An Introduction to the love of God. (⸫)  
Accounted among the works of S. Augustine, and set forth in his name, very profitable to move all men to love God for his benefits received  MATH. 22. 
¶ Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the greatest and the first commandment. The second is like to this. Thou shalt love thy neighbour as thyself. In these two commandments hang all the law and the Prophets.  1 JOHN. 2. 
Love not the world, neither the things that are in the world. If a man love the world, the love of the Father is not in him.  
Seen and allowed according to the queens majesties Injunctions. Anno, 1574.   

¶ TO THE MOST virtuous and noble Prince's Queen Elizabeth, by the grace of God, Queen of England, France, and Ireland, defender of the faith. etc.  
AMong all other benefits, most gracious sovereign Lady, which God in mercy hath bestowed upon your royal person▪ the knowledge of GOD is most singular, & for the which we your humble Subjects have most cause to praise God. But I mean not the knowledge of his essence or being, which none of the Angels or heavenly powers are able to comprehend: Neither yet that general knowledge of God which is gotten by his creatures and works from the creation of the world. Which although it be of no force to change the mind, & regenerate to true godliness, yet are all men by it made inexcusable before God, in as much as when they knew God, 
Roma. 1.  they glorified him not as God. But I mean the chief and singular knowledge of God, whereby not only his universal power, and infinite mercy replenishing the whole earth, but also his unsearchable counsel in saving us by Christ, hidden from the world, is well perceived and known. This knowledge of God hath eternal life annexed unto it, 
john. 17.  as saith Christ: This is life eternal, that they might know thee the only true God, & jesus Christ whom thou hast sent. And as this knowledge of God doth comprehend in it the counsel of God to save us by Christ: so it doth renew the whole man, & urgeth him to apprehended that good thing which it showeth, according to the saying of Christ: you shall know the truth, and the truth shall make you free.  
That this knowledge of God, by his good spirit, already planted in your majesties heart, might daily increase, & more and more be confirmed, I have chosen out a little short treatise, stirring and moving very much to the love of God, through the consideration of his benefits: Accounted among the works of saint Augustine, & set forth in his name, to dedicated the same to your Highness. The diligent view and consideration whereof, I know right well, will not a little inflame and set on fire those sparks of the knowledge & love of God, already by God's good spirit kindled in your royal heart. For I am not ignorant, most gracious sovereign, of your good and gracious nature, and how much your Majesty is inclined to love and mercy, to pity the poor & miserable, to respect the causes of such as are in distress, to help the oppressed, to pardon offences, to do good to all men, which all are nothing else but fruits of that knowledge and love of God, which by the word of God, and Gospel of Christ you have conceived. And as the same hath already brought forth these fruits, so I nothing doubt, but the continual meditation of God's infinite love, and innumerable benefits, will bring forth more love of God, to solace and comfort herself only in his love, in respect whereof, all pleasure, joy, & love of this world waxeth vile, and chooseth rather with him to bear afflictions, and suffer hard things, then with the world to enjoy the pleasures of sin for a season. For surely such is the nature of the love of God, that as it nothing forceth of, or regardeth not the afflictions of this life, so it utterly contemneth and treadeth under foot the vanities & love of this world, as nothing, in respect of his love, who first hath loved us.  
To the furtherance whereof, the diligent reading of this little treatise, will very much help. Wherein the Author, even of sense and feeling, and as one all together ravished with the love of god setteth forth how diversly, by his benefits and love, we are moved to love him, and that his unspeakable love towards us, can no ways better be recompensed, then by love again. Wherein if it shall please your Majesty to bestow some short time, I know the more it is read, the more comfortable delight will be conceived therein. And though peradventure this might be thought of some a travail altogether superfluous, to translate the same out of Latin, in which tongue it was first written, and to dedicated the same to your highness, considering the excellency of your knowledge in the same tongue, wherein you might with more delectation & pleasure have solaced yourself: yet to me it should not seem superfluous, being set forth in a language that most of your Subjects do understand, & therefore like to redound to the profit of the more. And beside forth, that which is set forth under the protection and privilege of Princes, is of all men the more diligently read.  
And to whom might I more aptly dedicated the introduction to the love of God, then to so godly and virtuous a Prince, out of whose breast there floweth such streams of mercy, and flames of love toward her subjects, that she seemeth an apt & meet soil of God, wherein the love of God might profitably be planted. The God of love therefore, inflame your most royal heart with his love, and with his holy spirit direct you in the right course to eternal life: That in this life your Majesty may have such sense and feeling of his love, that in time to come you may have the full fruition thereof in his eternal glory. Amen.  
Your majesties most humble 
 Subject and faithful servant, 
 Edmund Roffen.  
Vivat Regina.   

Ad serenissimam D. D. Elizabetham Angliae, Franciae, & Hiberniae Reginam, fidei defens. etc.  

¶ EPIGRAMMATA.  
Nescia virgo viri, regni Regina potentis,  
Nobilibus multum sollicitata procis  
Non sociata tamen: quia non mortalevidetur  
Coniugium mentem tangere posse tuam.  
Accipe divini coelestia pignora scripti,  
unde tuum flagret pectus amore Dei.  
Qui pius, in Christo te tam redamab it jesus,  
Quam fuerit Christus totus amore tuus.  
Sed tuus ille quidem manet, aeternunque manebit  
Illius in studio tu quia fixa manes.  
Nil opus est igitur nostro, Regina, libello  
Qui docct ut facias quod prior ipsa facis.  
Nil opus est fateor: forsan tamen ista legendo  
Esse tuus poterit multiplicatus amor.   

Ad eandem Principem.  
Sacra deo Princeps, et sacro nomine virgo,  
Accipe quae sacro pignora font fluunt:  
Omni digna quidem, sed te dignissima (princeps)  
Principe, sacrato nomine, cord, fide,  
●…en ab Hebraeis sacrati foederis index:  
Mens venit a summo numine sancta tibi.  
Atqui sanctam sacra decent, tibi consecro sacra,  
Principibus multis vix bene nota viris.   

Ad eandem Principem.  
Chara deo Princeps, divinum dilige numen:  
Vive Deo, et vives, Elizabetha diu.  
Et patriae perchara tuae, perchara Britannis,  
Quae nacta es, recta sceptra tuere manu.  
Grataque tum musis gratas amplectere musas:  
Maximus at tibi sit religionis amor.  
Quae facis, et facies, neque tam monuisse iwabit,  
Quam fecisse juuat singula sponte tua.   

Ad eandem Principem.  
Summa laus regum fuit inclytorum,  
Fortiter fines patriae tueri:  
Quod tamen non praestitit ulla regum  
Regia virtus▪  
Extulit quosdam Deus ipse reges:  
Depulit quosdam Deus ille reges:  
Praestiterunt omnia sola divi  
Sceptra potentis.  
Ergo divinum reverere numen:  
Numinis tanti celebrato nomen:  
unius laudem tua vota spectent  
Fusa per auras.   

Ad Librum.  
Faelix marmoreas migrato in aedes:  
Intra limina clarioris Aulae:  
Si novi dominam palatij huius,  
Vltro purpureum petet libellum.   

¶ DE MODO DILIGENdi Deum distichon.  
Dilige ment deum tota, ratione modoque,  
Omnem qui superet cum ratione modum.  
FINIS.    

To the Reader.  
FOR as much as that famous Clerk Erasmus, and profound Censor, both of wit and skill, letteth not first to confess that this treatise following, tasteth of good learning, though the style, phrase, and order differ from the works of S. Augustine, in the number of the which it hath been accounted: And next, that it descryeth or bewrayeth a very diligent Reader of that holy father his volumes, out of whose confessions especially he hath inserted into this Pamphlet many wholesome and proper sentences, as well teaching and proving that S. Austin doth so often inculcate: namely that nothing was created without the word of God, as moving and stirring us to ghostly love and affection, from the right feeling of the which it seemeth to have flown: I am the bolder to presume that to thee (good Reader) it shall be both the more lief and acceptable: And the rather because that I have endeavoured myself to the uttermost of my power, in the translating hereof, so to express the copy used by the Author, as no obscurity (I trust) may seem to remain, and so with him to have iterated one thing or matter, that it may rather serve as a drop by often falling to pierce more deeply, then to breed or induce any loathsomeness or satiety. For albeit that things earthly, vain, and transitory may justly bring with them a certain tedious disdain, when they are to often or commonly repeated, or lack the relief of pleasant variety, yet am I persuaded, and so would I have thee, that things heavenly, everlasting, endless and durable, and verily replete with bliss and felicity, so worthily deserve the Poet his testimony, that the oftener they be inculcate, the more they shall double their pleasure with profit. Take this therefore in gree and good worth, how soever for want of good method it seem to be confused, as a wholesome meditation, and no less needful than fruitful for this time and season, in the which self love, friending of the flesh, and vanity of the world so universally rage and reign, as I pity to see, & am sorry to report. For herein thou mayst by contemplation and view of thy duty to God, & his love to thee, learn to abandon whatsoever to thy soul health is repugnant or adversant, without the interlacing of superstitious vanities or fear of infection proceeding from popery. For in avoiding thereof, I confess me plainly that I have even wittingly used in this translation a certain freedom and liberty, and reduced the sense of the Author, to the consonancy, and Canon of the holy scripture.  
For as I acknowledge it to be great and presumptuous impiety, to rack or use force in divine testimonies, such I mean as are included within the compass of both Testaments, as holden & allowed for canonical scriptures: being by God his own mouth prohibited any way to wrist or to wring them: so I think it not unlawful, but rather requisite and necessary, in translating or reading the books of Interpreters, be they old, be they new, or what soever they be, sithence they cannot well be without some warts of error, especially when they are conceived & written in mood and affection, or rest in the prejudicate opinions of human infirmity, or willingly follow the iniquity of their time: to use such moderation, discretion and judgement grounded up on holy writ, as by diminishing, adding, altering, or rasing, they may reasonably be amended, and as in part, so in all made fruitful to the Reader. This if any man either of spiced conscience, or wayward mind, dislike or control, I wish him more wit, then fantastically to desire to have hurtful things joined to the wholesome as of necessity, especially when they may conveniently either be taken away, or changed, without prejudice done to God his word, or offence given to good men. For I hold him an unwiseman, and more than frantic in folly, that will have any such opinion of any Physician, how learned or skilful so ever he be, that bccause he hath received at his hands many wholesome drugs, and comfortable confections, which at sundry times turned to his ease, health and sanity: that a poison by the same Physician in the end or among them so ministered, shall not be able to annoyed or to hurt him: especially when the drugs or confections before given, had neither quality, quantity, nor operation in them to qualify, resist, or expel the poison. And yet is there no earthly poison so pestilent to the body, as the poison of error is noisome to the soul. And therefore to fantasy any earthly man so much in the discourse of any piece of doctrine (considering that as he may both deceive and be deceived, so he may therein covertly convey into the ears of his hearer, as many damnable paradoxes as Christian articles) that not only the care shall be taken away from us to eschew his heresies, but also a desire fair kindled to like and to learn them, where nothing is infarced to their confutation, I hold it so incurable a piece of frenzy, as all the policies in the world are not able to tame.  
Thus trusting that I have not only acquainted thee with the profit and commodity which this treatise shall yield thee, but that I have also rendered a sufficient reason of my liberty in translation, and of altering the sense where it tended any way to the derogation of God's glory by attributing to much to man his merits and deservings, and advertising thee to esteem no man his works, opinions, doctrine, or counsel, further than they shall agreed with the touchstone of all truth and verity: I wish thee the grace of God his holy spirit to conduct & lead thee into all such things as shall stand with thine own duty, and tend to the glory of the whole Trinity.  
FINIS.   

