A mirrour of loue, which such light doth giue, that all men may learne, how to loue and liue. Compiled and set furth by Myles Hogarde seruaunt to the quenes highnesse

A mirrour of loue, which such light doth giue, that all men may learne, how to loue and liue. Compiled and set furth by Myles Hogarde seruaunt to the quenes highnesse

Table of contents

Title page

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.

To the Reader.

§

¶Here foloweth the loue that man ought to haue to him selfe.

¶Here foloweth the loue that man ought to haue to man,

§

§

§

[Page]

[Page]

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 seruaunt to the quenes highnesse.

Mense Maij. 1555.

Cum priuilegio ad imprimendum solum.

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.

[Page]

[Page]

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.

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,

[Page]Appeareth on my part, I did thinke, I say:

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.

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.

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.

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,

[Page]Of charite, and then I winne myne entent,

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.

Your highnesse humble seruaunt Miles Hogarde.

To the Reader.

[Page]

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 haue 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,

[Page]Why shoulde I wade so farre,

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.

[Page]I haue but a simple talent,

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.

§

§

[Page]

WHan by course, as god hath ordinated,

Phebus had entered into Gemini,

The fields wt flours wer fr [...]shly 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.

I perceaue (qd she) by thy countenaunce,

That toyes in thy head thou hast conceaued,

Of the which gladly thou woldest make vtteraūce,

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 (qd I) I can not reache therto,

Onlesse by thy helpe I it to passe bringe,

On a weake wit (qd she) that doubt doth springe,

A wise man woulde fyrst the grounde of it heare,

Or lacke of wit could make hym to feare.

[Page]

I haue cause, qd 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, qd she, what the matter shall

Contayne which I haue to thee to expresse,

That is trueth, qd I, that fault I confesse.

Then marke, qd 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.

But by gods gift his malice to preuent,

When I to sing do my selfe prepare,

A sharpe thorne to my tender brest is bent,

Because of slepinge I shoulde then beware,

By pricking wherof I do escape her snare,

Now tel me, qd she, how likest thou this grounde?

In myne eare, qd I, very wel it doth sounde.

Another ground, qd she, I wyl to the expresse,

Thou knowest this is the mery moneth of May,

In the which al louers do them selues dresse,

To attayne their loues of their heartes the stay,

For which cause thou knowest this I dare say,

Olde Philosophers for the signe hath fayned,

Two louers imbrasing both being naked.

[Page]

That is a goodly ground in dede, qd I,

What should I vpon that matter inuent,

It soundeth nothinge but to ribaldrie,

And my time to this I haue not so spent.

Dost thou thinke, qd she, that I it so ment?

To answere right, qd I, I can not tell,

But me thinke it can not be taken wel.

Thy corruption, qd she, by this thou mayst know:

For where by this signe is none other ment,

But as man and woman by nature doth grow,

To natural loue with the consequent,

So in this time mankinde is most bent,

Inioyng by youth the amarous flours,

Nature therto prouoketh al his powers.

Thou (I say) not consideryng this thing,

Dost applie it only vnto wantonesse,

But a better minde into thy head to bring,

Yf thou no good thing can therby expresse,

I wil teache the to refourme that dulnesse,

And how thou mayest both thinsamples applie,

Unto sadde matter and not wantonly.

To the first, qd I, I could somwhat saye,

To make it sounde to a vertuous ende,

But the last in my head can enter no waye,

To applie it wel, it doth so much bende

Towardes wantonesse, that any time to spende,

In such folishnes, I iudge it but vayne.

Thy nature styl, qd she, thou shewest playne.

[Page]

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 wi [...]kednes from it doth the let,

Thou shalt heare what I before thee wyl set.

I am content (qd I) to geue an care,

Unto thy wordes, I pray thee say thy minde,

Mary first (qd she) to the doth appeare,

How by nature, this time, al mankynde

Is geuen vnto loue by her course assinde,

Therfore I do thinke our time heare present,

In matter of loue is best to be spent.

Then better to vnderstande the (qd I)

Tel me what loue is or thou dost beginne,

This worde loue (qd she) is taken diuersly,

As hap is wisely, that thou hast brought in,

For therby the more knowledge thou shalt win,

I am glad (qd I) I do some thing well,

It was vnwares (qd she) that it so befell.

Loue is an affection of mans heart which works to diuers affectes as mans wyll doth applie it.

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.

[Page]

Thou tellest me (qd I) of loues abuse,

And not what loue is, as in dede I aske thee,

To turne loue (qd she) vnto the right vse,

Where loue is taken in the chiefe degre,

God is loue, whiche neuer chaunged can be,

Wherby he made angels in their glorie,

And man after their fal, their place to supplie.

Now by this loue man is like to angel,

And of the godhead is participate,

But when man against this loue doth rebel,

God and al goodnes in him is frustrat,

Then of loue to shew the seconde estate,

When man his loue to him selfe doth extende,

That loue in him selfe may not haue an ende.

But sith that all men indifferently,

Are made of one mould and to one likenesse,

Mans loue for gods cause he must so apply,

As loue (in God) to him selfe he doth expresse,

The lyke loue by measure, God doth witnesse,

Man must shew to man in euery degre,

And this measure fro man neuer hidde can be.

This loue (I say) which from God doth procede,

Thus orderly as I haue tolde vnto thee,

Charite cā not be taken in an euyll sense.

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.

[Page]

Is there loues, qd I, that these do not include?

None qd she, that before God are accept,

But there be loues which do man much delude,

That by nature into mans heart is crept,

Which doth make him forget natures precept,

Wherby man is worse then a beast in my mynde,

For they loue their like being of one kynde.

