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
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 â—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 â— 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
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
thy Crosse The second Image of Loue which Nature shewed me was betwéen the bodie and the soule The soule loueth the bodie so déerelie that it suffereth great paine and sorrowe to be parted from it but when it is ordered by the holie Ghost so that the soule vse the bodie vnder the Law of God to be repentant to giue thankes to profitte other and to chuse rather the want of all earthlie pleasure yea to die rather than to commit such sinne as shal offend her maker If these coloures had 〈◊〉 laid on this Image then would I haue said Nature had doone like a perfect worke woman But her loue béeing tied to this life desiring to ioy and delight héere in this world to hide long in lustes and wanton pleasures and for the maintaining of them not to care for the displeasure of God I must néedes say the deuill was too néere when this counterfeit was drawne and hath infected it so much with his mischeuous presence as he draweth all that so leade theyr liues to hell headlong after him iustlie agréeing with the saying of Saint Augustine By such as these are the Cittie of the deuill is builded The third Image of Loue shown by Nature was betwéene the fiue wittes and theyr obiects As when the sight is presented with beautifull thinges or deuises of variable and arteficiall colours Or when the hearing is delighted with the sounde of swéete voices or daintie musical harmonie Or when the tasting is 〈◊〉 with delitious meates and drinks Or the smelling of swéete 〈◊〉 and perfumes Or the féeling and â—â—â—â—hching of such thinges as is moâ—â—â— lyking to the same And héerewith shee presented thrée other portraits or figures of Loue the first was betwéen a man and his wife The second an ordinary kinde of loue betwéene mâ—n and man And the last was the Loue betwéene fréendes and such as are mutuallie brought vp together in coÌ„panie from their youth And al these being not gouerned by the diuine spirite of direction it is easy to knowe what harme commeth by them therfore I hadde good reason to perswade my selfe that none of these was the speciall Image of Loue I looked for neyther that Nature could bring mee to the sight thereof indéede and therefore I thought it best for me to dispose my thoughtes to a further search But then on a soddaine came to my remembraunce howe the Romaines in olde time hadde an Image among them which they greatlie praysed and made no small estimation thereof This Image as I haue read was portrayed like a young man standing dare headed hauing written on hys fore-head Estas et Hieâ—s Summer and Winter and he was clothed in a short thin coate on the hem whereof they had written Mors et Vita Death and Life His fide was open that his hart might be séene and hys army was bowed poynting wyth hys finger to his hart where might bee seene written Longe et prope far and néere When I had well viewed thys counterfeite and perswading my self there was some secrete meaning shadowed in this deuise I was immediatly made acquainted with y â— whole conceit thereof and euery circuÌ„stance declared vnto mee as followeth The caâ—â—e why he was paynted like a young Men signified that true Loue and loyall fréendship is alwaies fresh chéerefull and amiable neuer fading or fayling for any extremitye whatsoeuer Hee was bare headed not ashamed to shewe himselfe vnto all men and likewise that he was not afrayd to shewe himselfe a friende at all occasions His rude and thinne vesture declared that a very fréende indéede wyll not refuse to suffer hard exigents and extreame necessity for the loue of his fréend The cause why Mors et Vita was written on the hemme of his garment was that hâ—e which loueth truelie his fréend continueth so all hys life vnto death and after death likewise so farre as the bonds of fréendship may stretch Ectas et Hiems on his forehead signified that vnfayned fréendship endureth as wel in aduersity as in prosperitie Hys hart was open to be séene meaning he woulde not hide or conceale anye thing from his freende and Louer And poynting his finger towardes his hart be declared that his deedes 〈◊〉 accord to his hart and his harte likewise consented to his words The 〈◊〉 there written Long◠〈…〉 〈◊〉 that true and inuiâ—lable Loue can not bee impâ—ached by distaunce of place or long continuance of time but euermore continueth in one permanent estate florishing faythful intire and perpetuall The deuise of this Image mee thought was to bee commended and accounted necessary to thys present life and 〈◊〉 Aristotle Cato with manie other prayse it aboue all the thinges that 〈◊〉 Nature Beside the Wise men sayth Amiâ—â— fideli nulla â—st compâ—â—â—â—◠〈…〉 fides illiâ— A faythfull freende hath no peere â—he â—eight of golde and siluer is not to bee