IF good to learn be thine intent,  
And not to plain of time ill spent:  
But so temploy thy present pain,  
As endless fruit may be thy gain:  
This Treatise read, and herein view  
All duties to thy Saviour dew.  
For this doth teach for thy behove,  
The lord thy god how thou shalt love  
For love of thee himself that gave  
To death, from death thy soul to save.   

¶ An introduction to the love of God.  

¶ The first Chapter.  
That the love of God and thy neighbour cannot be separated.  
WIth wakeful heed, and diligent mind, earnest endeavour, and continual carefulness, it becometh & behoveth us, to search and to learn, how, and what way, we may escape hell torment, and purchase heavens joy: Sithence neither that torment may be avoided, nor that joy procured, except the means be known, how that one may be shunned, & that other attained. Let us therefore the more willingly hear, and the more diligently consider, the words of the Apostle, in the which he proposeth these two things, to were, that heavens joy is unspeakable: and which is the way that leadeth unto life: 
1. Cori. 2.  For he saith, that neither eye hath seen, nor ear hath heard, nor the heart of man conceived the things which God hath prepared for them that love him. Lo now, even by this that the apostle saith, that GOD hath prepared good things for them that love him, it appereath, that love is both the way, and the mean by the which we aspire unto them. But the love of God, without the love of thy neighbour cannot be had, as witnesseth s. john, who saith: He that loveth not his brother whom he seeth, 
1. john. 4  how can he love God whom he seeth not? And this commandment have we from God, that whoso loveth God, shall also love his neighbour. And thus in these two loves consisteth that true love which th'apostle speaketh of saying: And yet show I unto you a more excellent way. 
1▪ Cor. 12.  This more excellent way is love, which leadeth to that heavenly country, and without the which no man can come unto it.  
But who is in this way? or who knoweth it? Forsooth he that loveth both God and his neighbour. How then is God first, and next the neighbour to be loved? We must love God more than ourselves, and our neighbour as ourselves. We love God more than ourselves, when we in all things prefer his pleasure and commandments before our own wills. But our neighbour we are not commanded to love above ourselves, but as ourselves, that is: to will, and to wish unto him all the goodness which we aught to will or wish to ourselves, and specially the everlasting joy and bliss, and to the attainment thereof to assist, and to help him both with bodily & spiritual goods, as reason requireth, and ability permitteth. In consideration whereof the Lord saith in the Gospel: 
Math. 8.  Whatsoever ye would that men should do unto you, do ye even the same unto them also. And s. john saith: 
1. john. 3.  Let us not love in word, neither in tongue, but in deed and verity. But who are those neighbours whom we aught thus to love? Truly all Christian men, jews, and Heathen, friends and enemies.   

¶ The second Chapter.  
¶ Why and how God is to be loved.  
Sithence all our soul health than consisteth in love, why, & how the Lord is to be loved, let us diligently weigh and consider But to excite, nourish, and increase the love of God in us, nothing is so forceble, as the often remembrance, and diligent consideration of his benefits. So great things hath he given us, heaped and bestowed upon us, that our soul utterly fainteth in the view of his bounty and goodness. But in this case though we be not able to yield unto him so many, and so great thanks, as beseemeth our love, and becometh our service: yet must we not fail, to tender him so many, and so great as we can. And see wherefore: to weet, for his benefits, which for his great love, and free benevolence, our merits or deserts requiring none such, the Lord hath most graciously bestowed upon us, he is entirely of us to be beloved. But how, or in what sort God is to be loved, that his commandment, which he so straightly prescribed, and so precisely will have kept and observed on our part, doth manifestly show and declare.  
give care therefore, O Man, to that commandment, which of all other is greatest, and chiefest. give ear I say, and hear it diligently, print it in memory, think on it continually, and to thy power fulfil it daily and hourly. That commandment is this: 
Deut. 6.  Thou shalt love the Lord thy God with all thy heart, that is, with all thine understanding, and with all thy soul, that is, with all thy will, and with all thy mind, that is, with all thy memory, that thou mayest reserve & keep all thy thoughts, all thy life, and all thy skill and knowledge, to yield unto him thine obedience and service. But peradventure, because thou deemest thyself to be loved of God but a little, therefore thou art not afeard to love him again but lightly. Search therefore, and weigh with thyself in thy mind, with what gifts and benefits he hath endued thee already, and what he hath promised to bestow on thee hereafter: And thou shalt forthwith find, that thou art bound to love him beyond all might, & measure. But to the end that the love of God may in thee be quickened, & augment the more abundantly: weigh and consider by whom, why, and to what end mankind was first created, and what things▪ God made for the use, and ease of man. For this is to be gathered, that of the things created, whether they be heavenly or terrestrial, visible or invisible, there is none other cause, but the mere goodness of the Creator, which is the Lord God only one, and alone. Whose goodness is of such greatness, that of that blissefulnes, by the which he is most highly happy, & blessed for ever, he willeth other to be partners, because he seeth it may be imparted, but not diminished. That goodness therefore which himself is, and by the which himself is blessed, only of his free goodness, and not of necessity, would he impart and communicate unto others, because it appertaineth to the chief good, to have will to be profitable, and beseemeth the most mighty, not to be hurtful. But because no man is able to be partaker of his blissefulnes, but by understanding, (for the more it is understanded, the more fully it is had) God made a reasonable creature, which might not only understand the chief good, but that by understanding might also love it, and by loving, might possess it, and by possessing, might use it: and so distinguished that creature, that part might remain in the purity of himself, and not be joined with a body, as the Angel, and part might be coupled to a body, as the soul. The reasonable creature therefore, is divided into that which hath not, and to that which hath a body? That which is void of body is called an angel. And that which hath body, is called a Man, consisting of the flesh, and a reasonable soul.  
The principal cause therefore, why the reasonable creature was ordained, is the goodness of God. So that both man, and Angel, were made because of God's goodness, for by reason that god is good we are, & in as much as we are, we are good also. But to what end, was the reasonable creature created? To praise God, to serve him, and to use and enjoy him. In the which the creature himself profiteth, and not God. For God is ever perfect and fulfilled of all sovereign bounty, and goodness, & can neither be increased, nor diminished. And therefore that reasonable creature was created of god, is to be referred to the goodness of the Creator, and the profit of the creature. In so much that as often as this question is asked, why or to what end, the reasonable creature was made? The answer must be, for the goodness of the Creator, & the profit of the creature. For it availeth the creature to serve God, and both to have and enjoy him.   

