagoras Diogenes also which euer playne was Were al these mens vertues displeasaunt to God In that saying wisdome and thou art farre od To answere to the directly qd she Thy foly by this playnly doth appeare Who euer heard that Gods pleasure can be In any man which no true fayth doth bere Towardes our lorde God with reuerent feare Yet must thou nedes graunt qd I I am sure That those meÌ„s loues wer not before god vnpure A good shepeherde sayth Christ is wel content His life for his shepe to venter and lose Which these men to do did frely consent With the world thei would not flatter nor glose But as conscience led so they did depose They would neuer play the Parasites part For worldly welfare to beare a false hart I would there were none such at this day qd she But I feare me the numbre is not smal Which for worldly welth doth seme to agre To al poyntes of faith which are catholical And yet in their heartes thinke it not at al Of two bâ—d I â—uâ—ge that number the best Whose hartes
by their actes is playnly exprest By my trouth qd I I iudge the same Of al men with such men I cannot away A dissemblyng man is worthy of shame But here in dede deceyue the worlde he maye Yet shal he not deceyue God I dare saye Nor can not qd she for God doth see all But now agayne to our purpose to fall I thought qd I thou haddest forgot it cleane Nay qd she though I made a digression Thy foly as I did saye shal be seene In concluding with such a fonde question Thou thinkest that there is no condition Betwene the loue of a true christian And the loue proceding from a pagan In dede to speake of the loue natural The gift of God to both is indifferent But I thinke these Pagans loues would appal Many Christians at this time present For the vse of loue standes in mans consent Who loues his neighbours that such paines wil take Now to shed his bloud for cōmon welthes sake In that poynt qd I they kepe Gods precept And then as I did saye I maye conclude That those men sith they Gods wyl therin kept Out of the right loue thou canst them not exclude And then I saye further I am not so rude As thou wouldest make me sith thou dost graunt The same thing for which thou gauest me a taunt Thou farest qd she as some do at this daye In answering before thou dost vnderstande And one thing more here to the I wyl say As heretikes hath scripture falsely skande In taking a patch as came to their hande And leuing the rest their errours to frame So to defend thy foly thou dost the same Thou must marke thorder of gods commaundement Thou shalt loue thy lord god saith he aboue al thīg That loue hath first place as most excellent Then thy neighbour as thy selfe according So loue to thy selfe fro the first loue doth spring And then to thy neighbour in order ryght This pleaseth our lord wrought by any wyght Then those that I named before qd I Louing their neighbours as they did expresse Did wel please our lord thou canst not denie As the stories playne do beare them witnesse Nay soft qd she I ment nothing lesse For pagans wanting the light of all grace The true loue of god with them had no place Than lacking that loue for lacke of true fayth Their loue to please god coulde neuer attaine For as I did saye and as scripture sayth True order in loue al men must kepe playne Or els al our workes our lord doth disdayne They must first loue God as I did the show Which they coulde not do which do not god know I am in this qd I wel satisfied But alas one thing I do much lament That we confessing Christ deified Do from god further in our workes dissent Then did these Pagans we se euident All vertue they did not only commende But studied their liues in vertue to ende The cause is qd she mans forgetfulnesse Of the benefites which God for him wrought As first the great loue that he did expresse Making heauen and earth all thīges of nought For mans behoufe therfore how much he ought To geue thankes to God what tonge can declare Yet in respect of other these the least are Oh wonderful loue that God shewed to man That being in glorie vnspeakeable Before al worldes were yet would vouchsafe than To create the heauen by power i◠effable With thorders of angels to be seruisable Honouring him as thonly lord and kyng Aboue his creatures for euer raignyng This talke qd I passeth my capacitie I pray the of this let me no more heare I confesse it doth so in dede qd she But this much may we talke with reuerent feare Sith no curiosite in it doth appeare But to thee the loue of God to expresse Proceding from him selfe by his owne goodnes But of such high matter to make an ende I wyl come lower and vnto the tell How mercifully his loue did extende When angels by their pride out of heauen fell He made man al his creatures to excell And the place of angels for to supplie In nature higher he did him dignifie Was man qd I higher in his nature Then angels were in their creation In substaunce qd she he was not so pure For out of the earth God did him facion A grosse substaunce thou seest probation Where angel is a substaunce spiritual But in soule man is to angel equal Yf betwene them qd I be equalitie How is man higher in his nature than In that