compared â—wardâ— the goodnes of hâ—s fayth Ye was there one special◠〈◊〉 to be 〈◊〉 in thys goodlie Image which 〈◊〉 that bee alwayes looked downewarde vppon earthlie thinges and verie sternelie and bitterlie vpon his enemies If hée had looked vpward towards heauenâ—â— hauing respect to God and heauenlâ—â— thinges I would haue commended it for the moste woorthy ornament amongst all Natures inuentions But Saint Paule for that very cause wylled me to despise it saying to theÌ„ that were the inuenters thereof Quia cum cognâ—nissent Deum non sicut Deum glorificauerunt aut gratias egerant sed eâ—anuerunt in cogitationibus suis et obscuratum est insipicui 〈◊〉 â—orum dicontes enim se esse sapientes stulti facti sunt Although they knews God they glorified him not as God neyther were thankfull but wexed full of vanities in their imaginations and their foolish hart was blinded when they counted themselues wife they became fooles and fell to Idolatrie and to manie great inconueniences Our Sauiour also refuseth this Image and such other bothe for thys cause and for that it looked so cruellie vpon his enemies saying If ye loue onelie them that loue you what reward looke ye to haue truely ye shal haue none of mee for you haue receiued your rewarde alreadye And thus leauing Nature I was glad to seeke further Of worldly Loue. Chapter 3. THe World then called me and shewed me a portrait that a farre off appeared verye fayre and goodlie al burnished with gold and siluer and iewels that were both ritch and costly set out likewise with verie freshe and orient colours offering it to mee for a small value which made mee drawe 〈◊〉 little néerer it and on the border thereof were figured fooles beastes flyes serpents wormes and flowers of diuers kindes so meruailous and so ingeniouslie â—raâ—ed lyke vnto Nature as though they hadde béene the selfe same thinges indéede The foules séemed so rauenous the beastes so cruellie deuouring the flies so defiling hearbes and flowers and taking away theyr sweete and pleasant
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 Faâ—iâ—s enim distillans labia merâ—tricâ—s et 〈…〉 guttur eius For this harlots lyps are dropping as a honny combe and her throat is more glistering theÌ„ 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 wydâ— gaping to receiue her and all y â— were with her Pedes eius descendunt in 〈◊〉 et ad inferâ—s grossus 〈…〉 Her feete goe downe vnto death her stepâ— pearce thorow to hell Therefore he had me Longe fac ab ea vianâ— 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 iâ—â—â—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 Carâ—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 theÌ„ 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 Verantâ—â—â—â—â—… 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 pâ—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 spâ—edest thy goods Why Sir saide I may I spend my goodâ— none other wayes but in giuing
of almes Ryches sayd he is not to bee loued for it priuate selfe but for the necessary maintenance of this present life That which is not conuenient eyther to the sustentation of the body or to honests and reasonable maintayning of our degree or estate cannot but be imployed to some very euill ende except it be as I haue sayde bestowed vpon our poore brethren or to the necessities of Christes Church as to the maintayning defending of the faith to the magnifying of Gods honour and to the increase of vertue good life And for these fond pictures and Images which thou thinkest doo make for thy purpose because it is sayde in the Popes Lawe these Images are laye 〈◊〉 Bookes who are vnperfect in ghostlie life therefore these serue to 〈◊〉 theyr mindes to deuotion but this hath beene proued that they haue brought into the minde vanitie or euagation rather then deuotion or contemplation and peraduenture some priuate affection or spice of proprietie amongst religious persons and therefore see thy conuersation bee holye and meeke and thy doctrine sounde and good and let that bee the thing to mooue mens mindes to deuotion Thus almost confounded I saide to him beware Sir what yee say your opinion condemneth the dooinges of manie good menne in elder time who honoured the Temples of God with manie goodlie Images of great cost of siluer and golde set with pearles and stones great plenty of Copes and Vestiments of Tissue and cloth of Golde and meruailous riches in plate as Crosses Candlestickes Censours Chalices with many other thinges which haue béen thought greatlie to the honour of God Alas sayd he I sée it is but vaine to preach and teach men to learne and take example of Saint Ambrose Augustine Gregory Exuperii Nicholas Martin with diuers other holie Bishops and such like in whose time were little or none at all vsed of these thinges for they would haue all thinges that belonged to the church and specially to the Sacraments honest decent pure and cleane but not costlie or curious Then were tréene Chalices