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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11555	The true image of Christian love An excellent, learned, and very comfortable treatise, meete and necessarie for these dangerous days: wherein men are growen so disobedient to God, so vndutifull to their Prince, and so vnchartiable to their neighbors. Written in Latin by Adrian Sauorine a Dominican Frier, and translated 50. yeres ago by an English obseruant frier named Richard Rikes, [and] now truely conferred with the auncient copies, and published by A.M. one of the messengers of his Maiesties chamber.; Ymage of love	Ryckes, John.; Savorine, Adrian, attributed name.; Munday, Anthony, 1553-1633.; Gough, John, fl. 1528-1556.	1587 (1587)	STC 21801; ESTC S101945	42,798	120

Saint Paule drewe and which these holie Fathers had set forth openly in theyr houses of Religion warning theyr disciples and successours before all other thinges to looke dilligently theron vnder great excommunications and payne of punishment is nowe portrayed with dispensations deceiues with vayne customes and ceremonies with false forged and deceiuable collours so that it is cleane altered and chaunged from the true olde forme and similitude and béeing nothing els but a méere fraudulent and fayned thing And they that thus doo faith S. Paule doo not agree with the holy doctrine of Christe but are proude and can doo nothing but multiplie wordes whereof commeth contention blasphemie euill surmisings and many other euills Thinking it great honour to God and a deede of charitie to gather riches and to encrease the temporall patrimony but the very riches in deede is to vse the deedes of christian charity being cōtent with meate drink cloth or what els pleaseth God to send The properties and effectes of this noble Image of Loue. Chapter 7. THis Image of Loue as S. Paule describeth it is very patient meek gentle of countenance charitable without enuy to any person it doth no wrong it is not rigorous nor blowen ful of pride it pretēdeth no ambition neither loketh for honour or dignity it requireth not profit for it selfe but onely to profitt other it hath no angry countenaunce c. Vnpossible is it for this diuine Image to imagine any ill for it is greatly displeased with euil dooing and chéerfully reioyseth in truth and goodnes it is very strong to endure all trobles and aduersities it beléeueth all truth tought it be aboue reason it hath good hope in all thinges that God promiseth it is stedfast and perseuerant bearing patient all maner of crosses and calamities til better may be it neuer vadeth or fayleth but the longer it endureth the more orient goodly are the colours thereof and the more strength and vertue it hath and the more pleasant it is to behold S. Gregory sayth it is so goodly a thing that no creature can prayse it sufficiently as it deserueth nor haue the ful knowledge of it in this life to discribe it as it is it worketh maruailous thinges great waighty substantiall in effect It hath this mighty operatiō y ● whatsoeuer is doone or wrought wher it is present it is sufficient good though somtime it séeme euill to some men contrariwise all thinges y t are doone where it is not present although it ap neuer so good yet is it starke naught and of no value It vniteth maketh many men all one body and knitteth them so fast together that nothing can sunder thē It couereth the multitude of sins and redeemeth our forfaits transgressions Whosoeuer hath thys vertuous Image liuely engrauen in his hart shall not néede to feare anye perrill whatsoeuer neither may anie iudgment goe against him or anye thing doo him harme for it gyueth light in darknes causeth ioy in heauines mirth in sadnes in paine it prouoketh glad patience there can bee no wrong or iniurie offered where it dwelleth it asswageth hunger and thirst it maketh bond men frée poore men rich sick men whole sound yea sometime it raiseth the dead to life it is so attractiue y e it draweth al good things vnto it and then maketh all thinges common Sometime it hath a sharp rigorous countenance vppon sinners but neuer is it mallicious or enuious for it morneth w t morners it reioiseth with them y ● be glad in God it gréeueth with penitent and sorrowfull offendours it taketh away all suspitious and misiudging from the hart of man it abhorreth all strife eurye murmure and contention it hateth all ill and loueth all that is good there is nothing that pleaseth God more then this diuine Image of loue and without it nothing can please him there is nothing whereof the deuill is more destrous then the destruction of it and to that intent he applyeth all his labour craft and subtilty with most extreame mallice in seeking both night and day to iniury and supplant this glorious loue or rather diuine and immortall charity But now looking in the Glasse of holy Scripture for this Image of so high and worthy excellencie perceyuing my blindnes mine ignoraunce mine vnkindnes mine