A mirrour of loue which such light doth giue, That all men may learne, howe to loue and liue. Compiled and set furth by Myles Hogarde |
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 | A mirrour of loue |  |
A mirrour of loue, which such light doth giue, That all men may learne, howe to loue and liue.
To the moste high and most vertuous ladie, and our most gracious soueraigne, Mary by the grace of God, Quene of Englande, Fraunce, Naples, Hierusalem, and Irelande, defendour of the fayth, Princesse of Spaigne & Sicilie, Archeduchesse of Austria, Duchesse of Millaine, Burgundie and Brabant, Countesse of Haspurge, Flaunders and Tyrole. Your Maiesties most faythful, louyng and obedient seruaunt Miles Hogarde, wissheth al grace, long peace, quiet raigne, from God the father, the sonne, and the holy Ghost.
When
I considered, oh most noble Quene,
Howe God in time hath wonderfully wrought,
In reducinge vs home, whiche so longe hath beene
Out of his true church, yet nowe to be brought
Into his church agayne, it came to my thought
What loue by your grace god to vs did showe
When hope was almost past as al men do know.
Howe God in time hath wonderfully wrought,
In reducinge vs home, whiche so longe hath beene
Out of his true church, yet nowe to be brought
Into his church agayne, it came to my thought
What loue by your grace god to vs did showe
When hope was almost past as al men do know.
This loue (I say) thus comming to my mynde,
I thought to the worlde somwhat to expresse,
But yet then thinkyng, how I am assynde
By thacceptation of your goodnesse,
To serue your grace, though most vnworthinesse,
Appeareth on my part, I did thinke, I say:
The fruits of my wit, to your grace first to pay.
I thought to the worlde somwhat to expresse,
But yet then thinkyng, how I am assynde
By thacceptation of your goodnesse,
To serue your grace, though most vnworthinesse,
The fruits of my wit, to your grace first to pay.
Yet doth my hand shake that scarse I can write
Considryng your highnes most royal estate,
Sith I so simply dyd this boke indite,
Beyng both of wit and learning frustrate,
Wherwith such a worke ought to be ornate:
But yet your highnes great benignite
Shewed to all men dyd much encourage me.
Considryng your highnes most royal estate,
Sith I so simply dyd this boke indite,
Beyng both of wit and learning frustrate,
Wherwith such a worke ought to be ornate:
But yet your highnes great benignite
Shewed to all men dyd much encourage me.
Therfore when I had this worke finished,
Which is but short and compendious,
Containyng matter mete to published,
Unto all men, syth it doth playne discusse,
The great loue of God shewed vnto vs,
Not in high learning, but in termes plaine,
Which euery simple wit may easely attayne.
Which is but short and compendious,
Containyng matter mete to published,
Unto all men, syth it doth playne discusse,
The great loue of God shewed vnto vs,
Not in high learning, but in termes plaine,
Which euery simple wit may easely attayne.
Also they may learne howe them selues to loue,
As nature doth teach, and accordingly
To loue their neighbour, as that loue doth moue,
And by the way, I do shew openly,
How their actes both hath, and also doth trie,
That thei this loue in order haue not kept,
Sith obedience, they haue not accept.
As nature doth teach, and accordingly
To loue their neighbour, as that loue doth moue,
And by the way, I do shew openly,
How their actes both hath, and also doth trie,
That thei this loue in order haue not kept,
Sith obedience, they haue not accept.
Now make I humble request to your highnesse,
If it with your gracious fauour maye stande,
That this simple worke, may haue such successe,
To passe furth in prynt, that it may be skande,
Of al men to learne, to kepe the true bande,
Of charite, and then I winne myne entent,
For to that ende I it onely ment.
If it with your gracious fauour maye stande,
That this simple worke, may haue such successe,
To passe furth in prynt, that it may be skande,
Of al men to learne, to kepe the true bande,
For to that ende I it onely ment.
Of my minde this is thonly pretence,
Most humbly beseching your noble highnesse,
To take it in worth, though intelligence,
To set furth this worke to the worthinesse,
Doth lacke on my part, yet neuerthelesse,
My wit is good, I woulde al thinges were wel,
Thus as my wit is, my wyll furth I tell.
Most humbly beseching your noble highnesse,
To take it in worth, though intelligence,
To set furth this worke to the worthinesse,
Doth lacke on my part, yet neuerthelesse,
My wit is good, I woulde al thinges were wel,
Thus as my wit is, my wyll furth I tell.
Your highnesse humble seruaunt Miles Hogarde.
To the Reader.
Good readers al, whose chaunce shalbe,This booke to heare or reade,
Where lackes in dede, fine eloquence
I wrote as wit doth leede,
Yet let not the authours rudenesse,
Thys good matter deface,
For though the authour simple be,
The matter may take place.
May chaunce some man wyll thinke and say,
That great pittie it was,
That suche a treatise as thys is,
Shoulde thus so rudely passe.
I wyl aske them this question:
If they a stone shoulde fynde,
That were of price most preciouse,
And not wrought to his kynde,
Would they then cast that stone awaye,
And esteme it right nought?
Or would they seeke all meanes they might
To have it purely wrought?
Yf they should answere vnto this,
What thinke ye they would say?
They woulde not be so madde I trow,
To cast that stone away.
Euen so this matter, which in dede
Is very precious,
Yet not wrought to the purpose wel,
I do confesse it thus.
Haply some man to me wyll saye,
In matter which I can not make,
But rather doth it marre.
My calling is not bokes to write,
Nor no faultes to reproue,
But to folow my busynesse,
As wisedome would me moue.
Before (say they) when men dyd preache,
Whiche artificers were,
They were not calde therto, say you,
Gods worde wyl them not beare.
But now can ye suffer a man,
Which no learning hath,
Against his calling as it were
To write vpon our faith?
To them do I answere againe,
My selfe for to defende,
If Gods precept dyd me forbyd,
No bookes I would haue pende.
But God forbyds al men to preache,
The which he hath not sent:
So hath he not all men to write,
This is most euident.
But here my booke I do commit,
To those that learned be,
If faulte they finde it to correct,
As therin cause they se,
And pardon here, of them I craue,
For this mine enterprise.
I only dyd intende therby,
My wittes to exercise.
My writing doth expresse,
Yet doth it serue in ydle times
To exchewe ydlenesse,
Now trusting I shal not offende,
In this my simple dede,
I wyl now by the helpe of grace,
In my purpose procede.
FINIS.
Whan
by course, as god hath ordinated,
Phebus had entered into Gemini,
The fields wt flours wer freshly furnished,
Cōforting man, beast and birde therby,
Which comfort to enioye I went only,
To walke in the fieldes, and as I there went,
A birde I heard singe, with notes excellent.
Phebus had entered into Gemini,
The fields wt flours wer freshly furnished,
Cōforting man, beast and birde therby,
Which comfort to enioye I went only,
To walke in the fieldes, and as I there went,
A birde I heard singe, with notes excellent.
Which when I did heare, down I did me lay,
My dumpishe wit (as it were) to renewe,
From thoughtes of this worlde, which at this day,
Is so vnstable as we see ensew,
Men for their fancies their own bale doth brewe,
On which as I thought, euen sodaynly
This byrde I spake of, did me espie.
My dumpishe wit (as it were) to renewe,
From thoughtes of this worlde, which at this day,
Is so vnstable as we see ensew,
Men for their fancies their own bale doth brewe,
On which as I thought, euen sodaynly
This byrde I spake of, did me espie.
I perceaue (quoth she) by thy countenaunce,
That toyes in thy head thou hast conceaued,
Of the which gladly thou woldest make vtterance,
That thy busy wit might be releued,
Which tyl thou hast done thy braines are greued,
But them to ease, I wyll set before thee,
To shorten thy studie, matters two or three.
That toyes in thy head thou hast conceaued,
Of the which gladly thou woldest make vtterance,
That thy busy wit might be releued,
Which tyl thou hast done thy braines are greued,
But them to ease, I wyll set before thee,
To shorten thy studie, matters two or three.
Of the which yf thy wit can any thinge do,
Thou nedest no more to muse on that thyng.
I doubt (quoth I) I can not reache therto,
Onlesse by thy helpe I it to passe bringe,
On a weake wit (quoth she) that doubt doth springe,
A wise man woulde fyrst the grounde of it heare,
Or lacke of wit could make hym to feare.
Thou nedest no more to muse on that thyng.
I doubt (quoth I) I can not reache therto,
Onlesse by thy helpe I it to passe bringe,
On a weake wit (quoth she) that doubt doth springe,
A wise man woulde fyrst the grounde of it heare,
Or lacke of wit could make hym to feare.
I haue cause, quoth I, my wit for to dout,
Sith I see wise men into errour fall,
Which doth make me loth for to go about,
To enter any matter mysticall.
Thou knowest not, quoth she, what the matter shall
Contayne which I haue to thee to expresse,
That is trueth, quoth I, that fault I confesse.
Sith I see wise men into errour fall,
Which doth make me loth for to go about,
To enter any matter mysticall.
Thou knowest not, quoth she, what the matter shall
Contayne which I haue to thee to expresse,
That is trueth, quoth I, that fault I confesse.
Then marke, quoth she, what I shal to the saye,
Thou knowest that I am called a Nightingale,
The which by nature doth singe night and day,
To the prayse of God, both on hyl and dale,
For which cause a worme doth me assayle,
Which woulde me destroy by day or by night,
Yf any time a slepe take me she might.
Thou knowest that I am called a Nightingale,
The which by nature doth singe night and day,
To the prayse of God, both on hyl and dale,
For which cause a worme doth me assayle,
Which woulde me destroy by day or by night,
Yf any time a slepe take me she might.
But by gods gift his malice to preuent,
When I to sing do my selfe prepare,
A sharpe thorne to my tender brest is bent,
Because of slepinge I shoulde then beware,
By pricking wherof I do escape her snare,
Now tel me, quoth she, how likest thou this grounde?
In myne eare, quoth I, very wel it doth sounde.
When I to sing do my selfe prepare,
A sharpe thorne to my tender brest is bent,
Because of slepinge I shoulde then beware,
By pricking wherof I do escape her snare,
Now tel me, quoth she, how likest thou this grounde?
In myne eare, quoth I, very wel it doth sounde.
Another ground, quoth she, I wyl to the expresse,
Thou knowest this is the mery moneth of May,
In the which al louers do them selues dresse,
To attayne their loues of their heartes the stay,
For which cause thou knowest this I dare say,
Olde Philosophers for the signe hath fayned,
Two louers imbrasing both being naked.
Thou knowest this is the mery moneth of May,
In the which al louers do them selues dresse,
To attayne their loues of their heartes the stay,
For which cause thou knowest this I dare say,
Olde Philosophers for the signe hath fayned,
Two louers imbrasing both being naked.
That is a goodly ground in dede, quoth I,
What should I vpon that matter inuent,
It soundeth nothinge but to ribaldrie,
And my time to this I haue not so spent.
Dost thou thinke, quoth she, that I it so ment?
To answere right, quoth I, I can not tell,
But me thinke it can not be taken wel.
What should I vpon that matter inuent,
It soundeth nothinge but to ribaldrie,
And my time to this I haue not so spent.
Dost thou thinke, quoth she, that I it so ment?
To answere right, quoth I, I can not tell,
But me thinke it can not be taken wel.
Thy corruption, quoth she, by this thou mayst know:
For where by this signe is none other ment,
But as man and woman by nature doth grow,
To natural loue with the consequent,
So in this time mankinde is most bent,
Inioyng by youth the amarous flours,
Nature therto prouoketh al his powers.
For where by this signe is none other ment,
But as man and woman by nature doth grow,
To natural loue with the consequent,
So in this time mankinde is most bent,
Inioyng by youth the amarous flours,
Nature therto prouoketh al his powers.
Thou (I say) not consideryng this thing,
Dost applie it only vnto wantonesse,
But a better minde into thy head to bring,
Yf thou no good thing can therby expresse,
I wil teache the to refourme that dulnesse,
And how thou mayest both thinsamples applie,
Unto sadde matter and not wantonly.
Dost applie it only vnto wantonesse,
But a better minde into thy head to bring,
Yf thou no good thing can therby expresse,
I wil teache the to refourme that dulnesse,
And how thou mayest both thinsamples applie,
Unto sadde matter and not wantonly.
To the first, quoth I, I could somwhat saye,
To make it sounde to a vertuous ende,
But the last in my head can enter no waye,
To applie it wel, it doth so much bende
Towardes wantonesse, that any time to spende,
In such folishnes, I iudge it but vayne.
Thy nature styl, quoth she, thou shewest playne.
To make it sounde to a vertuous ende,
But the last in my head can enter no waye,
To applie it wel, it doth so much bende
Towardes wantonesse, that any time to spende,
In such folishnes, I iudge it but vayne.
Thy nature styl, quoth she, thou shewest playne.
The which more playne to the to appeare,
The seconde example I wyll so applie,
To such kind of matter that thou shalt heare,
No wanton pleasure prouoked therby,
But matter both pleasaunt and also godly,
Though thy wickednes from it doth the let,
Thou shalt heare what I before thee wyl set.
The seconde example I wyll so applie,
To such kind of matter that thou shalt heare,
No wanton pleasure prouoked therby,
But matter both pleasaunt and also godly,
Though thy wickednes from it doth the let,
Thou shalt heare what I before thee wyl set.
I am content (quoth I) to geue an eare,
Unto thy wordes, I pray thee say thy minde,
Mary first (quoth she) to the doth appeare,
Now by nature, this time, al mankynde
Is geuen vnto loue by her course assinde,
Therfore I do thinke our time heare present,
In matter of loue is best to be spent.
