The image of love.  
¶ Here followeth a ghostly pamphlet or matter compendiously extract of holy scripture/ and doctors of the church/ called the image of Love/ very necessary for all virtuous persons to/ look upon.   

The Image of love  

Proemium.  
considering in my mind how that divers persons in the beginning of the new year give many gifts & tokens/ I would fain have confirmed myself unto them/ if my poverty would have suffered me. My will was good my ability was little or nothing/ yet be cause I saw divers poor folks give small things of little valour/ & received again therefore good things of moche valour/ I thought with the poor woman of the gospel to be stowe a mite or twain/ 
mar. xii.  upon some thing for your pleasure/ trusting to be rewarded again with the woman that made a little loaf of a handful of meal & a little quantity of oil and gave it unto the holy prophet Helyas. 
iij. regum. xvij.  And this I be leave without doubt/ that he in whose name I do it fore/ will not see it lost/ though it were but a cup of cold water. And as to spiritual persons & my sovereigns/ 
math̄. x.  me thought it best to give some goodly pictures & images of our saviour jesus of our blessed lady or of some other holy saints. And as I was seeking about for divers pictures/ there came to my mind for to get an image of love.   

¶ Of natural love. Capitulum primum.  
BUt by cause I wist not well where to find it/ I went unto dame Nature & she showed me many goodly images which she said came from her parents & forefaders/ wherefore she loved them very moche. Nevertheless I liked them not because their colours faded/ & daily died decay. They were also common to fools to wise men to christian men to heathen men to beasts to fowls & serpents & little profit come of them. These images be often times painted undiscretely & dysceyvably/ & doth moche harm in the church of god. 
j  And there be many of them. One that is made amongs kindred & parent's/ which if the holy ghost put not to his hand it is of no valour but sometime very noisome/ for it maketh men blind & perverteth the right order of justice/ & setteth fools before wise men/ it taketh away right judgement contrary to saint Paul's doctrine & example/ for he said. Neminem novimus scdm carnem. 
ij. cor. v.  I know no man after kindred or carnal affection/ 
j reg. ij.  it caused Hely to be reproved of god when our lord said unto him/ why hast thou made more of thy children than of me/ wherefore as it followeth in the bible he died an evil death & his children also/ it causeth that jesus can not be found/ example or figure we have in the gospel of Luke when christ was sought among his kinsfolks: 
Luc. ij.  he could not be found/ therefore saith saint barnard. Lord I can not find the but in the cross. 
ij.  another image of natural love/ is made between the soul & the body. 
Ro. viii.  The soul love so the body that it bideth woe to be departed therefro/ but when it is ordered after the holy ghost so that the soul use the body under the law of god/ for to do penance to increase merits to profit other to chose rather to want all earthly pleasure and to die than to commit any sin/ than is it a paynted image/ but if we love this life for to joy here & to dilyte in this world for to abide long in lusts & pleasures & for the maintaining of them care not for the displeasure of god/ than it is a devilish image portrayed by the devil/ which is very perilous & moche mischief come by it/ as it appeareth in the epistle of saint Paul unto Thimothe as shall be rehearsed after. 
ij. tino. iij.  And as saint Augustyn saith by it is builded the city of the devil. 
iij.  The third image of natural love is made between the five wits & their objects/ as between the sight & beautiful things of pleasant colours/ between the hearing of sweet voice or sound of harmony/ between the tasting & savour in delyciouse meats & drinks/ between smelling & sweet odours/ between the feeling or touching & all things that be pleasant to it. 
iiij.  And an other image of natural love is made between man & his wife. 
v.  The fifth between contrary men. 
vj.  The sixth between friends & them that be brought up together from their youth/ & all these but if the holy ghost work in them it is easy to consider what ill come of them. The romans in old time praised much an image that they had/ which (as I read) was portrayed like a young man standing barehead & in his forehead was written. Estas et Hiems. That is winter & summer/ he had on a short thin cote/ in whose hem they wrote. Mors et Uita. Death & life/ his side was open that his heart might be seen/ his arm was bowed pointing with his finger to his heart/ where was written by it. Long et prope. far & near/ he was painted like a young man signifying that true love & friendship is always fresh & new never fading ne failing/ he was barehead for to show himself unto all men & that he was not a feared to show himself a friend at all times/ his rude & thin vesture showed that a very friend will not refuse to suffer hard things & extreme poverty for love of his friend/ there was written. Uita et mors. for he that loveth truly loveth his friend all his life unto death and after. Estas et hyems. That is true friendship endureth as well in adversity as in prosperity/ his heart was open for he would hide nothing from his lover/ he showed his heart with his finger showing that his deeds doth accord to his heart and his heart to his words. There was written. Long et prope. For true love in no time can be done away ne minished by no distance of place. This seemeth a good image and a precious/ very necessary to this life/ whom Plato Arystotle Cato & many other praise above all things that be in nature. 
Eccli. vj.  And the wise man Eccliasticus saith there is no comparison to a faithful friend. I could find no fault therein save it looked alway downward upon earthly things/ & cruelly upon their enemy's/ if it had looked upward having respect unto god & to heavenly things/ I had thought to have bought it/ but saint Paul for the cause despised it saying to them that painted this image though they knew god they did not honour him/ 
Ro. j  love him ne thank him as they ought for to have do/ but gave themself to vanities and so fell to blindness of mind thinking themself wise/ and were but fools & fell to idolatry & to many great inconveniences. 
Luc. vj.  Our saviour also refused this image & such other/ both for this cause and for that it looketh so cruelly upon their enemies saying/ if ye love only them that loveth you for that cause: what reward look ye for to have/ truly ye shall have none of me/ for ye have received your reward all ready and this caused me to seek farther.   

¶ The image of worldly love. Capi. ij.  
THe world than called me & showed me an image that from far appeared very goodly/ all burned with gold & silver with many other rich things set out with fresh & orient colours/ & offered it to me for little valour which caused me to draw nearer to it. And in the border thereof were portrayed/ fowls beasts/ flies/ serpent's/ worms/ & flowers of divers kinds/ so marvelous & so like unto nature as it had be the self living things. The fowls appeared so ravishing/ the beasts so cruelly devouring/ the flies so defiling erbes & flowers & taking away their savour/ the serpents so stinging the worms so gnawing & freating that I am sure ye should a feared to put thereto your hand/ & specially one little worm frayed me much/ which I can believe none other but it was a very living thing called the worm of conscience. And as I stood cheaping of this image with a bible in my hand/ I cast mine eye upon my book in the first epistle of saint Iohn where was written. Nolite diligere mundum neque ea q in mundo sunt. 
j Ioh. ij.  By not this image the love of this world for if ye do and look moche upon it/ it shall bewytche you & make you blind. And if ye set your love upon the world (saith saint Iohn) the charity of god our saviour christ that is the very image of love con not be in you. The prophet david showed me that these ravishing fowls/ beasts/ & serpents were living men/ bywytched & transformed by reason of this false image/ & showed the cause why saying. Homo cum in honore esset. etc. Man lord of all creatures having in himself the image of god (whereof he ought to draw out the very image of love) to his high honour/ knew not his degree & high state the god hath made him to/ but set his mind more upon these vain outward images through the which he is compared & transformed unto beasts most unreasonable & is made like unto them. O false image I am sure thy colours be full deceivable/ thus saint johan bade me look surely upon it/ for the matter that it was made of was very brytell venomous & nought. Therefore I took it in my hand & looked warily upon it/ & so I perceived that saint Iohn said truth where he saith. 
j Ioh. ij.  Omne qd est in mundo aut est concupiscencia. etc. All that is in this world other it is the concupiscence of the flesh or else the concupiscence of the world or else proud manner of living. I remembered also that the most fair apples be not alway best nor longest enduring. And saint Paul saith. 
j cor. seven.  Preterite figura huius mund. The picture of this world passeth fast away In time of tribulation it melteh away/ as snow before the son. Est amicus scdm tempꝰ & non permanet in tꝑe tribulatonis. 
Eccli. uj  There is a friend for a time & do not endure in time of tribulation it was hollow and empty/ as it had be blown full of wind/ & so light that it would be moved with every wind/ so bretle that it would have broken with the least fall/ it cleaved unto men's hands & defiled them as pitch and savoured very ill/ it hath some way so mad a countenance that it will make some fools to joy & laugh so moche that they laugh themself to death. Therefore saith the wise man. Bisun reputavi errorem. 
Eccli. ij.  etc. I repute this laughter for a great error & deceit/ saying unto them the joy in the image of this love/ why will ye be deceived for a thing of nought. Quasi per risum stultus operatur scelus. 
ꝓuer. x.  Thruhe thy laughter this foolish image worketh moche mischief/ for they that laugh at it may be sure their laughter shall be mixed with moche pain and the last ending of their joy/ 
ꝓue. xiv  shall be overlaid with sorrow & lamentation. This image taketh away the memory of man & maketh him to forget god and all that longeth to him/ it is so confedered with the devil that it can not do no service unto god/ for christ saith. 
Luc. vj.  Nemo potest doubz dnis servire. No man may serve two contrary masters. This is the image that covetous men use as their god putting all their trust & affection in it/ and yet it is as traitorous to them as judas was to cryst/ & said to the devil as judas said to them that took jesu. 
mat. xxuj  Quem cumque osculatus fuero ipse est tenete cum. etc. who so ever I kiss he is for thee/ hold him fast & lead him warily that he scape not thy hands/ & at the last for as much pleasure as he hath taken of this world so moche sorrow & tormentry shall the devil give him therefore again. Thus perceiving these & many more ill properties/ I said with the prophet Naun. 
navi. iij.  Omnes qui viderit te resiliet a te. Every wise man that looketh upon thee/ will be a frayed & leap swiftly from thee/ therefore I ●efte of & would none of this image.   

