be ioyned with a bodye as the Aungell and parte might be coupled to a body as the soule The reasonable creature therfore is deuided into that whiche hath not and to that which hath a bodye That which is voyde of body is called an Aungel And that which hath bodye is called a Man consistinge of the fleshe and a reasonable soule The principall cause therfore why the reasonable creature was ordeyned is the goodnes of god So that both man and Aungell were made bycause of Gods goodnes for by reason that god is good we are in as much as we are we are good also But to what ende was the reasonable creature created To praise God to serue him and to vse and enioy him In the which the creature him selfe profiteth and not god For God is euer perfit and fulfilled of all soueraine bounty and goodnes can neither be increased nor diminished And therefore that reasonable creature was created of god is to bee referred to the goodnes of the Creator and the profyt of the creature In so muche that as oft as this question is asked why or to what ende the reasonable creature was made The aunswer must be for the goodnes of the Creator the profit of the creature For it auayleth the creature to serue God and both to haue and enioy him ¶ The third Chapter ¶ The cause of the creation of Angels men and all other creatures BOth Aungell therefore and Man are sayd to be made for God not bycause God the Creatour and most blysfull hath nede of the seruice either of Angell or Man for hee hath no want of our goods but that both Man and Angell might serue and vse him whom to serue is to raygne For in this the seruant receiueth the profit and not he to whom it is done And as man was made for god so the world was made for man that it might serue hym Man therefore was placed in such state and degree both that he shoulde be serued and that he should serue that on eche syde all the goodnes might redound to hym selfe as well of the seruice which he receiueth as of that which he doth For so God would that Man shuld serue him that not God but Man myght bee profited by the seruice And he also would that the world shuld so serue Man as Man thereby might in like sort be holpen Al the goodnes therfore redoūded to man both of that which was made for hym and of that also for the which him selfe was made For all thynges are ours sayth the Apostle the thynges aboue vs the thynges equall with vs and the thinges inferiour vnto vs The thinges aboue vs are ours to vse and enioy as God in Trinitie trinitie in vnitie The thinges equall with vs are ours to agree wyth all as the Angels who albeit at this present they be aboue vs shall in time to come notwithstanding be our Mates and our equals The thinges inferiour vnto vs are also ours to stand vs in stede and to serue our necessities As the thynges which pertaine to the Lord and Master are also the Seruauntes not by takyng from the Lord or Mayster hys ryght or title but because they also serue to the vse of the seruant It is therfore said in certain places of the scriptures that Angels doo serue vs because they for our sakes are sent forth to minister In consideration wherof the Apostle hath these wordes Are they not all ministring spirites that are sent to minister for theyr sakes which shal be heiers of saluation Neither let this seeme incredible to man in as muche as the creator him selfe and Kyng of aungels came not to be serued but to serue to geue his lyfe for many And the aungels are sayde to offer oure prayers and vowes vnto God not bycause they teache or instruct God of our desires or meaninges who knoweth all things before they come to passe as well hee knoweth them after they are done but bycause they craue to vnderstande Gods pleasure and will touchinge these thinges and what they shall know to be disposed according to Gods hest commaundement that they conuey to vs eyther openly or in secrete Wher vpon the Angell sayd vnto men When ye prayed I offered your prayers vnto god In like manner euen we also whē we pray we do not teach god as if he were ignorant eyther of our desire or of our nede but the reasonable creature must of necessity commit refer his temporal causes to the eternal verity eyther by desiring that which he could haue or by consentinge and asking what Gods will is he shall haue From the highe habitation of the heauens therfore doth the souerayne bountye and loue of God drawe downe vnto vs the aungels of God to enquire Gods will for vs to visite and to helpe vs for God for vs and for themselues For god bycause that as meete is they imitate the merciful bowels of his loue and pity towards vs for vs bicause that in vs they haue their own◠image and lykenes in great admiration and reuerence for them selues because that with feruent desire and longing they awayte the supply of their orders by vs. ¶ The fourth Chapter ¶ Of the loue of God towards vs. THis therfore is most nedefull and necessary that euery man seuerally do consider himselfe and when he hath