vnworthines wretchednes and presumption I greatlie feare rather to gette shame and reproofe then thankes for myne enterprise séeing this Image so excellent so beautiful so full of vertue and grace so farre excéeding the prayses and commendations of all men and yet I wretch most simple and without learning presume thus to shewe this heauenly Image that am moste vnskilfull and least able to speake of the verie smallest prayse which is due vnto it Neuerthelesse as I sayde before a blind man may bolde foorth a picture for other to beholde if it be put into his hande albeit he handle it groslye and shew it very rudely his dishability is to be borne withall In lyke manner though blindly and ignorant lie I presume to borrowe of other holie Doctours this golden Image onely to shewe it vnto you who I verily thinke can better discerne it then I and therefore the more able to shewe it me Notwithstanding you may happen to receiue small pleasure here in by reason of my vnskilfulnesse in handling so great a matter I trust yet at the least you will be content to sée the simple Image of mine owne loue towards you and to couer the rudenes and small value thereof vnder my christian and zealous intent which wants no good wyll to doo it better if I could That this Image of loue is a lyuing thing exampled and taking forme the inuisible Image of God Chapter 8. I Sayd before that this Image is a lyuing thing and cannot be sounde among these deade and superstitious reliques and figures There is one which S. Paule speaketh of Qui est Imago Dei inuisibilis An Image of God inuisible and incomprehensible the Sonne of God by whom he hath made all creatures and man most singularly vnto his Image and similitude and because hee was inuisible incōprehensible he tooke a glasse meaning our nature which wel may be cōpared to a brittle glasse wherein hee shewed vs this Image of loue which is himselfe in whom though there appeared infinite power wisdome yet charity surpassed all cheefely to our behole For that putteth away the old Image of death in our soules and reneweth his Image againe in vs and made it quick through his Image of loue without which we are but dead as s Iohn saith Qui nō diligit mants in morte He that loueth not abideth in death Thus we may sée in part an Image of loue y t is charitable w c is god himself the life of our soules whom we cannot wel sée but by the glasse of his humanitie A

glasse sheweth not y e Image so much as it is no more can we cōsider his loue so great as it is A glasse can represent nothing but whē somwhat is present to it so in mā can be no charity but if God be present vnto his soule for Deus charitas est et qui manet in charitate in Deo manet et De us in eo God is charitie and hee that dwelleth in charity dwelleth in God and God in him In whō soeuer God is be doth no sin if he doo sin God is gone from him if God be gone this Image is lost and gone from him as in the materiall glasse the person that was present to it going away the Image in the glasse ceaseth and hath no being And thē foorthwith the deuil is ready to present himselfe in the glasse placing his contagious personne therein which so infecteth the glasse that it is harde to purge it and to pollishe it cleere agayne to make it apt and able to receyue the glorious Image of God againe except it hee doone spéedily and in due time yet very often the glasse is spoyld and broken before it can be made cleane and pure againe Remember therfore that God is alwayes present in euery place and neuer withdraweth hys loue from man But many wayes prouoketh them yea his enemies to loue and maketh hys Sunne of grace and righteousnes to shine vppon euerye person good and ill The grace of Christ and his doctrine is the lyght kéepe the glasse of our soules towards thys light turne it not away towards darknes and this heauenly Image shall alwayes continue in the glasse Saint Iohn sayth Qui diliget fratrem suum in 〈◊〉 manet et scandulum in ●o non est He that loueth his brother abideth in the light and there is no occasion of euill in him Qui autem edit fratrem suum in tenebris est et in t● nobris ambulat et nescit quo eat quia tenebra obc●cauerunt oculos eius But he that hateth his brother is in darknes and walketh in darknes and cannot tell whether he goeth Thus turning his glasse cleane from the light he falleth sometime into the myre of other mens sinnes by suspecting iudging or talking of theyr defaultes sometime among the serpents of slaunder detraction and enuie sometime among the thornes bryers and wylde beastes of couetousnes mallice and wrath sometime stumbling among swyne in the foule trough stincking gore of gluttonie and beastly lustes of the body with many other perillous wayes wandering with great ieopardie into the depth of the soule because that darknes hath blinded his eyes which is not in default of the light of grace nor for the charitie of God is not present but because the glasse of the soule is turned from the light of