Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	love_n	love_v	neighbour_n	3,555	5	9.3021	5	true

Text snippets containing the quad

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

delectation and some néerenes in working to the flesh but the hearing in manner goeth out from the flesh as not hauing anie pleasure and delectation in the fleshe And therefore it may be verye well resembled to the violent looue that is onely caused by the obedience of Gods commaundement which biddeth vs to loue our enemies which obedience appeareth euidently to appertaine to the sence of hearing wher the great occasion and cause of other loues that I haue spoken of are taken of the flesh that is of nature and kinde But the sight aboue all other chalengeth to it selfe the similitude of the diuine and holy loue of God in that it is most excellent of a singular nature more cléere and spirituall then all other sences and discerneth thinges most farre off and knoweth the difference of manie thinges For though the smelling and hearing doo perceyue thinges somewhat farre off yet it is more by drawing to of the ayre that commeth from the obiect or thing that smelleth or soundeth well or ill But the sight dooth not so but it seemeth rather to goe foorth and procéede to thinges verye farre off as it may be figured in these manners of louing Héereby we doe in manner drawe vnto vs our neighbours whom we loue as our liues receiuing profit and pleasure by them We drawe to vs also our enemies whom we loue for this cause that they might be as we be that is to say our fréendes But if we loue God as it is our dueties we should doo namely with all our soule with all our strength with all our minde we goe from our selues vnto him we bye vs fast and most swiftly as the eye doth to the most delectable obiect we caste all our loue to him who is the moste vnspeakable hygh goodnesse aboue vs and all creatures hauing no respect to our owne profit or pleasure no more then the eie can reflect the sight to sée it selfe But to take it for the most high perfection and delight onely to beholde and loue him in whom we may perfectlie and absolutely beholde our selues and all creatures This is perfection enough and pleasure largely suffising what neede we to looke for other sith there is none but this witnesse Christe Iesus himselfe in the Gospell of Saint Iohn Haec est autem vlta aterna vt cognoscant te solum Deum verum et quem misisti Iesum Christum This is the verye cause and beginning of life euerlasting to know and loue thee the onely true God and him that thou hast sent Iesus Christ thy sonne one God with thee And as by the sight is gotten the greatest cunning and knowledge euen so by this loue is obtayned y e most perfect perseuerance and sure knowledge of all thinges good and necessary to be knowne Likewise as yee behold in the bodily sences the sight doth principally excell all the other the hearing excéeding the other three and so one is better in dignitye and more noble then another after the order and disposition of the organes and members that they be in So in like manner the loue of God is moste high most excellent of all loues and of greatest worthines The looue of our enemy next vnto this former is best in rewarde The iust loue of euerie person one to another the more it is extended and shewed the more worthy and acceptable is it in y t sight of God The loue of our neighbors kindred fréendes and companions is very necessary as those other sences are whichif they fayled the life were maymed and impeached and all the other sences of loue should decay If a man lacke tasting and féeling howe can he heare sée or yet liue if he cannot loue his kindred his neighbours and companions that hee is dayly among ho we can he loue God or hys enemie or loue in the state of grace truely it cannot be Therfore these two loues be very necessary and except they be grounded in a better respect then of nature they be but little worth and yet the lacks of them or hatred contrary to them is more vnworthy then the contrarye of the other two Loues next aboue that is the loue towards straungers and to our enemies And because that these two the loue to our neighbours kindred and companions may be readilie and vnawares disordered as we may see dailie by common experience it is as harde to order discreetelie the tasting of our meates drinks as also the motions and appetites of the flesh therefore it is necessarye to looke aduisedly that they be not inordinate carnall or for pryde and ambition least they diminish or destroy the other sences of loue prouoking to more excesse of sinne and intemperancie Abraham by the commaundement of God forsooke his goods hys kindred and his countrie for that hee would not be deceiued by thys loue and so did manie other holie fathers as we haue in the examples and doctrines of our Sauiour Christe and which you may