A mirror of  

love, which such light doth give,  
That all men may learn,  
how to love and live.   
Compiled and set forth by miles Hogarde servant to the queens highness.  
Mense Maij. 1555.  
Cum privilegio ad imprimendum solum.   

To the most high and most virtuous lady, and our most gracious sovereign, Marry by the grace of God, Queen of England, France, Naples, Jerusalem, and Ireland, defender of the faith, Princess of spain & Sicily, Archeduchesse of Austria, Duchess of Milan, Burgundy and Brabant, Countess of Haspurge, Flaunders and Tyrole. Your majesties most faithful, loving and obedient servant Miles Hogarde, wisheth all grace, long peace, quiet reign, from God the father, the son, and the holy Ghost.  

WHen I considered, oh most noble Queen,  
How God in time hath wonderfully wrought,  
In reducing us home, which so long hath been  
Out of his true church, yet now to be brought  
Into his church again, it came to my thought  
What love by your grace god to us did show  
When hope was almost past as all men do know.   

This love (I say) thus coming to my mind,  
I thought to the world somewhat to express,  
But yet then thinking, how I am assigned  
By thacceptation of your goodness,  
To serve your grace, though most unworthiness,  
Appeareth on my part, I did think, I say:  
The fruits of my wit, to your grace first to pay.   

Yet doth my hand shake that scarce I can write  
Considering your highness most royal estate,  
Sith I so simply did this book indite,  
Being both of wit and learning frustrate,  
Wherewith such a work ought to be ornate:  
But yet your highness great benignity  
showed to all men did much encourage me.   

Therefore when I had this work finished,  
Which is but short and compendious,  
Containing matter meet to published,  
Unto all men, sith it doth plain discuss,  
The great love of God showed unto us,  
Not in high learning, but in terms plain,  
Which every simple wit may easily attain.   

Also they may learn how themselves to love,  
As nature doth teach, and accordingly  
To love their neighbour, as that love doth move,  
And by the way, I do show openly,  
How their acts both hath, and also doth try,  
That they this love in order have not kept,  
Sith obedience, they have not accept.   

Now make I humble request to your highness,  
If it with your gracious favour may stand,  
That this simple work, may have such success,  
To pass forth in print, that it may be skande,  
Of all men to learn, to keep the true band,  
Of charity, and then I win mine intent,  
For to that end I it only meant.   

Of my mind this is th'only pretence,  
Most humbly beseeching your noble highness,  
To take it in worth, though intelligence,  
To set forth this work to the worthiness,  
Doth lack on my part, yet nevertheless,  
My wit is good, I would all things were well,  
Thus as my wit is, my will forth I tell.   
Your highness humble servant Miles Hogarde.   

To the Reader.  
GOod readers all, whose chance shallbe,  
This book to hear or read,  
Where lacks in deed, fine eloquence  
I wrote as wit doth lead,  
Yet let not the authors rudeness,  
This good matter deface,  
For though the author simple be,  
The matter may take place.  
May chance some man will think and say,  
That great pity it was,  
That such a treatise as this is,  
Should thus so rudely pass.  
I will ask them this question:  
If they a stone should find,  
That were of price most precious,  
And not wrought to his kind,  
Would they then cast that stone away,  
And esteem it right nought?  
Or would they seek all means they might  
To have it purely wrought?  
If they should answer unto this,  
What think ye they would say?  
They would not be so mad I trow,  
To cast that stone away.  
Even so this matter, which in deed  
Is very precious,  
Yet not wrought to the purpose well,  
I do confess it thus.  
Haply some man to me will say,  
Why should I wade so far,  
In matter which I can not make,  
But rather doth it mar.  
My calling is not books to write,  
Nor no faults to reprove,  
But to follow my business,  
As wisdom would me move.  
Before (say they) when men did preach,  
Which artificers were,  
They were not called thereto, say you,  
God's word will them not bear.  
But now can ye suffer a man,  
Which no learning hath,  
Against his calling as it were  
To write upon our faith?  
To them do I answer again,  
Myself for to defend,  
If God's precept did me forbid,  
No books I would have pend.  
But God forbids all men to preach,  
The which he hath not sent:  
So hath he not all men to write,  
This is most evident.  
But here my book I do commit,  
To those that learned be,  
If fault they find it to correct,  
As therein cause they see,  
And pardon here, of them I crave,  
For this mine enterprise.  
I only did intend thereby,  
My wits to exercise.  
I have but a simple talon,  
My writing doth express,  
Yet doth it serve in idle times  
To eschew idleness,  
Now trusting I shall not offend,  
In this my simple deed,  
I will now by the help of grace,  
In my purpose proceed.  
FINIS.   


When by course, as god hath ordinated,  
Phoebus had entered into Gemini,  
The fields which flowers were freshly furnished,  
Comforting man, beast and bird thereby,  
Which comfort to enjoy I went only,  
To walk in the fields, and as I there went,  
A bird I heard sing, with notes excellent.   

Which when I did hear, down I did me lay,  
My dumpish wit (as it were) to renew,  
From thoughts of this world, which at this day,  
Is so unstable as we see ensue,  
Men for their fancies their own bale doth brew,  
On which as I thought, even suddenly  
This bird I spoke of, did me espy.   

I perceive (qd she) by thy countenance,  
That toys in thy head thou hast conceived,  
Of the which gladly thou wouldest make utterance,  
That thy busy wit might be relieved,  
Which till thou hast done thy brains are grieved,  
But them to ease, I will set before thee,  
To shorten thy study, matters two or three.   

Of the which if thy wit can any thing do,  
Thou needest no more to muse on that thing.  
I doubt (qd I) I can not reach thereto,  
unless by thy help I it to pass bring,  
On a weak wit (qd she) that doubt doth springe,  
A wise man would first the ground of it hear,  
Or lack of wit could make him to fear.   

I have cause, qd I, my wit for to doubt,  
Sith I see wise men into error fall,  
Which doth make me loath for to go about,  
To enter any matter mystical.  
Thou knowest not, qd she, what the matter shall  
Contain which I have to thee to express,  
That is truth, qd I, that fault I confess.   

Then mark, qd she, what I shall to the say,  
Thou knowest that I am called a Nightingale,  
The which by nature doth sing night and day,  
To the praise of God, both on hill and dale,  
For which cause a worm doth me assail,  
Which would me destroy by day or by night,  
If any time a sleep take me she might.   

But by god's gift his malice to prevent,  
When I to sing do myself prepare,  
A sharp thorn to my tender breast is bend,  
Because of sleeping I should then beware,  
By pricking whereof I do escape her snare,  
Now tell me, qd she, how likest thou this ground?  
In mine ear, qd I, very well it doth sound.   

Another ground, qd she, I will to the express,  
Thou knowest this is the merry month of May,  
In the which all lovers do themselves dress,  
To attain their loves of their hearts the stay,  
For which cause thou knowest this I dare say,  
Old Philosophers for the sign hath feigned,  
Two lovers embracing both being naked.   

That is a goodly ground in deed, qd I,  
What should I upon that matter invent,  
It soundeth nothing but to ribaldry,  
And my time to this I have not so spent.  
Dost thou think, qd she, that I it so meant?  
To answer right, qd I, I can not tell,  
But me think it can not be taken well.   

Thy corruption, qd she, by this thou mayst know:  
For where by this sign is none other meant,  
But as man and woman by nature doth grow,  
To natural love with the consequent,  
So in this time mankind is most bend,  
Injoing by youth the amorous flowers,  
Nature thereto provoketh all his powers.   

Thou (I say) not considering this thing,  
Dost apply it only unto wantonness,  
But a better mind into thy head to bring,  
If thou no good thing can thereby express,  
I will teach the to reform that dullness,  
And how thou mayest both thensamples apply,  
Unto sad matter and not wanton.   

