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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11206	The ymage of loue Here foloweth a goostly pamphlete or mater co[m]pendyously extract of holy scrypture, and doctours of ye chyrche, called ye ymage of loue, very necessary for all vertuous persones to loke vpon.; Ymage of love.	Ryckes, John.; Gough, John, fl. 1528-1556.	1525 (1525)	STC 21471.5; ESTC S110770	28,460	53

ryght wysnes to shyne vpon euery person good yll The grace of cryste his doctryne is the lyght kepe the glasse towardes the lyght torne it not a waye towardes darkenes and this ymage shall euer contynewe in the glasse Saynt Iohan sayth Ioh̄ ij he that loueth his neyghboure he dwelleth in lyght and in hym is no sklaunder ne occasyon of yll he that hateth his neyghboure is in derkenes and torneth his glasse frome the lyght walkyng he wote not where somtyme in the myre of other mens synnes by suspectynge Iudgynge or talkynge of theyr defautes somtime amonges the serpentes of sclaunder detraccyon and enuy somtyme amonges the thornes breres and wylde beestes of couetous malyce Ire somtyme stummelynge amonges swyne in the foule sleweth and stynkyng gore of gloteny and beestly lustes of the body with many other parillous wayes wanderynge with grete Ieoperdy into deth of the soule for lacke of lyght whiche is not in defaute of the lyght of grace ne for the charyte of god is not present bycause the glasse is turned fro the lyght and thā it is so infecte and defyled in derkenes that it is vnapte to receyue the lyght of grace the ymage of charite agayn as I sayd before for it is harde to remoue the foule deedly ymage of sinne and onely possyble vnto hym that is auctour of lyfe maker of this glasse Yf we wyll turne it agayne redressynge our loue towardes hym towardes our neyghboures thā shal we receyue this ymage of lyfe agayne And saye with saynt Iohan. Nos scunꝰ qm̄ translati sumus de morte ad vitā j. Ioh̄ iij. qm diligunꝰ ir̄es We knowe that we be translated from deth to lyfe yf we loue euery persone as our selfe for yf we can not loue them that we se euery daye with our bodely eye how shall we loue god that we can not se. j. Ioh̄ iiij Therfore I may saye the charite is a lyuynge ymage and the spyryte of lyfe that gyueth onely lyfe vnto the body and as the body hath .v. wyttes worketh all his workes by them so the soule hath .v. ghostly wyttes wherby it worketh all thynge that is merytoryous pleasynge vnto god ¶ This lyuynge ymage hath .v. wyttes and the operacyons of them capi viij OF these .v. wyttes saynt Barnarde speketh in a sarmon shewynge that there is .v. maner of loues The fyrst is a reuerent and a kyndly loue of parentes and kynsfolkes The seconde is the Iocounde and pleasaunt loue of our neyghboures and they that dwell together The thyrde is ryghtwyse loue that we ought to haue vnto euery reasonable person The fourthe is vyolent loue of our enymyes The .v. is holy and deuoute loue of god aboue all These .v. loues may well be compared vnto .v. bodely wyttes The loue of kynred accordeth well vnto the sens of touchyng for this sens perteyneth moost and onely vnto the flesshe and so that loue is shewed to none but that be nere togyther touchynge carnall consanguynyte And as the sens of touchinge is in the flesshe and in euery parte of the body so this loue is in euery thynge that hath lyfe as well the Iewes and pagans loue theyr kynne as crysten men beestes also erpētes loue theyr kynne and ofsprynge The seconde loue of neyghboures agreeth properly vnto the sens of tastynge bycause of the grete swetnes and pleasure that is therin bycause it is moost nedefull vnto mannes lyfe for I can not se by reason how a man shold lyue wel other bodely or ghostly ī this world but yf he loue those persones that he lyueth amonges he agayne be loued of them The generall loue wherby of ryght we muste loue euery man may be lykened vnto the smellynge in that that this sens perceyueth thynges somwhat farther of thā doeth the sens of tastyng and it hath in it selfe not so grete pleasure and delectacyō but yet it is very pleasaūt and necessary so this loue extendeth not onely to our neyghboures but to theym that be somwhat farther of that is to aungelles and all mankynde The heerynge perceyueth thynges moche farther of than doeth the other inferyor senses so a monges men in this worlde there be none farther a sunder than he that loueth one that loueth hym not agayne but hatteh hym for in other senses there is all waye some delectacyon and some nerenes in workynge vnto the flesshe but the heerȳge in maner goeth out frome the flesshe as for hauynge ony delectacyon in the flesshe and therfore it maye well be assembled vnto the vyolent loue that is onely caused by the obedience of goddes cōmaūdement Luc. vj. that byd vs loue our enymyes whiche obedyence