reade in diuers places of Scripture The Prophet Dauid also being stirred vp by the holy ghost said Obliuiscere populam tuum et domum patrit tui Forget thy carnal loue thy country folkes and thy fathers houshold Et concupiscet Rex decorem tuum And the King of all kings shal be in looue with the beauty of thy soule Therefore it is necessarie to loue discréetlie so that we loue euerie creature in God and for God after the goodnes of it not for profitte and pleasure for so the Catte loueth the Mouse And not to loue the thing too much which is least of all to be esteemed nor to make light regard of that which we ought to loue most effectually for in true loue is no diuersitie or exception of persons or any craft or deceit but according as S. Paule sayth Non diligamus verbo neque lingua sed opere et veritate Let vs not loue in word neither in tongue but indeede and in verity euery person according to theyr goodnesse and vertue Of the habit vesture and ornaments of this glorious Image the place where is ought to be set Chapter 10. THus haue I shewed you that thys glorious and diuine Image of loue is a lyuing Image by reason of the ghostly and spirituall sences it hath for as the soule if it depart from the body all the sences and powers fayle and decay euen so if charity depart from the soule all these sences of loue must néedes perrish and come to nothing and then remayneth y e foule deade This is the Image all godly persons delight in and haue great plesure and felicity to be hold it Thys is the lyuing Image portrayed in the Scripture like a Queene and is in déede the dery Queene of all vertues vppon whom all faythfull Christians ought daily to fixe their eyes and neuer to leaue looking on her Thys is the Quéene that standeth alwayes on the right hand of God as the prophett Dauid sayth

I cannot be discomforted How we should know when we haue this true and perfecte Image of loue and how to vse it Chapter 13. ALbertus saith That a faithful humble soule in manner abhorreth to loue God in respecte of reward or profit but as God gaue him selfe freely to mans soule looking for no reward but wylling and desirous to make man partaker of his blisse euen so a perfect louing soule should giue himselfe feruentlie and freely to God in loue with all his strength and power seeking no profit eyther transitorye or euerlasting but onely to sette all his affection and loue vppon God for his high maiesty goodnes power wysedome holines perfection and blisse that he is of by nature Hée that loueth God because he is good and profitable to him because that principally he should make him partaker of his ioy and happines he may be conuinced that hee hath but naturall and vnperfect looue A very proofe of loue and charitie Christ putteth himselfe in the Gospell after S. Iohn saying Qui habet mandata mea et seruat ●a ille est qui dilagis me He that hath my commaundements and keepeth them the same is he that loueth me Wherevppon sayth Saint Augustine Hee loueth God that keepeth his commaundements not that he is compelled for feare of greate payne or for couetousnes of ioy but because the thing that is commaunded is most good and holy The loue of our neighbour likewyse must be without any respect of profit and reward especially if it bee true loue like vnto his that commandeth vs saying Hoc est praceptum meum Vt diligatis inuicem sicut dilexi vos Thus is my commaundement That yee loue together as I haue looued you There be two euident signes of loue towards God in vs. The first is when we ioy and gladly prayse God in all thinges that pleaseth him what soeuer they be whensoeuer of whomsoeuer and wheresoeuer they be don The other signe is when a man is sorye in God for all thinges that be displeasant vnto him whatsoeuer they be whensoeuer of whomsoeuer or wheresoeuer they be doone An other rule of loue our Sauiour Christ putteth in the Gospel after S. Mathewe saying Diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua Thou shalt loue the Lord thy God wyth all thy hart and with all thy soule and with all thy mind Thou shalt loue God with all thy reason with all thy wyll and with all thy mynd and memory With all thy reason without any errour subduing the witte and vnderstanding vnto the méeke seruice of God applying our study towardes him and enforcing our whole desire to the knowledg sight of him With all thy soule and obedient wyll that is when the feare of no transitorye euill driueth vs from his obedience or loue of any worldly matters draweth vs from his seruice With all thy mind and memory forgetting al thinges that displease God and setting our mind from all thinges that lette and hinder his loue as iniuries doon vnto vs which when they he called to remembraunce are as yron left in a wounde which festereth and letteth the healing of the wound If wee will obtayne perfect looue wee must subdue our reason and