An Introduction to the love of God.  
¶ Accounted among the works of S. Augustine, and translated into English, by the right reverend Father in God, Edmund, Bishop of Norwitch, that now is, and by him Dedicated to the Queen's most excellent Majesty, to the glory of God, and comfort of his chosen.  
¶ And newly turned into English Meter, by Robert Fletcher. 1581.  Matthew. 22. Thou shalt love the Lord thy God alone, with all thy heart, with all thy soul and mind, this first commandment is the greatest one: the second like unto it, shalt thou find, to love thy neighbour as thyself in deed, these two, the Law and the Prophets have decreed. 
¶ Imprinted at London by Thomas Purfoot, and are to be sold at his shop without Newgate, over against Saint sepulchres Church.   

¶ To the right Honourable Sir Frauncesse Knowles Knight, Master Treasurer of the Queen's majesties household, and of her Highness' most honourable privy Council. etc.  
IT hath been the usual course of Writers (right Honourable) to plead pardon by authority, when they think or know themselves far from intent of offending, either by example of the mighty King of Persia, for his friendly accepting a small gift, esteeming the good will of the giver: or else by comparing their endeavour, by the example of some grave Philosopher. I do not so, but confess my presumption in two sorts committed, the one to your Honour, the other to the honourable and reverend Father in God, my Lord Bishop of Norwitch, that now is, being the Translator of this Book, and having dedicated the same to the Queen's most excellent Majesty, being called, An Introduction to the love of God, and so it may right well be called. My presumption to your Honour is, in pressing your name in print, before I knew your Honour's pleasure therein, for which, most humbly I crave your honours pardon. My presumption to his Lordship is, in taking upon me to alter the course and nature of to excellent and profitable a prose, but I hope to have his good Lordship's favour for the same, when he shall understand the cause of my so doing, considering the prose is still exstaunt, to the profit of the Readers, and my metre now instant to the pleasure of the Readers, for so I account it, having therein followed the example of divers godly minded, which have turned into English metre many Books out of the Bible, being sacred and canonical, as other pithy Pamphlettes; being profane and Historical, yet to good purposes, as well appeareth by their writings, which so meant them: the parties with their Pamphlettes, as impertinent to my purpose, I omit to repeat. But as his Lordship did make her Majesty patroness of the matter, so I thought it my duty, to make your Honour Patron of the Meter: assuring your Honour not to have committed any error therein, my presumption only excepted, nor have not altered the sense of the matter, more than the nature of the metre must of necessity compel me. The causes moving me to solicit your Honour with this Introduction to the love of God, was for that I have beholden the same most bountifully bestowed, not only in your Honours own person, but also in your Honours both honourable and Worshipful offspring and posterity, in your own person, the fear and love of God with severity in justice (according to your Honour's calling) and precise rule, and laws of God, which I myself have not only beholden, but also been beholden unto. In your Honour's offspring, that virtuous, Noble, and towardly young Gentleman, the Earl of Essex, doth show himself a lively graff and goodly member of so good a Grandfather, which together with your Honour, I beseech God long to bless and continue, he only may serve to confirm the love of God towards your Honour: although his gracious blessings be apparently multiplied in the rest your Honours, both good and godly Children. For the continuance whereof, I shall not cease to beseech almighty God, to send your Honour long and honourable life, in this life, but after the same ended, eternal happiness, in the life to come.  
Amen.  
¶ Your Honour's most humble and dutiful bounden, Robert Fletcher.   

To the Christian Readers.  
Whatsoever hath been written before time, was written for our learning, that we through patience & comfort of the scriptures, might have hope. Among which (right courteous Readers) I may insert this present Pamphlet, being translated by my Lord Bishop of Norwitch, to the benefit of our corporal bodies, and comfort of our souls, accounted amongst the works of S. Augustine, and no less commended by that famous and learned Father of godly memory, Erasmus of Rotardam, to taste of good learning: which to peruse, I refer you to the Preface in the Prose, written to the Reader, by that honourable and godly Bishop, who translated the same, naming it, An Introduction to the love of God. Declaring thereby the love he beareth unto his Prince & Sovereign Lady, to whom he Dedicated the same: as also the good will to comfort in the love and mercy of God, his loving neighbours, and countrymen, following the example of a true Shepherd and faithful Pastors, in penning this so profitable a Discourse, which distinguisheth unto you by equal portions, the gracious benefits of our creation, preservation, sanctification, justification, and redemption, by God the Father, through the merits and free grace of Christ jesus our Lord. Which great mercies you may behold in this little Book, even as if in a glass you were disposed to take view of your countenance shape, and bodily proportion, but much more to your profit, for that the one is presently forgotten, the other remaineth permanent for ever, if it be sought in singleness of eye, and simplicity of heart.  
Which worthy work, according to my skilless capacity, I have turned into English Meter, not thereby to derogate the Prose, or to arogate the praise thereof in any part to myself, for so might I justly be condemned of presumption, and arrogant folly: but he which knoweth the secret of all hearts, knoweth also how far I am from seeking vainglory thereby: only this moved me thereunto, the profit that I saw contained in the Prose, which I hope will be no less pleasant in the Meter, being plain, and not much alienated from the former sense. I having so good a theme, thought good to meditate therein, following the example of these godly minded, with whom I will make no comparison, but only for endeavour, which have turned many Books of the old Testament into English metre, as the Psalms of David, the life of David, containing the second book of Kings, the five books of Moses, the proverbs of Solomon, and divers other, as well Canonical, as Historical: according to that saying of the Apostle james, If any be afflicted, let him pray, if merry let him sing Psalms. So he that is disposed to profit in the prose, it is an excellent meditation, if to pleasure, in the metre, it is present for him that feareth God. Moreover, I know the meeter is more acceptable to some than prose, & may with less capacity be comprehended, as of children, young men & maids, etc. which moved me also to take this pains therein, and the rather to suppress that huge heap, & superfluous rabble of bald Ballads, Rhymes & Riddles, Songs & Sonnets, yea, and whole volumes of vanity, which tend to the nourishing of vice, and corrupting of Youth, which be not written for our learning, but for the confusion of those that delight therein, to teach unlawful lust, and outrageous ribaldry, and to train up in the toys of vanity, the vain, fickle, and fantastical youth, yea, and some aged, whose modesty ought to be ashamed of such immoderate folly. It is not long since I happened to speak with a good friend of mine, concerning the Printing of this Book in metre: truly (saith he) it is worthy the publishing in Print, but Books of vanity be better sold twenty to one, which is lamentable, that vanity should be preferred, and Virtue supplanted, or at the least, very much suppressed. Is that the fruits of our profession (said I) that have enjoyed the clear light of the Gospel, now full three & twenty years? No (saith he) God be thanked, many have, & do receive the glad tidings of the Gospel, with reverence and fear: but there cometh up so many fine heads, newly polished for the purpose, that profess Poetry, and commit paltries, for he that can either Prose or Rhyme will be in print, if his Pen can but blot forth a Babble, it shall be a Ballad, with Finis, etc. at the end. They be all Chaucer's and gower's, Lidgates, and Bocases, and he is a fool that is not five Skelton's for cunning: these writ wonders, news never seen before, no, nor never heard of, but at Billings gate, or in Grauesende Earge. I would to God, these witty writers would take pains in penning profitable Pamphlets, either godly Meditations, or good Prayers, whether in Prose or in Verse, that the practice of Popery, which was wont to be published in Fables, to delude the simple ignorant and unlearned, might be abolished, with their master the Pope, and new matters, professing Faith and Religion, published in place thereof. I speak not of any the commendable works of many worthy wits, set forth of late by divers Worshipful Gentlemen, good Scholars, and well experimented Poets, which contain both pleasure and profit: but of those which in deed, their works smell not so much as of an honest mind, but will make a man's ears ache to hear them, and his face blush to read them: and because they abound, I am bold to bewray my mind of them, wishing you that shall read this my simple endeavour, in so worthy a work, to esteem the matter as it is, and the metre as it shall please you, and both so, as God may be glorified, and you certified of his entire love, if so you love him, as herein is expressed. To whose love, grace, and mercy, I commit you for ever.  
Amen.  
Yours, ever in Christ, Robert Fletcher.   

Th. Prat, Gent. to the Reader.  

IF thou wilt learn, thy sovereign Lord to love  
And practise how to praise his holy name:  
Hear mayst thou see, his mercy doth thee move  
That thou of duty, aught to do the same.  
Then read this Book, and therein shalt thou find  
Sweet remedies, to ease thy careful mind.   

It shows thee how, thy God did love thee first,  
Yea, long before, thou didst begin to be:  
It shows thee how, for sin thou wast accursed,  
Yet he in mercy hath redeemed thee.  
The goods thy Gods, but thine was all the gains  
The profit thine, but his was all the pains.   
Th. Prat. Gent.  
FINIS.   

Tho. Lee, to the Reader.  

IF thou desire thy God to love,  
And would the causes understand:  
It shall be good for thy behove,  
This little Book to take in hand,  
The way to heaven it will thee teach,  
And how to shun the pains of hell:  
It to thy soul, pure things doth preach,  
Peruse, and imitate it well.  
Tho. Lee.   
FINIS.   

¶ Io. Breifilde, in the behalf of this Book.  

THe Prose is to our profit penned,  
From godly learned skill:  
The Meter doth itself commend,  
For he that hath good will.  
Doth read them both, he profit shall,  
And pleasure eke attain:  
buy both the Books, the price but small,  
much greater is thy gain.  
●he Prose, the power of God displays,  
and thy redemption free:  
●he Meter even, in mind bewrays,  
Like comfort unto thee.  
embrace them both, thank God therefore,  
Esteem thy grace enjoyed:  
Give thanks to them, to salve thy sore,  
That have their pains employed.  
Io. Breifilde.   
FINIS.   
¶ An Introduction to the love of God.  

That the love of God and thy Neighbour, cannot be separated, first Chapter.  

WIth wakeful heed & earnest mind  
and diligent endeavour eke:  
How to escape Hell torments, it  
with care becometh us to seek.  
And for to purchase us the place,  
of joy in Heaven there to dwell:  
The one we cannot comprehend,  
the other we cannot expel.  
Except the means we mark and know,  
to shun the worst and choose the best:  
The one by prayer to prevent,  
in faith to purchase endless rest.  
Let us with willingness therefore,  
the words of the Apostle way:  
The difference between these two,  
he doth in order thus bewray.  
The heart of man cannot conceive, 
1. 〈◊〉   
the eye of man hath never seen:  
The Ear of man did never hear,  
What things for these prepared hath been.  
Which love the Lord & keep his Laws,  
that in his fear their lives do lead:  
These joys expressed they possess,  
that serve the Lord in word and deed.  
Lo, now behold the present place,  
in which th'Apostle doth assure:  
Us of the lasting love of God,  
if we our love to him endure.  
But yet the love of God alone, 
〈◊〉. 4.   
without the love of neighbours too:  
Can not be had the text doth tell,  
which gives us council so to do.  
He that his Brother doth not love,  
with whom he here hath present been:  
How can he love the Lord his God,  
which with his eyes he hath not seen.  
And this commandment have we from  
the Lord our God, that so we do:  
First love the Lord, our neighbour next,  
for love consisteth in these two.  
Th'Apostle Paul proceeds again,  
persuading love, and thus doth say: 
〈◊〉. 12.   
For to confirm you in the same,  
I show a more excellent way.  
The which shall safely you conduct,  
and lead unto that heavenly place:  
Which only is prepared for those,  
whom God doth gonerne with his grate.  
But who is in this way, or who  
doth know the same? for sooth even he,  
That first doth love the Lord his God,  
and next his neighbour by degree.  
Then love our God more than ourselves,  
and as ourselves, our neighbours then:  
According unto this our God,  
we rather must obey then men.  
And that is done when we prefer,  
his pleasure and commandments:  
Before our wills which be perverse,  
as all our councils and intents.  
But yet our neighbours we are not,  
commanded for to love them more:  
But as ourselves, that is to wish,  
as to ourselves is said before.  
Especially, the joy and bliss,  
that everlasting doth remain:  
That we with them, and they with us,  
may at the length the same obtain.  
Them to assist, and help likewise,  
with bodily and ghostly food:  
As reason and habillitie,  
(requireth) so to do them good.  
And as the Gospel doth you give,  
to understand even so to do:  
To other men, as you would wish,  
that other should do to you.  
For so saith john, let us not love  
neither in tongue nor yet in word: 
3.   
But even in truth and verity,  
that love is liked of the Lord.  
But now where are those neighbours, whom  
we ought to love, forsooth even all:  
Both Christian, Heathen, jews & friends,  
and those which Enemies we call.    

