sauour the serpents so stinging and the wormes so gnawing and byting that I stoode in doubt whether I might touch them with my hand or not And aboue all the rest one little worme did greatlie affright amaze me which I tooke for a lyuing thing indeede and iudged it to be called the worme of conscience As I stoode cheapning this Image with my Bible in my hand I cast mine eye into my booke where I espyed in the first Epistle of Saint Iohn these words to be written Nâ—lite diligâ—re mundum neque 〈◊〉 in mundo sunt Sâ—quis diligit mandum 〈◊〉 est char patris in 〈◊〉 Whereby I vnderstoode that hee meant thus Buy not this Image the loue of the World for if yeâ—â—â— and looke much vppon it it shal bewitch you and make you blinde And if you set you loue vpon the world sayth he the loue of our Sauiour Christe who is the verye Image of loue indeede can not be in you The Prophet Dauid shewed me likewise that these reuenous foules beaste and serpents were lyuing men bewitched and transformed by reason of this false Image and shewed the cause why saying Homâ— cum in honore esset c. Man Lord of all creatures hauing in himselfe the liuelie Image of God from whence he ought to draw forth she very Image of Loue to hys high honour knewe not his degree and hie estate that God had made him for but sette his minde more on these vaine and outward transitorye thinges where through he is transformed and compared to beasts most vnreasonable and so is made like vnto them O false Image I am right sure thy colours be full of mischiefe and repleat with all the deceyts that may bee deuised Thus Saint Iohn had me loke circumspectlie vpon it for the matter that it was made of was very brittle venemous and nought therefore I tooke it vp in my hand loked the more warily vpon it when I perceiued that Saint Iohn sayde trueth where he sayth Quoniam omne quod est in Mundo concupiscentia carnis est et concupiscentia oculorum et superbia vitae quae none est ex patrè sed ex mundo est For all that is in the world as the lust of the flesh the lust of the eyes and the pride of life is not of the father but of the world I remembred also that the fruit which séemeth to the eye most beautifull and fayre is soonest rotten and of least continuaunce And Saint Paule sayth Praeterit enim figura huius mundi The fashion of the worlde passeth soone away In time of tribulation it melteth away as snow before the sunne Est enim amicus secundum tempùs suum et non permanebit in die tribulatioins Therefore it is a freende for hys owne turne and will not abide in the time of trouble Such fréendship is hollow and empty as though it were blowne full of wind and so light that it wyll be moued with euery blast so brittle that it wyll break with the very 〈…〉 and defiling them as pitch and sauouring very ill it hath some time so mad a countenaunce that it wyll make fooles to ioye and laugh so excéedinglie as they laugh theÌ„selues to death Therefore the Wiseman sayth Risum 〈…〉 c. I 〈◊〉 this laughter for a great error and deceit saying vnto them that so ioye in the Image of this world Why wyll yee bee deceiued for a thing of naught Quasi per 〈◊〉 â—tultur operatur sâ—â—lus A foole doth wickedly and maketh but a laughter of it Therefore they that so seorne and laugh at their owne folly may be right sure theyr laughter shall bee myxt with great payne And the last ending of theyr ioy shal be ouerlayd with sorrow and lamentation Thys Image of the World taketh away the memory of man making him cleane to forget God and all that belongeth to him béeing so confederate and in such league with the deuill that it cannot doo any seruice to almighty God For Christ sayth Nemo potest duobus dominis seruire No man can serue two Masters And thys Image of the worlde is it that wretched couetous men vse as their God putting all theyr trust and affection in it and yet it is as trayterous to them as Iudas was to Christ and sayth to the deuill as Iudas sayd to them that came with him to take Christ 〈…〉 c. Who soeuer 〈◊〉 he is for thee hold him fast and lead him warily that he escape not thy handes And so at the length for the great pleasure he hath taken in thys worlde so much the more sorrowe and torments shall the deuill rewarde him wyth agayne Thus perceiuing these and manye more euill properties in this worldly Loue. I sayd wyth the Prophet Nahum Omnis qui viderit te resiliet ate Euery wise man that looketh vppon thee will be afrayd and leape