appeared Gods great loue qd she That he of his goodnes shewde vnto man When man from God by his owne foly ran And folowing his lust was disobedient He lost Gods fauour therby continent And so became the childe of damnation Prepared as it were vnto hel fire Then God of his owne mere inclination Which doth not the death of sinners require Shewde so great a loue y t there could be no higher Though man was become Gods vtter enemie He sent his only sonne for mans fault to die And not the like death that killeth al mankinde Whiche is as we say gods visitation But the most shameful death that could be assinde By wicked tyrauntes imagination Which was on the crosse to suffer passion Hauing his body al to torne and rent Not one droppe of bloud he spared vnspent But to our purpose agayne to come nere To show how man was brought to high estate Aboue al angels that loue did appeare When gods sonne was first for man incarnate In the virgins wombe neuer to separate By which coniunction mankinde did attayne In nature aboue all angels to raygne Yet though our nature was in Christ qd I Knit to the godhead in perfect vnitie It foloweth not that al mankinde therby Should aboue angels in his nature be Yes it doth folow I wyl proue qd she When the time was come as god had decreed That Christ should suffer man to heauen to leed His exceding loue to his church to showe Because that he would the figures fulfyl Both of Melchizedech as thou dost knowe And of the paschal lambe which the Iewes did kil He showd his disciples the great good wil That he had the pascal with them to eate Because he would place a more heauenly meate Which he had promised to them before Saying the bread that I wyll geue truly Is mine owne fleshe and then furthermore Which for the life of the world I wil geue to die And he that doth eate my flesh fruitfully I in him and he in me truely shal dwel By this mans nature doth angels excel This promise he perfourmed styl to endure Untyl his comming to the great iudgement When he toke bread into his hande so pure Speaking these wordes with a louing intent Take ye and eate yet there he did not stent But said this is my body which geuē for you shal be Oh most tender
like extende Also Salomon doth geue this precept Honour thou the Phisition sayth he Ought not this precept more to be kept To those that of your soules the Phisitions be Therfore to ende this loue here I do wyl the If thou wilt not resist gods ordinaunce Loue those that of thy soule hath gouernaunce Now to knit vp with a worde or twayne Of the loue that one man to another owes It must be such a loue no man may disdayne Him that is his like as the scripture showes Be he riche or pore charitie thus growes She hath no respect of persons at al Nor fro patience she doth neuer fal By the bande of charite al men are knit To make truly one body mysticall No deformitie ought to be in it Christ being head ought to rule the bodie al The hande to hurt the fote is vnnatural Or the fote thoffice of the hande to take A deformitie in the bodie doth make But when eche membre duely doth attende Unto his office as S. Paul doth say The bodie shal encrease and in welth amende If one membre bring not another to decay Which in this realme it hath done many a day Because charitie with them hath no place From their head Christ thi can receyue no grace The middle part of this body mystical I take to be noble men of eche degre As lordes knightes squiers being principal Under the head which enuironed be With armes handes legges fete as thou dost se The head and middle partes to serue and obay In order as God hath appoynted alway By armes handes legges fete I vnderstand Al the common sort eche in his exercise Some on the water and some on the lande For the bodies welth as their callinges lies The noble man should not vse merchaundise The lord nor knight no fermer shoulde be In the bodie that is a deformitie The merchauÌ„t ought not wode and coles to sel Neither to take fermes into his handes But liue by merchandise as his calling fel So al landed men should liue on their landes For sence they fel to this common welth standes In an euil case and the cause is why Eche man his owne calling doth not applie How chaunceth it qd I that thou dost now Shew causes of the common welthes decay Which before to me thou wouldest not auow To poynt meanes to mende it qd she I did say I left to wise men but here by the way Because where loue is coÌ„mon wealth doth raygne Which sith it is decayed loue is gone plaine I pray God qd I mende al thinges amisse And that eche man may loue other louingly In dede qd she so gods commaundement is For to Christ your head ye are knit therby And by the lacke therof as I before did trie Ye are deuided from Christ therfore I say Labour for loue that dwel in Christ ye may Then loue by loue man shal of God obtayne For loue by loue doth knit al men in one Then loue by loue auoydeth all disdayne And loue by loue in loue is not alone For loue by loue briÌ„geth loue wher loue was none So loue by loue fulfylleth gods precept Then loue louingly of all men must be kept Now as thou hast hard before thiÌ„ke on gods great loue Fyrst for