THE TRUE IMAGE OF CHRISTIAN LOVE.  
An excellent, learned, and very comfortable Treatise, meet and necessary for these dangerous days: wherein men are grown so disobedient to God, so undutiful to their Prince, and so uncharitable to their neighbours.  
Written in Latin by Adrian Savorine a Dominican Friar, and translated 50. years ago by an English Observant Friar named Richard Rikes, & now truly conferred with the ancient copies, and published by A. M. one of the messengers of her majesties chamber.  
❧ Imprinted at London by john Charlewood, dwelling in Barbican. An. 1587.   

¶ To the Worshipful M. Richard Young, Esquire, one of the Collectors of her majesties Custom in the port of London, and one of her highness justices of Peace & Quorum in the County of Middlesex.  
I Neither have, or can forget (Worshipful & my very good Friend) the courteous entertainment you gave to my Book, entitled A Godly exercise for Christian Families, neither may I (without injury to your good nature, and impeach to my poor credit) let slip opportunity, wherein I may show myself thankful for so great and undeserved favour. But wading into the very bottom of all my ability, and finding nothing sufficient to countervail such kindness: I am like the poor Persian, who desirous to show himself thankful to Alexander for sparing his life, & finding nothing worthy to be given to so great a Monarch, died with very conceit of sorrow. Even so worshipful Sir, the very conceit of my want, though not able to stay me as it did this Persian, yet striketh me with such a confounded impression, as closeth up the ●●●wes and arteries of my present judgement, did not hope encourage me with some better hap to come.  
Until which time my Worshipful good friend, let this small argument of a far greater good will, excuse my insufficiency, and win acceptance in your wonted affable nature: persuading yourself, that I live, in heart and unfeigned affection, next under God and the Queen my gracious Mistress, to do you the utmost devoir and service I can.  
Now a little to inform you as concerning this small Treatise, in the judgement of the learned, it hath been commended for a very godly and comfortable labour: in that it discourseth of the most high argument that may be handled in writing, even Love, the beginning and end whereof, no human wit can comprehend. And one thing shall not be amiss for your worship to mark, that this Book being written by Friars, men of no small reckoning among the Papists: yet how they writ against their own idolatry, superstition and trumpery, & inveigh at the great follies and disorders among themselves, is to be noted, which was some cause why I published it at this instant, when men of that coat and cognisance, grow to so many wicked and rebellious attempts. If they will read this Book, I think they may find matter enough to fall out of Love with their blind ignorance, and unite themselves to the true & lively image of Love, ever God and his Church, which I desire they may, if God have not altogether given them over: or else to confound them & what they intent, to the hurt of his truth, and our most gracious Queen. Thus leaving further to trouble your Worship, I remain devoted to you and yours in all hearty and humble affection.  
Your Worships at command, A. Monday.   

The intent of the Author, and what he purposeth in the discourse following.  

Chapter. 1.  
IN all our actions either private or public, we determine an end or purpose before we begin: which ser●●●● as a line or rule to direct us, both in the continuance of the work, and in the just limit and ending thereof. My determination then being already digested, and the full issue of my enterprise duly considered, it shall suffice in three or four words to make you acquainted there with, and so to proceed to every circumstance.  
The matter whereof I am to speak, 
The matter intended is Divine love.  is Love, not that fond and lascivious Love, whereof the Poets are inventors: but of that holy & divine Love, whereof God himself is the only foundation, according as it is written, Deus est charitas: And in this occasion of so high and excellent consequence, albeit no tongue can sufficiently speak of it, nor wit or judgement of man sound the depth also sacred a mystery: yet according to that poor Talon which God hath given me, I will labour to find out that true and perfect Image of Christian Love, which is the beauty and glory of Heaven, and maketh wretched sinners like Gods on the earth. And to this only end is all the matter following intended, 
The purpose of the discourse.  to distinguish all extraordinary loves and affections by themselves, with brief descriptions of every one in their colours, that that Love of so great majesty may be the more clearly discerned, & embraced of every one, as so rare a jewel aught.   

Of natural love. Chapter. 2.  
WHen I entered into consideration of the very word itself, Love, 
Love is first sought for by Nature  and that I would gladly find the true form or portrait thereof, yet ignorant how or where to come by it: I went first unto Nature, as one desirous to see how I could be furthered by her in so serious a search. She showed me many goodly platforms and figures, which she received (as she said) from her Predecessors, and for that cause she was the more chary and choice of them. Yet notwithstanding, I had no great liking to them, because not only their colours decayed, but their virtues were grown of no account or reputation: yet were they esteemed among wise men, fools and Heathen men, yea amongst beasts and unreasonable, but for so little profit was to be looked for by them in my present intent, I could not entertain any opinion of them, and yet it shall not be greatly out of square, for me to tell you what things they were which Nature showed me.  
The first figure which she brought me, 
The first Image of Natural love.  terming it by the name of the Image of Love, was the Love among Kindred and Parents, which I did very well remember could be of no value, except the holy Ghost set helping hand too: by reason it is sometime very hurtful, it maketh men blind, perverteth the true order of justice, and fools▪ (very often) before wise men▪ It taketh away right judgement, contrary unto S. Paul's doctrine and example, for he saith, 
2, Cor, 5, 16,  Neminem novimus secundum carnem. We know no man after kindred or carnal affection. It caused Hely to be reproved of God, when as he himself rebuked him thus. 
1, Reg, 2, 11  Why hast thou made more of thy children then of me? Wherefore, as it followeth in the Bible, he died an evil death and his children likewise. It hindereth us also from finding our Lord and Saviour Christ Jesus, as we have an example or figure left in the holy Gospel after Saint Luke, 
Lu●●44. 45  that when Christ was sought among his kinsfolk and acquaintance, he could not be found: which made S. Barnard to say: Lord I can not find thee, but in thy Cross.  
The second Image of Love, which Nature showed me, 
The second Image of natural love.  was between the body and the soul. The soul loveth the body so dearly, that it suffereth great pain and sorrow to be parted from it, but when it is ordered by the holy Ghost: 
Rom, 8,  so that the soul use the body under the Law of God, to be repentant to give thanks, to profit other, and to choose rather the want of all earthly pleasure, yea, to die, rather than to commit such sin as shall offend her maker. If these colours had 〈◊〉 laid on this Image, then would I have said Nature had done like a perfect work woman. But her love being tied to this life, desiring to joy and delight here in this world, to hide long in lusts and wanton pleasures, and for the maintaining of them▪ not to care for the displeasure of God: I must needs say the devil was too near when this counterfeit was drawn, and hath infected it so much with his mischievous presence, as he draweth all (that so lead their lives) to hell headlong after him, justly agreeing with the saying of Saint Augustine. By such as these are, the City of the devil is builded.  
The third Image of Love shown by Nature, 
The third Image of Natural love.  was between the five wits and their objects. As when the sight is presented with beautiful things, or devices of variable and artificial colours. Or when the hearing is delighted with the sound of sweet voices, or dainty musical harmony. Or when the tasting is 〈◊〉 with delicious meats and drinks. Or the smelling of sweet 〈◊〉 and perfumes. Or the feeling and ●●●●hching of such things as is mo●●● liking to the same. 
Three other Images of Natural love.  And herewith she presented three other portraits or figures of Love, the first was between a man and his wife. The second, an ordinary kind of love between m●n and man. And the last was the Love between friends, and such as are mutually brought up together in company from their youth. And all these being not governed by the divine spirit of direction, it is easy to know what harm cometh by them, therefore I had good reason to persuade myself, that none of these was the special Image of Love I looked for, neither that Nature could bring me to the sight thereof indeed, and therefore. I thought it best for me to dispose my thoughts to a further search:  
But then on a sudden came to my remembrance, 
The description of an Image in old time had in great account among the Romans.  how the Romans in old time had an Image among them, which they greatly praised, and made no small estimation thereof. This Image (as I have read) was portrayed like a young man, standing dare headed, having written on his forehead, Estas et Hie●s, Summer and Winter, and he was clothed in a short thin coat, on the hem whereof they had written, Mors et Vita. Death and Life. His fide was open, that his heart might be seen, and his army was bowed, pointing with his finger to his heart, where might be seen written Long et prope, far and near. When I had well viewed this counterfeit, and persuading myself there was some secret meaning shadowed in this devise: I was immediately made acquainted with the whole conceit thereof, and every circumstance declared unto me as followeth.  
The ca●●e why he was painted like a young Men, 
The meaning of this Roman Image.  signified, that true Love and loyal friendship is always fresh, cheerful and amiable, never fading or failing for any extremity whatsoever. He was bare headed, not ashamed to show himself unto all men, and likewise that he was not afraid to show himself a friend at all occasions. His rude and thin vesture, declared, that a very friend indeed, will not refuse to suffer hard exigents, and extreme necessity, for the love of his friend. The cause why Mors et Vita was written on the hem of his garment, was, that h●e which loveth truly his friend, continueth so all his life unto death, and after death likewise, so far as the bonds of friendship may stretch Ectas et. Hiems on his forehead, signified, that unfeigned friendship endureth as well in adversity as in prosperity. His heart was open to be seen, meaning he would not hide or conceal any thing from his friend and Lover.  
And pointing his finger towards his heart, be declared that his deeds 〈◊〉 accord to his heart, and his heart likewise consented to his words. The 〈◊〉 there written. Long● 〈…〉, 〈◊〉 that true and inviolable Love can not be impeached by distance of place, or long continuance of time: but evermore continueth in one permanent estate, flourishing, faithful, entire, and perpetual.  
The devise of this Image me thought was to be commended, and accounted necessary to this present life, and 〈◊〉, Aristotle, Cato, with many other, praise it above all the things that 〈◊〉 Nature Beside the Wise men saith▪ 
Eccl. 6. 15  Ami●● fideli nulla ●st comp●●●●●, 〈…〉 fides illi●▪ A faithful friend hath no peer ●he ●eight of gold and silver is not to be compared ●ward● the goodness of h●s faith. Ye. was there one special 〈◊〉 to be 〈◊〉 in this goodly Image, which 〈◊〉, that be always looked downward upon earthly things, and very sternly and bitterly upon his enemies. If he had looked upward towards heauen●● having respect to God and heavenly things, I would have commended it for the most worthy ornament amongst all Nature's inventions. But Saint Paul for that very cause willed me to despise it, saying to them that were the inventors thereof. Quia cum cogn●nissent Deum, non sicut Deum glorificaverunt, 
Ro. 1. 21. 22.  aut gratias egerant: sed e●anuerunt in cogitationibus suis, et obscuratum est insipicui 〈◊〉 ●orum, dicontes enim se esse sapientes. stulti facti sunt: Although they knows God, they glorified him not as God, neither were thankful: but waxed full of vanities in their imaginations, and their foolish heart was blinded: when they counted themselves wife, they became fools, and fell to Idolatry, and to many great inconveniences.  
Our Saviour also refuseth this Image and such other, both for this cause, and for that it looked so cruelly upon his enemies, 
Lu, 6. 32, 33  saying: If ye love only them that love you, what reward look ye to have? truly ye shall have none of me, for you have received your reward already. And thus leaving Nature I was glad to seek further.   