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

The loue that God hath plāted in mās hart by nature, sith he is a reasonable creature.

Some loues beside those do not God displease,

Old Ethnikes do write whose works we mai 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,

Certayne heathē chā pions.

And eke the stout knight called Curtius,

With the thre Scipions which euer toke payne,

The common welth stoutly for to maintayne,

Hercules also for this, I could name,

Whose actes are inrowlde in the court of Fame▪

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 s [...]ode,

For kinges and princes thei chaunged no mode,

To the comon wealth such loue had they than,

In respect th [...]rof they feared no man.

[Page]

Of this sort I may name wittie Cato,

Certayne heathen philosophers.

Sage Seneca, Salon and Byas,

Plautus the prudent with worthy Plato,

Demosthenes, Salust, and Pythagoras,

Diogenes also which euer playne was,

Were al these mens vertues displeasaunt to God?

In that saying wisdome and thou art farre od.

To answere to the directly, qd she,

Thy foly by this playnly doth appeare,

Who euer heard that Gods pleasure can be,

In any man which no true fayth doth bere,

Towardes our lorde God with reuerent feare?

Yet must thou nedes graunt, qd I, I am sure,

That those mēs loues wer not before god vnpure.

A good shepeherde (sayth Christ) is wel content,

Iohn. x.

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,

Tho [...] hethen philosophers would not flatter.

so they did depose,

They would neuer play the Parasites part,

For worldly welfare to beare a false hart.

I would there were none such at this day, qd she,

But I feare me the numbre is not smal,

Which for worldly welth doth seme to agre,

To al poyntes of faith which are catholical,

And yet in their heartes thinke it not at al,

Of two b [...]d I [...]u [...]ge that number the best,

Whose hartes by their actes is playnly exprest.

[Page]

By my trouth (qd I) I iudge the same,

Of al men with such men I cannot away,

A dissemblyng man is worthy of shame,

But here in dede deceyue the worlde he maye,

Yet shal he not deceyue God I dare saye,

Nor can not (qd she) for God doth see all,

But now agayne to our purpose to fall.

I thought (qd I) thou haddest forgot it cleane,

Nay (qd she) though I made a digression,

Thy foly as I did saye 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 naturall loue in mā is a gift of god indifferent to all men.

The gift of God to both is indifferent,

But I thinke these Pagans loues would appal

Many Christians, at this time present.

For the vse of loue standes in mans consent,

Who loues his neighbours, that such paines wil take,

Now to shed his bloud for cōmon welthes sake.

In that poynt, qd I, they kepe Gods precept,

And then as I did saye I maye conclude,

That those men sith they Gods wyl therin kept,

Out of the right loue thou canst them not exclude,

And then I saye further I am not so rude,

As thou wouldest make me, sith thou dost graunt,

The same thing, for which thou gauest me a taunt.

[Page]

Thou farest, qd she, as some do at this daye,

In answering before thou dost vnderstande,

And one thing more here to the I wyl say:

As heretikes hath scripture falsely skande,

In taking a patch as came to their hande,

And leuing the rest their errours to frame,

So to defend thy foly thou dost the same.

Thou must marke thorder of gods commaundement,

The order of gods precept in loue geuen to man.

Thou shalt loue thy lord god (saith he) aboue al thīg

That loue hath first place as most excellent,

Then thy neighbour as thy selfe according,

So loue to thy selfe fro the first loue doth spring,

And then to thy neighbour in order ryght,

This pleaseth our lord wrought by any wyght.

Then those that I named before, qd I,

Louing their neighbours as they did expresse,

Did wel please our lord thou canst not denie,

As the stories playne do beare them witnesse.

There is no charitie without fayth.

Nay soft, qd she, I ment nothing lesse,

For pagans wanting the light of all grace,

The true loue of god with them had no place.

Than lacking that loue for lacke of true fayth,

Their loue to please god coulde neuer attaine,

For as I did saye, and as scripture sayth,

True order in loue al men must kepe playne,

Howe can they call on him on whō they do not beleue, to, [...].

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.

[Page]

I am in this (qd I) wel satisfied,

But alas one thing I do much lament,

That we confessing Christ deified,

Do from god further in our workes dissent,

Then did these Pagans we se euident,

All vertue they did not only commende,

But studied their liues in vertue to ende.

The cause is (qd she) mans forgetfulnesse

The great loue of god to man ī creating heauē and earth & all creatures for man.

Of the benefites which God for him wrought,

As first the great loue that he did expresse,

Making heauen and earth & all thīges of nought,

For mans behoufe, therfore how much he ought

To geue thankes to God, what tonge can declare.

Yet in respect of other these the least are.

Oh wonderful loue that God shewed to man,

That being in glorie vnspeakeable,

Before al worldes were, yet would vouchsafe than

To create the heauen by power i [...] effable,

With thorders of angels to be seruisable,

Honouring him as thonly lord and kyng,

Aboue his creatures for euer raignyng.

This talke (qd I) passeth my capacitie,

I pray the of this let me no more heare,

I confesse it doth so, in dede) qd she)

But this much may we talke with reuerent feare,

Sith no curiosite in it doth appeare,

But to thee the loue of God to expresse,

Proceding from him selfe by his owne goodnes.

[Page]

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,

The loue of god to mā ī his creation

He made man al his creatures to excell,

And the place of angels for to supplie,

In nature higher he did him dignifie.

Was man (qd I) higher in his nature,

Then angels were in their creation?

In substaunce (qd she) he was not so pure,

For out of the earth God did him facion,

A grosse substaunce thou seest probation,

Where angel is a substaunce spiritual,

But in soule man is to angel equal.