appereth euedently to pertayn vnto the sens of heeryng where the grete occasyon cause of other loues that I haue spoken of are taken of the flesshe that is of nature and kynde But the syght aboue all other chalenge to it selfe the symylytude of the deuyne and holy loue of god in that that is moost excellent of a synguler nature more clere spyrytual than all other senses discerneth thynges moost farre of and knowe the dyfferences of many thynges for though the smellynge heerynge do perceyue thynges somwhat farre of yet it is more by drawynge to of the ayer that cometh from the obiecte or thynge that smelleth or soundeth wel or yll But the syght do not so but rather it semeth to go forth procede to thynges very farre of so it is in these maner of louinge In maner we drawe to vs our neyghboures whome we loue as our lyfe hauynge profyte pleasure of thē we drawe to vs also our enymyes whome we loue for this cause that they myght be as we be that is to say our frendes But yf we loue god as it is worthy we sholde do with all our strength with all our soule mynde we go frome our selfe vnto hym we hye vs fast and moost swiftely as the eye to the moost delectable obiecte we caste all our loue vnto hym that is onspekably moost hye goodnes aboue vs and all creatures hauynge no respecte vnto our owne profyte or pleasure no more than the eye can reflecte the syght to se it selfe but to take it for the moost hye perfeccyon and pleasure onely to beholde and loue hym in whome we maye moost perfytely and pleasaūtly beholde our selfe and all creatures This is perfyte ynoughe and pleasure largely suffysynge what nede we to loke for other syth there is none but this witnes cryst himselfe in the gospel of Iohn̄ Ioh̄ xvij Hec est vita eterna vt cognoscant te solum deum c. This is the very cause and begynnynge of lyfe euerlastynge to knowe loue the very god onely and hym that thou haste sent Iesu cryst thy sone one god with the. And as by the syght is goten moost konnynge and knowlege so by this loue is goten moost perfite kōnynge and sure knowlege

The ymage of Loue. ¶ Here foloweth a goostly pamphlete or mater cōpendyously extract of holy scrypture and doctours of the chyrche called the ymage of Loue very necessary for all vertuous persones to loke vpon The Ymage of loue Proemium COnsyderȳge in my mynde how that dyuers persones in the begynnynge of the newe yere gyue many gyftes tokēs I wolde fayne haue cōfyrmyd my selfe vnto thē yf my pouerte wold haue suffered me My wyl was good my abylyte was lytyl or nothȳge yet be cause I sawe dyuers poore folkes geue small thynges of lytyll valour receyued agayne therfore good thȳges of moche valoure I thought with the poore woman of the gospell to be stowe a myte or twayne mar xij vpon some thynge for your pleasure trustynge to be rewardyd agayne with the woman that made a lytyll lofe of a handefull of mele a lytyll quantyte of oyle and gaue it vnto the holy prophete Helyas iij. regū xvij And this I be leue wtout doubte that he in whose name I do it fore wyl not se it loste thoughe it were but a cup of colde water And as to spirituall persones my souerayns math̄ x. me thought it best to gyue some goodly pyctures ymages of our sauyour Iesu of our blyssed lady or of some other holy sayntes And as I was sekynge about for dyuers pyctures there came to my mynde for to gete an ymage of loue ¶ Of naturall loue Capitulum primum BUt by cause I wyst not well where to fynde it I wente vnto dame Nature she shewed me many goodly ymages which she sayd came from her parētes forefaders wherfore she loued thē very moche Neuerthelesse I lyked them not bycause theyr colours faded dayly dyde dekaye They were also comyn to fooles to wyse men to crysten men to hethen men to beestes to fowles serpentes lytyll profyte come of them These ymages be often tymes payntyd vndyscretely dysceyuably doeth moche harme in the chyrche of god j. And there be many of theym One that is made amonges kynrede parentes whiche yf the holy ghost put not to his hande it is of no valoure but somtyme very noysom for it maketh men blynde peruerteth the ryght ordre of Iustyce settyth fooles before wyse men it takyth awaye ryght Iugemēt contrary to saynt Paulys doctryne example for he sayde Neminem nouimus scdm carnem ij cor̄ v. I knowe no man after kynred or carnall affecciō j. reg ij it caused Hely to be reprouyd of god whan our lorde sayd vnto hym why hast thou made more of thy chyldren than of me wherfore as it foloweth in the byble he dyed an euyl deth his chyldren also it causeth that Iesu can not be founde example or fygure we haue in the gospel of Luke whan chryst was sought amonge his kynsfolkes Luc. ij he coude not be founde therfore sayth saynt Barnarde Lorde I can not fynde the but in the crosse ij An other ymage of naturall loue is made bytwene the soule the body