¶ The third Chapter.  
¶ The cause of the creation of Angels men, and all other creatures.  
BOth Angel therefore, and Man are said to be made for God, not because God the Creator, and most blissful, hath need of the service either of Angel or Man, for he hath no want of our goods, but that both Man and Angel, might serve and use him, whom to serve is to reign. For in this the servant receiveth the profit, and not he to whom it is done. And as man was made for god, so the world was made for man, that it might serve him. Man therefore was placed in such state and degree, both that he should be served, and that he should serve: that on each side, all the goodness might redound to himself, as well of the service which he receiveth, as of that which he doth. For so God would that Man should serve him, that not God, but Man might be profited by the service. And he also would that the world should so serve Man, as Man thereby might in like sort be holpen. All the goodness therefore redounded to man, both of that which was made for him, and of that also, for the which himself was made. For all things are ours saith the Apostle, 
1. Cor. 3.  the things above us, the things equal with us, and the things inferior unto us: The things above us are ours, to use and enjoy, as God in Trinity, & trinity in unity. The things equal with us, are ours to agreed with all: as the Angels, who albeit at this present they be above us, shall in time to come notwithstanding be our Mates, and our equals. The things inferior unto us, are also ours, to stand us in stead, and to serve our necessities. As the things which pertain to the Lord and Master, are also the Servants, not by taking from the Lord or Master his right or title, but because they also serve to the use of the servant. It is therefore said in certain places of the scriptures, that Angels do serve us, because they for our sakes, are sent forth to minister. In consideration whereof the Apostle hath these words: Are they not all ministering spirits, 
Heb. 1  that are sent to minister for their sakes which shall be heiers of salvation? Neither let this seem incredible to man in as much as the creator himself, and King of angels came not to be served, but to serve, & to give his life for many. And the angels are said to offer our prayers, and vows unto God, not because they teach or instruct God of our desires or meanings, who knoweth all things before they come to pass, as well he knoweth them after they are done, but because they crave to understand God's pleasure and will touching these things, and what they shall know to be disposed, according to God's hest, & commandment, that they convey to us, either openly or in secret: 
Tobi. 12.  Where upon the Angel said unto men. When ye prayed I offered your prayers unto God. In like manner, even we also, when we pray we do not teach god, as if he were ignorant either of our desire, or of our need: but the reasonable creature must of necessity commit & refer his temporal causes to the eternal verity: either by desiring that which he could have, or by consenting and ask what Gods will is, he shall have. From the high habitation of the heavens therefore, doth the sovereign bounty and love of God draw down unto us the angels of God, to inquire God's will for us, to visit and to help us, for God, for us, and for themselves. For god, because that as meet is, they imitate the merciful bowels of his love, and pity towards us, for us because that in us, they have their own● image and likeness, in great admiration and reverence, for themselves, because that with fervent desire and longing, they await the supply of their orders by us.   

¶ The fourth Chapter.  
¶ Of the love of God towards us.  
THis therefore is most needful and necessary, that every man severally do consider himself, and when he hath attained the full perfect knowledge of his own worthiness & dignity (lest he do injury to his creator) in no wise to love any thing, that any way is to himself inferior. For the things that in themselves considered, do seem to be beautiful, when they are compared with other, are but homely, and vile. And as it is great folly, to join foul things, with fair things, So is it not unseemly, of those things which have a mean and no counterfeit beauty, to make a comparison, and to match them with the things that are most fair, and beautiful. Theefore my soul view well thine own beauty, and thereby learn and understand what beauty thou shalt love. But if the sight of thyself be so dulled, duskt, or darkened, by thine own negligence, that thou canst behold thine own self, neither as it becometh, nor as it behoveth thee: Why yet dost thou not by the judgement at the lest of some other, gather that true estimation of thyself, which thou shouldest do? Thou hast a Spouse, but his sovereign beauty thou knowest not, because thou never yet saw his face or countenance. But he seeth thee: and if he saw thee not, he would not love thee. This Spouse differing to show, or present himself unto thee, hath sent thee gifts, as pledges and tokens of his love, whereby thou mightest know his affection towards thee. If thou mightest see his face, thou wouldst be nothing doubtful: for then shouldest thou perceive that he, who is so fair, so comely, so beautiful, and so singular, would not be enamoured at the sight of thee, if some singular beauty in thee, far passing the beauty of every other creature, did not move and allure him to that love and affection, not because it was thine, 〈◊〉 his own beauty in ther. Therefore what meanest thou? or whereabout goest thou: Because thou canst not see him presently, by means of his absence, therefore wilt thou neither be afeard nor ashamed to do him injury, and not only contemn his singular love, but also to yield thyself vassal to thine own lust and sensuality? Do not so my Soul, do not so, for if thou be not yet able to conceive what one he is, that loveth thee, yet consider at the lest, the earnest, the pledge, the gage, and the token which he hath sent, and given thee: for it may so be, in and by his gift which thou hast with thee, and in thy possession, thou mayest learn with what affection thou oughtest to love him, and with what zeal and diligence thou shouldest reserve thyself for him. His earnest is notable, his gift is great, and noble: For it standeth not with the Majesty of a great man to give small things, nor with the discretion of a wise man, for a small thing to give great. And yet a great thing is it which he hath given thee. But greater is it, which he loveth in thee. But what is it O my Soul, which thy Spouse in his kindness hath given thee? Look upon the world, and examine whether there be any thing therein that doth not service unto thee. Every creature directeth his course to this end, to wait and tend upon thee, to do thee service, to supply thy need, and to tender thy profit. And accomplisheth both thy delight and commodity, according to that which either aboundeth in them, or remaineth in thee. The heaven, the earth, the air, the sea, and all that in them is, cease not to accomplish and to fulfil the same. The circuit of times also, and the annual revolution, which with revived parts doth renew, and refresh the old, repair the ruinons, & restore the decayed, with continual sustenance serveth thy purpose. Who then thinkest thou, hath ordained these things? Who hath given that commandment, or prescribed to Nature, with her whole revenues as it were, to maintain thy port? Thou receivest a benefit, and knowest not the Author, the gift is manifest, but the giver is hidden, and yet thine own reason suffereth thee not to be doubtful, but instructeth thee, that this is not thine own due, but an other body's benefit. Whatsoever he be therefore, he hath done very much for us. And he that could find in his heart to give us so much, hath also loved and affectioned us as much. The gift therefore declareth both who loveth, & who must so highly be loved.  
And what great folly is it, not to covet the love of one so mighty: and how wicked and perverse not to love him that is so loving and lovely? Therefore if thou love any things contained under heaven, love them as thine Inferiors, love them as thy servants, as the tokens of thy Spouse, as the gifts of thy friend, and the benefits of thy Lord: and in such sort yet, as thou may always remember, that thou art bound and beholding unto him, and that thou aught to love those things, not for themselves, but for him, nor with him, but for and by him, & finally, that thou must love him above them, because he both made them, and gave them unto thee.   

¶ The fift Chapter.  
¶ Of the fruition of God.  
Now beware my Soul, that thou (as God forbid thou shouldest) be not accounted a breaker of thy faith to him, by loving the gifts of the giver, more than the affection or zeal of the Lover. And yet shalt thou do greater injury to his love, if thou receive his gifts, and do not recompense his good will. Either therefore refuse his gifts, if thou can, or if thou cannot so do, yield love for love, in due quantity and measure. Love him for himself, love thyself for him: love him to use him, and so love thyself that thou may not be hated, but loved of him. Love him I say in the gifts that he hath given thee, love him to thy use, and love thyself for him. For this is pure and chaste love, that hath in it neither dishonesty nor filth, nor any thing else that is evil or transitory.  
Consider therefore (O my Soul) what things thou hast received, common with all, special with some, and singular or proper to thyself alone. And in all these things which he hath given thee, whether they be common, special, or proper, love thyself entirely. For together with all them, before whom he hath preferred thee, by singular gifts, he hath also loved thee. Thou art loved I say, in every creature, thou art loved with all good things, and thou art loved above all evil things: And if this yet seem but small unto thee, that thou art loved above all evil things, weigh how good those things are by virtue of creation, that in every condition have received less goodness than thou. And first think, O my Soul, that the time was when thou were not, and that thou receivedst it by the gift of God, that thou began to be,   

¶ The sixth Chapter.  
¶ Of the free gifts of creation, and regeneration.  
IT was therefore the gift of God that thou were made. But hadst thou given him any thing before thou were made, or before thou were created, that in respect thereof he should make or created thee? Verily nothing hadst thou given, neither couldst thou give before thou were framed, or fashioned. If God therefore had given thee nothing else but thy being, yet were he to be praised, and loved of thee for ever. But truth it is, he hath given more, in that he hath not only given it thee, to be: but also to be both beautiful, and fair. Neither could the bounty of the giver be herein finished. For over and above this he hath given more, and thereby the more drawn us to his own image, and likeness. For this was his meaning, this was his will, and pleasure, to draw them unto him by likeness, whom he had drawn to himself by love. He hath therefore given it us to be, and not only to be, but also to be fair, and not only to be fair, but also to live, so as we may pass, and excel such things as have no being: and such also as be inordinate, maimed, or imperfect, as neither shapened by form, nor quickened with living spirit. By means whereof thou art mightily indebted O my Soul. For thou hast received much, & of thyself thou hadst nothing: & for all these things thou hast no mean to make recompense, but only to love. For that which is given by love, no way better than by love may again be requited. And this by love thou hast also received.  
But now will I begin to tell the how much this thy Spouse, who appeared so excellent when he created thee, vouchsafe to be humbled, when he repaired thee. And yet notwithstanding, he that in creating thee, seemed so excellent & high, & that in repairing thee seemed so lowly, is no less wondered in the latter work than he was in the former. In the former he mightily gave great things unto thee, and in the latter he mercifully suststeyned sharp things for thee. For to the end that he might advance thee again to that, from the which thou wast fallen, he disdained not to descend hither where thou art, and that it might fully be restored to thee which thou hadst lost, he was willing to suffer that which thou didst deserve. He descended therefore undertook, suffered, overcame, and restored. He descended to mortallitye, he took upon him freylty: he suffered pain overcame death, and restored man. Behold these things, O thou my Soul, and be astonished at these so great wonders, and at these benefits, exhibited for thy sake. Consider how much he loved thee, that vouched safe to do so much, & so many things for thee. Thou wast beautiful by his gift, and thou become foul through thine own iniquity: Again, thou were cleansed and purified by his mercy, his love yet working on every side to help thee. In times past, when thou were not, he loved to created thee, when thou were foul and ill favoured, he loved to beutyfie thee. And finally, to show thee of his love the fervency, he would deliver thee from death, by none other means, then by dying for thee. And all to utter therein not so much the benefit of his mercy, as the great vehemency of his charity and love.  
With great bounty therefore hath this loving Creator, poured the breath of life into the first Man his creature, but with much more love hath he, for that self Man and creature, given and bestowed not his goods, but himself. Greatly then doth this set forth God's goodness towards me, that I am his workmanship: but much more doth this commend it, that he made himself the price of my redemption. The rather, because that my redemption was with so royal a price performed, that man therein might seem a prisoner, not unfit by God to be ransomed. O happy fault of mine, for the purging of the which, while my Sovereign Lord is drawn with that love & affection, his love is opened and revealed unto me, greatly longing and coveting to peruse the same. For I should never have known his love so fully, had not my great perils, proportioned mine experience accordingly. O how happily therefore fell I: that after my fall, was raised again more happily. There is no love greater, no zeal purer, no charity hollyer, no affection ferventer, then that an Innocent vouched safe to die for me, finding in me no cause to love or to favour me. Tell me therefore O Lord, what it is that thou hast so loved in me, and so dearly loved, that thou wouldst needs die for me? what hast thou found in me of that quality or nature, that might make thee to be willing to suffer for me such cruelty?   