¶ Why, and how, God is to be loved. Cap. 2.  

SInce our soul's health consisteth in  
the love of God, let us provide  
To way the cause with diligence,  
when, why, and how, our life is tried.  
But to exite and to increase  
the love of God in us for aye:  
To nourish it not greater force  
than on his providence to stay.  
Remembering his benefits,  
which he doth heap upon us still:  
That in the view thereof our souls,  
do faint as though our lives would spill,  
For in this case we cannot be  
so able as we would desire:  
To yield him thanks for all his gifts,  
as love and service doth require.  
Yet must we do what may be done,  
what resteth in the power of man:  
So many thanks to render him,  
as we by nature render can.  
And see wherefore: for benefits  
which we by merits might not have:  
He hath bestowed abundantly,  
that by decerte we could not crave,  
Entirely he of us therefore,  
is to be loved with true intent:  
But how, and in what sort, forsooth  
even keep his strait commandment.  
Give ear therefore O man to that,  
which greatest is of others chief,  
In memory imprint the same,  
Day, night and hour it yields relief.  
And this commandment it is,  
Love God the Lord with all thy heart, 
Deu   
With all thy soul with all thy might,  
With all thy mind, as his desert.  
With all thy memory and thoughts,  
With all thy skill and knowledge eke:  
Yield unto him obedience due:  
with humble heart and mind most meek.  
Yet peradventure thou wilt think,  
alas his love to me is light:  
Therefore I will not be afraid,  
to answer him with love more slight.  
Search all thy thoughts & have in mind,  
what he ere this hath done for thee:  
And what hereafter promised is,  
to be bestowed in like degree.  
Then shalt thou find how much thou art,  
unto him bound, beyond thy might:  
Yea and beyond all measure eke,  
if thou regard his grace aright.  
But to the end the love of God,  
may quickened and augmented be:  
weigh and consider well the cause,  
and love him more abundantly.  
Whom, why, and to what end, mankind  
was first created, and what things  
God made for th'use and ease of man,  
these unto him, thy senses brings.  
Whether they heavenly were or not.  
visible or terrestrial,  
Invisible or in what sort,  
till his mercy did them call.  
Our first creator Lord and God,  
one God and eke one Lord alone:  
Whose goodness of such greatness is,  
that he doth bless us every one.  
Of which his blessings he doth bid,  
we on our partners some bestow:  
It cannot be diminished,  
but doth increase and overflow.  
That goodness therefore which himself,  
is he to others would extend:  
Only of his free goodness, for  
necessity may not contend.  
Because unto thy goodness chief,  
it appertains, and else to none:  
Our mighty and eternal God,  
he profitable is alone.  
Man of himself unable is,  
partaker of his bliss to be:  
But by the understanding of  
his mercy, perfect made is he:  
The more that he doth understand,  
the more in grace he doth abound:  
The less that he doth understand,  
for that he is more guilty found.  
God made a reasonable man,  
that he the chief might understand:  
Of goodness which th'immortal God,  
had framed with his mighty hand.  
By understanding he might love,  
and loving might the same possess:  
And so possessing it might have,  
unto his profit nothing less.  
The creature he distinguished, 
The ●●●●rence ●●twee●●●gelles 〈◊〉 men.   
that part most purely might remain:  
Unto himself and not be joined,  
with humane shape, the same to stain.  
The Angel is that perfit part,  
without a body passing pure:  
The other is the soul of man,  
that with the body doth endure.  
The reasonable creature is,  
divided thus as here you see:  
Into the thing which it hath not,  
And which it hath, for both these be  
That which no body hath is called  
an Angel as the word we scan:  
That which a body doth possess,  
we know doth represent a man.  
He doth consist of flesh and blood,  
his mighty maker to extol.  
Who by his power did him compact,  
in shape with reasonable soul.  
The chiefest cause Gods goodness is,  
by which both men and angels were:  
With reason and with grace endued,  
Herein his goodness doth appear.  
So in as much as God is good,  
so are we by his power divine:  
For goodness his he gives to them,  
that from his grace do not decline.  
And to this end created were,  
these reasonable creatures then:  
to praise their God and him to serve,  
as best becometh Christian men.  
And by the same we do possess  
all profit to the creature:  
For God himself fulfilled is  
with sovereign bounty perfit pure.  
He neither is diminished  
nor need increase, he is all one  
A Creator, the profit is  
the creature his own alone:  
Therefore to them that will demand  
why to what end were creatures made:  
A profitable reason strait  
is here set down them to persuade.  
The goodness of the Creator,  
for profit of the creature:  
So that he love the Lord his God  
and in his service still endure.   
Finis 2. Cap.   

¶ The cause of the creation of Angels men, and all other Creatures. 3. cap.  

BOth men and angels are therefore  
said to be made for God above.  
But not because he needeth them,  
but for because he doth them love.  
He needeth not the service have  
of Angels or the sons of men.  
He hath no want of worldly goods,  
but that they both might use him (whom)  
The servant profit doth receive,  
not he to whom the service due:  
Is done him, hath no need thereof,  
all texts in Scripture prove it true.  
As for himself, the Lord made man,  
the world for man he made also:  
That it might serve at all assays,  
the use of man in wealth to flow.  
Where being placed in such state,  
and high degree as wish he could:  
Both that he might be servant there,  
and serve his God as reason would.  
That all the goodness might redound,  
unto himself of that he sought:  
The service of the Lord his God,  
which he to pass in him hath brought.  
That man might helped be thereby,  
to serve the Lord in godly trade:  
Both in the thing for him ordained,  
as for the thing that man was made.  
All things are ours th'Apostle saith, 
9   
above or equal, how they be:  
Inferior, or in what sort else,  
all things in high or low degree.  
A high comparison he makes,  
for to persuade us to the same:  
Is God in Trinity, saith he,  
and Unity in one to frame.  
The equal things with us are ours,  
in one consent with them t'agree:  
As Angels at this present, though  
far distant from our sights they be.  
In time shall be our equal mates,  
where time in time, no end shall have:  
That worthy we may be thereof,  
Lord for thy mercy grant we crave.  
The things inferior eke are ours,  
and stand us in most happy steed:  
As necessary instruments,  
to serve our turn in time of need.  
As things pertaining to a Lord,  
or Master of an earthly man:  
May be his servants portion like,  
not robbing his said Master than.  
But pertinent by title due,  
to serve the use of servant his:  
Hereby the Master hath no wrong,  
the servant hath not done amiss.  
In sundry sorts the Scriptures say,  
that Angels for our sakes be sent:  
To serve and to administer,  
to us by God's commandment. 
Hebr.   
Th'Apostle hath these words likewise,  
are they not ministering Spirits called:  
Sent for their sakes that fear the lord,  
that they in sin should not be thralled.  
Believe the same, and let it not  
incredible seem unto you  
That he which king of angels is,  
us for to save thought good to sew.  
To save and not be saved he came,  
to die for our redemptions all  
He gave his life for many souls  
them to redeem from endless thrall:  
The angels eke are said for us,  
to offer vows and prayers pure  
Unto the seat of mighty jove  
thereby our pardons to procure:  
But not because they do instruct  
or teach the lord our deep desires.  
For he himself doth know our thoughts 
seethe ougnen.   
to show the same thers none aspires  
Before that we do crimes commit  
and afterward to him is known:  
Our fond imaginations all  
ourselves before his face have shown:  
And they do wait to understand  
his will and what his pleasure is  
And do to us the same convey  
to keep us lest we walk amiss. 
12   
And for this cause the angel said  
to men at such times as you pray.  
I offered up the same to God  
who sent you aid without delay  
In like case also when you pray,  
take not in hand our God to teach  
As if that ignorant he were  
what at his hands we beseech  
But man must of necessity  
commit his causes temporal  
Unto th'eternal verity,  
who can redeem him out of thrall  
Whether he do desire the thing  
he could by his endeavour have  
Or by consenting to the will  
of God, and so the thing do crave  
From thabitation of the heavens  
our sovereign Lord doth angels send  
Even down to us, and for our sakes  
his heavenly pleasure to attend:  
To visit and to help us eke,  
for God, for us, and for themselves. 
for G   
For him because most meet it is  
they wait upon no creature else,  
But to reveal his lasting love  
the bowels of his mercy great  
His pity and compassiou both  
to imitate his mercy seat  
For us because that we in them 
for v.   
and they in us like image have:  
And reverently they do admire  
his power, the which such likeness gave.  
Now for themselves, because that with 
them s.   
desire, and fervent longing they:  
Do wait our coming from this world,  
with them in bliss to live for aye.   
Finis. 3. Cap.   

¶ Of the love of God towards us. 4. Cap.  