Unto thy wordes, I pray thee say thy minde,
Mary first (quoth she) to the doth appeare,
Now by nature, this time, al mankynde
Is geuen vnto loue by her course assinde,
Therfore I do thinke our time heare present,
In matter of loue is best to be spent.
Then better to vnderstande the (quoth I)
Tel me what loue is or thou dost beginne,
This worde loue (quoth she) is taken diuersly,
As hap is wisely, that thou hast brought in,
For therby the more knowledge thou shalt win,
I am glad (quoth I) I do some thing well,
It was vnwares (quoth she) that it so befell.
Tel me what loue is or thou dost beginne,
This worde loue (quoth she) is taken diuersly,
As hap is wisely, that thou hast brought in,
For therby the more knowledge thou shalt win,
I am glad (quoth I) I do some thing well,
It was vnwares (quoth she) that it so befell.
But to the purpose, this worde (loue) I say,
In mans heart doth worke to diuers affectes,
Therfore diuersly scanne it here we maye,
Sith mens affections hath diuerse respectes,
Which mans nature (some time) so much inffectes,
That where to all goodnes he shoulde it applie,
From God and al vertue he turns it awrie.
In mans heart doth worke to diuers affectes,
Therfore diuersly scanne it here we maye,
Sith mens affections hath diuerse respectes,
Which mans nature (some time) so much inffectes,
That where to all goodnes he shoulde it applie,
From God and al vertue he turns it awrie.
Thou tellest me (quoth I) of loues abuse,
And not what loue is, as in dede I aske thee,
To turne loue (quoth she) vnto the right vse,
Where loue is taken in the chiefe degre,
God is loue, whiche neuer chaunged can be,
Wherby he made angels in their glorie,
And man after their fal, their place to supplie.
And not what loue is, as in dede I aske thee,
To turne loue (quoth she) vnto the right vse,
Where loue is taken in the chiefe degre,
God is loue, whiche neuer chaunged can be,
Wherby he made angels in their glorie,
And man after their fal, their place to supplie.
Now by this loue man is like to angel,
And of the godhead is participate,
But when man against this loue doth rebel,
God and al goodnes in him is frustrat,
Then of loue to shew the seconde estate,
When man his loue to him selfe doth extende,
That loue in him selfe may not haue an ende.
And of the godhead is participate,
But when man against this loue doth rebel,
God and al goodnes in him is frustrat,
Then of loue to shew the seconde estate,
When man his loue to him selfe doth extende,
That loue in him selfe may not haue an ende.
But sith that all men indifferently,
Are made of one mould and to one likenesse,
Mans loue for gods cause he must so apply,
As loue (in God) to him selfe he doth expresse,
The lyke loue by measure, God doth witnesse,
Man must shew to man in euery degre,
And this measure fro man neuer hidde can be.
Are made of one mould and to one likenesse,
Mans loue for gods cause he must so apply,
As loue (in God) to him selfe he doth expresse,
The lyke loue by measure, God doth witnesse,
Man must shew to man in euery degre,
And this measure fro man neuer hidde can be.
This loue (I say) which from God doth procede,
Thus orderly as I haue tolde vnto thee,
Sith to vnitie this true loue doth lede,
In our old English is called charitie,
Because from other loues knowen it should be,
Which either are vayne or indifferent,
This word the right loue expresseth euident.
Thus orderly as I haue tolde vnto thee,
Sith to vnitie this true loue doth lede,
In our old English is called charitie,
Because from other loues knowen it should be,
Which either are vayne or indifferent,
This word the right loue expresseth euident.
Is there loues, quoth I, that these do not include?
None quoth she, that before God are accept,
But there be loues which do man much delude,
That by nature into mans heart is crept,
Which doth make him forget natures precept,
Wherby man is worse then a beast in my mynde,
For they loue their like being of one kynde.
None quoth she, that before God are accept,
But there be loues which do man much delude,
That by nature into mans heart is crept,
Which doth make him forget natures precept,
Wherby man is worse then a beast in my mynde,
For they loue their like being of one kynde.
I dare say, quoth I, thou dost not say trew,
Some loues beside those do not God displease,
Old Ethnikes do write whose works we may vew,
What payne many toke for cōmon welthes case,
Loue to their countrei their heartes so did cease,
That what paine thei suffered thei did neuer passe,
Such loue by nature in them grounded wasse.
Some loues beside those do not God displease,
Old Ethnikes do write whose works we may vew,
What payne many toke for cōmon welthes case,
Loue to their countrei their heartes so did cease,
That what paine thei suffered thei did neuer passe,
Such loue by nature in them grounded wasse.
Of this sort was the noble king Codrus,
And Marke Regulus that worthy Romaine,
And eke the stout knight called Curtius,
With the thre Scipions which euer toke payne,
The common welth stoutly for to maintayne,
Hercules also for this, I could name,
Whose actes are intowlde in the court of Fame.
And Marke Regulus that worthy Romaine,
And eke the stout knight called Curtius,
With the thre Scipions which euer toke payne,
The common welth stoutly for to maintayne,
Hercules also for this, I could name,
Whose actes are intowlde in the court of Fame.
These were champiōs in feates marcial,
Which for the cōmō wealth did venture their bloud
Also learned men taught vertues moral,
Wherby the people in good order stode,
For kinges and princes thei chaunged no mode,
To the comon wealth such loue had they than,
In respect therof they feared no man.
Which for the cōmō wealth did venture their bloud
Also learned men taught vertues moral,
Wherby the people in good order stode,
For kinges and princes thei chaunged no mode,
To the comon wealth such loue had they than,
In respect therof they feared no man.
Of this sort I may name wittie Cato,
Sage Seneca, Salon and Byas,
Plautus the prudent with worthy Plato,
Demosthenes, Salust, and Pythagoras,
Diogenes also which euer playne was,
Were al these mens vertues displeasaunt to God?
In that saying wisdome and thou art farre od.
Sage Seneca, Salon and Byas,
Plautus the prudent with worthy Plato,
Demosthenes, Salust, and Pythagoras,
Diogenes also which euer playne was,
Were al these mens vertues displeasaunt to God?
In that saying wisdome and thou art farre od.
To answere to the directly, quoth she,
Thy foly by this playnly doth appeare,
Who euer heard that Gods pleasure can be,
In any man which no true fayth doth bere,
Towardes our lorde God with reuerent feare?
Yet must thou nedes graunt, quoth I, I am sure,
That those mēs loues wer not before god vnpure.
Thy foly by this playnly doth appeare,
Who euer heard that Gods pleasure can be,
In any man which no true fayth doth bere,
Towardes our lorde God with reuerent feare?
Yet must thou nedes graunt, quoth I, I am sure,
That those mēs loues wer not before god vnpure.
A good shepeherde (sayth Christ) is wel content,
His life for his shepe to venter and lose,
Which these men to do, did frely consent,
With the world thei would not flatter nor glose,
But as conscience led, so they did depose,
They would neuer play the Parasites part.
For worldly welfare to beare a false hart.
His life for his shepe to venter and lose,
Which these men to do, did frely consent,
With the world thei would not flatter nor glose,
But as conscience led, so they did depose,
They would neuer play the Parasites part.
For worldly welfare to beare a false hart.
I would there were none such at this day, quoth she,
But I feare me the numbre is not smal,
Which for worldly welth doth seme to agre,
To al poyntes of faith which are catholical,
And yet in their heartes thinke it not at al,
Of two bad I Iudge that number the best,
Whose hartes by their actes is playnly exprest.
But I feare me the numbre is not smal,
Which for worldly welth doth seme to agre,
To al poyntes of faith which are catholical,
And yet in their heartes thinke it not at al,
Of two bad I Iudge that number the best,
Whose hartes by their actes is playnly exprest.
By my trouth (quoth I) I iudge the same,
Of al men with such men I cannot away,
A dissemblyng man is worthy of shame,
But here in dede deceyue the worlde he maye,
Yet shal he not deceyue God I dare saye,
Nor can not (quoth she) for God doth see all,
But now agayne to our purpose to fall.
Of al men with such men I cannot away,
A dissemblyng man is worthy of shame,
But here in dede deceyue the worlde he maye,
Yet shal he not deceyue God I dare saye,
Nor can not (quoth she) for God doth see all,
But now agayne to our purpose to fall.
I thought (quoth I) thou haddest forgot it cleane,
Nay (quoth she) though I made a digression,
Thy foly as I did saye shalbe seene,
In concluding with such a fonde question,
Thou thinkest that there is no condition,
Betwene the loue of a true christian,
And the loue proceding from a pagan.
Nay (quoth she) though I made a digression,
Thy foly as I did saye shalbe seene,
In concluding with such a fonde question,
Thou thinkest that there is no condition,
Betwene the loue of a true christian,
And the loue proceding from a pagan.
In dede to speake of the loue natural,
The gift of God to both is indifferent,
But I thinke these Pagans loues would appal
Many Christians, at this time present.
For the vse of loue standes in mans consent,
Who loues his neighbours that such paines wil take,
Now to shed his bloud for cōmon welthes sake.
The gift of God to both is indifferent,
But I thinke these Pagans loues would appal
Many Christians, at this time present.
For the vse of loue standes in mans consent,
Who loues his neighbours that such paines wil take,
Now to shed his bloud for cōmon welthes sake.
In that poynt, quoth I, they kepe Gods precept,
And then as I did saye I maye conclude,
That those men sith they Gods wyl therin kept,
Out of the right loue thou canst them not exclude,
And then I saye further I am not so rude,
As thou wouldest make me, sith thou dost graunt,
The same thing, for which thou ganest me a taunt.
And then as I did saye I maye conclude,
That those men sith they Gods wyl therin kept,
Out of the right loue thou canst them not exclude,
And then I saye further I am not so rude,
As thou wouldest make me, sith thou dost graunt,
The same thing, for which thou ganest me a taunt.
Thou farest, quoth she, as some do at this daye,
In answering before thou dost vnderstande,
And one thing more here to the I wyl say:
As heretikes hath scripture falsely skande,
In taking a patch as came to their hande,
And leuing the rest their errours to frame,
So to defend thy foly thou dost the same.
In answering before thou dost vnderstande,
And one thing more here to the I wyl say:
As heretikes hath scripture falsely skande,
In taking a patch as came to their hande,
And leuing the rest their errours to frame,
So to defend thy foly thou dost the same.
Thou must marke thorder of gods commaundement,
Thou shalt loue thy lord god (saith he) aboue al thig
That loue hath first place as most excellent,
Then thy neighbour as thy selfe according,
So loue to thy selfe fro the first loue doth spring,
And then to thy neighbour in order ryght,
This pleaseth our lord wrought by any wyght.
Thou shalt loue thy lord god (saith he) aboue al thig
That loue hath first place as most excellent,
Then thy neighbour as thy selfe according,
So loue to thy selfe fro the first loue doth spring,
And then to thy neighbour in order ryght,
This pleaseth our lord wrought by any wyght.
Then those that I named before, quoth I,
Louing their neighbours as they did expresse,
Did wel please our lord thou canst not denie,
As the stories playne do beare them witnesse.
Nay soft, quoth she, I ment nothing lesse,
For pagans wanting the light of all grace,
The true loue of god with them had no place.
Louing their neighbours as they did expresse,
Did wel please our lord thou canst not denie,
As the stories playne do beare them witnesse.
Nay soft, quoth she, I ment nothing lesse,
For pagans wanting the light of all grace,
The true loue of god with them had no place.
Than lacking that loue for lacke of true fayth,
Their loue to please god coulde neuer attaine,
For as I did saye, and as scripture sayth,
True order in loue al men must kepe playne,
Or els al our workes our lord doth disdayne,
They must first loue God, as I did the show,
Which they coulde not do which do not god know.
Their loue to please god coulde neuer attaine,
For as I did saye, and as scripture sayth,
True order in loue al men must kepe playne,
Or els al our workes our lord doth disdayne,
They must first loue God, as I did the show,
Which they coulde not do which do not god know.
I am in this (quoth I) wel satisfied,
But alas one thing I do much lament,
That we confessing Christ deified,
Do from god further in our workes dissent,
Then did these Pagans we se euident,
All vertue they did not only commende,
But studied their liues in vertue to ende.
But alas one thing I do much lament,
That we confessing Christ deified,
Do from god further in our workes dissent,
Then did these Pagans we se euident,
All vertue they did not only commende,
But studied their liues in vertue to ende.
The cause is (quoth she) mans forgetfulnesse
Of the benefites which God for him wrought,
As first the great loue that he did expresse,
Making heauen and earth & all thiges of nought,
For mans behoufe, therfore how much he ought
To geue thankes to God, what tonge can declare.
Yet in respect of other these the least are.
Of the benefites which God for him wrought,
As first the great loue that he did expresse,
Making heauen and earth & all thiges of nought,
For mans behoufe, therfore how much he ought
To geue thankes to God, what tonge can declare.
Yet in respect of other these the least are.
Oh wonderful loue that God shewed to man,
That being in glorie vnspeakeable,
Before al worldes were, yet would vouchsafe than
To create the heauen by power ineffable,
With thorders of angels to be seruisable,
Honouring him as thonly lord and kyng,
Aboue his creatures for euer raignyng.
That being in glorie vnspeakeable,
Before al worldes were, yet would vouchsafe than
To create the heauen by power ineffable,
With thorders of angels to be seruisable,
Honouring him as thonly lord and kyng,
Aboue his creatures for euer raignyng.
This talke (quoth I) passeth my capacitie,
I pray the of this let me no more heare,
I confesse it doth so, in dede (quoth she)
But this much may we talke with reuerent feare,
Sith no curiosite in it doth appeare,
But to thee the loue of God to expresse,
Proceding from him selfeby his owne goodnes.
