The ymage of Loue. ¶ Here foloweth a goostly pamphlete or mater coÌ„pendyously extract of holy scrypture and doctours of the chyrche called the ymage of Loue very necessary for all vertuous persones to loke vpon The Ymage of loue Proemium COnsyderyÌ„ge in my mynde how that dyuers persones in the begynnynge of the newe yere gyue many gyftes tokeÌ„s I wolde fayne haue coÌ„fyrmyd my selfe vnto theÌ„ yf my pouerte wold haue suffered me My wyl was good my abylyte was lytyl or nothyÌ„ge yet be cause I sawe dyuers poore folkes geue small thynges of lytyll valour receyued agayne therfore good thyÌ„ges of moche valoure I thought with the poore woman of the gospell to be stowe a myte or twayne mar xij vpon some thynge for your pleasure trustynge to be rewardyd agayne with the woman that made a lytyll lofe of a handefull of mele a lytyll quantyte of oyle and gaue it vnto the holy prophete Helyas iij. reguÌ„ xvij And this I be leue wtout doubte that he in whose name I do it fore wyl not se it loste thoughe it were but a cup of colde water And as to spirituall persones my souerayns mathÌ„ x. me thought it best to gyue some goodly pyctures ymages of our sauyour Iesu of our blyssed lady or of some other holy sayntes And as I was sekynge about for dyuers pyctures there came to my mynde for to gete an ymage of loue ¶ Of naturall loue Capitulum primum BUt by cause I wyst not well where to fynde it I wente vnto dame Nature she shewed me many goodly ymages which she sayd came from her pareÌ„tes forefaders wherfore she loued theÌ„ very moche Neuerthelesse I lyked them not bycause theyr colours faded dayly dyde dekaye They were also comyn to fooles to wyse men to crysten men to hethen men to beestes to fowles serpentes lytyll profyte come of them These ymages be often tymes payntyd vndyscretely dysceyuably doeth moche harme in the chyrche of god j. And there be many of theym One that is made amonges kynrede parentes whiche yf the holy ghost put not to his hande it is of no valoure but somtyme very noysom for it maketh men blynde peruerteth the ryght ordre of Iustyce settyth fooles before wyse men it takyth awaye ryght IugemeÌ„t contrary to saynt Paulys doctryne example for he sayde Neminem nouimus scdm carnem ij corÌ„ v. I knowe no man after kynred or carnall affeccioÌ„ j. reg ij it caused Hely to be reprouyd of god whan our lorde sayd vnto hym why hast thou made more of thy chyldren than of me wherfore as it foloweth in the byble he dyed an euyl deth his chyldren also it causeth that Iesu can not be founde example or fygure we haue in the gospel of Luke whan chryst was sought amonge his kynsfolkes Luc. ij he coude not be founde therfore sayth saynt Barnarde Lorde I can not fynde the but in the crosse ij An other ymage of naturall loue is made bytwene the soule the body Ro. viij The soule loue so the body that it bydeth woo to be departyd therfro but whan it is ordered after the holy ghost so that the soule vse the body vnder the lawe of god for to do penaunce to encrease merytys to profytte other to chose rather to want all erthely pleasure and to dye than to coÌ„mytte ony synne than is it a payÌ„ted ymage but yf we loue this lyfe for to Ioy here to dilyte in this worlde for to abyde longe in lustes pleasures for the mainteynyÌ„ge of theÌ„ care not for the displeasure of god than it is a deuylysshe ymage portrayed by the deuyll whiche is very peryllous moche myschefe come by it as it appereth in the epystell of saynt Paule vnto Thimothe as shall be rehersed after ij tiÌ„o iij. And as saynt Augustyn sayth by it is bylded the cyte of the deuyl iij. The thyrde ymage of natural loue is made by twene the fyue wyttes theyr obiectes as bytwene the syght beautefull thynges of pleasant coloures bytwene the herynge of swete voyce or sounde of hermony bytwene the tastynge sauour in delyciouse metes drynkes by twene smellynge swete odoures bytwene the felynge or touchynge all thynges that be pleasaunt to it iiij And an other ymage of naturall loue is made bytwene man his wyfe v. The fyfth bytwene contrary men vj. The syxte bytwene frendes them that be brought vp togyder frome theyr youth all these but yf the holy ghost worke in them it is easy to consyder what yll come of theÌ„ The Romayns in olde tyme