Ro. viij The soule loue so the body that it bydeth woo to be departyd therfro but whan it is ordered after the holy ghost so that the soule vse the body vnder the lawe of god for to do penaunce to encrease merytys to profytte other to chose rather to want all erthely pleasure and to dye than to cōmytte ony synne than is it a paȳted ymage but yf we loue this lyfe for to Ioy here to dilyte in this worlde for to abyde longe in lustes pleasures for the mainteynȳge of thē care not for the displeasure of god than it is a deuylysshe ymage portrayed by the deuyll whiche is very peryllous moche myschefe come by it as it appereth in the epystell of saynt Paule vnto Thimothe as shall be rehersed after ij tīo iij. And as saynt Augustyn sayth by it is bylded the cyte of the deuyl iij. The thyrde ymage of natural loue is made by twene the fyue wyttes theyr obiectes as bytwene the syght beautefull thynges of pleasant coloures bytwene the herynge of swete voyce or sounde of hermony bytwene the tastynge sauour in delyciouse metes drynkes by twene smellynge swete odoures bytwene the felynge or touchynge all thynges that be pleasaunt to it iiij And an other ymage of naturall loue is made bytwene man his wyfe v. The fyfth bytwene contrary men vj. The syxte bytwene frendes them that be brought vp togyder frome theyr youth all these but yf the holy ghost worke in them it is easy to consyder what yll come of thē The Romayns in olde tyme praised moche an ymage that they had which as I rede was portrayed lyke a yonge man standyng bareheed in his foreheed was wryten Estas et Hyems That is wynter somer he had on a shorte thynne cote in whose hemme they wrote Mors et Uita Deth lyfe his syde was open that his herte myght be seen his arme was bowed poyntynge with his fynger to his hert where was wrytē by it Longe et prope farre nere he was peynted lyke a yonge mā sygnyfyenge that true loue frendeshyppe is alway fresshe newe neuer fadynge ne faylynge he was bareheed for to shewe him selfe vnto all mē that he was not a ferde to shewe hym selfe a frende at all tymes his rude thynne vesture shewed that a very frende wyl not refuse to suffre harde thynges extreme pouerte for loue of his frende there was wryten Uita et mors for he that loueth truely loueth his frende all his lyfe vnto deth and after Estas et hyems That is true frendeshyppe endureth as wel in aduersyte as in ꝓsperite his herte was open for he wolde hyde nothynge frome his louer he shewed his herte with his fynger shewynge that his dedes doeth accorde to his herte and his herte to his wordes There was wryten Longe et prope For trewe loue in no tyme can be done awaye ne mynysshed by no distance of place This semeth a good ymage and a precyous very necessary to this lyfe whom Plato Arystotle Cato many other prayse aboue all thynges that be in nature Eccli vj. And the wise man Eccliasticꝰ sayth there is no cōparison to a faythfull frēde I coude fynde no faute therin saue it loked alwaye downewarde vpon erthely thynges cruelly vpon theyr enymyes yf it had loked vpwarde hauynge respecte vnto god to heuenly thynges I had thought to haue bought it but saynt Paule for the cause dispysed it sayenge to theym that paynted this ymage though they knewe god they dyd not honour hȳ Ro. j. loue hym ne thāke hym as they ought for to haue do but gaue them selfe to vanytees and soo fell to blyndenes of mynde thynkynge them selfe wyse and were but fooles fell to Idolatrye to many grete inconuenyences

Luc. vj. Our sauyour also refused this ymage suche other both for this cause and for that it loketh so cruelly vpon theyr enymys saynge yf ye loue onely them that loueth you for that cause what rewarde loke ye for to haue treuly ye shall haue none of me for ye haue receyued youre rewarde all redy and this caused me to seke farther ¶ The ymage of worldly loue Capi. ij THe worlde than callede me shewed me an ymage that frome farre appered very goodly all burned with gold syluer with many other ryche thȳges set out with fresshe oryent colours offerd it to me for lytyll valour whiche caused me to drawe nerer to it And in the border therof were portrayd foules beestes flyes serpentes wormes floures of dyuers kyndes so meruaylouse so like vnto nature as it had be the selfe liuȳge thynges The foules appered so rauysshȳge the beestes so cruelly deuourȳge the flyes so defylynge erbes floures takynge awaye theyr sauoure the serpentes so styngynge the wormes so gnawynge freatynge that I am sure ye sholde a fered to put therto your hande specyally one lytyl worme frayed me moche whiche I can beleue none other but it was a very lyuynge thynge called the worme of conscience And as I stode chepynge of this ymage with a byble in my hande I cast myn eye vpon my boke in the fyrst epistle of saȳt Iohn̄ where was wrytē Nolite diligere mūdū neque ea q̄ ī mūdo sūt