THis therefore is most needful now,  
and necessary to each man:  
That he consider with himself,  
and eke in several sort to skan.  
When his own worthiness is weighed,  
and dignity, he do not take  
It from his mighty creator,  
which him of nothing thus did make.  
love him above all earthly things,  
of what estate, or what degree:  
Esteem not equal with his might,  
those things that his inferiors be.  
What folly were it to compare,  
the things that beautifullest be:  
With those that vile in sight do seem,  
which serve in fowl and base degree?  
For sure it is no seemly sight,  
where beauty is but counterfeit:  
To match it with the fairest, and  
for beauty with the same to set.  
Therefore my soul peruse thine own,  
thy beauty understand and prove:  
And by the same soon shalt thou learn,  
whose beauty thou art bound to love.  
But if thy sight be dusk and dull,  
or darkened by thy negligence:  
That thou thyself canst not behold,  
thou dost commit a fowl offence.  
Yet at the least let others judge,  
and do thou hold their judgements true:  
What estimation thou art of,  
when they with clearer sight thee view.  
Thou hast a Spouse of beauty such,  
his bounty, favour and his grace:  
Such Majesty, and Mercy great,  
that thou couldst never see his face.  
And yet behold he hath thee seen,  
if not, he would not love thee so:  
His gifts may make thee grant thee same,  
and tell if this be true or no.  
The perfect pledges of his love,  
and tokens of his kindness try:  
Of this if thou didst see his face,  
thou nothing doubtful then would be.  
Then perfectly thou shouldst perceive,  
that he in beauty passeth all:  
So singular, so comely fair,  
as never set the like thou shall  
And yet enamoured is of thee  
so much thy beauty doth appear,  
Above all creatures that he made  
that none with thee compared were  
This beauty yet was not thine own  
but his in thee left for thy wealth  
that having it thou mightst perceive  
it came from him thy saving health  
But what meanest thou because thou canst.  
not see him present as he is,  
Art not ashamed ivinriously  
him to abuse with works amiss  
Not only in contemning these  
his loving graces to thee lent  
But servile to thy sensual lust  
as vassal thou dost give consent  
But o my soul take heed of this  
and do not so though able thou  
Be not assuredly to conceive  
whatone he is his grace allow,  
His earnest and his pledgefot thee  
the gage and token which he gave  
As leasses of his love iutyre,  
from endless death he did thee save  
In thy possession these be placed  
that thou mayst learn thy lord to love  
With zeal and with affection great▪  
thy mind from him not to remove.  
His gift right noble is and great,  
great men give great rewards we know:  
Which do receive them at their hand:  
as with his Majesty may stand.  
A wise man for a trifle will  
not give a rich reward we see:  
But none can give so great a gift,  
as thy good God hath given to thee.  
Yet greater is the gift which he,  
in thee doth love, thyself t'assure:  
And eke much greater will he give,  
if thou thy faith to him endure.  
But O my soul, what are these gifts?  
Examine, look, the world behold?  
If every thing therein contained.  
To serve thy turn be not controlled,  
Behold how every creature doth,  
to serve thy turn his course direct:  
Thy profit to supply, and for  
thy wealth to use as thy subject.  
For to accomplish thy delight,  
commodities do all abound:  
Within the world, for thy wealth,  
or that which in thyself is found.  
The Heavens, the earth, the air, the Sea.  
and all that is contained therein:  
Cease not to accomplish thy desire,  
Unto thy God thyself to win:  
The seasons and the times likewise,  
the revolutions of the year:  
The sweet reviving spring, which doth  
of humours dry thy body clear.  
Thy ruins it doth fresh repair,  
it doth restore thy state decayed:  
Even with continual sustenance,  
to serve thy turn, as here is said.  
Who did for thee these things ordain,  
or who prescribed nature this:  
Whose whole revenue is reserved,  
thee to maintain lest ought thou miss,  
These benefits thou dost receive,  
the Author is to thee unknown:  
Thou of the giver taketh gifts,  
which heretofore were not thine own.  
These gifts therefore, must us persuade,  
which do declare who loves us well:  
And who is to be loved again,  
these sweet rewards unto us tell.  
And what great folly is it then,  
him not to love that loves us so:  
Even one so mighty worthy love,  
and but in him, to love no more.  
If any worldly thing thou love,  
that under heaven is contained:  
As thine inferiors love the same,  
and as thy worldly servants gained:  
Or as the tokens of thy Spouse,  
or benefits bestowed on thee.  
From faithful friend, or from thy Lord,  
that hath this rare respect to thee:  
Acknowledging how much thou art,  
bound him to love, not for the same:  
Not with himself but for himself,  
and by himself thy love to frame.  
Yea finally above them all,  
both love and honour to him give:  
That by his power did make them all,  
and gave them thee, wherewith to live.   
FINIS. 4. Cap.   

¶ Of the fruition of God, the 5. Cap.  

ANd now beware my soul that thou,  
break not thy faith as God forbidden:  
For these his gracious benefits,  
which thus bestow on thee he did.  
above the giver do not love,  
the gifts: which are bestowed on thee:  
First love the giver than the gifts,  
with zealous love in good degree.  
Yet shalt thou greatly him injure,  
in so receiving of him still  
His gifts, and never for the same,  
yield recompense for his goodwill.  
Either refuse his gifts therefore,  
or if thou like not so to do:  
Yield love for love in measure due:  
'tis all the pains he puts thee too.  
So that thou love him for himself,  
and love thyself for him also:  
But in such sort thyself for him,  
as that no hatred pass him fro  
To thee: but love him for the gifts,  
that he in love left for thine use:  
So love thyself for him likewise,  
for in this love is no abuse.  
This love, is holy, pure and chaste,  
dishonesty, nor filthy stain:  
Nor transitory toys of crime,  
within this love, doth once remain.  
Consider therefore, O my soul,  
what things thou hast received now:  
Even proper to thyself though some,  
like grace enjoy aswell as thou.  
In all these things which God thee gave,  
that common or especial be:  
Or proper to thyself alone,  
or howsoever in degree.  
Entirely love thyself with them,  
for look how much thou art preferred:  
By these his precious benefits,  
much more he did thy state regard.  
In every creature thou mayst say,  
Behold how well I am beloou'de:  
Withal the good that I can wish,  
all evil is from me removed.  
If small to thee this thing do seem,  
that thou above all evil art,  
Belooude of him that made them all:  
and that it some what grieve thy heart,  
Consider well how good these things,  
by virtue of Creation be:  
And yet in each condition have,  
not been rewarded like to thee.  
Then O my soul, if thou aright,  
do way thy liberty thus got:  
The time hath been and even that time,  
when as apparent thou wast not.  
And what thou hast thou didst receive,  
of thy good God which gave it thee:  
And that it was his gracious gift,  
that ever thou began to be.   
FINIS. 5. Chap.   

¶ Of the gifts of Creation and Regeneration. Cap. 6.  

IT was therefore the grace of God,  
that ever thou wast made in deed:  
Thou hadst not hired him so to do,  
but so his wisdoome had decreed.  
If he had nothing given to thee,  
but thy bare being in this place:  
Yet art thou bound to praise his name,  
and love him for his lasting grace.  
But truth it is much more he hath,  
unto thy person done repair:  
Not only making thee to be,  
but also beautiful and fair.  
Nor could his bounty here be staid,  
to finish up his worthy trade:  
He left us not until we were,  
like to his heavenly Image made.  
For this in deed, his meaning was,  
his will and pleasure us to prove:  
To draw by likeness those to him,  
which he before had drawn by love.  
Therefore he gave us for to be,  
and by our being for to live:  
That those we might excel in deed,  
to whom he no such things did give.  
That have no being, such I mean,  
which maimed are, and out of frame:  
Inordinate misshaped, or  
for lack of victall, linis be lame.  
By means whereof thou art my soul,  
indebted to thy Saviour dear:  
For sure thou hast received much,  
yet recompense doth none appear.  
That which by love thou hast receyu'de,  
by love deliver back again:  
It is a payment light enough,  
and puts thee unto little pain.  
But now I will begin to tell,  
how this thy Spouse most excellent:  
Appeared and so created thee.  
vouchsafed eke with glad intent.  
Even to be humble for thy sake,  
that he thy ruin might repair:  
In lowly wise these latter works,  
unto the former equal were.  
For in the former marvelous,  
great things thy benefit to be:  
He did bestow, and in the last,  
sharp showers, he did endure for thee.  
For to the end he might restore,  
thee to thy former state again:  
Which thou had lost by Adam's fall,  
he to descend did not disdain.  
And willingly did suffer death,  
which thou by right deserved for sin:  
He undertook, he overcame.  
he did for thee the conquest win.  
Descending to mortality,  
he frailty took upon him than:  
In torments he did death subdue,  
and by that means redeemed man.  
Behold and see these things my soul,  
and be abashed at this news:  
Let these his gracious benefits,  
persuade thy mind on him to muse.  
Consider how he loved thee,  
that vouchsafe so much to do:  
For thee and for thy sake my soul,  
way well what pains thou putst him to  
By him thou beautiful became,  
that erst most ugly was through sin:  
Now in his mercy mayst thou vaunt,  
as clean and purified by him.  
Before that thou did him desire,  
thee to create that thou mightst be:  
When thou ill favoured was and foul,  
with beauty he adorned thee.  
And finally thee to redeem,  
from endless death, himself would die:  
And in so doing did declare,  
his vehement love and charity.  
With bounty great he hath therefore,  
the breath of life in thee, O man:  
●s the first creature which he made,  
when by his power thou first began.  
For that self man and creature he,  
hath given and himself bestowed:  
None other goods for thee he gave,  
to him therefore be lasting laud:  
Thou art his workmanship, and yet  
the price of thy redemption too:  
Because that price most precious was,  
it was his mercy so to do.  
Man being prisoner thrall to wretch,  
beset about with filthy sin:  
His friendly favour thought it fit,  
he should be ransomed by him.  
O happy fault of mine therefore,  
for purging of the which my Lord:  
Was drawn by love, it to redeem,  
according to his holy word.  
I never fully should have known,  
his love and favour unto me:  
But that the peril of my state,  
my present true proportions be.  
How fortunate was then my fall,  
that by the same more happily:  
I was restored and raised again,  
redeemed from endless misery.  
Then is no love so great as this,  
no zeal so pure, no charity:  
Nor no affection like to that,  
an innocent for me should die.  
He friendly was, but found no cause,  
of love and favour which he bore:  
Even unto me, deceiving none,  
therefore O Lord my mind prepare.  
And tell me what remained in me,  
which thou esteemed so gratiousty:  
Why thou so dearly did me love,  
that for my sake desired to die.  
What hast thou found in me O Lord:  
in nature, or in quality:  
The which so willing might thee make,  
to suffer this great cruelty.   
FINIS. 6. Chap.   

¶ Of the benefit of God, in calling us to faith. 7. cap.  

ANd thou my soul, to th'end thou mayst  
behold this love, and joy therein:  
Consider what comparisons,  
between this love and thee hath been.  
How much thy betters be forlorn,  
refused and cast away likewise:  
That never to like grace with thee,  
nor to like favour could arise.  
Thou know'st that since the world began,  
whole generations passed be:  
Without the knowledge of their God,  
and price of their redemption free.  
The which are fallen into the laps,  
of deep destruction endless days:  
Unless it please our Saviour sweet,  
of mercy his, them thence to raise.  
Hereby it doth appear to thee,  
thou wast preferred before them all:  
Fie thy redeemer, which by grace,  
so frank and freely did thee call.  
No cause at all remaindt in thee,  
thereby to claim more than the rest:  
The mere love of thy Saviour dear:  
his mercy more to thee expressed.  
Thy Spouse, thy lover, and thy Lord,  
thy God and thy redeemer eke:  
Hath chosen and forchosen thee,  
before all worlds in mercy meek.  
For his great love thus borne to thee,  
thy God and Saviour he became:  
That thy memorial might remain,  
he called thee by his proper name.  
He would thou should partaker be,  
both of his name and truth also:  
Because thou art anointed with,  
the oil of gladness which doth flow.  
Even from himself, that with himself,  
he being Christ the corner stone:  
Thou mayst in him a Christian, so  
be called by his name alone.  
But were thou stronger than the rest,  
in noble, rich, or wise degree:  
Thereby receiving special grace,  
above them all to make thee free.  
How many wise, how many strong,  
how many noble, rich also:  
Rejected were? yet chosen thou,  
when they forsaken thence did go.  
They perished, thou prospered,  
and highly dost in favour stand:  
Great hath his bounty been to thee,  
which thou received at his hand.  
When thou wast foul, he made thee fair,  
when thou with sin deformed was:  
Yea loathsome, ragged, rend and torn,  
this mighty work he brought to pass.  
His grace he gave to be thy guide,  
his love for to enrich thee more:  
A resolution absolute,  
of mercy his, take this therefore.  
Most resolute in this respect,  
persuade thyself even so to be:  
Except thou with endeavour do,  
as herein is described thee.  
That is thy former decency,  
thy comeliness and cleanness all:  
To comprehend and to retain,  
which thou enjoyed before thy fall.  
Else meet thou never shalt be thought,  
to enter that Bride Chamber, where  
Thy Spouse, in heavenly manner sits,  
thou shalt not in that place appear.  
Trim up and deck thyself my soul,  
prepare, make ready now in time:  
Let present leisure give thee leave,  
for to redress thy former crime.  
Sleek up thy forehead from thy face,  
and fashion fine thy trim attire:  
Fret of thy freckles, rub thy Warts,  
wash of thy spots of foul desire.  
Smooth all thy wrinkles, handsome Bee,  
thy rude behaviour now amend:  
With all thy might endeavour thou,  
clean to continue to the end.  
In order all things see thou set,  
that thou mayst be accepted now:  
Of this most loving spouse and mate,  
as heretofore is told thee how.  
Prepare thyself I say with speed,  
as best becomes the Bride of him:  
That is immortal even thy God,  
with whom thou shalt remain most trim.  
And as beseemeth such a Spouse,  
that thee he may his Spouses call:  
Thy Saviour and redeemer, even  
thy mighty King celestial.   
FINIS. 7. Cap.   