vnderstanding vnder the obedience of God and after hys mynde and wyll foure manner of wayes Fyrst in all thinges that pertayne to the Fayth wee must obeye GOD and beleeue him Whereof Hillarius sayth Soli Deo de secredendum est qui se solus nouit c Wee must beleeue onely GOD of those things that belong to himselfe for he onely knoweth himselfe The seconde way is to consider and iudge euill of our owne selues and well of all other The thyrde is to preferre y ● minde and sentence of our betters and superiours before our owne mindes and that most specially is to be doone in matters of religion concerning the soule The fourth way is to bethink our selues of our owne actions and al that belongeth to vs and to turne away our eyes from iudging beholding of other folkes manners and behauiour Wherevppon sayth Saynt Bernard Keepe diligently thy selfe and that thou mayst so doo turne away thy eyen from other mennes deedes The rule of charity towarde our neighbour is Diligis proximum tuum sicut teipsum Thou shalt loue thy neighbour as thy selfe that is after the opinion of Saint Augustine Thy freend as thy selfe thyne enemye as thy freend And as euery man looueth goods and honour that is good to himself in body and soule and escheweth or hateth his owne hurt and domage in any of these foure so ought we to loue and be gladde of all that is good anie of these waies in our neighbour both fréende and foe and to hate and be sorrye for their hurt and hinderance Notwithstanding there is an order in charitie whereof the spouse of cHRIst speaketh in the 〈…〉 He hath sette charity in me in an order Which S. Augustine declareth thus Prima diligendum es 〈◊〉 supra nos est 〈◊〉 Fyrst we must loue God aboue all next our owne soules then our neighbor then our bodyes c the bodyes of our neighbours 〈◊〉 for 〈…〉 goods he speaketh not of the for they should not be 〈◊〉 but vsed as 〈◊〉 bitter pill or 〈…〉 men declare that we 〈…〉 our neighbour as our selfe 〈…〉 and for God 〈…〉 purchased for him in the kingdome of heauen neyther with siluer nor golde but with the shedding of hys most precious bloude Therefore to honour God very deuoutly in time of prosperitye and forgette him agayne when he layeth any crosse vpon vs declares that wee knowe not what true charitie meaneth neyther is it well prooued in vs by looue of freendes onely for to loue other because they loue vs belongeth to nature and is without reward but is loue them that loue not vs commeth of grace and to drawe our 〈◊〉 to loue by shewing benefitte pleasures and gyfts appertayneth 〈…〉 and is acceptable in 〈…〉 I thinke there is nothing that maketh vs so like vnto Christ our maister who is the very Image of loue as to loue our enemies and to be wel pleased with them that reuile speak euill of vs yea such as 〈◊〉 vs wyth continuall molestations and 〈◊〉 for thys I am sure that we shoulde receyue more grace and glory in their persecuting vs then in theyr dissembling falshoode and fauour if we could vse our selues in so good and discrete order and applye it well for the loue of God Thus dyd enemies and tyrants much more aduaunce holy and religious martyrs towardes obtayning theyr euerlastyng ioy and glory then all their freendes and fauourers coulde doe and the more they inflicted torture and punishment on their bodies the more swéete and heauenly comfort they receyued in theyr soules agreeing with his wordes who is the

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

very author fountayne of all trueth where he saith Beati qui persecutionem patiantur propter iustitiam quoniam ipsorum est Regnum calorum Beati estis quum male dicerint vobis homines et persecuti vos fuerint et dixerixt omne malum aduersum vos mentientes propter me Gaudete et occultate quoniam mercer vestra copiasa est in calis Sit enim persecuti sunt prophetas qui fuerunt ante vos Blessed are they which haue beene persecuted for righteousnesse sake for theyrs is the kingdome of Heauen Blessed are yee when men shall reuile you and persecute you and lying shall say all manner of euill against you or my sake Reioyce yee and be glad for great is your reward in heauen For so persecuted they the Prophets which were before you The verye tokens of looue to our neighbors are when we be sorrye for theyr hurt payne and aduersitye as well our fréends as our enemies and be as glad with all our hurt of theyr profit health and prosperity which I may say to you are two dainty birds and very hard and scant to be founde Nowe on the contrary the very tokens of hatred mallice 〈◊〉 enuy are when it gréeueth a man to think well of his neighbour or to speake to him when it is painfull to heire good of him and when he is desirous to lette and hinder that thing which shoulde doo him profit pleasure and helpe and diligent to séeke his iniurie harme detracting his good name and slaundering his honest actions S. Chrisostome sayth That