and golden Priestes but nowe are golden Chalices and tréene Priestes or rather earthen Priestes Then were holie and religious men clad in haire and saâ—â—â—loth and nowe they grudgâ— and disdaine to were good wollen cloth Then were religious houses hostries for poore men nowe they bee stored with lurdens and idle loyterers Then they were apparelled with â—eekenes pouertie chastitie and charitie nowe with stâ—kes pompâ— and 〈◊〉 Yet if therâ— were no poore people I could 〈◊〉 what holde withall but Christ sayth Semper paâ— pereâ—h abetis vobiscum Ye shall alwaies haue the poore amongst ye Also S. Paule sayth Templum Dei sanctum est quod estis vos The Temple of God is holie which Temple ye are The Temple of stone is not holye but by reason of the liuing Temple therefore that is farre more holie and needeth much more to be reléeued maintayned and adorned Should we then goe lay vp or spend our ritches on the stonie Temple and suffer the lyuing Temple the members of Christes precious body and blood to perish eyther 〈◊〉 or ghostlie Wee finde not that Christ commaunded to haue such costly ornaments in his Church but very manie times commaunded to nourish his poore members and nowe men leaue the commandements of God for their owne traditions and ceremonies as the Scribes and Pharisies did and fall so farre into theyr owne Idolatrous inuentions as they altogether forget theyr christian 〈◊〉 But some say against mee howe Moyses made the Tabernacle of God with great sumptuousnes of Syluer Gold and precious Stones and likewise howe Salomon built the Temple but this maketh not with them but rather against them For all such thinges were but signes and shaddowes as Saint Paule sayth vnto vs vnder Christes Law which is the spirituall and perfect lawe therfore we should leaue the shaddowe and folowe the trueth auoyding that which is imperfect and cleaue to that which is perfect Also in the time of Moyses there was no néede to giue almes to the poore people for they were fedde with 〈◊〉 in desert and theyr clothings decayed not of all the time that they were there as it is read in Deutronomy Vestimentum tuum quo eperiebaris nequaquam vetustate defecia et pes tuus non est subtritus en quad ragesimus annus est Thy rayment wexed not olde vppon thee neither dyd thy foote swell these forty yeeres In the time of Salomon there was so great aboundaunce of gold and siluer that it was not set by 〈◊〉 we reade in the third booke of the Kinges But why do I labour in vayne and to get nothing but hatred for recompence Yet I condmne no man particularly but it wee looke well into the holye Scriptures and remember the liuing of our auncient predeckssorâ— if hookes be true doubtles we may see knowe that we are ouermuch to blame farre vnlike them that should bee Christians in deede as well as in 〈◊〉 I pray God that many be not onely vnlike but also too farre wide and contrary in theyr lyuing But as for thée good Brother that are so destrous to 〈…〉 VVhere the true Image of Loue is found and what it is Chapter 6. THen as I stood 〈◊〉 with my selfe what I were best to doo the holy Scripture spake to me and sayd O foolish man Quid quaeritis 〈…〉 Why seekest thou the lyuing among the deade Lyght in darknes a heauenly among earthly thinges incorruptible among corruptible it is not there for it is meruaylous goodly and wonderfull to behold 〈…〉 〈…〉 that I beheld a shadowe thereof in a Glasse 〈…〉 without making any stay and yet not with standing delighâ—ed me so much as euer since I had such an-enterest desire to it as I could be right gladly contented 〈…〉 Prophet Dauid shewed mee that I ought not to giue corruptible figures of loue to such persons Quia omnis gloria eius filiae regis abintus For al the glory and pleasure of a Kings daughter is invard ghostly in the soule Ye be the daughter of y â— heauenly King espoused to his déerely belooued sonne Christ Iesus your father I suppose did giue you this liuely Image when he spake to you by grace and said Audi filia et vide et incline aurem tuam et obliniscere populum tuum et domum patris tui Harken O my daughter and see encline thine eare forgette also thine owne people and thy Fathers house That is as much to say as forsake thy naturall loue thy worldlie loue thy fleshly loue forsake all vanities and make thée naked of all earthly thinges by pouerty and chastity Et câ—â—cupiscet rex decorem tuum quoniam ipse est Dominus Deus tuus et adorabunt cum And then the King my son shall couet thy beauty and apparell thee with clothes of vertue c. Thus I doubt not He that hath