¶ Of the gift of virtues. The 8. Cap.  

KNow this also my soul that thou,  
hast where withal thyself to decked:  
As golden Bracelets for thine arms,  
and Chains to put about thy neck.  
Which of thyself thou couldst not have,  
but that thy God doth give them thee:  
For to bestow at pleasure thine,  
if thankful for the same thou be.  
For thou of him received haste,  
thy vesture and thy garments all:  
All thy good works, thy fruits of alms,  
thy fasting, and what doth be fall.  
To thee, thy prayers powered forth,  
to him with faith, he here's the sane:  
All other virtues be his gifts,  
and by his grace in thee do frame.  
He garnisheth in goodly wise,  
with gorgeous and with trim attire:  
As if a rob both fresh and fair,  
of sundry colours thou desire.  
Lest thou should fail in any point,  
of health and of refection good:  
He bountifully hath bestowed,  
on thee thy health and daily food.  
And whatsoever may repair,  
thy comeliness and beauty both:  
What else thy credit may conunend,  
that thou should lack it, he is loath.  
Think on the same, I pray thee then,  
with diligence advised be:  
That nothing hereof was thine own,  
till he in grace had given it thee.  
That which before thou hadst received,  
of him it stood thee in no cost:  
Of much which was on thee bestowed,  
the same by negligence thou lost.  
That which lost, is thee restored  
again, whereby thou mayst be sure:  
Not destitute thou shalt be left,  
he still thy profit will procure.  
In such sort, as thou shalt perceive  
and know, how that entirely he:  
Doth love thee like a Paramour,  
most loath my soul, for to lose thee.  
And for this cause he doth attend,  
and patiently the time doth stay:  
Long sufferance and liberty,  
he lets thee have, him to obey.  
According to his mercy great,  
so often as thou art to blame:  
So often he thy faults remits,  
as thou art sorry for the same.  
Wherefore record and call to mind,  
how many may be found, which have  
Received like reward with thee,  
as here recited which he gave.  
Nor yet with the like favour might,  
find for to be renewed again:  
When they defiled had themselves,  
with foul abuse their state did stain.  
just cause thou haste, considering then,  
thyself beloved more than all:  
For that the things which thou hast lost,  
he thee to answer doth not call.  
But doth benignly them restore,  
his mercy thou in these hast tried:  
Which others by themselves have lost,  
and are most strictly still denied.  
Thou by his gracious bounty art,  
not once denayed, the truth to tell:  
His providence may thee persuade,  
thy works for to accomplish well.  
If readily great things thou do,  
thou highly art advanced therefore:  
If hardly thou small things perform,  
thou humbled art so much the more.  
Thy God doth know what's good for thee,  
much better than thyself canst tell:  
Have thou a dutiful regard,  
that doth for thee provide so well.  
Such is his mercy unto man,  
infirmities cannot endure:  
But are by goodness his disposed,  
that they our profits do procure.  
Perhaps thou hast not strength and grace,  
in trade of virtue to persist:  
But shaken with Suggestions art,  
of vice and virtue hath dismissed.  
Yet art thou in humility,  
made stronger than thou wast before:  
Humility persuades thy mind,  
thy life miss led for to deplore.  
For weakness with humility.  
hath better favour in the sight  
Of God, than virtue with the strength  
and pride of mind, in one complight.  
Be not therefore to malapert,  
or bold for to presume of this:  
God's secret disposition if,  
thou prejudice, thou dost amiss.  
But still with reverence and fear,  
direct thy prayers to his grace:  
That he vouchsafe to help thee then,  
as one that knows thy present case.  
The evil that in thee remains,  
he will with mercy it redress:  
If thou in humbleness of mind,  
and faithful heart do it confess.  
If goodness do begin to grow  
in thee, and thou wouldst it maintain:  
Refer it to the will of God,  
who will increase it to thy gain.  
Yea finally conduct and bring  
thee to himself by such away:  
As best he liketh for himself,  
where thou with him shalt dwell for aye   
FINIS. 8. Chap.   

¶ Of the gift of understanding and knowledge. 9 Cap.  

NOw tell me O my soul, what we  
in recompense shall give the Lord:  
For all the goodness which we have,  
received of him in deed and word.  
He only not contented is,  
to give us those good things which we  
Receive with other creatures eke,  
our fellow partners by degree.  
But also hath provided, that  
in our afflictions we may feel:  
And take and taste his mercy great,  
and loving kindness every deal.  
We singular occasions here,  
in our adversity may take:  
And in prosperity we may,  
embrace his kindness for his sake.  
Within the arms of faithful love,  
unto ourselves we thus may say:  
In all our meditations, Lord  
give us thy grace thee to obey.  
And eke to know thee, grant us Lord,  
much more than other creatures do:  
Because thou hast in secret wise,  
thyself disclosed us unto.  
Our understanding thou didst frame,  
thy hidden mysteries to conceive:  
More than our mates and equals were,  
in ignorance thou didst them leave.  
Darkness of infidelity,  
as veils hath shadowed their face:  
But unto us thou hast declared,  
thy light and pureness of thy grace.  
●hy verity and truth itself,  
on us thou didst bestow indeed:  
On us much more thou haste bestowed,  
then on the rest of Adam's seed.  
As sense and aptness to conceive,  
strength to perform good works & eke:  
That which is ill a wit to hate,  
grace in conversion for to seek.  
Prosperity for to conserve,  
profit by study to apply:  
Wit in conceits which turn to good,  
and comfort in adversity.  
Which way so ever we do turn,  
thy grace, thy mercy and good will:  
Our path are ready to prevent,  
and thou dost rule and guide us still.  
When utterly we seemed waste,  
(my soul) and quite consumed were:  
He suddenly relieved us,  
and strait his mercy did appear.  
When we were ignorant and rude,  
when wandering we went astray:  
He taught us for to fear his name,  
and us directed in the way.  
When we were sad his comfort came,  
he held us up, when down we fell:  
When that we stood, he was our stay,  
from falling headlong into hell.  
Now finally grant us thy grace,  
more verily to know thy name.  
More sincerely thee to believe,  
more purely for to love the same.  
More fervently to follow thee,  
because that more pertains us too:  
For benefits which we receive,  
more than thy other creatures do.  
Therefore O Lord my God to thee,  
what recompense shall I devise:  
Thou sweetness of my life and eke,  
the Lamp and light of both mine eyes.  
Wilt thou that I shall love thee well?  
then teach me how to do the same:  
How greatly eke thou wilt that I,  
to thee my God, my love shall frame.  
For what am I that so may love,  
the Lord my God, my steadfastness?  
My refuge, my deliverer,  
my helper in my deep distress.  
The horn of my salvation, and  
my mainetainer at all assays:  
What shall I say? my Lord and God,  
O give me grace thy name to praise.   
FINIS. 9 Cap.   

¶ Of God's provident care over us. 10. Cap.  

FOr manifold be these good things,  
which thou O Lord hast done for me:  
Most sweet and pleasant to behold,  
and in no case can numbered be.  
To speak thereof great pleasure is,  
Lord make me thankful for the same:  
For these thy gracious benefits,  
aye blessed be thy holy name.  
Lo now my soul, thou hast thy pledge,  
thy pledge thy spouse doth represent:  
Untouched keep the same therefore,  
and undefiled with glad intent.  
Yea unpolluted keep it safe,  
yea keep it clean, and perfect sound:  
Albeit thou once defiled was:  
thou'rt now an honest Virgin found.  
According to his fancy firm,  
and operation of his love:  
With purity he doth restore,  
corrupted things, that so they prove.  
In those that pure remain indeed,  
a chaste condition to conserve:  
Unspotted to his holy name,  
that in no case it cannot serve.  
Apply thy cogitations, see  
how mercifully God doth deal  
With thee, and how his love is bend,  
all thine infirmities to heal.  
Not suffering thee to want at all,  
his benefits, nor yet to be:  
So ignorant, but that thou shouldst,  
remember what is given to thee.  
And this I say to thee, because  
thou shouldest mark his mercy great:  
It seems my God doth nothing else,  
but me with mercy still entreat.  
I see him wholly occupied,  
for my salvation, and I see  
His care so great, that nothing else  
he doth but only nourish me.  
Continually God present is  
with me, and that to my behove:  
He offereth himself for me,  
all this his goodness I do prove.  
Which way so ever I me turn,  
he never doth my soul forsake:  
And wheresoever I become,  
for me he doth provision make.  
And as a workman which will be,  
inseparable to the same:  
(His works) what wanteth in my form,  
with precious he a new doth frame.  
Although his face cannot be seen  
with us, his presence doth appear:  
His Spirit doth inspire our hearts,  
as though he still among us were.  
What pleasant thing is it my soul,  
which while I think on him, doth oft  
Even sweetly handle with desire,  
and touch me with his fingers soft.  
And presently me thinks I feel,  
myself even ravished for joy:  
I drawn and carried am from hence,  
as one conveyed from all annoy.  
But whether, God doth know, not I,  
and yet forsooth even thus it is:  
A creature now myself I seem,  
in great felicity and bliss.  
I cannot with my tongue express,  
what joy of conscience I receive:  
My wretchedness and misery,  
my sorrows passed I there do leave.  
They utterly forgotten are,  
and blotted out of memory:  
My understanding is made bright,  
my heart is lightened thereby.  
Myself I feel as though that in,  
another country I remained:  
And as it were I do embrace,  
most happy love I there have gained,  
I labour then with all my might,  
continually the same to keep:  
And never for to lose it, why?  
in it my soul doth sweetly sleep.  
And would in no case be removed,  
but there to rest my soul aspires:  
In quiet sort as it had found,  
therein the end of all desires.  
Yea highly doth itself advance,  
for joy, and seeks none other thing:  
None otherwise but as it is,  
not place to change, with Prince or king.  
Then is not this that loving spouse,  
my Lord and God? yes verily:  
Invisible and secret sort,  
he cometh now to visit me.  
Incomprehensible, and yet  
he cometh for to touch me now:  
Me to admonish yet he doth,  
that I should see him not allow.  
His meaning is not to infues, 
This is contrary to 〈◊〉 devilish doctrine H. N.   
himself all wholly into me:  
But even in part to be assured,  
and likewise tasted for to be.  
Not giving his satiety,  
according to my full desire:  
But more and that a great deal more,  
than I of duty can require.  
And this it is that chiefly doth,  
to his betrothing appertain:  
The earnest of his heavenly will,  
which we in him on earth do gain.  
This is a token true my soul,  
if here on earth thou godly be:  
Assured in the world to come,  
his own self he will give to thee.  
For ever thou shalt see him then,  
and of him full possession haste:  
Whereof now presently thou dost,  
but as it were enjoy a taste.  
That here thou in this world may know  
how pleasant thou shalt find him then▪  
And feel him in his kingdom sweet,  
far distant from the sons of men.  
Wherefore it doth my soul behove,  
yea it doth with thy duty stand:  
To love thy God for these his gifts,  
which thou received at his hand.   
FINIS. 10. Cap.   