when mallice hath once gotten entraunce into a mans hart al thinges that are spoken hearde or doone in such sort are taken and vnderstoode that they alway increase the more mallice and longer enmitie If there be any thing sayde of the enemy that is good it is not beleeued or els it is peruerted If any euill be spoken that is forthwith credited confirmed and multiplied Thus did not Christ to Iudas that betrayed him A breefe discription of the portraite of Enuie and mallice Chapter 14. I Had not thought to haue spoken of this deadly and deuillish Image of Enuie and mallice that is so ouglie pale and wan because in no wise it may stande by this glorious Image of loue except it be troden vnder y ● féete thereof as we sée the pictures of the deuill and persecuting tyrants vnder the féete of Saintes to their vtter confusion rebuke and damnation but because Chrisostome bewrayed some part thereof I thought it not amisse to adde to the rest that all men may see what a cruell monster it is and what a swéete comfort diuine loue is If I should portrayte it like the deuil it is worse then bee for through it the deuill fell from heauen horriblye deformed and daily his mallice increaseth through the same If I shoulde make it like Nero yet is enuye much worse then hee for Nero burnt but a part of Rome but thys enuye hath sette all the whole world on fire that it can hardlye bee quenched agayne Compare it vnto Death and it is a great deale worse then hee for it brought Death into the worlde and banished man from glorious Paradise It flew Abell and hath wrought most of all the mischiefe since the beginning of the worlde It was the worker of Christes death and yet it continueth daily more and more against all his members It was the cruell beast that was supposed to haue deuoured innocent Ioseph The Poet Ouid discribed it like an olde Trot with a leane face pale wan the teeth blacke a fiery tongue the mouth full of venome the eyes hollowe neuer looking right forth grim and cruell of countenaunce the breast swollen full of poyson cruell nayles with bloodie handes and many other euill proportions but yet hee coulde not describe it so ill as it is indéede And because I would all men shoulde haue it in great contempt and despite I wyll cast it vnder the feete of thys myne Image of glorious loue as a monster made of all mischiefe wickednes It hath the tayle of the Serpent detraction backbyting and slaunder whych is the same Serpent that the Wise man speaketh of Qui mordet in silentio That styngeth priuilye with the teeth and prickes of detraction slaunder and backbyting It hath the féete and subtimes of a Foxe through hipocrisie for a Foxe in the wood neuer goeth forth right but sometime on the one side then on y e other and wil faine himselfe deade to deceiue what he séekes for hys pray Quasi vulpes in deserto propheta tui Israel erant O Israell thy prophets are like Foxes in desert places In like manner these enuious hypocrites are like Foxes in the wildernes that walke by subtill wayes leaste they should be espied and feigne thēselues holy and religious to deceiue the well meaning yet weake in knowledge It hath the belly of a Dragon which is idlenes full of stincking thoughtes and false imaginations the breast of a Lyon proude and disdainfull the head partly like death and partly like the deuill it hath holes in steede of eyes like vnto death for it hath neither loue nor feare of God It hath the left eare like Nero ready to heare all euill and y e right eare chopt awaie like Malchus and stopped or closed that it can heare no goodnes The mouth is wide like an open sepulcher or graue full of filthy bones and carion the tongue sharp as a sword and all on fire as hell the least spark whereof is able to set a whole Cittie on fire and all is venome as a Cockatrice But the prophet Dauid willeth that my glorious Image of diuine loue should confound and tread vpon this ougly monster saying Super aspidem et basiliscum ambulabis et conculcabis Leonem et draconem Thou shalt goe vpon this Adder Cockatrice and this Lyon and dragon shalt thou tread vnder thy feete We read that Moyses Verbis suis monstra placauit With his wordes he pacified the monsters of Egipt but this monster could neuer be contented and appeased Example hereof we haue in Pharao who after he was infected wyth thys deuillish monster no manner of thing either of loue or frare could pacifie his minde or make him contented with the children of Israell Beware of this false mōster for this intent I haue thus discribed him that euery man should be wary of him and vtterly despise him Notwithstanding many times he wyll trans-forme him selfe into an Angell of light by flattering and dissimulation and therof specially beware but yet may he be knowen easily if we wil not giue hasty credence to him Thus haue I painted this ougly fiende in his colloures that myne Image might séeme the more goodly which I pray you to accept albeit I most vnwoorthy and vnable haue taken vpon me to shewe forth a thing of so great and mighty