Of worldly love. Chapter. 3.  
THe World than called me, 
love sought in the world.  and showed me a portrait, that a far off appeared very fair and goodly, all burnished with gold and silver, and jewels that were both rich and costly, set out likewise with very fresh and orient colours: offering it to me for a small value, which made me draw 〈◊〉 little nearer it, and on the border thereof were figured fools, beasts, flies, serpents, worms, and flowers of divers kinds, so marvelous and so ingeniously ●ra●ed, like unto Nature, as though they had been the self same things indeed. The fowls seemed so ravenous, the beasts so cruelly devouring, the flies so defiling herbs and flowers, and taking away their sweet▪ and pleasant savour, the serpents so stinging, and the worms so gnawing and biting, that I stood in doubt whether I might touch them with my hand or not. And above all the rest, one little worm did greatly affright, & amaze me, which I took for a living thing indeed, and judged it to be called the worm of conscience. As I stood cheapening this Image with: my Bible in my hand, I cast mine eye into my book, where I espied in the first Epistle of Saint john these words to be written: N●lite dilig●re mundum, neque 〈◊〉 in mundo sunt▪ 
1. Ioh, 2. 16  S●quis diligit mandum, 〈◊〉 est char patris in 〈◊〉 Whereby I understood, that he meant thus. Buy not this Image the love of the World, for if ye●●●, and look much upon it, it shall bewitch you and make you blind. And if you set you love upon the world (saith he) the love of our Saviour Christ, who is the very Image of love indeed, can not be in you. The Prophet David showed me likewise, that these revenous fowls, beast and serpents, were living men, bewitched and transformed by reason of this false Image, and showed the cause why, saying Hom● cum in honore esset. etc. Man Lord of all creatures, having in himself the lively Image of God (from whence he ought to draw forth she very Image of Love) to his high honour: knew not his degree and high estate that God had made him for, but set his mind more on these vain and outward transitory things, where through he is transformed and compared to beasts most unreasonable, and so is made like unto them.  
O false Image, I am right sure thy colours be full of mischief, and replete with all the deceits that may be devised. Thus Saint john had me look circumspectly upon it, for the matter that it was made of was very brittle, venomous and nought: therefore I took it up in my hand, & looked the more warily upon it, when I perceived that Saint john said truth, where he saith: 
2, Ioh, 2, 16  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 remembered also, that the fruit which seemeth to the eye most beautiful and fair, is soon rotten, and of least continuance. 
1, Cor, 7, 31  And Saint Paul saith, Praeterit enim figura huius mundi. The fashion of the world passeth soon away. In time of tribulation it melteth away as snow before the sun. Est enim amicus secundum tempùs suum, 
Eccl, 6, 8  et non permanebit in die tribulatjoins. Therefore it is a friend for his own turn, and will not abide in the time of trouble. Such friendship is hollow and empty, as though it were blown full of wind, and so light that it will be moved with every blast, so brittle that it will break with the very 〈…〉, and defiling them as pitch, and savouring very ill, it hath some time so mad a countenance, that it will make fools to joy and laugh so exceedingly, as they laugh themselves to death. Therefore the Wiseman saith. Risum 〈…〉 etc. 
Eccl. 〈…〉.  I 〈◊〉 this laughter for a great error and deceit, saying unto them that so joy in the Image of this world: 
Pro, 10, 24  Why will ye be deceived for a thing of nought? Quasi per 〈◊〉 ●tultur operatur s●●lus. A fool doth wickedly, and maketh but a laughter of it: Therefore they that so seorne and laugh at their own folly, may be right sure their laughter shall be mixed with great pain: And the last ending of their joy shall be overlaid with sorrow and lamentation. 
Pro, 14, 13,   
This Image of the World taketh away the memory of man, making him clean to forget God, and all that belongeth to him: being so confederate, and in such league with the devil, that it cannot do any service to almighty God. 
Luke, 16, 13  For Christ saith. Nemo potest duobus dominis servire. No man can serve two Masters. And this Image of the world is it that wretched covetous men use as their God, putting all their trust and affection in it, and yet it is as traitorous to them as judas was to Christ, and saith to the devil as judas said to them that came with him to take Christ. 
Math. 〈…〉  〈…〉 etc. Who soever 〈◊〉, he is for thee, hold him fast, and lead him warily, that he escape not thy hands. And so at the length, for the great pleasure he hath taken in this world, so much the more sorrow and torments shall the devil reward him with again.  
Thus perceiving these and many more evil properties in this worldly Love. 
Nahum. 3, 7  I said with the Prophet Nahum, Omnis qui viderit te, resiliet, ate. Every wise man that looketh upon thee, will be afraid, and leap quickly from thee: therefore I left this Image of Worldly Love, and would none of it.   

Of carnal love. Chapter. 4.  
THen I saw the flesh stand hard by●●●, calling young persons into her shop, 
The allurings of fleshly love  with flattering words, saying: Come to me 〈◊〉 young Gentleman, I have 〈◊〉 portraites and 〈◊〉 of Love 〈◊〉 〈◊〉: you shall have one of me for your love, it shall cost you nothing. Wherewith she brought forth a marvelous goodly picture, in my judgement: far surpassing Nature whose fore head was high smoo-thed 〈◊〉 glittering as glass, the yellow locks of hair was finely tressed 〈◊〉 〈◊〉 silken laces of divers colours having on a ●●●ple of ●●●ngled gold, 〈◊〉 of pearls▪ and a frontlet embroidered with silk and gold heryn thick set with precious stones, and a 〈◊〉 brooch of Gold right before the 〈◊〉 〈◊〉 ●olling in the head the countenance dainty and amiable, the skin as 〈◊〉 as a Lily mixed with lively redness, the neck and breasts bare, the apparel all disguised of the new fashion, with a great round 〈◊〉, cut & slased, and a long train where under I might discern the tail of a venomous serpent. 
The countenance of the Image of fleshly Love.  But most of all I marveled at the gesture and countenance of it, for when I stood in one place, it would show itself 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 the arms 〈◊〉 〈◊〉 〈◊〉 to embrace: when I changed my place it appeared as though it had wept, and beckoning with the hand as though she called one to her: and in another place, she showed a ●●…ring and distaining countenance, pretending 〈◊〉, or violent outrage and displeasure. Thus like a fool I gazed to long upon the Image, that I 〈◊〉 almost 〈◊〉: but God be thanked I had warning betimes. For 〈◊〉 〈◊〉 man called me, gave me good 〈◊〉 and bade me in any 〈◊〉 not to behold it, lest I should happen to perish, and be lost by the false dissembling show of it, 
Eccl, 9, 10,  for Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobi facti 〈◊〉 enim 〈…〉. Many a man wondering at the beauty of a strange woman, hath, been cast out: for her words kindle as fire, 
Eccl, 19 7.  And Propter speciem mulieris multi 〈…〉. Through the beauty of women, many have perished.  
When I considered this good admonition, I found that he told me truth in very 〈◊〉, remembering 〈◊〉 Samson, holy David, wise Solomon, and many other how they were deceived. 
Psal. 118, 9  Therefore David asked help of God, to turn away his eyes from the vanities of this fleshly Image, for it was so pleasant and delighting to the outward light, that he could not refrain himself from it. 
Pro, 31, 3●  And Solomon could say, That outward beauty is a vain and deceivable grace. Therefore he saith in his proverbs. 
Pro, 5, 3  Fallax gratia, et vana est pulchritudo. Favour, is deceitful, and beauty is a vain thing. Fa●i●s enim distillans labia mer●tric●s, et 〈…〉 guttur eius. For this harlot's lips are dropping as a honey comb, and her throat is more glistering than oil but the last end of her is very bitter, and stingeth more venimously than the tail of a serpent.  
He showed me also that which I perceived not (I was so blinded with only looking upon her) a little from her was death, and hell mouth wyd● gaping to receive her, 
Pro. 5, 5  and all that were with her. Pedes eius, descendunt in 〈◊〉, 
Prou. 5. 8,  et ad infer●s grossus 〈…〉. Her feet go down unto death, & her step● pierce thorough to hell. Therefore he had me Long fac ab ea vian● tuam, et ne appropinques foribus domus 〈◊〉. Keep thy way far from her, and come not 〈◊〉 the doors of her house. For though it be differed freely, yet at the last it putteth both fame, goods and soul to great jeopardy. According as S. Paul saith Si enim secundum carnem vixeritis, moriemini. If ye live after fleshly pleasure, ye shall surely die a very evil death. Therefore we ought not so much as to think thereon, but also it is necessary for us to fly fair 〈◊〉 it, and all that belongeth thereto, because it infecteth and polluteth the soul with all wickedness and sin, and woundeth the body with innumerable sicknesses and deadly diseases, to that both soul and body is in great danger to perish thereby, if they have not help and secure speedily at God's hands: so the flesh and I parted, because her Image was so hurtful, and an enemy to that Image of Love which I sought for.   