that he made the to his owne likenesse Of his owne good wyll nothing did him moue But onely his loue whiche he did expresse After suche a sorte thy selfe can wytnesse Otherwyse thou knowst he mought haue made the Geue him prayse therfore as most mete shal be Yet notwithstanding this thy creation It had been a profite to the very smal For thou wast made the childe of damnacion By the synne of Adam when he did fall But God spared not his sonne natural To dye for synne as I proue before Therfore geue thankes to him for euermore Then in loue to thy selfe haue euer a respecte Remembryng what a shame for the shal be Beyng made like to God that image to infecte And thynke how with his bloud he did redeme the Then in loue to thy selfe let it so agre In an order to God and him not forget Then loue to thy selfe ryghtly thou dost set Then last of all as I haue declarde When loue to thy selfe thou hast placed right To thy neighbour by that rule thou shalt awarde True loue louyngly pleasaunt in Gods sight So shalt thou shewe thy selfe the chylde of light Hauyng that loue whiche accords to Gods wyll Wherin and whereby thou shalt Gods lawe fulfyll Nowe qd she I haue fulfylde my purpose Taking occasion as thou didest heare Of Gemini the signe whiche doth man dispose To natural loue and that thou couldest not beare Thou thoughtest suche fylthynesse in it to appeare That no good matter made theron could be But nowe thou seest thy foly as I tolde the. Truth it is qd I nowe I see it well Then wryte it qd she if thou wylt take payne I am content qd I though I my foly tell Syth that it may turne to my neighbours gayne Then farewell qd she tyll we mete againe With that she toke hâ—r flight I sawe her nomore Then I went wrote all as ye heard before Finis Imprinted at London by Robert Caly within the precinct of the late dissolued house of the gray Freers nowe conuerted to an Hospital called Christes hospital Loue is an affection of mans heart which works to diuers affectes as mans wyll doth applie it Charite caÌ„ not be taken in an euyll sense The loue that God hath plaÌ„ted in maÌ„s hart by nature sith he is a reasonable creature Certayne heatheÌ„ chaÌ„pions Certayne heathen philosophers Iohn x. Thoâ—â—â— hethen philosophers would not flatter The naturall loue in maÌ„ is a gift of god indifferent to all men The order of gods precept in loue geuen to man There is no charitie without fayth Howe can they call on him on whoÌ„ they do not beleue to 〈◊〉 The great loue of god to man iÌ„ creating heaueÌ„ and earth all creatures for man The loue of god to maÌ„ iÌ„ his creation The loue of god for that he sent hys son for maÌ„s sake to die Howe man excelleth angels in nature Iohn vi Thinstitution of the sacrameÌ„t of the aulter wherein is shewed the loue of christ in geuynge vs his flesh to eate Iohn vi The loue of Christe shewed to man in his redeÌ„ption Iohn xv Prou. xxiii Thinordinate loue of man to him selfe Math. x â–ª Man by nature muste loue hiÌ„ selfe To take witnesse of experieÌ„ce iÌ„ tyme paste is to take witnes of ignorantes in matters of faith Howe faith is faith and no fayth â— Pet. â— matth 25. Roma x. thei taught that if a maÌ„ once fell in deadly siÌ„ne he losse his faith which is agaiÌ„st the scripture as here is proued so is the opinion of onely faith to iustifye c. Iames. â— Ignoraunt techers thei woulde bee doctours of the law and yet vnderstoode not what they spake neyther wherof thei affirmed i. Timo. i. Luc. vi Why man should loue hym selfe how i. Peter i. matthe 28. Luc. 24. mark xvi i. Cor. 10. math xxv Matthe 25. Eccle â–ª 30. Math. 25. â— Timo. 2. He that loues iniquitie hateth his soule Psalm xi Roma xiii i. Iohn iiii i. Cor. xiii Prouer. x. i. Pet. 4. Iohn xiii Gene. ii Gene. iii. Gene. iiii Gene. iiii Ibidem Gene. 4. .5 Roma ix Ozee ii Roma xi Psal. 118. math xxi Rom. 2. 3. Roma ix i. Cor. x. i. Tes. iiij Iames. 2. Roma viii Hebre. xiii Luc. xix matth 25 â–ª The ê“sperite of the coÌ„mons is the kinges honour but the decay of the people is the confâ—â—â—on of the prince Prouer. 1â— â–ª The loue of god shewed to vs by our noble quene in forgeuiÌ„g vs that we might haue lawfully taken whiche is a rare thing The loue of our queue iÌ„ restoring vs to the churche againe â— Peter iiii Catholike kinges make no martyrs by ê“secutioÌ„ Roma xiii i. Reg. 8. .9 math vii They are cursed children whiche haue forsakeÌ„ the right waye â— Peter 2. Matthe 12. Eccle. x. 1. Reg. 15. The loue of a pastour to his flocke matthe xi matthe v. 2. Timo â—â— i. Peter â— Actes xx i. Cor. ix Iere. xxiiâ— Ye haue eaâ—teÌ„ of the fac and clothed you with the wolle but the flocke ye haue not fedde c Iohn xxi Iohn x. Ezech. iii. The repentaunce of some of our weddid preistes would god that I did lye in this saiyng Matth. 27. Iohn xxi I haue not seÌ„t these prophetes saith our lord yet thei ran I haue not spokeÌ„ to theÌ„ and yet they preached c. Iere. xxiii Luce. 16. The loue of the flocke to the pastour i. Timo. 5. Gene. ix The charite of Constantine the great The practise of the ArriaÌ„s against Athanasius when learning would not serue Oure sacrameÌ„taries caÌ„ lie as the Arrians did malach iii. Leui. xviii i. Corin. ix Eccle. 38. Of the loue that eche maÌ„ owes to other generallye Eccle. xiii Iames. â— Leui. xix i. Cor. xiii Ezech. iiii Roma xii i. Cor. xii i. Iohn iii Hereby is the order of charitie broken whiche S. Paule reproueth Roma xii i. Corin. xii Ephe. iiii Ephe. iiii i. Iohn iii. i Iohn xiiii i. Cor. xiii Roma xii i. Timo i. A short recitall of the three loues beforâ— entreated