I pray the of this let me no more heare,
I confesse it doth so, in dede (quoth she)
But this much may we talke with reuerent feare,
Sith no curiosite in it doth appeare,
But to thee the loue of God to expresse,
Proceding from him selfeby his owne goodnes.
But of such high matter to make an ende,
I wyl come lower and vnto the tell,
How mercifully his loue did extende,
When angels by their pride out of heauen fell,
He made man al his creatures to excell,
And the place of angels for to supplie,
In nature higher he did him dignifie.
I wyl come lower and vnto the tell,
How mercifully his loue did extende,
When angels by their pride out of heauen fell,
He made man al his creatures to excell,
And the place of angels for to supplie,
In nature higher he did him dignifie.
Was man (quoth I) higher in his nature,
Then angels were in their creations
In substaunce (quoth she) he was not so pure,
For out of the earth God did him facion,
A grosse substaunce thou seest probation,
Where angel is a substaunce spiritual,
But in soule man is to angel equal.
Then angels were in their creations
In substaunce (quoth she) he was not so pure,
For out of the earth God did him facion,
A grosse substaunce thou seest probation,
Where angel is a substaunce spiritual,
But in soule man is to angel equal.
Yf betwene them (quoth I) be equalitie,
How is man higher in his nature than?
In that appeared Gods great loue (quoth she)
That he of his goodnes shewde vnto man,
When man from God by his owne foly ran,
And folowing his lust was disobedient,
He lost Gods fauour therby continent.
How is man higher in his nature than?
In that appeared Gods great loue (quoth she)
That he of his goodnes shewde vnto man,
When man from God by his owne foly ran,
And folowing his lust was disobedient,
He lost Gods fauour therby continent.
And so became the childe of damnation,
Prepared as it were vnto hel fire,
Then God of his owne mere inclination,
Which doth not the death of sinners require,
Shewde so great a loue yt there could be no higher,
Though man was become Gods vtter enemie,
He sent his only sonne for mans fault to die.
Prepared as it were vnto hel fire,
Then God of his owne mere inclination,
Which doth not the death of sinners require,
Shewde so great a loue yt there could be no higher,
Though man was become Gods vtter enemie,
He sent his only sonne for mans fault to die.
And not the like death that killeth al mankinde,
Whiche is (as we say) gods visitation,
But the most shameful death that could be assinde,
By wicked tyrauntes imagination,
Which was on the crosse to suffer passion,
Hauing his body al to torne and rent,
Not one droppe of bloud he spared vnspent.
Whiche is (as we say) gods visitation,
But the most shameful death that could be assinde,
By wicked tyrauntes imagination,
Which was on the crosse to suffer passion,
Hauing his body al to torne and rent,
Not one droppe of bloud he spared vnspent.
But to our purpose agayne to come nere,
To show how man was brought to high estate,
Aboue al angels that loue did appeare,
When gods sonne was first for man incarnate,
In the virgins wombe neuer to separate,
By which coniunction mankinde did attayne,
In nature aboue all angels to raygne.
To show how man was brought to high estate,
Aboue al angels that loue did appeare,
When gods sonne was first for man incarnate,
In the virgins wombe neuer to separate,
By which coniunction mankinde did attayne,
In nature aboue all angels to raygne.
Yet though our nature was in Christ, quoth I,
Knit to the godhead in perfect vnitie,
It foloweth not that al mankinde therby,
Should aboue angels in his nature be.
Yes it doth folow, I wyl proue, quoth she,
When the time was come as god had decreed,
That Christ should suffer, man to heauen to leed,
Knit to the godhead in perfect vnitie,
It foloweth not that al mankinde therby,
Should aboue angels in his nature be.
Yes it doth folow, I wyl proue, quoth she,
When the time was come as god had decreed,
That Christ should suffer, man to heauen to leed,
His exceding loue to his church to showe,
Because that he would the figures fulfyl,
Both of Melchizedeth, as thou dost knowe,
And of the paschal lambe which the Iewes did kil,
He showd his disciples the great good wil,
That he had the pascal with them to eate,
Because he would place a more heauenly meate.
Because that he would the figures fulfyl,
Both of Melchizedeth, as thou dost knowe,
And of the paschal lambe which the Iewes did kil,
He showd his disciples the great good wil,
That he had the pascal with them to eate,
Because he would place a more heauenly meate.
Which he had promised to them before,
Saying, the bread that I wyll geue truly,
Is mine owne fleshe, and then furthermore,
Which for the life of the world I wil geue to die,
And he that doth eate my flesh fruitfully,
I in him, and he in me truely shal dwel,
By this mans nature doth angels excel.
Saying, the bread that I wyll geue truly,
Is mine owne fleshe, and then furthermore,
Which for the life of the world I wil geue to die,
And he that doth eate my flesh fruitfully,
I in him, and he in me truely shal dwel,
By this mans nature doth angels excel.
This promise he perfourmed styl to endure,
Untyl his comming to the great iudgement,
When he toke bread into his hande so pure,
Speaking these wordes with a louing intent:
Take ye and eate, yet there he did not stent,
But said, this is my body which geuē for you shalbe
Oh most tender loue and heauenly charitie.
Untyl his comming to the great iudgement,
When he toke bread into his hande so pure,
Speaking these wordes with a louing intent:
Take ye and eate, yet there he did not stent,
But said, this is my body which geuē for you shalbe
Oh most tender loue and heauenly charitie.
That he showed to the oh man most vnkinde,
Which wilt not thy loue geue to him agayne,
But rather disputest by thy reason blinde,
His loue towardes the as it were to stayne,
Thou wouldest his act should no such loue cōtayne.
For where he gaue to the his bodie most diuine,
Thou only takest it but for bread and wine.
Which wilt not thy loue geue to him agayne,
But rather disputest by thy reason blinde,
His loue towardes the as it were to stayne,
Thou wouldest his act should no such loue cōtayne.
For where he gaue to the his bodie most diuine,
Thou only takest it but for bread and wine.
Yes, quoth I, they say that it doth signifie
His body which vpon the crosse was spred,
And that, they say, Christ did meane onely,
I wold fayne learne, quoth she, wher that word is red,
By Iohns ghospel, quoth I, they say they are led,
Where he sayth the wordes I speake are spiritual,
The flesh (sayth he) profits nothing at al.
His body which vpon the crosse was spred,
And that, they say, Christ did meane onely,
I wold fayne learne, quoth she, wher that word is red,
By Iohns ghospel, quoth I, they say they are led,
Where he sayth the wordes I speake are spiritual,
The flesh (sayth he) profits nothing at al.
Did not his flesh profit for thee to be borne?
Did not his flesh profit by his good liuing?
Did not his flesh profit for the to be torne?
Did not his flesh profit by his vp rising?
Did not his flesh profit thee in theating?
How canst thou now but in great errour fall,
To say that Christes flesh profits not at all?
Did not his flesh profit by his good liuing?
Did not his flesh profit for the to be torne?
Did not his flesh profit by his vp rising?
Did not his flesh profit thee in theating?
How canst thou now but in great errour fall,
To say that Christes flesh profits not at all?
Yet (quoth I) Christ sayth so thou canst not denie.
Yet could he not meane so (quoth she) thou dost here.
Then what did he meane tel me now (quoth I)
For my grosse wit can not conceaue this geare.
It is ment two wayes which the text doth beare,
One is the flesh of man in this mystery,
Can attayne nothing but by fayth only.
Yet could he not meane so (quoth she) thou dost here.
Then what did he meane tel me now (quoth I)
For my grosse wit can not conceaue this geare.
It is ment two wayes which the text doth beare,
One is the flesh of man in this mystery,
Can attayne nothing but by fayth only.
Another is the flesh profits not at all,
Meaning his flesh as the Iewes did it take,
Which was but as a mans flesh natural,
And then by no reason that mans wit can make,
No mans flesh can profit for theating sake,
But the flesh of Christ to the godhead knit,
Geueth life to man that worthely eateth it.
Meaning his flesh as the Iewes did it take,
Which was but as a mans flesh natural,
And then by no reason that mans wit can make,
No mans flesh can profit for theating sake,
But the flesh of Christ to the godhead knit,
Geueth life to man that worthely eateth it.
Nowe I know more than I did before,
This makes the matter playne ynough to me.
Do not they (quoth she) offende our lorde sore,
Which wil not at this day to this trueth agre,
Wherin Christ shewde so great loue to the?
They are wedded so to wine, that the god Bachus
They beleue more in this, then they do Iesus.
This makes the matter playne ynough to me.
Do not they (quoth she) offende our lorde sore,
Which wil not at this day to this trueth agre,
Wherin Christ shewde so great loue to the?
They are wedded so to wine, that the god Bachus
They beleue more in this, then they do Iesus.
But of such men nowe I wyl speake no more,
Only do I note to those that faythfull be,
The great loue that Christ shewd to man before,
That he would suffer death for him vpon a tre,
In geuing man his flesh, oh heauenly charitie,
That man should fede theron in most godly wise,
And eke of his church to be the sacrifice.
Only do I note to those that faythfull be,
The great loue that Christ shewd to man before,
That he would suffer death for him vpon a tre,
In geuing man his flesh, oh heauenly charitie,
That man should fede theron in most godly wise,
And eke of his church to be the sacrifice.
Immediatly after thinstitution,
Of this sacrament his loue to finish,
Towching his suffreraunce in eche condition,
That he for mans loue would here accomplishe,
None earthly payne could his loue deminishe,
But being from sinne a pure innocent,
To die for thy sinne man he was content,
Of this sacrament his loue to finish,
Towching his suffreraunce in eche condition,
That he for mans loue would here accomplishe,
None earthly payne could his loue deminishe,
But being from sinne a pure innocent,
To die for thy sinne man he was content,
Consider in this al the spitful mockes,
His whipping, scourging, & crowning with thorne
Being there blindfield suffered many knockes,
Bidding him al hayle king of Iewes in scorne,
And thinke how by hī the hudge crosse was borne,
Wherto thei nayled him with most painfull smart,
And with a sharpe speare persed his blessed heart.
His whipping, scourging, & crowning with thorne
Being there blindfield suffered many knockes,
Bidding him al hayle king of Iewes in scorne,
And thinke how by hī the hudge crosse was borne,
Wherto thei nayled him with most painfull smart,
And with a sharpe speare persed his blessed heart.
Who euer hard or read of the like loue?
What coulde he do more then for thee to die?
Yet to loue him againe this wyl the not moue.
Yes with al my heart I do loue him (quoth I)
Yea but thy dedes (quoth she) shew the contrarie,
If thou diddest hi loue thou wouldest his wil obay,
Which sith thou dost not, thou louest him not I say.
What coulde he do more then for thee to die?
Yet to loue him againe this wyl the not moue.
Yes with al my heart I do loue him (quoth I)
Yea but thy dedes (quoth she) shew the contrarie,
If thou diddest hi loue thou wouldest his wil obay,
Which sith thou dost not, thou louest him not I say.
Yet for al this loue no more doth he craue,
But loue for loue as reason doth require.
Alas sinful man what more wouldest thou haue?
It is no great thing that he doth desire,
Cal to him for grace to kindle the fire
Of burning charitie to raigne in thy heart,
Then shalt thou to Christ do a louers part.
But loue for loue as reason doth require.
Alas sinful man what more wouldest thou haue?
It is no great thing that he doth desire,
Cal to him for grace to kindle the fire
Of burning charitie to raigne in thy heart,
Then shalt thou to Christ do a louers part.
That loue, quoth I, God graunt to euery man,
Amen, quoth she, now here this loue I must ende,
To expresse it whole truly I neuer can,
None humayne wit here can it comprehende,
Therfore no more tyme in it I wyl spende,
But for this loue I do wyl the alwayse,
To geue vnto our lord continual prayse.
Amen, quoth she, now here this loue I must ende,
To expresse it whole truly I neuer can,
None humayne wit here can it comprehende,
Therfore no more tyme in it I wyl spende,
But for this loue I do wyl the alwayse,
To geue vnto our lord continual prayse.
Here foloweth the loue that man ought to haue to him selfe.
Nowe
(quod she) that I haue to the exprest,
The loue of God to man, as I can it showe,
The depenesse whereof doth cause me to rest,
Sith it passeth al humaine wittes to know,
The grace that therby to mankinde did grow,
Therfore leuing that shortly thou shalt heare,
What loue a man ought to him selfe to beare.
The loue of God to man, as I can it showe,
The depenesse whereof doth cause me to rest,
Sith it passeth al humaine wittes to know,
The grace that therby to mankinde did grow,
Therfore leuing that shortly thou shalt heare,
What loue a man ought to him selfe to beare.
That man shuld loue him selfe I pray thee, quoth I,
Wher hath god geuen him that commaundements
He nede not, quoth she, for naturally
To loue him selfe euery man is bent.
What man aliue is there that wil consent,
Unto him selfe to be iniurious,
Which beastes wil not do tame nor furious?
Wher hath god geuen him that commaundements
He nede not, quoth she, for naturally
To loue him selfe euery man is bent.
What man aliue is there that wil consent,
Unto him selfe to be iniurious,
Which beastes wil not do tame nor furious?
Truly quoth I, and if experience
Be a readie rule this to demonstrate,
How man loues him selfe, then the euidence
Showeth his loue to be so inordinate,
That by that selfe loue he doth accumulate
Plagues of god to raigne vpon him alway:
This loue doth man turne to his owne decay.
Be a readie rule this to demonstrate,
How man loues him selfe, then the euidence
Showeth his loue to be so inordinate,
That by that selfe loue he doth accumulate
Plagues of god to raigne vpon him alway:
This loue doth man turne to his owne decay.
By selfe loue we se the man which is proude
That which in other he doth most detest,
In him selfe of him selfe is most aloude.
In none other man the like vice doth rest.
