glasse sheweth not y e Image so much as it is no more can we coÌ„sider his loue so great as it is A glasse can represent nothing but wheÌ„ somwhat is present to it so in maÌ„ 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 whoÌ„ 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 theÌ„ 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 â—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 tâ— nobris ambulat et nescit quo eat quia tenebra obcâ—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 â— 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 â— 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
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
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
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
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
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
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