¶ Of the gift of the senses, and preservation of life. 11. Cap.  

But to the end thou mayst the more,  
be kindled with the fire of love:  
Consider if with more than these,  
his benefits he did thee prove.  
If so he have, thou art the more  
to him beholding for the same:  
Both for them past, and those to come,  
give thanks, or else thou art to blame.  
Even from the bottom of thy heart,  
he is for to be loved of thee:  
For when my Parents did transgress,  
he with his mercy made them free.  
Yea me created of their flesh,  
and breathed in me the spirit of life:  
And separating from them seed,  
that was brought forth with mortal strife.  
I therefore have received of him,  
the grace for to become a man:  
And understanding have obtained,  
twixt man and beast, the sense to skan.  
Of body I received have,  
the shape, and reason to define:  
And difference betwixt these two,  
my mortal sense, and grace divine.  
Mine eyes to see, mine ears to hear,  
my nose to smell, my mouth to taste:  
My hands to feel my feet to walk,  
nothing in me was framed waste.  
And that is more, I do enjoy  
all these in health and happy rest:  
Those benifyts, these do augment,  
that severally each sense possessed.  
Things consonant God did create,  
agreeing to the use of these:  
As shining bright, and pleasant sound,  
or sweet in taste, the sense to please.  
This good provision of our God,  
the creator of every thing:  
These variable qualities,  
for purpose ours to pass doth bring.  
The sight one special thing conceives,  
the hearing is an other plight:  
The smelling, feeling, and the taste,  
in several sense, finds their delight.  
For beauty, colours please the eye,  
sweet Music most the ear contents:  
The fragrant smell of sweetest flowers,  
delights the nose, with pleasant sense.  
Thus every sense his season sees,  
and every one in order placed:  
The verdour and the reals sweet,  
are found moste meetest for the taste.  
And who is able to rehearse,  
the pleasures that on us attend:  
So sundry set, so manifold,  
each in his kind to comprehend?  
They wonderful do seem and strange,  
and strangely we inritcht thereby:  
How many pleasures to the eyes,  
do we in colours fresh apply?  
What sundry sounds unto the ear?  
how diversly each tune is placed?  
Men mutually their minds resign,  
and tell what things be gone and passed.  
With deep delight some demonstrate,  
things fit for present time, and some  
Divine of hidden secrets, and  
prognosticate of things to come.  
If these were missing in the life  
of man, he might compared be:  
Unto the rudeness of a Beast,  
most bend and vile in base degree.  
What need I tell you of the Birds,  
whose warbling notes I may compare:  
For pleasure with the pleasures past,  
which heretofore expressed are?  
And as I here have amplified,  
the deep delight our senses have:  
As seeing, feeling, hearing, taste,  
and all by grace that nature gave.  
This may not be gainsaid therefore,  
but that the goodness of our God:  
exceeding is, and wonderful,  
his glory doth extend abroad.  
And by how much our benefits,  
above desert he did bestow:  
So much the more his glory shines,  
so much the more his power doth show.  
Not only he our bodies made,  
but also beautified the same:  
With divers virtues which he gave,  
blessed be therefore his holy name.  
He made me healthful, firm and sound,  
my friends might not me noisome deem:  
Not ugly to their eyes, nor yet,  
reproachful unto strangers seem.  
He me indewd with more than this,  
he did my mind to reason bring,  
He understanding did me give,  
to judge the truth in every thing.  
I can discern a right from wrong,  
and good from evil can divide:  
By this I search, I sue, and long,  
with my Creator to abide.  
But if I shall confess the truth,  
a greater benefit than this:  
Wherewith the rest may not compare,  
a blessing rare, and that is this.  
Namely that I should here be borne,  
bred and brought up, in such a time  
And season, and among such men,  
as do condemn each filthy crime.  
Such people as profess his faith,  
his Sacraments in honour hold:  
How I accordingly should live,  
whereby my sins be all controlled.  
All this I see, and this I know,  
denied to many other men:  
Which precious is to be esteemed,  
Lord grant me to be thankful then.  
For these thy graces given to me,  
in which I glory and rejoice:  
Yet with the other by all right,  
should stand my state in equal choice.  
That are forsaken of their God,  
and in his justice overthrown:  
But I am called by his grace,  
and in his mercy am his own.  
In contemplation now therefore,  
I will proceed and eke declare:  
His goodness and benignity,  
that me such parents did prepare.  
Which brought me up within his fear,  
in safety unto man's estate:  
devoid of danger done by fire,  
by water or like mortal fate.  
That I by Beasts was not devoured,  
and that the Devil had no hold  
On me, but that all these mishaps,  
was by the grace of God controlled.  
By means whereof I now am grown,  
to competent and seemly age:  
To love my God, him serve and fear,  
by faith in him my sins t'assuage.   
Finis. 11. Cap.   

¶ Of the patience and long suffering of God. 12. Cap.  

GReat is thy pity Lord therefore,  
and infinite thy mercy eke:  
Which thou hast used unto me,  
when I in faith the same did seek.  
Most wonderful in all thy works,  
because thou art them all above:  
Yea thou dost seem most marvelous,  
even in the bowels of thy love.  
For sure no man thou dost despise,  
abhor, nor any man reject:  
But such as do forsake the Lord,  
and dreadfully themselves detect.  
These are thy gifts, therefore O Lord,  
these are thy treasures which thou hast  
indued me with, and by thy grace,  
me in the midst of mercy placed.  
When I in dreadful danger was,  
and in the sink of filthy sin:  
Thou me delivered from the same,  
and left me not to die therein.  
When I unmindful was of this,  
thereof thou didst remember me:  
When from thy presence I returned,  
thou called me home again to thee.  
And gently did me entertain,  
with pardon, when I did repent:  
And did with mercy me remit,  
when I deserved punishment.  
Not only pardon for my sins,  
which I in wicked will did frame:  
But for such sins I did eschew,  
thy pardon did contain the same.  
As into many sins I fell,  
and foul offences did commit:  
My wicked will was bend to more,  
if thou hadst not withholden it.  
Yet headlong further had I run,  
with rash attempt from thee to serve:  
By thy especial means I do,  
remember, thou didst me preserve.  
From doing of such wicked deeds,  
that otherwise I should have done:  
But only thy especial grace,  
I had no means the same to shun.  
But thou occasions all didst kill,  
and gave me strength sin to resist:  
By keeping and continuing me,  
in thine affection ere I witted.  
Had I at liberty been left,  
my wilful nature to obey:  
In manifold offences I  
committing, should have went on stray.  
But so great was the mercy of  
my Lord and God, bestowed on me:  
Not once such sin could me arrest,  
nor find that opportunity.  
For much a do he had to stay,  
me from the doubling of my sin:  
The violence of temptation great,  
so grievous unto me have been.  
As every man hath feeling in,  
his frail desire and fickle mind:  
Had not the Lord of mercy, his  
assistance unto me assigned.  
Whereby I vanquished my lust,  
my fleshly, and my fond desire:  
Concupiscence I killed thereby,  
which in my members burnt like fire.  
From certain other sins, O Lord,  
thine indulgence and favour did:  
So far estrange and stay my mind,  
that from my heart, them quite I rid.  
I did abhor and hate them sore,  
and loath the filth of former time:  
Iniquity that did suggest,  
me to commit each heinous crime.  
Yet, all these same had not the power,  
to touch or move me to consent:  
Although they made what means they could,  
my steadfast purpose to prevent.  
Not lest point of thy pity Lord,  
nor meanest motion of thy grace:  
When as the hugeness of my sins,  
had brought me into wretched case.  
When I unkindly kindled had,  
by doing evil in thy sight:  
provoked thy fury, stirred thy mood,  
with grievous sins, for which thou might  
Have punished my perverse mind,  
yet patiently thou didst forbear:  
That notwithstanding, all things past,  
thou pardonedst through thy mercy mere.  
If I do put repentance off,  
deferring time from day to day▪  
And do securely sleep in sin,  
yet thou wilt pause and use delay.  
Preventing patiently the time,  
and gently tarriest till I come:  
When I do wander, thou dost haste,  
me in the race that I shall run.  
Again, when I resist and strive,  
rebelliously against thy grace:  
Thou dost vanquish, and conquer me,  
and quite from me, my sins dost chase.  
When in the fields of fantasy,  
I loiter or do lingering stay:  
Thou either forward wilt me force,  
or tarriest for me in the way.  
When I divert from wicked ways,  
and try thy footsteps for to trace:  
Forthwith, thou friendly me receives,  
and lovingly doth me embrace.  
When I in ignorance do dwell,  
full soon I shall instructed be:  
When I for grief lament and mourn,  
thou comest strait to comfort me.  
I stumble, fall, and yet thou dost,  
both rear me up, and art my stay:  
Thou givest what comfort I do crave,  
thou dost redeem my dire decay.  
That which I seek, in thee I find,  
I knock, thou openest unto me:  
Thou art my Loadstone and my life,  
my staff and stay in each degree.  
I neither will nor cunning want,  
to walk directly in thy way:  
The greater is my danger then,  
if wanderingly I walk astray.  
This also worthy is O Lord,  
(of admiration) that before:  
(I had discretion) in my youth,  
what things to ask, thou gavest me store▪  
As also in mine age, when I  
through thee was able for to crave:  
And ask for that by goodness thine,  
which I in heart desired to have.  
Again, when nothing I required,  
nor any thing in mercy sought:  
But recklessly and carelessly,  
esteemed all thy gifts as nought.  
And now I do esteem this grace,  
A great and mighty gift, that thou  
Didst over me give Angels charge,  
from birth to keep me safe till now.  
More than till now, for even between,  
my day of birth, and day of death:  
Thou my protector art as long,  
as I enjoy this vital breath.  
In contemplation of which thing,  
a certain holy Father said:  
Great is the dignity of those,  
whom God elects, and Angels aid.  
As guarders set, them to defend,  
the Wise man in this sense expressed:  
The righteous souls are in the hands, 
Sapi. 3.   
of God, and there do safely rest.  
I cease not here for to commend,  
thy pity joined with patience:  
But rather double do thy praise,  
that so hast borne my fowl offence.  
And not according to the same,  
my due desert did me requite:  
Nor that I should for sinful life,  
be recompensed with deep despite.  
The earth to swallow me, nor fire  
from heaven sent my corpses to burne●  
Not water floods to drown me, nor  
such pains of death should serve this turn.  
That I so sore deserved had.  
both anguish and afflictions great:  
I had deserved for my sins,  
but so he did me not entreat.  
For when by sin I went away,  
and would no longer with him dwell:  
His creatures did disdain me sore,  
I had deserved the pains of hell.  
No marvel is this same, for if  
a hired servant run away:  
But from his earthly Master here,  
and do not all his hests obey.  
His punishment shall sure be great,  
his Master is against him sore:  
His servants and familiar friends,  
do soon abhor this wretch therefore.  
Therefore when I displeased thee,  
O Lord my God, just cause I gave:  
That all thy faithful creatures should,  
great indignation at me have.  
As first the earth, thy creature great,  
which doth the world so wide contain:  
Against me might conspire and stay,  
I thee to nourish do disdain.  
Ne might I make my moan for this,  
if it molest or trouble me:  
If I complain, it answer might,  
in truth I loath to carry thee.  
For as I Dathan did devour,  
Abiram eke, and Corah caught:  
As they were swallowed quick, even so  
for thine offences die thou ought.  
Which hast not been afraid to fall,  
from thy Creator, and to join:  
Even with his mortalst foe the fiend,  
the Devil which would thee purloin.  
The author of iniquity,  
of disobedience and of sin:  
The father of those froward fools,  
that do delight to live therein.  
The Sun also to thee might say,  
I ought my beams to thee deny:  
Because unto thy lasting light,  
thy duty thou dost not apply.  
Thus every creature might control,  
and unto thee this sentence give:  
But that thy Saviour them restrains,  
who bids thee to repent and live.  
It me behoves, therefore O Lord,  
more humbly to thy mighty hand:  
More loyal and obedient I,  
before thy mercy ought to stand.  
Lest by deferring of the day,  
to punish my transgressions then:  
Even in thy dreadful day, O Lord,  
more grievously with sinful men.  
And thou my soul, thyself persuade,  
that this long suffering of the Lord:  
Expected hath a great while now,  
what we in faith can him afford.  
Th'effect of his election free,  
Predestination is most pure:  
Which he fulfilleth in us will have,  
by faith for ever to endnre.  
Through his excessive love likewise,  
which he hath borne, and bears us still:  
His eyes be turned from our sins,  
according to his holy will.  
As once unwilling to behold,  
how often I offended have:  
His mercy is disposoe I see,  
from endless death my soul to save.  
This is the cause I see, why he,  
hath stayed so long, our hearts to prove:  
And that thereby he might commend,  
his patience, and confirm his love.  
Myself I do remember well,  
he struck my heart, and stirred the same:  
For to behold the scars of sin,  
which wicked life in me did frame.  
Yea, for this cause he did convey,  
and lead me to the gates of hell:  
Describing unto me what pains,  
they suffer that therein do dwell.  
And to this end, that I should not,  
dismay with motions of my sin:  
Nor that rrmembraunce of the same,  
might not remain my mind within.  
He did inspire and comfort me,  
that I a full remission had:  
A general pardon he me gave,  
for all my life that was so bad.  
That neither should revenge be sought,  
nor I upbraided once should be:  
Condemned nor confounded, for  
such was his love and zeal to me.  
Though some that in the world remain,  
and no small number God he knows:  
That pardon crimes committed, yet 
Men 〈…〉 not 〈…〉 lie 〈…〉 one 〈…〉 there 〈…〉 do't 〈…〉 give 〈…〉   
will cast the parties in the nose.  
And other that do silent sit,  
do still in stomach rancour bear:  
Even in their silent shadow doth,  
reserved spite, and hate appear.  
But neither of these sorts be such,  
as charity with heart embrace:  
Nor yet according to the rule,  
and love of God, which we by grace  
Do taste and feel for comfort ours,  
how plainly he doth always deal:  
His pardon freely is bestowed,  
on all that to the same appeal,  
According to the text, which saith,  
even where our sins did most abound:  
Grace did most plentiful appear, 
1. 3.   
which benefit Saint Peter found. 
●8.   
Who having thrice his Lord denied,  
the same his Lord, did thrice command▪ 
21.   
To feed his Sheep, and of his Church,  
the chiefest Pastor for to stand.  
Paul did his Gospel persecute, 
●.   
yet he a Vessel was elect:  
And teacher of the will of God,  
the Heathens lives for to correct.  
And Matthew was a worldly man, 
●9.   
he did receive the common toll:  
Which Office doth contain abuse,  
if Officer do bribe and paul.  
Yet he was an Apostle made,  
the Lord his God so gave consent:  
And of Apostles was the first,  
that wrote his Will and Testament.   
FINIS. 12. Chap.   