Yf betwene them (qd I) be equalitie,

How is man higher in his nature than?

In that appeared Gods great loue (qd she)

That he of his goodnes shewde vnto man,

When man from God by his owne foly ran,

And folowing his lust was disobedient,

He lost Gods fauour therby continent.

And so became the childe of damnation,

Prepared as it were vnto hel fire,

Then God of his owne mere inclination,

Which doth not the death of sinners require,

The loue of god for that he sent hys son for mās sake to die.

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.

[Page]

And not the like death that killeth al mankinde,

Whiche is (as we say) gods visitation,

But the most shameful death that could be assinde,

By wicked tyrauntes imagination,

Which was on the crosse to suffer passion,

Hauing his body al to torne and rent,

Not one droppe of bloud he spared vnspent.

But to our purpose agayne to come nere,

To show how man was brought to high estate,

Aboue al angels that loue did appeare,

When gods sonne was first for man incarnate,

In the virgins wombe neuer to separate,

By which coniunction mankinde did attayne,

In nature aboue all angels to raygne.

Yet though our nature was in Christ, qd I,

Knit to the godhead in perfect vnitie,

It foloweth not that al mankinde therby,

Should aboue angels in his nature be.

Yes it doth folow, I wyl proue, qd she,

When the time was come as god had decreed,

That Christ should suffer, man to heauen to leed,

Howe man excelleth angels in nature.

His exceding loue to his church to showe,

Because that he would the figures fulfyl,

Both of Melchizedech, as thou dost knowe,

And of the paschal lambe which the Iewes did kil,

He showd his disciples the great good wil,

That he had the pascal with them to eate,

Because he would place a more heauenly meate.

[Page]

Which he had promised to them before,

Saying, the bread that I wyll geue truly,

Is mine owne fleshe,

Iohn. vi.

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:

Thinstitution of the sacramēt of the aulter, wherein is shewed the loue of christ in geuynge vs his flesh to eate.

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.

Yes, qd I, they say that it doth signifie

His body which vpon the crosse was spred,

And that, they say, Christ did meane onely,

I wold fayne learne, qd she, wher that word is red,

By Iohns ghospel,

Iohn. vi.

qd I, they say they are led,

Where he sayth the wordes I speake are spiritual,

The flesh (sayth he) profits nothing at al,

[Page]

Did not his flesh profit for thee to be borne?

Did not his flesh profit by his good liuing?

Did not his flesh profit for the to be torne?

Did not his flesh profit by his vp rising?

Did not his flesh profit thee in theating?

How canst thou now but in great errour fall,

To say that Christes flesh profits not at all?

Yet (qd I) Christ sayth so thou canst not denie.

Yet could he not meane so (qd she) thou dost here.

Then what did he meane tel me now (qd I)

For my grosse wit can not conceaue this geare.

It is ment two wayes which the text doth beare,

One is the flesh of man in this mystery,

Can attayne nothing but by fayth only.

Another is the flesh profits not at all,

Meaning his flesh as the Iewes did it take,

Which was but as a mans flesh natural,

And then by no reason that mans wit can make,

No mans flesh can profit for theating sake,

But the flesh of Christ to the godhead knit,

Geueth life to man that worthely eateth it.

Nowe I know more than I did before,

This makes the matter playne ynough to me.

Do not they (qd she) offende our lorde sore,

Which wil not at this day to this trueth agre,

Wherin Christ shewde so great loue to the?

They are wedded so to wine, that the god Bachus

They beleue more in this, then they do Iesus.

[Page]

But of such men nowe I wyl speake no more,

Only do I note to those that faythfull be,

The great loue that Christ shewd to man before,

That he would suffer death for him vpon a tre,

In geuing man his flesh, oh heauenly charitie,

That man should fede theron in most godly wise,

And eke of his church to be the sacrifice.

Immediatly after thinstitution,

Of this sacrament his loue to finish,

Towching his suffreraunce in eche condition,

The loue of Christe shewed to man in his redēption.

That he for mans loue would here accomplishe,

None earthly payne could his loue deminishe,

But being from sinne a pure innocent,

To die for thy sinne man he was content,

Consider in this al the spitful mockes,

His whipping, scourging, & crowning with thorne

Being there blindfield suffered many knockes,

Bidding him al hayle king of Iewes in scorne,

And thinke how by hī the hudge crosse was borne▪

Wherto thei nayled him with most painfull smart,

And with a sharpe speare persed his blessed heart.

Who euer hard or read of the like loue?

What coulde he do more then for thee to die?

Yet to loue him againe this wyl the not moue.

Yes with al my heart I do loue him (qd I)

Yea but thy dedes (qd she) shew the contrarie,

Iohn. xv.

If thou diddest hī loue thou wouldest his wil obay,

Which sith thou dost not, thou louest him not I say.

[Page]

Yet for al this loue no more doth he craue,

But loue for loue as reason doth require.

Prou. xxiii.

Alas sinful man what more wouldest thou haue?

It is no great thing that he doth desire,

Cal to him for grace to kindle the fire

Of burning charitie to raigne in thy heart,

Then shalt thou to Christ do a louers part.

That loue, qd I, God graunt to euery man,

Amen, qd she, now here this loue I must ende,

To expresse it whole truly I neuer can,

None humayne wit here can it comprehende,

Therfore no more tyme in it I wyl spende,

But for this loue I do wyl the alwayse,

To geue vnto our lord continual prayse.

¶Here foloweth the loue that man ought to haue to him selfe.