For he that with other vices is opprest,
He loueth those that in the like doth delite,
Because they agre vnto his appetite.
That which in other he doth most detest,
In him selfe of him selfe is most aloude.
In none other man the like vice doth rest.
For he that with other vices is opprest,
He loueth those that in the like doth delite,
Because they agre vnto his appetite.
The lechour loueth those that be lecherous,
The slouthful man those that most sluggishe be,
The spiteful man those that be enuious,
The wrathful man those that to anger agre,
The glotton loueth those that drinke best we se,
The couetous man that loueth auarice,
Loueth those which do loue his exercise,
The slouthful man those that most sluggishe be,
The spiteful man those that be enuious,
The wrathful man those that to anger agre,
The glotton loueth those that drinke best we se,
The couetous man that loueth auarice,
Loueth those which do loue his exercise,
These loues doth spring of our owne nature
By the world, the flesh, and the deuil also,
Which dayly therto doth mankind allure.
But yet to my purpose nerer to go
Gods good creatures man turns to his wo
By loue vnto them so inordinate
That grace by this loue in him is frustrate.
By the world, the flesh, and the deuil also,
Which dayly therto doth mankind allure.
But yet to my purpose nerer to go
Gods good creatures man turns to his wo
By loue vnto them so inordinate
That grace by this loue in him is frustrate.
What doth moue man vnto al kinde of vice,
But the loue that to him selfe he doth beare,
Wherunto his affection doth him intice,
As for worldly thinges him selfe to forsweare
To rob and to steale he thinkes him selfe cleare
This loue to him selfe, doth him so blinde
That fault in him selfe he doth neuer finde.
But the loue that to him selfe he doth beare,
Wherunto his affection doth him intice,
As for worldly thinges him selfe to forsweare
To rob and to steale he thinkes him selfe cleare
This loue to him selfe, doth him so blinde
That fault in him selfe he doth neuer finde.
The corrupt merchaunt vsing merchaundise
That only for lucre taketh great payne
The loue to him selfe doth make him dispice
Al meanes that he should worke for cōmō welthes gaine
The plowman which serueth with catel & grayne
For the loue to him selfe dayly we se
He doth without cause make a scarsitie.
That only for lucre taketh great payne
The loue to him selfe doth make him dispice
Al meanes that he should worke for cōmō welthes gaine
The plowman which serueth with catel & grayne
For the loue to him selfe dayly we se
He doth without cause make a scarsitie.
What causeth landed men for to rayse their rent?
What causeth nigardes to hourde vp in store?
What causeth patrones to symony to consent?
What causeth the ful styl to gape for more?
What causeth heretics errours out to rore?
What causeth the breach of matrimonye?
What causeth al these but selfe loue only?
What causeth nigardes to hourde vp in store?
What causeth patrones to symony to consent?
What causeth the ful styl to gape for more?
What causeth heretics errours out to rore?
What causeth the breach of matrimonye?
What causeth al these but selfe loue only?
Examples in scripture I coulde rehearse
How on this self loue god did take vengeaunce.
It is harde therfore into my head to perse,
That loue to mans selfe, as thou makest vtteraūce.
Can not but be a mere misgouernaunce:
The reasons that I to the before made
Do me hereunto vtterly persuade.
How on this self loue god did take vengeaunce.
It is harde therfore into my head to perse,
That loue to mans selfe, as thou makest vtteraūce.
Can not but be a mere misgouernaunce:
The reasons that I to the before made
Do me hereunto vtterly persuade.
I thinke (quoth she) thy wit be not thine owne.
Diddest thou marke wel what I before did say?
Yea I am sure (quoth I) it is to wel knowne,
That selfe loue doth bring al to decay.
As of Christ him selfe truly lerne we may:
He that loues his life shall lose it (sayth he)
Here he declareth what selfe louers be.
Diddest thou marke wel what I before did say?
Yea I am sure (quoth I) it is to wel knowne,
That selfe loue doth bring al to decay.
As of Christ him selfe truly lerne we may:
He that loues his life shall lose it (sayth he)
Here he declareth what selfe louers be.
Thou vsest yt (quoth she) which doth al men deceyue,
By taking for thy purpose halfe the sentence:
But the trueth if thou wilt truely conceyue
Thou must gods word vse with such reuerence
That thou offende not thine owne conscience,
As in the same text thou diddest erst alledge:
Thou spakest I dare say agaynst thy knowledge.
By taking for thy purpose halfe the sentence:
But the trueth if thou wilt truely conceyue
Thou must gods word vse with such reuerence
That thou offende not thine owne conscience,
As in the same text thou diddest erst alledge:
Thou spakest I dare say agaynst thy knowledge.
I am sure, quoth I, the trueth I did say.
Canst thou of my talke disproue any thing?
Of thy talke, quoth she, yea sure that I may
As fyrst this last text which in thou diddest bring,
It is not a trueth in thine aledging,
For the trueth of scripture is not in a part
Deuiding the sentence thou dost it peruert.
Canst thou of my talke disproue any thing?
Of thy talke, quoth she, yea sure that I may
As fyrst this last text which in thou diddest bring,
It is not a trueth in thine aledging,
For the trueth of scripture is not in a part
Deuiding the sentence thou dost it peruert.
He that loueth hī selfe (sayth Christ) more thē me,
Is not worthy of me, this thou leuest out.
But ioyne this together, and thou shalt se
Thy foly opened, which thou gost about
To defend, and therin art somwhat stout.
But here me now a while, and I wyll sone trie,
That thou wast bigilde in thy fantasie.
Is not worthy of me, this thou leuest out.
But ioyne this together, and thou shalt se
Thy foly opened, which thou gost about
To defend, and therin art somwhat stout.
But here me now a while, and I wyll sone trie,
That thou wast bigilde in thy fantasie.
Mary (quoth I) I pray the talke thy fyl,
But truly and if thou dost not say well,
Be thou sure that interrupt the I wyl.
Do not let (quoth she) my fault me to tell
So it be a fault, or els bye and sell
Upon this, thou shalt agayne of it heare,
As I haue not I wyl not the forbeare.
But truly and if thou dost not say well,
Be thou sure that interrupt the I wyl.
Do not let (quoth she) my fault me to tell
So it be a fault, or els bye and sell
Upon this, thou shalt agayne of it heare,
As I haue not I wyl not the forbeare.
If thou callest (quoth she) to thy remembraunce
Of mans loue to him selfe when we beganne,
I did tel the euen at our first enteraunce,
That naturally here euery man
Is geuen to loue him selfe the most he can,
Or els of al creatures he were the least,
For wit should lacke in him which is in a beast.
Of mans loue to him selfe when we beganne,
I did tel the euen at our first enteraunce,
That naturally here euery man
Is geuen to loue him selfe the most he can,
Or els of al creatures he were the least,
For wit should lacke in him which is in a beast.
Then say I (quoth I) as I did before,
That sith selfe loue to god is displeasaunt,
As I shewde to the and coulde haue done more,
How should I then to this thy saying graunt,
But that worthely thou mightest geue me a taunt?
To say and vnsay how can that agre?
Surely this gere soundes wonderous to me.
That sith selfe loue to god is displeasaunt,
As I shewde to the and coulde haue done more,
How should I then to this thy saying graunt,
But that worthely thou mightest geue me a taunt?
To say and vnsay how can that agre?
Surely this gere soundes wonderous to me.
Lord god (quoth she) how longe wilt thou be blinde;
Of al fonde fooles that I haue talkt withal,
More foly in one I did neuer fynde,
And the cause why that thou therin doest fal,
Is thine ignoraunce as here proue I shal.
There is fayth which is no fayth, so say we,
A loue and yet no loue this deceaueth the.
Of al fonde fooles that I haue talkt withal,
More foly in one I did neuer fynde,
And the cause why that thou therin doest fal,
Is thine ignoraunce as here proue I shal.
There is fayth which is no fayth, so say we,
A loue and yet no loue this deceaueth the.
This is that (quoth I) which doth most me deceiue,
Now thou commest in with subtile sophistrie,
It is and it is not, who can this conceyue,
One thing to be the same thing and yet is a lie?
I pray the be playner to me (quoth I)
For of these darke riddles I can no skyl,
I spake playne trueth before and that I hold styl.
Now thou commest in with subtile sophistrie,
It is and it is not, who can this conceyue,
One thing to be the same thing and yet is a lie?
I pray the be playner to me (quoth I)
For of these darke riddles I can no skyl,
I spake playne trueth before and that I hold styl.
For as for me I speake by experience.
Selfe loue to man thou seest inordinate,
No man therof doth take intelligence,
Witnesse I take of the meanest estate,
Which tow probations are in such rate,
That very wel of them both conclude I may,
It is most true that I before did say.
Selfe loue to man thou seest inordinate,
No man therof doth take intelligence,
Witnesse I take of the meanest estate,
Which tow probations are in such rate,
That very wel of them both conclude I may,
It is most true that I before did say.
For that thing which thignoraunt can discerne,
And also that which experience doth teache,
Tow better rules of profe no man can lerne,
To knowledge of these euery child can reache.
Therfore from the here to make a breache,
I nede talke no more for ought thou dost winne,
For al thy high reasons are not worth a pinne.
And also that which experience doth teache,
Tow better rules of profe no man can lerne,
To knowledge of these euery child can reache.
Therfore from the here to make a breache,
I nede talke no more for ought thou dost winne,
For al thy high reasons are not worth a pinne.
I thinke sure quoth she, no Poet could paynt
One more aptly this world to represent.
For neuer heard I yet reasons more faynt
And in vaine babling so many wordes spent
Yet before victorie of wit impudent
Thou triūphest as though thou haddest thy desier,
Lyke him that would bragge liyng in the mier.
One more aptly this world to represent.
For neuer heard I yet reasons more faynt
And in vaine babling so many wordes spent
Yet before victorie of wit impudent
Thou triūphest as though thou haddest thy desier,
Lyke him that would bragge liyng in the mier.
First, wher thou sayst I fal to sophistrie
Because I say there is a fayth, whiche truly
Is no fayth, but thou must consider why:
Fayth in al christian men indifferently
Touching the nature of fayth certaynly
Is a true fayth, but in gods acceptation
It is not accepted without good conuersation.
Because I say there is a fayth, whiche truly
Is no fayth, but thou must consider why:
Fayth in al christian men indifferently
Touching the nature of fayth certaynly
Is a true fayth, but in gods acceptation
It is not accepted without good conuersation.
And then not being of god regarded
Better it were to haue no fayth at al.
For a panym shalbe better rewarded
By suffering lesse paine in hel infernal,
Then the false christian which from god doth fal:
Deper shal he be buryed in hel
Then he that of Christ did neuer here tel.
Better it were to haue no fayth at al.
For a panym shalbe better rewarded
By suffering lesse paine in hel infernal,
Then the false christian which from god doth fal:
Deper shal he be buryed in hel
Then he that of Christ did neuer here tel.
Then because that fayth without good liuing
Bringeth to man greater damnation
I call it no faith, but yet not meaning
But that faith it is by true nomination
As by scripture I can bring probation.
The fiue folish virgins which came to late
Being shut out, yet did cal at the gate.
Bringeth to man greater damnation
I call it no faith, but yet not meaning
But that faith it is by true nomination
As by scripture I can bring probation.
The fiue folish virgins which came to late
Being shut out, yet did cal at the gate.
Saying open to vs lord we the pray.
How could they cal on him whō they did not know?
Then know him thei did, by this conclude I may
Which wtout faith thei could not, s. Paul doth show
Then by this parable it doth folow
That faith is faith stil with ye worst sinnes that be,
Onlesse with the sinne of infidelitie.
How could they cal on him whō they did not know?
Then know him thei did, by this conclude I may
Which wtout faith thei could not, s. Paul doth show
Then by this parable it doth folow
That faith is faith stil with ye worst sinnes that be,
Onlesse with the sinne of infidelitie.
For contrary to fayth there is no sinne
But only the sinne of infidelitie,
Therfore an errour such preachers did bring in
Which did affirme here mans iustice to be
By onely fayth, excluding charitie
As being any helpe towardes mans iustice,
But only fayth alone to haue that office.
But only the sinne of infidelitie,
Therfore an errour such preachers did bring in
Which did affirme here mans iustice to be
By onely fayth, excluding charitie
As being any helpe towardes mans iustice,
But only fayth alone to haue that office.
That doctrine, quoth I, I did neuer like
For I know S. Iames doth it reprehende.
This stroke beside the matter thou dost strike
Therfore therof I pray the make an ende:
So wyl I, quoth she, I did no lesse intende
But now to learne if thou hast a wyl
Thou seest how faith is no faith, & yet is faith styl.
For I know S. Iames doth it reprehende.
This stroke beside the matter thou dost strike
Therfore therof I pray the make an ende:
So wyl I, quoth she, I did no lesse intende
But now to learne if thou hast a wyl
Thou seest how faith is no faith, & yet is faith styl.
It is true, quoth I, I do perceyue it wel
Then of loue, quoth she, conceyue thou like case
That as I before vnto the did tel
If man do set selfe loue in the wronge place
Against gods cōmaundemēt he doth sore trespasse
But where yet a fancie into thy head fel
That selfe loue could no way be taken wel.
Then of loue, quoth she, conceyue thou like case
That as I before vnto the did tel
If man do set selfe loue in the wronge place
Against gods cōmaundemēt he doth sore trespasse
But where yet a fancie into thy head fel
That selfe loue could no way be taken wel.
Here dost thou see now what did the begile,
By taking witnesse of such as rudest be,
Euen as the world hath done here a great while,
Thignoraunt was plaste into high degre,
Perching vp in pulpittes as thou doest see,
Seming to thignoraunt gods word to preache,
Pretending to know that they could neuer reache.