heauen which makes it so infected and defiled with thys horrible darknes that it is altogether vnapt to receiue the light of grace and the true Image of charitie as I sayd before for it is hard to remooue y e foule deadlie Image of sinne and vnpossible for any to doo it but onely he that is the author of life and maker of this incomprehensible glasse If we wyll turne our selues again vnto the light and faithfullie renewe our loue towards him and our neighbours then shall wee receiue this Image of eternall life againe and say with S. Iohn Nos scimus quonicum translati sumus de morte ad vitam quoniam diligimus fratres We know that we are translated from death vnto life because we loue the brethren And this loue must be to euery person as to our own proper selues with out fraude or dissimulation Qui enim non diligit fratrem suum quem videt Deum quem non videt quomodo potest diligere For howe can hee that loueth not his brother whom he hath seene loue God whom hee hath not seene Et hoc mandatum habemus a Deo Vt qui diligit Deum diligat et fratrem suum And this commaundement haue we of God that hee which loueth him should loue his brother also Therefore I may saie that Loue is a liuing Image and the spyrite of life that onely giueth life to the bodye And as the body hath fiue wits wherby he ordereth all his workes euen so hath the soule fiue spiritual wittes whereby she worketh all thinges that are pleasing and acceptable in y ● sight of God That this lyuing Image of Loue hath fiue ghostly wittes and the operations of them Chapter 9. OF these fiue wittes Saint Bernard speaketh in one of his Sermons shewing that there are fiue maner of Loues The first is a reuerende and liuelie loue of parents and kinsfolkes The seconde is the affecting loue of our neighbours and they that dwell together The thirde is rightwise loue that we ought to haue to euery reasonable person The fourth is violent loue of our enemies The fift is holy and deuout loue of God aboue all These fiue Loues may well be compared to the fiue bodily wittes or sences and great resemblaunce may bee discerned betwéen them if we marke what agréement they haue together The Loue of Parents and kindred accordeth well with the sence of touching for this sence pertaineth most and onely to the flesh so y ● Loue is shewed to none but such as are néere allied together touching carnall consanguinitie And as the sence of touching is in the flesh and in euerye part of the body so this loue is in euery thing that hath life as well the Iewes and Pagans loue their kinne as Christian men doo yea beasts and Serpents also loue theyr kinne and of-spring The second loue of Neighbours agréeth properly with the sence of tasting because of the great swéetnes and pleasure that is therein because it is most néedefull and appertayning to mans life For I cannot sée by reason howe a man should liue well eyther bodily or ghostly in this worlde except he loue those persons that hee liueth among and he againe he likewise loued of them which maketh the best harmony and louely hearing that can be deuised among Christians The generall Loue whereby of right we must loue euery man may be compared with the sence of smelling in so much as this sence perceyueth thinges somewhat further of then the sence of tasting doth or can and it hath in it selfe not so great pleasure and delectation yet notwithstanding it is very pleasant and necessary So this loue extendeth not onely to our Neighbours but to them that bee somewhat further off which in bréefe stretcheth to all mankinde The sence of hearing discerneth thinges a great deale further off then doth the other inferiour sences so like wise among men in this world there is none further a sunder then he that loueth one who loueth not him againe but rewardeth him with mallice and hatred for in other sences there is alwayes some

consequence The commendations which Hugo de sancto Victore vseth of thys woorthy Image of diuine loue the conclusion Chapter 15. YEt ere we parte it shall not bee much from my purpose to shewe you what estimation the holye man Hygo de sancto Victore made of thys glorious Image of diuine loue sayth he O charitas quid dicam de te quomodo laudabo te si saperemte appreciarer te c. O Loue what shall I saye of thee howe shall I prayse thee if I felt thee or perceiued thee I should some what iudge in my minde what thou art worth If I knewe thy value I coulde esteeme some price of thee But perchaunce thou exceedest my poore habilitie thy price cannot bee found by mee it passeth my small power and yet will I giue all that I haue and all that I can gett for thee all the substaunce of my house wyll I chaunge for thee all that is in the poore lodging of my body wil I giue for thee and yet when I shall gyue all I may well repute it as nothing All the delectation of my fleshe all the delightes ioyes and pleasures of my hart I wyll gladly bestowe that I might haue thee onely in my possessyon Thou onely art to mee more