¶ Of the gift of Continency. 13. Cap.  

But after all these things which are  
right good, and many as you see:  
Of Continency perfect gift,  
my God did also give to me.  
Not only from all carnal lust,  
but from each other filthy vice:  
By whatsoever they be called,  
a gift of rare and worthy price,  
So that I, who in former time,  
could hardly any thing forbear:  
Three days together, but I did,  
unto my former faults repair.  
Now through the grace and help of God,  
I can for ever be content:  
That to forbear, which doth entice,  
or unto sin doth give consent.  
By just occasion I can stay,  
and thereof well assured be:  
Behold my God of mighties most,  
what great things he hath done for me.  
Some man perhaps will thus reply, 
Luke.   
thou mayst accomplish this with ease:  
Of light importance is that pain,  
that to forbear, which doth thee please.  
Assure yourself, I think not so,  
I know what enemies it hath:  
How strong and sturdy ones they be,  
what might they have the mind to scathe.  
It needful is for to resist,  
a brood of such impiety:  
A Nurse of naughtiness, and eke  
a sink of all iniquity.  
The first and chiefest enemy,  
that continency doth despite:  
Is our own flesh, whilst it doth lust,  
strive and rebel against the spirit.  
And what an enemy is this,  
know you, that so familiar can:  
Keep residence, and force conflict, 
〈…〉   
within the secret shape of man.  
How dangerous is this my soul,  
a fearful fight most like to be:  
Thou haste no means to scape the hurt: 
Devil, ●orld, 〈◊〉   
of this thy mortal enemy.  
This foe most cruel, stern and stout,  
unnatural and tyrannous:  
No way thou hast him to escape,  
nor policy to fly but thus.  
maugre our heads we needs must bear,  
this mortal foe, about us still:  
To us it tide and linked is,  
we cannot leave it when we will.  
And therefore what more wretched is,  
us miserable men to charm.  
To feed and foster up this foe,  
being forbid to do it harm?  
Thus mayst thou see what great regard,  
and care thou hast thyself to keep:  
From such a foe, as must of force,  
within thy bosom lie and sleep.  
But yet my soul, if this were all,  
thine enemies which do thee hate:  
And that there were none other, thou  
thrice happy were, and fortunate.  
For one there is, as bad as this,  
as sturdy stout, as stout may be:  
As cruel crafty dangerous,  
and eke as hurtful unto thee.  
As hard to be escaped and,  
where ever thou thyself bestow:  
It doth environ thee about,  
and no way from it canst thou go.  
This enemy, the wicked world,  
unto five gates I can compare:  
The which five gates for to define,  
compact, in thy five senses are,  
This enemy doth wound thee sore,  
with darts, and at thy windows will▪  
Watch time for to procure thy death,  
for he hath sworn thee for to kill.  
The third is sworn thy deadly foe,  
and common enemy to all:  
Of Adam's whole posterity,  
the subtle Serpent men him call.  
More wily than the Creatures all,  
that in the world ever were:  
No eye his countenance can discern,  
he in no likeness will appear.  
And therefore to avoid him quite,  
it passeth man's habillitie:  
Some time he doth assault us sore,  
with violence, even openly.  
Some times he secretly will steal,  
and guilefully he always will:  
Continue in his cruelty,  
and seeketh means, our souls to kill.  
But who is able to endure,  
all this his mischief to withstand:  
Or who is fit t'encounter with  
this chapion, stout to take in hand.  
In very deed, no earthly man,  
but he that long hath loved us:  
And that by his triumphant death,  
this victory achieved for us.  
Now mayst thou know therefore my soul,  
how hard and difficult it is:  
Even to be continent, if that  
the grace of God thereto thou miss.  
Great cause therefore we have to love,  
him most entirely for the same:  
For only in the Lord we have,  
this power, praised be his name.  
Our might he gives us to withstand,  
this triple battrey (all by force)  
Maintained, against us by these foes,  
that would of us take no remorse.  
It is our God, that doth therefore,  
tread underfoot each fowl offence:  
Our love, our lust, our lavish mind,  
our fleshly vile concupiscence.  
As also all the world, and all  
her vile, and worldly vanities:  
Her treacherous enticements, and  
of men the woeful miseries.  
And finally, the Devil, with  
his craft and false suggestions vile,  
His subtle shifts, whereby he sought,  
my simple soul for to beguile.  
Then have not I just cause think you,  
of duty to confess that he:  
Which mighty is, of mighties most, 
Luke.   
all these great things hath done for me.   
FINIS. 13. Cap.   

¶ Of the gift of Hope. 14. Cap.  

Moreover, my good God doth give  
me grace, that I myself persuade:  
And to conform that by his will,  
I am to him obedient made.  
And fully am assured by faith,  
that finally I shall not miss:  
But by his promise shall enjoy,  
his kingdom and eternal bliss.  
In the especial points this grace,  
consisteth and continueth too:  
That I contemn, detest, and hate,  
my sins forepast, of purpose do.  
Disdaining present pleasures all,  
or fond delights, and seek in some:  
To frame and force, our fowl desire,  
to look and long for things to come.  
Which to attain this hope we have,  
supported by three things also:  
Which strengthen and confirm my heart,  
that from this hope it doth not go.  
And so doth animate my mind▪  
me so encourage and persuade:  
That lack of merits, want of works,  
nor worldly bliss, my mind may glad.  
Nor estimation of the joys,  
which with delight my heart doth grope:  
Not any of these shall able be,  
to hale me from the fort of hope.  
First, I consider that the love,  
of him that hath adopted me: 
1.   
And secondly, the truth of him,  
whose promises performed be.  
The third, his mercy, might and power,  
that in these three, did me redeem:  
Have I not cause these benefits,  
most highly them for to esteem?  
Now therefore let my fleshly thoughts,  
repine and murmur with disdain:  
Even as they lust, and ask me how,  
I can these heavenly joys attain.  
With confidence, I answer will,  
I know, whom I believed have:  
His benefits persuades me so,  
which undeserved his mercy gave.  
Most condempnable were to doubt,  
I am assured of his truth:  
I fully am resolved from hence,  
Grace and adoption both ensueth.  
That he his promise will perform,  
as one best able to fulfil:  
He may and doth, both heaven and earth,  
command, and they obey his will.  
For these his merits, I of right,  
my God and Saviour ought to love:  
It is the working of his Grace,  
and mercy so, my mind to move.  
When I do flee, out from his face,  
me to his presence, he allures:  
When I for sinful life despair,  
my present comfort he procures.  
I am unthankful for his gifts,  
yet doth he benefit me still:  
When I uncleanness would commit,  
he doth my carnal humours kill.  
When I in vanities delight,  
his truth to me he doth declare:  
When I lie bound in snares of sin,  
he doth my freedom strait prepare.  
And to conclude, he doth preserve,  
and keep me from the pit of hell:  
And draws me from the wicked world,  
within his kingdom for to dwell.   
FINIS. 14. Cap.   

¶ Of God's bounty, of our iniquity, and of thanks giving. 15. Cap.  