j. Ioh̄ ij By not this ymage the loue of this world for yf ye do and loke moche vpon it it shall bewytche you make you blynde And yf ye set your loue vpon the worlde sayth saynt Iohn̄ the charyte of god our sauyour crist that is the very ymage of loue con not be in you The prophete Dauyd shewed me that these rauysshynge foules beestes serpentes were lyuynge men bywytched transfourmed by reasō of this false ymage shewed the cause why saynge Homo cū in honore esset c. Man lorde of al creatures hauynge in hym selfe the ymage of god wherof he ought to drawe out the very ymage of loue to his hyghe honour knewe not his degre hye state the god hath made hȳ to but set his mȳde more vpō these vayne outwarde ymages thrugh the whiche he is cōpared trāsformed vnto beestes moost vnresonable is made lyke vnto thē O false ymage I am sure thy colours be full dysceyuable thus saint Iohan bad me loke surely vpon it for the mater that it was made of was very brytell venymous noughte Therfore I toke it in my hāde loked warely vpon it so I perceyued that saint Iohn̄ sayd treuth where he sayth j. Ioh̄ ij Omne qd est in mūdo aut est concupiscencia c. All that is in this world other it is the concupiscence of the flesshe or elles the concupiscence of the worlde or elles proude maner of lyuynge I remembred also that the mooste fayre apples be not alwaye best nor longest endurynge And saint Paule sayth j. cor̄ vij Preterit figura huiꝰ mūdi The pycture of this worlde passeth fast awaye In tyme of trybulacyon it melteh awaye as snowe before the sonne Est amicꝰ scdm tēpꝰ nō ꝑmanet ī tꝑe tribulatōis Eccli vj There is a frend for a tyme do not endure in tyme of tribulaciō it was holowe and empty as it had be blowen ful of wynde so lyght that it wolde be moued with euery wynde so bretle that it wolde haue broken with the leest fal it cleued vnto mens handes defyled them as pytche and sououred very yll it hath some waye so madde a countenaunce that it wyll make some fools to Ioye laughe so moche that they laughe them selfe to dethe Therfore sayth the wyse man Bisū reputaui errorē Eccli ij c. I repute this laughter for a grete errour dysceyte sayenge vnto them the Ioye in the ymage of this loue why wyll ye be dysceyued for a thynge of nought Quasi per risum stultꝰ operatur scelus ꝓuer x. Thruhe thy laughter this folysshe ymage worketh moche myschefe for they that laughe at it may be sure theyr laughter shall be myxed with moche payne and the last endynge of theyr Ioye ꝓue xiiij shall be ouerlayed with sorowe lamentacyō This ymage taketh awaye the memory of man maketh hym to forgete god and all that longeth to hym it is so confedered with the deuyll that it can not do no seruyce vnto god for cryst sayth Luc. vj. Nemo potest doubz dn̄is seruire No man maye serue two contrary maysters This is the ymage that couetouse men vse as theyr god puttynge all theyr truste affeccion in it and yet it is as trayterous to them as Iudas was to cryst sayd to the deuyll as Iudas sayd to them that toke Iesu. mat xxvj Quē cumque osculatꝰ fuero ip̄e est tenete cum c. who so euer I kysse he is for the holde hȳ fast lede hym warely that he scape not thy handes at the last for as moche pleasure as he hath taken of this worlde so moche sorowe turmentry shall the deuyll gyue hym therfore agayne Thus perceyuynge these many mo yll propertyes I sayd with the prophete Naū naū iij. Omnes qui viderit te resiliet a te Euery wyse man that loketh vpon the wyl be a frayd lepe swyftly frome the therfore I ●efte of wolde none of this ymage The ymage of carnall loue Ca. iij. THan I sawe the flesshe stande nere by callynge yonge persones in to her shoppe by flaterynge wordes sayenge Come vnto me goodly yonge gentyll mē I haue goodly pyctures ymages for you ye shal haue one of me for your loue it shall coste you nought And thus she brought for the a meruelous pycture me thought passynge nature whose foreheed hyghe sette vp glystered as glasse the yelowe here trussed in sylke with a fyne bonet a perle fylette a frontlet brawdred with sylke golde set with stones and a goodly broche of golde the eyes rollynge in the heed the countenaunce solen chaūgeable the skyn whyte as lyly with some lyuely rodenes the necke and brestes bare the apparell all dysguysed of the new facyon with a longe trayne where appered out the tayle of a styngynge serpente but I meruayled moost in the countenaunce and gesture of it for stondynge in some place it wolde appere to a mā with a smylynge and flaterynge countenaunce with the armes redy to halsynge in some place it appered as it had wepte with the handes as yf it had called one to her in an other place it shewed a lowryng a dysdaynynge countenaūce pretendynge grete dyspleasure Thus lyke a foole I loked so longe vpon this ymage that I was almoost dysceyued but thanked be our lorde I had warnynge be