deere thou onely art to me more profitable thou onely art to mee more sweete more pleasaunt and more delectable then any creature beside in the whole world satisfying me most plentiouslie sauing and defending me most surely and preseruing mee most prosperously so that I will speake and shewe to all men of thy prayse O thou hart of man which of these wilt thou chuse to ioye alway with this world or to be alway with god The thing that thou louest most that dost thou rather sonest chuse take good heede therefore thou faint hart that either thou redres thy loue or els delay thy better electiō Is there any thing in the worlde to be loued what is there then where the maker of the world dwelleth loue therfore that better place thou maist make the better choyse Chuse then looue for who so hath loue hath God he that hath loue when hee goeth or resteth 〈◊〉 whatsoeuer he doth his hart goeth not from God They that haue charity in exhorting other to charitie they enflame themselues with with loue and they shewe not onely inwardly but also indeede to euery man how sweete the loue of God is and howe sowre and bitter is the vnpure and deceiuable loue of the world Charity scorneth the glory of this world it disdaineth and reprooueth the toyling and businesse thereof and sheweth what foolishnes it is to haue confidence and trust in these thinges that passe away so lightly it meruaileth at the blindnes of men that loue so much these earthly thinges and wondereth why they do not vtterlie condemne and despyse them Charity thinketh that thing to be sweete to all men that sauoureth well and pleasant to her selfe well may that thing please them which she loueth in that she thinketh nothing but what ought to be manifest to all And thus it discoureth it self where it is for it will not abide secretely within but wil needs declare her selfe by outwarde conuersation O charity I haue praised thee so far as I can and still I cast in my minde if there may bee sayde any more excellent prayse to thy laude I cannot say whether it be more to call thee God or to saye that thou didst ouercome God that is more if anie be more that gladlie and bodily will I say of thee Thus prayseth Hugo this diuine Image of loue take it therefore and sette it fast vppon the Altare of your hart and alwayes looking vppon it consider the goodnes of it remember the vertue power of it and see the manifolde meruaylous effects of it It caused God to make man it drewe him from heauen to earth to redéeme him againe from seruitude of the deuill It ioyned the most high and pure nature to the most low and vile nature wherin it wrought moste meruailous thinges in raysing deade men healing Leapers and al manner of diseases And at the last it wounded Christ full bitterly and slew him full pittiously that our dead soules might be quickened to eternall life It raysed him againe gloriously for our iustification and redemption It lifted him to heauen triumphantly to glorify mankind in hys kingdome It drewe vp Stephen victoriously and crowned him with the garlande of euerlasting happines It conuerted suddainly Saint Paule and fixed him so fast to his Master Christ Iesus that neyther tribulation anguish persecution hunger pouerty nakednes sworde or any other perrilles could seperate him from the loue of Christ Yea and it made Paule so strong that he sayd more of himselfe and hys followers That neyther death neither life neither Angelles in heauen nor rule neither power neither good thinges present neyther any things to come neither height nor depth neither any creature shall be able to seperate vs from the loue of God which is in Christ Iesu our Lord. And after them this loue made innumerable people to reiect and cast away all worldly thinges and to run after Christ not sparing nor fearing fire sworde payne or any manner of torments whatsoeuer but gladlye tooke them with great ioye and earnest desire yea it was but a small thing to them to forsake theyr best fréendes for the loue of Christe Iesus And thus not onely in strong men but also in women and children weake fraile in young tender virgins who were made by this loue more strong then all the Tyrants so that they feared neither king nor Emperour but ouercame them both in wysedome and strength in enduring more paines then their tormenters could put them to and so vtterly confounded them O immortall and diuine loue if I vnworthy and sinfull wretch haue presumed to prayse and shewe thy glorious Image thus rudely séeing so many worthy holye men haue praysed and commended thee yet nothing so much as thou art worthy as themselues witnes pardon my want and enter into my soule I beséeche thee to kindle it in loue to lighten it w t grace to dilate my hart to stretch out my desire to open the bosome of my minde and to establish thy dwelling place in the chamber of my soule that it may receiue thée O my GOD Father Sonne and holy ghost who art moste high and onely loue into my reason will and memory for a continuall dweller in me for euermore Amen ⸫ The matter intended is Diuine Loue. The purpose of the discourse Loue is first sought for by Nature The first Image of Naturall Loue. 2 Cor 5 16 1 Reg 2 11 Lu●●44 45 The second Image of naturall Loue. Rom 8 The thyrd Image of Naturall Loue. Three other Images of Natural Loue. The description of an Image in olde time had in great account among the Romaines The meaning of this Romaine