The image of carnal love. Ca iij.  
THan I saw the flesh stand near by/ calling young persons in to her shop by flattering words/ saying. Come unto me goodly young gentle men/ I have goodly pictures & images for you/ ye shall have one of me for your love it shall cost you nought. And thus she brought for the a marvelous picture me thought passing nature/ whose forehead high set up glystered as glass/ the yellow here trussed in silk with a fine bonnet a pearl fylette & a frontlet brawdred with silk & gold set with stones and a goodly broche of gold/ the eyes rolling in the heed/ the countenance solen & changeable/ the skin white as lily/ with some lively rodenes/ the neck and breasts bore the apparel all disguised of the new fashion with a long train/ where appeared out the tail of a stinging serpent/ but I marveled most in the countenance and gesture of it/ for standing in some place it would appear to a man with a smiling and flattering countenance with the arms ready to halsing/ in some place it appeared as it had wept & with the hands as if it had called one to her/ & in an other place it showed a lowering & a disdaining countenance pretending great displeasure. Thus like a fool I looked so long upon this image/ that I was almost deceived but thanked be our lord I had warning be times. A certain wise man gave me good counsel and bade me in no wise I should behold it lest I should perish and be lost by the false working of it. 
Eccli. nineteen  Dropter spem mulieris multi perierunt. Through the beauty of this image many a thousand have perished/ and than I considered the he said truth in all degrees/ remembering strong Samson/ holy david/ wise Solomon/ & many other how they were deceived. 
p. c. xviij.  Therefore david axed help of our lord to torn away his eyes from the vanities of this image for they were so allectyfe and pleasant to the outward sight/ that he could not refrain himself therefro. Than Solomon could say that outward beauty was a vain and a deceivable grace. Therefore saith he in his proverbs behold not this deceivable image for peradventure thou lookest not well about/ 
ꝓu. xxxj.  if thou beholdest only the outward countenance thou art deceived. Eauus 'em distilans labia meritricis. 
prover., v.  etc. For this harlots lips be as sweet as a honey comb and the throat of her shining more clearer than oil/ but the last end of it is very bitter and stingeth more venymously than the tail of a serpent/ he showed me also that I perceived not I was so blinded with looking upon the image only/ and a little from her was there death & hell mouth gaping to receive her and all that were with her. 
ꝓuer. v.  Pedes eiusdescendunt in mortem et ad inferos gressus eius penetrant. Therefore he bade me flee far of and come not near the gates of that house where this image is/ for though it be offered freely/ yet at the last it put both soul fame and goods in great jeopardy. 
Ro. viii.  And saint Paul saith if ye live after fleshly pleasure delighting in this image ye shall die ghostly a very ill death therefore saith he it is not only good not for to touch it/ but it is necessary to i'll far from it and from all that longeth thereto/ it hath a foul sanoure to them the hath good tasting/ it gendereth pocks & leprousy both in body and soul/ and is so infectyfe that many be daily in great jeopardy to perish thereby/ if they have no help and succour only of god.   