To the first, qd I, I could somewhat say,  
To make it sound to a virtuous end,  
But the last in my head can enter no way,  
To apply it well, it doth so much bend  
Towards wantonness, that any time to spend,  
In such foolishness, I judge it but vain.  
Thy nature still, qd she, thou showest plain.   

The which more plain to the to appear,  
The second example I will so apply,  
To such kind of matter that thou shalt hear,  
No wanton pleasure provoked thereby,  
But matter both pleasant and also godly,  
Though thy wickedness from it doth the let,  
Thou shalt hear what I before thee will set.   

I am content (qd I) to give an care,  
Unto thy words, I pray thee say thy mind,  
Mary first (qd she) to the doth appear,  
How by nature, this time, all mankind  
Is given unto love by her course assigned,  
Therefore I do think our time hear present,  
In matter of love is best to be spent.   

Then better to understand thee (qd I)  
Tell me what love is or thou dost begin,  
This word love (qd she) is taken diversly,  
As hap is wisely, that thou hast brought in,  
For thereby the more knowledge thou shalt win,  
I am glad (qd I) I do some thing well,  
It was unwares (qd she) that it so befell.   


Love is an affection of man's heart which works to divers affects as man's will doth apply it.  But to the purpose, this word (love) I say,  
In man's heart doth work to divers affects,  
Therefore diversly scan it here we may,  
Sith men's affections hath diverse respects,  
Which man's nature (some time) so much inffectes,  
That where to all goodness he should it apply,  
From God and all virtue he turns it awry.   

Thou tellest me (qd I) of loves abuse,  
And not what love is, as in deed I ask thee,  
To turn love (qd she) unto the right use,  
Where love is taken in the chief degree,  
God is love, which never changed can be,  
Whereby he made angels in their glory,  
And man after their fall, their place to supply.   

Now by this love man is like to angel,  
And of the godhead is participate,  
But when man against this love doth rebel,  
God and all goodness in him is frustrate,  
Then of love to show the second estate,  
When man his love to himself doth extend,  
That love in himself may not have an end.   

But sith that all men indifferently,  
Are made of one mould and to one likeness,  
Man's love for gods cause he must so apply,  
As love (in God) to himself he doth express,  
The like love by measure, God doth witness,  
Man must show to man in every degree,  
And this measure fro man never hid can be.   

This love (I say) which from God doth proceed,  
Thus orderly as I have told unto thee, 
charity can not be taken in an evil sense.   
Sith to unity this true love doth lead,  
In our old English is called charity,  
Because from other loves known it should be,  
Which either are vain or indifferent,  
This word the right love expresseth evident.   

Is there loves, qd I, that these do not include?  
None qd she, that before God are accept,  
But there be loves which do man much delude,  
That by nature into man's heart is crept,  
Which doth make him forget nature's precept,  
Whereby man is worse than a beast in my mind,  
For they love their like being of one kind.   

I dare say, qd I, thou dost not say true,  

The love that God hath planted in man's heart by nature, sith he is a reasonable creature.  Some loves beside those do not God displease,  
Old ethnics do write whose works we may view,  
What pain many took for common wealths case,  
Love to their countrei their hearts so did cease,  
That what pain they suffered they did never pass,  
Such love by nature in them grounded was.   

Of this sort was the noble king Codrus,  
And Mark Regulus that worthy Roman,  

Certain heathen champions.  And eke the stout knight called Curtius,  
With the three Scipions which ever took pain,  
The common wealth stoutly for to maintain,  
Hercules also for this, I could name,  
Whose acts are inrowlde in the court of Fame▪   

These were champions in feats martial,  
Which for the common wealth did venture their blood  
Also learned men taught virtues moral,  
Whereby the people in good order s●ode,  
For kings and princes they changed no mode,  
To the common wealth such love had they than,  
In respect thereof they feared no man.   

Of this sort I may name witty Cato, 
Certain heathen philosophers.   
Sage Seneca, Salon and Bias,  
Plautus the prudent with worthy Plato,  
Demosthenes, Sallust, and Pythagoras,  
Diogenes also which ever plain was,  
Were all these men's virtues displeasant to God?  
In that saying wisdom and thou art far odd.   

To answer to the directly, qd she,  
Thy folly by this plainly doth appear,  
Who ever heard that God's pleasure can be,  
In any man which no true faith doth bear,  
Towards our lord God with reverent fear?  
Yet must thou needs grant, qd I, I am sure,  
That those men's loves were not before god unpure.   

A good shepherd (saith Christ) is well content, 
john. x.   
His life for his sheep to venture and lose,  
Which these men to do, did freely consent,  
With the world they would not flatter nor gloze,  
But as conscience led, 
Tho●●● heathen philosophers would not flatter.  so they did depose,  
They would never play the Parasites part,  
For worldly welfare to bear a false heart.   

I would there were none such at this day, qd she,  
But I fear me the numbered is not small,  
Which for worldly wealth doth seem to agree,  
To all points of faith which are catholical,  
And yet in their hearts think it not at all,  
Of two b●d I ●u●ge that number the best,  
Whose hearts by their acts is plainly expressed.   

By my troth (qd I) I judge the same,  
Of all men with such men I cannot away,  
A dissembling man is worthy of shame,  
But here in deed deceive the world he may,  
Yet shall he not deceive God I dare say,  
Nor can not (qd she) for God doth see all,  
But now again to our purpose to fall.   

I thought (qd I) thou hadst forgot it clean,  
Nay (qd she) though I made a digression,  
Thy folly as I did say shallbe seen,  
In concluding with such a fond question,  
Thou thinkest that there is no condition,  
Between the love of a true christian,  
And the love proceeding from a pagan.   

In deed to speak of the love natural,  

The natural love in man is a gift of god indifferent to all men.  The gift of God to both is indifferent,  
But I think these Pagan's loves would appal  
Many Christians, at this time present.  
For the use of love stands in man's consent,  
Who loves his neighbours, that such pains will take,  
Now to shed his blood for common wealths sake.   

In that point, qd I, they keep God's precept,  
And then as I did say I may conclude,  
That those men sith they Gods will therein kept,  
Out of the right love thou canst them not exclude,  
And then I say further I am not so rude,  
As thou wouldst make me, sith thou dost grant,  
The same thing, for which thou gavest me a taunt.   

Thou farest, qd she, as some do at this day,  
In answering before thou dost understand,  
And one thing more here to the I will say:  
As heretics hath scripture falsely skande,  
In taking a patch as came to their hand,  
And leving the rest their errors to frame,  
So to defend thy folly thou dost the same.   

Thou must mark thorder of god's commandment, 
The order of god's precept in love given to man.   
Thou shalt love thy lord god (saith he) above all thing  
That love hath first place as most excellent,  
Then thy neighbour as thyself according,  
So love to thyself fro the first love doth spring,  
And then to thy neighbour in order right,  
This pleaseth our lord wrought by any wight.   

Then those that I named before, qd I,  
Loving their neighbours as they did express,  
Did well please our lord thou canst not deny,  
As the stories plain do bear them witness. 
There is no charity without faith.   
Nay soft, qd she, I meant nothing less,  
For pagans wanting the light of all grace,  
The true love of god with them had no place.   

Than lacking that love for lack of true faith,  
Their love to please god could never attain,  
For as I did say, and as scripture saith,  
True order in love all men must keep plain, 
How can they call on him on whom they do not believe, to, 〈◊〉.   
Or else all our works our lord doth disdain,  
They must first love God, as I did the show,  
Which they could not do which do not god know.   

I am in this (qd I) well satisfied,  
But alas one thing I do much lament,  
That we confessing Christ deified,  
Do from god further in our works dissent,  
Then did these Pagans we see evident,  
All virtue they did not only commend,  
But studied their lives in virtue to end.   

The cause is (qd she) man's forgetfulness  

The great love of god to man in creating heaven and earth & all creatures for man.  Of the benefits which God for him wrought,  
As first the great love that he did express,  
Making heaven and earth & all things of nought,  
For man's behoof, therefore how much he ought  
To give thanks to God, what tongue can declare.  
Yet in respect of other these the least are.   