NOwe (quod she) that I haue to the exprest,

The loue of God to man, as I can it showe,

The depenesse whereof doth cause me to rest,

Sith it passeth al humaine wittes to know,

The grace that therby to mankinde did grow,

Therfore leuing that shortly thou shalt heare,

What loue a man ought to him selfe to beare.

[Page]

That man shuld loue him selfe I pray thee, qd I,

Wher hath god geuen him that commaundement?

He nede not, qd she, for naturally

To loue him selfe euery man is bent.

What man aliue is there that wil consent,

Unto him selfe to be iniurious,

Which beastes wil not do tame nor furious?

Truly qd I, and if experience

Be a readie rule this to demonstrate,

Thinordinate loue of man to him selfe.

How man loues him selfe, then the euidence

Showeth his loue to be so inordinate,

That by that selfe loue he doth accumulate

Plagues of god to raigne vpon him alway:

This loue doth man turne to his owne decay.

By selfe loue we se the man which is proude

That which in other he doth most detest,

In him selfe of him selfe is most aloude.

In none other man the like vice doth rest.

For he that with other vices is opprest,

He loueth those that in the like doth delite,

Because they agre vnto his appetite.

The lechour loueth those that be lecherous,

The slouthful man those that most sluggishe be,

The spiteful man those that be enuious,

The wrathful man those that to anger agre,

The glotton loueth those that drinke best we se,

The couetous man that loueth auarice,

Loueth those which do loue his exercise,

[Page]

These loues doth spring of our owne nature

By the world, the flesh, and the deuil also,

Which dayly therto doth mankind allure.

But yet to my purpose nerer to go

Gods good creatures man turns to his wo

By loue vnto them so inordinate

That grace by this loue in him is frustrate.

What doth moue man vnto al kinde of vice,

But the loue that to him selfe he doth beare,

Wherunto his affection doth him intice,

As for worldly thinges him selfe to forsweare

To rob and to steale he thinkes him selfe cleare

This loue to him selfe, doth him so blinde

That fault in him selfe he doth neuer finde.

The corrupt merchaunt vsing merchaundise

That only for lucre taketh great payne

The loue to him selfe doth make him dispice

Al meanes that he should worke for cōmō welthes gaine

The plowman which serueth with catel & grayne

For the loue to him selfe dayly we se

He doth without cause make a scarsitie.

What causeth landed men for to rayse their rent?

What causeth nigardes to hourde vp in store?

What causeth patrones to symony to consent?

What causeth the ful styl to gape for more?

What causeth heretikes errours out to rore?

What causeth the breach of matrimonye?

What causeth al these but selfe loue only?

[Page]

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.

I thinke (qd she) thy wit be not thine owne.

Diddest thou marke wel what I before did say?

Yea I am sure (qd I) it is to wel knowne,

That selfe loue doth bring al to decay.

As of Christ him selfe truly lerne we may:

He that loues his life shall lose it (sayth he)

Here he declareth what selfe louers be.

Thou blest yt (qd she) which doth al men deceyue,

By taking for thy purpose halfe the sentence:

But the trueth if thou wilt truely conceyue

Thou must gods word vse with such reuerence

That thou offende not thine owne conscience,

As in the same text thou diddest erst alledge:

Thou spakest I dare say agaynst thy knowledge.

I am sure, qd I, the trueth I did say.

Canst thou of my talke disproue any thing?

Of thy talke, qd she, yea sure that I may

As fyrst this last text which in thou diddest bring,

It is not a trueth in thine aledging,

For the trueth of scripture is not in a part

Deuiding the sentence thou dost it peruert.

[Page]

Math. x▪

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.

Mary (qd I) I pray the talke thy fyl,

But truly and if thou dost not say well,

Be thou sure that interrupt the I wyl.

Do not let (qd she) my fault me to tell

So it be a fault, or els bye and sell

Upon this, thou shalt agayne of it heare,

As I haue not I wyl not the forbeare.

If thou callest (qd she) to thy remembraunce

Of mans loue to him selfe when we beganne,

Man by nature muste loue hī selfe

I did tel the euen at our first enteraunce,

That naturally here euery man

Is geuen to loue him selfe the most he can,

Or els of al creatures he were the least,

For wit should lacke in him which is in a beast.

Then say I (qd I) as I did before,

That sith selfe loue to god is displeasaunt,

As I shewde to the and coulde haue done more,

How should I then to this thy saying graunt,

But that worthely thou mightest geue me a taunt?

To say and vnsay how can that agre?

Surely this gere soundes wonderous to me.

[Page]

Lord god (qd 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.

This is that (qd I) which doth most mē deceiue,

Now thou commest in with subtile sophistrie,

It is and it is not, who can this conceyue,

One thing to be the same thing and yet is a lie?

I pray the be playner to me (qd I)

For of these darke riddles I can no skyl,

I spake playne trueth before and that I hold styl.

For as for me I speake by experience.

Selfe loue to man thou seest inordinate,

No man therof doth take intelligence,

Witnesse I take of the meanest estate,

Which tow probations are in such rate,

That very wel of them both conclude I may,

It is most true that I before did say.

For that thing which thignoraunt can discerne,

And also that which experience doth teache,

Tow better rules of profe no man can lerne,

To knowledge of these euery child can reache.

Therfore from the here to make a breache,

I nede talke no more for ought thou dost winne,

For al thy high reasons are not worth a pinne.

[Page]

I thinke sure, qd she, no Poet could paynt

One more aptly this world to represent.

To take witnesse of experiēce ī tyme paste, is to take witnes of ignorantes in matters of faith

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

Howe faith is faith and no fayth.