The image of artificers: be not the very images of love/ nor but little conducing to pyete and charity. Capi. iiij.  
THan leaving these perilous images I went to the artificers that make marvelous goodly images in divers matters as in metal/ stone/ timber/ and cloth divers ways/ but the very image of love was not there. Nevertheless there was many goodly images which I though should steer a man to devotion and to the love of god. And because it was hard to find the very true image/ I set my mind to by one of these and as I was choosing out of the goodliest/ there came to me a holy devout doctor rebuking me greatly/ 
jero. de fet̄  & said why dost thou cast away thy money upon these corruptible and vain things/ thy goods were not given to the for that intent thou art moche to blame/ sayst not thou the goodly living image of god most pyetefull fade & decay every day in great multitude/ & yet that wilt bestow thy money upon these/ if thou having worldly substance seyste thy brother have need/ 
j Ioh. iij  & thou sparest from him the treasure of mercy and pyete in thy heart how is the charity of god in thee/ why sir said I may not I spend mine own good as I will/ so that I spend it not in sin: & poor people were in extreme necessity/ I should sin deadly if I should see them be lost having more than is necessary for me/ but I know none such and there be many that will & be more able than I to help than/ nor I am not bounden to seek where such be that be in extreme necessity. 
nota bn̄.  Thus we fell in to a long disputation & at the last he concluded thus/ that not only extreme necessity doth bind us to give alms but also when we have more superfluus/ that is when we have more than is necessary to our state/ and he ledged for him the gospel of christ. 
Luc. xj.  Ueruntamen quod superest date elemosinam. give alms of that that is superfluus/ it is to be thought that there shall be no little company/ of the lift hand of christ where he shall give sentence of damnation upon them/ rehearsing the lack of alms doing/ as principal cause in manner? where the sentence is given/ he brought in saint jerom in the decrees/ saint Augustyn upon the psalm. 
distin. xlij.  Lauda jerusalem dnm. Saint Thomas scda scde/ and saint Ambrose disputing against such persons that saith thus/ I break not ne take away none other men's goods but keep that is mine own/ against whom saith saint Ambrose O foolish man what is thine/ 
distin. xlvij  what broughtest thou in to this world/ is god unjust for that he will give more to one than to another/ or is he unrightwise for because thou dost abound/ and an other man do lack/ it is rather for to show the experience of his gentleness that thou shouldest have the greater merit for the well bestowing of thy goods unto the poor. And for that the poor might be as well rewarded for his patience/ and thus he died conclude. It is the breed and sustenance for the hungry that thou reteynest with thee/ it is the clothing of naked men u thou sparrest up in thy presses/ it is the redemption and relief of them that be in thraldom and prison/ the money that thou hidest in the ground (as well it is sin not to give unto the needy when thou hast superfluus) 
hec ambro. distin. xlvij  as it is to take away wrongfully from them that have any thing/ therefore be ware how thou spendest thy goods/ why sir said I may not I spend my goods none other ways but in alms. riches saith he/ is not to be loved for itself/ but for an other thing/ that is for the necessity of this present life. That/ that is not necessary neither to the necessary sustenance of the body/ nor to the honest and reasonable maintaining of the degree and state of a person? can not well be ordered but to an ill end/ except it be bestowed upon poor people/ or to the necessities of Christ's church/ as to the maintaining and defending of the faith/ to the magnifying of gods honour and to thincrease of virtue & good life/ & this thou thinkest doth make thy purpose/ but yet it is not so/ for as it is said in the law these images be the books of lay people simple and unlearned that be unperfect in ghostly life/ & if they excyte people's minds to devotion as well that may be by such as be of little price as by them as be of great price & curiously wrought which me thinketh bring in to the mind vanity or evagation/ rather than devotion or contemplation/ and peradventure some effection or spice of proprite amongs religious/ therefore see thy conversation be holy & meek/ and thy doctrine wholesome/ & let that be the thing that shall steer people to devotion. Thus almost confounded I said to him/ be aware sir what ye say: your opinion condemn the doing of many good men the be now a days/ which honour the temples of god with many goodly images of great cost of silver and of gold set with pearl and stone great plenty of coops and vestments of tyssewe and cloth of gold & marvelous riches in plate as crosses/ candlesticks/ censers/ chalices with many other things which be greatly to the honour of god. A. ha saith he. 
nota bun.  I see it is but vain to preach and teach men to learn and take example of saint Ambrose/ saint Augustyn/ Gregory/ Exuperij/ Nycholas/ Martin holy bishops/ and such other in whose time were but little of such things/ they would have all things that longed to the church/ and specially to the sacraments/ honest pure and clean/ but not costly nor curious/ than were treen chalices & golden priests/ now be golden chalices & treen priests or rather earthen priests/ than were religious clad with here and sack/ and now they do disdain or grudge to were woollen/ than were monasteries hostries for poor men/ & now they be palacyes for lords and states/ than they were appareled with meekness poverty chastity & charity/ 
Ioh. x.  now with silk's cloth of gold pomp and vanity/ yet if there were no poor people/ I might yet some what hold with all/ but christ saith we shall ever have poor men among us. And also saint Paul saith. Templuz dei sanctum est qd estis vos. The temple of god is a holy thing that is none other but yourself. The temple of stone is not holy but by reason of the living temple/ therefore that is more holy and needeth more to be maintained and anourned/ should we than go lay up or spend our riches in the stony temple/ and suffer the quick of the temple to perish other bodily or ghostly. ¶ We find not that christ commanded to have so costly paramentes in his church/ but he commandeth many times to nourish his poor people/ and now men leave the commandments of god for their own tradycens and ceremones/ as the scribes and pharisees died/ why died christ and other holy fathers of religion prohibit diversity and curiosity of pictures/ and assign how many vestments and coops with other paramentes they should have to the Altars. But some lay against me/ Moses' that made the tabernacle of god/ with great sumptuousness of silver and gold and precious stones/ and Solomon likewise the temple/ but that make not with them/ but rather more aynst than/ for all such things were but figures & shadows as saint Paul saith unto us under Christ's law/ 
j cor. x.  that is the very spiritual and perfit law/ therefore we should leave the shadow and follow the truth avoiding that is imperfect/ & take that that is perfit. Also in the time of moyses it was no need to give alms to the poor peole/ for they were fed with manna in desert/ & their clothing dekayed not of all the times that they were there/ as it is red in deuteronomy. 
deut. viii.  In the time of Solomon there was so great abundance of gold and silver that silver was not set by/ as we have in the third book of kings. 
iij. reg. x.  But why do I labour in vain/ what need me to steer all the world against me (specially priests & religious) it is but extreme madness to labour in vain & to get nothing but hatred/ yet I condemn no man pertycularly/ but if we look well upon holy scripture and upon the old living of good christian men/ if books be true/ we may see and know that we be now out of the way/ and full unlike unto the priests and religious in old time/ I pray god that many be not only unlike/ but also contrary to their living. But thou good brother I pray that somewhat lean to my counsel/ meddle with no trifles ne vanities/ covet not to please the world/ ne fear not to displease it/ if thou wilt please god. And thou wilt have this image that thou seekest/ leveall these other images and go to holy scripture/ and there thou shalt find it.   