Oh wonderful love that God showed to man,  
That being in glory unspeakable,  
Before all worlds were, yet would vouchsafe than  
To create the heaven by power i● effable,  
With th'order of angels to be serviceable,  
Honouring him as th'only lord and king,  
Above his creatures for ever reigning.   

This talk (qd I) passeth my capacity,  
I pray the of this let me no more hear,  
I confess it doth so, in deed) qd she)  
But this much may we talk with reverent fear,  
Sith no curiosity in it doth appear,  
But to thee the love of God to express,  
proceeding from himself by his own goodness.   

But of such high matter to make an end,  
I will come lower and unto the tell,  
How mercifully his love did extend,  
When angels by their pride out of heaven fell, 
The love of god to man in his creation   
He made man all his creatures to excel,  
And the place of angels for to supply,  
In nature higher he did him dignify.   

Was man (qd I) higher in his nature,  
Then angels were in their creation?  
In substance (qd she) he was not so pure,  
For out of the earth God did him fashion,  
A gross substance thou seest probation,  
Where angel is a substance spiritual,  
But in soul man is to angel equal.   

If between them (qd I) be equality,  
How is man higher in his nature than?  
In that appeared Gods great love (qd she)  
That he of his goodness showed unto man,  
When man from God by his own folly ran,  
And following his lust was disobedient,  
He lost God's favour thereby continent.   

And so became the child of damnation,  
Prepared as it were unto hell fire,  
Then God of his own mere inclination,  
Which doth not the death of sinners require, 
The love of god for that he sent his son for man's sake to die.   
showed so great a love that there could be no higher,  
Though man was become Gods utter enemy,  
He sent his only son for man's fault to die.   

And not the like death that killeth all mankind,  
Which is (as we say) gods visitation,  
But the most shameful death that could be assigned,  
By wicked tyrants imagination,  
Which was on the cross to suffer passion,  
Having his body all to torn and rend,  
Not one drop of blood he spared unspent.   

But to our purpose again to come near,  
To show how man was brought to high estate,  
Above all angels that love did appear,  
When gods son was first for man incarnate,  
In the virgin's womb never to separate,  
By which conjunction mankind did attain,  
In nature above all angels to reign.   

Yet though our nature was in Christ, qd I,  
Knit to the godhead in perfect unity,  
It followeth not that all mankind thereby,  
Should above angels in his nature be.  
Yes it doth follow, I will prove, qd she,  
When the time was come as god had decreed,  
That Christ should suffer, man to heaven to lead,   


How man excelleth angels in nature.  His exceeding love to his church to show,  
Because that he would the figures fulfil,  
Both of Melchizedech, as thou dost know,  
And of the paschal lamb which the jews did kill,  
He showed his disciples the great good will,  
That he had the pascal with them to eat,  
Because he would place a more heavenly meat.   

Which he had promised to them before,  
Saying, the bread that I will give truly,  
Is mine own flesh, 
john. vi.  and then furthermore,  
Which for the life of the world I will give to die,  
And he that doth eat my flesh fruitfully,  
I in him, and he in me truly shall dwell,  
By this man's nature doth angels excel.   

This promise he performed still to endure,  
until his coming to the great judgement,  
When he took bread into his hand so pure,  
Speaking these words with a loving intent: 
Thinstitution of the sacrament of the altar, wherein is showed the love of christ in giving us his flesh to eat.   
Take ye and eat, yet there he did not stint,  
But said, this is my body which given for you shallbe  
Oh most tender love and heavenly charity.   

That he showed to the oh man most unkind,  
Which wilt not thy love give to him again,  
But rather disputest by thy reason blind,  
His love towards the as it were to stain,  
Thou wouldst his act should no such love contain,  
For where he gave to the his body most divine,  
Thou only takest it but for bread and wine.   

Yes, qd I, they say that it doth signify  
His body which upon the cross was spread,  
And that, they say, Christ did mean only,  
I would fain learn, qd she, where that word is red,  
By john's gospel, 
john. vi.  qd I, they say they are led,  
Where he saith the words I speak are spiritual,  
The flesh (saith he) profits nothing at all,   

Did not his flesh profit for thee to be borne?  
Did not his flesh profit by his good living?  
Did not his flesh profit for the to be torn?  
Did not his flesh profit by his up rising?  
Did not his flesh profit thee in theating?  
How canst thou now but in great error fall,  
To say that Christ's flesh profits not at all?   

Yet (qd I) Christ saith so thou canst not deny.  
Yet could he not mean so (qd she) thou dost here.  
Then what did he mean tell me now (qd I)  
For my gross wit can not conceive this gear.  
It is meant two ways which the text doth bear,  
One is the flesh of man in this mystery,  
Can attain nothing but by faith only.   

Another is the flesh profits not at all,  
Meaning his flesh as the jews did it take,  
Which was but as a man's flesh natural,  
And then by no reason that man's wit can make,  
No man's flesh can profit for theating sake,  
But the flesh of Christ to the godhead knit,  
giveth life to man that worthily eateth it.   

Now I know more than I did before,  
This makes the matter plain enough to me.  
Do not they (qd she) offend our lord sore,  
Which will not at this day to this truth agree,  
Wherein Christ showed so great love to thee?  
They are wedded so to wine, that the god Bacchus  
They believe more in this, than they do jesus.   

But of such men now I will speak no more,  
Only do I note to those that faithful be,  
The great love that Christ showed to man before,  
That he would suffer death for him upon a tree,  
In giving man his flesh, oh heavenly charity,  
That man should feed thereon in most godly wise,  
And eke of his church to be the sacrifice.   

Immediately after th'institution,  
Of this sacrament his love to finish,  
touching his suffreraunce in each condition, 
The love of Christ showed to man in his redemption.   
That he for man's love would here accomplish,  
None earthly pain could his love diminish,  
But being from sin a pure innocent,  
To die for thy sin man he was content,   

Consider in this all the spitful mocks,  
His whipping, scourging, & crowning with thorn  
Being there blindfold suffered many knocks,  
Bidding him all hail king of jews in scorn,  
And think how by him the huge cross was borne▪  
Whereto they nailed him with most painful smart,  
And with a sharp spear pierced his blessed heart.   

Who ever hard or read of the like love?  
What could he do more than for thee to die?  
Yet to love him again this will the not move.  
Yes with all my heart I do love him (qd I)  
Yea but thy deeds (qd she) show the contrary, 
john. xv.   
If thou didst him love thou wouldst his will obey,  
Which sith thou dost not, thou lovest him not I say.   

Yet for all this love no more doth he crave,  
But love for love as reason doth require.  

Prou. xxiii.  Alas sinful man what more wouldst thou have?  
It is no great thing that he doth desire,  
Call to him for grace to kindle the fire  
Of burning charity to reign in thy heart,  
Then shalt thou to Christ do a lovers part.   

That love, qd I, God grant to every man,  
Amen, qd she, now here this love I must end,  
To express it whole truly I never can,  
None human wit here can it comprehend,  
Therefore no more time in it I will spend,  
But for this love I do will the always,  
To give unto our lord continual praise.   

¶ Here followeth the love that man ought to have to himself.  

Now (quoth she) that I have to the expressed,  
The love of God to man, as I can it show,  
The deepness whereof doth cause me to rest,  
Sith it passeth all humane wits to know,  
The grace that thereby to mankind did grow,  
Therefore leving that shortly thou shalt hear,  
What love a man ought to himself to bear.   

That man should love himself I pray thee, qd I,  
Where hath god given him that commandment?  
He need not, qd she, for naturally  
To love himself every man is bend.  
What man alive is there that will consent,  
Unto himself to be injurious,  
Which beasts will not do tame nor furious?   

Truly qd I, and if experience  
Be a ready rule this to demonstrate, 
Thinordinate love of man to himself.   
How man loves himself, than the evidence  
Showeth his love to be so inordinate,  
That by that self love he doth accumulate  
Plagues of god to reign upon him always:  
This love doth man turn to his own decay.   