loue and heauenly charitie That he showed to the oh man most vnkinde Which wilt not thy loue geue to him agayne But rather disputest by thy reason blinde His loue towardes the as it were to stayne Thou wouldest his act should no such loue cōtayne For where he gaue to the his bodie most diuine Thou only takest it but for bread and wine Yes qd I they say that it doth signifie His body which vpon the crosse was spred And that they say Christ did meane onely I wold fayne learne qd she wher that word is red By Iohns ghospel qd I they say they are led Where he sayth the wordes I speake are spiritual The flesh sayth he profits nothing at al Did not his flesh profit for thee to be borne Did not his flesh profit by his good liuing Did not his flesh profit for the to be torne Did not his flesh profit by his vp rising Did not his flesh profit thee in theating How canst thou now but in great errour fall To say that Christes flesh profits not at all Yet qd I Christ sayth so thou canst not denie Yet could he not meane so qd she thou dost here Then what did he meane tel me now qd I For my grosse wit can not conceaue this geare It is ment two wayes which the text doth beare One is the flesh of man in this mystery Can attayne nothing but by fayth only Another is the flesh profits not at all Meaning his flesh as the Iewes did it take Which was but as a mans flesh natural And then by no reason that mans wit can make No mans flesh can profit for theating sake But the flesh of Christ to the godhead knit Geueth life to man that worthely eateth it Nowe I know more than I did before This makes the matter playne ynough to me Do not they qd she offende our lorde sore Which wil not at this day to this trueth agre Wherin Christ shewde so great loue to the They are wedded so to wine that the god Bachus They beleue more in this then they do Iesus But of such men nowe I wyl speake no more Only do I note to those that faythfull be The great loue that Christ shewd to man before That he would suffer death for him vpon a tre In geuing man his flesh oh heauenly charitie That man should fede theron in most godly wise And eke of his church to be the sacrifice Immediatly after thinstitution Of this sacrament his loue to finish Towching his suffreraunce in eche condition That he for mans loue would here accomplishe None earthly payne could his loue deminishe But being from sinne a pure innocent To die for thy sinne man he was content Consider in this al the spitful mockes His whipping scourging crowning with thorne Being there blindfield suffered many knockes Bidding him al hayle king of Iewes in scorne And thinke how by hī the hudge crosse was borne ▪ Wherto thei nayled him with most painfull smart And with a sharpe speare persed his blessed heart Who euer hard or read of the like loue What coulde he do more then for thee to die Yet to loue him againe this wyl the not moue Yes with al my heart I do loue him qd I Yea but thy dedes qd she shew the contrarie If thou diddest hī loue thou wouldest his wil obay Which sith thou dost not thou louest him not I say Yet for al this loue no more doth he craue But loue for loue as reason doth require Alas sinful man what more wouldest thou haue It is no great thing that he doth desire Cal to him for grace to kindle the fire Of burning charitie to raigne in thy heart Then shalt thou to Christ do a louers part That loue qd I God graunt to euery man Amen qd she now here this loue I must ende To expresse it whole truly I neuer can None humayne wit here can it comprehende Therfore no more tyme in it I wyl spende But for this loue I do wyl the alwayse To geue vnto our lord continual prayse ¶ Here foloweth the loue that man ought to haue to him selfe NOwe quod she that I haue to the exprest The loue of God to man as I can it showe The depenesse whereof doth cause me to rest Sith it passeth al humaine wittes to know The grace that therby to mankinde did grow Therfore leuing that shortly thou shalt heare What loue a man ought to him selfe to beare That man shuld loue him selfe I pray thee qd I Wher hath god geuen him that commaundement He nede not qd she for naturally To loue him selfe euery man is bent What man aliue is there that wil consent Unto him selfe to be iniurious Which beastes wil not do tame nor furious Truly qd I and if experience Be a readie rule this to demonstrate How man loues him selfe then the euidence Showeth his loue to be so inordinate That by that selfe loue he doth accumulate Plagues of god to raigne vpon him alway This loue doth man turne to his owne decay By selfe loue we se the man which is proude That which in other he doth most detest In him selfe of him selfe is most aloude In none other man the like vice doth rest For he that with other vices is