Where the true image is found and what it is. Capi. v.  
THan as I stood conjecturing what I might do/ scripture spoke unto me and said. 
luc. xxiv  O foolish man why dost thou seek a living thing among deed things/ light in darkness/ a ghostly thing among earthly things/ incorruptible among corruptible/ it is not there/ it is marvelous goodly & wonderful to be hold/ the image that thou seekest it can not be seen of the bodily eyes/ but only with Angels eyes and pure with them that be deed from this world leaving with christ/ and he said also all that ever I had was nothing to the price thereof. Nevertheless I would fain have had it/ 
sapi. seven.  for though I saw it never I remember that a shadow I saw thereof in a glass which passed by me suddenly without any tarrying and delighted me so that ever sins I have such a desire to it that I would be glade to give all that I have for a little sight of it/ but considering mine unworthiness & inhabylyte to come thereby/ I stood in a study whether I might seek any more for it in scripture or not. Than met with me the prophet and showed that it was vain for me to give corruptible images to such persons. 
p. xliiij.  Quia omnis gloria eius filie reges abintus. For all the glory & pleasure of a kings daughter/ is inward ghostly in the soul/ ye be the daughters of the heavenly king espoused to his son jesus/ your father I suppose died give you this lively image when he spoke to you by grace & said. Audi filia et vide. etc. Hear my daughter & see incline thine ear and be obedient/ forget thy contrary men/ forget thy father's household/ that is forsake thy natural love/ thy worldly love/ thy fleshly love/ forsake all vanities and make the naked of all earthly things/ by poverty and chastity/ and than the king my son shall covet the beauty and apparel the with clothes of verteu. 
j pet. ij.  Thus I doubt not he that hath called you from darkness/ unto so great light of grace/ and hath now taken you unto his spouses he hath now showed you this image and given it unto you moche more goodly than I can describe it as it is/ for it is infinite and incomprehensible/ yet it pleaseth him to show it unto all meek souls after their capacity calling them his daughters saying. Audi filia. Hear my daughter in true faith and meek obedience. Et vide. And see what I have do & do daily for you/ see what ye do again or have do for me/ se also what I do prepare for you. The beholding of these three things I thynshold leave some print of this image in our souls but moche more in you that be his special spouses. And of this printed image at the least I would show you somewhat in part to perform mine intent and yet I fear me of presumption in enterprising for to show that I never knew/ or that ye know better than I/ yet a blind man may show that he can not see if it be put in to his hands. Saint Paul put a glass in to my hand/ holy scripture and bade me come out of darkness in to light/ for if thou will see this image thou must look busily upon this glass/ for it can be showed none other wise here but by a glass in a dark similitude which do not show the thing expressly as it is/ 
j cor. xiii.  but the time shall come I trust that we shall see the very self thing in deed. I looked upon this glass & I could see nothing but my own face foully deformed with many foul spots/ I was bidden for to go wash me and make me clean and get me unto the light so I died/ and yet my eyes were so dim with dust/ and humour of vanity & carnalite/ that I could not yet perceive this image. I went to a place of religion and took a ghostly father/ showing him mine intent that I came fore to clarify my sight that I might at the least once see this image. There me thought it should be/ for there were the most goodly aparyld altars with tabernacles subtly carven and costly guilt/ there was the most sweetest armony of songs and organs & goodly devout observance that ever I saw or heard/ in so much that it moved me for a time unto religion there/ wherein I asked counsel of my ghostly father/ but he persuaded me the contrary/ saying it is not all gold that sheneth as gold/ there is one thing that destroyeth moche goodness the inordinate love to ourself/ which is cause of moche ill as saint Paul the holy man prophesied to his disciple Thymothy/ 
ij. tino. iij.  saying that at the last end of the world/ there shall come perilous seasons men shall have inordinate love unto themself that shall cause them to be covetous/ high minded/ dysoaynouse/ proud/ blasphemous/ disobedient to their parent's/ cruel and unkind without inward love or affection/ without peace/ false accusers/ unchaste/ uncurtese/ without gentleness/ trecherouse froward and sturdy/ lovers rather of voluptuousness than of god/ having a cloaked image a similitude of pity that is of honour & love to god/ but the very virtue and effect thereof/ they renounce and have it not/ be aware of such saith saint Paul & eschew the company. ¶ Thus I perceived that charity might lack/ 
nota bn̄.  for all this gay outward things & observances for all the gay singing and playing or multiplying of orisons nor yet they be not evident profess of love and charity/ but some time some of them letteth or hindereth charity and contemplation steering the mind to elation and vainglory/ but charity saith saint Paul/ 
j cor. xii.  is to edify our neighbour to think ourself membres of one body & so to use ourself one to an other/ as the membres naturally do in the body and so to use ourself one to another considering ourself as one body in christ to be as glad of our neighbours profit as of our own/ to help them in their distress as they would be helped in their own/ lovingly to reform and correct them that do a miss to help and relieve them that be fallen in decay bodily or ghostly/ to comfort the heavy/ to help the seek/ to succour the needy. 
Colo. iij.  And as to say in few words to refer all our riches labour studies and care to this end/ that we might profit and do good unto many in our saviour christ that as he was not borne for his own profit nor lived here for his own pleasure/ nor died for his own greater pleasure/ ne for to come the rather to joy/ but he gave himself all hole to our use and profit/ so should we apply ourself to the commodities and profits of our even christian & not to our singular profit only/ the more we profit unto many/ the more is our avail & merit/ if it were thus said a good relygeouse man to me the life of relygeous should be moche more joyous pleasant and easy than it is/ where now we see it is contrary/ heavy painful laborious full of superstitions observances and vain customs leaving fro them the true way of life the following of christ the old manner of living that was used taught and showed by our holy forefathers. Saint Augustyn saint Benet saint Jerome/ with many other/ so that now there is little defference between lay persons priests & relygeouse in crimes & worldly living/ to whom it is said. 
Ro. xii.  Nolite conformari huic sclo. Be not confirmable to this world/ & though their outward habit differ in collar it is like or exceeding in price so that if saint Augustyn or saint Benet were again a live (whom they take as fathers and auctors of their rules & orders of their living) I think they should not know them/ but say there was never thing that they more dysaproved/ than such living as is now in many places/ they will say that they ordained the manner of living after the rule of christ and his apostles/ not after the supersticious manners of the jews that made gay and fair all thing without forth/ and were within forth full of raven venom sin and malice. The image of love that saint Paul drew/ which these holy fathers had set forth openly in there monasteries/ warning their disciples & successors before all things to look thereupon under great communycacions and pain of cursing/ is now new portrayed with dispensations deceived with vain customs deceivable colours clean altered from the old similitude and nought but as a feigned thing/ and they that do thus saith saint Paul do not agree to the holy doctrine of christ/ 
ij. tino. vj.  but are proud/ and can nothing but multiplying of words whereof come contention blasphemy & many ills/ thinking great honour to god and a deed of pity to gather riches & to increase temporal patrimony/ but the very riches is to use deeds of charity being content with meet/ drink/ and cloth.   

¶ The properties and effects of this image. Capi. vj.  
THis image as saint Paul discryveth it/ is very patient meek and gentle of countenance/ 
j cot. xiii.  charitable without envy to any person/ it doth no wrong it is not inflate ne blowyn full of pride/ it pretend none ambition/ ne look neither for honour ne dignity/ it requireth no profit for itself but only to profit other/ it hath none angry countenance so that ye shall think it can imagine none ill/ it beareth an heavy cheer unto all that is ill & false/ and a joyous unto truth and goodness/ it is very strong for it may bear all troubles & adversity/ it believeth all truth though it be a 'bove reason/ it hath good hope in all thing that god promiseth/ it is steadfast & perseverant bearing patiently all manner of displeasures without grudging till better may be/ it never faileth ne fade/ but the more longer that it endureth the more orient & goodly is the colours and the more strength and virtue it is of and the more pleasant it is to behold/ it is so goodly that no creature can praise it at the full nor have the full knowledge of it in this life to describe it as it is/ 
Grego.  it worketh marvelous things and great/ wyghty/ and substantial in effect if it be the very image/ if it be not the true image it hath but small effect or none/ it hath this marvelous effect that what so ever is wrought or done where that is present it is sufficient and good though some time it appeareth ill to some persons/ 
j cor. xiii.  & contrary wise all thing that is done where that is not present though it seemeth never so good yet it is but of little valour or nought/ it uneath & make many men all one and confeder them so fast together that nothing can sundre them/ 
Colo. iij.  it covereth the sin of penitents & redeemeth their forfertes & transgressions/ 
j pet. iiij.  who so ever have this image upon him shall not need to fere any apparel nor no judgement may go against him ne nothing can hurt him/ 
j Ioh. iiij  it giveth light in darkness it causeth joy in heaviness mirth in sadness/ in pain it maketh glad patience/ there can no wrong be done where it is/ it maketh peace and concord/ it setteth all thing in order it suageth hunger and thirst it maketh bond men free poor men rich seek men hole/ ye and some times it reseth the ded to life/ 
Osee. xj.  it is so attractyfe that it draweth all good things to itself & than maketh all common/ some time it hath a sharp & a rigorous countenance upon sinners but never malicious nor envious countenance/ it mourneth with morners it joyeth with them that be glad/ it weepeth with weepers it taketh away all suspicious and mysiuging from the heart of man/ it abhorreth all strife envy murmur and contention/ it hateth all ill and loveth all that is good/ there is nothing that pleaseth god more than this image & without it nothing can please him/ there is nothing more desirous to the devil than the destruction of it and to that intent he applieth all his labour all his caste with most extreme malice in forcing both night and day full busily to destroy this image of love/ that is none other but charity. But now looking in the glass of holy scripture for this blessed image/ and perceiving my blindness/ my ignorance/ my unkindness/ my unworthiness/ wretchedness/ & presumption/ I fear me rather to get shame & reproof than thanks for mine enterprise saying this image so excellent so beautiful so full of virtue and grace so far exceeding the praisings and commendation of all men. And yet I wretch most simple without learning presume to show in any manner thy heavenly image: that am most unkonning to give the least praise unto it that can be. Nevertheless as I said before a blind man hold the image. D.j. forth a picture for other to behold/ if it be put in to his hand though he handle it grossly & show it forth rudely/ so it is and yet me think I presume blind and ignorant/ I take of other holy doctoures this image to show unto you which I think verily ye can show more handsomely unto me and better discern it than I yet though I can show no pleasure by reason of mine unkonning and rude handling of this image/ I trust at the least ye shall be content for to see the simple image of mine own love towards you. And though it be rude & of little valour to consider my spiritual intent & good will the would better if it could.   