By self love we see the man which is proud  
That which in other he doth most detest,  
In himself of himself is most aloud.  
In none other man the like vice doth rest.  
For he that with other vices is oppressed,  
He loveth those that in the like doth delight,  
Because they agree unto his appetite.   

The lecher loveth those that be lecherous,  
The slothful man those that most sluggish be,  
The spiteful man those that be envious,  
The wrathful man those that to anger agree,  
The glutton loveth those that drink best we see,  
The covetous man that loveth avarice,  
loveth those which do love his exercise,   

These loves doth spring of our own nature  
By the world, the flesh, and the devil also,  
Which daily thereto doth mankind allure.  
But yet to my purpose nearer to go  
Gods good creatures man turns to his woe  
By love unto them so inordinate  
That grace by this love in him is frustrate.   

What doth move man unto all kind of vice,  
But the love that to himself he doth bear,  
Whereunto his affection doth him entice,  
As for worldly things himself to forswear  
To rob and to steal he thinks himself clear  
This love to himself, doth him so blind  
That fault in himself he doth never find.   

The corrupt merchant using merchandise  
That only for lucre taketh great pain  
The love to himself doth make him despise  
All means that he should work for common wealths gain  
The ploughman which serveth with cattle & grain  
For the love to himself daily we see  
He doth without cause make a scarcity.   

What causeth landed men for to raise their rent?  
What causeth niggards to hoard up in store?  
What causeth patrons to simony to consent?  
What causeth the full still to gape for more?  
What causeth heretics errors out to roar?  
What causeth the breach of matrimony?  
What causeth all these but self love only?   

Examples in scripture I could rehearse  
How on this self love god did take vengeance.  
It is hard therefore into my head to pierce,  
That love to man's self, as thou makest utterance.  
Can not but be a mere misgovernance:  
The reasons that I to the before made  
Do me hereunto utterly persuade.   

I think (qd she) thy wit be not thine own.  
Didst thou mark well what I before did say?  
Yea I am sure (qd I) it is to well known,  
That self love doth bring all to decay.  
As of Christ himself truly learn we may:  
He that loves his life shall lose it (saith he)  
Here he declareth what self lovers be.   

Thou blessed that (qd she) which doth all men deceive,  
By taking for thy purpose half the sentence:  
But the truth if thou wilt truly conceive  
Thou must gods word use with such reverence  
That thou offend not thine own conscience,  
As in the same text thou didst erst allege:  
Thou spakest I dare say against thy knowledge.   

I am sure, qd I, the truth I did say.  
Canst thou of my talk disprove any thing?  
Of thy talk, qd she, yea sure that I may  
As first this last text which in thou didst bring,  
It is not a truth in thine alleging,  
For the truth of scripture is not in a part  
dividing the sentence thou dost it pervert.   


Math. x.  He that loveth him self (saith Christ) more than me,  
Is not worthy of me, this thou leavest out.  
But join this together, and thou shalt see  
Thy folly opened, which thou ghost about  
To defend, and therein art somewhat stout.  
But here me now a while, and I will soon try,  
That thou wast bigilde in thy fantasy.   

Marry (qd I) I pray the talk thy fill,  
But truly and if thou dost not say well,  
Be thou sure that interrupt the I will.  
Do not let (qd she) my fault me to tell  
So it be a fault, or else buy and sell  
Upon this, thou shalt again of it hear,  
As I have not I will not the forbear.   

If thou callest (qd she) to thy remembrance  
Of man's love to himself when we began,  

Man by nature must love him self  I did tell the even at our first entrance,  
That naturally here every man  
Is given to love himself the most he can,  
Or else of all creatures he were the least,  
For wit should lack in him which is in a beast.   

Then say I (qd I) as I did before,  
That sith self love to god is displeasant,  
As I showed to the and could have done more,  
How should I then to this thy saying grant,  
But that worthily thou mightest give me a taunt?  
To say and unsay how can that agree?  
Surely this gear sounds wondrous to me.   

Lord god (qd she) how long wilt thou be blind▪  
Of all fond fools that I have talked withal,  
More folly in one I did never find,  
And the cause why that thou therein dost fall,  
Is thine ignorance as here prove I shall.  
There is faith which is no faith, so say we,  
A love and yet no love this deceiveth the.   

This is that (qd I) which doth most men deceive,  
Now thou comest in with subtle sophistry,  
It is and it is not, who can this conceive,  
One thing to be the same thing and yet is a lie?  
I pray the be plainer to me (qd I)  
For of these dark riddles I can no skill,  
I spoke plain truth before and that I hold still.   

For as for me I speak by experience.  
Self love to man thou seest inordinate,  
No man thereof doth take intelligence,  
Witness I take of the meanest estate,  
Which tow probations are in such rate,  
That very well of them both conclude I may,  
It is most true that I before did say.   

For that thing which thignorant can discern,  
And also that which experience doth teach,  
Tow better rules of proof no man can learn,  
To knowledge of these every child can reach.  
Therefore from the here to make a breach,  
I need talk no more for aught thou dost win,  
For all thy high reasons are not worth a pin.   

I think sure, qd she, no Poet could paint  
One more aptly this world to represent.  

To take witness of experience in time paste, is to take witness of ignorantes in matters of faith  For never heard I yet reasons more faint  
And in vain babbling so many words spent  
Yet before victory of wit impudent  
Thou triumphest as though thou hadst thy desire,  
Like him that would brag lying in the mire.   

First, where thou sayest I fall to sophistry  
Because I say there is a faith, which truly  

How faith is faith and no faith.  Is no faith, but thou must consider why:  
Faith in all christian men indifferently  
Touching the nature of faith certainly  
Is a true faith, but in god's acceptation  
It is not accepted without good conversation.   

And then not being of god regarded  
Better it were to have no faith at al.  
For a panym shall be better rewarded  
By suffering less pain in hell infernal,  
Then the false christian which from god doth fall:  
deeper shall he be buried in hell  

●. Pet. ●.  Then he that of Christ did never here tell.   

Then because that faith without good living  
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.  

matth 25.  The five foolish virgins which came to late  
Being shut out, yet did call at the gate.   

Saying open to us lord we the pray.  
How could they call on him whom they did not know?  
Then know him they did, by this conclude I may  
Which without faith they could not, s. Paul doth show  
Then by this parable it doth follow 
Roma. x.   
That faith is faith still with the worst sins that be,  
unless with the sin of infidelity.   

For contrary to faith there is no sin 
they taught that if a man once fell in deadly sin, he loss his faith, which is against the scripture as here is proved, & so is the opinion of only faith to justify. etc. james. ●.   
But only the sin of infidelity,  
Therefore an error such preachers did bring in  
Which did affirm here man's justice to be  
By only faith, excluding charity  
As being any help towards man's justice,  
But only faith alone to have that office.   

That doctrine, qd I, I did never like  
For I know S. james doth it reprehend.  
This stroke beside the matter thou dost strike  
Therefore thereof I pray the make an end:  
So will I, qd she, I did no less intend  
But now to learn if thou hast a will  
Thou seest how faith is no faith, & yet is faith still.   

It is true, qd I, I do perceive it well  
Then of love, qd she, conceive thou like case  
That as I before unto the did tell  
If man do set self love in the wrong place  
Against god's commandment he doth sore trespass  
But where yet a fancy into thy head fell  
That self love could no way be taken well.   


ignorant teachers they would be doctors of the law and yet understood not what they spoke, neither whereof they affirmed i Timo. i.  Here dost thou see now what did the beguile,  
By taking witness of such as rudest be,  
Even as the world hath done here a great while,  
Thignoraunt was placed into high degree,  
Perching up in pulpits as thou dost see,  
Seeming to thignorant gods word to preach,  
Pretending to know that they could never reach.   