¶ The seventh Chapter.  
¶ Of the benefit of God in calling us to the faith.  
ANd thou my Soul, to th'end thou mayest behold this love more perfectly, and joy in it more abundantly, ponder with thyself how many and how worthy in comparison of thee, are left, forlorn, refused, and utterly cast away, that could never attain to the grace which thou hast given unto thee. Surely thou hast heard say, that from the beginning of the world to this day, many generations have passed, all the which without the knowledge of God, and the price of their redemption, are fallen into the laps of everlasting destruction. And hereby appeareth that thy redeemer preferred thee before them all, when he gave thee his grace so frankly and freely, which none of them all could get or come by: and yet why thou were taken and chosen before them, or why he dealt with thee more lovingly then with than, thou canst find in thyself no cause, but only the mere love of thy merciful Saviour. Thy Spouse therefore, thy Lover, thy God and thy Redeemer, hath both chosen, & forechosen thee. He hath chosen thee I say in all▪ and hath taken thee from among all, and hath loved thee in all, and called thee also by his own name, that the remembrance and memorial of him might remain with thee for ever. He would have thee partaker of his name, and partaker of the truth of his name, because he hath anointed thee with that self oil of gladness, with the which himself was anointed, that of the anointed thou mightest be anointed, because that of Christ thou art called a Christian.  
But were thou stronger, were thou wiser, were thou nobler, or were thou richer than they all, in that thou hast achieved this special grace over, above, & before them all? How many strong, how many wise, how many noble, how many rich were there, in those days, and yet all they forsaken, have perished every one? highly therefore, hast thou stand in his favour, and great I confess is the bonntye which he hath extended towards thee. For when thou wast foul and polluted, deformed also, and miserably defiled, ragged and torn, ugsome, and grisly, and as one that was fulfilled of loathsomeness, and enormity, so God thy Lord loved thee, that with all the gifts of his grace he vouched safe to enrich thee. Take this therefore for an absolute resolution, that except thou endeavour with great and earnest study, to adorn and deck thyself, & to recover thy first comeliness and decency, thou shalt never be thought meet to be brought into the Bride chamber of thy spouse, that is glorious celestial and heavenly. Now therefore, while thou hast time, & opportunity, trim and dress thyself O my Soul, sleek up thy forehead, fashion thy face, frame thine attire, fret of thy freckles, rub of thy warts, wash away thy spots, smooth thy wrinkles, be all handsome and cleanly, amend thy behaviour, and with all thy might, and main, set all things in good order, that thou mayst be accepted of so loving a Spouse. Prepare thyself I say, as becometh the Bride of him that is immortal, and as beseemeth the Spouses of a King celestial.   

¶ The eight Chapter.  
¶ Of the gift of virtues.  
KNow this also O my Soul, that thou haste wherewith to deck, and adorn thyself, & yet that thou shouldst not have of thyself, if God did not give it thee. For of him thou haste received the vesture, and garment of good works, with the fruit of alms, fasting and prayer, besides divers other virtues, wherewith thou mayst be garnished, trymd, and made gorgeous, as with a rob of variable, fresh, and sundry colours. And least thou shouldest fail in any point, he hath bountefully bestowed upon thee what so ever is known partinent to health, or refection: And what so ever may repair comeliness, or increase thy beauty. From the which how plenteous store, and distribution, presenteth itself unto thee on all sides, I pray thee be advised diligently to think on. Thou hadst nothing, and much was given thee, that was given thou hadst lost, & it was restored unto thee, whereby thou art assured, that thou shalt never be left destitute, but in such sort rather, as thou shalt have many fold occasion to know, and to see, how entirely he loveth thee, that is thy Paramour. He is loath, my Soul to loose thee, and that is the cause why he awaiteth thy loyalty with such patience and long sufferance, giving thee leave, and liberty, according to the multitude of his mercy so often to repent thee, as thou committest any folly. And now record & call to memory, how many may be found which with thee have received all that I have recited, and yet have not with thee obtained that favour in them, to have renewed what soever they have impaired, which being considered, thou haste just cause to think, that thou art yet loved more than they all: for that the things by thee lost, are so benignly restored, which to them, by them lost, are so strictly denied. For thou by his grace & bounty were never denied to work well & wisely. Therefore if thou readily do great things, thou art mercifully advanced, and if thou hardly do small things, thou art worthily humbled. For he knoweth what is good for thee, better than thyself dost, and therefore if thou wilt have a good & dutiful opinion of him, understand and conceive, that whatsoever he doth to thee is both good, and well done. Such is the love of God towards us, that the infirmity of man endureth nothing, but that by his goodness is disposed to our profit. Perhaps thou hast not the grace of strength to do virtues, but whilst thou art shaken with the suggestion of vices, thou art made more strong in thine humility. For weakness with humility hath a better savour in the presence of God, than pride of mind hath with the strength of virtue. Be not therefore so bold or malapert, as any wai to presume to prejudice God's disposition, but always with fear and reverence address thy prayers to God, that he may vouchsafe to help thee, as he knoweth it most fit and expedient for thee. And that if as yet any evil remain in thee, he may mercifully redress it, and that if any goodness begun in thee, be not yet finished, he may bountifully accomplish it, and finally conduct and bring thee to himself, by such way as he himself best liketh.   

¶ The ix Chapter.  
¶ Of the gift of understanding and knowledge.  
NOw tell me O my soul, what recompense shall we make to the Lord, for all the goodness that we have received of him? For he hath not contented himself to give us only those good things which he hath given to others & the residue of his creatures, but he hath also provided that in our afflictions we may feel and taste of his love towards us, and thereby take occasion singularly, and that as well in all our adversities, as prosperities, to embrace his kindness in the arms of our love. say we therefore in ourselves, & use we this meditation: Lord thou hast given us the grace to know thee, and more than to other creatures, thou haste disclosed and opened thy secrets unto us, by framing our understanding to conceive thy hidden mysteries. Other our Equals, Mates, and companions, as well in age, as dignity, thou hast left lying in ignorance, and the darkness of infidelity, but to us thou haste shown the light of thy grace, verity and truth, more than to other of Adam's children. For unto us thou haste given, capable sense, easy understanding fast memory, strength in working, grace in conversion, maintenance in prosperity, profit in study, wit in conceits, comfort in adversity, and which way sooner we turn, thy grace and thy mercy doth prevent and go before us. For right often my Soul, when as to ourselves we seemed utterly waste and consumed, he did suddenly relieve us, when we wandered and went astray, he brought us into the way, when we were ignorant, he taught us, when we were sad, he did comfort us, when we were fallen, he did rear us up, and when we stood, he did hold and stay us from falling. Finally he gave us the grace more verily to know him, more purely to love him, more sincerely to believe in him, and more fervently to follow him, than he gave it to any other of his creatures.  
Therefore O Lord my God, the sweetness of my life, the light of mine eyes, what recompense shall I make thee for all that thou hast done for me? wilt thou that I shall love thee, then teach me how, and how greatly I shall do it. For who am I, that I may love thee, my strength my Lord, my steadfastness, my refuge, and my deliverance: my God, my helper, my defender, the horn of my salvation, and my maintainer, what shall I say more? but my Lord, and my God.   