¶ That this image is a living thing taking a patron of the invisible image of god. ca seven.  
I said be fore that this image is a living thing and can not be found among these deed images there is one that saint Paul speaketh of. 
Colo. iij.  Qui est imago dei invisibilis. An image of god Invisible incomprehensible the son of god by whom he hath made all creatures and man most singularly unto his image and similitude/ & because he was invisible and incomprehensible/ he took a glass that is our nature/ which well may be compared to a brytyl glass wherein he showed us this image of love that is himself/ in whom though there appeared infinite power and wisdom/ yet charity passed all as unto our behoof/ for that put away the old image of death in our soul/ and reneweth his image again in us & made it quick through his image of love/ 
Colo. iij.  without the which we are but deed as saint Iohn saith. 
j Ioh. iij.  Qui non diligit manet in morte. He that is not in charity is deed in his soul thus ye may see in part an image of love/ that is charity which is god himself & life of our souls whom we can not well see but by the glass of his humanity. A glass show not the image so much as it is/ no more we can consider his love so moche as it is/ a glass can represent nothing: but if somewhat be present unto it. So in man can be no charity but if god be present unto his soul/ for. Deus charitas est et q ● manet in charitate in deo manet. 
j Ioh. iiij  etc. God is charity saith saint johan/ & he that is in charity is in god/ & god is in him/ In whom soever god is he doth no sin/ if he do sin/ god is gone from him/ if god be gone this image is lost & gone from him/ as in the material glass the person that was present to it going away/ the image in the glass seizeth and hath no being. And forthwith the devil is ready to present himself to the glass/ causing his contageouse image therein which infecteth so the glass: that it is hard to purge it & to polisshe it clear/ to make it apt & able to receive again the image of god but if it be done be times/ and many times it is broken or it can be made clean. 
hebre. iiij  Remember therefore that god is alway present in every place and never withdraw his love from man/ but many ways provoke them (ye his enemies) unto love/ 
math̄. v.  and maketh his son of grace & righteousness to shine upon every person good & ill. The grace of christ & his doctrine is the light/ keep the glass towards the light/ torn it not a way towards darkness/ and this image shall ever continue in the glass. Saint johan saith/ 
Ioh. ij.  he that loveth his neighbour/ he dwelleth in light/ and in him is no slander ne occasion of ill/ he that hateth his neighbour is in darkness/ and turneth his glass from the light walking he wot not where/ sometime in the mire of other men's sins/ by suspecting judging or talking of their defaults/ sometime amongs the serpents of slander/ detraction/ and envy/ sometime amongs the thorns briars and wild beasts of covetous malice & Ire/ sometime stummeling amongs swine in the foul sleweth and stinking gore of gluttony and beastly lusts of the body/ with many other parillous ways wandering with great jeopardy into death of the soul for lack of light/ which is not in default of the light of grace ne for the charity of god is not present/ because the glass is turned fro the light and than it is so infect and defiled in darkness/ that it is unapt to receive the light of grace & the image of charity again as I said before/ for it is hard to remove the foul deadly image of sin/ and only possible unto him that is author of life & maker of this glass. If we will turn it again redressing our love towards him & towards our neighbours/ than shall we receive this image of life again. And say with saint johan. Nos scunus qm translati sumus de morte ad vitam: 
j Ioh. iij.  qm diligunus ires. We know that we be translated from death to life/ if we love every person as our self/ for if we can not love them that we see every day with our bodily eye/ how shall we love god that we can not se. 
j Ioh. iiij  Therefore I may say the charity is a living image and the spirit of life that giveth only life unto the body/ and as the body hath .v. wits & worketh all his works by them so the soul hath .v. ghostly wits whereby it worketh all thing that is meritorious & pleasing unto god.   

¶ This living image hath .v. wits and the operations of them. capi. viii.  
OF these .v. wits saint barnard speaketh in a sarmon showing that there is .v. manner of loves. The first is a reverent and a kindly love of parents and kinsfolks. The second is the jocounde and pleasant love of our neighbours and they that dwell together. The third is rightwise love that we ought to have unto every reasonable person. The fourth is violent love of our enemies. The .v. is holy and devout love of god above all. These .v. loves may well be compared unto .v. bodily wits. The love of kindred accordeth well unto the sense of touching/ for this sense pertaineth most and only unto the flesh and so that love is showed to none but that be near together/ touching carnal consanguynyte. And as the sense of touching is in the flesh and in every part of the body/ so this love is in every thing that hath life as well the jews and pagans love their kin as christian men/ beasts also & erpentes love their kin and offspring. The second love of neighbours agreeth properly unto the since of tasting because of the great sweetness and pleasure that is therein/ & because it is most needful unto man's life for I can not see by reason how a man should live well other bodily or ghostly in this world but if he love those persons that he liveth amongs & he again be loved of them. The general love whereby of right we must love every man/ may be likened unto the smelling in that/ that this sense perceiveth things somewhat farther of/ than doth the sense of tasting/ and it hath in itself not so great pleasure and delectation/ but yet it is very pleasant and necessary/ so this love extendeth not only to our neighbours but to them that be somewhat farther of/ that is to angels and all mankind. The hearing perceiveth things much farther of than doth the other inferior senses/ so a monges men in this world/ there be none farther a sunder than he that loveth one that loveth him not again but hatteh him/ for in other senses there is all way some delectation and some nearness in working unto the flesh/ but the hearing in manner goeth out from the flesh/ as for having any delectation in the flesh/ and therefore it may well be assembled unto the violent love that is only caused by the obedience of god's commandment/ 
Luc. vj.  that bid us love our enemies which obedience appeareth evidently/ to pertain unto the sense of hearing/ where the great occasion & cause of other loves that I have spoken of/ be taken of the flesh that is of nature and kind. But the sight above all other challenge to itself the similitude of the divine and holy love of god in that/ that is most excellent of a singular nature more clear & spiritual than all other senses/ & discerneth things most far of/ and know the differences of many things/ for though the smelling & hearing do perceive things somewhat far of/ yet it is more by drawing to of the air that cometh from the object/ or thing that smelleth or soundeth well or ill. But the sight do not so but rather it seemeth to go forth & proceed to things very far of/ so it is in these manner of loving. In manner we draw to us our neighbours/ whom we love as our life having profit & pleasure of them/ we draw to us also our enemies whom we love for this cause that they might be as we be/ that is to say our friends. But if we love god as it is worthy we should do/ with all our strength/ with all our soul & mind/ we go from ourself unto him/ we high us fast and most swiftly (as the eye to the most delectable object) we cast all our love unto him that is onspekably most high goodness above us and all creatures/ having no respect unto our own profit or pleasure no more than the eye can reflect the sight to see itself/ but to take it for the most high perfection and pleasure only to behold and love him in whom we may most perfitly and pleasantly behold ourself and all creatures. This is perfit enough and pleasure largely suffysing/ what need we to look for other sith there is none but this witness/ cryst himself in the gospel of Iohn. 
Ioh. xvij  Hec est vita eterna ut cognoscant te solum deum. etc. This is the very cause and beginning of life everlasting/ to know & love the very god only and him that thou haste sent jesus cryst thy son/ one god with the. And as by the sight is gotten most cunning and knowledge/ so by this love is gotten most perfit cunning and sure knowledge of all thing good & necessary to be known/ and as ye see in the bodily senses the sight excelleth all other/ the hearing exceedeth the other three/ and so one is better in dignity and more noble than an other. After the order and disposition of the organs and membres that they be in/ so in like manner the love of god is most high/ most excellent of all loves/ & of most merit. The love of our enemy next unto that in reward/ the Just love of every person the more it be extended and showed the more meritorious it is/ the love of our neighbours and company/ kin and friends/ be very necessary/ as those senses which if they failed/ the life ghostly should fail/ and all the other senses of love should decay. If a man lack tasting and feeling/ how can he here/ se/ or yet live. 
j Ioh. iiij  If he can not love his kin/ his neygboures or company that he is among. How can he love god or his enemy or live in the state of grace/ it can not be. Therefore these two loves be very necessary & except they be grounded in a better respect than of nature they be but little meritorious/ and yet lack of them or hatred contrary to them be more dem●●ytoryous than the contrary of the two other loves next above/ that is the love of strayngers and enemies. And because that these two the love of neyghtboures' company & kindred may readily & unwarely be disordered (as we see by experience) it is hard to order discreetly the tasting of meet and drink and appetites of the flesh. Therefore it is necessare for to look discreetly that they be not inordinate/ carnal ne for profit nor ambition/ lest they dymynysh or destroy the other senses of love causing moche sin and percyalyte. 
gen. xii.  Abraham by the commandment of our lord forsook his good/ his kin/ and his country/ for that he should not be deceived by this love/ and so did many other holy father's/ as we have examples & doctrine of our saviour christ (as ye know in divers places of scypture) david also stired by the holy ghost said. Obliviscere populum tuum et domum patris tui. 
p. xliiij.  forget thy carnal love thy country folks and thy father's household/ and the king of all kings shall cast love unto the beauty of thy soul. Therefore it is necessary to love discreetly/ so that I love every creature in god & for god after the goodness of it/ not for the profit and pleasure/ for so the cat loveth the mouse/ and not to love more that thing that is less to be loved and less that is more to be loved/ for charity is not acception of persons/ but it loveth in word & deed every person after their virtue and goodness. 
j joh. iij.    