opprest He loueth those that in the like doth delite Because they agre vnto his appetite The lechour loueth those that be lecherous The slouthful man those that most sluggishe be The spiteful man those that be enuious The wrathful man those that to anger agre The glotton loueth those that drinke best we se The couetous man that loueth auarice Loueth those which do loue his exercise These loues doth spring of our owne nature By the world the flesh and the deuil also Which dayly therto doth mankind allure But yet to my purpose nerer to go Gods good creatures man turns to his wo By loue vnto them so inordinate That grace by this loue in him is frustrate What doth moue man vnto al kinde of vice But the loue that to him selfe he doth beare Wherunto his affection doth him intice As for worldly thinges him selfe to forsweare To rob and to steale he thinkes him selfe cleare This loue to him selfe doth him so blinde That fault in him selfe he doth neuer finde The corrupt merchaunt vsing merchaundise That only for lucre taketh great payne The loue to him selfe doth make him dispice Al meanes that he should worke for cōmō welthes gaine The plowman which serueth with catel grayne For the loue to him selfe dayly we se He doth without cause make a scarsitie What causeth landed men for to rayse their rent What causeth nigardes to hourde vp in store What causeth patrones to symony to consent What causeth the ful styl to gape for more What causeth heretikes errours out to rore What causeth the breach of matrimonye What causeth al these but selfe loue only Examples in scripture I coulde rehearse How on this self loue
god did take vengeaunce It is harde therfore into my head to perse That loue to mans selfe as thou makest vtterauÌ„ce Can not but be a mere misgouernaunce The reasons that I to the before made Do me hereunto vtterly persuade I thinke qd she thy wit be not thine owne Diddest thou marke wel what I before did say Yea I am sure qd I it is to wel knowne That selfe loue doth bring al to decay As of Christ him selfe truly lerne we may He that loues his life shall lose it sayth he Here he declareth what selfe louers be Thou blest y t qd she which doth al men deceyue By taking for thy purpose halfe the sentence But the trueth if thou wilt truely conceyue Thou must gods word vse with such reuerence That thou offende not thine owne conscience As in the same text thou diddest erst alledge Thou spakest I dare say agaynst thy knowledge I am sure qd I the trueth I did say Canst thou of my talke disproue any thing Of thy talke qd she yea sure that I may As fyrst this last text which in thou diddest bring It is not a trueth in thine aledging For the trueth of scripture is not in a part Deuiding the sentence thou dost it peruert He that loueth hiÌ„ selfe sayth Christ more theÌ„ me Is not worthy of me this thou leuest out But ioyne this together and thou shalt se Thy foly opened which thou gost about To defend and therin art somwhat stout But here me now a while and I wyll sone trie That thou wast bigilde in thy fantasie Mary qd I I pray the talke thy fyl But truly and if thou dost not say well Be thou sure that interrupt the I wyl Do not let qd she my fault me to tell So it be a fault or els bye and sell Upon this thou shalt agayne of it heare As I haue not I wyl not the forbeare If thou callest qd she to thy remembraunce Of mans loue to him selfe when we beganne I did tel the euen at our first enteraunce That naturally here euery man Is geuen to loue him selfe the most he can Or els of al creatures he were the least For wit should lacke in him which is in a beast Then say I qd I as I did before That sith selfe loue to god is displeasaunt As I shewde to the and coulde haue done more How should I then to this thy saying graunt But that worthely thou mightest geue me a taunt To say and vnsay how can that agre Surely this gere soundes wonderous to me Lord god qd she how longe wilt thou be blinde â–ª Of al fonde fooles that I haue talkt withal More foly in one I did neuer fynde And the cause why that thou therin doest fal Is thine ignoraunce as here proue I shal There is fayth which is no fayth so say we A loue and yet no loue this deceaueth the. This is that qd I which doth most meÌ„ deceiue Now thou commest in with subtile sophistrie It is and it is not who can this conceyue One thing to be the same thing and yet is a lie I pray the be playner to me qd I For of these darke riddles I can no skyl I spake playne trueth before and that I hold styl For as for me I speake by experience Selfe loue to man thou seest inordinate No man therof doth take intelligence Witnesse I take of the meanest estate Which tow probations are in such rate That very wel of them both conclude I may It is most true that I before did say For that thing which thignoraunt can discerne And also that which experience doth teache Tow better rules of profe no man can lerne To knowledge of these euery child can reache Therfore from the here to make a breache I nede talke no more for ought thou dost winne For al thy high reasons are not worth a pinne I thinke sure qd she no Poet could paynt One more aptly this world to