By taking witnesse of such as rudest be,
Euen as the world hath done here a great while,
Thignoraunt was plaste into high degre,
Perching vp in pulpittes as thou doest see,
Seming to thignoraunt gods word to preache,
Pretending to know that they could neuer reache.
Then thignoraunt hearing ignorauntly,
Thignoraunt teach with his reasons blinde,
They thought streyght that his learnig was so hie
Sith he such straunge & new doctrine could find,
They thought him a prophet by the lord assinde,
To reduce to god both the pore and riche,
So the blind led the blind, & both fel in the diche.
Thignoraunt teach with his reasons blinde,
They thought streyght that his learnig was so hie
Sith he such straunge & new doctrine could find,
They thought him a prophet by the lord assinde,
To reduce to god both the pore and riche,
So the blind led the blind, & both fel in the diche.
And of this sort the number was not smal,
Therfore do I much wonder now at the,
That thou thignoraunt for witnes wouldest cal,
In a matter wherin they do nothing se.
But yet I wonder lesse I remembre me,
Sith into learned men ignoraunce hath crept,
Which did the ignoraunte to that office accept.
Therfore do I much wonder now at the,
That thou thignoraunt for witnes wouldest cal,
In a matter wherin they do nothing se.
But yet I wonder lesse I remembre me,
Sith into learned men ignoraunce hath crept,
Which did the ignoraunte to that office accept.
And also where thou sayest that experience,
Doth teach that selfe loue is so inordinate,
That taken it can not be in a good sense,
Thy foly herein thou dost demonstrate,
For sith man in this must gods word imitate,
To loue his neighbour as him selfe alwaye,
Would God, man by selfe loue should him disobay?
Doth teach that selfe loue is so inordinate,
That taken it can not be in a good sense,
Thy foly herein thou dost demonstrate,
For sith man in this must gods word imitate,
To loue his neighbour as him selfe alwaye,
Would God, man by selfe loue should him disobay?
Thou hast not yet (quoth I) proued to me
How a man, and why him selfe he should loue.
Forsoth that shortly thou shalt here quoth she.
First man must consider how that god aboue
Made him to his image: this should man moue
So to loue him selfe, that with filthinesse
He should not spot him selfe made to his likenesse.
How a man, and why him selfe he should loue.
Forsoth that shortly thou shalt here quoth she.
First man must consider how that god aboue
Made him to his image: this should man moue
So to loue him selfe, that with filthinesse
He should not spot him selfe made to his likenesse.
Also in mans heart this must be inrolde,
How that he being lost by Adams fall,
Was bought againe neither with siluer nor golde,
But with the precious bloud of Christ most royal.
For this ought man to his minde to call,
How he should to Christ do great iniurie,
To defraude him of that he bought so dearely.
How that he being lost by Adams fall,
Was bought againe neither with siluer nor golde,
But with the precious bloud of Christ most royal.
For this ought man to his minde to call,
How he should to Christ do great iniurie,
To defraude him of that he bought so dearely.
Againe after his bitter passion,
In his graue dead thre dayes his body lay,
And then man for thy iustification,
Triumphantly he rose on the third day,
And then vnto heauen for thee to make away,
When of his heauēly doctrine he had made an ende,
Miraculously to heauen he did ascende.
In his graue dead thre dayes his body lay,
And then man for thy iustification,
Triumphantly he rose on the third day,
And then vnto heauen for thee to make away,
When of his heauēly doctrine he had made an ende,
Miraculously to heauen he did ascende.
Then cal to minde how god hath made thee
A membre here of his bodie mysticall.
Oh what feare and shame vnto the shoulde be,
When Christ in his glory shal come to iudge all,
If thou by sinne here from his mercie fall?
His woundes thou shalt see then freshly bleding,
If thou be in sinne to thy condemning.
A membre here of his bodie mysticall.
Oh what feare and shame vnto the shoulde be,
When Christ in his glory shal come to iudge all,
If thou by sinne here from his mercie fall?
His woundes thou shalt see then freshly bleding,
If thou be in sinne to thy condemning.
For then shal the boke of thy conscience
Be opened before thy face so playne,
Thou shalt nede then none other euidence,
But wishe that thou mihgtest presently be slayne,
Which can not be but in eternal payne.
Thou shalt euer die and neuer be dead,
Because thou diddest fal frō Iesu Christ thy head.
Be opened before thy face so playne,
Thou shalt nede then none other euidence,
But wishe that thou mihgtest presently be slayne,
Which can not be but in eternal payne.
Thou shalt euer die and neuer be dead,
Because thou diddest fal frō Iesu Christ thy head.
Al this considered that I haue sayde here,
How much art thou bound to haue a respect,
Such a loue towardes thyne owne soule to beare,
That with filthy sinne thou do it not infect?
Onlesse at the iudgement God do it reiect,
With these terrible wordes which he shal say:
Go thou cursed auoide fro me away.
How much art thou bound to haue a respect,
Such a loue towardes thyne owne soule to beare,
That with filthy sinne thou do it not infect?
Onlesse at the iudgement God do it reiect,
With these terrible wordes which he shal say:
Go thou cursed auoide fro me away.
But if thou folow the wise mans counsel,
That is on thyne owne soule to haue mercie,
If thy flesh against the spirite doth rebel,
Do not thy loue vnto thy flesh applie,
But sith that thy soule shall neuer die,
Loue so thy fleash that thou mayst be sure,
Soule and flesh together in heauen may endure.
That is on thyne owne soule to haue mercie,
If thy flesh against the spirite doth rebel,
Do not thy loue vnto thy flesh applie,
But sith that thy soule shall neuer die,
Loue so thy fleash that thou mayst be sure,
Soule and flesh together in heauen may endure.
Oh what ioyful voyce to the shall it be,
When Christ shal say at the iudgement general,
Al ye my blessed children come to me,
And inherite ye the ioyes eternal,
Prepared for you before the worldes al?
To this ende must man loue him selfe I say:
That he may with Christ raigne in ioy alway.
When Christ shal say at the iudgement general,
Al ye my blessed children come to me,
And inherite ye the ioyes eternal,
Prepared for you before the worldes al?
To this ende must man loue him selfe I say:
That he may with Christ raigne in ioy alway.
For to that ende God did man only create,
And in good workes here his life for to spende,
Which if he do not his soule he doth hate:
And that very nature doth reprehende.
Therfore to my counsel do thou attende.
Loue so thy selfe thy loue be not in vayne,
So shal thy loue truly turne to the agayne.
And in good workes here his life for to spende,
Which if he do not his soule he doth hate:
And that very nature doth reprehende.
Therfore to my counsel do thou attende.
Loue so thy selfe thy loue be not in vayne,
So shal thy loue truly turne to the agayne.
Loue louingly as loue doth the binde.
Loue God louingly as the lord of al.
Loue louingly thy selfe as he hath assinde.
Loue louingly thy soule as the principall.
Loue so thy flesh it make not thy soule thrall
Unto deadly sinne by thy wilfulnesse.
Loue louingly the life which is endlesse.
Loue God louingly as the lord of al.
Loue louingly thy selfe as he hath assinde.
Loue louingly thy soule as the principall.
Loue so thy flesh it make not thy soule thrall
Unto deadly sinne by thy wilfulnesse.
Loue louingly the life which is endlesse.
By loue thou shalt gods commaundemēt fulfyl.
By loue our lorde in thy heart shal raygne.
By loue al wicked thoughtes thou shalt kyl.
By loue thou shalt auoyde thinfernal payne.
By loue for gods seruāt thou shalt be knowe plaine
By loue that orderly from god doth procede,
So loue thy selfe as that loue doth lede.
By loue our lorde in thy heart shal raygne.
By loue al wicked thoughtes thou shalt kyl.
By loue thou shalt auoyde thinfernal payne.
By loue for gods seruāt thou shalt be knowe plaine
By loue that orderly from god doth procede,
So loue thy selfe as that loue doth lede.
In loue to thy selfe kepe this order true,
Then in loue to thy selfe thou shalt not erre.
In loue to thy selfe do thy fleash subdue,
Then loue to thy selfe thou dost wel preferre,
And dost loue thy selfe in a right order.
And where as selfe loue is not on this rate,
Man loues not him selfe, but doth him selfe hate.
Then in loue to thy selfe thou shalt not erre.
In loue to thy selfe do thy fleash subdue,
Then loue to thy selfe thou dost wel preferre,
And dost loue thy selfe in a right order.
And where as selfe loue is not on this rate,
Man loues not him selfe, but doth him selfe hate.
Now I se (quoth I) how I was begilde,
Selfe loue may please our lorde very wel,
Then sith that (quoth she) is from the exilde,
I nede no more therof to the to tel.
And god graunt that no man do this loue repel.
Amen (quoth I) and graunt me that I may
Imbrace this loue to mine ending day.
Selfe loue may please our lorde very wel,
Then sith that (quoth she) is from the exilde,
I nede no more therof to the to tel.
And god graunt that no man do this loue repel.
Amen (quoth I) and graunt me that I may
Imbrace this loue to mine ending day.
Here foloweth the loue that man ought to haue to man
Thus
hast thou heard nowe briefely (quoth she)
Of the loue of God whiche he shewed to man,
And also of the loue which in man shoulde be
Towardes his owne selfe as nature doth scan.
Now remaineth to shew shortly as I can,
Of the loue that man vnto man doth owe,
As nature doth wyl, naturally to growe.
Of the loue of God whiche he shewed to man,
And also of the loue which in man shoulde be
Towardes his owne selfe as nature doth scan.
Now remaineth to shew shortly as I can,
Of the loue that man vnto man doth owe,
As nature doth wyl, naturally to growe.
First for an entraunce I wyl beginne,
How god did worke in mans creation,
In making him pure and cleane without sinne,
Hauing in him none euyl cogitation,
Tyl the deuil by his subtile temptation,
Caused man against our lord to offende,
Wherby god his iustice to man did extende.
How god did worke in mans creation,
In making him pure and cleane without sinne,
Hauing in him none euyl cogitation,
Tyl the deuil by his subtile temptation,
Caused man against our lord to offende,
Wherby god his iustice to man did extende.
Then was man driuen out of paradise,
The worlde for to increase and multiplie,
Where God after by natures exercise,
Gaue him children which indifferently
Were like to him selfe proporcionally,
Wherby I note that god would by this thing,
That man to his like should euer be louing.
The worlde for to increase and multiplie,
Where God after by natures exercise,
Gaue him children which indifferently
Were like to him selfe proporcionally,
Wherby I note that god would by this thing,
That man to his like should euer be louing.
That rule of nature did sone ende (quoth I)
For as the boke of Genesis doth tel,
Though Adam had children like him selfe truly
In proporcion, yet from loue one fel,
I meane Caine, which slew his brother Abel.
And what enuie wrought in other beside,
In the same boke may easely be tride.
For as the boke of Genesis doth tel,
Though Adam had children like him selfe truly
In proporcion, yet from loue one fel,
I meane Caine, which slew his brother Abel.
And what enuie wrought in other beside,
In the same boke may easely be tride.
Therfore (I say) though God did ordayne,
That man should bring furth by generation
Man like to him selfe, because loue should raygne
Betwene mankinde without mutation,
Sith breach of this loue, we se probation,
Was betwene brethren in the beginning,
Your rule failes, & therfore fal must your building.
That man should bring furth by generation
Man like to him selfe, because loue should raygne
Betwene mankinde without mutation,
Sith breach of this loue, we se probation,
Was betwene brethren in the beginning,
Your rule failes, & therfore fal must your building.
This hath (quoth she) some apperaunce in dede,
As though this foundation were not sure.
But yet in Genesis yf thou doest reade,
Though Cayne wickedly agaynst nature
Slew his brother, wherby he did procure
The curse of God to him and hys progeny,
Al Adams children were not curst therby.
As though this foundation were not sure.
But yet in Genesis yf thou doest reade,
Though Cayne wickedly agaynst nature
Slew his brother, wherby he did procure
The curse of God to him and hys progeny,
Al Adams children were not curst therby.
For Adam had children which vertuous were,
On whose line Christ did naturally descende.
Therfore al those that any malice beare
Towardes their neighbours, do with Cayn affēde,
And of his line I take them to depende.
But those which are knit in one by charitie,
Of the line of Christ I take al such to be,
On whose line Christ did naturally descende.
Therfore al those that any malice beare
Towardes their neighbours, do with Cayn affēde,
And of his line I take them to depende.
But those which are knit in one by charitie,
Of the line of Christ I take al such to be,
Thou knowest (quoth I) we are but gentiles borne.
That is true (quoth she) mary then (quoth I)
Out of Gods fauour al vs thou hast worne,
For Gentiles did liue in Idolatry.
And Gods people they hated vtterly:
Belike then al we descended from Cayne,
I like not that sequele by god I tel the playne,
That is true (quoth she) mary then (quoth I)
Out of Gods fauour al vs thou hast worne,
For Gentiles did liue in Idolatry.
And Gods people they hated vtterly:
Belike then al we descended from Cayne,
I like not that sequele by god I tel the playne,
Thou harpest so (quoth she) on ignoraunce stringes,
That in wisdoms melodie thou felest no tast:
Yet thou wouldest appeare to know many thinges,
As many haue done, which learning defaste:
Yet for high preachers in pulpittes were plaste.
But thine ignoraunce in a worde or twayne,
I intende here to set before the playne.
That in wisdoms melodie thou felest no tast:
Yet thou wouldest appeare to know many thinges,
As many haue done, which learning defaste:
Yet for high preachers in pulpittes were plaste.
But thine ignoraunce in a worde or twayne,
I intende here to set before the playne.
The Iewes thou knowest were gods only elect,
And he their god by promise to them made,
Which for their desertes he after reiecte.