praised moche an ymage that they had which as I rede was portrayed lyke a yonge man standyng bareheed in his foreheed was wryten Estas et Hyems That is wynter somer he had on a shorte thynne cote in whose hemme they wrote Mors et Uita Deth lyfe his syde was open that his herte myght be seen his arme was bowed poyntynge with his fynger to his hert where was wryteÌ„ by it Longe et prope farre nere he was peynted lyke a yonge maÌ„ sygnyfyenge that true loue frendeshyppe is alway fresshe newe neuer fadynge ne faylynge he was bareheed for to shewe him selfe vnto all meÌ„ that he was not a ferde to shewe hym selfe a frende at all tymes his rude thynne vesture shewed that a very frende wyl not refuse to suffre harde thynges extreme pouerte for loue of his frende there was wryten Uita et mors for he that loueth truely loueth his frende all his lyfe vnto deth and after Estas et hyems That is true frendeshyppe endureth as wel in aduersyte as in ê“sperite his herte was open for he wolde hyde nothynge frome his louer he shewed his herte with his fynger shewynge that his dedes doeth accorde to his herte and his herte to his wordes There was wryten Longe et prope For trewe loue in no tyme can be done awaye ne mynysshed by no distance of place This semeth a good ymage and a precyous very necessary to this lyfe whom Plato Arystotle Cato many other prayse aboue all thynges that be in nature Eccli vj. And the wise man Eccliasticê° sayth there is no coÌ„parison to a faythfull freÌ„de I coude fynde no faute therin saue it loked alwaye downewarde vpon erthely thynges cruelly vpon theyr enymyes yf it had loked vpwarde hauynge respecte vnto god to heuenly thynges I had thought to haue bought it but saynt Paule for the cause dispysed it sayenge to theym that paynted this ymage though they knewe god they dyd not honour hyÌ„ Ro. j. loue hym ne thaÌ„ke hym as they ought for to haue do but gaue them selfe to vanytees and soo fell to blyndenes of mynde thynkynge them selfe wyse and were but fooles fell to Idolatrye to many grete inconuenyences
ryght wysnes to shyne vpon euery person good yll The grace of cryste his doctryne is the lyght kepe the glasse towardes the lyght torne it not a waye towardes darkenes and this ymage shall euer contynewe in the glasse Saynt Iohan sayth IohÌ„ ij he that loueth his neyghboure he dwelleth in lyght and in hym is no sklaunder ne occasyon of yll he that hateth his neyghboure is in derkenes and torneth his glasse frome the lyght walkyng he wote not where somtyme in the myre of other mens synnes by suspectynge Iudgynge or talkynge of theyr defautes somtime amonges the serpentes of sclaunder detraccyon and enuy somtyme amonges the thornes breres and wylde beestes of couetous malyce Ire somtyme stummelynge amonges swyne in the foule sleweth and stynkyng gore of gloteny and beestly lustes of the body with many other parillous wayes wanderynge with grete Ieoperdy into deth of the soule for lacke of lyght whiche is not in defaute of the lyght of grace ne for the charyte of god is not present bycause the glasse is turned fro the lyght and thaÌ„ it is so infecte and defyled in derkenes that it is vnapte to receyue the lyght of grace the ymage of charite agayn as I sayd before for it is harde to remoue the foule deedly ymage of sinne and onely possyble vnto hym that is auctour of lyfe maker of this glasse Yf we wyll turne it agayne redressynge our loue towardes hym towardes our neyghboures thaÌ„ shal we receyue this ymage of lyfe agayne And saye with saynt Iohan. Nos scunê° qmÌ„ translati sumus de morte ad vitaÌ„ j. IohÌ„ iij. qm diligunê° irÌ„es We knowe that we be translated from deth to lyfe yf we loue euery persone as our selfe for yf we can not loue them that we se euery daye with our bodely eye how shall we loue god that we can not se. j. IohÌ„ iiij Therfore I may saye the charite is a lyuynge ymage and the spyryte of lyfe that gyueth onely lyfe vnto the body and as the body hath .v. wyttes worketh all his workes by them so the soule hath .v. ghostly wyttes wherby it worketh all thynge that is merytoryous pleasynge vnto god ¶ This lyuynge ymage hath .v. wyttes and the operacyons of them capi viij OF these .v. wyttes saynt Barnarde speketh in a sarmon shewynge that