beene cast out for her words kindle as fire And Propter speciem mulieris multi 〈…〉 Through the beauty of women many haue perished When I considered this good admonition I founde that he tolde mee trueth in very 〈◊〉 remembring 〈◊〉 Sampson holy Dauid wyse Salomon and many other howe they were deceiued Therefore Dauid asked helpe of God to turne away hys eyes from the vanities of this fleshlie Image for it was so pleasant and delighting to the outwarde light that he could not refrayne himselfe from it And Salomon could say That outward beautye is a vaine and deceiuable grace Therefore he sayth in hys Prouerbes Fallax gratia et vana est pulchritudo Fauour is deceitfull and beautie is a vaine thing Fa●i●s enim distillans labia mer●tric●s et 〈…〉 guttur eius For this harlots lyps are dropping as a honny combe and her throat is more glistering thē oyle but the last end of her is very bitter and stingeth more venimously then the tayle of a serpent He shewed mee also that which I perceiued not I was so blinded with onely looking vppon her a little from her was death and hell mouth wyd● gaping to receiue her and all y ● were with her Pedes eius descendunt in 〈◊〉 et ad infer●s grossus 〈…〉 Her feete goe downe vnto death her step● pearce thorow to hell Therefore he had me Longe fac ab ea vian● tuam et ne appropinques foribus domus 〈◊〉 Keepe thy way farre from her and come not 〈◊〉 the dores of her house For though it bee differed freely yet at the last it putteth both fame goods and soule to great ieopardy According as S. Paul sayth Si enim secundum carnem vixeritis moriemini If yee liue after fleshly pleasure yee shall surely dye a very euill death Therefore wee ought not so much as to thinke thereon but also it is necessary for vs to flye faire 〈◊〉 it and all that belongeth thereto because it infecteth and polluteth the soule with all wickednes and sinne and woundeth the body with i●●●merable sicknesses and deadly diseases to that both soule and body is in great daunger to perish thereby if they haue not helpe and succour speedily at Gods handes so the flesh and I parted because her Image was so hurtful and an enemie to that Image of Loue which I sought for Of such Images as are made by Artificers as Painters Car●ers Engrauers and such like whether the right Image of Loue may bee found amongst them or no. Chapter 5. WHen I sawe that neither Nature the worlde nor the fleshe could deliuer me the true and perfect Image of Loue which I sought for I went to the Shoppes of the Artezans such as make goodly Images of diuers matters as in mettall stone timber cloth and painting yet my conceit on the suddaine did perswade me that the very Image of Loue indéede was not amongst them Neuerthelesse there were manie speciall figures of daintie workmanshipp as of God the Father Christ Crucified on the Crosse hys miraculous workes in sundry Tables the déedes of the Apostles and manie like portraitures out of the Scripture which in my frayle iudgement might stirre vppe a man to deuotion and make him mindfull of God Beside I had bestowed greate trauaile and industrious labour to finde the verie true Image yet all was to no purpose and I was neuer the neerer of my intent whervppon I determined with my selfe to buy one of these and as I was choosing one of the goodliest there came to mee a reuerend holie Doctor of y t Church who very much reproouing mee for my follie said Why dost thou cast away thy money vppon these vayne and corruptible thinges thy goods were not giuen to that ende thou art very much to blame seest thou not the goodlie lyuing Image of God I meane thy Christian brother and neighbour most lamentably euerye day to perish decay by great multitudes and yet wile thou bestow thy mony vpon these dead and sencelesse stocks If God hath indued thee with worldlie substaunce and gyuen thee the ritches which is accounted humaine happines not as thine owne but to vse them like a good faythfull Stewarde to his glory and thine owne soules health thou seeing thy poore and needy Christian brother in great want and pennury sparest the treasure of mercye and pittie in thine hart which might greatly releeue him and manifest thy godlie loue howe may it be said that godlie charity is in thee Why Syrre said I may not I spende myne owne goods as I will so as I doo not careleslie waste them away in sinne If 〈◊〉 people were in extreame necessitie I confesse I shoulde offende indéede if I should suffer them to be lost hauing wherewithall to helpe them and 〈◊〉 then in necessarie for myne owne selfe But I knowe none such