Is no fayth, but thou must consider why:

Fayth in al christian men indifferently

Touching the nature of fayth certaynly

Is a true fayth, but in gods acceptation

It is not accepted without good conuersation.

And then not being of god regarded

Better it were to haue no fayth at al.

For a panym shal be better rewarded

By suffering lesse paine in hel infernal,

Then the false christian which from god doth fal:

Deper shal he be buryed in hel

[...]. Pet. [...].

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.

matth 25.

The fiue folish virgins which came to late

Being shut out, yet did cal at the gate.

[Page]

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

Roma. x.

That faith is faith stil with y• worst sinnes that be,

Onlesse with the sinne of infidelitie.

For contrary to fayth there is no sinne

thei taught that if a mā once fell in deadly sīne, he losse his faith, which is agaīst the scripture as here is proued, & so is the opinion of onely faith to iustifye. &c. Iames. [...].

But only the sinne of infidelitie,

Therfore an errour such preachers did bring in

Which did affirme here mans iustice to be

By onely fayth, excluding charitie

As being any helpe towardes mans iustice,

But only fayth alone to haue that office.

That doctrine, qd I, I did neuer like

For I know S. Iames doth it reprehende.

This stroke beside the matter thou dost strike

Therfore therof I pray the make an ende:

So wyl I, qd she, I did no lesse intende

But now to learne if thou hast a wyl

Thou seest how faith is no faith, & yet is faith styl.

It is true, qd I, I do perceyue it wel

Then of loue, qd she, conceyue thou like case

That as I before vnto the did tel

If man do set selfe loue in the wronge place

Against gods cōmaundemēt he doth sore trespasse

But where yet a fancie into thy head fel

That selfe loue could no way be taken wel.

[Page]

Ignoraunt techers thei woulde bee doctours of the law and yet vnderstoode not what they spake, neyther wherof thei affirmed i. Timo. i.

Here dost thou see now what did the begile,

By taking witnesse of such as rudest be,

Euen as the world hath done here a great while,

Thignoraunt was plaste into high degre,

Perching vp in pulpittes as thou doest see,

Seming to thignoraunt gods word to preache,

Pretending to know that they could neuer reache.

Then thignoraunt hearing ignorauntly,

Thignoraunt teach with his reasons blinde,

They thought streyght that his learn [...]g was so hie

Sith he such straunge & new doctrine could find,

They thought him a prophet by the lord assinde,

To reduce to god both the pore and riche,

Luc. vi.

So the blind led the blind, & both fel in the diche.

And of this sort the number was not smal,

Therfore do I much wonder now at the,

That thou thignoraunt for witnes wouldest cal,

In a matter wherin they do nothing se.

But yet I wonder lesse I remembre me,

Sith into learned men ignoraunce hath crept,

Which did the ignoraunte to that office accept.

And also where thou sayest that experience,

Doth teach that selfe loue is so inordinate,

That taken it can not be in a good sense,

Thy foly herein thou dost demonstrate,

For sith man in this must gods word imitate,

To loue his neighbour as him selfe alwaye,

Would God, man by selfe loue should him disobay?

[Page]

Thou hast not yet (qd I) proued to me

How a man, and why him selfe he should loue.

Forsoth that shortly thou shalt here, qd she.

First man must consider how that god aboue

Made him to his image:

Why man should loue hym selfe & how.

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,

i. Peter. i.

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,

matthe. 28. Luc. 24.

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.

mark. xvi.

Then cal to minde how god hath made thee

A membre here of his bodie mysticall▪

i. Cor. 10.

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?

math. xxv.

His woundes thou shalt see then freshly bleding,

If thou be in sinne to thy condemning.

[Page]

For then shal the boke of thy conscience

Be opened before thy face so playne,

Thou shalt nede then none other euidence,

But wishe that thou mihgtest presently be slayne,

Which can not be but in eternal payne.

Thou shalt euer die and neuer be dead,

Because thou diddest fal frō Iesu Christ thy head.

Al this considered that I haue sayde here,

How much art thou bound to haue a respect,

Such a loue towardes thyne owne soule to beare,

That with filthy sinne thou do it not infect?

Onlesse at the iudgement God do it reiect,

With these terrible wordes which he shal say:

Matthe. 25.

Go thou cursed auoide fro me away.

But if thou folow the wise mans counsel,

That is on thyne owne soule to haue mercie,

Eccle▪ 30.

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.

Math. 25.

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.

[Page]

For to that ende God did man only create,

And in good workes here his life for to spende,

[...]. Timo. 2. He that loues iniquitie hateth his soule. Psalm. xi.

Which if he do not his soule he doth hate:

And that very nature doth reprehende.

Therfore to my counsel do thou attende▪

Loue so thy selfe thy loue be not in vayne,

So shal thy loue truly turne to the agayne.

Loue louingly as loue doth the binde.

Loue God louingly as the lord of al.

Loue louingly thy selfe as he hath assinde.

Loue louingly thy soule as the principall.

Loue so thy flesh it make not thy soule thrall

Unto deadly sinne by thy wilfulnesse.

Loue louingly the life which is endlesse.

By loue thou shalt gods commaundemēt fulfyl,

Roma. xiii.

By loue our lorde in thy heart shal raygne.

i. Iohn. iiii.

By loue al wicked thoughtes thou shalt kyl.

i. Cor. xiii.

By loue thou shalt auoyde thinfernal payne.

Prouer. x.

By loue for gods seruāt thou shalt be knowē plaine

By loue that orderly from god doth procede,

i. Pet. 4.

So loue thy selfe as that loue doth lede.

Iohn. xiii.