called you from darknes into so great light of grace and hath nowe taken you vnto his spouses hath nowe showen you this glorious Image and hath giuen it to you much more goodly then I can discribe it as it is for it is infinite and incomprehensible yet it pleaseth him to shewe it vnto all meeke soules after theyr capacitie calling them his daughters saying Audi filia Heere my daughter in true sayth and obedience Et vide and see what I haue doone and dayly do for you see what you doo agayne or haue doone for me see also what I doo prepare for you The beholding of these three thinges I think shoulde leaue some print of this heauenly Image in our soules but much more in you who are his speciall and chosen spouses And of this worthie and diuine Image of Loue I would gladly shew you some what in part to performe mine intent and yet I feare mee of presumption in enterprysing to shewe that I neuer knewe or that you knowe much better then I yet a blinde man may shewe that he cannot see especiallie when it is put into his handes Saint Paule put a Glasse into my hand I meane pure reuerend and holy Scripture and had me come foorth of darknes into the light for if thou desirest to sée this perfect Image thou must looke deuoutly and earnest he in this glasse for it can be shewed no other wise héere in this life but by a glasse or in a darke similitude which dooth not shewe the thing expresslie as it is but the time shal come I hope that we shall sée the very selfe same thing indeede to our great comfort and euerlasting saluation I looked in this glasse and I could see nothing but mine owne face fowlye deformed with many filthye spottes I was bidden to goe washe me make me cleane and gette me to the light and so I did yet mine eyes were so dymme with dust and humour of vanitie and carnalitie that I could not perceiue this glorious Image I weÌ„t then to a place of religion and tooke a ghostly Father shewing him myne intent how I came to make cleéere my sight that I myght once at the leaste gette a syghte of thys Image There me thought it should be for there were the most goodly apparelled Altars with Tabernacles subtillie caruen and guilt very costly there was the most swéete harmonye of songes and Organs and the goodliest deuout obseruances that euer I sawe or heard in so much as I was mooued for a time vnto Religion there Wherein I asked counsell of my ghostly Father but he perswaded me to the contrarie saying all is not golde that shineth as golde for there is one thing that destroyeth much goodnes that is our owne inordinate selfe loue w e is cause of great euill as Saint Paule prophecied to his Disciple Timothie saying Hoc autem scite quod in nouissimis dicbus instabunt teÌ„pora periculosa Et erunt homines seipsos amantes cupidi elati superbi blasphemi parentibus non obedientes ingrati scelesti Sine affectione sine pace criminato res incontinentes immites sine benignitate Proditores prâ—terui tumidi caeci et voluptatum amatores magis quam Dei Habeutes speciem quidem pietatis virtutem autem eius abnegantes Et hos deuita This knowe that in the laste daies perillous seasons shalbe at hand For men shalbe inordinate louers of themselues couetous boasters proud blasphemers disobedient to parents vnthankfull vngodly Without naturall affection truce breakers false accusers fierce dispisers of theÌ„ which are good Traytors headie high minded louers of pleasures more then louers of God Hauing a cloked Image a similitude of pietie that is of honour and loue to God but the very vertue and effect thereof they renounce and haue it not Beware of such saith Saint Paule and eschew theyr company Thus I perceiue that charity may lacke notwithstanding all these gay outwarde matters and obseruaunces all their gay singing and playing on Organs or multiplying of prayers vpon theyr Bookes and beades neyther can they be euident signes and prooues of loue and charitie but manie times some of them greatly hinder deuotion and contemplation stirring vp the mind to eleuation vaine glory For Charity sayth S. Paule is to edify our neighbour to thinke our selues members of one body and so to vse our selues one to another as the members naturally doo in the body considering our selues are as one body in Christ We should be as glad of our neighbours profitt as of our owne and to helpe them in theyr distresse as we would be holpen in our owne néede louingly to reforme and correct them that doo amisse to helpe and reléeue them that bee fallen in decay eyther bodily or ghostly to cherish the sicke and house the harbourlesse and in sewe wordes to knit vppe the rest To referre all our riches labour studie and care to this ende that wee may profit and doo good to many in our Sauiour Christ That as hee was not borne for his owne profit nor lyued heere for his owne pleasure nor dyed to doo himselfe good or to come the sooner to ioye but gaue himselfe wholly and euerie way to our vse and benefite euen so wee should apply our selues to the profitte and commoditie of our christian brethren whoÌ„ the more we reléeue and comfort the more singuler ioy shal it be to our soules the more acceptable shal we bee before y e maiestie of God If our looue were imploied to this end sayd a holie religious Father to mee the liues of the religious personnes should bee much more ioyfull pleasant and easye then they are where nowe wee see them verie contrarie heauie painful