and there be manie that may who are better able then I to reléeue thē neither am I bounde to séeke where such are as liue in such extreame necessitie Thus we fell into a long disputation till at the last he concluded thus that not onelie extreame necessitie doth bind vs to giue almes but also when we haue more then is necessarie for the 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 estate and for proofe hereof 〈◊〉 〈◊〉 vnto me y e Gospel of Christ where he sayth Verant●●●●●… quod sui 〈…〉 Give almes of that which is superfluous It is then to be thought that there shall bee no 〈◊〉 〈◊〉 on the left 〈◊〉 of Christ when he shall give sentence of their 〈◊〉 of charitie and 〈◊〉 of 〈◊〉 as principall cause in manner of their 〈◊〉 ouerthrow 〈◊〉 〈◊〉 〈◊〉 in Saint Ierome 〈…〉 Augustine vpon the 〈…〉 thus I breake not 〈◊〉 〈◊〉 〈◊〉 away other mens goods but keepe that which is mine owne Against whom Saint Ambrose replyeth Oh foolish man what is thine what broughtest thou into this world with thee Is God vniust for that hee gyueth more to one man then to another or is he vnrighteous because he suffereth thee to abound in welth and many other to 〈…〉 It is rather to shewe thee experience of his great gentlenes and that thou should est haue the great thankes at his handes for well bestowing thy goods vpon the poore and needye and that the poore might be as well rewarded for theyr 〈◊〉 suffering And 〈…〉 he sayde It is the breade and 〈◊〉 for the hungry that thou 〈◊〉 with thee It is the old thing of naked men that thou 〈◊〉 vp in thy p●esses It is the redemption and releefe of them 〈…〉 that thou 〈◊〉 the grounde and sufferest to 〈◊〉 and 〈◊〉 in corners As great 〈◊〉 is it not 〈◊〉 vnto the needy when thou hast superfluous as it is to 〈◊〉 wrongfully from them that haue 〈◊〉 thing therefore take good heede 〈◊〉 are thou sp●edest thy goods Why Sir saide I may I spend my good● none other wayes but in giuing

refraine from suspition detraction and from all euill speaking one of another which indéede polluteth and defileth both other mens consciences and their owne also Many doo make gaye and adorne the materiall temple or Church and shewe great reuerence and deuotion in it but to what end is that saith y ● prophet Ezechiel When the temple of their soule is ful of serpents Idols abhominations of Egipt that is euill and vncleane thoughts well worthy to be auoided and suspended Wee sing and praise God with our tongue let vs looke that wee doo so likewise with our heart and minde We speake fayre and deuoutly wyth our mouth let vs meane as well in our soules or els it is not well The body is kept and contained within a little house or Cell let not the minde then be wandering about y ● huge wide world Wee account it well doone of vs if we vse oftentimes to accuse our selues of our sinnes before a Prieste our ghostly father but it is much better doone and more auayling to our soules health when we doo secretelie and earnestly accuse and confesse our sinnes to God with a true penitent and vnfeygned hatred of them and with a zealous and labouring intent to forsake them for the true loue and feare of God for an inwarde wounde must haue an inward medicine and none is able to forgiue sinne but hee that with the breath of his mouth confoundeth sinne and treadeth triumphantly vpon death hell and damnation If ye come to heare the worde of God which is the most necessary and onely foode of the soule heare it inwardly least it be sayd Audientes nō●●diunt They heare and heare not But heare Gods word so outwardly that you may saie with the Prophet Dauid Audiam quid loquatur in me Dominus Deus I wyll hearken what the Lord God speaketh in me wyth feruent desire to accomplish in deede that which is shewed in word that it may be said vnto you Blessed are they which heare the worde of God and keepe it that is as much to say as we should heare it with the eare of obedience which eare Dauid exhorteth the Kings daughter to incline shee whose beauty was inwardlie in hemmes of Gold as I spake before This haue I sayd that we shoulde not leane or trust too much to outward obseruaunces and ceremonies otherwise then the word of truth doth assigne whereto I add that they bee also little or nothing acceptable without the inward and deuout workyng goe therewith We may not leaue of the honourable and deuout customes and holye ordinaunces of the Church Haec oportuit facere et illa non omittere These ought ye to haue doone not to leaue the other vndoone as the outwarde must not bee left off so the other béeing the holy and inward obseruaunces are much more necessarie and they must néedes bee doone if we will haue anie profit of them S. Iohn therefore sayth in his Gospell Spiritus est Deus et eos qui adorant eum in spiritu et veritate oportet adorare God is a spirit and they that worshyp him must worship him in spyrit and in trueth Remember wee not the foolish Virgins who had Lampes of goodlie works outwardlie but they wanted that they should haue had inwardly