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.

[Page]

Now I se (qd I) how I was begilde,

Selfe loue may please our lorde very wel,

Then sith that (qd she) is from the exilde,

I nede no more therof to the to tel.

And god graunt that no man do this loue repel.

Amen (qd I) and graunt me that I may

Imbrace this loue to mine ending day.

¶Here foloweth the loue that man ought to haue to man,

THus hast thou heard nowe briefely (qd she)

Of the loue of God whiche he shewed to man,

And also of the loue which in man shoulde be

Towardes his owne selfe as nature doth scan.

Now remaineth to shew shortly as I can,

Of the loue that man vnto man doth owe,

As nature doth wyl, naturally to growe.

First for an entraunce I wyl beginne,

Gene. ii.

How god did worke in mans creation,

In making him pure and cleane without sinne,

Hauing in him none euyl cogitation,

Gene. iii.

Tyl the deuil by his subtile temptation,

Caused man against our lord to offende,

Wherby god his iustice to man did extende.

[Page]

Then was man driuen out of paradise,

The worlde for to increase and multiplie,

Where God after by natures exercise,

Gene. iiii.

Gaue him children which indifferently

Were like to him selfe proporcionally,

Wherby I note that god would by this thing,

That man to his like should euer be louing.

That rule of nature did sone ende (qd I)

For as the boke of Genesis doth tel,

Gene. iiii.

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,

Ibidem.

In the same boke may easely be tride.

Therfore (I say) though God did ordayne,

That man should bring furth by generation

Man like to him selfe, because loue should raygne

Betwene mankinde without mutation,

Sith breach of this loue, we se probation,

Was betwene brethren in the beginning,

Your rule failes, & therfore fal must your building.

This hath (qd she) some apperaunce in dede,

As though this foundation were not sure.

But yet in Genesis yf thou doest reade,

Though Cayne wickedly agaynst nature

Slew his brother, wherby he did procure

The curse of God to him and hys progeny,

Al Adams children were not curst therby.

[Page]

Gene. 4. & .5.

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,

Thou knowest (qd I) we are but gentiles borne.

That is true (qd she) mary then (qd I)

Out of Gods fauour al vs thou hast worne,

For Gentiles did liue in Idolatry,

And Gods people they hated vtterly:

Belike then al we descended from Cayne,

I like not that sequele by god I tel the playne,

Thou harpest so (qd she) on ignoraunce stringes,

That in wisdoms melodie thou felest no tast:

Yet thou wouldest appeare to know many thinges,

As many haue done, which learning defaste:

Yet for high preachers in pulpittes were plaste.

But thine ignoraunce in a worde or twayne,

I intende here to set before the playne.

Roma, ix. Ozee. ii.

The Iewes thou knowest were gods only elect,

And he their god by promise to them made,

Which for their desertes he after reiecte.

Roma. xi.

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.

[Page]

And Christ is called the head corner stone,

Which Iewes and Gentiles together did knit,

Psal. 118. math. xxi.

In building his church he made them both one,

Without any respect to them had in it:

He made them his children,

Rom. 2. & 3.

that is to wit,

By adoption, though of Abrahams sede,

After the flesh they were not in dede.

But by fayth in Christ God indifferently

Roma. ix. i. Cor. x. i. Tes. iiij. Iames. 2. Roma. viii. Hebre. xiii.

Is father to al which do him professe,

Then are ye al brethren: by this conclude I,

That loue ech to other ye ought to expresse

Without respect of persons, sith Gods goodnesse,

As his owne children doth accept you all,

Fro the band of loue ye ought not to fall.

In this (qd I) thou hast sayd very well.

Forth in thy purpose I pray the procede.

Mary before (qd she) as I did the tell,

Sith no respect of persons is with god in dede,

But that by fayth in Christ al men he doth lede

Into such vnitie of brotherhode,

That before him is none acception of bloude.

Yet kinges and princes (qd I) I haue heard say,

Shalbe in much higher reputation

Before our lorde God at the latter daye,

Then those whiche had no suche gubernation.

Luc. xix. matth. 25▪

That saying (qd she) is ment on this facion:

To those that most is geuen, most wil god requier.

Who would then (qd I) goueraunce desier?

[Page]

Yes (qd she) that doth with vertue wel agre.

For those that God doth to aucthoritie call,

So godly in that their liuing maye be,

That higher glory in heauen haue they shall.

But and if that from godlinesse they fall,

Deper damnation shall they haue in hell,

Then shal the begger that in like offense fell.

But now shortly to touche the loue that a king

Ought to his subiectes euer to haue,

Chiefely he must before eche other thing,

Se that gods honour he do not depraue,

For therby him selfe and his he shal saue.

Contrary where God is not honoured right,

Thonour of that king shal faile in Gods sight.

The loue of a prince ought such loue to be

Towardes his subiectes, that aboue al thing,

None euyl example in him they should se,

Lest to like offense he do his people bring.

Therfore as Tully doth say in writing,

A ruler offends more in gods presence,

By euil example, then by his offense.

Also the wise man Salomon doth say,

The state of a king in his people doth stande,

Wherby he doth wyl that a kyng alway,

Must them maintaine, for defense of his lande,

Which if common wealth be not truly skande,

His subiectes decay, then what doth ensue,

Right [...]on [...] his enemies may him subdue.

[Page]

Common welth hath been (qd I) skand in dede,

But I se common wealth litle amende.

I pray the if corne be ouergrowen with wede

What would it helpe that many wordes to spende?

In talking therof if no man extende

His helping hand the same wedes out to roote,

The talking therof thou seest would litle boote.