attained the ful perfect knowledge of his owne worthynes dignity least he do iniury to his creatour in no wise to loue anye thing that anye waye is to him selfe inferiour For the thinges that in them selues considered do seeme to be beutifull when they are compared with other are but homely and vyle And as it is great folly to ioyn foule thinges with fayre thinges So is it not vnsemely of those thinges which haue a meane and no counterfayte beutye to make a comparison and to matche them wyth the things that are most fayre and beutiful Theefore my soule vew well thine own beuty and therby learne and vnderstand what beutye thou shalt loue But if the sight of thy selfe be so duld duskt or darkned by thine own negligence that thou canst behold thine owne selfe neither as it becommeth nor as it behooueth thee Why yet doest thou not by the iudgemēt at the least of som other gather that true estimation of thy self which thou shouldest doo Thou hast a Spouse but hys soueraigne beuty thou knowest not because thou neuer yet saw his face or coūtenance But he seeth thee and if he saw thee not he would not loue thee This Spouse differryng to shewe or present him selfe vnto thee hath sent thee giftes as pledges and tokens of his loue wherby thou mightest know his affection towardes thee If thou myghtest see hys face thou wouldest bee nothyng doubtful for then shouldest thou perceiue that he who is so faire so comelye so beutyfull and so synguler would not be enamoured at the syght of thee if some synguler beutye in thee
Omni digna quideÌ„ sed te dignissima priÌ„ceps Principe sacrato nomine corde fide â—…en ab Hebraeis sacrati foederis index Mens venit a summo numine sancta tibi Atqui sanctaÌ„ sacra decent tibi coÌ„secro sacra Principibus multis vix bene nota viris Ad eandem Principem Chara deo Princeps diuinum dilige numen Viue Deo et viues Elizabetha diu Et patriae perchara tuae perchara Britannis Quae nacta es recta sceptra tuere manu Grataque tum musis gratas amplectere musas Maximus at tibi sit relâ—igionis amor Quae facis et facies neque taÌ„ monuisse iuuabit Quam fecisse iuuat singula sponte tua Ad eandem Principem Summa laus regum fuit inclytorum Fortiter fines patriae tueri Quod tamen non praestitit vlla regum Regia virtus â–ª Extulit quosdam Deus ipse reges Depulit quosdam Deus ille reges Praestiterunt omnia sola diui Sceptra potentis Ergo diuinum reuerere numen Numinis tanti celebrato nomen Vnius laudem tua vota spectent Fusa per auras Ad Librum Faelix marmoreas migrato in aedes Intra limina clarioris Aulae Si noui dominam palatij huius Vltro purpureum petet libellum ¶ DE MODO DILIGENdi Deum distichon Dilige mente deum tota ratione modoque Omnem qui superet cum ratione modum FINIS To the Reader FOR as muche as that famous Clarke Erasmus and profounde Censor both of wyt and skill letteth not first to confesse that thys treatise following tasteth of good learning though the stile phrase and order differ from the workes of S. Augustine in the number of the which it hath bene accompted And next that it descryeth or bewraieth a very diligent Reader of that holy father his volumes out of whose confessions especially hee hath inserted into this Pamphlet manye wholesome and proper sentences as well teaching and prouing that S. Austine doth so often inculcate namely that nothing was create without the word of God as mouing and styrring vs to ghostly loue and affection from the right feeling of the which it seemeth to haue flowen I am the bolder to presume that to thee good Reader it shall be both the more leefe and acceptable And the rather because that I haue endeuoured my selfe to the vttermost of my power in the translatyng hereof so to expresse the copye vsed by the Author as no obscuritie I trust may seme to remaine and so with him to haue iterated one thyng or matter that it may rather serue as a drop by oft falling to pearce more deepelye then to breede or induce any lothsomnes or sacietie For albeit that thinges earthlye vayne and transitorie may iustly bring with them a certaine tedious disdaine when they are to often or commonly repeated or lacke the releefe of pleasant varietie yet am I perswaded and so would I haue thee that thinges heauenly euerlasting endles and durable and verely repleate wyth blysse and felicitie so worthely deserue the Poet hys testimonie that the oftener they be inculcate the more they shall double their pleasure wyth profit Take this therefore in gree and good worth how soeuer for want of good methode it seeme to be confused as a wholesome meditation and no lesse needefull then fruitfull for this tyme and season in the whyche selfe loue frieÌ„ding of the flesh and vanity of the world so vniuersally rage and raigne as I pity to see am sorry to report For herein thou mayst by contemplation and vew of thy duty to God his loue to thee learne to abandon whatsoeuer to thy soule health is repugnant or aduersant without the interlacing of superstitious