But yet my soul behold and see,  
consider how God's goodness shown:  
In all his gifts and benefits,  
which thou receivest as thine own.  
What gladsome comfortable cheer,  
if thou thy worldly will deny:  
Christ offereth himself to thee,  
what delicates he doth apply.  
With food thy hunger to refresh,  
he store in mercy doth bestow:  
Thy poverty he doth enrich,  
All these his graces thou dost know.  
What secret good affections he,  
even with the same thy heart aspyres:  
As with a pleasant cup of love,  
he doth replenish thy desires.  
That thou his footsteps follow do,  
and transitory things forsake:  
Hereby thou mayst behold thy God,  
how great account of thee doth make.  
This is no simple thing thou seest,  
(or vile) contemned for to be:  
That thou a gadding fugitive,  
his mercy more should give to thee.  
Thou wast a reckless rebel rude,  
thou to each treachery waste thrall:  
Yet he unto his settled home,  
and heavenly mansion did thee call.  
And plentifully did refresh,  
with consolation spiritual.  
He hearkened to thy mishap,  
or ever thou had mind to call.  
He comforts thy confused mind,  
if thou were tempted, he sustained:  
If he in danger did thee find,  
thy liberty was quickly gained.  
He thee reléeu'de, if sorrowful,  
by him thou should comforted be:  
If wavering in mind thou waste,  
he did confirm and strengthen thee.  
How often, even with very fear,  
thou seemed like a withered wight?  
He quickly did thy state redeem,  
and thee endued with strength and might.  
When thou in drought did dry away,  
he did himself to thee infuse:  
And often he with spiritual light,  
thine understanding did peruse.  
Thy sense with sweetness he perfumed,  
when thou delightst to read or sing:  
To pray or meditate thy mind,  
in any kind of heavenly thing.  
He ravished thy deep delight,  
from deep delight in worldly vice:  
That thou mightst take thy pleasure in,  
his everlasting Paradise.  
I leave to speak of mighty works,  
it pleased his Majesty so to do:  
Of kindness and of mercy more,  
which he restored my soul unto.  
Lest any part of his due praise,  
should be ascribed unto me:  
And that the givers graces should,  
with the receipt united be.  
Or knit together with the same,  
or seem as equal in consent:  
Or he like praises should receive,  
whom God doth make his instrument.  
For if the creature should presume,  
to be partaker of the praise:  
injuriously, he dealeth with  
his good Creator divers ways.  
For what hath any man a live,  
that he of God did not receive?  
Why should he then be praised for that,  
which he enjoys not, but by leave?  
To thee therefore, O Lord my God,  
all honour, praise, and glory be:  
Thanks giving, laud, dominion, power,  
for these thy Graces govern me.  
See now therefore my soul, how that  
not only bounty doth commend:  
But our iniquity likewise,  
doth, with our God, therein contend.  
For if his bounty be so great,  
to give, where we could nothing crave:  
And that we nothing did deserve,  
of all the goodness which we have.  
How ought that goodness be esteemed,  
that us with goodness doth requite:  
That by our manners merit could,  
nought else but evil and despite?  
O what great love is this, I say,  
the which our sins can not suppress:  
Nor that we may not overcome,  
with this our wilful wickedness.  
He pardoneth sin, and grace doth give,  
in place of vice, doth Virtue plant:  
So in the one he liberal is,  
in th'other loving we must grant.  
Let us therefore confess that we,  
even from ourselves, our sins possess:  
That he may pardon them, and eke  
from him, our Virtues still increase:  
And let us not forget, that we  
be thankful for his pardon past:  
And not unmindful be of that,  
which he doth give for aye to last.  
Thus let him do that feareth God,  
and doth desire to love him still:  
For love can not dissemble sure,  
in love is left no kind of ill.  
What therefore worketh diligent  
consideration of this thing:  
But earnestly for to withdraw,  
thy mind that so thy love doth bring.  
From all such other sorts of love,  
to love the Lord above them all:  
Not forced, but of duty, for  
his love to lasting life doth call.  
If lightly we the Lord do love,  
not doubting but we so may do:  
Some man perhaps will not conceive,  
how much he bond is him unto.  
But if he seek, he soon shall find,  
occasion for to think the same:  
As all his days him to adore,  
whilst life doth last to praise his name.  
For who so wanteth any thing,  
that he for his soul's health would use:  
Let him not murmur for the same,  
nor yet therefore his God accuse.  
For he doth all things for the best,  
his actions be performed with skill:  
In judgement he is well advised,  
and mercy hath on whom he will.  
And whom he will doth also judge,  
and whom he will, in heart makes hard:  
To whom he will, his grace he gives,  
from whom he will, it is debarred.  
What so doth with his pleasure stand,  
most needful is, and also fit:  
And we that profit must thereby,  
most need we have to call for it.  
Not only sorry be and sad,  
but also labour them to gain:  
And pray unto our gracious God,  
that we unto them may attain.  
Which having gotten, grateful be,  
give thanks to him, which sent the same:  
No recompense he doth require,  
but that thou praise his holy name.   
FINIS. 15. Cap.   

¶ Of the benefits of Christ's death and Passion. 16. Cap.  

Both great and many are therefore,  
thy benefits most gracious Lord:  
Innumerable, infinite,  
which we receive by thine accord.  
That thou hast heaped upon me,  
for which I bounden am therefore:  
To love and praise thy holy name,  
which blessed be for evermore.  
What ever goodness presently,  
I have, or in times past have had:  
Or whatsoever I shall have,  
in time to come, me for to glad.  
My God the Author is of all,  
from whom, what so is good in deed:  
Or so accounted it doth flow,  
yea, issue and from him proceed.  
But there is one thing more than this,  
doth me inflame, yea, urge and move:  
To set my soul delight thereon,  
my pleasure and my perfect love.  
This doth especially, O Lord,  
so fair and amiable make:  
Even thee thyself, that did vouchsafe,  
vile death to suffer for my sake.  
The work of our Redemption dear▪  
a shameful death on thee was done:  
Whereby our life and service all,  
our love and labour thou hast won.  
Even this I say, most sweetly doth,  
our deep devotion draw to thee:  
It doth increase my love much more,  
than all which else, thou gavest to me.  
We in this work were reconciled,  
thy bitter pangs did purchase grace:  
Thy sore oppression made us pure,  
thy care our comfort in like case.  
The universal Creator,  
was so oppressed with woe and pain:  
The workmanship of all the world,  
did not to him like toil contain.  
When he at first, the world did frame,  
he spoke the word, and it was made:  
He did command, all creatures strait, 
Psalm   
created were, even as he bade.  
For restoration of mankind,  
the sorrows which he suffered were:  
In all respects most marvelous,  
and manifold, as doth appear.  
Behold therefore, he loved us well,  
not having need, did not disdain:  
On this behalf, but for our sins,  
he suffered this mortal pain.  
I therefore truly here may say,  
all benefits before expressed:  
Which he in bounty did bestow,  
this one excelleth all the rest.  
A man that to his friend doth give,  
his worldly goods deserveth praise:  
But he which for his friend will die,  
shallbe remembered many days. 
●●amon ●●thias.   
It is an argument of love,  
and few or none, there be of those:  
That will as our redeemer did,  
die for his friends, and for his foes.  
For so we were, yet would he die  
the death, and to be interred in grave:  
That we might reconciled be,  
to God, thereby our souls to save.  
A man will hardly die, saith Paul,  
for him that just and righteous is: 
〈◊〉. 5.   
Our Saviour for the wicked sort,  
(did die) and such as lived amiss.  
That blameless he might us present,  
before his heavenly father dear:  
We being banished and exiled:  
within his kingdom might appear.  
O how unspeakable therefore,  
was this his love and charity:  
What tongue is able to express,  
the comfort of this courtesy.  
That God for man, should man become,  
in humane flesh for man to die:  
And to be tempted in all things,  
that toucheth man's infirmity.  
In him was only sin except,  
whereby behold, it doth appear:  
How great a ransom he did pay,  
before from sin thou could be clear.  
Thou unto Satan thralled was,  
(as his) condemned by sentence due:  
Eternal death thou hadst deserved,  
before he did thy state renew.  
Nor this may not be hidden now,  
that if this ransom had not been:  
The Devil and his Angels had,  
the end of all thy labours seen.  
And all this truth I have thee told,  
that thou thereby might understand:  
How much unto thy God art bound,  
that wrought thy wealth with mighty hand.  
And that thou mayst with all thy might,  
with all thy fervent power abide:  
Such grief and sorrow for his sake,  
as time may to thy state provide. 
4.   
By many tribulations we,  
unto his kingdom must attain:  
Most happy to possess the same,  
with that our loving Lord to reign.  
O Lord, now let my soul embrace,  
thy blessed body crucified:  
And let me drink, one draft so sweet,  
of thy most precious blood beside.  
By deep imprinting of the same,  
thy Passion in my memory:  
This Sacrifice most sweet, by which  
my soul shall live eternally.  
Yea, let this pure remembrance,  
into my heart, and mind so frame:  
That no oblivion, wealth; nor want,  
be able to obscure the same.  
But give me grace, that with Saint Paul,  
my judgement may, like his be tried:  
That nothing in this world I know, 
2.   
but Christ my saviour crucified.  
So that vain error take no place,  
nor suffered be my mind to draw:  
From this the soundness of my faith,  
in which the grace of God doth grow.  
And finally, let all this love,  
bestowed on me, this title claim:  
Even all my love, my hope and faith,  
and what good gifts in me remain.  
So that desire of worldly wealth,  
have not the power to swallow me:  
For this I know, whose heart and mind,  
thou fillest with the love of thee.  
Can neither frighted be with fear,  
nor yet defiled with filthy lust:  
Nor torn with wrath, advanced with pride,  
nor in vain Treasure puts his trust.  
Vnbowled with ambition, nor  
stirred up, vile madness to commit:  
Not shruncken up with covetise,  
nor doth consumed in sadness sit.  
Nor envy hath not worn away,  
nor yet corrupt with other vice:  
Whilst in the sweetness of the Lord,  
it resteth in this paradise.  
He therefore in this world that can,  
good things unto his servant give:  
What think you God reserves for such,  
as lastingly with him shall live?  
The things that present he bestows,  
as gifts we term them temporal:  
Things promised in the life to come,  
we do esteem them eternal.  
Much better they, then are the first,  
they gotten are with travail great:  
And quickly are they wasted, for  
the which we long our brains did beat.  
When surest we seem them to enjoy, 
4   
Lord what a care 'tis them to keep:  
What grief to lose, that pain procures,  
with sorrow we for them do weep.  
The riches of the world to come,  
are never lost, they not decrease:  
But always are possessed with joy,  
with quiet rest, and endless peace.  
These things are ever longed for,  
they hated, nor once loathed be:  
And who these riches hath obtained,  
a happy man no doubt is he.  
Which shall not lose these benefits,  
that earnest was them to desire:  
He never them again foregoes,  
that thus in faith he did require.   
FINIS. 16. Cap.   

¶ Of the benefit of God his promises. 
2  17. Cap.  

RIght highly therefore is our God,  
in these his promises so pure:  
For to belooude who hath us height,  
that greater things he will procure.  
For he hath promised rest from pain,  
from thraldom liberty to give:  
Security, that we from fear  
and sorrow, shall in safety live.  
And resurrection from the dead,  
and after that our bodies are.  
Raised up again to perfect bliss,  
which without end he did prepare:  
And finally, his promise past,  
of it we may ourselves persuade:  
That he would give himself for us,  
this oath he to our Fathers made.  
Great are the promises of God, 
Luke.   
he will of us be looude for these:  
And in this sort it doth behove,  
that we the Lord our God do please.  
But if thou wilt desire to know,  
in what sort it behoveth us:  
To love thy God even vehemently,  
with deep desire, I answer thus.  
We crave his promise to perform,  
in this our love required is:  
And duetie-dooth us so persuade,  
Let us not then our duties miss.  
How ever we desire the same,  
his gracious promise, truly we,  
So often not, desire the same,  
as it desired aught to be.  
And he that profiteth in love,  
let him ensue the same therefore:  
Have care that love may still increase,  
that thou mayst love thy God the more.  
The earnest longing after God,  
it hath no mean in some respect:  
For who that thinks it doth exceed,  
doth of his duty much neglect.  
And where as in all other things,  
Impatiency is ever blamed:  
But use it to this end, and it  
thy commendations great hath framed.  
God's promises for to expect,  
that is to have, and him possess:  
The more he doth his praise commend,  
and he commended is no less.  
The more a man our God doth love,  
the more he after him doth haste:  
impatiently vex and torment,  
till he with him his soul hath placed.  
These precious jewels in this world,  
are promised, had and enjoyed:  
Even in the heavenly Palace, when  
this earthly mansion is destroyed.  
And therefore of that good, which is  
chief of all goodness, what it is:  
And how it is, shallbe declared,  
the Chapter shows, which followeth this.   
FINIS. 17. Cap.   