And Paul that to proue profoundly doth wade,
Where as he doth the Romains persuade,
Not to be proude, lest from God they fal,
Sith they were planted braunches vnnatural.
And he their god by promise to them made,
Which for their desertes he after reiecte.
And Paul that to proue profoundly doth wade,
Where as he doth the Romains persuade,
Not to be proude, lest from God they fal,
Sith they were planted braunches vnnatural.
And Christ is called the head corner stone,
Which Iewes and Gentiles together did knit,
In building his church he made them both one,
Without any respect to them had in it:
He made them his children, that is to wit,
By adoption, though of Abrahams sede,
After the flesh they were not in dede.
Which Iewes and Gentiles together did knit,
In building his church he made them both one,
Without any respect to them had in it:
He made them his children, that is to wit,
By adoption, though of Abrahams sede,
After the flesh they were not in dede.
But by fayth in Christ God indifferently
Is father to al which do him professe,
Then are ye al brethren: by this conclude I,
That loue ech to other ye ought to expresse
Without respect of persons, sith Gods goodnesse,
As his owne children doth accept you all,
Fro the band of loue ye ought not to fall.
Is father to al which do him professe,
Then are ye al brethren: by this conclude I,
That loue ech to other ye ought to expresse
Without respect of persons, sith Gods goodnesse,
As his owne children doth accept you all,
Fro the band of loue ye ought not to fall.
In this (quoth I) thou hast sayd very well.
Forth in thy purpose I pray the procede.
Mary before (quoth she) as I did the tell,
Sith no respect of persons is with god in dede,
But that by fayth in Christ al men he doth lede
Into such vnitie of brotherhode,
That before him is none acception of bloude.
Forth in thy purpose I pray the procede.
Mary before (quoth she) as I did the tell,
Sith no respect of persons is with god in dede,
But that by fayth in Christ al men he doth lede
Into such vnitie of brotherhode,
That before him is none acception of bloude.
Yet kinges and princes (quoth I) I haue heard say,
Shalbe in much higher reputation
Before our lorde God at the latter daye,
Then those whiche had no suche gubernation.
That saying (quoth she) is ment on this facion:
To those that most is geuen, most wil god requier.
Who would then (quoth I) gouernaunce desier?
Shalbe in much higher reputation
Before our lorde God at the latter daye,
Then those whiche had no suche gubernation.
That saying (quoth she) is ment on this facion:
To those that most is geuen, most wil god requier.
Who would then (quoth I) gouernaunce desier?
Yes (quoth she) that doth with vertue wel agre.
For those that God doth to aucthoritie call,
So godly in that their liuing maye be,
That higher glory in heauen haue they shall.
But and if that from godlinesse they fall,
Deper damnation shall they haue in hell,
Then shal the begger that in like offense fell.
For those that God doth to aucthoritie call,
So godly in that their liuing maye be,
That higher glory in heauen haue they shall.
But and if that from godlinesse they fall,
Deper damnation shall they haue in hell,
Then shal the begger that in like offense fell.
But now shortly to touche the loue that a king
Ought to his subiectes euer to haue,
Chiefely he must before eche other thing,
Se that gods honour he do not depraue,
For therby him selfe and his he shal saue.
Contrary where God is not honoured right,
Thonour of that king shal faile in Gods sight.
Ought to his subiectes euer to haue,
Chiefely he must before eche other thing,
Se that gods honour he do not depraue,
For therby him selfe and his he shal saue.
Contrary where God is not honoured right,
Thonour of that king shal faile in Gods sight.
The loue of a prince ought such loue to be
Towardes his subiectes, that aboue al thing,
None euyl example in him they should se,
Lest to like offense he do his people bring.
Therfore as Tully doth say in writing,
A ruler offends more in gods presence,
By euil example, then by his offense.
Towardes his subiectes, that aboue al thing,
None euyl example in him they should se,
Lest to like offense he do his people bring.
Therfore as Tully doth say in writing,
A ruler offends more in gods presence,
By euil example, then by his offense.
Also the wise man Salomon doth say,
The state of a king in his people doth stande,
Wherby he doth wyl that a kyng alway,
Must them maintaine, for defense of his lande,
Which if common wealth be not truly skande,
His subiectes decay, then what doth ensue,
Right sone his enemies may him subdue.
The state of a king in his people doth stande,
Wherby he doth wyl that a kyng alway,
Must them maintaine, for defense of his lande,
Which if common wealth be not truly skande,
His subiectes decay, then what doth ensue,
Right sone his enemies may him subdue.
Common welth hath been (quoth I) skand in dede,
But I se common wealth litle amende.
I pray the if corne be ouergrowen with wede
What would it helpe that many wordes to spende?
In talking therof if no man extende
His helping hand the same wedes out to roote,
The talking therof thou seest would litle boote.
But I se common wealth litle amende.
I pray the if corne be ouergrowen with wede
What would it helpe that many wordes to spende?
In talking therof if no man extende
His helping hand the same wedes out to roote,
The talking therof thou seest would litle boote.
Trueth (quoth she) I know wel thine entent,
But I trust that god wyl so worke by his grace,
That if the people would hold them content,
And obediently gods lawe imbrace,
Such a commō welth god in this realme wil place,
That the king & quene in studies wil not cease,
Tholde yeomanry of England againe to encrease.
But I trust that god wyl so worke by his grace,
That if the people would hold them content,
And obediently gods lawe imbrace,
Such a commō welth god in this realme wil place,
That the king & quene in studies wil not cease,
Tholde yeomanry of England againe to encrease.
That is the thing (quoth I) that al men do craue,
For in them the welth of the realme doth rest,
Sence couetousnes did them depraue,
As we haue sene here ouer much exprest.
What welth we had to speake in ernest.
We haue bene so longe wrapt in misery,
That to discerne wealth we can not scarsely.
For in them the welth of the realme doth rest,
Sence couetousnes did them depraue,
As we haue sene here ouer much exprest.
What welth we had to speake in ernest.
We haue bene so longe wrapt in misery,
That to discerne wealth we can not scarsely.
Lo man beholde thine owne madnesse (quoth she)
In what misery thou knowest thou hast bene,
Yet when god sent a noble queene to thee,
To ridde the out of that misery clene,
Shortly such madnes in the was sene,
Thou neither regardest thy bodely welth,
Nor yet before God thine owne soule helth.
In what misery thou knowest thou hast bene,
Yet when god sent a noble queene to thee,
To ridde the out of that misery clene,
Shortly such madnes in the was sene,
Thou neither regardest thy bodely welth,
Nor yet before God thine owne soule helth.
Which hereafter in place conuenient,
Manifestly to the I wyll declare.
With that (quoth I) I am wel content,
But me thinke thou hast left this matter bare.
Thou tellest not what would ridde me out of care,
Touching the lacke of common welth thus gone.
No for wise men (quoth she) I let that alone.
Manifestly to the I wyll declare.
With that (quoth I) I am wel content,
But me thinke thou hast left this matter bare.
Thou tellest not what would ridde me out of care,
Touching the lacke of common welth thus gone.
No for wise men (quoth she) I let that alone.
But touching the loue shewde here by your quene
Hath bene expressed to you in suche sort,
That the like in England hath not bene sene,
As to your cronicles yf you resort,
Tel me if they any such loue report,
That a king hath forgeuē that was his own right,
As her grace hath done which now ye set light.
Hath bene expressed to you in suche sort,
That the like in England hath not bene sene,
As to your cronicles yf you resort,
Tel me if they any such loue report,
That a king hath forgeuē that was his own right,
As her grace hath done which now ye set light.
No more of that (quoth I) wherfore (quoth she)
Trowest thou, quoth I, that I wyl report this?
Then for a flatterer taken I shoulde be,
Which is a vice that I hate moste ywis,
Therfore in vayne by the that spoken is,
Yf thou wilt not, quoth she, another shall,
I passe not, quoth I, so I medle not withal.
Trowest thou, quoth I, that I wyl report this?
Then for a flatterer taken I shoulde be,
Which is a vice that I hate moste ywis,
Therfore in vayne by the that spoken is,
Yf thou wilt not, quoth she, another shall,
I passe not, quoth I, so I medle not withal.
If thou dost not, quoth she, it wyl be confest,
Of al such as be louing subiectes true,
For by reporting trueth I haue not transgrest,
Sith I speake it thunkindnesse to subdue
Of al those which rayseth false rumours new,
Using vayne wordes not mete to be spoken,
Whereby they show al benefites forgotten.
Of al such as be louing subiectes true,
For by reporting trueth I haue not transgrest,
Sith I speake it thunkindnesse to subdue
Of al those which rayseth false rumours new,
Using vayne wordes not mete to be spoken,
Whereby they show al benefites forgotten.
But yet the chiefe loue by your quene declarde,
To you her subiectes as ye knowe it al,
Whē you wer quite out of Christes church debarde,
By your wicked errours most scismatical,
God which your iust quene to the crowne did cal,
By her meane to the church doth you restore,
Yet scarsly ye do geue god thankes therfore.
To you her subiectes as ye knowe it al,
Whē you wer quite out of Christes church debarde,
By your wicked errours most scismatical,
God which your iust quene to the crowne did cal,
By her meane to the church doth you restore,
Yet scarsly ye do geue god thankes therfore.
This loue of your quene example may be,
What loue al kinges to their subiectes should show.
Thou flatterest so, quoth I, that beleue me,
If I in writing should this abrode blow,
Such a fame therof towardes me would grow,
That I should haue a great cause to be proude,
Therfore by me it shal not be auoude.
What loue al kinges to their subiectes should show.
Thou flatterest so, quoth I, that beleue me,
If I in writing should this abrode blow,
Such a fame therof towardes me would grow,
That I should haue a great cause to be proude,
Therfore by me it shal not be auoude.
If not, quoth she, yet thou canst not denie,
But that it is most true that I here do say.
Truly so I do beleue it (quoth I)
Yet in no wise report it I may.
But vnto god here I hartly I pray,
That our king and quene in loue long may raigne,
And grāt noble fruit to ēcrease betwene thē twain
But that it is most true that I here do say.
Truly so I do beleue it (quoth I)
Yet in no wise report it I may.
But vnto god here I hartly I pray,
That our king and quene in loue long may raigne,
And grāt noble fruit to ēcrease betwene thē twain
Amen, quoth she, if it please gods goodnesse,
His wil be done, but now this loue to ende,
I wil no more therof to the expresse,
But furth wil procede as I did intende,
Which shalbe now a litle time to spende,
To show the loue which thou doest owe alway,
Unto the king whom thou art bounde to obay.
His wil be done, but now this loue to ende,
I wil no more therof to the expresse,
But furth wil procede as I did intende,
Which shalbe now a litle time to spende,
To show the loue which thou doest owe alway,
Unto the king whom thou art bounde to obay.
Fyrst for asmuch as thou diddest chose a king
On earth here to be thy gouernour,
God did bind the then, that aboue al thing,
Though he did vse most tyrannicall power,
Thou shouldest him obay at euery honour:
And in no wise against him to rebel,
Though he were a membre of the deuil of hel.
On earth here to be thy gouernour,
God did bind the then, that aboue al thing,
Though he did vse most tyrannicall power,
Thou shouldest him obay at euery honour:
And in no wise against him to rebel,
Though he were a membre of the deuil of hel.
Yea (quoth I) what if he woulde compel me
Agaynst gods word my faith to forsake,
Am I bounde then to his lawe to agree?
Nay (quoth she) but yet this way thou must take,
Thou mayest with the sworde no resistence make,
But rather suffer paynful punishment,
Then to any rebellion to consent.
Agaynst gods word my faith to forsake,
Am I bounde then to his lawe to agree?
Nay (quoth she) but yet this way thou must take,
Thou mayest with the sworde no resistence make,
But rather suffer paynful punishment,
Then to any rebellion to consent.
But out of the way that blocke to remoue,
The church is not now in her infancie,
She is .xv. hundreth yere old and aboue,
Therfore there is no doubt but that certaynly,
Al kinges vnder her knoweth Christ truly,
Therfore there is now ne persecution,
Nor of martyrs bloude none effusion.
The church is not now in her infancie,
She is .xv. hundreth yere old and aboue,
Therfore there is no doubt but that certaynly,
Al kinges vnder her knoweth Christ truly,
Therfore there is now ne persecution,
Nor of martyrs bloude none effusion.
Therfore to my purpose to come agayne,
If god would thou shouldest obey a pagane,
Of forse this sequele must folow playne,
Much more thou must obey a christian man,
For certayne causes which shew the I can,
As first because it is gods ordinaunce,
That ouer the he should haue gouernaunce.
If god would thou shouldest obey a pagane,
Of forse this sequele must folow playne,
Much more thou must obey a christian man,
For certayne causes which shew the I can,
As first because it is gods ordinaunce,
That ouer the he should haue gouernaunce.
Also from thy foes he is thy defense,
And by him thou dost liue in quietnesse,
To whome thou art bound by charge of cōscience,
Tribute to pay and with al humblenesse,
Thine obedience to him to expresse,
What so euer he commaundeth the to do,
Without grutching thou art bound therunto.
And by him thou dost liue in quietnesse,
To whome thou art bound by charge of cōscience,
Tribute to pay and with al humblenesse,
Thine obedience to him to expresse,
What so euer he commaundeth the to do,
Without grutching thou art bound therunto.
Agayne sith he is defendour of ryght,
And also a dew refourmer of vice,
Maintayning the good by his princely myght,
Calling backe the euil from their euil exercise,
Are not these reasons to such as be wise,
Inough to persuade them vnto obedience,
And their king to loue in their conscience?