vanities or feare of infection proceding froÌ„ popery For in auoyding thereof I confesse me plainly that I haue euen wittingly vsed in this traÌ„slation a certain fredome and libertie and reduced the sense of the Author to the consonancy and Canon of the holy scripture For as I acknowledge it to be great and presumptuous impiety to racke or vse force in diuine testimonies suche I meane as are included within the compasse of both Testaments as holden allowed for canonical scriptures beyng by God his own mouth prohibited anye way to wrest or to wring them so I thinke it not vnlawfull but rather requisite and necessarie in translating or readyng the bookes of Interpretours be they olde be they newe or what soeuer they be sithens they cannot well be without some wartes of errour especiallye when they are conceaued written in mood and affection or rest in the preiudicate opinions of humane infirmitie or willingly followe the iniquitie of their time to vse such moderation discretion and iudgement grounded vp on holy writ as by diminishing adding altering or rasing they may reasonably be amended and as in part so in all made fruitfull to the Reader This if any man either of spiced conscience or wayward mynde dislike or controle I wish him more wyt then fantastically to desire to haue hurtfull thinges ioyned to the wholesome as of necessity especially when they maye conuenientlye either be taken awaye or chaunged without preiudice done to God his word or offence geuen to good men For I hold him an vnwiseman and more then franticke in folly that wil haue any such opinion of any Phisicion how learned or skilful so euer he be that bccause hee hath receaued at his handes many wholesome drugs and comfortable confections which at sundry times turned to hys ease health and sanitie that a poyson by the same Phisition in the ende or among them so ministred shall not be able to annoy or to hurt him especially when the drugs or confections before geuen had neyther qualitie quantitie nor operation in them to qualifie resist or expell the poison And yet is there no earthly poison so pestilent to the body as the poyson of errour is noysome to the soule And therfore to fantasie any earthly man so muche in the dyscourse of anye peece of doctrine considering that as he may both deceiue and be deceiued so he may therin couertly conuey into the eares of his hearer as many damnable paradoxes as Christian articles that not onely the care shall bee taken awaye from vs to eschewe hys heresies but also a desire faire kindled to lyke and to learne them where nothing is infarced to their confutation I holde it so incurable a peece of frensie as all the pollicies in the world are not able to tame Thus trustyng that I haue not onelye acquaynted thee with the profit and coÌ„moditie which this treatise shall yeld thee but that I haue also rendred a sufficient reason of my libertie in translation and of alteryng the sense where it tended any way to the derogation of Gods glory by attributing to much to man his merites and deseruinges and aduertising thee to esteeme no man his workes opinions doctrine or counsail further then they shall agree with the touchstone of
hath gotten them into hys handes and possession shall bee as well assured that he shall neuer lose them as he hath earnest desire neuer to forgo them ¶ The .xvii. Chapter ¶ Of the benefit of God his promise RIght highly therefore is God to bee loued in his promises in asmuch as he hath behight vs greater thinges then hetherto hee hath geuen vs For hee hath promised vnto vs rest from paine libertie from thraldome securitie from feare comfort from sorrow resurrection from the dead and after that our bodyes are raysed vp agayne suche full and perfect blysse as neuer shall haue ending Finallye he hath promised him selfe vnto vs euen as he sware to our fathers that hee would geue him selfe for vs Great therfore are the promises of God vnspeakable and for these and in these will God be loued of vs and in such sort and maner as it behoueth vs. But if thou wylt know in what sort it behoueth vs to loue God vehementlye to desire to haue the promise performed is onely the maner that in this our loue is of duty required The promise of God yet how soeuer it bee desyred is muche lesse desired then it ought for to be And howe soeuer the Louer of God profiteth and increaseth in louyng hym hee ought styll to profite and to encrease to more For the earnest and true longyng after God in some respect hath no mean nor measure when as it can neuer so exceede that it maye be thought to muche And where as in al other thinges impaciencie is euer blamed vehement impaciencie of the delay in the expectacion of gods promises that is to haue and possesse God deserueth laud and praise as a thing most commendable For the more a man loueth God and the more he longeth after hym the impatiencie in that delaye tormenteth the more the hope which is differred sore vexeth the soule But these