quiclie from thee therefore I left this Image of Worldly Loue and woulde none of it Of carnall Loue. Chapter 4. THen I sawe the fleshe stand harde byâ—â—â— calling young persons into her shop with flattering words saying Come to me 〈◊〉 young Gentleman I haue 〈◊〉 portraites and 〈◊〉 of Loue 〈◊〉 〈◊〉 you shal have one of me for your loue it shall coste you nothing Wherewith she brought forth a meruaylous goodly picture in my iudgment farre surpassing Nature whose fore head was high smoo-thed 〈◊〉 glittering as glasse the yellowe locks of haire was finely tressed 〈◊〉 〈◊〉 silken laces of diuers colours hauing on a â—â—â—ple of â—â—â—ngled golde 〈◊〉 of pearles and a frontlet imbroidered with silke and golde heryn thick set with precious stones and a 〈◊〉 brooche of Golde right before the 〈◊〉 〈◊〉 â—olling in y e head the countenaunce daintye and amiable the skyn as 〈◊〉 as a Lilly mixed with liuelie rednes the necke and breastes bare the apparell all disguised of the newe fasion with a great round 〈◊〉 cut slased and a long traine where under I might discerne the tayle of a venemous serpent But most of all I maruayled at the gesture and countenaunce of it for wheÌ„ I stode in one place it would shewe it selfe 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 the armes 〈◊〉 〈◊〉 〈◊〉 to imbrace when I chaunged my place it appeared as though it hadde wept and beckening with y e hand as though she called one to her and in another place she shewed a â—â—…ring and distayning countenaunce pretending 〈◊〉 or violent outrage and displeasure Thus like a foole I gazed to long upon the Image that I 〈◊〉 almost 〈◊〉 but God be thanked I had warning betimes For 〈◊〉 〈◊〉 man called me gaue me good 〈◊〉 and bad me in any 〈◊〉 not to behold it least I shoulde happen to perrish and be loste by the false dissembling shewe of it for Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobi facti 〈◊〉 enim 〈…〉 Many a man wondering at the beautie of a strange woman hath
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
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
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
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
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
this rest that therby we may obtayne loue wee must cast away the loue of this life which procureth all the aforenamed boysterous passions wherby our soule standeth in great perâ—â—…ll of death For learne you that to the soule it is a sore â—â—ath to be seperated from God and these passions are they that onely plucke the soule from God and causeth it to forget heauen in the busye occupatioÌ„s of this world which swarmeth ful of dead soules that night and day trauaile and sweat in the works of darknes from whence they shal depart into another darknesse which is endles neuer to sée the face of GOD theyr creator And this is the conclusion of this passionate soule that lieth in the fetters of filthy lustes without rest drawen nowe hether nowe thether in a continuall wauering of vaine â—anâ—asies But on the other side the quicke liuing soule that quietly resteth in the loue of God driueth from her by the power of grace wherewith she is endued all these vnquiet passions and if at any time shée stande in feare to bee mooued with sinfull appetites she fasteth watcheth and prayeth the man or woman I saie doth thus in whoÌ„ such a blessed soule beareth rule Likewise against anger wrath and vaine glory be setteth at nought both honour and dishonour yea â—â—ame slaunder and worship in this worlde are nothing in his reputation against remembraunce of displeasures hee prayeth for his euill willers such a lesson loue teacheth and encourageth this blessed soule to be continually occupied in mayntayning and defending the mindes quietnes a thing aboue all other in this world to be warilie kept in that it differeth not from the Angels state in heauen béeing not mooued with these vexations which skurge and whip mans mind by reason of the corrupt affection and looue that he beareth in his itching body a loue most coÌ„trary to this blessed loue which hath tenne times more ease then the other hath trouble Let vs heere remember the lesson of our Maister Christ the verye author and preacher of looue hee sayth Ego autem dico vobis non resistere malo sed siquis to percusserit in dexteram maxillam tuam praebe illi et alteram Et ei qui vult tecum in iudicio 〈…〉 tollere 〈◊〉 ei et 〈◊〉 Et quicunque