¶ Of the apparel of this image and where it shall be set Capi. ix.  
THus have I showed you that this is a living image by reason of the ghostly senses that it hath for as the soul if it depart from the body/ all the senses fail and dekay/ so if charity depart fro the soul/ all these senses of love must needs decay and perish and than the soul is deed. This is the image that all ghostly persons delight in and have pleasure to behold. This is the living image portrayed like a queen and is the very queen of all virtues/ to whom all crysten people ought to intend & look upon. This is the queen that standeth always on the right hand of god as the prophet david saith. 
p. lxxxiiij  In vestitu de aurato circumdata varietate. In apparel goodly guilt set about with diversity of orient colours & precious stones of virtues and gifts of grace with borders & heemmes of gold. In this image should all sweet souls that be the spouses of christ have their glory & delight/ not in painted clothes and carved images set about with dyversete of birds beasts and fowls which is but a gross or a coloured devotion/ let them have such that feel no glory inward in their soul's/ 
ij. cor. j  by testimony of good conscience that have no zeal to perfit meekness/ and fervent love of god that can not joy but in earthly and traunsytory things. But you that be kings daughters should have principally all your glory from withinforth. In fimbreiss aureis circumamicta varietatibus. In hems and borders of gold that is continual perseverance in love and patience that is true gold surely proved in the fire of trouble and adversity/ appareled round about with colours of divers virtues so conveniently set in order that one setteth forth an other meruclouse goodly so that one increaseth the beauty of an other. And that which of the own nature is lass orient & little shining by the setting forth amongs other appeareth much more goodly and precious. 
nota bn̄.  Put diligence to obedience & nothing can be more pleasant/ let meekness be joined to chastity and nothing is more splendent/ join patience with poverty and nothing can be more delectable. Cunning coupled with lowliness what is more shining/ set mercy and justice together and nothing can do better/ benignity set with magnificence sadness or gravity doth marvelously well/ & discretion mixed among all these maketh all the apparel goodly sure and profitable. And above all this is the guilt vesture that I spoke of goodly wisdom/ which is not in getting riches pleasures and honours/ but in despising them & all other earthly things. It is in compunction of heart and contrition for sins in exercise of chartable works/ & in meditation and contemplation of ghostly & heavenly things. In study of holy scripture and the law of god and worker after the same. The hem is perseverant love as saint Paul saith. 
j tino. j  Finis pcepti charitas est de cord puro & constencia bona & fide non ficta. The extreme part of ghosty wisdom that is in the commandments of god is perseverant love coming from a pure heart & a good conscience with faith unfeigned wherein is set great plenty of precious stones/ the twelve articles of the faith/ with the vij gifts of grace. The white kerchef upon the heed was sure hope made by the works of cleanness and deeds of pity/ whited with dew of grace from above. Lo here is the apparel of this image of love. Occupy the eyes of your mind in these varyetes/ ye be the very temples of god/ set up therein the altar of your heart and there make your sacrifice and your prayers for now is the time that christ spoke of to the woman of Samary/ saying. 
joh. iiij.  The hour is come when the very true worship of god shall worship him inwardly for spiritual things in truth unfaynyngely and not in jerusalem/ that is not only after the outward observants as the jews did that kept the outward observants of their law in sacrifices & in prayers with their mouth but their heart & love was far from god. 
mat. xv. esa. xxix.  Therefore he loathed and despised their sacrifice saying. Quo mihi multitudinem victimarum urarum plenus sum. etc. What shall I do with your diverse sacrifices/ I am full of them I require them not of you/ but a loving and a covert heart he never despiseth/ and that is the sacrifice that he requireth.   

¶ How it should be honoured. Capi. x.  
OUr lord consider the inward things of man. Non scdm visionem judicabit neque scdm auditum aurium arguet. etc. And he shall judge/ not after the outward saying of man's eyes nor after the hearing of the eeres/ but after the very right and after the thought and the intent of man. Therefore if a man take heed and is ware what he do in the sight of man/ moche more let him be ware what he do in the sight of god. The body is clad in a relygeous vesture it is well/ but what availeth that if the mind bear a secular habit after the world. They keep silence without forth much more take heed that the mind inward be at rest from vain thoughts not clateringe with worldly imaginations. In the material temple we kneel and go low to the ground/ what profit is that if in the inward temple of our soul we stand sturdily right up aeynst god or our superyoures by disobeying their commandments/ some fast and abstain from many things that do not defile man as of themself/ but shall they not rather abstain them from suspection/ detraction/ and from all ill saying of other/ which polluteth and defileth both other persons conscience and their own/ many do adorn and make gay the material church and hath great reverence to it/ but what is that where the temple of there soul/ 
esech. viii  as ezechiel said is full of serpents/ Idols & abominations of egepte that is ill & unclean thoughts worthy to be suspended/ we sing & pray god with our tongue/ let us see that we do so also with our heart & mind/ we speak fair and devoutly with our mouth/ let us mean aswell in our soul's/ or else it is not well. The body is kept in within a little cell/ let not than the mind be wandering all about the world. It is very well done oftentimes to accuse ourself the image. before a priest of our sins/ it is truth if it be also afore god/ when do we utterly accuse ourself before god/ when we utterly hate our sins and forsake them with inward contrition for the true love and fear of god/ for an inward wound must have an inward medsyn/ if ye hear the word of god which is most necessary for the soul/ here it inwardly lest it be said. 
math̄. xiii  Audientes non audiunt. They here & here not/ but here so gods words outward that ye may say with the prophet I shall here what my lord speaketh in me with fervent desire to accomplish in deed that is showed in word/ 
p. lxxxiiij  that it may be said to you blessed be they that here the word of god/ 
Luc. xj.  that is with the ear of obedience which ear david exhorted the kings daughter to incline she whose beauty is withinforth in golden hems as we spoke of before. This I have spoken that we should not lean ne trust to much unto outward observances & ceremonies more otherwise than the truth doth assign saying that also they be little acceptable but if ghostly and inward working goeth withal we may not leave of the honourable and devout customs and holy ordinances of the church. Hec oportet non omittere sz illa necesse est facere. 
mat. twenty-three  These it behoveth not to omit ne to leave of but to observe them/ the other that is the ghostly and inward observance is necessary and must needs be do if we will have any profit of them. Saint Iohn therefore saith in his gospel. 
Ioh. iiij.  Spūs est deus. God is a spiritual thing/ therefore saith he/ he must be served with spiritual sacrifice/ remember he knew not the foolish virgins that had lamps of goodly works outward/ 
mat. xv.  but they lacked that they should have had withinforth the oil of grace/ wherefore they were excluded from the marriage. Therefore rear up an altar in your temples that is yourself that be the living temples of god. There set up lights get you learning both by doctrine and grace whereby ye may work teach & show examples of lihtg/ make there your oblations of a meek and a contrite heart/ there sense our lord with brenning cools of love and sweet incense of devotion/ there kneel meekly with reverent inclinations/ there make prostrations with lowly fear and compunctions/ there fix up your images of love/ there use your meditations and contemplations/ there behold these two images that I spoke of before. That one is a great image increate & incomprehensible that is god hymsefe. Deus charitas est. 
j Ioh. iiij  The other is our little image our little love/ created and caused by te image of god/ as a little image in a glass but yet it is very precious and good by means whereof the soul hath life and the ghostly senses that I spoke of. And though it be very little and nothing in comparison to the other image that is infinite and without comparison exceeding all things create/ yet he will have it unto the likeness of his love saying. 
Ioh. xv.  Hoc mando vobis ut diligatis invicem sicut dilexi vos. This I command you that ye love together as I have loved you. And many times he exciteth us to love one an other & teacheth us how/ saying love me as I have loved you.   