¶ The ten Chapter.  
¶ Of God his provident care over us.  
FOr manifold & innumerable are the good things which thou hast done for me, O lord my God, and of them to think and to speak shall it always be sweet, and pleasant unto me: the rather if thou Lord shalt make me thankful, that I may praise, and love thee for all thy benefits. Lo my Soul, thou hast now thy pledge, and thy pledge doth manifest & show forth thy Spouse. Keep it therefore untouched, keep it undefiled, keep it unpolluted, keep it safe, keep it whole, keep it clean, keep it sound. For albeit thou were sometime defiled, thou art now made honest, and a Virgin again, according to the natural operation of his love, which wonteth to restore purity to the corrupted, and in them that are pure, to keep chastity unspotted. Occupy therefore thy cogitation, & always busy thyself in thinking how mercifully he hath dealt with thee, & therein ponder how greatly he loveth thee, in that he neither suffereth his benefit to be wanting unto thee, nor thee to be ignorant how diversly thou enjoyest it. And this say I to thee, because that so often as I note or mark the course of his mercy, it seemeth to me that God doth nothing else, (if I may so say) but only provide for my salvation. For I see him so wholly occupied, and busied in keeping of me, as if he had forgotten all other things, only to attend me: so continually is God present with me, so continually doth he offer himself ready for me, that which way soever I turn me, he never forsaketh me: wheresoever I become, he never goeth from me: whatsoever I do, he doth still assist me. Finally he is the perpetual beholder of all my doings, and so much as may beseem, or become his goodness, as an unseparable workman together with me, he standeth by me, and doth not only help, and set forward what wanteth in me, but also patiently perfiteth th'effect of his workmanship. And hereby it appeareth, that albeit his face cannot yet be seen of us, his presence notwithstanding is evermore with us. But what is the pleasant thing trow you which while I think on him, is wont not only to touch me, but also so effectually and sweetly to affect me, that even presently me thinks, I am distraitt from myself, & both drawn and carried hence, but God knows I wots not whether. Forsooth this it is, that I am altogether altered, and changed into an other, and a new creature, and feel myself in such felicity, as I cannot express. My conscience is cleared with joy and solace, all the wretchedness and miseries of my sorrows forepast, are utterly forgotten & blotted out of memory. My mind rejoiceth, mine understanding is made bright, my heart also is lightened, & with longing made joyful and pleasant. And now I know not how I see myself in an other country, and as it were in the arms and bosom of love I inwardly hold and embrace, but what I wots near. And while I labour with all my might continually to keep it, and never to loose it, my Soul wrestleth after a pleasant manner, as loath to forego, that so feign it would have. And as if it had found there in the end of all desires, it highly & unspeakeablye advanceth itself for joy, seeking none other thing, nor desiring any more, but always well willing to be as it is. And is not this now think ye, that most loving and lovely Spouse? Yes verily, this is that my Lord and God which visiteth me, and yet cometh unto me invisibly, secret, and incomprehensible: This is he, which cometh to touch me, and not to be seen of me: which cometh to admonish me, & not to be comprehended: which cometh not to infuse himself wholly into me, but in part to be assayed and tasted of me, and neither fulfilleth my desire, nor giveth the fullness of his own sacictie.  
And this is it that chiefly appertaineth to the earnest of his betrothing, that he which in the world to come shall give himself unto thee my Soul, for ever to be seen & possessed of thee: doth now presently give but a say or a taste, that thou may know here in this world, how pleasant thou shalt find him and feel him in his kingdom. And therefore it behoveth thee my Soul, yea and standeth with thy duty, highly to love thy God, that so diversly hath benefited thee.   

¶ The xi Chapter.  
¶ Of the gift of the senses, and of the preservation of life.  
BUt to the end thou mayest be the more kindled with the fire of love, diligently consider whither thy spouse have endued thee with any more benefits than those already recited. For if he have, thou art the more bounden both for them recited, and for them that thou shalt receive hereafter, to show thyself obedient and dutiful, and to give him thanks from the bottom of thine heart. For I understand that my God is dearly to be loved of me, for that well using the transgression of my Parents, he hath created me of their flesh, and hath breathed into me the spirit of life, separating me from them which were borne before their time, or that being suffocated in their mother's womb, seemed to be conceived not to live in this world, but to die. I have therefore received of him, not only to be, but also to be man, and thereto have also attained the understauding, what difference there is between me & a beast. I have I say, received the shape of my body, and in my body the distinction of senses, mine eyes to see, mine ears to hear, my nose to smell, my hands to feel, my mouth to taste, my feet to walk, and that more is then them all, the health of them all. And albeit these are great things, yet serveth this to augment those benefits, that to the several delight of every several sense, God hath created things consonant and agreeable: as many things brightly shining, many melodiously sounding, many pleasantly savouring, many sweetly tasting, and many delectable in feeling. For the providence of the Creator, to this use & purpose hath given to things, such divers and variable qualities, that every sense of man might have wherein to be delighted. In as much as the sight conceiveth one thing, the hearing an other thing, the smelling an other, the taste an other, the feeling an other. The beauty of colours feedeth the eye, the harmony of music pleaseth the ear, the fragrancy of savour delighteth the nose, the sweet verdour and reals contenteth the taste. And who is able to rehearse, or to reckon up all the delights of the senses, which are so manifold, that if any man should consider each one in his kind, each one should seem wonderful, and strangely enriched. Now many pleasures to the eyes show we forth in colours, how many to the ear hear we, in diversity of sounds, by the which men communicate their minds and meanings mutually, tell of things past, demonstrate the present, prognosticate things to come, and reveal things hidden, privy and secret▪ So that if the life of man should want them, it might be compared to the rudeness and brutishness of beasts.  
What need I tell you of the warbling of Birds, the pleasant melody of men's voices, or the harmony of music in the diversity of tunes: For there are more kinds of consent and concord in Music, than thought can conceive, or speech express, all the which notwithstanding do serve the ear, as things created and made to that use & purpose. And as I have examplified the delight of the ear, so may you conceive the pleasures of taste and feeling, being as pleasant and as manifold as are the other. This therefore by no means may be gaynsaide, but that the goodness of God in these is exceedyug wonderful: But yet is this to be added, so much the more to his glory, as it is our greater benefit, for my God hath not only made my body, and beautified the same with diversity such as is before mentioned, but hath also made it healthy and sound: that I might neither be noisome to my friends, nor a reproach among strangers. Neither is this the whole that I have received, for I am also endued with reason, which can understand and conceive the verity in every thing, and can discern right from wrong, and good from evil: and can search for my Creator, long for and desire him, & that finally can praise him, and be contented to abide with him. But if I shall confess a further truth unto ye, nothing is all this, in respect of this benefit: namely that it hath pleased my God so to dispose of me, that I should be borne, bred and fostered in such a time and season, and in and among such men, and such people, as professing his faith, and using his Sacraments, may teach and instruct me to believe, and live accordingly. For this I see denied to an infinite sort of men, which I glory and rejoice to be granted unto me: And yet with the other by all right should my state be all one, alike, and equal. They are forsaken through God his justice, & I am called by God's mercy and grace. I will yet now proceed and go somewhat further, namely in the contemplation of his further benignity, in that my Parents have brought me up in such state and safety, that the fire hath not burnt me, nor the water drowned me, nor the Devil possessed me, nor Beasts devoured me, nor any fall or mischance hath caught or destroyed me, but that I am grown up to competent age to profess my faith in God's love and favour.   