Then thignorant hearing ignorantly,  
Thignoraunt teach with his reasons blind,  
They thought straight that his learn●g was so high  
Sith he such strange & new doctrine could find,  
They thought him a prophet by the lord assigned,  
To reduce to god both the poor and rich,  

Luc. vi.  So the blind led the blind, & both fell in the ditch.   

And of this sort the number was not small,  
Therefore do I much wonder now at thee,  
That thou thignorant for witness wouldst call,  
In a matter wherein they do nothing se.  
But yet I wonder less I remember me,  
Sith into learned men ignorance hath crept,  
Which did the ignorant to that office accept.   

And also where thou sayest that experience,  
Doth teach that self love is so inordinate,  
That taken it can not be in a good sense,  
Thy folly herein thou dost demonstrate,  
For sith man in this must gods word imitate,  
To love his neighbour as himself alway,  
Would God, man by self love should him disobey?   

Thou hast not yet (qd I) proved to me  
How a man, and why himself he should love.  
Forsooth that shortly thou shalt here, qd she.  
First man must consider how that god above  
Made him to his image: 
Why man should love himself & how.  this should man move  
So to love himself, that with filthiness  
He should not spot himself made to his likeness.   

Also in man's heart this must be enrolled,  
How that he being lost by Adam's fall,  
Was bought again neither with silver nor gold, 
i. Peter. i.   
But with the precious blood of Christ most royal.  
For this aught man to his mind to call,  
How he should to Christ do great injury,  
To defraud him of that he bought so dearly.   

Again after his bitter passion,  
In his grave dead three days his body lay,  
And then man for thy justification, 
matthe. 28. Luc. 24.   
Triumphantly he rose on the third day,  
And then unto heaven for thee to make away,  
When of his heavenvly doctrine he had made an end,  
Miraculously to heaven he did ascend. 
mark. xvi.    

Then call to mind how god hath made thee  
A member here of his body mystical▪ 
i Cor. 10.   
Oh what fear and shame unto the should be,  
When Christ in his glory shall come to judge all,  
If thou by sin here from his mercy fall? 
math. xxv.   
His wounds thou shalt see then freshly bleeding,  
If thou be in sin to thy condemning.   

For than shall the book of thy conscience  
Be opened before thy face so plain,  
Thou shalt need then none other evidence,  
But wish that thou mightest presently be slain,  
Which can not be but in eternal pain.  
Thou shalt ever die and never be dead,  
Because thou didst fall from jesus Christ thy head.   

All this considered that I have said here,  
How much art thou bound to have a respect,  
Such a love towards thine own soul to bear,  
That with filthy sin thou do it not infect?  
unless at the judgement God do it reject,  
With these terrible words which he shall say:  

Matthe. 25.  Go thou cursed avoid fro me away.   

But if thou follow the wise man's counsel,  
That is on thine own soul to have mercy,  

Eccle.▪ 30.  If thy flesh against the spirit doth rebel,  
Do not thy love unto thy flesh apply,  
But sith that thy soul shall never die,  
Love so thy flesh that thou mayst be sure,  
Soul and flesh together in heaven may endure.   


Math. 25.  Oh what joyful voice to the shall it be,  
When Christ shall say at the judgement general,  
All ye my blessed children come to me,  
And inherit ye the joys eternal,  
Prepared for you before the worlds all?  
To this end must man love himself I say:  
That he may with Christ reign in joy always.   

For to that end God did man only create,  
And in good works here his life for to spend, 
●. Timo. 2. He that loves iniquity hateth his soul. Psalm. xi.   
Which if he do not his soul he doth hate:  
And that very nature doth reprehend.  
Therefore to my counsel do thou attend▪  
Love so thyself thy love be not in vain,  
So shall thy love truly turn to the again.   

love lovingly as love doth the bind.  
love God lovingly as the lord of al.  
Love lovingly thyself as he hath assigned.  
love lovingly thy soul as the principal.  
Love so thy flesh it make not thy soul thrall  
Unto deadly sin by thy wilfulness.  
love lovingly the life which is endless.   

By love thou shalt gods commandment fulfil, 
Roma. xiii.   
By love our lord in thy heart shall reign. 
i. john. iiii.   
By love all wicked thoughts thou shalt kill. 
i Cor. xiii.   
By love thou shalt avoid th'infernal pain. 
prover. x.   
By love for gods servant thou shalt be known plain  
By love that orderly from god doth proceed, 
i Pet. 4.   
So love thyself as that love doth lead. 
john. xiii.    

In love to thyself keep this order true,  
Then in love to thyself thou shalt not err.  
In love to thyself do thy flesh subdue,  
Then love to thyself thou dost well prefer,  
And dost love thyself in a right order.  
And where as self love is not on this rate,  
Man loves not himself, but doth himself hate.   

Now I see (qd I) how I was beguiled,  
Self love may please our lord very well,  
Then sith that (qd she) is from the exiled,  
I need no more thereof to the to tell.  
And god grant that no man do this love repel.  
Amen (qd I) and grant me that I may  
Embrace this love to mine ending day.    

¶ Here followeth the love that man ought to have to man,  

THus hast thou heard now briefly (qd she)  
Of the love of God which he showed to man,  
And also of the love which in man should be  
Towards his own self as nature doth scan.  
Now remaineth to show shortly as I can,  
Of the love that man unto man doth owe,  
As nature doth will, naturally to grow.   

First for an entrance I will begin,  

Gene. two.  How god did work in man's creation,  
In making him pure and clean without sin,  
Having in him none evil cogitation,  

Gene. iii.  Till the devil by his subtle temptation,  
Caused man against our lord to offend,  
Whereby god his justice to man did extend.   

Then was man driven out of paradise,  
The world for to increase and multiply,  
Where God after by nature's exercise, 
Gene. iiii.   
Gave him children which indifferently  
Were like to himself proporcionally,  
Whereby I note that god would by this thing,  
That man to his like should ever be loving.   

That rule of nature did soon end (qd I)  
For as the book of Genesis doth tell, 
Gene. iiii.   
Though Adam had children like himself truly  
In proportion, yet from love one fell,  
I mean Cain, which slew his brother Abel.  
And what envy wrought in other beside, 
Ibidem.   
In the same book may easily be tried.   

Therefore (I say) though God did ordain,  
That man should bring forth by generation  
Man like to himself, because love should reign  
Between mankind without mutation,  
Sith breach of this love, we see probation,  
Was between brethren in the beginning,  
Your rule fails, & therefore fall must your building.   

This hath (qd she) some appearance in deed,  
As though this foundation were not sure.  
But yet in Genesis if thou dost read,  
Though Cain wickedly against nature  
Slew his brother, whereby he did procure  
The curse of God to him and his progeny,  
All Adam's children were not cursed thereby.   


Gene. 4. & .5.  For Adam had children which virtuous were,  
On whose line Christ did naturally descend.  
Therefore all those that any malice bear  
Towards their neighbours, do with cain affende,  
And of his line I take them to depend.  
But those which are knit in one by charity,  
Of the line of Christ I take all such to be,   

Thou knowest (qd I) we are but gentiles borne.  
That is true (qd she) marry then (qd I)  
Out of God's favour all us thou hast worn,  
For Gentiles did live in Idolatry,  
And God's people they hated utterly:  
Belike than all we descended from Cain,  
I like not that sequel by god I tell the plain,   

Thou harpest so (qd she) on ignorance strings,  
That in wisdom's melody thou feelest no taste:  
Yet thou wouldst appear to know many things,  
As many have done, which learning defaced:  
Yet for high preachers in pulpits were placed.  
But thine ignorance in a word or twain,  
I intend here to set before the plain.   


Roma, ix. Ozee. two.  The jews thou knowest were gods only elect,  
And he their god by promise to them made,  
Which for their deserts he after reject.  

Roma. xi.  And Paul that to prove profoundly doth wade,  
Where as he doth the Romans persuade,  
Not to be proud, lest from God they fall,  
Sith they were planted branches unnatural.   