¶ Of the consideration of the Deity, and joys of Heaven. 18. Cap.  

LEt us therefore our minds advance,  
so far as God assistes the same:  
Our understanding eke prepare,  
that we our judgements rightly frame,  
How great the pleasures they possess,  
and joy unto the chosen there:  
Prepared for the Lords elect,  
that in his Palace do appear.  
Which is to say, not only high,  
but sovereign good, both Life and Light:  
Eternity, and Wisdom great,  
and blissful Beauty shining bright.  
But yet in Nature, only one,  
most excellent, most good, most high:  
sufficing all things to itself,  
not wanting any one's supply.  
This good is God, the Father great,  
his word likewise, his only son:  
This is that one and common love,  
which we have in the Father won.  
Namely, that blessed spirit of life,  
the Father and the Son in deed:  
By equal portions this from both,  
in grace doth issue and proceed.  
That which in every one of these, 
〈…〉 per●one   
we do distinct in persons three:  
The Father, Son, and holy Ghost,  
one only God in Trinity.  
The sovereign unity of these,  
the Deity of God declares: 
10.   
Not altered, multiplied, increased,  
but must consist in equal shares.  
This only one thing needful is,  
with all in one, and one in all:  
Which only good is in itself,  
and we this only good do call.  
If every several good be good,  
that here amongst us doth remain:  
How pleasant is that good, which doth▪  
all goodness in itself contain?  
Not such as we in creatures find,  
but such as the Creator is:  
Most excellent above them all,  
no difference is like to this.  
For life was first created good,  
how good is then that life, which did  
Create the same before it was,  
it in obscurity was hid?  
If health be good, which we enjoy,  
how good is that which gave the same?  
If Wisdom amiable be,  
how fair is that which wrought the frame.  
If our delights so divers be,  
and pleasures passing manifold:  
How delectable, he that doth,  
the sum of all our Pleasures hold?  
How happy is that Soul which may,  
even all this good at pleasure have?  
What shall he miss or want, that hath  
more in this good, than he can crave?  
What lacks he not, that lacketh this?  
for he that hath, hath all in deed:  
That either body or the soul,  
at any time do hap to need.  
And that so passing excellent:  
as the eye of man hath never seen:  
Nor ear hath heard, nor yet conceive,  
within the heart of man hath been. 
1. C●●   
Why wander we and range about,  
and through so many things do trace:  
For soul and body goods to get,  
which resteth in, this only grace?  
Let us this our God rather love,  
in whom is all the goods that is:  
And that shallbe enough for us,  
we sure sufficient shall not miss.  
We shall no further need to seek,  
but for to take that simple good:  
(Simple) is only self to be,  
and so of us is understood.  
What dost thou then desire my soul?  
what is it that my mind doth move?  
Within this good is all contrived,  
that comes from God the Lord above.  
To speak therefore of all the goods,  
his heavenly kingdom doth contain:  
No man that's clothed in his flesh,  
the same is able to explain.  
All Fame, that kingdom doth excel,  
surmounteth cunning, praise and skill:  
It royal is, and glorious eke,  
according to God's holy will.  
'tis full of light, of charity,  
of patience, and of endless peace:  
Of worship, glory, and renown,  
all pleasures there, do still increase.  
Delight, and everlasting joy,  
perpetual eke in blissfulness:  
Replenished with all the good,  
that heart can think, or tongue express.  
It can not comprehended be,  
nor measured by the wit of man:  
Why should our silence this conceal,  
but yield it all the praise we can?  
Because we can not as we would,  
God is unspeakable we know:  
And so believe, and should we not,  
abroad his power and mercy show?  
Should we not everlasting life,  
which. God to us by promise plight:  
None otherwise believe, but as  
we find it written to our sight?  
His promise made to us is sealed,  
of lasting love in greater sort:  
Then either can the tongue declare,  
or else the Pen for truth report.  
The heart much more can comprehend,  
it is of more capacity:  
And yet it can not sound the depth,  
of his great power and Majesty.  
The joys and glory of the life,  
(to come) therefore believe we must:  
For everlasting in itself,  
it is, and so should be discussed.  
It everlasting, happy is,  
and doth contain tranquillity:  
All pleasantness most peaceable,  
and our assured security.  
This perfect love, no dread, no fear,  
no want of day, no doubt of night:  
But cheerful motions, and one spirit,  
amongst us all, even in the sight  
Of God there to abide in joy,  
among his Saints, and Angels all:  
Bright shining in the righteousness  
of Christ, which hath redeemed our thrall.  
Even where salvation doth abound:  
where truth doth reign, where no deceit  
Is used, betwixt man and man,  
where is no measure false nor weight.  
No happy man can thence be cast,  
nor may from thence exiled be:  
No wicked wretch, may there be placed,  
nor once advanced to that degree.  
There is the life contemplative,  
which fruitful Faith, who doth attain:  
Shall like the blissful spirits be made,  
with God in kingdom his to reign.  
For what they have believed here,  
there shall they it behold and see:  
The substance of their Creator,  
in whom all good things perfect be.  
With innocent, and humble eyes,  
with hearts most pure, they shall rejoice:  
And triumph in this happiness,  
of which in God they made their choice.  
And doing thus, possess the love,  
of God our everlasting Lord:  
In charity together they,  
with unity and sweet concord  
Do live, and portion like receive,  
the privilege of heavenly place:  
Like Citizens enfraunchized,  
they all enjoy the God of grace.  
There shall such joy and gladness be,  
such heavenly solace shall abound:  
For there the fullness of his grace,  
and mercy of our God is found.  
Unto the giver of the same,  
incessantly they shall sing praise:  
Without all kind of irksomeness,  
yield laud and thanks to him always.  
The hearts of every creature there,  
shall lay abroad and opened be:  
As here we corporal things behold,  
and with our eyes the same do see.  
men's consciences so perfect are,  
so pure and clean without all blame:  
That for their former fowl offence,  
they need not now to blush for shame.  
No sin, nor sinner, shall be there,  
of power they are deprived therefore:  
That means is taken from all men,  
they shall be sure to sin no more.  
Neither shall they, which perfectly  
are blest, be ignorant of this:  
Of any secret mystery,  
the same to know they shall not miss.  
For they shall him behold, which hath  
the Author of all secrets been:  
And they shall see him face to face,  
even so as they of him are seen.  
For than shall all mankind be made, 
12.   
so absolute, and perfect pure:  
It thenceforth never shallbe changed,  
but so for ever shall endure.  
And of that substance shall remain,  
although transformed, and glorifyde:  
Into his mighty maker, and  
in him most blessedly abide.  
And all the goods which we receyu'de,  
disfigured by our filthy sin:  
Shallbe in bliss repaired again,  
in happy state, and stay therein.  
That is, our understanding shall  
without all error perfect be:  
Without oblivion in that place,  
assured is our memory.  
Thoughts without wandering likewise,  
Charity, void of feigned sense:  
Health without sickness, sorrow shall  
not unto any breed offence.  
Mirth, Pleasure, Pastime, without pain,  
Life, without death, Agility  
Without impediment is there,  
where safety sits in each degree.  
For whatsoever in this life,  
the violence of Beasts, or rage:  
Or what misfortune did impair,  
or what thy sickness did assuage.  
What cruelty had wasted, or  
some fowl disease had putrefied:  
Or age, by nature comborsome,  
had thee benumde, or strength denied.  
Shall all again, be fresh restored,  
by Resurrection all renewed:  
In glorious sort we shall receive,  
most perfect limbs: and to conclude,  
Our bodies with our members all,  
shall to our souls united be:  
And both together be endued,  
with grace and immortality.  
And therefore whosoever, that  
in blissful state possessed is:  
Shall by no distance of the place,  
of this his great preferment miss.  
No difference of merits may,  
nor means of any other kind:  
Once separate us from this love,  
which in the Lord we hope to find.  
This grant us for thy mercy sake,  
through fullness of thy glory great:  
Our sinful souls from hence do take,  
and place them on thy mercy seat.   
Amen.   
FINIS.  

¶ A very fruitful Prayer to God the Father, for the obtaining of these benefits, promised in this Book, and necessary to be used at all times.  
MOst holy Lord, the God of the spirits of all flesh, we give unto thee most humble thanks, for all thy goodness towards us, which thou hast found in thyself before the beginning of the world, and hast declared unto us from time to time, acknowledging ourselves to be far less, than the least of thy mercies. Thou art perfect in thyself, and hast no need of any thing: but it hath pleased thee to create all these things, wherein thy glory doth appear as Angels and men, and all things else for them, that themselves might know that they are created only for thee: not that any thing by them, could be added unto thee, but that thy glory which is perfect in itself, might be seen in them, and they also be made partakers of that happiness, which is with thee, the which thou hast given us in thy beloved. In whom also thou hast chosen us before all worlds, for so thy wisdom hath appointed it, that we should pass through a world and so come unto thee, and see thy glory, and the riches of thy mercy, and that pleasure which is with thee for ever. And to this end hast thou given us thy most holy word, and thy sanctifying spirit to attend thereupon: whereby thy elect children might be reform unto thee. Holy Father, who is able to comprehend this thy great work of our salvation in jesus Christ: but thine own wisdom which is infinite? as thy mercy is, all goodness, mercy and truth come from thee, and end in thee: but the evil & corruption which befalleth thy Creatures cometh of themselves. Notwithstanding, this also thou turnest to good, for even the wicked thou sufferest for a time, that at the length thy justice might be seen in them: but to thy children thou ordainest all things to the best, for even the punishments for their sins, and the afflictions of this life, thou hast appointed for good: that by thy justice, thy mercy might more appear, and their own happiness which thou hast prepared for them, in more glory might be revealed. To this end hast thou set them from thee for a time in this life, that in the life to come they may know the better, what it is to enjoy thy presence. Thou hast made them here mortal, that they may then perceive, what it is to be immortal with thee, thou givest them over some time to their own sin, that they may know how much better it is to be holy with thee in thy kingdom: thou makest them taste of the afflictions of this world, that they may feel in them, how great thy glory is, and to be happy and blessed, with thy everlasting goodness. Lord, in thy great power hast thou created all things, and orderest them in thy wisdom, preservest them in thy goodness, and hast redeemed us in thy mercy to thyself, in thy beloved: but thou knowest this vain and corrupt nature, which is fallen from thee, and can not rise again unto thee, except it be drawn by thee. Do away our sins, O Lord, and possess us, sanctify us with thy holy spirit, that we may walk before thee, as becometh thy children, and know and feel in deed, that there is no pleasure nor comfort of itself, in these things which are mortal of themselves, but only in thee the everlasting goodness in all things else, in thee and for thee. Increase our faith, that we may walk before thee in obedience of faith: give us also those things which thou knowest good and expedient for us, in this mortal life: that we may use them to thy glory, and to the comfort of ourselves and others, whom thou hast commanded us to love in thee, that thou being our life, in this life, and in the life to come, we may enjoy the presence of thy Majesty, and glorify thy holy name for ever, among thy elect people, and blessed Angels.  
Amen.  
FINIS.   

❧ Imprinted at London by Thomas Purfoote, and are to be sold at his shop without Newgate, over against Saint sepulchres Church.