And also a dew refourmer of vice,
Maintayning the good by his princely myght,
Calling backe the euil from their euil exercise,
Are not these reasons to such as be wise,
Inough to persuade them vnto obedience,
And their king to loue in their conscience?
Me thinke (quoth I) thei are sufficient,
Then what vnkindnesse is in those (quoth she)
Which directly agaynst gods commaundement,
Obedient to their prince wyl not be,
But murmours & grudges, that (beleue me)
I thinke the like in no realme hath bene,
Both god & their prince they haue forgot clene.
Then what vnkindnesse is in those (quoth she)
Which directly agaynst gods commaundement,
Obedient to their prince wyl not be,
But murmours & grudges, that (beleue me)
I thinke the like in no realme hath bene,
Both god & their prince they haue forgot clene.
Yet be they those that gods worde professe,
And glorie in knowledge with a pretence,
As though their wold not the lords word trāsgresse
And yet none so farre of from obedience,
Wherby it is an open euidence,
That they be those same of whome Christ doth say,
Shal cal him lord, lord, at the latter day.
And glorie in knowledge with a pretence,
As though their wold not the lords word trāsgresse
And yet none so farre of from obedience,
Wherby it is an open euidence,
That they be those same of whome Christ doth say,
Shal cal him lord, lord, at the latter day.
For in wordes only standes their religion,
As by their demeynour it doth appeare.
Yet if their wordes made no diuision,
The world their bablyng much better might bere,
But most sclaundrously they prate without feare,
Against those which are in authoritie:
But S. Peter showeth that such there would be.
As by their demeynour it doth appeare.
Yet if their wordes made no diuision,
The world their bablyng much better might bere,
But most sclaundrously they prate without feare,
Against those which are in authoritie:
But S. Peter showeth that such there would be.
If their religion be in only wordes, quoth I,
And yet as thou saist their words be starke nought
Their dedes be as euil before thou dost trie,
Then both wordes and dedes in them to sought
Make an equalitie surely they haue cought
A goodly religion, but as Christ doth tel,
The tre and the fruit doth agre very well.
And yet as thou saist their words be starke nought
Their dedes be as euil before thou dost trie,
Then both wordes and dedes in them to sought
Make an equalitie surely they haue cought
A goodly religion, but as Christ doth tel,
The tre and the fruit doth agre very well.
I pray god, quoth she, to graunt them grace all,
And of wicked talke their tonges for to stay.
But truly if thei to their mindes woulde call,
How Salomon warnes them where he doth say,
Beware thou talke none euil night nor day
Against the king, for the birdes of the ayre
Wil it vnto him open and declare.
And of wicked talke their tonges for to stay.
But truly if thei to their mindes woulde call,
How Salomon warnes them where he doth say,
Beware thou talke none euil night nor day
Against the king, for the birdes of the ayre
Wil it vnto him open and declare.
Also scripture doth say furthermore,
Much better before God is obedience,
Then is sacrifice: I conclude therfore,
That though such men should do their diligence,
To please our lord with a deuout pretence,
Yet in their good workes god doth not delite,
Because obedience thei do banish quite.
Much better before God is obedience,
Then is sacrifice: I conclude therfore,
That though such men should do their diligence,
To please our lord with a deuout pretence,
Yet in their good workes god doth not delite,
Because obedience thei do banish quite.
Then are thei, quoth I, in a perillous case.
Thei are so, quoth she, thou mayst perceaue wel,
When man wilfully doth cast of gods grace,
In this life he doth euen beginne his hel.
Alas with what confidence do they dwel,
Under christian princes as ye do here,
And yet a true heart to them do not beare?
Thei are so, quoth she, thou mayst perceaue wel,
When man wilfully doth cast of gods grace,
In this life he doth euen beginne his hel.
Alas with what confidence do they dwel,
Under christian princes as ye do here,
And yet a true heart to them do not beare?
Mary, quoth I, the numbre is not smal,
Of those which dayly out of the realme do ronne,
Because into that fault they wil not fal,
Their natiue countrey for that cause they shonne,
But bide thei there, quoth she, when they haue done?
Nay, quoth I, from hence they passe and repasse,
To shew theyr brethren if it be as it was.
Of those which dayly out of the realme do ronne,
Because into that fault they wil not fal,
Their natiue countrey for that cause they shonne,
But bide thei there, quoth she, when they haue done?
Nay, quoth I, from hence they passe and repasse,
To shew theyr brethren if it be as it was.
Then belike, quoth she, they loke for a chaunge.
Do they, quoth I, yea that thou mayst be sure,
When their tonges beginne at rouers to raunge,
They say this world wil not longe endure.
They thinke your religion, quoth she, as vnpure,
As theirs which so litle tyme did stand,
That neuer before was in this land.
Do they, quoth I, yea that thou mayst be sure,
When their tonges beginne at rouers to raunge,
They say this world wil not longe endure.
They thinke your religion, quoth she, as vnpure,
As theirs which so litle tyme did stand,
That neuer before was in this land.
But this from the beginning hath bene.
Euer stedfast standing at a stay,
Where al other sectes as it hath bene sene,
Did neuer stand but sone did decay.
Therfore maruayle at al those ye may,
Which rather wyl chuse vncertayne nouelties,
Then constant trueth wherin saluation lies.
Euer stedfast standing at a stay,
Where al other sectes as it hath bene sene,
Did neuer stand but sone did decay.
Therfore maruayle at al those ye may,
Which rather wyl chuse vncertayne nouelties,
Then constant trueth wherin saluation lies.
Some thinkes, quoth I, al are not of the best,
Which are admitted in the court to wayte.
Hath it not bene (quoth she) partly exprest,
By some which god did reuele but of late,
Some being low, and some of high estate,
Whiche were not found true in word and dede,
But god I trust shortly wyl them out wede.
Which are admitted in the court to wayte.
Hath it not bene (quoth she) partly exprest,
By some which god did reuele but of late,
Some being low, and some of high estate,
Whiche were not found true in word and dede,
But god I trust shortly wyl them out wede.
It is my hope to, but to the (quoth I)
Me thinke thou dost not kepe an order right,
Thine entent was to shew generally
The loue that a subiecte to his prince should plight
Yet particulerly it semeth to my sight,
Thou appliest it only to vs in this lande,
And that with thy purpose doth not wel stande.
Me thinke thou dost not kepe an order right,
Thine entent was to shew generally
The loue that a subiecte to his prince should plight
Yet particulerly it semeth to my sight,
Thou appliest it only to vs in this lande,
And that with thy purpose doth not wel stande.
Yes, quoth she, if thou to thy minde dost call,
I told the how al kinges their subiectes shuld loue,
Then of the loue of subiectes in general,
To their kinges againe as scripture doth moue,
Then thunkindnesse of you I did disproue,
To whom god hath such louing princes sent,
And yet ye wyl not be obedient.
I told the how al kinges their subiectes shuld loue,
Then of the loue of subiectes in general,
To their kinges againe as scripture doth moue,
Then thunkindnesse of you I did disproue,
To whom god hath such louing princes sent,
And yet ye wyl not be obedient.
Now I remembre me, quoth I, thou sayest true,
I pray thee procede as thou dost intende,
With a good wil, quoth she, Now shal ensue
The loue that a pastour ought to extende,
Towardes his flocke as in scripture is pende,
Trusting none wyl be therwith offended,
But such whose liuinges may be amended.
I pray thee procede as thou dost intende,
With a good wil, quoth she, Now shal ensue
The loue that a pastour ought to extende,
Towardes his flocke as in scripture is pende,
Trusting none wyl be therwith offended,
But such whose liuinges may be amended.
First for an entraunce no further I wyl seke,
Christ doth tel thē plaine what men thei should be:
Folow me (sayth he) for I am lowe and meke:
Then no kind of pride in them ye shoulde see,
But to be examples of humilitie.
Therfore Christ calleth thē of the worlde the light,
No euil example shoulde they shewe in sight.
Christ doth tel thē plaine what men thei should be:
Folow me (sayth he) for I am lowe and meke:
Then no kind of pride in them ye shoulde see,
But to be examples of humilitie.
Therfore Christ calleth thē of the worlde the light,
No euil example shoulde they shewe in sight.
Also in scripture this is playne founde,
Such a loue in al pastours ought to be,
Sith to preach and teach thei are not only bounde,
Of loue they must kepe hospitalitie,
Releuing the pore in their necessitie.
Therfore gods law they do not transgresse,
Landes and goods to that ende here to possesse.
Such a loue in al pastours ought to be,
Sith to preach and teach thei are not only bounde,
Of loue they must kepe hospitalitie,
Releuing the pore in their necessitie.
Therfore gods law they do not transgresse,
Landes and goods to that ende here to possesse.
Loue so shoulde lede them that they should be loth,
That any by their liues should take offense
Therfore in their liuing and their teaching both
They ought alway to do their diligence,
Their flockes to edifie or els in conscience,
Discharged are they not before our lorde,
Of the playne scripture I take recorde.
That any by their liues should take offense
Therfore in their liuing and their teaching both
They ought alway to do their diligence,
Their flockes to edifie or els in conscience,
Discharged are they not before our lorde,
Of the playne scripture I take recorde.
Wo be vnto me, sayeth holy S. Paul,
If I do not truly preach the ghospel,
For the lacke wherof this wo sore did fal,
Chiefely on this realme as al you can tell,
Driuen they were out both of church and cell,
Plagued were al priestes of euery sort,
The which experience can truly report.
If I do not truly preach the ghospel,
For the lacke wherof this wo sore did fal,
Chiefely on this realme as al you can tell,
Driuen they were out both of church and cell,
Plagued were al priestes of euery sort,
The which experience can truly report.
Al was for lacke that they had not that loue,
Which Christ in the ghospel doth playne expresse:
A good shepeherd from his shepe wyl not moue,
When the wolfe approcheth them to represse,
But him to withstand he doth him stoutly dresse,
He doth not sluggishly lay him to slepe,
And suffer the wolfe to deuour his shepe.
Which Christ in the ghospel doth playne expresse:
A good shepeherd from his shepe wyl not moue,
When the wolfe approcheth them to represse,
But him to withstand he doth him stoutly dresse,
He doth not sluggishly lay him to slepe,
And suffer the wolfe to deuour his shepe.
There hath none in England done so (quoth I)
Truly I woulde there bad bene none such (quoth she)
Although some did offer them selues to die,
Yet a great numbre did cowardly agre,
Their shepe before them deuoured to be,
Directly agaynst their owne conscience,
As now ye do see by experience.
Truly I woulde there bad bene none such (quoth she)
Although some did offer them selues to die,
Yet a great numbre did cowardly agre,
Their shepe before them deuoured to be,
Directly agaynst their owne conscience,
As now ye do see by experience.
Alas how can they be mery at hart,
Sith god at their handes wil requier the bloode
Of al those which fro the fayth did depart
By peruers preachers whom they not withstoode,
But suffered thē of those rauening wolues woode,
To be deuoured by errours pestilent?
Wel (quoth I) now that fault they do repent.
Sith god at their handes wil requier the bloode
Of al those which fro the fayth did depart
By peruers preachers whom they not withstoode,
But suffered thē of those rauening wolues woode,
To be deuoured by errours pestilent?
Wel (quoth I) now that fault they do repent.
God graunt their repentaunce to be (quoth she)
Better then your late wedded priestes do appeare
To forsake their wiues though they did agre,
Because they would be receyued as they were,
They are so penitent that without feare
Nightly to their wiues some of them resort,
After paynful penaunce thē selues to comfort.
Better then your late wedded priestes do appeare
To forsake their wiues though they did agre,
Because they would be receyued as they were,
They are so penitent that without feare
Nightly to their wiues some of them resort,
After paynful penaunce thē selues to comfort.
And yet beside this many men do saye,
That to the common welth they are vtter foes,
For in corners where they know speake they may,
They sowe much sedition thus the saying goes,
And no man so much as do only those,
That were wedded priestes, yea & they say playne,
They hope shortly to enioye their wiues agayne.
That to the common welth they are vtter foes,
For in corners where they know speake they may,
They sowe much sedition thus the saying goes,
And no man so much as do only those,
That were wedded priestes, yea & they say playne,
They hope shortly to enioye their wiues agayne.
This is (quoth I) beside thy purpose clene,
For the loue to their flockes this hurteth nothing,
The most of al priestes hath not preachers bene,
For al men hath not the gift of preaching.
Yet should they (quoth she) preache by their liuing,
For by their example if they liue right,
They profit muche their flocke whiche therof hath sight.
For the loue to their flockes this hurteth nothing,
The most of al priestes hath not preachers bene,
For al men hath not the gift of preaching.
Yet should they (quoth she) preache by their liuing,
For by their example if they liue right,
They profit muche their flocke whiche therof hath sight.
I pray god graunt al which hath bene constant
In this troublous time, that they not neglect
Their dueties as the wicked make their vaunt.
They say to promotions they be so affecte,
To preach or teach now they haue no respecte,
But gape stil to catche, which whē thei haue cought
Thei be as dōme dogges whiche can speake ryght nought.
In this troublous time, that they not neglect
Their dueties as the wicked make their vaunt.
They say to promotions they be so affecte,
To preach or teach now they haue no respecte,
But gape stil to catche, which whē thei haue cought
Thei be as dōme dogges whiche can speake ryght nought.
I trust in God (quoth I) they wyl that amende.
If not (quoth she) to be feared much it is,
That as scripture sayth worse wyl be the ende,
Then was the beginning as it wyl not mis,
If more diligent they be not after this,
And cal to their mindes what Christ saith in dede:
If thou dost loue me my shepe thou must fede.
If not (quoth she) to be feared much it is,
That as scripture sayth worse wyl be the ende,
Then was the beginning as it wyl not mis,
If more diligent they be not after this,
And cal to their mindes what Christ saith in dede:
If thou dost loue me my shepe thou must fede.