Of such Images as are made by Artificers, as Painters, Car●ers, Engravers, and such like: whether the right Image of Love may be found amongst them or no. Chapter. 5.  
WHen I saw that neither Nature, 
Of Artificial Images of love, if the true Image be amongst them.  the world nor the flesh could deliver me the true and perfect Image of Love, which I sought for: I went to the Shops of the Artezans, such as make goodly Images of divers matters, as in metal, stone, timber, cloth and painting: yet my conceit on the sudden did persuade me, that the very Image of Love indeed was not amongst them. Nevertheless, there were many special figures of dainty workmanshipp, as of God the Father, Christ Crucified on the Cross, his miraculous works in sundry Tables, the deeds of the Apostles, and many like portraitures out of the Scripture, which in my frail judgement might stir up a man to devotion, and make him mindful of God. Beside, I had bestowed great travail and industrious labour, to find the very true Image, yet all was to no purpose, and I was never the nearer of my intent: whereupon I determined with myself to buy one of these, and as I was choosing one of the goodliest, there came to me a reverend holy Doctor of that Church, who very much reproving me for my folly, 
S. jerom. deferend.  said. Why dost thou cast away thy money upon these vain and corruptible things? thy goods were not given to that end, thou art very much to blame, 
A notable lesson for the Papists, the vain worshippers of stocks and stones.  seest thou not the goodly living Image of God, I mean thy Christian brother and neighbour, most lamentably every day to perish & decay by great multitudes, and yet wile thou bestow thy money upon these dead and senseless stocks? If God hath endued thee with worldly substance, and given thee the riches which is accounted humane happiness, not as thine own, but to use them like a good & faithful Steward, to his glory, and thine own soul's health: thou seeing thy poor and needy Christian brother in great want and penury, sparest the treasure of mercy and pity in thine heart, which might greatly relieve him, and manifest thy godly love: how may it be said, that godly charity is in thee? Why Sir, said I, may not I spend mine own goods as I will, so as I do not carelessly waste them away in sin?▪ If 〈◊〉 people were in extreme necessity▪ I confess I should offend indeed if I should suffer them to be lost having wherewithal to help them, and 〈◊〉 then in necessary for mine own self. 
The common speech of the world now adays.  But I know none such, and there be many that may, & who are better able than I, to relieve than, neither am I bound to seek where such are, as live in such extreme necessity. Thus we fell into a long disputation, till at the last he concluded thus, that not only extreme necessity doth bind us to give alms: but also when we have more than is necessary for the 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 estate and for proof hereof, 〈◊〉 〈◊〉 unto me the Gospel of Christ, where he saith: Verant●●●●●… quod sui 〈…〉. 
Luk. 11, 41  Give alms of that which is superfluous. It is then to be thought▪ that there shall be no 〈◊〉 〈◊〉 on the left 〈◊〉 of Christ, when he shall give sentence of their 〈◊〉 of charity and 〈◊〉 of 〈◊〉, as principal cause in manner of their 〈◊〉 overthrow. 
Distincti. 42 S, Jerome. S. Augustin● S. Thomas secunda. S. Ambrose.  〈◊〉 〈◊〉 〈◊〉 in Saint Jerome 〈…〉 Augustine upon the 〈…〉 thus, I break not 〈◊〉 〈◊〉 〈◊〉 away other men's goods▪ but keep that which is mine own. 
S. Ambrose. Distinct. 47  Against whom Saint Ambrose replieth. Oh foolish man, what is thine? what broughtest thou into this world with thee? Is God unjust, for that he giveth more to one man then to another? or is he unrighteous, because he suffereth thee to abound in wealth, and many other to, 〈…〉? It is rather to show thee experience of his great gentleness, and that thou should est have the great thanks at his hands, for well bestowing thy goods upon the poor and needy, and that the poor might be as well rewarded for their 〈◊〉 suffering, And 〈…〉 he said. It is the bread and 〈◊〉 for the hungry that thou 〈◊〉 with thee. It is the old thing of naked men that thou 〈◊〉 up in thy presses. It is the redemption and relief of them 〈…〉, that thou 〈◊〉 the ground, and sufferest to 〈◊〉. 
He Ambrose distinct. 47.  and 〈◊〉 in corners. As great 〈◊〉 is it not 〈◊〉 unto the needy, when thou hast superfluous, as it is to 〈◊〉 wrongfully from them that have 〈◊〉 thing; therefore take good heed 〈◊〉 are thou speedest thy goods. Why Sir, said I, may I spend my good● none other ways, but in giving of alms? riches (said he) is not to be loved for it private self, but for the necessary maintenance of this present life. That which is not convenient, either to the sustentation of the body, or to honests and reasonable maintaining of our degree or estate, cannot but be employed to some very evil end, except it be (as I have said) bestowed upon our poor brethren, or to the necessities of Christ's Church, as to the maintaining & defending of the faith, to the magnifying of God's honour, and to the increase of virtue & good life. And for these fond pictures and Images, which thou thinkest do make for thy purpose, because it is said in the Pope's Law, these Images are lay 〈◊〉 Books, who are unperfect in ghostly life, & therefore these serve to 〈◊〉 their minds to devotion: but this hath been proved, that they have brought into the mind vanity or evagation, rather than devotion or contemplation, and peradventure some private affection or spice of propriety amongst religious persons, and therefore see thy conversation be holy and meek, and thy doctrine sound and good, and let that be the thing to move men's minds to devotion. Thus almost confounded, I said to him, beware Sir what ye say, your opinion condemneth the doings of many good men in elder time, who honoured the Temples of God with many goodly Images of great cost, of silver and gold, set with pearls and stones, great plenty of Copes and Vestments of Tissue and cloth of Gold, and marvelous riches in plate, as Crosses, Candlesticks, censors, Chalices, with many other things, which have been thought greatly to the honour of God. Alas, said he, I see it is but vain to preach and teach men, to learn and take example of Saint Ambrose, 
Let the Papists mark this place well.  Augustine, Gregory, Exuperii, Nicholas, Martin, with divers other holy Bishops and such like, in whose time were little or none at all used of these things, for they would have all things that belonged to the church, (and specially to the Sacraments) honest, decent, pure and clean, but not costly or curious. Then were treen Chalices, and golden Priests, but now are golden Chalices and treen Priests, or rather earthen Priests. Then were holy and religious men, clad in hair and sa●●●loth, and now they grudge and disdain to were good woollen cloth. Then were religious houses hostries for poor men, now: they be stored with lurdens and idle loiterers. Then they were appareled with meekness, poverty, chastity, and charity, now with st●kes, pomp● and 〈◊〉. Yet if ther● were no poor people, I could 〈◊〉 what hold withal: 
Math, 26, 11,  but Christ saith, Semper pa● pere●h abetis vobiscum. Ye shall always have the poor amongst ye. 
1, Cor, 3, 17  Also S. Paul saith. Templum Dei sanctum est quod estis vos. The Temple of God is holy, which Temple ye are. The Temple of stone is not holy, but by reason of the living Temple, therefore that is far more holy, and needeth much more to be relieved, maintained and adorned. Should we then go lay up, or spend our riches on the stony Temple, and suffer the living Temple, the members of Christ's precious body and blood, to perish either 〈◊〉 or ghostly? We find not that Christ commanded to have such costly ornaments in his Church, but very many times commanded to nourish his poor members: and now men leave the commandments of God, for their own traditions and ceremonies, as the Scribes and pharisees did, and fall so far into their own Idolatrous inventions as they altogether forget their christian 〈◊〉.  
But some say against me, how Moses made the Tabernacle of God with great sumptuousness of Silver, Gold, and precious Stones, and likewise how Solomon built the Temple: but this maketh not with them, but rather against them. 
1, Cor, 10, 11  For all such things were but signs and shadows, as Saint Paul saith, unto us under Christ's Law. which is the spiritual and perfect law: therefore we should leave the shadow and follow the truth, avoiding that which is imperfect, and cleave to that which is perfect. Also in the time of Moses, there was no need to give alms to the poor people: for they were fed with 〈◊〉 in desert, and their clothings decayed not of all the time that they were there, as it is read in deuteronomy. Vestimentum tuum quo eperiebaris, 
Deut, 8, 4  nequaquam vetustate defecia, et pes tuus non est subtritus, en quad ragesimus annus est. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years, In the time of Solomon there was so great abundance of gold and silver, 
3, Ro, 10, 20  that it was not set by 〈◊〉 we read in the third book of the Kings. But why do I labour in vain, and to get nothing but hatred for recompense. Yet I condmne no man particularly but it we look well into the holy Scriptures, and remember the living of our ancient predeckssor●, if hooks be true: doubtless we may see & know that we are overmuch to blame, far unlike them that should be Christians in deed as well as in 〈◊〉, I pray God that many be not only unlike, but also too far wide and contrary in their living. But as for thee good Brother, that are so desirous to 〈…〉.   

Where the true Image of Love is found, and what it is. Chapter. 6.  
THen as I stood 〈◊〉 with myself, what I were best to do, the holy Scripture spoke to me and said. O foolish man, Quid quaeritis 〈…〉. 
Luke, 24, 5  Why seekest thou the living among the dead? Light in darkness, a heavenly among earthly things, incorruptible among corruptible, it is not there, for it is marvelous goodly, and wonderful to behold.  
〈…〉 
Sapi. 7. 27  〈…〉 that I beheld a shadow thereof in a Glass 〈…〉 without making any stay and yet not with standing delighted me so much, as ever since I had such an-enterest desire to it, as I could be right gladly contented 〈…〉 Prophet David showed me, that I ought not to give corruptible figures of love to such persons. Quia omnis gloria eius filiae regis abintus. 
Psal. 44. 14.  For all the glory and pleasure of a King's daughter, is invard, ghostly in the soul, Ye be the daughter of the heavenly King, espoused to his dearly beloved son Christ jesus: your father I suppose did give you this lively Image, when he spoke to you by grace, and said, Audi filia, 
Psal. 44. 12,  et vide, et incline aurem tuam, et obliniscere populum tuum, et domum patris tui. hearken O my daughter, and see incline thine ear: forget also thine own people, and thy Father's house. That is as much to say, as forsake thy natural love, thy worldly love, thy fleshly love, forsake all vanities, and make thee naked of all earthly things by poverty and chastity. 
Psal. 44. 13  Et c●●cupiscet rex decorem tuum: quoniam ipse est Dominus Deus tuus, et adorabunt cum. And then the King my son shall covet thy beauty, and apparel thee with clothes of virtue. etc.  
Thus I doubt not, 
1, Pet, 2, 9  He that hath called you from darkness into so great light of grace, and hath now taken you unto his spouses: hath now shown you this glorious Image, and hath given it to you much 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 saith and obedience, Et vide, and see what I have done, and daily do for you: see what you do again, or have done for me, see also what I do prepare for you. The beholding of these three things, I think should leave some print of this heavenly Image in our souls: but much more in you who are his special and chosen spouses.  
And of this worthy and divine Image of Love, I would gladly show you some what, in part to perform mine intent, and yet I fear me of presumption, in enterprising to show that I never knew, or that you know much better than I: yet a blind man may show that he cannot see, especially when it is put into his hands.  
Saint Paul put a Glass into my hand, I mean pure, reverend and holy Scripture, and had me come forth of darkness into the light, for if thou desirest to see this perfect Image, thou must look devoutly and earnest he in this glass, for it can be showed no other wise here in this life, but by a glass, or in a dark similitude, which doth not show the thing expressly as it is: but the time shall come I hope, that we shall see the very self same thing indeed, to our great comfort and everlasting salvation. I looked in this glass, and I could see nothing, but mine own face foully deformed with many filthy spots. I was bidden to go wash me & make me clean, and get me to the light, and so I did: yet mine eyes were so dim with dust and humour, of vanity and carnality, that I could not perceive this glorious Image. 
See here how frailty maketh him fall again, after the manner and custom of the papists  I went then to a place of religion, and took a ghostly Father, showing him mine intent, how I came to make cleéere my sight, that I might once at the least get a sight of this Image.  
There me thought it should be, for there were the most goodly appareled Altars, with Tabernacles subtly carven, and guilt very costly, there was the most sweet harmony of songs and Organs, and the goodliest devout observances that ever I saw or heard, in so much as I was moved for a time unto Religion there. Wherein I asked counsel of my ghostly Father, but he persuaded me to the contrary, saying: all is not gold, that shineth as gold, for there is one thing that destroyeth much goodness, that is, our own inordinate self love, with is cause of great evil, as Saint Paul prophesied to his Disciple Timothy, 
2 Tim. 3, 1. 2 3, 4, 5,  saying. Hoc autem scite quod in novissimis dicbus instabunt tempora periculosa. Et erunt homines seipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti. Sine affectione, sine pace, criminato, res, incontinentes, immites, sine benignitate. Proditores pr●terui, tumidi, caeci, et voluptatum amatores magis quam Dei. Habeutes speciem quidem pietatis, virtutem autem eius abnegantes. Et hos devita. This know, that in the last days perilous seasons shallbe at hand For men shallbe inordinate lovers of themselves, covetous, boasters, proud blasphemers, disobedient to parents, unthankful, ungodly. Without natural affection, truce breakers, false accusers, fierce, despisers of them which are good. Traitors, heady, high minded, lovers of pleasures more than lovers of God. 
Mark this well,  Having a cloaked Image, a similitude of piety, that is of honour and love to God, but the very virtue and effect thereof they renounce and have it not. Beware of such (saith Saint Paul) and eschew their company.  
Thus I perceive that charity may lack, 
A special note for the Papists.  notwithstanding all these gay outward matters and observances, all their gay singing and playing on Organs, or multiplying of prayers upon their Books and beads, neither can they be evident signs and proves of love and charity, but many times some of them greatly hinder devotion and contemplation, stirring up the mind to elevation & vain glory. For Charity (saith S. Paul) is to edify our neighbour, 
1, Cor, 12, 25  to think ourselves members of one body, and so to use ourselves one to another, as the members naturally do in the body, considering ourselves are as one body in Christ. We should be as glad of our neighbours profit, as of our own, and to help them in their distress, as we would be helped in our own need: lovingly to reform and correct them that do amiss, to help and relieve them that be fallen in decay either bodily or ghostly, to cherish the sick, and house the harbourless, and in sew words to knit up the rest. 
Col, 3, 13,  To refer all our riches, labour, study and care to this end, that we may profit and do good to many in our Saviour Christ. That as he was not borne for his own profit, nor lived here for his own pleasure, nor died to do himself good, or to come the sooner to joy, but gave himself wholly and every way to our use and benefit: even so we should apply ourselves to the profit and commodity of our christian brethren whom the more we relieve and comfort, the more singular joy shall it be to our souls, & the more acceptable shall we be before the majesty of God. If our love were employed to this end, 
S. Ambrose distinct. 25  (said a holy religious Father to me) the lives of the religious personnes should be much more joyful, pleasant and easy than they are: where now we see them very contrary, heavy, painful, laborious, 
A very necessary note for the time present.  full of superstitious observances and vain customs, leaving aside the true way of life, the following of Christ, the old manner of living, that was taught, used, & shown by our holy forefathers S. Augustine S. Jerome, S. Benet, with many other, so that now there is little difference between lay people, & priests, and religious persons, both in worldly living and criminal offences. Yet is it said unto them by S. Paul. Nolite comformari huic seculo. 
Rom. 12,  Be not ye fashioned like unto this world. And though their outward habit differ in colour, yet is it like the world for excess price and value. So if S. Augustine or S. Jerome were alive again (whom they take as fathers & authors of their ru●● orders of living) I think they should not knew them, but would rather say, there was never any thing that they more reproved, than such living as is now a days in many places of the world. 
I would this might be considered according as it ought to be.  They would say, that they ordained the manner of living after the rule of Christ and his blessed Apostles, and not after the superstitious manners of the jews: who made gay and fair all things outwardly, and were inwardly full of ravin, venom, sin and malice.  
The Image of Love that Saint Paul drew, and which these holy Fathers had set forth openly in their houses of Religion, warning their disciples and successors before all other things, to look diligently thereon, under great excommunications and pain of punishment: is now portrayed with dispensations, deceives with vain customs and ceremonies, 
The Church of Rome abusing the true & ancient Image of love.  with false, forged and deceivable colours, so that it is clean altered and changed from the true old form and similitude, and being nothing else but a mere fraudulent and feigned thing. And they that thus do faith S. Paul, 
1, Tim. 6, 3 4, 5, 6, 7, 8  do not agree with the holy doctrine of Christ: but are proud, and can do nothing but multiply words, whereof cometh contention, blasphemy, evil surmisings, and many other evils. Thinking it great honour to God, and a deed of charity to gather riches, and to increase the temporal patrimony: but the very riches in deed, is to use the deeds of christian charity, being content with meat, drink & cloth or what else pleaseth God to send.   