Trueth (qd she) I know wel thine entent,

But I trust that god wyl so worke by his grace,

That if the people would hold them content,

And obediently gods lawe imbrace,

Such a 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 (qd I) that al men do craue,

The ꝓsperite of the cō mons is the kinges honour, but the decay of the people is the conf [...] on of the prince.

For in them the welth of the realme doth rest,

Sence couetousnes did them depraue,

As we haue sene here ouer much exprest.

What welth we had to speake in ernest.

We haue bene so longe wrapt in misery,

That to discerne wealth we can not scarsely.

Lo man beholde thine owne madnesse (qd she)

Prouer. 1 [...] ▪

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.

[Page]

Which hereafter in place conuenient,

Manifestly to the I wyll declare.

With that (qd I) I am wel content,

But me thinke thou hast left this matter bare.

Thou tellest not what would ridde me out of care,

Touching the lacke of common welth thus gone.

No for wise men (qd she) I let that alone.

But touching the loue shewde here by your quene

The loue of god shewed to vs by our noble quene in forgeuīg vs that we might haue lawfully taken, whiche is a rare thing.

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 (qd I) wherfore (qd she)

Trowest thou, qd I, that I wyl report this?

Then for a flatterer taken I shoulde be,

Which is a vice that I hate moste ywis,

Therfore in vayne by the that spoken is,

Yf thou wilt not, qd she, another shall,

I passe not, qd I, so I medle not withal.

If thou dost not, qd she, it wyl be confest,

Of al such as be louing subiectes true,

For by reporting trueth I haue not transgrest,

Sith I speake it thunkindnesse to subdue

Of al those which rayseth false rumours new,

Using vayne wordes not mete to be spoken,

Whereby they show al benefites forgotten.

[Page]

But yet the chiefe loue by your quene declarde,

To you her subiectes as ye knowe it al,

The loue of our queue ī restoring vs to the churche againe.

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, qd I, that beleue me,

If I in writing should this abrode blow,

Such a fame therof towardes me would grow,

That I should haue a great cause to be proude,

Therfore by me it shal not be auoude.

If not, qd she, yet thou canst not denie,

But that it is most true that I here do say.

Truly so I do beleue it (qd 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, qd 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.

[Page]

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.

Yea (qd I) what if he woulde compel me

Agaynst gods word my faith to forsake,

Am I bounde then to his lawe to agree?

Nay (qd she) but yet this way thou must take,

Thou mayest with the sworde no resistence make,

[...]. Peter. iiii.

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,

Catholike kinges make no martyrs by ꝓsecutiō

Therfore there is now no 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.

[Page]

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,

Roma. xiii. i. Reg. 8. & .9.

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 execitie,

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 (qd I) thei are sufficient,

Then what vnkindnesse is in those (qd 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 thei 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,

math. vii.

lord, at the latter day.

[Page]

For in wordes only standes their religion,

They are cursed children whiche haue forsakē the right waye.

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:

[...]. Peter. 2.

But S. Peter showeth that such there would be.

If their religion be in only wordes, qd 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,

Matthe. 12.

The tre and the fruit doth agre very well.

I pray god, qd she, to graunt them grace all,

And of wicked talke their tonges for to stay.

But truly if thei to their mindes woulde call,

Eccle. x.

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,

1. Reg. 15.

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 goo [...] workes god doth not delite,

Because obedience thei do banish quite.

[Page]

Then are thei, qd I, in a perillous case.

Thei are so, qd 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, qd 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, qd she, when they haue done?

Nay, qd I, from hence they passe and repasse,

To shew theyr brethren if it be as it was.

Then belike, qd she, they loke for a chaunge.

Do they, qd 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, qd 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.

[Page]

Some thinkes, qd I, al are not of the best,

Which are admitted in the court to wayte.

Hath it not bene (qd 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 (qd 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.

Yes, qd 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.

Now I remembre me, qd I, thou sayest true,

I pray thee procede as thou dost intende,

With a good wil, qd she, Now shal ensue

The loue of a pastour to his flocke.

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.

[Page]

First for an entraunce no further I wyl seke,

Christ doth tel thē plaine what men thei should be:

matthe. xi.

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,

matthe. v.

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,

2. Timo, [...]

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,

i. Peter. [...]. Actes. xx.

Discharged are they not before our lorde,

Of the playne scripture I take recorde.

Wo be vnto me, sayeth holy S. Paul,

i. Cor. ix. Iere. xxii [...]. Ye haue ea [...]tē of the fac and clothed you with the wolle, but the flocke ye haue not fedde. &c

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.

[Page]

Al was for lacke that they had not that loue,

Iohn. xxi.

Which Christ in the ghospel doth playne expresse:

Iohn. x.

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 (qd I)

Truly I woulde there had bene none such (qd 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,

Ezech. iii.

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 (qd I) now that fault they do repent.

God graunt their repentaunce to be (qd she)

Better then your late wedded priestes do appeare

To forsake their wiues though they did agre,

The repentaunce of some of our weddid preistes.

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.

[Page]

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.

This is (qd 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 (qd 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,

would god that I did lye in this saiyng

But gape stil to catche, which whē thei haue cought

Thei be as dōme dogges whiche can speake ryght nought.

I trust in God (qd I) they wyl that amende.

If not (qd she) to be feared much it is,

That as scripture sayth worse wyl be the ende,

Matth. 27.

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.

Iohn. xxi.

[Page]

I haue not sēt these prophetes saith our lord: & yet thei ran I haue not spokē to thē and yet they preached. &c. Iere. xxiii

O lord (qd 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 euermore,

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.

Luce. 16.