represent For neuer heard I yet reasons more faynt And in vaine babling so many wordes spent Yet before victorie of wit impudent Thou triuÌ„phest as though thou haddest thy desier Lyke him that would bragge liyng in the mier First wher thou sayst I fal to sophistrie Because I say there is a fayth whiche truly Is no fayth but thou must consider why Fayth in al christian men indifferently Touching the nature of fayth certaynly Is a true fayth but in gods acceptation It is not accepted without good conuersation And then not being of god regarded Better it were to haue no fayth at al. For a panym shal be better rewarded By suffering lesse paine in hel infernal Then the false christian which from god doth fal Deper shal he be buryed in hel Then he that of Christ did neuer here tel Then because that fayth without good liuing Bringeth to man greater damnation I call it no faith but yet not meaning But that faith it is by true nomination As by scripture I can bring probation The fiue folish virgins which came to late Being shut out yet did cal at the gate Saying open to vs lord we the pray How could they cal on him whoÌ„ they did not know Then know him thei did by this conclude I may Which wtout faith thei could not s. Paul doth show Then by this parable it doth folow That faith is faith stil with y â— worst sinnes that be Onlesse with the sinne of infidelitie For contrary to fayth there is no sinne But only the sinne of infidelitie Therfore an errour such preachers did bring in Which did affirme here mans iustice to be By onely fayth excluding charitie As being any helpe towardes mans iustice But only fayth alone to haue that office That doctrine qd I I did neuer like For I know S. Iames doth it reprehende This stroke beside the matter thou dost strike Therfore therof I pray the make an ende So wyl I qd she I did no lesse intende But now to learne if thou hast a wyl Thou seest how faith is no faith yet is faith styl It is true qd I I do perceyue it wel Then of loue qd she conceyue thou like case That as I before vnto the did tel If man do set selfe loue in the wronge place Against gods coÌ„maundemeÌ„t he doth sore trespasse But where yet a fancie into thy head fel That selfe loue could no way be taken wel Here dost thou see now what did the begile By taking witnesse of such as rudest be Euen as the world hath done here a great while Thignoraunt was plaste into high degre Perching vp in pulpittes as thou doest see Seming to thignoraunt gods word to preache Pretending to know that they could neuer reache Then thignoraunt hearing ignorauntly Thignoraunt teach with his reasons blinde They thought streyght that his learnâ—g was so hie Sith he such straunge new doctrine could find They thought him a prophet by the lord assinde To reduce
to god both the pore and riche So the blind led the blind both fel in the diche And of this sort the number was not smal Therfore do I much wonder now at the That thou thignoraunt for witnes wouldest cal In a matter wherin they do nothing se. But yet I wonder lesse I remembre me Sith into learned men ignoraunce hath crept Which did the ignoraunte to that office accept And also where thou sayest that experience Doth teach that selfe loue is so inordinate That taken it can not be in a good sense Thy foly herein thou dost demonstrate For sith man in this must gods word imitate To loue his neighbour as him selfe alwaye Would God man by selfe loue should him disobay Thou hast not yet qd I proued to me How a man and why him selfe he should loue Forsoth that shortly thou shalt here qd she First man must consider how that god aboue Made him to his image this should man moue So to loue him selfe that with filthinesse He should not spot him selfe made to his likenesse Also in mans heart this must be inrolde How that he being lost by Adams fall Was bought againe neither with siluer nor golde But with the precious bloud of Christ most royal For this ought man to his minde to call How he should to Christ do great iniurie To defraude him of that he bought so dearely Againe after his bitter passion In his graue dead thre dayes his body lay And then man for thy iustification Triumphantly he rose on the third day And then vnto heauen for thee to make away When of his heauēly doctrine he had made an ende Miraculously to heauen he did ascende Then cal to minde how god hath made thee A membre here of his bodie mysticall ▪ Oh what feare and shame vnto the shoulde be When Christ in his glory shal come to iudge all If thou by sinne here from his mercie fall His woundes thou shalt see then freshly bleding If thou be in sinne to thy condemning For then shal the boke of thy conscience Be opened before thy face so playne Thou shalt nede then none other euidence But wishe that thou mihgtest presently be slayne Which can not be but in eternal payne Thou shalt euer die and neuer be dead Because thou diddest fal frō Iesu Christ thy head Al this considered that I haue sayde here How much art thou bound to haue a respect Such a loue towardes thyne owne soule to beare That with filthy sinne thou do it not infect Onlesse at the iudgement God do it reiect With these terrible wordes