And Christ is called the head corner stone,  
Which jews and Gentiles together did knit, 
Psal. 118. math. xxi.   
In building his church he made them both one,  
Without any respect to them had in it:  
He made them his children, 
Rom. 2. & 3.  that is to wit,  
By adoption, though of Abraham's seed,  
After the flesh they were not in deed.   

But by faith in Christ God indifferently 
Roma. ix. i Cor. x. i. Tes. iiij. james. 2. Roma. viii. Hebre. xiii.   
Is father to all which do him profess,  
Then are ye all brethren: by this conclude I,  
That love each to other ye ought to express  
Without respect of persons, sith God's goodness,  
As his own children doth accept you all,  
Fro the band of love ye ought not to fall.   

In this (qd I) thou hast said very well.  
Forth in thy purpose I pray the proceed.  
Marry before (qd she) as I did the tell,  
Sith no respect of persons is with god in deed,  
But that by faith in Christ all men he doth lead  
Into such unity of brotherhood,  
That before him is none acception of blood.   

Yet kings and princes (qd I) I have heard say,  
shallbe in much higher reputation  
Before our lord God at the latter day,  
Then those which had no such gubernation. 
Luc. nineteen. matth. 25.   
That saying (qd she) is meant on this fashion:  
To those that most is given, most will god require.  
Who would then (qd I) governance desire?   

Yes (qd she) that doth with virtue well agree.  
For those that God doth to authority call,  
So godly in that their living may be,  
That higher glory in heaven have they shall.  
But and if that from godliness they fall,  
deeper damnation shall they have in hell,  
Then shall the beggar that in like offence fell.   

But now shortly to touch the love that a king  
Ought to his subjects ever to have,  
Chiefly he must before each other thing,  
See that god's honour he do not deprave,  
For thereby himself and his he shall save.  
Contrary where God is not honoured right,  
Thonour of that king shall fail in God's sight.   

The love of a prince ought such love to be  
Towards his subjects, that above all thing,  
None evil example in him they should see,  
Lest to like offence he do his people bring.  
Therefore as Tully doth say in writing,  
A ruler offends more in god's presence,  
By evil example, then by his offence.   

Also the wise man Solomon doth say,  
The state of a king in his people doth stand,  
Whereby he doth will that a king always,  
Must them maintain, for defence of his land,  
Which if common wealth be not truly skande,  
His subjects decay, than what doth ensue,  
Right ●on● his enemies may him subdue.   

Common wealth hath been (qd I) skand in deed,  
But I see common wealth little amend.  
I pray the if corn be overgrown with weed  
What would it help that many words to spend?  
In talking thereof if no man extend  
His helping hand the same weeds out to root,  
The talking thereof thou seest would little boot.   

Truth (qd she) I know well thine intent,  
But I trust that god will so work by his grace,  
That if the people would hold them content,  
And obediently gods law embrace,  
Such a common wealth god in this realm will place,  
That the king & queen in studies will not cease,  
Thold yeomanry of England again to increase.   

That is the thing (qd I) that all men do crave, 
The prosperity of the commons is the kings honour, but the decay of the people is the conf●●●on of the prince.   
For in them the wealth of the realm doth rest,  
Sense covetousness did them deprave,  
As we have seen here over much expressed.  
What wealth we had to speak in earnest.  
We have been so long wrapped in misery,  
That to discern wealth we can not scarcely.   

Lo man behold thine own madness (qd she) 
prover. 1●.   
In what misery thou knowest thou hast been,  
Yet when god sent a noble queen to thee,  
To rid the out of that misery clean,  
Shortly such madness in the was seen,  
Thou neither regardest thy bodily wealth,  
Nor yet before God thine own soul health.   

Which hereafter in place convenient,  
Manifestly to the I will declare.  
With that (qd I) I am well content,  
But me think thou hast left this matter bare.  
Thou tellest not what would rid me out of care,  
Touching the lack of common wealth thus gone.  
No for wise men (qd she) I let that alone.   

But touching the love showed here by your queen  

The love of god showed to us by our noble queen in forgiving us that we might have lawfully taken, which is a rare thing.  Hath been expressed to you in such sort,  
That the like in England hath not been seen,  
As to your chronicles if you resort,  
Tell me if they any such love report,  
That a king hath forgiven that was his own right.  
As her grace hath done which now ye set light.   

No more of that (qd I) wherefore (qd she)  
Trowest thou, qd I, that I will report this?  
Then for a flatterer taken I should be,  
Which is a vice that I hate most iwis,  
Therefore in vain by the that spoken is,  
If thou wilt not, qd she, another shall,  
I pass not, qd I, so I meddle not withal.   

If thou dost not, qd she, it will be confessed,  
Of all such as be loving subjects true,  
For by reporting truth I have not transgressed,  
Sith I speak it thunkindness to subdue  
Of all those which raiseth false rumours new,  
Using vain words not meet to be spoken,  
Whereby they show all benefits forgotten.   

But yet the chief love by your queen declared,  
To you her subjects as ye know it all, 
The love of our queen in restoring us to the church again.   
When you were quite out of Christ's church debarred,  
By your wicked errors most schismatical,  
God which your just queen to the crown did call,  
By her mean to the church doth you restore,  
Yet scarcely ye do give god thanks therefore.   

This love of your queen example may be,  
What love all kings to their subjects should show.  
Thou flatterest so, qd I, that believe me,  
If I in writing should this abroad blow,  
Such a fame thereof towards me would grow,  
That I should have a great cause to be proud,  
Therefore by me it shall not be avoude.   

If not, qd she, yet thou canst not deny,  
But that it is most true that I here do say.  
Truly so I do believe it (qd I)  
Yet in no wise report it I may.  
But unto god here I heartily I pray,  
That our king and queen in love long may reign,  
And grant noble fruit to increase between them twain   

Amen, qd she, if it please gods goodness,  
His will be done, but now this love to end,  
I will no more thereof to the express,  
But forth will proceed as I did intend,  
Which shallbe now a little time to spend,  
To show the love which thou dost owe always,  
Unto the king whom thou art bound to obey.   

first for as much as thou didst chose a king  
On earth here to be thy governor,  
God did bind the then, that above all thing,  
Though he did use most tyrannical power,  
Thou shouldest him obey at every honour:  
And in no wise against him to rebel,  
Though he were a member of the devil of hell.   

Yea (qd I) what if he would compel me  
Against god's word my faith to forsake,  
Am I bound then to his law to agree?  
Nay (qd she) but yet this way thou must take,  
Thou mayest with the sword no resistance make,  

●. Peter. iiii.  But rather suffer painful punishment,  
Then to any rebellion to consent.   

But out of the way that block to remove,  
The church is not now in her infancy,  
She is xu hundredth year old and above.  
Therefore there is no doubt but that certainly,  
All kings under her knoweth Christ truly,  

Catholic kings make no martyrs by prosecution  Therefore there is now no persecution,  
Nor of martyrs blood none effusion.   

Therefore to my purpose to come again,  
If god would thou shouldest obey a pagan,  
Of force this sequel must follow plain,  
Much more thou must obey a christian man,  
For certain causes which show the I can,  
As first because it is god's ordinance,  
That over the he should have governance.   

Also from thy foes he is thy defence,  
And by him thou dost live in quietness,  
To whom thou art bound by charge of conscience, 
Roma. xiii. i Reg. 8. & .9.   
Tribute to pay and with all humbleness,  
Thine obedience to him to express,  
What so ever he commandeth the to do,  
Without grudging thou art bound thereunto.   

Again sith he is defender of right,  
And also a due refourmer of vice,  
Maintaining the good by his princely might,  
Calling back the evil from their evil execitie,  
Are not these reasons to such as be wise,  
Enough to persuade them unto obedience,  
And their king to love in their conscience?   