¶ To know when it is the true image. Ca xj.  
ALbert saith that a delicate soul and gentle in manner abhorreth to love god by reason of profit or reward/ but as god gave him self freely unto man's soul looking for no reward but willing freely to make man parteyner of his bliss/ so a perfit loving soul should give himself fervently & freely to god in love withal his strength & power/ seeking no profit neither traunsitory nor everlasting/ but only set all his affection and love upon god for his high majesty and goodness power wisdom holiness perfection & bliss that he is of by kind/ he that loveth god only because he is good and profitable unto him & because of that principally that he should make him perteyner of his joy and bliss/ he may be convinced that he hath but natural love and unperfect charity. A very proof of charity christ putteth himself in the gospel of Iohn saying. 
Ioh. xiv  Qui habet mandata mea & servet ea: ille est qui diligit me. He that hath true knowledge of my commandments and observe and keep them/ he it is that loveth me/ whereupon saith saint Austyn as saith the foresaid doctor/ he loveth god that keepeth his commandments (not therefore that he is compelled for fear of great pain or for covetousness of joy) but because the thing that is commanded is most good and honest. The love of our neighbour must be like manner without any regard of profit or reward/ if it be true charity like unto his that commandeth us to love our neighbour as he loveth us. 
joh. xv.  There be two evident signs of love to god in us/ one is when we joy and gladly praise god in all things that pleaseth him what so ever they be/ when so ever/ of whom so ever/ & where so ever they be do. another sign is when a man is sorry in god for all things the be displeasant unto him what so ever they be when so ever of whom or where so ever they be done. another rule of charity/ our sweet saviour jesus putteh in the gospel. 
mat. xxij.  Diliges dnm deum tuum ex toto cord tuo/ ex tota anima tua/ & extota mente tua. etc. Thou shalt love god with all thy reason with all thy will with all thy mind & memory. 
ex toto cord.  with all thy reason without any error subduing the wit and understanding unto the meek service of christ applying our study towards him enforcing with hole desire to the knowledge and sight of him. 
ex tota anima.  with all our will obediently that is when the fear of no traunsitory ill driveth us from his obedience ne love of any thing traunsytory draweth us from service. 
ex tota mente.  with all thy mind & memore forgetting & setting of our mind from all thing that displeaseth god and letteth his love/ as be Injuries done unto us/ which when they be called to remembrance be as iron left in a wound which letteth the heling of the wound. And some men say that we must forget our own sins after due confession made/ if we will get perfit love we must subdue our reason and understanding under the obedience of god after his will & mind four manner ways. first in all thing that pertaineth to the faith/ we must obey god and believe him/ whereof hylarius saith. Soli deo de se credendum est qui see solus novit. etc. We must believe only god of the things that long to himself/ for he only knoweth himself. The second way is to perceive judge or consider ill of ourself and well of all other. The third is to prefer the mind and sentence of our superiors before our own mind/ and that most specially is to be done in religion. The fourth way is to consider ourself our acts and all that longeth to us/ and to torn away our eyes from the consideration of other folks acts and manners/ whereupon saith saint barnard keep diligently thyself/ and that thou mayst so do. 
nota bn̄.  Turn away thine eyes from other men. The rule of charity towards our neighbour is. 
mat. xxij. mar. xii.  Diliges proximum sicut te ipsum. Thou shalt love thy neighbour as thyself that is after saint Austyn/ thy friend as thyself/ thy enemy as thy friend/ and as every man loveth that that is good to himself in body and soul goods and honour/ and eschew or hate his own hurt and damage in any of these four. So we ought to love & be glad of all that is good any of these ways in our neighbour both friend and fo/ and to hate & be sorry of their hurt and damage. notwithstanding there is an order in charity whereof the spouse of christ speaketh in canticis. Ordinavit in me charitatem. 
cant. ij. nota bn̄.  Our lord hath set in me charity in an order which saint Austyn declareth this. Primo diligendum est quod supra nos est. etc. first we must love god above all/ nex our own souls than our neighbour that is angel and man/ than our own bodies & the bodies of our neighbours and as for worldly goods he speaketh not of them/ for they should not be loved/ but used as a bitter medicine. Some men declare that we should love our neighbour as ourself. In deo ad deum. ꝓpter deo. In god unto god for god. In god that is for that he is a special creature of god. Unto god that is for he is made to his image/ wherefore our intent in loving should have respect unto god. For god that is for that he should come to bliss & help us to the same. Therefore to honour god without end in time of prosperity we can not well know true charity/ nor it is not well proved by love of friends only. ¶ To love other only because they love us it belongeth to nature and it is without reward/ but to love them that love not us/ it cometh of grace/ and to draw our enemies unto love by showing pleasures gifts and benefits/ it longeth to perfection & hath a high reward. I think there is no thing that maketh us so like unto christ (which is the very image of love) as do/ to love our enemies and to be well content with them that say ill of us and put unto us great displeasures & pain. 
math. v.  For this I am sure we should get more grace and glory of their persecution than of their favour/ if we could order us with good manner and use it well for the love of god. Thus died enemies & tyrants profit much more unto holy martyrs towards everlasting joy and glory than died all their friends. The very tokens of love to our neighbours be when we are sorry for their hurt pain and adversity as well of our enemy's/ as of our friends/ and be as glad with all our heart of their profit health & prosperity/ which be two denty birds & are hard to find. But contrary the very tokens of hatred/ malice/ and envy/ or when it grieveth a man to think of his neighbours/ or to speak unto him/ when it is painful for to here good of him/ and when he is glad to let or hinder/ that thing that should be to his profit/ pleasure or honest/ & diligent to promote his disprofit and dishonest/ demynyshing his good fame/ & perverting his good works. Crisostome saith that when malice hath once gotten entress in to man's heart/ all thing that be spoken herd or done/ be so taken & understand/ that they increase all way the more malice and longer enmity. If there be said any thing of the enemy that is good/ it is not believed or else it shall be perverted. If any ill be said/ that only is believed forthwith confirmed and multiplied. Thus did not christ unto judas.   