¶ The xii Chapter.  
¶ Of the patience and long suffering of God.  
GReat therefore is the pity, and infinite is the mercy (O Lord my God) which thou hast used towards me. And albeit that thou art in all thy works wonderful, yet art thou thought most marvelous in the bowels of thy love. For thou despisest no man, thou rejectest no man, thou abhorrest no man, but only such but as madly abhorreth, witlessly loatheth or dreadfully doth forsake thee. These are therefore thy gifts, O Lord, these are thy riches, these are thy treasures, with the which thou hast endued me in the multitude of thy mercy: namely, that thou hast sundry and often times delivered me, when I was in danger, & that in my sins thou hast neither left nor forsaken me, but that when I was unmindful, thou didst put me in remembrance of thee: when I was turned from thee, thou didst call me back unto their & when I came to thee, thou didst gently receive me, and when I repented, thou didst mercifully pardon me. For not only the sins which I committed, but those also which by thy protection I eschewed and escaped, within compass of thy pardon are benignly contained. And as I fell into many sins and offences, so if thou hadst not saved me, into far many more had I fallen and run headlong. But I well remember me, that by three special means thou didst preserve me, from doing the wickedness which otherwise I had done: that is, by withdrawing the occasion, in strengthening me in resisting, and by keeping and continuing me in the soundnes of affection. For if occasion had been left at liberty, manifold are the offences which I should have incurred. But so great was the mercy of my Lord and God towards me, that no such opportunity could arrest or hold me. And with much ado had I been stayed from the doubling of mine iniquity, the violence of temptation there to so grievously urging, as every man hath feeling in his own frailty: hadst not thou my Lord, with strength assisted me, not only to vanquish my lust and appetite, & to tread under my feet my fleshly desire, but also to withdraw my consent from the concupiscence, which would have forced me to fulfil the longing and liking which I felt in my members. But from certain sins O Lord, thy favour and indulgence stirred with pity, did so far estrange me, that I utterly abhorred them in my heart, and so hated, and loathed the filth of their iniquity, that no suggestion of the same had might or power to touch me. Neither is this O Lord, the lest point of thy pity, nor the meanest token of thy goodness & bounty: that notwithstanding the hugeness of mine iniquity (wretch that I am) and notwithstanding that I have unkindly kindled thee, and by doing evil in thy sight, provoked thy fury, stirred up thy mood, and deserved thy wrath against me: notwithstanding I say, that I have grievously sinned, thou of thy mercy hast patiently suffered, & even yet dost forbear to punish my wickedness.  
For if I repent, thou pardonest me, & if I return, thou receivest me. And while I differre to repent, by presumption or security, thou dost pause in thy patience, and gently tarriest for me. When I wander thou dost waifte me into the way of thy verity: again when I strive or resist, thou dost vanquish, & conqner me. When I loiter, or linger in the leases of fantasy, thou dost either prick me forward, or lovingly stay for me. When I revert to thy ways to walk in thy paths, and to trace thy foot steps, thou dost forth with receive, and courteously embrace me. When I am ignorant, thou dost teach, and instruct me: when I mourn or lament, thou dost calm & comfort me: when I fall or stumble, thou dost stay and rear me up: when I am in decay, thou dost repair me: When I crave or ask, thou givest largely: when I seek thee, I find thee: when I knock, thou openest unto me. Finally thou art my loadsman to good life, my staff, and stay to walk by, so as I neither want will nor cunning through thy gifts and grace to walk directly in thy way. And this also O Lord is worthy of admiration, that not only in my youth, before I was able to ask or had discretion to desire or know, but also in mine age, when I was able through thee, to ask, and cave of thee, when I could seek thee, when I could desire thee, when I could rest in thy mercy, and cleave fast unto thee, of thy free grace and bounty thou gavest me many gifts, & then also when I neither craved, nor sought, nor desired them, but recklessly, and carelessly set all at nought. But yet I esteem this as the greatest benefit which thou haste bestowed upon me, that thou gave to me thine Angels, to guard and to keep me from the day of my birth, till the day of my death. The contemplation whereof constrained not only a certain holy father to say: That great is the dignity of the Elect, which have for their Guardians God his holy Angels, but the wise man also to confess that the Souls of the righteous are in the hand of God, 
Sapi▪ 3,   
Neither cease I here to commend thy pity, sithence with such patience thou hast borne mine offences. For I rather think myself bound to double thy praise, and to give thee thanks with all my might: For as much as thou hast not required me according to my sinfulness, nor suffered the earth to swallow me, nor fire from heaven to touch me, nor lightning to burn me, nor the rivers to drench me, nor any other pain, peril, death, or destruction (as I have well deserved) to trouble or afflict me. For when by sin I went away from thee, I not only deserved thine anger and indignation, but justly also provoked each creature of thine to malign me. And no marvel, for if any man's thrall or servant do run from his Master, he doth not only exasperated his Master against him, but also all his servants, friends, and family. Therefore when I displeased thee O Lord my God, Creator of me, and of all things being, I justly for mine offence moved every creature to be offended at me. So that if the whole world should for thy sake conspire to fight against me, or any way else to molest or trouble me, I have no cause to complain that I suffered wrong or injury. For the earth might say unto me, I aught not to bear thee, but rather to swallow thee, in as much as thou hast not been afeard to fall from my Creator, and to join with his adversary the Devil, the author of disobedience, sin, and iniquity. The Sun also might use this language: I aught not to shine, nor give light to thy health, safety or salvation, but in revenge of my lords quarrel, who is both light itself, and of light the fountain, utterly to hide from thee the beams of my beauty. And thus might every creature else, control and taunt me, & thus might they wreak their Creator's injury, if he who created them, did not also restrain them, as not willing the death of a sinner, but that he should turn, repent him and live. It behoveth me therefore O Lord, to be the more humbled under thy mighty hand, and to show myself unto thee so much the more thankful, obedient, and loyal, as thy great benefits exact and require I should be: lest that differing the punishment of my transgression, thou chasten me at thy dreadful coming so much the more grievously, as thou hast awaited my duty with patience. And thou my Soul, persuade thyself I pray thee, that the long suffering of God hath now long time expected the effect of the election of his predestination, which he will have fulfilled in us, through the excessive love which he hath borne and doth bear us. For this is the cause why the Lord hath patiently waited, and inclined unto me, and that he hath turned his eyes from my sins, as unwilling to see how often I have offended him. This is the cause I say, why he hath dissembled, that he might commend his patience, and confirm his love. For this cause, as I well remember me, he struck my heart, and stirred it up to behold the scars of mine own sins, and to feel the great grief and soreness of the same. And for this cause he lead and conveyed me to the gates of hell, and to the pains and torments provided for the wicked. And to the end that no hurtful consideration of my sins might remain within me, he inspired into me a better comfort, and gave not only hope of remission, but also a full and perfect pardon. And so fully did he pardon me, that neither revenge can condemn me, nor upbraiding confounded me, nor imputing diminish his zeal or love towards me. Yet there be some in the world, and those no small many, that in such sort pardon injury, as though they revenged it not, & yet they cast it in the teeth. And other there be also, that albeit they be silent, hold their tongues, and say naught, yet they reserve the malice in the bottom of their stomach, and under the cloak of silence hide spite and rancour. But neither of these sorts pardoneth according to the rules of God's love and charity. And therefore very far from these differeth the most merciful nature of God: which always dealeth plainly, and pardoneth and forgiveth so fully and freely, that the constant faith of the sinners that do repent their sins, and forethink their offences, may with Paul's words be comforted, that where abundance of sin was, 
Roma. 5.  there grace is more plentiful. Witness saint Peter, who after he had thrice denied his Master, 
john. 18.  by a triple commandment was of Christ his Church made a Shepherd and Pastor. 
john. 21.  Saint Paul also of an enemy and persecutor of the Gospel, 
Acts. 8. 9  was made a vessel of election, and a teacher of the Heathen. 
Math. 9  Even as Matthew of a toll gatherer was made an Apostle, and the first in the new testament that wrote any Gospel.   

¶ The xiii Chapter.  
¶ Of the gift of continency.  
But after all these things which are right many as you see, God also gave me the gift of continency. Continency I mean, not only from carnality, but also from all other vices, whatsoever they be called. So that I, who in former time could scantly forbear a thing three days together, can now through Gods help forbear it for ever. And thereby find occasion right justly to say, 
Luke. 1.  that he that is mighty, hath done great things for me. But some man perhaps thinketh, that continency is a matter of ease, and light of importance. But so think not I, I will ensure you, for I know what enemies it hath, and of what might they be, and therefore how needful it is for it to be sturdy & strong to resist and withstand such a brood of impiety.  
The first and chief enemy that continency hath, is our own flesh, whilst it lusteth and coveteth against the spirit. And what a familiar enemy is this trow you? Or how perilous is the conflict that groweth hereby? Or how secret & how sore is the fight like to be, where the enemy hath such might and opportunity to hurt? Truly my Soul, this foe is most dangerous, most stern, most cruel, most unnatural and tyrannous. Neither is there any way to flee, or to escape her, nor any means or policy to put her to flight but maugre our heads we must bear her about us, because she is ever linked and tied unto us. And therefore what is more perilous, wretched or miserable, then to be not only forced to feed and sustain her, but also to be prohibited to do her hurt or harm? Thou seest then what need thou hast, carefully to beware and to keep thyself from that foe, whom thou sufferest to sleep in thine own lap and bosom. But well were thee (my Soul) hadst thou none other enemy, or if this one were all, thou were thrice happy and fortunate. But alas the while, there is one other as stout, sturdy, cruel, dangerous, & hurtful as she, & as hard also to be escaped, wheresoever thou dost bestow thyself. For he doth environ and compass thee round about. And which way soever thou convert or turn thee, he is ready and at hand to assault & encounter thee. This enemy is this present wicked world, which by five gates, which are thy five senses, woundeth thee with his darts, and shifteth in death at thine own windows.  
The third is that common adversary sworn deadly foe, to all Adam's posterity, that old subtle Serpent I mean, which is more crafty and wily than all other creatures either are or can be. This enemy is he, whom no eye can discern, & therefore to avoid him, passeth man's ability. For sometime he assaulteth us openly, and violently, sometime he stealeth on us secretly and guilefully, and always continueth his cruelty and malice, seeking to oppress us by might, sleight, or policy. And who is able to endure all this? Or who is fit to encounter this Champion? Verily no man, but he that hath loved us, and that by his triumphant death hath achieved this victory for us. Thou mayest therefore know O my Soul, how hard & difficult it is to be continent, and what God giveth to make it easy for us. And thereby the more entirely to love him for assisting us with his grace, when we should otherwise faint through our own frailty & weakness. For only in the Lord have we this power and might, to withstand the force of this triple battery, maintained against us with such force and violence. And he it is, and none other but he, that confoundeth thy foes, and all them that trouble thee. It is only God I say that treadeth under foot for us, not only our flesh, & all our fleshly concupiscence, but also the world with all worldly vanities: and finally the Devil with all his wicked suggestions. Have not I therefore just cause to confess, 
Luke. 1.  that he that is mighty hath done great things for me?   

¶ The xiiii Chapter.  
¶ Of the gift of hope.  
But yet moreover, our God and Saviour hath given me the grace so to conform myself to his will by obedience, that I am fully assured through faith in his promise, that finally I shall enjoy his kingdom and bliss. And this grace consisteth in three especial points: The detestation and hate of my sins forepast, the contempt & disdain of present pleasures, & the desire & longing after the joys to come, which to attain he hath given me the hope, and supporteth the same by three things also, which strengthen and confirm my heart in marvelous sort, and so animate and encourage me, as no want of works, nor lack of merits, nor consideration of private commodities, nor deep estimation of the heavenly bliss shallbe able to cast me down from the tower of hope, but that my Soul therein shall be rooted for ever. And if ye long to know what things these are, they are these that follow.  
First I consider the love of him that adopted me: Secondly the truth of him that did promise' me: And thirdly, the might of him that redeemed me. Now therefore let my fleshly thoughts repined and mumur as them list, and say: who art thou? or how great is heavens joy? or by what merits dost thou hope to attain it? For I will confidently answer, I know in whom I have believed, and am fully assured, and wholly resolved, that God in his sovereign love hath chosen and adopted me, and that he is true in his promises, and able to perform them: and that he may do in heaven, and in earth, whatsoever he will. And for these merits aught I to love my God and saviour. For it is the working of great grace and mercy, that when I flee from God, he doth follow me: when I fear to come nigh him, he doth allure me: when I despair, he doth recomfort me: when I am unthankful, he doth still benefit me: when I commit uncleanness, he doth cleanse me: when I delight in vanities, he showeth me his truths: when I lie bound in the bonds of unsoluble wickedness, and custom of evil, he loseth me from them, setteth me at liberty, and finally from the world, doth draw me to his kingdom.   