laborious full of superstitious obseruaunces and vaine customes leauing aside the true way of life the following of Christ the olde manner of lyuing that was taught vsed showne by our holy forefathers S. Augustine S. Ierome S. Benet with manie other so that nowe there is little difference betwéene laye people priests and religious persons both in worldlie liuing and criminall offences Yet is it said vnto them by S. Paul Nolite coÌ„formari huic seculo Be not ye fashioned like vnto this world And though their outwarde habit differ in colour yet is it like y e world for excesse price and value So if S. Augustine or S. Ierome were aliue again whom they take as fathers authors of their ruâ—â— orders of liuing I thinke they should not knewe them but woulde rather say there was neuer any thing that they more reprooued then such liuing as is nowe a daies in manie places of the world They would say that they ordeyned the manner of lyuing after the rule of Christ and his blessed Apostles and not after the superstitious manners of the Iewes who made gay and fayre all thinges outwardlie and were inwardly full of rauine venome sinne and mallice The Image of Loue that
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
In vestitu de aurato circundata varietate In apparell goodly guilt set about with diuersity of orient colours and precious stones of vertues and gifts of grace with borders and hemmes of gold In thys Image shoulde all zealous affected soules that be the true and faythful spouses of Christ haue theyr glory and delyght and not in paynted clothes or carued and grauen Images set about with diuersity of byrdes beastes and foules which is but a grosse and coloured deuotion or more aptly to speake a meere fond and foolish superstition and let them haue such delight who féele no taste of glory and comfort inwardly in theyr soules by testimonye of a good conscience such as haue no zeale to perfect méekenes and feruent loue of God and cannot ioy or delight themselues but onely in earthly and transitory thinges But you that be Kinges and Noble mens sonnes and daughters yea all we that professe the glorious and triumphant name of Christe Iesus should principally haue our glory inwardlie and from the very harte In fimbriis aureis circumamicta varietatibus In hemmes and borders of gold that is to say godly and continual perseueraunce in true loue and patience which is true gold indeede surely approoued and tryed in the fire of trouble and aduersity apparelled and clothed round about with colours of diuers vertues so conueniently and so religiouslie set in order in the hart as one setteth forth another meruailous gloriously and the beauty of one increaseth by the noble vertue of the other and that beautie which nature it selfe affoordeth it is of so little splendour and orient appearaunce in sight as beeing placed among the other rich vertues it seemeth a thousande times more goodlie and precious Put diligence to obedience and nothing can be more pleasant let meekenes be ioyned with chastitie and nothing is more splendaunt vnite patience with pouertie and nothing canne bee more delectable running coupled with lowlines and gentlenes what is more beautifull set Iustice and mercy together and what better company benignitie placed with magnyficence is a royall pearle in the eye of the beholder sadnes or grauity dooth meruailously well and discretion mixed among all these maketh the whole vesture goodly sure and profitable And aboue all these is the rich gylt garment that I did speake of namely godly wisedome which is not in gesting riches pleasure and honours but in setting them at naught and despysing both them and all other earthlie thinges It is in compunction of hart and zealous contrition for our sinnes and offences in daily exercise of godlie and charitable works and in continuall meditation and contemplation of immortall and heauenly thinges in study of holie Scripture the lawe of God and to frame our life and conuersation thereafter The hemme of this vesture is perseuerant loue according as Saint Paul sayth Finis praecepti est charitas de corde puro et conscientia bona et fide non ficta The end of the commaundementes of God is charitie or perseueraunt loue comming from a pure hart and a good conscience and from a fayth vnfayned this is the extreame parte of godly wisedome wherein is sette great plentie of precious stones and Iewels the xii articles of y e fayth the seauen gifts of grace and many other inestimable treasures The white kercher vppon the heade is sure hope made by the workes of cleannes and deedes of pyttie and whited with the dewe of grace from Heauen aboue Loe thus haue I heere discoursed the habite and ornaments of thys Image of Loue occupy the eyes of our mindes in beholding these varieties and you that bee the very Temples of God set vp therein the Altare of your harts and there make your sacrifice and prayers for euen nowe is the time that Christ spake of to the Woman of Samaria