The properties and effects of this noble Image of love. Chapter. 7.  
THis Image of Love, 
1, Cor, 13, 4, 5, 6,  as S. Paul describeth it, 
The conditions of the true & perfect Image of love.  is very patiented, meek, & gentle of countenance, charitable without envy to any person: it doth no wrong: it is not rigorous nor blown full of pride: it pretendeth no ambition: neither looketh for honour or dignity, it requireth not profit for itself, but only to profit other: it hath no angry countenance. etc.  
Unpossible is it for this divine Image to imagine any ill, for it is greatly displeased with evil doing, and cheerfully rejoiceth in truth and goodness, it is very strong to endure all troubles and adversities, it believeth all truth, taught it be above reason, it hath good hope in all things that God promiseth, it is steadfast and perseverant, bearing patiented all manner of crosses and calamities, till better may be, it never vadeth or faileth, but the longer it endureth, the more orient & goodly are the colours thereof, and the more strength and virtue it hath, and the more pleasant it is to behold. 
S. Gregory.  S. Gregory saith, it is so goodly a thing, that no creature can praise it sufficiently as it deserveth, nor have the full knowledge of it in this life, to describe it as it is, it worketh marvelous things, great, weighty & substantial in effect. 
1. Cor, 13, 10.  It hath this mighty operation, that whatsoever is done or wrought where it is present, it is sufficient & good, though sometime it seem evil to some men, & contrariwise, all things that are done, where it is not present, although it aptly never so good, yet is it stark: nought, and of no value. 
Collo. 3, 15  It uniteth & maketh many men all one body, and knitteth them so fast together, that nothing can sunder them. 
1, Pet, 4, 8  It covereth the multitude of sins: 
1, Ioh, 4, 18,  and redeemeth our forfeits & transgressions. Whosoever hath this virtuous Image lively engraven in his heart, 
No harm can happen to any man that entertaineth this true Image of love.  shall not need to fear any peril whatsoever, neither may any judgement go against him, or any thing do him harm: for it giveth light in darkness, causeth joy in heaviness, mirth in sadness, in pain it provoketh glad patience, there can be no wrong or injury offered where it dwelleth, it assuageth hunger and thirst, it maketh bond men free, poor men rich, 
Osee, 11, 4  sick men whole & sound, yea & sometime it raiseth the dead to life, it is so attractive, the it draweth all good things unto it, and then maketh all things common. Sometime it hath a sharp & rigorous countenance upon sinners, but never is it malicious or envious: for it mourneth with morners, it rejoiceth with them that be glad in God, it grieveth with penitent and sorrowful offenders, it taketh away all suspicious and misjudging from the heart of man, it abhorreth all strife, every, murmur and contention, it hateth all ill, and loveth all that is good, there is nothing that pleaseth God more than this divine Image of love, 
Nothing that the devil is more desirous to destroy than this Image of love.  and without it nothing can please him, there is nothing whereof the devil is more desirous, than the destruction of it, and to that intent he applieth all his labour, craft and subtlety, with most extreme malice, in seeking both night and day to injury and supplant this glorious love, or rather divine and immortal charity.  
But now looking in the Glass of holy Scripture, for this Image of so high and worthy excellency, perceiving my blindness, mine ignorance, mine unkindness, mine unworthiness, wretchedness and presumption: I greatly fear rather to get shame and reproof, than thanks for mine enterprise, seeing this Image so excellent, so beautiful, so full of virtue and grace, so far exceeding the praises and commendations of all men, and yet I wretch most simple, and without learning, presume thus to show this heavenly Image, that am most unskilful, and least able to speak of the very smallest praise which is due unto it.  
Nevertheless, as I said before, a blind man may bold forth a picture for other to behold, if it be put into his hand, albeit he handle it grossly, and show it very rudely, his dishability is to be borne withal. In like manner, though blindly and ignorant lie I presume to borrow of other holy Doctors this golden Image, only to show it unto you, who I verily think can better discern it then I, and therefore the more able to show it me. Notwithstanding you may happen to receive small pleasure here in, by reason of my unskilfulness in handling so great a matter: I trust yet at the least you will be content to see the simple Image of mine own love towards you, and to cover the rudeness and small value thereof, under my christian and zealous intent, which wants no good will to do it better if I could.   

That this Image of love is a living thing, exampled and taking form the invisible Image of God. Chapter. 8.  
I Said before that this Image is a living thing, and cannot be sound among these dead and superstitious relics and figures. There is one which S. Paul speaketh of. 
Col, 3, 11.  Qui est Imago Dei invisibilis, An Image of God invisible and incomprehensible, the Son of God, by whom he hath made all creatures, 
How God showed us this Image of Love,  and man most singularly unto his Image and similitude, and because he was invisible, & incomprehensible, he took a glass, meaning our nature which well may be compared to a brittle glass, wherein he showed us this Image of love, which is himself: in whom though there appeared infinite power & wisdom, yet charity surpassed all, chiefly to our behole. 
Col, 3, 10  For that putteth away the old Image of death in our souls, and reneweth his Image again in us, and made it quick through his Image of love, without which we are but dead. as s. john saith. 
1, Ioh, 4, 14  Qui non diligit mants in morte. He that loveth not abideth in death. Thus we may see in part an Image of love, that is charitable, which is god himself, & the life of our souls, whom we cannot well see, but by the glass of his humanity. A glass showeth not the Image so much as it is, no more can we consider his love so great as it is. A glass can represent nothing but when somewhat is present to it, so in man can be no charity but if God be present unto his soul, 
1, Ioh, 4, 16  for Deus charitas est, et qui manet in charitate, in Deo manet, et De us in eo, God is charity, and he that dwelleth in charity dwelleth in God, 
This is to be understood of such, as give themselves over to serve sin.  and God in him. In whom soever God is, be doth no sin: if he do sin, God is gone from him, if God be gone, this Image is lost and gone from him, as in the material glass, the person that was present to it going away, the Image in the glass ceaseth, and hath no being. And then forthwith the devil is ready to present himself in the glass, placing his contagious person therein: which so infecteth the glass, that it is hard to purge it, and to pollishe it clear again, to make it apt and able to receive the glorious Image of God again, except it he done speedily and in due time, yet very often the glass is spoiled and broken, before it can be made clean and pure again. Remember therefore that God is always present in every place, 
Heb, 4. 13  and never withdraweth his love from man: 
Math, 5, 24  But many ways provoketh them, yea his enemies to love and maketh his Sun of grace and righteousness to shine upon every person good and ill. The grace of Christ and his doctrine is the light, keep the glass of our souls towards this light, turn it not away towards darkness, and this heavenly Image shall always continue in the glass. Saint john saith. Qui diliget fratrem suum, 
1, Io. 2, 10, 11  in 〈◊〉 manet, et scandulum in ●o non est. He that loveth his brother abideth in the light, and there is no occasion of evil in him. Qui autem edit fratrem suum, in tenebris est, et in t● nobris ambulat, et nescit quo eat, quia tenebra obc●cauerunt oculos eius. But he that hateth his brother, is in darkness and walketh in darkness, and cannot tell whether he goeth. Thus turning his glass clean from the light he falleth sometime into the mire of other men's sins, by suspecting, judging or talking of their defaults: sometime among the serpents of slander, detraction and envy: sometime among the thorns, briars and wild beasts of covetousness, malice, and wrath: sometime stumbling among swine, in the foul trough & stinking gore of gluttony, and beastly lusts of the body, with many other perilous ways, wandering with great jeopardy into the depth of the soul, because that darkness hath blinded his eyes: 
The cause why this evil inconvenience happeneth to man.  which is not in default of the light of grace, nor for the charity of God is not present: but because the glass of the soul is turned from the light of heaven, which makes it so infected and defiled with this horrible darkness, that it is altogether unapt to receive the light of grace, and the true Image of charity, as I said before, for it is hard to remove the foul deadly Image of sin, and unpossible for any to do it, but only he that is the author of life, and maker of this incomprehensible glass.  
If we will turn ourselves again unto the light, and faithfully renew our love towards him and our neighbours: then shall we receive this Image of eternal life again, and say with S. john. 
1, Ioh, 3, 14  Nos scimus quonicum translati sumus de morte ad vitam, quoniam diligimus fratres. We know that we are translated from death unto life, because we love the brethren. And this love must be to every person as to our own proper selves, with out fraud or dissimulation. 
1, Ioh, 4, 20  Qui enim non diligit fratrem suum quem videt: Deum quem non videt, quomodo potest diligere? For how can he that loveth not his brother whom he hath seen, love God whom he hath not seen. Et hoc mandatum habemus a Deo: Vt qui diligit Deum, diligat et fratrem suum. 
1, Ioh, 4, 21,  And this commandment have we of God: that he which loveth him, should love his brother also.  
Therefore I may say that Love is a living Image, and the spirit of life, that only giveth life to the body. And as the body hath five wits, whereby he ordereth all his works: even so hath the soul five spiritual wits, whereby she worketh all things that are pleasing and acceptable in the sight of God.   