¶ The xu Chapter.  
¶ Of God his bounty, of our iniquity, and of thanks giving.  
But yet now (my Soul) behold & consider those gifts of gods goodness, which are only known to thyself: As with how gladsome and comfortable cheer Christ offereth himself unto thee, renouncing the world, & with what delicates he refresheth thy hunger, and with what store of mercy he doth enrich thy poverty. What secret affectious he doth inspire into thee, and with how pleasant a cup of love he doth make thee merry, when thou followest his paths, forsaking things transitory. Is it a thing small, trowest thou, vile or contemptible, that of his only & mere mercy he calleth thee a fugitive, thrall, & rebel, from thy restless gadding, to his settled home, and plentifully refresheth thee with spiritual consolation: For if thou were tempted, he sustained thee: if thou were in danger, he relieved thee: if thou were sorrowful, he comforted thee: if thou were wavering, he did confirm thee. How often also were thou ready to wither away for fear, when he lovingly stood by to cherish thee? And when to quench thy drought, he infused himself into thee? Neither canst thou forget how often with his spiritual light he cleared thine understanding, sense, reason, and feeling, when thou were singing or reading any spiritual thing. And yet in thy memory it is rise also, how often when thou were in prayer, he ravished thee with unspeakable desire from all things that are earthly, to delight thyself in the pleasure of that everlasting and heavenly Paradise. I leave here to speak of the great works of mercy, which it pleased his Majesty to do, and work by me, lest any part of that praise, honour and glory, which is only his own, should any way seem to be ascribed to me. For in the judgement of man the grace of the giver, and the felicity of the receiver, seem so united and knit together, that he is not only praised, who is only praise worthy, but he also commended, whom God in his works doth make but his instrument. And the receiver made partner of the praise with the giver, which to the glory of God is not a little injurious. For what hath any man that he hath not received? 
1. Cor. 4.  Why then is he praised that hath freely received, for that in the which he hath nothing deserved? To thee therefore O my God, be all laud, glory, praise and thanksgiving, but to me thy creature shame and confusion, that have done so much evil, and received so much good. See now therefore O my Soul, that not only God's bounty, but also our own iniquity doth highly commend the love of God towards us. For if this be great liberality, to give much to them that have deserved nothing, how greatly shall or aught that goodness to be esteemed, that requireth them with good, who have merited evil? O what love is this which no wickedness or iniquity is able to over come? Some things there be which God mercifully pardoneth, other there be which he bountifully giveth. For he pardoneth our vices, and giveth us his virtues, always as ready to forgive, as to give: being on the one side loving, and on the other side liberal.  
Let us therefore confess our sins unto him: Let us I say confess that we have our sins from ourselves, that he may pardon them, & our virtues from him, that he may continued and increase them. And let us endeavour without all ceasing, that we appear neither unthankful for that which he pardoneth, neither yet unmindful of that which he giveth. This I say let him endeavour that believeth in God, or earnestly desireth to be his lover. For true love neither hideth nor dissembleth any thing. What therefore worketh the diligent consideration of all these things, but marvelously to withdraw the mind of the lover from all other love to love God alone, who hath given all this? But if any man conceive that God hath given unto him what soever is foresaid, and doubteth not yet to love him but lightly, let him be assured that there is no man but that if he seek, he may find occasion why to think himself to God most beholding, and with all his power most diligently to thank him, while life and breath shall prolong his days. He therefore who wanteth any thing necessary to further his soul health, aught neither to mumur against God, nor to accuse him. For he doth all things upon just occasion, diligent deliberation, and advised judgement, & hath mercy on whom he will, judgeth whom he will, and hardeneth whom he will. And is able not only to give to whom he will, but also to take away from whom he will, what, and when best standeth with his pleasure. Right good is it then, and also fit and necessary, that he who hath not those things which be needful for him, should not only be sad and sorry, but also labour and pray to get and attain them: And then when he hath gotten them, to show himself grate and thankful unto God for them.   

¶ The xvi Chapter.  
¶ Of the benefit of Christ his death and passion.  
GReat therefore and many, nay rather infinite & innumerable are the benefits, O Lord my God, which thou hast heaped upon me: And for them am I bounden ever more, both to love and praise thee. For what soever goodness I have presently, or what soever I have had in times past, or what soever I shall have in time to come, it cometh from thee (thou Author of all goodness) from whom what soever is good in deed, or so accounted, doth issue, flow & proceed. But yet one thing is there, which more than these all doth inflame, urge, and move me, to set my whole delight, and all my love upon thee.  
This I say specially, O my Lord jesus, makes thee to me both loving, and amiable, that thou vouched safe of thy mere mercy, to suffer for me most shame full and cruel death, in accomplishing the work of my redemption. This only, this wholly, and this more than all things, doth challenge unto it, even by special desert, all our life, all our labour all our service, and love. This is it▪ I say, that better stirreth, swetelyer seeketh, and greatlyer increaseth our devotion toward thee, then all thine other kindness or goodness towards us. For in this work of our reconciliation made by the bitter pangs of his passion, the universal creator was so oppressed with pain and travail, that he was nothing like wearied in the workmanship of the whole world. For of the world, and of all things in the world, 
Psal. 32.  he only said the word, and they were made, he gave the commandment, and they were created. But for the restoration of mau kind, the pains and the sorrows which he suffered, are in all respects manifold, marvelous, & unspeakable? Behold therefore how he loved us, that for no need or necessity on his own behalf, but only for the love which he bore to us, would bear, and sustain such pains and so marvelous. justly therefore have I said, and may I say, that this one thing excelleth all other his benefits. For though it be greatly to be weighed, and also to be esteemed for no small token of bounty, that a man contenteth himself, or condescendeth frankly to give his goods to another, yet is this much more and infinitely incomparable to give, and be stowe a mans own self for his neighbour. And though this be an argument of great love, and charity, to give a man's life for his friends: yet is this a plain proof of great affection to die for foes, and enemies, as the son of God did, when he died for us. For when we were enemies to God, we were reconciled by the death of his son. 
Roma. 5.  Hardly saith Paul dieth a man for a just man, but he nevertheless died for the wicked, the just for the unjust, that he might present us blameless in the sight of his father. And from heaven become he exiled and banished, that he might restore us to the joys of that kingdom.  
O how unspeakable therefore is this love and charity? Or what tongue can express the sweetness of this affection? Or how marvelous a mercy was this I pray you, that God for man should become man, or that God for man should die in the flesh? and to be tempted in all things belonging to man's infirmity, 
Hebr. 4.  sin only excepted: For behold it shall forthwith appear to the eye of thine understanding, with how great a ransom man was redeemed: which by reason of his sin was justly enthrauled to the Devil, and the most dreadful sentence of death and damnation. Neither is it to be hidden, that if man had not been ransomed, according to gods good mercy exhibited in his son, with the Devil & his angels he had been lost for ener. And all this do I tell thee, that thou mayest have some feeling how much man is bound to be loving to God for allthings: and not only patiently, but also willingly, and with all the might of power and fervency, to abide and endure sorrow and grief for him, that suffered for us such extremity of grief and sorrow. 
Acts. 14.  For by many tribulations must we enter into the kingdom of god. Let my Soul therefore (O my Lord jesus) hold and embrace thy blessed body crucified, and let it drink a sweet draft of thy most precious blood, by deep imprinting of thy passion in my mind & memory. Yea let this pleasant remembrance so possess my memory, that no oblivion or forgetfulness be able to obscure it. But give me grace to judge of myself as Saint Paul did, 
1. Cor. 2.  namely, that I know nothing but Christ jesus, & him also crucified: so that vain error be not suffered to withdraw my knowledge from the soundness of faith. Finally let this wondered love towards me challenge to itself all my love to thee? that no worldly desire have power to swallow me. For this I know O Lord, that the heart or mind that is fulfilled with the love of thee, can neither be straightened with fear, nor defiled with lust, nor torn with wrath, nor advanced with pride, nor wasted with vain glory, nor stirred with madness, nor unboweled with ambition, nor shroonken with covetousness, nor overthrown with sadness, nor consumed with envy, neither yet corrupted with any other vice, while in the sweetness of thee it resteth constant and immovable. He therefore that to his Servants giveth so great things in this world present, how great trow you, doth he reserve for them, and lay up in store, in the world to come?  
The things yet that he presently giveth, are temporal, but those which he promiseth to give hereafter, are eternal, & incomperably better than all the temporal goods of the world. For temporal goods are painfully gotten, and easily wasted. And when we have them surest, Lord what a care it is to keep them, what sorrow to loose them, and what endless pain and travail to recover them again? But the riches of the world to come, are never lost, never diminished, but always possessed with joy & quietness, as things evermore longed for, and never hated or loathed. For he that to these heavenly riches is once aspired, & hath gotten them into his hands and possession, shall be as well assured that he shall never loose them, as he hath earnest desire never to forego them.   