precious iewels in this world promised are onelye had and enioyed in the heauenly palace And therfore of that good whych is chiefe of all goodnes what it is and how it is shal first be declared ¶ The .xviii. Chapter ¶ Of the consideration of the Deity ioyes of heauen LEt vs styrre vp therefore and aduaunce all our vnderstanding as far forth as the grace of God may assist it to waigh and confider how great the onelye and proper ioy of the chosen is there where the place is prepared for them That is to say that onely high soueraigne good which is lyfe lyght blyssefulnes wysedome eternitie and such other like and yet is but onelye one in nature most excellent and high good sufficing to it self in all thinges needing or wanting nothing and which all haue neede of not onely to be but also well to be Thys good is God the Father thys is the word that is the Sonne of the Father and this is that one and common loue to the Father and the Sonne namelye that holy Spirite which from them both equally doth issue and proceede And that which euerye one of these is in parson particularly the same is the whole Trinitie the Father the Sonne the holye Ghost For euery singuler parson of this Trinitie is doubtles nothyng els but that high soueraigne vnitie of the god-head I meane and the Deitie which can neither be multiplied encreased nor altered Moreouer this is that onely one thing which is needefull and necessarye And that onely is necessarye in the which all good is or which of it selfe is the onelye one and aloue good For if eche seuerall good thing be good and delectable then thinke with thy selfe how delectable that good is which containeth in it the pleasure and delight of all that is good and not suche as wee fynde or taste in Gods creatures but so far differing in al kinde of excellency as the Creator in worthynes doth excell the creature For if lyfe created be good howe good is that lyfe which did create it If health made or geuen be good how good is that health that made or gaue it If the wisedome amiable that consisteth in the knowledge of thinges that be made how amiable is that wisedome that made all those things of nothing Finally if in things delectable the delight be great and manifold howe great is the same in him that made and ordained what soeuer is delectable O how happye is that Soule which maye haue vse of that good What shall hee haue mysse of that hath it or what shal he not want that lackes it For who so hath that shall together haue the goodes both of body and soule and those suche also so passing and so excellent as neyther eye hath sene nor eare hath heard nor the hart of man hath thought or conceaued Why then wander we through so manye thinges to seeke the goodes of our bodie and soule Let vs rather loue that one God in whom is all that good is and it shall be inoughe and sufficient for vs Let vs longe after that simple good which of it selfe is all good and we shal be well and shall nede to seeke no further For what louest thou O my flesh or what desirest thou O my Soule There and in that same selfe good that is in thy Soueraigne Lord God is doubtles al whatsoeuer ye loue or desire To speake therefore of the goods of the heauenlye kingdome or to conceaue or vnderstād them no man cloathed in the flesh suffiseth or is able For in truth they are much greater better then eyther they are thought or perceyued to bee For the kingdome of God excelleth all fame passeth all praise surmounteth all cunning excelleth what soeuer glorye is thought most royall or famous The kingdome of god therfore is full of light and peace charitye and patience woorshippe and glory pleasure and delight euerlasting in ioy perpetuall in blisfulnes and replenished with all other goodes what soeuer are vnpossible to bee spoken or comprehended And yet ought I not therfore to be mute or silent but to say so muche as I can Bycause I cannot saye so much as I woulde For bycause we beleue that God is vnspeakable it is not forth with reason to thincke our selues not bounde to speake of him that we can or are able Neyther is this tollerable that we shoulde not beleue of that life euerlasting which God by his promise hath sealed vnto vs more a great deale theu is sette forth in wryting For neyther can the toung nor the pen expresse so much as the hart can comprehende and yet the hart which is of greatest capacity and of al things conceaueth most profoundly and depely is farre to light to comprise the Maiesty of God his ioyes and glory Of the lyfe to come therefore we must earnestly beleue that it is both euerlastiug in it selfe and euerlastinglye happy And that ther is assured security and secure tranquility peaceable pleasantnes blysfull eternity and eternall blisfulnes wher is perfytte loue no