That this living Image of Love hath five ghostly wits, and the operations of them. Chapter. 9  
OF these five wits, 
S. Bernard in Sermo.  Saint Bernard speaketh in one of his Sermons showing that there are five manner of Loves. The first is a reverend and lively love of parents and kinsfolks. The second is the affecting love of our neighbours, and they that dwell together. The third is rightwise love, that we ought to have to every reasonable person. The fourth is violent love of our enemies. The fift is holy and devout love of God above all.  
These five Loves may well be compared to the five bodily wits or senses, 
A comparison between the bodily wits and the five loves.  and great resemblance may be discerned between them, if we mark what agreement they have together.  
The Love of Parents and kindred, 
1. The love of kindred, with sense of touching  accordeth well with the sense of touching, for this sense pertaineth most and only to the flesh: so that Love is showed to none, but such as are near allied together, touching carnal consanguinity. 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 do, yea beasts and Serpents also love their kin and offspring.  
The second love of Neighbours, 
2. The love of neighbours, with the sense of tasting.  agreeth properly with the sense of tasting, because of the great sweetness and pleasure that is therein, & because it is most needful and appertaining to man's life. For I cannot see by reason, how a man should live well, either bodily or ghostly in this world, except he love those persons that he liveth among, and he again he likewise loved of them, which maketh the best harmony and lovely hearing, that can be devised among Christians.  
The general Love, 
3. The love of all men with the sense of smelling.  whereby of right we must love every man, may be compared with the sense of smelling, in so much as this sense perceiveth things somewhat further of, than the sense of tasting doth or can, and it hath in itself not so great pleasure and delectation, yet notwithstanding it is very pleasant and necessary. So this love extendeth not only to our Neighbours, but to them that be somewhat further off, which in brief stretcheth to all mankind.  
The sense of hearing discerneth things a great deal further off, 
4. The love of our enemies, with the sense of hearing.  then doth the other inferior senses, so like wise among men in this world, there is none further a sunder, than he that loveth one who loveth not him again, but rewardeth him with malice and hatred, for in other senses there is always some delectation, and some nearness in working to the flesh: but the hearing in manner goeth out from the flesh, as not having any pleasure and delectation in the flesh. And therefore it may be very well resembled to the violent love, that is only caused by the obedience of God's commandment, which biddeth us to love our enemies, which obedience appeareth evidently to appertain to the sense of hearing, where the great occasion and cause of other loves, that I have spoken of, are taken of the flesh, that is of nature and kind.  
But the sight above all other, 
5. The love of god, with the sense of seeing.  challengeth to itself the similitude of the divine and holy love of God, in that it is most excellent, of a singular nature, more clear and spiritual than all other senses, and discerneth things most far off, and knoweth the difference of many things.  
For though the smelling and hearing do perceive things somewhat far off: 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 doth not so, but it seemeth rather to go forth and proceed to things very far off, as it may be figured in these manners of loving. Hereby we do in manner draw unto us our neighbours, whom we love as our lives, receiving profit and pleasure by them We draw to us also our enemies, whom we love for this cause, that they might be as we be, 
The manner how we ought to love God  that is to say, our friends. But if we love God, as it is our duties we should do, namely, with all our soul, with all our strength, with all our mind, we go from ourselves unto him, we buy us fast and most swiftly, as the eye doth to the most delectable object, we cast all our love to him, who is the most unspeakable high goodness, above us and all creatures, having no respect to 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 delight, only to behold and love him, in whom we may perfectly and absolutely behold ourselves and all creatures.  
This is perfection enough, and pleasure largely sufficing, what need we to look for other, sith there is none but this witness Christ jesus himself in the Gospel of Saint john. Haec est autem ulta aterna, 
Ioh, 17, 3  ut cognoscant te solum Deum verum, et quem misisti jesum Christum. This is the very cause and beginning of life everlasting, to know and love thee the only true God, and him that thou hast sent jesus Christ thy son, one God with thee.  
And as by the sight is gotten the greatest cunning and knowledge, even so by this love is obtained the most perfect perseverance, and sure knowledge of all things good and necessary to be known. 
As the sight is the chiefest sense, so the love of God is above all other loves.  Likewise as ye behold in the bodily senses, the sight doth principally excel all the other, the hearing exceeding the other three, and so one is better in dignity, and more noble than another, after the order and disposition of the organs and members that they be in: So in like manner the love of God is most high, most excellent of all loves, and of greatest worthiness. The love of our enemy next unto this former, is best in reward. The just love of every person one to another, the more it is extended and showed, the more worthy and acceptable is it in that sight of God. The love of our neighbours, kindred, friends, and companions, is very necessary, as those other senses are, whichif they failed, the life were maimed and impeached, and all the other senses of love should decay. If a man lack tasting and feeling, how can he hear, see, or yet live: if he cannot love his kindred; his neighbours and companions that he is daily among, 
1, Ioh, 4, 20  ho we can he love. God or his enemy, or love in the state of grace? truly it cannot be.  
Therefore these two loves be very necessary, and except they be grounded in a better respect than of nature, they be but little worth: and yet the lacks of them, or hatred contrary to them, is more unworthy than the contrary of the other two Loves next above, that is, the love towards strangers, and to our enemies. And because that these two, the love to our neighbours, kindred and companions, may be readily and unawares disordered (as we may see daily by common experience) it is as hard to order discreetly the tasting of our meats & drinks, as also the motions and appetites of the flesh: therefore it is necessary to look advisedly, that they be not inordinate, carnal, or for pride and ambition, lest they diminish or destroy the other senses of love, provoking to more excess of sin and intemperancy.  
Abraham by the commandment of God, 
Gen. 12. 4.  forsook his goods, his kindred, and his country, for that he would not be deceived by this love, and so did many other holy fathers, as we have in the examples and doctrines of our Saviour: Christ, and which you may read in divers places of Scripture. The Prophet David also, being stirred up by the holy ghost said. 
Psal. 44, 12  Obliviscere populam tuum, et domum patrit tui▪ Forget thy carnal love, thy country folks, and thy father's household. Et concupiscet Rex decorem tuum. And the King of all kings shall be in love with the beauty of thy soul. Therefore it is necessary, to love discreetly, so that we love every creature in God, and for God, after the goodness of it, not for profit and pleasure, for so the Cat loveth the Mouse. And not to love the thing too much, which is least of all to be esteemed, nor to make light regard of that, which we ought to love most effectually, for in true love is no diversity, or exception of persons, or any craft or deceit, but according as S. Paul saith. 
1. Ioh, 3, 18  Non diligamus verbo, neque lingua, sed opere et veritate. Let us not love in word, neither in tongue: but indeed and in verity, every person according to their goodness and virtue.   

Of the habit, vesture, and ornaments of this glorious Image, & the place where is aught to be set. Chapter. 10.  
THus have I showed you, that this glorious and divine Image of love is a living Image, by reason of the ghostly and spiritual senses it hath, 
If charity leave the soul, all the senses of love do decay.  for as the soul, if it depart from the body, all the senses and powers fail and decay: even so, if charity depart from the soul, all these senses of love must needs perish and come to nothing, and then remaineth the foul dead. This is the Image all godly persons delight in, and have great pleasure and felicity to be hold it. This is the living Image, portrayed in the Scripture like a Queen, and is in deed the dery Queen of all virtues, upon whom all faithful Christians ought daily to fix their eyes, and never to leave looking on her. This is the Queen that standeth always on the right hand of God, as the prophet David saith. 
Psal. 44, 11  In vestitu de aurato, circundata varietate. In apparel goodly guilt, set about with diversity of orient colours, and precious stones of virtues and gifts of grace, with borders and hems of gold. In this Image should all zealous affected souls, that be the true and faithful spouses of Christ, have their glory and delight, and not in painted clothes, 
The Papists reverence to their paltry Images, but a counterfeit devotion, and mere superstition.  or carved and graven Images, set about with diversity of birds, beasts and fowls, which is but a gross and coloured devotion, or more aptly to speak, a mere, fond, and foolish superstition: and let them have such delight, who feel no taste of glory and comfort inwardly in their souls, by testimony of a good conscience, such as have no zeal to perfect meekness, and fervent love of God, and cannot joy or delight themselves, but only in earthly and transitory things.  
But you that be Kings, and Noble men's sons and daughters, yea, all we that profess the glorious and triumphant name of Christ jesus, should principally have our glory inwardly, and from the very heart. 
Psal. 44. 15  In fimbriis aureis, circumamicta varietatibus. In hems and borders of gold, that is to say, godly and continual perseverance in true love and patience, which is true gold indeed, surely approved and tried in the fire of trouble and adversity: appareled and clothed round about with colours of divers virtues, so conveniently, and so religiously set in order in the heart, as one setteth forth another marvelous gloriously, and the beauty of one increaseth by the noble virtue of the other, and that beauty which nature itself affordeth it, is of so little splendour and orient appearance in sight, as being placed among the other rich virtues, it seemeth a thousand times more goodly and precious. Put diligence to obedience, 
An example well worthy the noting, touching the apparel of this goodly Image.  and nothing can be more pleasant: let meekness be joined with chastity, and nothing is more splendaunt: unite patience with poverty, and nothing can be more delectable: running coupled with lowliness and gentleness, what is more beautiful? set justice and mercy together, and what better company? benignity placed with magnificence, is a royal pearl in the eye of the beholder: sadness or gravity doth marvelously well, and discretion mixed among all these, maketh the whole vesture goodly, sure and profitable. And above all these is the rich gilt garment that I did speak of, namely, godly wisdom, which is not in jesting riches, pleasure and honours: but in setting them at nought, and despising both them and all other earthly things. It is in compunction of heart, and zealous contrition for our sins and offences, in daily exercise of godly and charitable works, and in continual meditation and contemplation of immortal and heavenly things, in study of holy Scripture, the law of God, and to frame our life and conversation thereafter. The hem of this vesture is perseverant love, according as Saint Paul saith: Finis praecepti, est charitas de cord puro, 
1. Tim. 1, 5.  et conscientia bona, et fide non ficta. The end of the commandments of God, is charity or perseverant love, coming from a pure heart, and a good conscience, and from a faith unfeigned, this is the extreme part of godly wisdom, wherein is set great plenty of precious stones and jewels, the xii. articles of the faith, the seven gifts of grace, and many other inestimable treasures. The white kercher upon the head, is sure hope, made by the works of cleanness and deeds of pity, and whited with the dew of grace from Heaven above.  
Lo thus have I here discoursed the habit and ornaments of this Image of Love, 
A good admonition how to behave ourselves towards this Image of love.  occupy the eyes of our minds in beholding these varieties, and you that be the very Temples of God, set up therein the Altar of your hearts, and there make your sacrifice and prayers: for even now is the time that Christ spoke of to the Woman of Samaria, saying: Mulier crede mihi, 
john, 4, 21, 22, 23.  quia veniet hora, quando neque in monte hoc, neque in jerosolimis adorabitis Patrem. Vos adoratis quod ●●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 believe me, the hour cometh, when ye shall neither in this mountain, nor yet at jerusalem worship the Father. Ye worship ye wots not what, we know what we worship, for salvation cometh of the jews. But the hour cometh, and now it is, when the true worshipper● shall worship the father in spirit and truth: for such the father also requireth to worship him, that is, not after the outward observances as the jews did, that kept the outward observances of their law, in sacrifices and prayers with their mouths, but their heart and love was far from God: therefore he loathed and despised their sacrifice, saying:  
〈◊〉 mihi multitudinem vict●●arum vest●●rum pl●●us sum. etc. 
Esay. 29  What shall I do with your divers sacrifices? I am full of them, I require them not of yours but a loving and a contrite heart he never despiseth, and that is the sacrifice which he requireth.   