which he shal say Go thou cursed auoide fro me away But if thou folow the wise mans counsel That is on thyne owne soule to haue mercie If thy flesh against the spirite doth rebel Do not thy loue vnto thy flesh applie But sith that thy soule shall neuer die Loue so thy fleash that thou mayst be sure Soule and flesh together in heauen may endure Oh what ioyful voyce to the shall it be When Christ shal say at the iudgement general Al ye my blessed children come to me And inherite ye the ioyes eternal Prepared for you before the worlde 's al To this ende must man loue him selfe I say That he may with Christ raigne in ioy alway For to that ende God did man only create And in good workes here his life for to spende Which if he do not his soule he doth hate And that very nature doth reprehende Therfore to my counsel do thou attende ▪ Loue so thy selfe thy loue be not in vayne So shal thy loue truly turne to the agayne Loue louingly as loue doth the binde Loue God louingly as the lord of al. Loue louingly thy selfe as he hath assinde Loue louingly thy soule as the principall Loue so thy flesh it make not thy soule thrall Unto deadly sinne by thy wilfulnesse Loue louingly the life which is endlesse By loue thou shalt gods commaundemēt fulfyl By loue our lorde in thy heart shal raygne By loue al wicked thoughtes thou shalt kyl By loue thou shalt auoyde thinfernal payne By loue for gods seruāt thou shalt be knowē plaine By loue that orderly from god doth procede So loue thy selfe as that loue doth lede In loue to thy selfe kepe this order true Then in loue to thy selfe thou shalt not erre In loue to thy selfe do thy fleash subdue Then loue to thy selfe thou dost wel preferre And dost loue thy selfe in a right order And where as selfe loue is not on this rate Man loues not him selfe but doth him selfe hate Now I se qd I how I was begilde Selfe loue may please our lorde very wel Then sith that qd she is from the exilde I nede no more therof to the to tel And god graunt that no man do this loue repel Amen qd I and graunt me that I may Imbrace this loue to mine ending day ¶ Here foloweth the loue that man ought to haue to man THus hast thou heard nowe briefely qd she Of the loue of God whiche he shewed to man And also of the loue which in man shoulde be Towardes his owne selfe as nature doth scan Now remaineth to shew shortly as I can Of the loue that man vnto man doth owe As nature doth wyl naturally to growe First for an entraunce I wyl beginne How god did worke in mans creation In making him pure and cleane without sinne Hauing in him none euyl cogitation Tyl the deuil by his subtile temptation Caused man against our lord to offende Wherby god his iustice to man did extende Then was man driuen out of paradise The worlde for to increase and multiplie Where God after by natures exercise Gaue him children which indifferently Were like to him selfe proporcionally Wherby I note that god would by this thing That man to his like should euer be louing That rule of nature did sone ende qd I For as the boke of Genesis doth tel Though Adam had children like him selfe truly In proporcion yet from loue one fel I meane Caine which slew his brother Abel And what enuie wrought in other beside In the same boke may easely be tride Therfore I say though God did ordayne That man should bring furth by generation Man like to him selfe because loue should raygne Betwene mankinde without mutation Sith breach of this loue we se probation Was betwene brethren in the beginning Your rule failes therfore fal must your building This hath qd she some apperaunce in dede As though this foundation were not sure But yet in Genesis yf thou doest reade Though Cayne wickedly agaynst nature Slew his brother wherby he did procure The curse of God to him and hys progeny Al Adams children were not curst therby For Adam had children which vertuous were On whose line Christ did naturally descende Therfore al those that any malice beare Towardes their neighbours do
with Cayn affeÌ„de And of his line I take them to depende But those which are knit in one by charitie Of the line of Christ I take al such to be Thou knowest qd I we are but gentiles borne That is true qd she mary then qd I Out of Gods fauour al vs thou hast worne For Gentiles did liue in Idolatry And Gods people they hated vtterly Belike then al we descended from Cayne I like not that sequele by god I tel the playne Thou harpest so qd she on ignoraunce stringes That in wisdoms melodie thou felest no tast Yet thou wouldest appeare to know many thinges As many haue done which learning defaste Yet for high preachers in pulpittes were plaste But thine ignoraunce in a worde or twayne I intende here to set before the playne The Iewes thou knowest were gods only elect And he their god by promise to them made Which for their desertes he after reiecte And Paul that to proue profoundly doth wade Where as he doth the Romains persuade Not to be proude lest from God they fal Sith they were planted braunches vnnatural And Christ is called the head corner stone Which Iewes and Gentiles together did knit In building his church he made them both one Without any respect