feare no dread no want of day But cherefull motion and one spirite among all assured of the sight of God there to abyde in his ioy where that cytye is which is the blessed congregation of all Aungels and Saintes glistering shyning in the righteousnes of Christ There I say wher euerlasting saluation aboundeth where truth reigneth where no man deceaueth nor can bee deceaued where no happye man can bee cast out or exiled nor whither anye wretch may bee drawen or aduaunced This is the blyssefull contemplatiue life to the which such as come by faith fruitfull and charitable shall be made lyke to the blysseful spirits and raigne in Gods kingdom with them for euer For what they beleued here that shal they see there and beholding the substance of their Creatour wyth pure hartes and innocent eyes shall triumphe in ioy euerlasting and through the possession of gods loue in mutuall charitie shall be eche together with other ioyned with their God in vnitye concord And hauing receiued the priuiledge of the heauenlye countrye as perpetuallye enfraunchized into the same shall enioy the benefit long before promised There shall be such gladnes and suche plenty and store of heauenly solace aboūding in the fulnes of gods goodnes and grace that to their Lord god soueraygne geuer of such giftes they shal incessantly yelde thankes and prayse wythout anye kynde of yrksomnes conceaued in the vsing or hauing of gods so manyfold blessinges For the hartes of euery one shall there be open eche to other as corporall thynges are here sene with the syght of our bodelye eyes And so perfect and so cleane shall mens consciences bee there that they shall haue continuall cause to thanke God for their puritie not blush nor be ashamed for their former offences in as muche as neither synner nor synne shall be there wher power is taken from all men to synne any more Neither shall they which be perfectly blessed bee ignorant of anye mysterie of secrete for they shall see him in whom all secretes are opened that face to face as them selues are sene For then shall mankynde in all perfection be made so absolute that from thence foorth it shall neuer bee altered or chaunged but of that substance of Man by glorification transformed into the likenes of his most blessed Maker al the naturall goodes earst receiued of God and disfugured by mans synne in this wretched worlde shall there in that blysse bee repaired to better that is to say vnderstanding shall be without errour memorye without obliuion thought without wandering charitie wythout fayning sense wythout offence health wythout sicknes myrth without sorrow pleasure without paine life without death agility wythout impediment fulnes wythout lothsomnes and soundnes without dysease For whatsoeuer in this life eyther the violence of beastes or rage of misfortune hath impaired in mans body what soeuer sycknes hath feebled or crueltye wasted or dysease putrified or age in it selfe combersome hath benummed or cōsumed shall all againe in the glorious resurrection be renued restored and the whole bodies with all their lymmes and members vnited to their soules shall together be endued with incorruptible nature And therefore who soeuer in that blyssefulnes is blysfully possessed shall by no distance of place difference of merite nor any other meane what soeuer it be at any tyme bee seperated from the full fruition of God in the fulnes of hys glory FINIS Roma 1. Iohn 17. 1. Cori. 2. 1. Iohn 4 1 ▪ Cor. 12. Math. 8. 1. Iohn 3. Deut. 6. 1. Cor. 3. Heb. 1. Tobi. 12. Sapi ▪ 3 Roma 5. Iohn 18. Iohn 21. Actes 8. 9. Math. 9. Luke 1. Luke 1. 1. Cor. 4. Psal. 32. Roma 5. Hebr. 4. Actes 14. 1. Cor. 2. Luke 1. Luke 10. 1. Cor. 2. 1. Cir. 13. ¶ The table of the matters contained in euery chapter of this booke ¶ That the loue of god and thy neighbour cannot be seperated Chap. 1. Why hovv god is to be loued 2. cha The cause of the creation of Aungels men and all other creatures 3. chap. Of the loue of god towards vs. 4. chap. Of the fruition of god 5. chap. Of the free gyftes of creation and regeneration 6. chap. Of the benefit of god in callyng vs to the faith 7. chap. Of the gift of vertues 8. chap. Of the gyfte of vnderstandynge and knowledge 9. chap. Of Gods prouident care ouer vs. 10. Of the gift of the senses and preseruation of lyfe 11. chap. Of the patience and long sufferyng of God. 12. chap. Of the gift of continencie 13. chap. Of the gift of hope 14. chap. Of God his bountie of our inquitye and of thankes geuing 15. chap. Of the benefit of Christ hys d 〈…〉 passion 16. chap. Of the benefit of God his promise 17 Of the consideration of the Deitye and ioyes of heauen 18 chap. Errata In the first lyne and the 3 page of the 3 Chapter for as well hee reade as well as hee In the same page for he could reade he would For consenting reade consultinge In the 4 page of the 4 Chapter for remayneth reade wanteth In the 4 page the 2 lyne of the 11 chapter for sounds reade languages In the 5 page of the 16 Chapter for abscure reade obscure In the 1 page of the 17 chapter for haūe reade haue ¶ Imprinted at London by Thomas Purfoote dwelling in Paules Church yarde at the signe of the Lucres 1574.