How this Image of love is to be honoured. Chapter. 11.  
We have delivered us in many and sundry places of Scripture, that God regardeth not the outward appearance of man, but looketh earnestly on his inward behaviour, whereupon it is said in the Prophet Samuel. Nec juxta i●●uitum 〈◊〉 ego indica, 
1, Sam, 16, 7  〈◊〉 enim vidit as quae parem, 〈…〉 cor. For God see●th not as man seethe: 
God looketh upon the heart of man, not upon his outward behaviour.  for man lookketh on the outward appearance, but the Lord beholdeth the heart and judgeth thereafter. Again, Non secundum visionem indicabit, neque secundum auditum aurium argu●● etc. And he shall judge not after the outward seeing of man's eyes, nor after the hearing of the ears: but after the very right, and after the thought and intent of man: Therefore if a man take heed, and be wary what he doth in the sight of man, much more ought he to be careful what he doth in the sight and presence of almighty God. 
It is not the garment that maketh men holy, but the intent of the heart within  When the body is clothed in a religious vesture we think it well, and as beseemeth: but what doth it help or avail if the mind bear still a secular and sinful habit, after the manner and fashion of the world? such keep silence outwardly, & seem in the eyes of men as saints but let them look that the mind with in be at rest from vain thoughts, and not cloyed or choked with worldly imaginations, else all their holiness is to small purpose. In the material Temple, we kneel and stoop low to the ground: but what doth that profit us, if in the inward temple of our soul we stand sturdily & unreverently against God and our superiors, in disobeying his or their commandments? 
An excellent note for fasting & abstinence  Some fast and abstain from many things, which are good, and of themselves do not defile man: but should they not rather refrain from suspicion, detraction, and from all evil speaking one of another? which indeed polluteth and defileth both other men's consciences, and their own also. Many do make gay and adorn the material temple or Church, and show great reverence and devotion in it: but to what end is that, 
Ezech, 8, 10,  saith the prophet Ezechiel, When the temple of their soul is full of serpents, Idols & abominations of Egypt? that is, evil and unclean thoughts, well worthy to be avoided and suspended.  
We sing and praise God with our tongue, let us look that we do so likewise with our heart and mind. We speak fair and devoutly with our mouth: let us mean as well in our souls, or else it is not well. The body is kept and contained within a little house or Cell: let not the mind then be wandering about the huge wide world. 
It is much better to confess our sins before God then before a ghostly father.  We account it well done of us, if we use oftentimes to accuse ourselves of our sins, before a Priest our ghostly father: but it is much better done, and more availing to our soul's health, when we do secretly and earnestly accuse and confess our sins to God, with a true, penitent and unfeigned hatred of them, and with a zealous and labouring intent to forsake them, for the true love and fear of God: for an inward wound must have an inward medicine, and none is able to forgive sin, but he that with the breath of his mouth confoundeth sin, and treadeth triumphantly upon death, hell and damnation.  
If ye come to hear the word of God, which is the most necessary and only food of the soul: 
Math, 13, 14  hear it inwardly, lest it be said Audientes nō●●diunt. They hear and hear not. But hear God's word so outwardly, that you may say with the Prophet David. 
Psal, 84, 8,  Audiam quid loquatur in me Dominus Deus. I will hearken what the Lord God speaketh in me, with fervent desire to accomplish in deed, that which is showed in word, that it may be said unto you, 
Luke, 11, 28  Blessed are they which hear the word of God, and keep it. that is as much to say, as we should hear it with the ear of obedience, 
Psal. 44, 15  which ear David exhorteth the King's daughter to incline, she whose beauty was inwardly in hems of Gold, as I spoke before.  
This have I said, that we should not lean or trust too much to outward observances and ceremonies, otherwise then the word of truth doth assign: whereto I add, that they be also little or nothing acceptable, without the inward and devout working go therewith. We may not leave of the honourable and devout customs and holy ordinances of the Church. Haec oportuit facere, 
Math, 23, 23  et illa non omittere, These aught ye to have done, & not to leave the other undone, as the outward must not be left off, so the other, being the holy and inward observances, are much more necessary, and they must needs be done, if we will have any profit of them. S. john therefore saith in his Gospel. Spiritus est Deus, 
Ioh, 4. 24  et eos qui adorant eum, in spiritu et veritate oportet adorare. God is a spirit, and they that worship him, must worship him in spirit, 
Math, 25, 12,  and in truth. Remember we not the foolish Virgins, who had Lamps of goodly works outwardly, but they wanted that they should have had inwardly, I mean the Oil of divine grace: which was the cause the bride groom knew them not, and so they were excluded from the marriage.  
Therefore rear up an altar in your inward temples, even in the very bottom and depth of your hearts, you that be the living temples of God, there set up lights of heavenly knowledge, get you learning both by doctrine and grace, whereby you may work, teach and show examples of light: make there your oblations of a meek and contrite heart: there make a sweet savour to God, with the burning coals of unspotted love, and sweet incense of devotion: there kneel meekly with reverent inclinations: there make your protestations, with lowly fear & earnest compunction of heart: there erect up your glorious Image of love: there use your meditations and contemplations, and there behold those two Images whereof I showed you before.  
The one is a goodly great Image, increat and incomprehensible, that is GOD himself, 
1, Ioh, 4, 4  Deus charitas est, God is love. The other our own little Image, our little love, created and caused by the 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, & the ghostly senses that I spoke of. And though our love be very little, & nothing in comparison of that other divine Image, which is infinite, & not to be equalled, in that it exceedeth all things whatsoever. Yet he will have ours unto the likeness of his love, saying: Hoc mand● vobis, ut diligatis in Uicem sicut dilexi vos. 
Ioh, 15, 17,  This I command you, that you love together, as I have loved you. And many times he inciteth to love one another, and teacheth how, saying: Sicut dilexit me pater, et ego dilexi vos. Manete in dilectione mea. 
joh. 15, 9 13, 14,  As the father hath loved me, even so have I loved you. Continue you in my love. Again. Greater love than this hath no man, that a man bestow his life for his friends, ye are my friends if you do what soever I command you. And a number like examples hath he left us of his everlasting love, that we might frame ours thereby towards our neighbours: which because it is of so great value and estimation, let us yet speak somewhat more thereof, and hold our labour well spent in discoursing on so special a matter. 
Love is the whole perfection of a christian man.  If we will consider what is the fountain, life and soul of man's virtue, and the very root of all his christian actions: you shall see that it is only the true love of Gods. And whosoever hath his mind inwardly and thorough lie inflamed with the love, of GOD: he is the blessed man that keepeth God's word, that fulfilleth all his law, that never willeth the doing of evil, and ever delighteth in doing well. This love of God that causeth such perfections in man, 
What the perfect love of God is, and the state thereof  is likewise called charity, and he loveth not God perfectly that is without this charity. The perfect love of GOD cannot stand with any care or study for this life: the perfect love of God abideth not the coupling with any other love: the perfect love of God knoweth no affection to kindred: it knoweth no difference between poor and rich: it knoweth not what meaneth thine and mine, it can not distinguish a foe from a friend. For he that truly and perfectly loveth God, must love God alone, nothing beside God, nor with God: but love all indifferently in God, and for God. We that say we love God, when we scant once a day remember him, and yet never remember we God in such manner, but that more often and more earnestly we remember other things: in saying then that we love God, and doing thus, we are not able to prove true what we say. 
The description of a true & perfect lover of God.  For the perfect lover of God is so wedded to God, that nothing abideth in his thought but the quick and lively remembrance of God. As for our spirits and senses, they be occupied with so many other matters, that we can want ●●nd and leisure to think on God: so far 〈◊〉 we from this perfect love, which is a virtue of that dignity, power and majesty, that in itself containeth all the precepts of the 〈◊〉, all the Laws of the Prophets, all the doctrine of Christ, and all the rules of the Apostles: yea, more than all this, love hath that pre-eminence, as it is under no rule, but is Lord above all Laws, all inventions, all precepts, and all commandments that GOD hath given to man: For love hath no bond. But you must always remember, that love is not perfect, unless it ye burning.  
It is not a quenched love, a cold love, or love growing in the teeth or lips which I now speak of: but the hot burning hearts affection towards God, this you must understand to be perfect love.  
The end of all the course & walking of the son of God in this world, 
The whole time of Christ here on earth, was to plant this love among men.  was to leave here among men this love. The mark whereat our Saviour in all his preaching and teaching aimed, was to have men endued with this love. For our divine Schoolmaster saw, that there needed no rehearsal of sins which were to be eschewed, nor yet of virtues that were to be followed, if men could lay sure hold on this love: which of itself is sufficient to keep men from stumbling in the way, from wandering out of the way, and finally to conduct men to the blessed ways end, so that the compass and circuit of it is so wide, as it comprehendeth all that can be spoken either against vice or with virtue. Yet some think that love is nothing but to keep patience, & not to be displeased or angry, indeed this is one part of love: but not all, for whatsoever the love of God provoketh us to, or the fear of God driveth us from, all is concluded in this perfect love. Beside, Saint Augustine saith. 
S. Augustine his words concerning this divine love  Love is a good and gracious effect of the soul, whereby man's heart hath no fantasy to esteem, value or ponder any thing in this wide world, beside or before the care and study to know God. For whosoever is inclined to love these earthly things, so long as he so doth, it is not possible for him ever to attain to the assured, constant & perfect use of love, because his mind hath so many and so divers hinderances, that withdraw him from taking the possession of this great treasure, wherein is couched the heaps of all other virtues. And a little more to speak of these impediments and lets, it shall much appertain to my purpose: for we shall the more easily come to love, if we know and can escape all the blocks that lie in our way to let us, not only to keep us from this virtue, but also to drive and chase it so far from us, that neither we can come to it, nor it to us.   