O lord (quoth I) how diligent were they,
Which did preach and teach erroniously?
They would lay on lode, yea euery day,
To get the people to them to applie,
And if their brethren in prison do lie,
They wil geue so largely to them euer more,
That they come out richer then they were before.
Which did preach and teach erroniously?
They would lay on lode, yea euery day,
To get the people to them to applie,
And if their brethren in prison do lie,
They wil geue so largely to them euer more,
That they come out richer then they were before.
And beside that if they speake high treason,
Both against god and also their kyng,
Being attaint therfore at any season,
They are one to another so louing,
That they wil swere they heard no such thing,
Though fiue hundreth knoweth it is a lie,
They wil ieoparde their soules for his bodie.
Both against god and also their kyng,
Being attaint therfore at any season,
They are one to another so louing,
That they wil swere they heard no such thing,
Though fiue hundreth knoweth it is a lie,
They wil ieoparde their soules for his bodie.
Doth not the gospel (quoth she) tel the right,
That the children of this world in their kind,
Are wiser then are the children of light?
And that very true in them thou maist finde.
But I trust that those whome god hath assinde.
To be the light of the worlde wyll so loue and liue,
That their loue a true light to the world shal geue.
That the children of this world in their kind,
Are wiser then are the children of light?
And that very true in them thou maist finde.
But I trust that those whome god hath assinde.
To be the light of the worlde wyll so loue and liue,
That their loue a true light to the world shal geue.
Whiche loue I pray God graunt vnto them all,
Amen, quoth I. Now shalt thou heare, quoth she,
What loue the flocke must haue in generall,
Towardes their pastours of euery degre,
Sith god hath set them you to ouerse.
They are worthy double honour saith S. Paul,
But those that do preach saith he in special.
Amen, quoth I. Now shalt thou heare, quoth she,
What loue the flocke must haue in generall,
Towardes their pastours of euery degre,
Sith god hath set them you to ouerse.
They are worthy double honour saith S. Paul,
But those that do preach saith he in special.
Now sith they must haue honor for thoffice sake,
If they do offend by their weake frayltie,
None outcrie on them ye ought for to make,
But seke to refourme them by charitie.
Reioyce not at their fal for then offende ye,
As did Noes sonne which saw his father bare,
And had his curse therfore scripture doth declare.
If they do offend by their weake frayltie,
None outcrie on them ye ought for to make,
But seke to refourme them by charitie.
Reioyce not at their fal for then offende ye,
As did Noes sonne which saw his father bare,
And had his curse therfore scripture doth declare.
Constantine the great on a time did say,
If he saw a priest with a woman lie,
He would rather his cloke vpon them lay
To couer them both, then he would openly
Haue that act knowen, meaning therby,
That though the priest were leud without shame,
Thoffice of priesthode he would not defame.
If he saw a priest with a woman lie,
He would rather his cloke vpon them lay
To couer them both, then he would openly
Haue that act knowen, meaning therby,
That though the priest were leud without shame,
Thoffice of priesthode he would not defame.
Yea, quoth I, Constantine is dead longe ago,
And hath caried with him his charitie,
Where shal we finde him now that wil do so,
But rather wil do the cleane contrarie,
Defame those priestes that do liue honestly?
If to their errours he wil not consent,
A whoore maister thei cal him continent.
And hath caried with him his charitie,
Where shal we finde him now that wil do so,
But rather wil do the cleane contrarie,
Defame those priestes that do liue honestly?
If to their errours he wil not consent,
A whoore maister thei cal him continent.
That is of heretikes, quoth she, an olde practise,
So did Tharrians by Athanasius,
When by no learning as the storie trise,
They could him conuince, then did they thus,
Accused him to be a man vicious,
They sayd he rauisht a woman against her wyl,
And also that he his seruaunt dyd kyl.
So did Tharrians by Athanasius,
When by no learning as the storie trise,
They could him conuince, then did they thus,
Accused him to be a man vicious,
They sayd he rauisht a woman against her wyl,
And also that he his seruaunt dyd kyl.
This did theretikes fayne most vniustly,
Against that constant and catholike man.
So those of our time shew euidently,
That as Tharrians did belie him than,
Of good men this day lie as fast they can.
Therfore no meruayle though thonour decay,
Which your priestes ought to haue at this day.
Against that constant and catholike man.
So those of our time shew euidently,
That as Tharrians did belie him than,
Of good men this day lie as fast they can.
Therfore no meruayle though thonour decay,
Which your priestes ought to haue at this day.
Also as it is a part of honour,
For subiectes to pay tribute to their kyng,
So it is to priestes which on our soule haue power
To pay to them tithes which is their liuing,
And that to be payed without murmuring,
As ye do therin your kinge sore offende,
Offense for both to God doth like extende.
For subiectes to pay tribute to their kyng,
So it is to priestes which on our soule haue power
To pay to them tithes which is their liuing,
And that to be payed without murmuring,
As ye do therin your kinge sore offende,
Offense for both to God doth like extende.
Also Salomon doth geue this precept,
Honour thou the Phisition sayth he,
Ought not this precept more to be kept,
To those that of your soules the Phisitions be?
Therfore to ende this loue here, I do wyl the,
If thou wilt not resist gods ordinaunce,
Loue those that of thy soule hath gouernaunce.
Honour thou the Phisition sayth he,
Ought not this precept more to be kept,
To those that of your soules the Phisitions be?
Therfore to ende this loue here, I do wyl the,
If thou wilt not resist gods ordinaunce,
Loue those that of thy soule hath gouernaunce.
Now to knit vp with a worde or twayne,
Of the loue that one man to another owes:
It must be such a loue no man may disdayne,
Him that is his like, as the scripture showes,
Be he riche or pore, charitie thus growes,
She hath no respect of persons at al,
Nor fro patience she doth neuer fal.
Of the loue that one man to another owes:
It must be such a loue no man may disdayne,
Him that is his like, as the scripture showes,
Be he riche or pore, charitie thus growes,
She hath no respect of persons at al,
Nor fro patience she doth neuer fal.
By the bande of charite al men are knit
To make truly one body mysticall.
No deformitie ought to be in it,
Christ being head ought to rule the bodie al,
The hande to hurt the fote is vnnatural,
Or the fote thoffice of the hande to take,
A deformitie in the bodie doth make.
To make truly one body mysticall.
No deformitie ought to be in it,
Christ being head ought to rule the bodie al,
The hande to hurt the fote is vnnatural,
Or the fote thoffice of the hande to take,
A deformitie in the bodie doth make.
But when eche membre duely doth attende,
Unto his office as S. Paul doth say,
The bodie shal encrease and in welth amende,
If one membre bring not another to decay,
Which in this realme it hath done many a day.
Because charitie with them hath no place,
From their head Christ thi can receyue no grace.
Unto his office as S. Paul doth say,
The bodie shal encrease and in welth amende,
If one membre bring not another to decay,
Which in this realme it hath done many a day.
Because charitie with them hath no place,
From their head Christ thi can receyue no grace.
The middle part of this body mystical,
I take to be noble men of eche degre,
As lordes, knightes, & squiers being principal,
Under the head which enuironed be,
With armes, handes, legges, & fete as thou dost se,
The head and middle partes to serue and obay,
In order as God hath appoynted alway.
I take to be noble men of eche degre,
As lordes, knightes, & squiers being principal,
Under the head which enuironed be,
With armes, handes, legges, & fete as thou dost se,
The head and middle partes to serue and obay,
In order as God hath appoynted alway.
By armes, handes, legges, & fete, I vnderstand,
Al the common sort eche in his exercise,
Some on the water, and some on the lande,
For the bodies welth as their callinges lies,
The noble man should not vse merchaundise,
The lord nor knight no fermer shoulde be,
In the bodie that is a deformitie.
Al the common sort eche in his exercise,
Some on the water, and some on the lande,
For the bodies welth as their callinges lies,
The noble man should not vse merchaundise,
The lord nor knight no fermer shoulde be,
In the bodie that is a deformitie.
The merchaūt ought not wode and coles to sel,
Neither to take fermes into his handes,
But liue by merchandise as his calling fel,
So al landed men should liue on their landes.
For sence they fel to this, common welth standes
In an euil case, and the cause is why,
Eche man his owne calling doth not applie.
Neither to take fermes into his handes,
But liue by merchandise as his calling fel,
So al landed men should liue on their landes.
For sence they fel to this, common welth standes
In an euil case, and the cause is why,
Eche man his owne calling doth not applie.
How chaunceth it (quoth I) that thou dost now,
Shew causes of the common welthes decay,
Which before to me thou wouldest not auow?
To poynt meanes to mende it (quoth she) I did say,
I left to wise men, but here by the way,
Because where loue is cōmon wealth doth raygne,
Which sith it is decayed loue is gone plaine.
Shew causes of the common welthes decay,
Which before to me thou wouldest not auow?
To poynt meanes to mende it (quoth she) I did say,
I left to wise men, but here by the way,
Because where loue is cōmon wealth doth raygne,
Which sith it is decayed loue is gone plaine.
I pray God (quoth I) mende al thinges amisse,
And that eche man may loue other louingly,
In dede (quoth she) so gods commaundement is,
For to Christ your head ye are knit therby,
And by the lacke therof as I before did trie,
Ye are deuided from Christ, therfore I say,
Labour for loue that dwel in Christ ye may.
And that eche man may loue other louingly,
In dede (quoth she) so gods commaundement is,
For to Christ your head ye are knit therby,
And by the lacke therof as I before did trie,
Ye are deuided from Christ, therfore I say,
Labour for loue that dwel in Christ ye may.
Then loue by loue man shal of God obtayne,
For loue by loue doth knit al men in one.
Then loue by loue auoydeth all disdayne,
And loue by loue in loue is not alone.
For loue by loue brīgeth loue wher loue was none,
So loue by loue fulfylleth gods precept.
Then loue louingly of all men must be kept.
For loue by loue doth knit al men in one.
Then loue by loue auoydeth all disdayne,
And loue by loue in loue is not alone.
For loue by loue brīgeth loue wher loue was none,
So loue by loue fulfylleth gods precept.
Then loue louingly of all men must be kept.
Now as thou hast hard before, thīke on gods great loue,
Fyrst for that he made the to his owne likenesse,
Of his owne good wyll, nothing did him moue,
But onely his loue whiche he did expresse,
After suche a sorte thy selfe can wytnesse,
Otherwyse thou knowst he mought haue made the
Geue him prayse therfore as most mete shal be.
Fyrst for that he made the to his owne likenesse,
Of his owne good wyll, nothing did him moue,
But onely his loue whiche he did expresse,
After suche a sorte thy selfe can wytnesse,
Otherwyse thou knowst he mought haue made the
Geue him prayse therfore as most mete shal be.
Yet notwithstanding this thy creation,
It had been a profite to the very smal,
For thou wast made the childe of damnacion,
By the synne of Adam when he did fall.
But God spared not his sonne natural,
To dye for synne, as I proue before,
Therfore geue thankes to him for euermore.
It had been a profite to the very smal,
For thou wast made the childe of damnacion,
By the synne of Adam when he did fall.
But God spared not his sonne natural,
To dye for synne, as I proue before,
Therfore geue thankes to him for euermore.
Then in loue to thy selfe haue euer a respecte,
Remembryng what a shame for the shal be,
Beyng made like to God, that image to infecte,
And thynke how with his bloud he did redeme the:
Then in loue to thy selfe let it so agre,
In an order to God, and him not forget,
Then loue to thy selfe ryghtly thou dost set.
Remembryng what a shame for the shal be,
Beyng made like to God, that image to infecte,
And thynke how with his bloud he did redeme the:
Then in loue to thy selfe let it so agre,
In an order to God, and him not forget,
Then loue to thy selfe ryghtly thou dost set.
Then last of all as I haue declarde,
When loue to thy selfe thou hast placed right,
To thy neighbour by that rule thou shalt awarde,
True loue louyngly, pleasaunt in Gods sight,
So shalt thou shewe thy selfe the chylde of light,
Hauyng that loue whiche accords to Gods wyll,
Wherin and whereby thou shalt Gods lawe fulfyll.
When loue to thy selfe thou hast placed right,
To thy neighbour by that rule thou shalt awarde,
True loue louyngly, pleasaunt in Gods sight,
So shalt thou shewe thy selfe the chylde of light,
Hauyng that loue whiche accords to Gods wyll,
Wherin and whereby thou shalt Gods lawe fulfyll.
Nowe quoth she, I haue fulfylde my purpose,
Taking occasion as thou didest heare,
Of Gemini the signe, whiche doth man dispose.
To natural loue, and that thou couldest not beare,
Thou thoughtest suche fylthynesse in it to appeare,
That no good matter made theron could be:
But nowe thou seest thy foly as I tolde the.
Taking occasion as thou didest heare,
Of Gemini the signe, whiche doth man dispose.
To natural loue, and that thou couldest not beare,
Thou thoughtest suche fylthynesse in it to appeare,
That no good matter made theron could be:
But nowe thou seest thy foly as I tolde the.
Truth it is quoth I, nowe I see it well:
Then wryte it quoth she, if thou wylt take payne,
I am content quoth I, though I my foly tell,
Syth that it may turne to my neighbours gayne:
Then farewell quoth she tyll we mete againe.
With that she toke her flight, I sawe her nomore:
Then I went & wrote all as ye heard before.
Then wryte it quoth she, if thou wylt take payne,
I am content quoth I, though I my foly tell,
Syth that it may turne to my neighbours gayne:
Then farewell quoth she tyll we mete againe.
With that she toke her flight, I sawe her nomore:
Then I went & wrote all as ye heard before.
Finis.
| A mirrour of loue | |