I meane the Oyle of diuine grace which was the cause the bride groome knewe them not and so they were excluded from the marriage Therfore reare vp an altar in your inward temples euen in the very bottom and depth of your harts you that be the lyuing temples of God there set vp lights of heauenlie knowledge gette you learning bothe by doctrine and grace whereby you may worke teach and shewe examples of light make there your oblations of a méeke and contrite hart there make a swéet sauour to God with y ● burning coles of vnspotted loue and swéete incense of deuotion there knéele méekely with reuerent inclinations there make your protestations with lowlie feare earnest compunction of hart there erect vp your glorious Image of loue there vse your meditations and contemplations and there behold those two Images whereof I shewed you before The one is a goodlie great Image increat and incomprehensible that is GOD himselfe Deus charitas est God is loue The other our owne little Image our little loue created and caused by the Image of God as a little Image in a glasse but yet it is verie precious and good by meanes wherof the soule hath lyfe the ghostly sences y T I spake of And though our loue bee verie little nothing in comparison of y ● other diuine Image which is infinite not to bee equalled in that it excéedeth all thinges whatsoeuer Yet hee wyll haue ours vnto the likenes of his loue saying Hoc mand● vobis vt diligatis in Uicem sicut dilexi vos This I commaund you that you loue together as I haue loued you And many times he inciteth to loue one another and teacheth howe saying Sicut dilexit me pater et ego dilexi vos Manete in dilectione mea As the father hath loued mee euen so haue I loued you Continue you in my loue Agayne Greater loue then this hath no man that a man bestowe his life for hys freends yee are my freendes if you doo what soeuer I commaund you And a number like examples hath hee left vs of hys euerlasting loue that wee myght frame ours thereby towardes our neighbours which because it is of so great valewe and estimation let vs yet speake somewhat more thereof and hold our labour well spent in discoursing on so speciall a matter If wee wyll consider what is the fountayne life and soule of mans vertue and the very roote of all hys christian actions you shall sée that it is onely the true loue of Gods And whosoeuer hath his minde inwardly and thorow lie inflamed with the loue of GOD hee is the blessed man that kéepeth Gods word that fulfilleth al his law that neuer willeth the dooing of euill and euer delighteth in dooing well This loue of God that causeth such perfections in man is likewise called charity and he loueth not God perfectly that is without this charity The perfect loue of GOD cannot stande with any care or study for this lyfe the perfect loue of God abydeth not the coupling with any other loue the perfect loue of God knoweth no affection to kindred it knoweth no difference betwéene poore and rich it knoweth not what meaneth thine and mine it can not distinguish a foe from a fréende For he that truely and perfectly loueth God must loue God alone nothing beside God nor wyth God but loue all indifferently in God and for God We that say wee loue God when wee scant once a day remember him and yet neuer remember wee God in such manner but that more often and more earnestly we remember other things in saying then that

this rest that therby we may obtayne loue wee must cast away the loue of this life which procureth all the aforenamed boysterous passions wherby our soule standeth in great per●●…ll of death For learne you that to the soule it is a sore ●●ath to be seperated from God and these passions are they that onely plucke the soule from God and causeth it to forget heauen in the busye occupatiōs of this world which swarmeth ful of dead soules that night and day trauaile and sweat in the works of darknes from whence they shal depart into another darknesse which is endles neuer to sée the face of GOD theyr creator And this is the conclusion of this passionate soule that lieth in the fetters of filthy lustes without rest drawen nowe hether nowe thether in a continuall wauering of vaine ●an●asies But on the other side the quicke liuing soule that quietly resteth in the loue of God driueth from her by the power of grace wherewith she is endued all these vnquiet passions and if at any time shée stande in feare to bee mooued with sinfull appetites she fasteth watcheth and prayeth the man or woman I saie doth thus in whō such a blessed soule beareth rule Likewise against anger wrath and vaine glory be setteth at nought both honour and dishonour yea ●●ame slaunder and worship in this worlde are nothing in his reputation against remembraunce of displeasures hee prayeth for his euill willers such a lesson loue teacheth and encourageth this blessed soule to be continually occupied in mayntayning and defending the mindes quietnes a thing aboue all other in this world to be