there is .v. maner of loues The fyrst is a reuerent and a kyndly loue of parentes and kynsfolkes The seconde is the Iocounde and pleasaunt loue of our neyghboures and they that dwell together The thyrde is ryghtwyse loue that we ought to haue vnto euery reasonable person The fourthe is vyolent loue of our enymyes The .v. is holy and deuoute loue of god aboue all These .v. loues may well be compared vnto .v. bodely wyttes The loue of kynred accordeth well vnto the sens of touchyng for this sens perteyneth moost and onely vnto the flesshe and so that loue is shewed to none but that be nere togyther touchynge carnall consanguynyte And as the sens of touchinge is in the flesshe and in euery parte of the body so this loue is in euery thynge that hath lyfe as well the Iewes and pagans loue theyr kynne as crysten men beestes also erpeÌ„tes loue theyr kynne and ofsprynge The seconde loue of neyghboures agreeth properly vnto the sens of tastynge bycause of the grete swetnes and pleasure that is therin bycause it is moost nedefull vnto mannes lyfe for I can not se by reason how a man shold lyue wel other bodely or ghostly iÌ„ this world but yf he loue those persones that he lyueth amonges he agayne be loued of them The generall loue wherby of ryght we muste loue euery man may be lykened vnto the smellynge in that that this sens perceyueth thynges somwhat farther of thaÌ„ doeth the sens of tastyng and it hath in it selfe not so grete pleasure and delectacyoÌ„ but yet it is very pleasauÌ„t and necessary so this loue extendeth not onely to our neyghboures but to theym that be somwhat farther of that is to aungelles and all mankynde The heerynge perceyueth thynges moche farther of than doeth the other inferyor senses so a monges men in this worlde there be none farther a sunder than he that loueth one that loueth hym not agayne but hatteh hym for in other senses there is all waye some delectacyon and some nerenes in workynge vnto the flesshe but the heeryÌ„ge in maner goeth out frome the flesshe as for hauynge ony delectacyon in the flesshe and therfore it maye well be assembled vnto the vyolent loue that is onely caused by the obedience of goddes coÌ„mauÌ„dement Luc. vj. that byd vs loue our enymyes whiche obedyence appereth euedently to pertayn vnto the sens of heeryng where the grete occasyon cause of other loues that I haue spoken of are taken of the flesshe that is of nature and kynde But the syght aboue all other chalenge to it selfe the symylytude of the deuyne and holy loue of god in that that is moost excellent of a synguler nature more clere spyrytual than all other senses discerneth thynges moost farre of and knowe the dyfferences of many thynges for though the smellynge heerynge do perceyue thynges somwhat farre of yet it is more by drawynge to of the ayer that cometh from the obiecte or thynge that smelleth or soundeth wel or yll But the syght do not so but rather it semeth to go forth procede to thynges very farre of so it is in these maner of louinge In maner we drawe to vs our neyghboures whome we loue as our lyfe hauynge profyte pleasure of theÌ„ we drawe to vs also our enymyes whome we loue for this cause that they myght be as we be that is to say our frendes But yf we loue god as it is worthy we sholde do with all our strength with all our soule mynde we go frome our selfe vnto hym we hye vs fast and moost swiftely as the eye to the moost delectable obiecte we caste all our loue vnto hym that is onspekably moost hye goodnes aboue vs and all creatures hauynge no respecte vnto our owne profyte or pleasure no more than the eye can reflecte the syght to se it selfe but to take it for the moost hye perfeccyon and pleasure onely to beholde and loue hym in whome we maye moost perfytely and pleasauÌ„tly beholde our selfe and all creatures This is perfyte ynoughe and pleasure largely suffysynge what nede we to loke for other syth there is none but this witnes cryst himselfe in the gospel of IohnÌ„ IohÌ„ xvij Hec est vita eterna vt cognoscant te solum deum c. This is the very cause and begynnynge of lyfe euerlastynge to knowe loue the very god onely and hym that thou haste sent Iesu cryst thy sone one god with the. And as by the syght is goten moost konnynge and knowlege so by this loue is goten moost perfite koÌ„nynge and sure knowlege