Image Eccl. 6. 15 Ro. 1. 21. 22. Lu 6. 32 33 Loue sought in the world 1. Ioh 2. 16 2 Ioh 2 16 1 Cor 7 31 Eccl 6 8 Eccl. 〈…〉 Pro 10 24 Pro 14 13 Luk 16 13 Math. 〈…〉 Nahum 3 7 The allurings of fleshly loue The countenaunce of the Image of flesly Love Eccl 9 10 Eccl 19. 7 Psal 118 9 Pro 31 3● Pro 5 3 Pro. 5 5 Prou. 5. 8 Of Arteficiall Images of loue if the true Image be amongst them S. Ierom. deferend A notable lesson for the Papists the vayne worshippers of stocks and stones The cōmon speech of the world nowe adayes Luk. 11 41 Distincti 42 S Ierome S. Augustin● S. Thomas secunda S. Ambrose S. Ambrose Distinct 47 Hee Ambrose distinct 47. Let the Papists marke thys place well Math 26 11 1 Cor 3 17 1 Cor 10 11 Deut 8 4 3 Ro 10 20 Luk 24 5 Sapi. 7. 27 Psal 44. 14. Psal 44. 12 Psal 44. 13 1 Pet 2 9 See heere how frailtie maketh him fall againe after the maner and custome of the papistes 2 Tim. 3 1. 2 3 4 5 Marke this well A speciall note for the Papistes 1 Cor 12 25 Col 3 13 S. Ambrose distinct 25 A very necessary note for the time present Rom. 12 I would this might bee considered according as it ought to bee The Church of Rome abusing the true auncient Image of Loue. 1 Tim. 6 3 4 5 6 7 8 1 Cor 13 4 5 6 The conditions of the true perfect Image of Loue. S. Gregorye 1. Cor 13 10. Collo 3 15 1 Pet 4 8 1 Ioh 4 18 No harme can happen to any man that entertayneth this true Image of Loue. Osee 11 4 Nothing that the deuill is more desirous to destroy thē this Image of Loue. Col 3 11 Howe God shewed vs this Image of Loue Col 3 10 1 Ioh 4 14 1 Ioh 4 16 This is to be vnderstoode of such as giue themselues ouer to serue sinne Heb 4. 13 Math 5 24 1 Io. 2 10 11 The cause why this euill inconuenience happeneth to man 1 Ioh 3 14 1 Ioh 4 20 1 Ioh 4 21 S. Bernard in Sermo A comparison betwen the bodily wits and the fiue loues 1. The loue of kindred with sence of touching 2. The loue of neighbors wyth the sence of tasting 3. The loue of all men with the sence of smelling 4. The loue of our enemies with the sence of hearing 5. The loue of god with the sence of seeing The manner how we ought to loue God Ioh 17 3 As the sight is the cheefest sence so the loue of God is aboue all other loues 1 Ioh 4 20 Gen. 12. 4 Psal 44 12 1. Ioh 3 18 If charity leaue the soule al the sences of loue doo decay Psal 44 11 The Papists reuerence to their paltry Images but a counterfeit deuotion and meere superstition Psal 44. 15 An example wel worthy the noting touching the apparell of this goodly Image 1. Tim. 1 5. A good admonition how to behaue our selues towards thys Image of loue Iohn 4 21 22 23. Esay 29 1 Sam 16 7 God loketh vppon the hart of mā not vppon his outward behauiour It is not the garment that maketh men holy but the intent of the hart within An excellent note for fasting abstinēce Ezech 8 10 It is much better to confesse our sinnes before God then before a ghostly father Math 13 14 Psal 84 8 Luk 11 28 Psal 44 15 Math 23 23 Ioh 4. 24 Math 25 12 1 Ioh 4 4 Ioh 15 17 Ioh. 15 9 13 14 Loue is the whole perfection of a christian man What the perfect loue of God is and the state therof The discription of a true perfect louer of God The whole time of Christ here on earth was to plant this loue among men S. Augustine his words concerning this diuine loue The loue of God hath in it perfect quietnes and rest The impediments lets of true loue Examples of these great impedimēts to loue 〈◊〉 louer to ourselues the mother of these passions Math 10. 39 Mark 8 35 Luk 9 24 Ioh. 12 24 Math 6 26 The worlde is full of dead soules that trauail in the workes of darknes What loue teacheth Math 5 39 40 41 No hurt can be so great to the body as the least disquietnes in the mind Hope in God Feare of God Beleefe in Christ with the repetition of the former lesson Acts. 7 60 Iere 17 16 The saying of Albertus of an humble fayth full soule Ioh 14 21 S. Augustine in ciuit dei The loue of our neighbour must be without hope of reward Iohn 15 12 Math 22 37 With all thy hart With all thy soule With all thy mind Foure manner of waies to subdue our reason to the obedience of God S. Hillarius Math 22 39 Mark 12 31 Cant. 2. 4 A notable example how wee should loue our neighbour Nothing maketh vs so like vnto Christ as to loue our emies Matth 5 44 Matth 5 10 11 12 The true tokens of loue and hatred Chrisostōes words of enuy and malice Mallice worse then the deuill Worse then Nero. Worse then Death Ouids description of mallice Eccle. 10. 10 Ezec. 13 4 Psal 5. 10. Iam 3 6 Psal 91 13 Eccl. 45 2. Exo 7 13 1 Cor 11 31 Hugo de sancto victore hys wordes of loue Whether the hart will chuse to liue with the world or with God The nature and properties of loue Hee Hugo The meruailous effects of loue Rom 8 35 Ro 8 38 39