to them had in it He made them his children that is to wit By adoption though of Abrahams sede After the flesh they were not in dede But by fayth in Christ God indifferently Is father to al which do him professe Then are ye al brethren by this conclude I That loue ech to other ye ought to expresse Without respect of persons sith Gods goodnesse As his owne children doth accept you all Fro the band of loue ye ought not to fall In this qd I thou hast sayd very well Forth in thy purpose I pray the procede Mary before qd she as I did the tell Sith no respect of persons is with god in dede But that by fayth in Christ al men he doth lede Into such vnitie of brotherhode That before him is none acception of bloude Yet kinges and princes qd I I haue heard say Shal be in much higher reputation Before our lorde God at the latter daye Then those whiche had no suche gubernation That saying qd she is ment on this facion To those that most is geuen most wil god requier Who would then qd I goueraunce desier Yes qd she that doth with vertue wel agre For those that God doth to aucthoritie call So godly in that their liuing maye be That higher glory in heauen haue they shall But and if that from godlinesse they fall Deper damnation shall they haue in hell Then shal the begger that in like offense fell But now shortly to touche the loue that a king Ought to his subiectes euer to haue Chiefely he must before eche other thing Se that gods honour he do not depraue For therby him selfe and his he shal saue Contrary where God is not honoured right Thonour of that king shal faile in Gods sight The loue of a prince ought such loue to be Towardes his subiectes that aboue al thing None euyl example in him they should se Lest to like offense he do his people bring Therfore as Tully doth say in writing A ruler offends more in gods presence By euil example then by his offense Also the wise man Salomon doth say The state of a king in his people doth stande Wherby he doth wyl that a kyng alway Must them maintaine for defense of his lande Which if common wealth be not truly skande His subiectes decay then what doth ensue Right â—onâ— his enemies may him subdue Common welth hath been qd I skand in dede But I se common wealth litle amende I pray the if corne be ouergrowen with wede What would it helpe that many wordes to spende In talking therof if no man extende His helping hand the same wedes out to roote The talking therof thou seest would litle boote Trueth qd she I know wel thine entent But I trust that god wyl so worke by his grace That if the people would hold them content And obediently gods lawe imbrace Such a commoÌ„ welth god in this realme wil place That the king quene in studies wil not cease Tholde yeomanry of England againe to encrease That is the thing qd I that al men do craue For in them the welth of the realme doth rest Sence couetousnes did them depraue As we haue sene here ouer much exprest What welth we had to speake in ernest We haue bene so longe wrapt in misery That to discerne wealth we can not scarsely Lo man beholde thine owne madnesse qd she In what misery thou knowest thou hast bene Yet when god sent a noble queene to thee To ridde the out of that misery clene Shortly such madnes in the was sene Thou neither regardest thy bodely welth Nor yet before God thine owne soule helth Which hereafter in place conuenient Manifestly to the I wyll declare With that qd I I am wel content But me thinke thou hast left this matter bare Thou tellest not what would ridde me out of care Touching the lacke of common welth thus gone No for wise men qd she I let that alone But touching the loue shewde here by your quene Hath bene expressed to you in suche sort That the like in England hath not bene sene As to your cronicles yf you resort Tel me if they any such loue report That a king hath forgeueÌ„ that was his own right As her grace hath done which now ye set light No more of that qd I wherfore qd she Trowest thou qd I that I wyl report this Then for a flatterer taken I shoulde be Which is a vice that I hate moste ywis Therfore in vayne by the that spoken is Yf thou wilt not qd she another shall I passe not qd I so I medle not withal If thou dost not qd she it wyl be confest Of al such as be louing subiectes true For by reporting trueth I haue not transgrest Sith I speake it thunkindnesse to subdue Of al those which rayseth false rumours new Using vayne wordes not mete to be spoken Whereby they show al benefites forgotten But yet the chiefe loue by your quene declarde To you her subiectes as ye knowe it al WheÌ„ you wer quite out of Christes church debarde By your wicked errours most scismatical God which your iust quene to the crowne did cal By her meane to the church doth you restore Yet scarsly ye do geue god thankes therfore This loue of your quene example may be What loue al kinges to their subiectes should show Thou flatterest so qd I that beleue me If I in writing should this abrode blow Such a fame therof towardes me would grow That I should haue a great cause to be proude Therfore by me it shal not be auoude If not qd she yet thou canst not denie But that it is most true that I