saying Mulier crede mihi quia veniet hora quando neque in monte hoc neque in Ierosolimis adorabitis Patrem Vos adoratis quod â—â—scitis nos adoramus quod scimus quia salus ex Judaeis est Sed venit hora et nunc est quando veri adoratores adorabunt Patrem in spiritu et veritate Nam et pater tales quaerit qui adorent eum Woman beleeue me the houre commeth when yee shall neyther in thys mountayne nor yet at Ierusalem worshyp the Father Yee worshippe yee wot not what wee knowe what wee worship for saluation commeth of the Iewes But the howre commeth and nowe it is when the true worshipperâ— shall worship the father in spirit and trueth for such the father also requireth to worship him that is not after the outwarde obseruaunces as the Iewes did that kept the outward obseruaunces of theyr lawe in sacrifices and prayers with theyr mouthes but their hart and loue was farre from God therefore hee lothed and despised their sacrifice saying 〈◊〉 mihi multitudinem victâ—â—arum vestâ—â—rum plâ—â—us sum c. What shall I doo with your diuers sacrifices I am full of them I require them not of yours but a louing and a contrite hart he neuer despiseth and that is the sacrifice which he requireth Howe this Image of Looue is to bee honoured Chapter 11. WEe haue deliuered vs in manie and sundry places of Scripture that God regardeth not the outwarde appearaunce of man but looketh earnestly on his inward behauiâ—r whervpon it is said in the Prophet Samuell Nec iuxta iâ—â—uitum 〈◊〉 ego indica 〈◊〉 enim vidit as quae parem 〈…〉 cor For God seeâ—th not as man seeth for man lookketh on the outwarde appearaunce but the Lord beholdeth the hart and iudgeth thereafter Againe Non secundum visionem indicabit neque secundum auditum aurium arguâ—â— c. And he shall iudge not after the outward seeing of mans eyes nor after the hearing of the eares but after the very right and after the thought and intent of man Therefore if a man take héede and be wary what he doth in the sight of man much more ought he to be careful what he doth in y e sight and presence of almighty God When the body is clothed in a religious vesture we thinke it well and as beseemeth but what doth it help or auaile if y e mind beare stil a secular and sinful habit after the manner and fashion of the world such kéepe silence outwardly séeme in the eies of men as saints but let them looke that the mind with in be at rest from vaine thoughts and not cloyd or choked with worldly imaginations els all their holines is to smal purpose In the material Temple we knéele and stoupe lowe to the ground but what doth that profit vs if in y â— inward temple of our soule we stand sturdily vnreuerently against God and our superiors in disobeying his or their commandements Some fast and abstaine from many thinges which are good and of themselues doo not defile man but shoulde they not rather
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 â— 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 â— 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 noÌ„â—â—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 â— 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 â— 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 mandâ— 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
we loue God and dooing thus we are not able to prooue true what we say For the perfect louer of God is so wedded to God that nothing abideth in his thought but the quicke and liuely remembraunce of God As for our spirites and sences they be occupied with so many other matters that we can want â—â—nd and leysure to think on God so far 〈◊〉 we from this perfect loue which is a vertue of that dignitie power and maiestie that in it selfe contayneth all the preceptes of the 〈◊〉 all the Lawes of the Prophets all the doctrine of Christ and all the rules of the Apostles yea more then all this loue hath that preheminence as it is vnder no rule but is Lorde aboue all Lawes all inuentions all precepts and all commandements that GOD hath giuen to man For loue hath no bond But you must alwayes remember that loue is not perfect vnlesse it vee burning It is not a quenched loue a colde loue or loue growing in the téeth or lippes which I nowe speake of but the hote burning harts affection towardes God this you must vnderstand to be perfect loue The ende of all the course walking of the sonne of God in this world was to leaue héere among men thys loue The marke whereat our Sauiour in all his preaching and teaching aymed was to haue men endued with this loue For our diuine Schoolemaster sawe that there néeded no rehearsall of sins which were to be eschewed nor yet of vertues that were to be followed if men could lay sure holde on this loue which of it selfe is sufficient to kéepe men from stumbling in the way from wandering out of the way and finally to conduct men to the blessed waies ende so that the compasse and circuite of it is so wide as it comprehendeth al y â— can be spoken eyther against vice or