¶ The picture of envy and malice. capi. xii.  
I had not thought to have spoken of this devilish and deadly image of envy and malice/ that is so ugly pale and wan/ for it may stand in no wise by this image of love/ except it be trodden under the foot as we see the pictures of the devil and of tyrants under the feet of saints to their utter confusion rebuke and damnation. If I should portray it like the devil/ it is worse than he/ for by it the devil fell from heaven horribly dyfformed and daily his malice doth increase through the same. If I should make it like Nero/ yet is envy moche worse/ for Nero brent but a part of Rome/ but this envy hath set all the world upon a fire that can not well be quenched. Compare it unto death/ and it is moche worse/ for it brought death in to the world/ & banished man from paradise. It slew able and hath wrought moche of all the mischief sith the beginning of the world/ it was the worker of Christ's death & yet it contyneweth daily in mischief more & more. It is the cruel be'st that was supposed to have devoured joseph. Ovid described it like to an old trot with a lean face pale & wan/ the teeth black/ a fiery tongue/ the mouth full of venom/ the eyes hollow never looking right forth/ grim & cruel of countenance/ the breast swollen full of poison/ cruel nails with bloody hands & many other ill features/ but yet he could not describe it so ill as it is in deed. And because to have it in despite/ I will cast it under the feet of mine image as a monster made of all ill. The tail of the serpent Detraction backbiting of slander which is a tail of the serpent that the wise man speaketh of. 
Eccli. x.  Qui mordet in silencio. That stingeth privily with the pricks of detraction slander and backbiting/ It hath the feet and subtelnes of a fox/ through Ipocrysy. A fox in the wood goeth never right forth/ but sometime of the one hand/ & sometime of the other/ & he will feign himself deed for to deceive birds. 
ezech. xiii  Quasi the image. Uulpes in desertis prophet tui. These envious hypocrites be as foxes in wilderness/ they walk by subtle ways that they should not be espied/ & feign themself holy & religious to deceive them that be good/ it hath the belly of a dragon which is idleness full of stinking thoughts and false imaginations/ the breast of alien proud & disdaynous/ the heed partly like death & partly like the devil it hath holes in stead of the eyes like unto death/ for it hath neither love neither fere of god/ it hath the lift ear like Nero/ ready to here all ill/ the right ear chopped away like malcus & stopped that it can here nothing good/ the mouth wide open like a grave open full of karyn/ 
p̄s. v.  the tongue sharp as a sword and all fiery/ whereof the least spark is able to set a hole city a fire/ 
jaco. iij.  and all is venom as a cockatrice. But the prophet will that mine image shall tread upon this ugly monster saying. Super aspiden & basiliscum ambulabis & conculcabis leonem & draconem. 
p. lxxxx.  Thou shalt go upon this serpent and cockatrice and tread down the dragon & the lion. We read that moyses. Uerbis suis monstra placavit. 
eccl. xlv.  With his good words pacified the monsters of egypt. But this monster could never be pacified nor content. 
exod. seven.  Example of pharo after he was infect with this monster no manner of thing neither of love nor of fear could pacefy his mind for to be content with the children of Israel. Be ware of this false monster/ and for this intent I have thus drawn him/ that every man should be ware of him & utterly despise him. 
j cor. xl.  notwithstanding many times he will traunsforme himself in to an angel of light by flattering & dissimulation/ and thereof specially be ware. But yet he may be easily known/ if we will not hastily give credence unto him. Thus I have painted this ugly picture/ for to set out mine image the more goodly. Therefore I pray you accept this image of love that I unworthy have drawn to you unkonnyngely.   

The commendation of this image after Hugo de sancto Uyctore. Capi. xiii.  
notwithstanding I shall show you somewhat of the price that the holy man Hugo de sancto Uyctore saith of it. 
nota bn̄.  O charitas quid dicam de te? quon laudabote? si saperen? appreciarer te. etc. O charity what shall I say of thee/ how shall I praise thee/ if I felt the or perceived the I should cast in my mind somewhat: what thou art worth/ if I knew thy valour: I could esteem some price for the. But perchance thou exceedest my poor scarceness/ thy price can not be found with me/ it passeth my little power/ and yet will I give all that I have and all that I can get for thee/ all the substance of my house I will permute for thee/ all that is in the poor logging of my body I will give for thee/ all that is in the habitacle of my soul I will bestow for thee/ and yet when I shall give all/ I may repute it as nothing. All the delectacyous of my flesh/ all the jocundytes joy and pleasure of my heart/ I will gladly bestow that I might have the only in possession. Thou only art to me more dear/ thou art only to me more profitable/ thou art only to me more sweet/ more jocund/ more delectable/ than any creature. satisfying me more plenteously/ saving me more surely/ conserving me more prosperously. I will show to all other men of the. Say to me. O thou heart of man which wilt thou chose: to joy alway with this world/ or to be alway with god. That thing that thou lovest most/ that thing dost thou rather chose. Take heed therefore thou faint heart: that other thou redressest thy love or else delay not the better election. what manner of goodliness is there/ where the maker of the world is/ Love therefore that better that thou mayst choose the better. Chose than charity/ for who so hath charity hath god/ he that hath charity when he goeth when he resteth/ what so ever he doth his heart goeth not from god. They that have charity in exhorting of other to charity/ they inflame themself with love/ & they show not only inward but also in deed to every man how sweet the love of god is. And how sour and bitter is the unpure and deceivable love of the world. charity scorneth the glory of this world/ it disdain and reprove the toiling and business thereof. And showeth what foolishness it is to have confidence and trust in these things that passen away so lightly/ it marveleth at the blindness of men that loven so this earthly things/ it wondereth why they do not utterly contemn them. charity thinketh that thing to be sweet unto all men that savoureth well unto herself/ that thing to please them that she loveth/ it thinketh that thing that she knoweth to be manifest unto all. And thus it discovereth itself where it is/ for it will not abide only withinforth in the will/ but it must go withoutforth by showing of good works in outward conversation. O charity I have praised the as far as I can/ and yet I cast in my mind if there may be said any more excellent praise unto thy laud. I can not say whether it be more to call the god: or to say that thou didst overcome god that/ that is more if any be more/ that gladly and boldly would I say of thee/ thus praiseth Hugo mine image. Take it therefore and set it fast upon the altar of your heart/ alway looking upon it/ consider the goodness of it/ remember the virtue & power of it/ see the many fold marvelous effects. It caused god to make man/ it drew him from heaven to earth for to redeem him again from servitude of the devil/ it joined the most high and pure nature to the most low and vile nature wherein it wrought marvelous things/ in resing deed men/ healing lypers/ and all manner diseases. And at the last it wounded christ full bitterly/ and slew him full piteously/ for to quicken our souls full mercifully/ and resyd him again full gloriously/ us for to justefy/ it lift him up again to heaven full joyously/ there mankind to glorify/ it drew up steven vyctoryously/ and crowned him eternally. It converted suddenly saint Paul and fixed him so fast unto jesus/ 
Ro. viii.  that neither tribulation ne anguish persecution hunger poverty to go naked sword ne other parels/ could not dissever him from the love of christ/ ye and it made Paul so strong that he said more of himself and his followers. I trust saith he that neither death ne life/ nor none of all the angels in heaven nor in hell/ ne nothing good nor ill that is present or for to come/ no strong violence nor high power ne deep wit/ nor any other creature/ can separate us from the charity of god/ that is in our lord jesus christ/ and after them this love made innumerable people to love & cast away all worldly things/ and to run after cryst not sparing nor fearing/ fire/ sword/ pain/ ne no manner of torments/ but gladly took them with great desire/ it was but a small thing to them for to forsake their friends for the love of Ihesu. And thus not only in strong men/ but also in women and children weak and frail/ and in young tender virgins that were made by love more strong than all tyrants that feared neither king nor Emperor/ and overcame them both in wisdom and in strength/ for to suffer more pains than their tormentoures could put them to/ and utterly confounded them. O good charity O dear charity/ if I unworthy defiled wretch have presumed to praise the and to show thine image thus rudely/ where so many holy and noble men have praised and commended thee/ but yet nothing as thou art worthy/ as they witness themself. I cry the mercy and them also beseeching the to come in to my soul for to kindle it in love/ to lighten it with grace/ to dilate mine heart/ to stretch out my desire/ to open the bosom of my mind/ to enlarge & stablish thy dwelling place in my soul. ¶ That it may receive the good lord. Father/ son/ and holy ghost/ most high charity in to my reason will and memory/ for a continual dweller in me. And likewise in you good ladies perpetually. AMEN   
¶ Thus Endeth this little treatise/ called the image of love.   

Imprinted at London in the Flete street at the sign of the Son by Wynkyn de word. The year of our lord. M. CCCCC. &. xxv. The seven. day of October.   


winkin word