¶ The xvii Chapter.  
¶ Of the benefit of God his promise.  
RIght highly therefore is God to be loved in his promises, in as much as he hath behight us greater things, than hitherto he hath given us. For he hath promised unto us rest from pain, liberty from thraldom, security from fear, comfort from sorrow, resurrection from the dead, and after that our bodies are raised up again, such full and perfect bliss as never shall have ending. finally he hath promised himself unto us, even as he swore to our fathers, 
Luke. 1.  that he would give himself for us. Great therefore are the promises of God & unspeakable, and for these, and in these will God be loved of us: and in such sort and manner as it behoveth us.  
But if thou wilt know in what sort it behoveth us to love God, vehemently to desire to have the promise performed, is only the manner that in this our love is of duty required. The promise of God yet, how soever it be desired, is much less desired, than it aught for to be. And how soever the Lover of God profiteth, and increaseth in loving him, he aught still to profit, and to increase to more. For the earnest and true longing after God in some respect, hath no mean nor measure, when as it can never so exceed, that it may be thought to much. And where as in all other things impatiency is ever blamed, vehement impatiency of the delay in the expectation of gods promises, that is, to have and possess God, deserveth laud and praise, as a thing most commendable. For the more a man loveth God, and the more he longeth after him, the impatiency in that delay tormenteth the more, & the hope which is differred, sore vexeth the soul. But these precious jewels in this world promised, are only had and enjoyed in the heavenly palace. And therefore of that good which is chief of all goodness, what it is, and how it is, shall first be declared.   

¶ The xviii Chapter.  
¶ Of the consideration of the Deity & joys of heaven.  
LEt us stir up therefore and advance all our understanding, as far forth as the grace of God may assist it, to weigh and consider how great the only and proper joy of the chosen is there, where the place is prepared for them. That is to say, that only high sovereign good, which is life, light, blyssefulnes, wisdom, eternity, and such other like: and yet is but only one in nature most excellent, and high good, sufficing to itself in all things, needing or wanting nothing: and which all have need of, not only to be, but also well to be. This good is God the Father, this is the word, that is, the Son of the Father, and this is that one and common love, to the Father and the Son, namely that holy Spirit, which from them both equally doth issue and proceed. And that which every one of these is in parson particularly, the same is the whole Trinity, the Father, the Son, & the holy Ghost. For every singular parson of this Trinity, is doubtless nothing else but that high sovereign unity, of the godhead I mean, 
Luke. 10.  and the Deity, which can neither be multiplied, increased, nor altered.  
Moreover, this is that only one thing which is needful and necessary. And that only is necessary, in the which all good is, or which of itself is the only one, and alone good. For if each several good thing, be good and delectable, then think with thyself how delectable that good is, which containeth in it the pleasure and delight of all that is good, and not such as we find, or taste in God's creatures, but so far differing in all kind of excellency, as the Creator in worthiness doth excel the creature. For if life created be good, how good is that life which did created it? If health made, or given be good, how good is that health that made or gave it? If the wisdom amiable, that consisteth in the knowledge of things that be made, how amiable is that wisdom that made all those things of nothing? Finally, if in things delectable the delight be great and manifold, how great is the same in him that made, and ordained what soever is delectable? O how happy is that Soul, which may have use of that good? What shall he have miss of, that hath it? or what shall he not want, that lacks it? For who so hath that, shall together have the goods both of body and soul: and those such also, so passing and so excellent, as neither eye hath seen, 
1. Cor. 2.  nor ear hath heard, nor the heart of man hath thought or conceived. Why then wander we through so many things, to seek the goods of our body and soul?  
Let us rather love that one God in whom is all that good is, and it shall be enough and sufficient for us. Let us long after that simple good, which of itself is all good, and we shallbe well, and shall need to seek no further. For what lovest thou O my flesh, or what desirest thou, O my Soul? There and in that same self good, that is: in thy Sovereign Lord God, is doubtless all whatsoever ye love, or desire. To speak therefore of the goods of the heavenly kingdom, or to conceive or understand them, no man clothed in the flesh, sufficeth, or is able. For in truth they are much greater & better, then either they are thought or perceived to be. For the kingdom of God excelleth all fame, passeth all praise, surmounteth all cunning, & excelleth what soever glory is thought most royal or famous. The kingdom of god therefore is full of light, and peace, charity and patience, worship and glory, pleasure and delight, everlasting in joy, perpetual in blissfulness, and replenished with all other goods, what soever are unpossible to be spoken, or comprehended. And yet aught I not therefore to be mute or silent, but to say so much as I can: Because I cannot say so much as I would. For because we believe that God is unspeakable, it is not forth with reason to think ourselves not bound to speak of him that we can, or are able. Neither is this tolerable, that we should not believe of that life everlasting, which God by his promise hath sealed unto us more a great deal, then is set forth in writing. For neither can the tongue, nor the pen express so much, as the heart can comprehend, and yet the heart which is of greatest capacity, and of all things conceiveth most profoundly, and deeply, is far to light to comprise the Majesty of God, his joys and glory. Of the life to come therefore, we must earnestly believe that it is both everlastiug in itself, and everlastingly happy: And that there is assured security, and secure tranquillity, peaceable pleasantness, blissful eternity, and eternal blissfulness, where is perfect love, no fear, no dread, no want of day: But cheerful motion, and one spirit among all, assured of the sight of God, & there to abide in his joy, where that city is, which is the blessed congregation of all Angels and Saints, glistering & shining in the righteousness of Christ. There I say where everlasting salvation aboundeth, where truth reigneth, where no man deceiveth, nor can be deceived? where no happy man can be cast out or exiled, nor whither any wretch may be drawn or advanced. This is the blyssefull contemplative life, to the which such as come by faith fruitful and charitable, shall be made like to the blysseful spirits, and reign in God's kingdom with them for ever. For what they believed here, that shall they see there, and beholding the substance of their Creator, with pure hearts, and innocent eyes, shall triumph in joy everlasting, and through the possession of gods love in mutual charity, shall be each together with other, & joined with their God in unity & concord. And having received the privilege of the heavenly country, as perpetually enfraunchized into the same, shall enjoy the benefit long before promised.  
There shall be such gladness, and such plenty and store of heavenly solace, abounding in the fullness of god's goodness and grace, that to their Lord god sovereign giver of such gifts, they shall incessantly yield thanks and praise without any kind of yrksomnes conceived, in the using, or having of gods so manifold blessings. For the hearts of every one shall there be open each to other, as corporal things are here seen with the sight of our bodily eyes. And so perfect and so clean shall men's consciences be there, that they shall have continual cause to thank God for their purity, & not blush nor be ashamed for their former offences, in as much as neither sinner nor sin shall be there, where power is taken from all men to sin any more. Neither shall they which be perfectly blessed, be ignorant of any mystery of secret, for they shall see him in whom all secrets are opened, 
1. Cir. 13.  & that face to face, as themselves are seen. For than shall mankind in all perfection be made so absolute, that from thence forth it shall never be altered or changed, but of that substance of Man, by glorification transformed into the likeness of his most blessed Maker, all the natural goods erst received of God, and disfugured by man's sin in this wretched world, shall there in that bliss be repaired to better, that is to say: understanding shall be without error, memory without oblivion, thought without wandering, charity without feigning, sense without offence, health without sickness, mirth without sorrow, pleasure without pain, life without death, agility without impediment, fullness without loathsomeness, and soundness without disease. For whatsoever in this life, either the violence of beasts, or rage of misfortune hath impaired in man's body, what soever sickness hath feebled, or cruelty wasted, or disease putrefied, or age in itself cumbersome hath benumbed or consumed, shall all again in the glorious resurrection be renewed & restored, and the whole bodies with all their limbs and members united to their souls, shall together be endued with incorruptible nature. And therefore who soever in that blyssefulnes, is blysfully possessed, shall by no distance of place, difference of merit, nor any other mean what soever it be, at any time be separated from the full fruition of God, in the fullness of his glory.  
FINIS.    

 

  

   

¶ The table of the matters contained in every chapter of this book.  

¶ That the love of god and thy neighbour cannot be separated. Chap. 1.  
Why & how god is to be loved. 2. cha.  
The cause of the creation of Angels, men, and all other creatures. 3. chap.  
Of the love of god towards us. 4. chap.  
Of the fruition of god. 5. chap.  
Of the free gifts of creation, and regeneration. 6. chap.  
Of the benefit of god in calling us to the faith 7. chap.  
Of the gift of virtues. 8. chap.  
Of the gift of understanding and knowledge. 9 chap.  
Of God's provident care over us. 10.  
Of the gift of the senses, and preservation of life. 11. chap.  
Of the patience and long suffering of God. 12. chap.  
Of the gift of continency. 13. chap.  
Of the gift of hope. 14. chap.  
Of God his bounty, of our inquitye, and of thanks giving. 15. chap.  
Of the benefit of Christ his d 〈…〉 passion. 16. chap.  
Of the benefit of God his promise. 17  
Of the consideration of the Deity and joys of heaven. 18: chap.    

Errata.  

In the first line and the 3 page of the 3 Chapter for as well he, read as well as he. In the same page, for he could, read he would. For consenting, read consulting.  
In the 4 page of the 4 Chapter, for remaineth read wanteth.  
In the 4 page the 2 line of the 11 chapter, for sounds read languages.  
In the 5 page of the 16 Chapter, for obscure read obscure.  
In the 1 page of the 17 chapter for have read have.   
 
¶ Imprinted at London by Thomas Purfoote, dwelling in Paul's Church yard at the sign of the Lucres. 1574.