Me think (qd I) they are sufficient,  
Then what unkindness is in those (qd she)  
Which directly against god's commandment,  
Obedient to their prince will not be,  
But murmours & grudges, that (believe me)  
I think the like in no realm hath been,  
Both god & their prince they have forgot clean.   

Yet be they those that gods word profess,  
And glory in knowledge with a pretence,  
As though they would not the lords word transgress  
And yet none so far of from obedience,  
Whereby it is an open evidence,  
That they be those same of whom Christ doth say,  
Shall call him lord, 
math. seven.  lord, at the latter day.   

For in words only stands their religion,  

They are cursed children which have forsaken the right way.  As by their demeynour it doth appear.  
Yet if their words made no division,  
The world their babbling much better might bear,  
But most sclaundrously they prate without fear,  
Against those which are in authority:  

●. Peter. 2.  But S. Peter showeth that such there would be.   

If their religion be in only words, qd I,  
And yet as thou sayst their words be stark nought  
Their deeds be as evil before thou dost try,  
Then both words and deeds in them to sought  
Make an equality, surely they have caught  
A goodly religion, but as Christ doth tell,  

Matthe. 12.  The tree and the fruit doth agree very well.   

I pray god, qd she, to grant them grace all,  
And of wicked talk their tongues for to stay.  
But truly if they to their minds would call,  

Eccle. x.  How Solomon warns them where he doth say,  
Beware thou talk none evil night nor day  
Against the king, for the birds of the air  
Will it unto him open and declare.   

Also scripture doth say furthermore,  

1. Reg. 15.  Much better before God is obedience,  
Then is sacrifice: I conclude therefore,  
That though such men should do their diligence,  
To please our lord with a devout pretence,  
Yet in their goo● works god doth not delight,  
Because obedience they do banish quite.   

Then are they, qd I, in a perilous case.  
They are so, qd she, thou mayst perceive well,  
When man wilfully doth cast of god's grace,  
In this life he doth even begin his hell.  
Alas with what confidence do they dwell,  
Under christian princes as ye do here,  
And yet a true heart to them do not bear?   

Marry, qd I, the numbered is not small,  
Of those which daily out of the realm do run,  
Because into that fault they will not fall,  
Their native country for that cause they shun,  
But bide they there, qd she, when they have done?  
Nay, qd I, from hence they pass and repass,  
To show their brethren if it be as it was.   

Then belike, qd she, they look for a change.  
Do they, qd I, yea that thou mayst be sure,  
When their tongues begin at rovers to range,  
They say this world will not long endure.  
They think your religion, qd she, as unpure,  
As theirs which so little time did stand,  
That never before was in this land.   

But this from the beginning hath been.  
Ever steadfast standing at a stay,  
Where all other sects as it hath been seen,  
Did never stand but soon did decay.  
Therefore marvel at all those ye may,  
Which rather will choose uncertain novelties,  
Then constant truth wherein salvation lies.   

Some thinks, qd I, all are not of the best,  
Which are admitted in the court to wait.  
Hath it not been (qd she) partly expressed,  
By some which god did reveal but of late,  
Some being low, and some of high estate,  
Which were not found true in word and deed,  
But god I trust shortly will them out weed.   

It is my hope to, but to thee (qd I)  
Me think thou dost not keep an order right,  
Thine intent was to show generally  
The love that a subject to his prince should plight  
Yet particularly it seemeth to my sight,  
Thou appliest it only to us in this land,  
And that with thy purpose doth not well stand.   

Yes, qd she, if thou to thy mind dost call,  
I told the how all kings their subjects should love,  
Then of the love of subjects in general,  
To their kings again as scripture doth move,  
Then thunkindness of you I did disprove,  
To whom god hath such loving princes sent,  
And yet ye will not be obedient.   

Now I remember me, qd I, thou sayest true,  
I pray thee proceed as thou dost intend,  
With a good will, qd she, Now shall ensue  

The love of a pastor to his flock.  The love that a pastor ought to extend,  
Towards his flock as in scripture is pend,  
Trusting none will be therewith offended,  
But such whose livings may be amended.   

First for an entrance no further I will seek,  
Christ doth tell them plain what men they should be: 
matthe. xi.   
Follow me (saith he) for I am low and meek:  
Then no kind of pride in them ye should see,  
But to be examples of humility.  
Therefore Christ calleth them of the world the light, 
matthe. v.   
No evil example should they show in sight.   

Also in scripture this is plain found,  
Such a love in all pastors ought to be,  
Sith to preach and teach they are not only bound, 
2. Timon, ●●   
Of love they must keep hospitality,  
relieving the poor in their necessity.  
Therefore gods law they do not transgress,  
Lands and goods to that end here to possess.   

Love so should lead them that they should be loath,  
That any by their lives should take offence  
Therefore in their living and their teaching both  
They ought always to do their diligence,  
Their flocks to edify or else in conscience, 
i. Peter. ●. Acts. xx.   
Discharged are they not before our lord,  
Of the plain scripture I take record.   

Woe be unto me, sayeth holy S. Paul, 
i Cor. ix. jere. xxii●. Ye have easten of the fac and clothed you with the wool, but the flock ye have not fed. etc.   
If I do not truly preach the gospel,  
For the lack whereof this woe sore did fall,  
Chiefly on this realm as all you can tell,  
Driven they were out both of church and cell,  
Plagued were all priests of every sort,  
The which experience can truly report.   

All was for lack that they had not that love,  

john. xxi.  Which Christ in the gospel doth plain express:  

john. x.  A good shepherd from his sheep will not move,  
When the wolf approacheth them to repress,  
But him to withstand he doth him stoutly dress,  
He doth not sluggishly lay him to sleep,  
And suffer the wolf to devour his sheep.   

There hath none in England done so (qd I)  
Truly I would there had been none such (qd she)  
Although some did offer themselves to die,  
Yet a great numbered did cowardly agree,  
Their sheep before them devoured to be,  
Directly against their own conscience,  
As now ye do see by experience.   

Alas how can they be merry at heart,  

Ezech. iii.  Sith god at their hands will require the blood  
Of all those which fro the faith did departed  
By perverse preachers whom they not withstood,  
But suffered them of those ravening wolves wood,  
To be devoured by errors pestilent▪  
Well (qd I) now that fault they do repent.   

God grant their repentance to be (qd she)  
Better than your late wedded priests do appear  
To forsake their wives though they did agree,  

The repentance of some of our wedded priests.  Because they would be received as they were,  
They are so penitent that without fear  
Nightly to their wives some of them resort,  
After painful penance themselves to comfort.   

And yet beside this many men do say,  
That to the common wealth they are utter foes,  
For in corners where they know speak they may,  
They sow much sedition thus the saying goes,  
And no man so much as do only those,  
That were wedded priests, yea & they say plain,  
They hope shortly to enjoy their wives again.   

This is (qd I) beside thy purpose clean,  
For the love to their flocks this hurteth nothing,  
The most of all priests hath not preachers been,  
For all men hath not the gift of preaching.  
Yet should they (qd she) preach by their living,  
For by their example if they live right,  
They profit much their flock which thereof hath sight.   

I pray god grant all which hath been constant  
In this troublous time, that they not neglect  
Their duties as the wicked make their vaunt.  
They say to promotions they be so affect,  
To preach or teach now they have no respect, 
would god that I did lie in this saying   
But gape still to catch, which when they have caught  
They be as dumb dogs which can speak right nought.   

I trust in God (qd I) they will that amend.  
If not (qd she) to be feared much it is,  
That as scripture saith worse will be the end, 
Matth. 27.   
Then was the beginning as it will not miss,  
If more diligent they be not after this,  
And call to their minds what Christ saith in deed:  
If thou dost love me my sheep thou must feed. 
john. xxi.    


I have not sent these prophets saith our lord: & yet they ran I have not spoken to them and yet they preached. etc. jere. xxiii  O lord (qd I) how diligent were they,  
Which did preach and teach erroneously?  
They would lay on load, yea every day,  
To get the people to them to apply,  
And if their brethren in prison do lie,  
They will give so largely to them evermore,  
That they come out richer than they were before.   