Doth not the gospel (qd 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.

Whiche loue I pray God graunt vnto them all,

The loue of the flocke to the pastour.

Amen, qd I. Now shalt thou heare, qd she,

What loue the flocke must haue in generall,

Towardes their pastours of euery degre,

Sith god hath set them you to ouerse.

i. Timo. 5.

They are worthy double honour saith S. Paul,

But those that do preach saith he in special.

[Page]

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,

Gene. ix.

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,

The charite of Constantine the great.

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, qd 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.

That is of heretikes, qd she, an olde practise,

So did Tharrians by Athanasius,

The practise of the Arriās against Athanasius when learning would not serue.

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.

[Page]

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,

Oure sacramētaries cā lie as the Arrians did.

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,

malach. iii. Leui. xviii. i. Corin. ix.

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,

Eccle. 38.

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.

Of the loue that eche mā owes to other generallye. Eccle. xiii. Iames. [...]. Leui. xix. i. Cor. xiii.

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.

[Page]

By the bande of charite al men are knit

To make truly one body mysticall.

Ezech. iiii. Roma. xii.

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,

i. Cor. xii.

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,

i. Iohn. iii

From their head Christ thi can receyue no grace.

The middle part of this body mystical,

I take to be noble men of eche degre,

As lordes, knightes, & squiers being principal,

Under the head which enuironed be,

With armes, handes, legges, & fete as thou dost se,

The head and middle partes to serue and obay,

In order as God hath appoynted alway.

By armes, handes, legges, & fete, I vnderstand,

Hereby is the order of charitie broken, whiche S. Paule reproueth. Roma. xii. i. Corin. xii, Ephe. iiii.

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.

[Page]

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.

How chaunceth it (qd I) that thou dost now,

Shew causes of the common welthes decay,

Which before to me thou wouldest not auow?

To poynt meanes to mende it (qd she) I did say,

I left to wise men, but here by the way,

Because where loue is cōmon wealth doth raygne,

Which sith it is decayed loue is gone plaine.

I pray God (qd I) mende al thinges amisse,

And that eche man may loue other louingly,

In dede (qd she) so gods commaundement is,

Ephe. iiii. i. Iohn. iii.i

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.

Iohn. xiiii. i. Cor. xiii.

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,

Roma. xii. i. Timo, i.

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.

[Page]

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,

A short recitall of the three loues befor [...] entreated,

But onely his loue whiche he did expresse,

After suche a sorte thy selfe can wytnesse,

Otherwyse thou knowst he mought haue made the

Geue him prayse therfore as most mete shal be.

Yet notwithstanding this thy creation,

It had been a profite to the very smal,

For thou wast made the childe of damnacion,

By the synne of Adam when he did fall.

But God spared not his sonne natural,

To dye for synne, as I proue before,

Therfore geue thankes to him for euermore.

Then in loue to thy selfe haue euer a respecte,

Remembryng what a shame for the shal be,

Beyng made like to God, that image to infecte,

And thynke how with his bloud he did redeme the:

Then in loue to thy selfe let it so agre,

In an order to God, and him not forget,

Then loue to thy selfe ryghtly thou dost set.

Then last of all as I haue declarde,

When loue to thy selfe thou hast placed right,

To thy neighbour by that rule thou shalt awarde,

True loue louyngly, pleasaunt in Gods sight,

So shalt thou shewe thy selfe the chylde of light,

Hauyng that loue whiche accords to Gods wyll,

Wherin and whereby thou shalt Gods lawe fulfyll.

[Page]

Nowe qd she, I haue fulfylde my purpose,

Taking occasion as thou didest heare,

Of Gemini the signe, whiche doth man dispose.

To natural loue, and that thou couldest not beare,

Thou thoughtest suche fylthynesse in it to appeare,

That no good matter made theron could be:

But nowe thou seest thy foly as I tolde the.

Truth it is qd I, nowe I see it well:

Then wryte it qd she, if thou wylt take payne,

I am content qd I, though I my foly tell,

Syth that it may turne to my neighbours gayne:

Then farewell qd she tyll we mete againe.

With that she toke h [...]r flight, I sawe her nomore:

Then I went & wrote all as ye heard before.

Finis.

§

§

Imprinted at London by Robert Caly within the precinct of the late dissolued house of the gray Freers, nowe conuerted to an Hospital called Christes hospital.

[Page]

Information about this book

Title statement

A mirrour of loue, which such light doth giue, that all men may learne, how to loue and liue. Compiled and set furth by Myles Hogarde seruaunt to the quenes highnesse

Huggarde, Miles.

Edition statement

1555

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-09 (EEBO-TCP Phase 1).

ID [DLPS]

A03431

ID [STC]

STC 13559

ID [STC]

ESTC S106229

ID [EEBO-CITATION]

99841949

ID [PROQUEST]

99841949

ID [VID]

6570

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A03431)

Transcribed from: (Early English Books Online ; image set 6570)

Images scanned from microfilm: (Early English books, 1475-1640 ; 345:15)

Source

— A mirrour of loue, which such light doth giue, that all men may learne, how to loue and liue. Compiled and set furth by Myles Hogarde seruaunt to the quenes highnesse, Huggarde, Miles..

Extent

[60] p.

By Robert Caly within the precinct of the late dissolued house of the gray Freers, nowe conuerted to an hospital called Christes hospital],. [Imprinted at London :: Mense Maij. 1555.. (In verse.) (Printer's name and address from colophon.) (At foot of title page: Cum priuilegio ad imprimendum solum.) (Signatures: A-G⁴ H² .) (The last leaf is blank.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.