Of the impediments and lets, that keep us from this true Image of divine love, and of divers necessary rules to be remembered. Chapter. 12.  
THe perfect love of God, hath in it a marvelous quietness and rest, 
The love of God hath in it perfect quietness and rest.  it is never moved, shrred or carried away by any storm of worldly ●●●bles: but sitteth fast and sure in a continual calmness, against all 〈◊〉 all wethers, and all storms whatsoever. No rock is more still than the mind of a charitable man, when the world tumbleth, rolleth and tosseth it with the fierce waves of temptations which drowneth the minds of all that are weak and sick in love: yet sitteth this man safe and sound from all these disturbances, and triumpheth over them with great tranquillity. You must understand, that there are certain motions called passions, which very so●● assault our soul, and bringeth our spirit into great disquietness: 
The impediments & lets of true love.  as to be moved with 〈◊〉 to nourish, rancour and malice, to be mindful of any injury, to be studious for avenging, to be grieved with evil speaking, to ●ume at backbiting, to grudge at complaints, and to fret with chiding. These are the things that suffer no mind to rest, and the very lest of these passions will permit no quietness to be had. Again, to study for promotion, to care for marriage, to thirst for riches, to be greedy of honour, and to gape after praises: these 〈◊〉 also sharp spurs in the sides of a quiet mind, that at no time it can enjoy any rest or ease. Likewise to ensue a delight of dainty and choice feeding, to be overcome with pleasures of the body, to fall down in sorrow, to perch up with gladness, to hold ●p the head to high in prosperity, to hold it down to low in adversity, & to be in bondage under the fierce rules of sensual lusts, whose cruelty over man hath no pity, measure or end: these and such like so vex and trouble the mind, that no love or charity can harbour there. For look a little vp●● the unmerciful man that can not 〈◊〉, 
Examples of these great impediments to love.  see how he boileth in his 〈◊〉 to be avenged. Look upon the 〈◊〉 stomach, how he without 〈…〉, in destring to see his hurt 〈◊〉 he envieth. Look upon the glutton, how beastly he purveyeth his belly cheer. Look upon the Leather, how busy he is in his ungrations 〈◊〉. Look upon the covetous in 〈◊〉, how without reason he pincheth and scrapeth for gains, and look upon the ambition's fellow, how 〈…〉 himself to get worship and 〈◊〉. These men thorough their 〈…〉, are no less grea●●● to satisfy their desires: then the hungry & thirsty bodies, through natural necessity seek to be refreshed, whereby it followeth, that sleeping or waking, these men's minds keep ever one state of disquietness. Such wrestling fantasies and inordinate appetites are these passions, which move and stir the soul contrary to her nature: either by love without reason, or hatred without measure, when we willingly consent to the wind of these sensible things. 
〈◊〉 lover to ourselves, the mother of these passions.  The mother of all these passions, in a martial love that we bear to 〈◊〉 selves, that is to say, the love of this 〈◊〉, and of this life: to kill in us his ●●●ther of all mischief, our master Christ teacheth us to hate this life, and to set our body at nought. 
Math, 10. 39.  〈◊〉 animam suam (saith He) 〈◊〉 
Mark, 8, 35  et qui perdider it 〈◊〉 propter me, 
Luke, 9, 24  inveniet eam. 
joh. 12, 24  He 〈◊〉 findeth his life shall lose it, 
Math, 6, 26  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, imports and bringeth with it a 〈◊〉 of God's providence: as though GOD had better provided for the 〈◊〉 of of the air, then for man, whom he hath created after his own Image. Now then to get this rest, that thereby we may obtain love, we must cast away the love of this life, which procureth all the aforenamed boisterous passions, whereby our soul standeth in great per●●…ll of death. For learn you, that to the soul it is a sore ●●ath to be separated from God, and these passions are they that only pluck the soul from God, and causeth it to forget: 
The world is full of dead souls, that travail in the works of darkness.  heaven in the busy occupations of this world, which swarmeth full of dead souls, that night and day travail and sweat in the works of darkness, from whence they shall departed into another darkness, which is endless, never to see the face of GOD their creator.  
And this is the conclusion of this passionate soul, that lieth in the fetters of filthy lusts without rest, drawn now hither, now thither, in a continual wavering of vain fantasies: But on the other side, the quick living soul, that quietly resteth in the love of God, driveth from her (by the power of grace, wherewith she is endued)▪ all these unquiet passions, and if at any time she stand in fear to be moved with sinful appetites, she fasteth, watcheth and prayeth: the man or woman (I say) doth thus, in whom such a blessed soul beareth rule.  
Likewise against anger, wrath and vain glory, be setteth at nought both honour and dishonour, yea, ●●ame, slander and worship in this world, are nothing in his reputation: against remembrance of displeasures, he prayeth for his evil willers, such a lesson love teacheth, 
What love teacheth.  and encourageth this blessed soul, to be continually occupied, in maintaining and defending the minds quietness, a thing above all other in this world to be warily kept, in that it differeth not from the Angel's state in heaven, being not moved with these vexations, which skurge and whip man's mind, by reason of the corrupt affection and love, that he beareth in his itching body: a love most contrary to this blessed love, which hath ten times more ease, than the other hath trouble.  
Let us here remember the lesson of our Master Christ, the very author and preacher of love, 
Math, 5, 39 40, 41,  he saith. 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 judicio 〈…〉 tollere, 〈◊〉 ei et 〈◊〉. Et quicunque et angaria●●●it milla pass●● vade cum ille et alia 〈…〉 I say unto you, that you resistant evil: but whosoever will give thee a blow on thy right cheek, turn to him the 〈◊〉 also. And if a 〈◊〉 will sue thee at the law, & take away thy coate●, let him have thy 〈◊〉 also. And whosoever will compel thee to go a mile, go with him 〈◊〉. The form of this lesson that Christ here giveth, into instruct and 〈…〉 that will be his Disciples, to regard nothing of the body or of the world, above the rest & quietness of the mind▪ but that we should suffer the loss of 〈◊〉 goods, with the heart, yea, 〈◊〉 the death of our 〈◊〉, rather their we should ●oole any small portion of our 〈◊〉, or to be moved with any passion, whereby our love towards God might decay. 
No hurt can be so great to the body, as the least disquietness in the mind   
It is not possible (after Christ his doctrine) to take in this world, by any kind of violence; so great damage or hurt in body or goods, as is the least drop of trouble in the mind, where no tyrant, nor the devil himself hath any dominion: 〈…〉 therefore believe our Master Christ, and to the death let us never break 〈◊〉 with God, for if we do, 〈◊〉 well 〈◊〉 rest and happy tranquillity.  
The way 〈◊〉 this dangerous evil, that threat to pull us thus violently from this sweet content of mind, is only the perfect love of God, which maketh the spirit strong, to withstand the 〈…〉 shouldering 〈…〉 which the 〈…〉 life 〈…〉 
Hope in God.  of the 〈…〉 and to us 〈◊〉 hope is 〈…〉 patience, that is 〈…〉 which 〈◊〉 enduring is obtained with 〈◊〉 that is a 〈…〉 causeth courage of fly and 〈…〉 
Fear of God.  the which fear groweth by an undoubted belief in Christ our Master his teaching. Thus from faith we come to fear, from fear to flying from sin, and in flying from sin, we take a patiented mind to suffer, whereby we catch hold on hope and trust in God: through which hope, our soul sitteth in a sure chair of a certain expectation, of that which is laid up in store for us in heaven. And hereof finally cometh this perfect love in us, which causeth us to love God, for his infinite goodness in the same promise making, whereof now we wait 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 rendereth (in all our actions) a sweet savour both to God and man.  
But let us once repeat the effect of this lesson. 
Belief in Christ, with the repetition of the former lesson.  Whosoever believeth steadfastly in our Master Christ, he feareth his punishment, and he that feareth his punishment, refraineth himself from sensual lusts, which be the causes of punishment: he that avoideth such causes abideth well, and contentedly endureth tribulation, he that patiently suffereth tribulation, hath a blessed hope and trust in God, which draweth and plucketh the mind from worldly affections: and the mind once freely discharged of all love to this world, straight way taketh pure burning love towards God, and that maketh quietness, rest and peace in our conscience. Thus every way we must resolve ourselves to rest finally in the possession of love, else we can neither believe or fear God as we ought to do, nor refrain evil lusts, nor suffer tribulation, nor hope in God, nor leave the love of these worldly dregs as we ought to do: but in these we shallbe drowned both night and day, during the time of this life, from whence we shall pass into miserable condition of body and soul, to endure without end the indignation of God, whom after this life we shall never see, unless we can now for his sake despise this world, which exceedeth the power of man's feebleness to do, except he use the puissant might of love, which bringeth so fervent a desire towards God, as nothing beside him is once thought on or regarded: and such a sweetness feeleth the charitable mind in his desire, that he will not forego or diminish any part thereof, although he should suffer a thousand hurts and injuries. Here may we remember the loving Disciple of Christ, 
Acts. 7, 60  Saint Stephen, how he inflamed with love to God, prayeth aloud for his torments, and craveth of God remission for their sins, saying: Domine ne statuas illis hoc peccatum. Lord lay not this sin to their charge, alleging their ignorance for their excuse. The bearing of Christ's Cross, is made by this love a sweet yoke, and an easy burden, for he that is united with God in perfect love, saith in all tribulations with the prophet jeremy. 
Jere, 17, 16  Non sum turbatus Domine sequens te pastorem. Oh Lord, in following thee my ruler, I cannot be discomforted.   

How we should know when we have this true and perfect Image of love, and how to use it. Chapter. 13.  
ALbertus saith, That a faithful & humble soul (in manner) abhorreth to love God in respect of reward or profit, 
The saying of Albertus of an humble & faith full soul.  but as God gave himself freely to man's soul, looking for no reward, but willing and desirous to make man partaker of his bliss: even so a perfect loving soul should give himself fervently and freely to God in love, with all his strength and power, seeking no profit either transitory or everlasting: but only to set all his affection and love upon God, for his high majesty, goodness, power, wisdom, holiness, perfection and bliss, that he is of by nature. He that loveth God, because he is good and profitable to him, & because that principally he should make him partaker of his joy and happiness: he; may be convinced, that he hath but natural and unperfect love. A very proof of love and charity: Christ putteth himself in the Gospel after S. john, 
Ioh, 14, 21  saying: Qui habet mandata mea et servat ●a: ille est qui dilagis me. He that hath my commandments, and keepeth them: the same is he that loveth me. Whereupon▪ saith Saint Augustine: 
S. Augustine in civit, dei.  He loveth God that keepeth his commandments, not 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 holy.  
The love of our neighbour likewise, 
The love of our neighbour must be without hope of reward.  must be without any respect of profit and reward, especially if it be true love, like unto his that commandeth us, saying: Hoc est praceptum meum, 
john. 15, 12  Vt diligatis invicem, sicut dilexi vos. Thus is my commandment, That ye love together as I have loved you.  
There be two evident signs of love towards God in us. The first is, when we joy and gladly praise God in all things that pleaseth him, what soever they be, whensoever, of whomsoever, and wheresoever they be done. The other sign is: when a man is sorry in God for all things that be displeasant unto him, whatsoever they be▪ whensoever, of whomsoever, or wheresoever they be done.  
another rule of love, our Saviour Christ putteth in the Gospel after S. matthew saying: 
Math, 22, 37  Diliges Dominum Deum tuum ex toto cord tuo, et in tota anima tua, et in tota mente tua. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 
With all thy heart.  Thou shalt love God with all thy reason, with all thy will, and with all thy mind and memory. With all thy reason without any error, subduing the wit and understanding unto the meek service of God: applying our study towards him, and enforcing our whole desire to the knowledge & sight of him. 
With all thy soul.  With all thy soul and obedient will, that is, when the fear of no transitory evil driveth us from his obedience, or love of any worldly matters draweth us from his service. With all thy mind and memory, 
With all thy mind.  forgetting all things that displease God, and setting our mind from all things that let and hinder his love: as injuries done unto us, which, when they he called to remembrance, are as iron left in a wound, which festereth and letteth the healing of the wound.  
If we will obtain perfect love, 
Four manner of ways to subdue our reason to the obedience of God.  we must subdue our reason and understanding under the obedience of God, and after his mind and will four manner of ways.  
first, in all things that pertain to the Faith: we must obey GOD and believe him. Whereof hilarius saith: 
S. hilarius,  Soli Deo de secredendum est, qui se solus novit. etc. We must believe only GOD, of those things that belong to himself, for he only knoweth himself.  
The second way, is to consider and judge evil of our own selves, and well of all other.  
The third, is to prefer the mind and sentence of our betters and superiors, before our own minds, and that most specially is to be done in matters of religion concerning the soul. The fourth way, is to bethink ourselves of our own actions, and all that belongeth to us, and to turn away our eyes from judging & beholding of other folks manners and behaviour. Whereupon saith Saint Bernard: Keep diligently thyself, and that thou mayst so do, turn away thy eyen from other men's deeds.  
The rule of charity toward our neighbour is, 
Math, 22, 39  Diligis proximum tuum sicut teipsum. 
Mark. 12, 31  Thou shalt love thy neighbour as thyself, that is after the opinion of Saint Augustine. Thy friend as thyself, thine enemy as thy friend. And as every man loveth goods and honour, that is good to himself in body and soul, and escheweth or hateth his own hurt and damage in any of these four: so ought we to love and be glad of all that is good any of these ways in our neighbour, both friend and foe, and to hate and be sorry for their hurt and hindrance.  
Notwithstanding there is an order in charity, whereof the spouse of cHRIst speaketh in the 〈…〉. 
Cant. 2. 4,  He hath set charity in me in an order. Which S. Augustine declareth thus, Prima diligendum es 〈◊〉 supra nos est 〈◊〉. first we must love God? above all, next our own souls, than our neighbour, than our bodies etc. the bodies of our neighbours? 〈◊〉 for 〈…〉 goods, he speaketh not of the, for they should not be 〈◊〉 but used as 〈◊〉 bitter pill or 〈…〉 men declare that we 〈…〉 our neighbour as ourself, 〈…〉, 
A notable example, how we should love our neighbour.  and for God. 〈…〉 purchased for him in the kingdom of heaven, neither with silver nor gold, but with the shedding of his most precious blood. Therefore to honour God very devoutly in time of prosperity, and forget him again when he layeth any cross upon us, declares that we know not what true charity meaneth, neither is it well proved in us by love of friends only: for to love other because they love us, belongeth to nature, and is without reward, but is love them that love not us; cometh of grace, and to draw our 〈◊〉 to love, by showing benefit; pleasures, and gifts, appertaineth 〈…〉 and is acceptable in 〈…〉.  
I think there is nothing that maketh us so like unto Christ our master (who is the very Image of love) as to love our enemies, 
Nothing maketh us so like unto Christ as to love our emies.  and to be well pleased with them that revile & speak evil of us, 
Matth, 5, 44  yea such as 〈◊〉 us with continual molestations and 〈◊〉 for this I am sure, that we should receive more grace and glory in their persecuting us, then in their dissembling falsehood and favour, if we could use ourselves in so good and discrete order, and apply it well for the love of God.  
Thus did enemies and tyrants much more advance holy and religious martyrs, towards obtaining their everlasting joy and glory, than all their friends and favourers could do, and the more they inflicted torture and punishment on their bodies, the more sweet and heavenly comfort they received in their souls: agreeing with his words, who is the very author & fountain of all truth, where he saith.  
Beati qui persecutionem patiantur, 
Matth, 5, 10, 11, 12,  propter justitiam: quoniam ipsorum est Regnum calorum. Beati estis quum male dicerint vobis homines, et persecuti vos fuerint, et dixerixt omne malum adversum vos mentientes, propter me. Gaudete et occultate: quoniam mercer vestra copiasa est in calis. Sit enim persecuti sunt prophetas qui fuerunt ante vos. Blessed are they which have been persecuted for righteousness sake: for theirs is the kingdom of Heaven.  
Blessed are ye when men shall revile you, and persecute you, and lying, shall say all manner of evil against you or my sake. Rejoice ye and be glad: for great is your reward in heaven. For so persecuted they the Prophets which were before you.  
The very tokens of love to our neighbours, 
The true tokens of love and hatred.  are when we be sorry for their hurt, pain and adversity, as well our friends as our enemies: and be as glad with all our hurt of their profit, health and prosperity, which I may say to you are two dainty birds, and very hard and scant to be found. Now on the contrary, the very tokens of hatred, malice, 〈◊〉 envy are, when it grieveth a man to think well of his neighbour, or to speak to him, when it is painful to heir good of him, and when he is desirous to let and hinder that thing which should do him profit, pleasure and help, and diligent to seek his injury & harm, detracting his good name, 
Chrisostones' words of envy and malice.  and slandering his honest actions. S. Chrisostome saith: That when malice hath once gotten entrance into a man's heart all things that are spoken, heard or done, in such sort are taken and understood, that they always increase the more malice and longer enmity. If there be any thing said of the enemy that is good, it is not believed, or else it is perverted. If any evil be spoken, that is forthwith credited, confirmed and multiplied. Thus did not Christ to judas that betrayed him.   