warilie kept in that it differeth not from the Angels state in heauen béeing not mooued with these vexations which skurge and whip mans mind by reason of the corrupt affection and looue that he beareth in his itching body a loue most cōtrary to this blessed loue which hath tenne times more ease then the other hath trouble Let vs heere remember the lesson of our Maister Christ the verye author and preacher of looue hee sayth Ego autem dico vobis non resistere malo sed siquis to percusserit in dexteram maxillam tuam praebe illi et alteram Et ei qui vult tecum in iudicio 〈…〉 tollere 〈◊〉 ei et 〈◊〉 Et quicunque et angaria●●●it milla pass●● vade cum ille et alia 〈…〉 I say vnto you that you resistant euill but whosoeuer wyll giue thee a blow on thy right cheek turne to him the 〈◊〉 also And if a 〈◊〉 will sue thee at the lawe take away thy coate● let him haue thy 〈◊〉 also And whosoeuer will compell thee to goe a mile goe with him 〈◊〉 The forme of this lesson that Christ heere giueth into instructe and 〈…〉 that will be his Disciples to regard nothing of the bodye or of the worlde aboue the rest quietnesse of the mynde but that we shold suffer the losse of 〈◊〉 goodes with the hart yea 〈◊〉 the death of our 〈◊〉 rather their we should ●oole any small portion of our 〈◊〉 or to be mooued with any passion wherby our loue towardes God might decay It is not possible after Christe his doctrine to take in thys worlde by any kynde of violence so great damage or hurt in body or goods as is the least drop of trouble in the minde where no tyrant nor the deuill him selfe hath anie dominion 〈…〉 therfore beléeue our Maister Christ and to the death let vs neuer break 〈◊〉 with God for if we doo 〈◊〉 well 〈◊〉 rest and happy tranquility The way 〈◊〉 this daungerous euill that threate to pul vs thus violentlie from this swéete content of mind is onely y ● perfect loue of God which maketh the spirite strong to withstand the 〈…〉 shouldering 〈…〉 which the 〈…〉 life 〈…〉 of the 〈…〉 and to vs 〈◊〉 hope is 〈…〉 patience tht is 〈…〉 which 〈◊〉 enduring is obtained with 〈◊〉 that is a 〈…〉 causeth courage of flye and 〈…〉 the which f●are groweth by an vndoubted beléef● in Christ our Maister his teaching Thus from fayth we come to feare from feare to flying from sinne and in flying from sinne wee take a patient minde to suffer whereby we catch holde on hope and trust in God through which hope our soule sitteth in a sure chayre of a certayne expectation of that which is layde vppe in store for vs in heauen And héereof finallie commeth this perfect loue in vs which causeth vs to loue God for his infinite goodnes in the same promise making whereof nowe we wayte for the fulfilling the which is also the thing that enforceth and ordereth all our thoughts in such a due rule that our life thereby rendreth in all our actions a swéete sauour both to God and man But let vs once repeate the effect of this lesson Whosoeuer beléeueth stedfastly in our Master Christe hee feareth his punishment and hee that feareth his punishment refrayneth himselfe from sensual lusts which be the causes of punishment hee that auoydeth such causes abideth well and contentedly endureth tribulation hee that patiently suffereth tribulation hath a blessed hope and trust in God which draweth and plucketh y e minde from worldly affections and y e mind once fréely discharged of all loue to thys world strayte way taketh pure burning loue towardes God and that maketh quietnes reste and peace in our conscience Thus euery way wee must resolue our selues to rest finally in the possession of loue els wee can neither beléeue or feare God as wee ought to doo nor refrayne euil lustes nor suffer tribulation nor hope in God nor leaue the loue of these worldly dregges as we ought to doo but in these we shalbe drowned bothe night and day during the time of this lyfe from whence we shall passe into myserable condition of body and soule to endure without ende the indignation of God whom after this life we shall neuer sée vnlesse we can nowe for his sake despise this worlde which exceedeth the power of mans féeblenes to doo except he vse the puissant might of loue which bringeth so feruent a desire towardes God as nothing beside him is once thought on or regarded and such a sweetnes féeleth the charitable minde in his desire that he wyll not forgoe or diminish any part thereof although hee shoulde suffer a thousand hurtes and iniuries Héere may we remember the louing Disciple of Christ Saint Stephen howe he enflamed with loue to God prayeth aloude for his tormenters and craueth of God remission for theyr sinnes saying Domine ne statuas illis hoc peccatum Lord lay not this sinne to theyr charge alleadging theyr ignoraunce for theyr excuse The bearing of Christes Crosse is made by this loue a swéete yoke and an easie burden for he that is vnited with God in perfect loue sayth in all tribulations wyth the prophet Ieremye Non sum turbatus Domine sequens te pastorem Oh Lord in following thee my ruler