with vertue Yet some think y â— loue is nothing but to kéepe patieÌ„ce not to be displeased or angry indéed this is one part of loue but not all for whatsoeuer the loue of God prouoketh vs to or the feare of God driueth vs from all is concluded in this perfect looue Beside Saint Augustine sayth Loue is a good and gracious effect of the soule whereby mans hart hath no fantasy to esteem value or ponder any thing in thys wyde worlde beside or before the care and studie to knowe God For whosoeuer is inclined to loue these earthly thinges so long as he so doth it is not possible for him euer to attayne to the assured constant perfect vse of loue because his minde hath so manie and so diuers hinderaunces that withdraw him from taking the possession of this great treasure wherin is couched the heapes of all other vertues And a little more to speake of these impediments and lettes it shall much appertaine to my purpose for we shall the more easily come to loue if wee knowe and can escape all the blocks that lye in our way to let vs not onely to keepe vs from thys vertue but also to driue and chase it so farre from vs that neither wee can come to it nor it to vs. Of the impediments and lets that keepe vs from this true Image of diuine loue and of diuers necessary rules to be remembred Chapter 12. THe perfect loue of God hath in it a meruailous quietnes and rest it is neuer mooued shrred or carried away by any storme of worldlye â—â—â—bles but sitteth fast and sure in a continuall calmenes agaynst all 〈◊〉 all wethers and all stormes whatsoeuer No rocke is more still then the minde of a charitable man when the world tumbleth rolleth and tosseth it with the fierce waues of temptations which drowneth the mindes of all that are weake and sicke in loue yet sitteth this man safe and sounde from al these disturbances and triumpheth ouer them with great tranquilitye You must vnderstand that there are certayne motions called passions which verie soâ—â— assault our soule and bringeth our spirite into great disquietnes as to bee mooued with 〈◊〉 to nourish rancor and mallice to bee mindfull of any iniury to be studious for auenging to be gréeued with euill speaking to â—ume at backbyting to grudge at complaintes and to freate with chyding These are the thinges that suffer no minde to rest and the very least of these passions will permit no quietnes to be had Agayne to studdy for promotion to care for mariage to thirst for riches to be gréedie of honour and to gape after prayses these 〈◊〉 also sharpe spurres in y â— sides of a quiet mind that at no time it can enioy any rest or ease Likewise to ensue a delight of deintie and choyse feeding to bee ouercome with pleasures of the body to fall downe in sorow to pearch vppe with gladnes to hold â—p the head to high in prosperity to hold it down to low in aduersity to be in bondage vnder y â— fierce rules of sensuall lustes whose cruelty ouer man hath no pittie measure or ende these and such like so vexe and trouble the minde that no loue or charity can harbour there For looke a little vpâ—â— the vnmercifull man that can not 〈◊〉 sée how he boyleth in his 〈◊〉 to be auenged Looke vpon the 〈◊〉 stomacke how he without 〈…〉 in destring to sée his hurt 〈◊〉 he enuieth Looke vppon the glutton how beastly he puruayeth his belly chéere Looke vpon the Lether howe busie he is in his vngrations 〈◊〉 Looke vpon the couetoâ—s in 〈◊〉 howe without reason hée pincheth and scrapeth for gaynes and looke vpon the ambitions fellow how 〈…〉 him selfe to get worship and 〈◊〉 These men thorowe theyr 〈…〉 are no lesse greaâ—â—â— to satisfy theyr desires then the hungry thirstie bodies through naturall necessity séeke to bee refreshed wherby it foloweth that sléeping or waking these mens mindes keepe euer one state of disquietnes Such wrastling fantasies and inordinate appetites are these passions which mooue and stirre the soule contrarye to her nature either by loue without reason or hatred without measure when wee wyllingly consent to the winde of these sensible thinges The mother of all these passions in a â—â—â—tiall loue that we beare to 〈◊〉 selues that is to say the loue of this 〈◊〉 and of this life to kill in vs his â—â—â—ther of all mischief our master Christ teacheth vs to hate this life and to sette our body at naught 〈◊〉 animam suam sayth Hee 〈◊〉 et qui perdider it 〈◊〉 propter me inueniet eam He 〈◊〉 findeth his life shall loose it and he that looseth his life for my sake shall find it so that the next way to 〈◊〉 life is if we set nothing by 〈…〉 the caring for this body â—â—porteth and bringeth with it a 〈◊〉 of Gods prouidence as though GOD had better prouided for the 〈◊〉 of of the ayre then for man whom hée hath created after his owne Image Nowe then to get
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
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 electioÌ„ 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 Luâ—â—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