A brief description of the portrait of Envy and malice. Chapter. 14.  
I Had not thought to have spoken of this deadly and devilish Image of Envy and malice, that is so ugly, pale and wan, because in no wise it may stand by this glorious Image of love, except it be trodden under the feet thereof, as we see the pictures of the devil and persecuting tyrants under the feet of Saints, to their utter confusion, rebuke and damnation: but because Chrisostome bewrayed some part thereof, I thought it not amiss to add to the rest, that all men may see what a cruel monster it is, and what a sweet comfort divine love is. If I should portrayte it like the devil it is worse than be: 
Malice worse than the devil  for through it the devil fell from heaven horribly deformed and daily his malice increaseth through the same. If I should make it like Nero, 
Worse than Nero.  yet is envy much worse than he: for Nero burned but a part of Rome, but this envy hath set all the whole world on fire, that it can hardly be quenched again.  
Compare it unto Death, and it is a great deal worse than he: 
Worse than Death.  for it brought Death into the world, and banished man from glorious Paradise. It flew able, and hath wrought most of all the mischief since the beginning of the world. It was the worker of Christ's death, and yet it continueth daily more and more against all his members. It was the cruel beast that was supposed to have devoured innocent joseph. 
Ovid's description of malice.  The Poet Ovid described it like 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 and cruel of countenance, the breast swollen full of poison, cruel nails, with bloody hands and many other evil proportions: but yet he could not describe it so ill as it is indeed. And because I would all men should have it in great contempt and despite I will cast it under the feet of this mine Image of glorious love; as a monster made of all mischief & wickedness.  
It hath the tail of the Serpent detraction, backbiting and slander, which is the same Serpent that the Wise man speaketh of: 
Eccle. 10. 10  Qui mordet in silentio. That stingeth privily, with the teeth and pricks of detraction, slander and backbiting.  
It hath the feet and subtimes of a Fox, through hypocrisy, for a Fox in the wood never goeth forth right: but sometime on the one side, then on the other, and will feign himself dead: to deceive what he seeks for his prey.  
Quasi vulpes in deserto, propheta tui Israel erant. 
Ezec. 13, 4  O Israel, thy prophets are like Foxes in desert places. In like manner these envious hypocrites are like Foxes in the wilderness, that walk by subtle ways least they should be espied, and feign themselves holy and religious to deceive the well meaning, yet weak in knowledge. It hath the belly of a Dragon, which is idleness, full of stinking thoughts and false imaginations: the breast of a Lion, proud and disdainful: the head, partly like death, and partly like the devil: it hath holes in steed of eyes like unto death, for it hath neither love nor fear of God. It hath the left ear like Nero, ready to hear all evil, and the right ear chopped away like Malchus, and stopped or closed, that it can hear no goodness. The mouth is wide, 
Psal. 5. 10.  like an open sepulchre or grave, full of filthy bones and carrion, & the tongue sharp as a sword, and all on fire as hell: 
jam, 3, 6,  the least spark whereof, is able to set a whole City on fire, and all is venom as a Cockatrice. But the prophet David willeth; that my glorious Image of divine love, 
Psal, 91, 13  should confound and tread upon this ugly monster, saying: Super aspidem et basiliscum ambulabis, et conculcabis Leonem et draconem. Thou shalt go upon this Adder & Cockatrice, and this Lion and dragon shalt thou tread under thy feet. We read that Moses, Verbis suis monstra placavit. 
Eccl. 45, 2.  With his words he pacified the monsters of Egypt: but this monster could never be contented and appeased. Example hereof we have in Pharaoh, 
Exo, 7, 13,  who after he was infected with this devilish monster: no manner of thing either of love or fear could pacify his mind, or make him contented with the children of Israel. Beware of this false monster, & for this intent I have thus described him, that every man should be wary of him, and utterly despise him. Notwithstanding many times he will transform himself into an Angel of light, 
1, Cor, 11, 31  by flattering and dissimulation, and thereof specially beware: but yet may he be known easily, if we will not give hasty credence to him. Thus have I painted this ugly fiend in his colloures, that mine Image might seem the more goodly: which I pray you to accept, albeit I most unworthy and unable, have taken upon me to show forth a thing of so great and mighty consequence   

The commendations which Hugo de sancto Victore, useth of this worthy Image of divine love: & the conclusion. Chapter. 15.  
YEt ere we part, it shall not be much from my purpose, to show you what estimation the holy man Hygo de sancto Victore made of this glorious Image of divine love: 
Hugo de sancto victore, his words of love.  saith he. O charitas, quid dicam de te? quomodo laudabo te? si saperemte, appreciarer te. etc. O Love, what shall I say of thee, how shall I praise thee? if I felt thee or perceived thee: I should some what judge in my mind what thou art worth. If I knew thy value, I could esteem some price of thee. But perchance thou exceedest my poor ability, thy price cannot be found by me, it passeth my small power: and yet will I give all that I have, and all that I can get, for thee, all the substance of my house will I change for thee, all that is in the poor lodging of my body will I give for thee: and yet when I shall give all, I may well repute it as nothing. All the delectation of my flesh, all the delights, joys and pleasures of my heart: I will gladly bestow, that I might have thee only in my possession. Thou only art to me more dear, thou only art to me more profitable, thou only art to me more sweet, more pleasant and more delectable, than any creature beside in the whole world: satisfying me most plenteously, saving and defending me most surely, 
Whether the heart will choose to live with the world, or with God.  and preserving me most prosperously, so that I will speak and show to all men of thy praise. O thou heart of man, which of these wilt thou choose: to joy always with this world, or to be always with god? The thing that thou lovest most that dost thou rather & soonest choose, take good heed therefore thou faint heart, that either thou redress thy love, or else delay thy better election. Is there any thing in the world to be loved? what is there then where the maker of the world dwelleth? love therefore that better place, & thou mayst make the better choice. Choose then love, for who so hath love, hath God: he that hath love when he goeth or resteth 〈◊〉 whatsoever he doth, his heart goeth not from God. They that have charity, in exhorting other to charity, they inflame themselves with with love: and they show not only inwardly, but also indeed to every man, how sweet the love of God is, and how sour and bitter is the unpure and deceivable love of the world. 
The nature and properties of love.  Charity scorneth the glory of this world, it disdaineth and reproveth the toiling and business thereof, and showeth what foolishness it is, to have confidence and trust in these things that pass away so lightly: it marveleth at the blindness of men, that love so much these earthly things, and wondereth why they do not utterly condemn and despise them. Charity thinketh that thing to be sweet to all men, that savoureth well and pleasant to herself: & well may that thing please them which she loveth, in that she thinketh nothing but what ought to be manifest to all. And thus it discoureth itself where it is, for it will not abide secretly within: but will needs declare herself by outward conversation: O charity, I have praised thee so far as I can, and still I cast in my mind, if there may be said any more excellent praise to thy laud. I cannot say whether it be more to call thee God, or to say that thou didst overcome God: 
He Hugo.  that is more if any be more, & that gladly and bodily will I say of thee.  
Thus praiseth Hugo this divine Image of love, 
The marvelous effects of love  take it therefore, and set it fast upon the Altar of your heart: and always looking upon it, consider the goodness of it, remember the virtue & power of it, and see the manifold marvelous effects of it.  
It caused God to make man, it drew him from heaven to earth 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 most marvelous things, in raising dead men, healing Lepers and all manner of diseases. And at the last it wounded Christ full bitterly, and slew him full piteously, that our dead souls might be quickened to eternal life. It raised him again gloriously for our justification and redemption. It lifted him to heaven triumphantly, to glorify mankind in his kingdom. It drew up Stephen victoriously, and crowned him with the garland of everlasting happiness. It converted suddenly Saint Paul. and fixed him so fast to his Master Christ jesus: that neither tribulation, 
Rom, 8, 35  anguish, persecution, hunger, poverty, nakedness, sword, or any other perils▪ could separate him from the love of Christ. Yea, and it made Paul so strong, that he said more of himself and his followers.  
That neither death, neither life, neither Angels in heaven, 
Ro, 8, 38, 39.  nor rule, neither power, neither good things present, neither any things to come, neither height nor depth, neither any creature shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
And after them, this love made innumerable people to reject and cast away all worldly things, and to run after Christ, not sparing nor fearing fire, sword, pain, or any manner of torments whatsoever: but gladly took them with great joy and earnest desire, yea, it was but a small thing to them, to forsake their best friends for the love of Christ jesus.  
And thus not only in strong men, but also in women and children weak & frail, & in young tender virgins, who were made by this love more strong than all the Tyrants: so that they feared neither king nor Emperor, but overcame them both in wisdom and strength, in enduring more pains then their torments could put them to, and so utterly confounded them.  
O immortal and divine love, if I unworthy and sinful wretch, have presumed to praise and show thy glorious Image thus rudely, seeing so many worthy & holy men have praised and commended thee, yet nothing so much as thou art worthy, as themselves witness: pardon my want, and enter into my soul I beseech thee, to kindle it in love, to lighten it with grace to dilate my heart, to stretch out my desire, to open the bosom of my mind, and to establish thy dwelling place in the chamber of my soul, that it may receive thee O my GOD, Father, Son and holy ghost, who art most high and only love, into my reason, will and memory, for a continual dweller in me for evermore. Amen. (⸫)