And beside that if they speak high treason,  
Both against god and also their king,  
Being attaint therefore at any season,  
They are one to another so loving,  
That they will swear they heard no such thing,  
Though five hundredth knoweth it is a lie,  
They will jeopardy their souls for his body.   


Luce. 16.  Doth not the gospel (qd she) tell the right,  
That the children of this world in their kind,  
Are wiser than are the children of light?  
And that very true in them thou mayst find.  
But I trust that those whom god hath assigned.  
To be the light of the world will so love and live,  
That their love a true light to the world shall give.   

Which love I pray God grant unto them all,  

The love of the flock to the pastor.  Amen, qd I. Now shalt thou hear, qd she,  
What love the flock must have in general,  
Towards their pastors of every degree,  
Sith god hath set them you to oversee.  

i Timo. 5.  They are worthy double honour saith S. Paul,  
But those that do preach saith he in special.   

Now sith they must have honour for th'office sake,  
If they do offend by their weak frailty,  
None outcry on them ye ought for to make,  
But seek to reform them by charity.  
Rejoice not at their fall for then offend ye,  
As did noah's son which saw his father bare, 
Gene. ix.   
And had his curse therefore scripture doth declare.   

Constantine the great on a time did say,  
If he saw a priest with a woman lie, 
The charity of Constantine the great.   
He would rather his cloak upon them lay  
To cover them both, than he would openly  
Have that act known, meaning thereby,  
That though the priest were lewd without shame,  
Thoffice of priesthood he would not defame.   

Yea, qd I, Constantine is dead long ago,  
And hath carried with him his charity,  
Where shall we find him now that will do so,  
But rather will do the clean contrary,  
Defame those priests that do live honestly?  
If to their errors he will not consent,  
A whore master they call him continent.   

That is of heretics, qd she, an old practice,  
So did Tharrians by Athanasius, 
The practice of the Arrians against Athanasius when learning would not serve.   
When by no learning as the story trice,  
They could him convince, than did they thus,  
Accused him to be a man vicious,  
They said he ravished a woman against her will,  
And also that he his servant did kill.   

This did theretics feign most unjustly,  
Against that constant and catholic man.  
So those of our time show evidently,  
That as Tharrians did bely him than,  

Our sacramentaries can lie as the Arrians did.  Of good men this day lie as fast they can.  
Therefore no marvel though th'honour decay,  
Which your priests ought to have at this day.   

Also as it is a part of honour,  
For subjects to pay tribute to their king,  
So it is to priests which on our soul have power  
To pay to them tithes which is their living,  

malach. three Levi. xviii. i Corin. ix.  And that to be paid without murmuring,  
As ye do therein your king sore offend,  
Offence for both to God doth like extend.   

Also Solomon doth give this precept,  

Eccle. 38.  Honour thou the Physician saith he,  
Ought not this precept more to be kept,  
To those that of your souls the Physicians be?  
Therefore to end this love here, I do will thee,  
If thou wilt not resist gods ordinance,  
Love those that of thy soul hath governance.   


Of the love that each man owes to other generally. Eccle. xiii. james. ●. Levi. nineteen. i Cor. xiii.  Now to knit up with a word or twain,  
Of the love that one man to another owes:  
It must be such a love no man may disdain,  
Him that is his like, as the scripture shows,  
Be he rich or poor, charity thus grows,  
She hath no respect of persons at all,  
Nor fro patience she doth never fall.   

By the band of charity all men are knit  
To make truly one body mystical. 
Ezech. iiii. Roma. xii.   
No deformity ought to be in it,  
Christ being head ought to rule the body all,  
The hand to hurt the foot is unnatural,  
Or the foot th'office of the hand to take, 
i Cor. xii.   
A deformity in the body doth make.   

But when each member duly doth attend,  
Unto his office as S. Paul doth say,  
The body shall increase and in wealth amend,  
If one member bring not another to decay,  
Which in this realm it hath done many a day,  
Because charity with them hath no place, 
i. john. iii   
From their head Christ thy can receive no grace.   

The middle part of this body mystical,  
I take to be noble men of each degree,  
As lords, knights, & squires being principal,  
Under the head which environed be,  
With arms, hands, legs, & feet as thou dost see,  
The head and middle parts to serve and obey,  
In order as God hath appointed always.   

By arms, hands, legs, & feet, I understand, 
Hereby is the order of charity broken, which S. Paul reproveth. Roma. xii. i Corin. xii, Ephe. iiii.   
All the common sort each in his exercise,  
Some on the water, and some on the land,  
For the body's wealth as their callings lies,  
The noble man should not use merchandise,  
The lord nor knight no fermer should be,  
In the body that is a deformity.   

The merchant ought not wooed and coals to sell,  
Neither to take fermes into his hands,  
But live by merchandise as his calling fell,  
So all landed men should live on their lands.  
For sense they fell to this, common wealth stands  
In an evil case, and the cause is why,  
Each man his own calling doth not apply.   

How chanceth it (qd I) that thou dost now,  
Show causes of the common wealths decay,  
Which before to me thou wouldst not avow?  
To point means to mend it (qd she) I did say,  
I left to wise men, but here by the way,  
Because where love is common wealth doth reign,  
Which sith it is decayed love is gone plain.   

I pray God (qd I) mend all things amiss,  
And that each man may love other lovingly,  
In deed (qd she) so gods commandment is,  

Ephe. iiii. i. john. iii. i  For to Christ your head ye are knit thereby,  
And by the lack thereof as I before did try,  
Ye are divided from Christ, therefore I say,  
Labour for love that dwell in Christ ye may.   


john. xiiii. i Cor. xiii.  Then love by love man shall of God obtain,  
For love by love doth knit all men in one.  
Then love by love avoideth all disdain,  

Roma. xii. i. Timon, i.  And love by love in love is not alone.  
For love by love bringeth love where love was none,  
So love by love fulfilleth god's precept.  
Then love lovingly of all men must be kept.   

Now as thou hast hard before, think on gods great love,  
first for that he made the to his own likeness,  
Of his own good will, nothing did him move, 
A short recital of the three loves befor● entreated,   
But only his love which he did express,  
After such a sort thyself can witness,  
Otherwise thou know'st he mought have made thee  
give him praise therefore as most meet shall be.   

Yet notwithstanding this thy creation,  
It had been a profit to the very small,  
For thou wast made the child of damnation,  
By the sin of Adam when he did fall.  
But God spared not his son natural,  
To die for sin, as I prove before,  
Therefore give thanks to him for evermore.   

Then in love to thyself have ever a respect,  
Remembering what a shame for the shall be,  
Being made like to God, that image to infect,  
And think how with his blood he did redeem thee:  
Then in love to thyself let it so agree,  
In an order to God, and him not forget,  
Then love to thyself rightly thou dost set.   

Then last of all as I have declared,  
When love to thyself thou hast placed right,  
To thy neighbour by that rule thou shalt award,  
True love lovingly, pleasant in God's sight,  
So shalt thou show thyself the child of light,  
Having that love which accords to Gods will,  
Wherein and whereby thou shalt God's law fulfil.   

Now qd she, I have fulfylde my purpose,  
Taking occasion as thou diddest hear,  
Of Gemini the sign, which doth man dispose.  
To natural love, and that thou couldst not bear,  
Thou thoughtest such filthiness in it to appear,  
That no good matter made thereon could be:  
But now thou seest thy folly as I told the.   

Truth it is qd I, now I see it well:  
Then write it qd she, if thou wilt take pain,  
I am content qd I, though I my folly tell,  
Sith that it may turn to my neighbour's gain:  
Then farewell qd she till we meet again.  
With that she took h●r flight, I saw her no more:  
Then I went & wrote all as ye heard before.    
Finis.   

Imprinted at London by Robert Caly within the precinct of the late dissolved house of the grey Freers, now converted to an Hospital called Christ's hospital.