et angariaâ—â—â—it milla passâ—â— vade cum ille et alia 〈…〉 I say vnto you that you resistant euill but whosoeuer wyll giue thee a blow on thy right cheek turne to him the 〈◊〉 also And if a 〈◊〉 will sue thee at the lawe take away thy coateâ— let him haue thy 〈◊〉 also And whosoeuer will compell thee to goe a mile goe with him 〈◊〉 The forme of this lesson that Christ heere giueth into instructe and 〈…〉 that will be his Disciples to regard nothing of the bodye or of the worlde aboue the rest quietnesse of the mynde but that we shold suffer the losse of 〈◊〉 goodes with the hart yea 〈◊〉 the death of our 〈◊〉 rather their we should â—oole any small portion of our 〈◊〉 or to be mooued with any passion wherby our loue towardes God might decay It is not possible after Christe his doctrine to take in thys worlde by any kynde of violence so great damage or hurt in body or goods as is the least drop of trouble in the minde where no tyrant nor the deuill him selfe hath anie dominion 〈…〉 therfore beléeue our Maister Christ and to the death let vs neuer break 〈◊〉 with God for if we doo 〈◊〉 well 〈◊〉 rest and happy tranquility The way 〈◊〉 this daungerous euill that threate to pul vs thus violentlie from this swéete content of mind is onely y â— perfect loue of God which maketh the spirite strong to withstand the 〈…〉 shouldering 〈…〉 which the 〈…〉 life 〈…〉 of the 〈…〉 and to vs 〈◊〉 hope is 〈…〉 patience tht is 〈…〉 which 〈◊〉 enduring is obtained with 〈◊〉 that is a 〈…〉 causeth courage of flye and 〈…〉 the which fâ—are groweth by an vndoubted beléefâ— in Christ our Maister his teaching Thus from fayth we come to feare from feare to flying from sinne and in flying from sinne wee take a patient minde to suffer whereby we catch holde on hope and trust in God through which hope our soule sitteth in a sure chayre of a certayne expectation of that which is layde vppe in store for vs in heauen And héereof finallie commeth this perfect loue in vs which causeth vs to loue God for his infinite goodnes in the same promise making whereof nowe we wayte for the fulfilling the which is also the thing that enforceth and ordereth all our thoughts in such a due rule that our life thereby rendreth in all our actions a swéete sauour both to God and man But let vs once repeate the effect of this lesson Whosoeuer beléeueth stedfastly in our Master Christe hee feareth his punishment and hee that feareth his punishment refrayneth himselfe from sensual lusts which be the causes of punishment hee that auoydeth such causes abideth well and contentedly endureth tribulation hee that patiently suffereth tribulation hath a blessed hope and trust in God which draweth and plucketh y e minde from worldly affections and y e mind once fréely discharged of all loue to thys world strayte way taketh pure burning loue towardes God and that maketh quietnes reste and peace in our conscience Thus euery way wee must resolue our selues to rest finally in the possession of loue els wee can neither beléeue or feare God as wee ought to doo nor refrayne euil lustes nor suffer tribulation nor hope in God nor leaue the loue of these worldly dregges as we ought to doo but in these we shalbe drowned bothe night and day during the time of this lyfe from whence we shall passe into myserable condition of body and soule to endure without ende the indignation of God whom after this life we shall neuer sée vnlesse we can nowe for his sake despise this worlde which exceedeth the power of mans féeblenes to doo except he vse the puissant might of loue which bringeth so feruent a desire towardes God as nothing beside him is once thought on or regarded and such a sweetnes féeleth the charitable minde in his desire that he wyll not forgoe or diminish any part thereof although hee shoulde suffer a thousand hurtes and iniuries Héere may we remember the louing Disciple of Christ Saint Stephen howe he enflamed with loue to God prayeth aloude for his tormenters and craueth of God remission for theyr sinnes saying Domine ne statuas illis hoc peccatum Lord lay not this sinne to theyr charge alleadging theyr ignoraunce for theyr excuse The bearing of Christes Crosse is made by this loue a swéete yoke and an easie burden for he that is vnited with God in perfect loue sayth in all tribulations wyth the prophet Ieremye Non sum turbatus Domine sequens te pastorem Oh Lord in following thee my ruler
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