tymes A certayne wyse man gaue me good counsell and bade me in no wyse I sholde beholde it lest I sholde perysshe and be lost by the false workynge of it Eccli xix Dropter spem mulieris multi perierunt Through the beaute of this ymage many a thousande haue perysshed and than I consydered the he sayd treuth in all degres remembrynge stroÌ„ge Sampson holy Dauyd wise Salomon many other how they were disceyued pÌ„ c. xviij Therfore Dauyd axed helpe of our lorde to torne awaye his eyes froÌ„ the vanytees of this ymage for they were so allectyfe and pleasaunt to the outwarde syght that he coude not refrayne hym selfe therfro Than Salomon coude saye that outwarde beaute was a vayne and a dysceyuable grace Therfore sayth he in his prouerbes beholde not this disceyuable ymage for perauenture thou lokest not well aboute ê“u xxxj yf thou beholdest onely the outwarde countenaunce thou arte dysceyued Eauê° emÌ„ distilans labia meritricis ê“uer v. c. For this harlottes lyppes be as swete as a hony combe and the throte of her shyninge more clerer than oyle but the last ende of it is very bytter and styngeth more venymously than the tayle of a serpente he shewed me also that I perceyued not I was so blyndyd with lokynge vpon the ymage onely and a lytell frome her was there deth hell mouth gapynge to receyue her and all that were with her ê“uer v. Pedes eiusdescenduÌ„t in mortem et ad inferos gressus eius penetrant Therfore he bad me flee farre of and come not nere the gates of that house where this ymage is for though it be offered frely yet at the last it put bothe soule fame and goodes in grete Ieoperdy Ro. viij And saint Paule sayth yf ye lyue after flesshly pleasure delytynge in this ymage ye shal dye ghostly a very yll deth therfore sayth he it is not onely good not for to touch it but it is necessary to fle farre from it and from all that longeth therto it hathe a foule sanoure to them the hath good tastynge it gendereth pockes leprousy bothe in body and soule and is so infectyfe that many be dayly in grete Ieoperdy to perisshe therby yf they haue no helpe and socoure onely of god The ymage of artyfycers be not the very ymages of loue nor but lytyl conducynge to pyete and charyte Capi. iiij THan leauynge these peryllous ymages I weÌ„te to the artyfycers that make meruaylous goodly ymages in diuers maters as iÌ„ metall stone tymbre and cloth dyuers wayes but the very ymage of loue was not there Neuertheles there was many goodly ymages whiche I though sholde stere a man to deuocyon and to the loue of god And bycause it was harde to fynde the very treu ymage I set my myÌ„de to by one of these and as I was chosynge out of the goodlyest there came to me a holy deuoute doctour rebukynge me gretely Iero. de fetÌ„ sayd why doest thou cast away thy monye vpon these corruptyble and vayne thynges thy goodes were not gyuen to the for that entente thou arte moche to blame seyst not thou the goodly lyuynge ymage of god moost pyetefull fade decaye euery daye in grete multytude yet that wylte bestowe thy mony vpon these yf thou hauynge worldly substaunce seyste thy broder haue nede j. IohÌ„ iij thou sparest frome hym the treasure of mercy and pyete in thy herte how is the charite of god in the why syr sayd I may not I speÌ„de myn owne good as I wyl so that I spende it not in synne poore people were in extreme necessyte I sholde synne deedly yf I sholde se them be loste hauynge more than is necessary for me but I knowe none suche and there be many that wyll be more able than I to helpe theÌ„ nor I am not bounden to seke where suche be that be in extreme necessyte nota bnÌ„ Thus we fel in to a longe dysputacioÌ„ at the last he concluded thus that not onely extreme necessyte doeth bynde vs to gyue almes but also whan we haue more superfluê° that is whan we haue more than is necessary to our state and he ledged for hym the gospel of cryst Luc. xj UeruÌ„tamen quod superest date elemosinaÌ„ Gyue almes of that that is superfluê° it is to be thought that there shall be no lytyll company of the lyfte hande of cryst where he shal gyue sentence of dampnacyon vpon them rehersynge the lacke of almes doynge as pryncypall cause in maner where the sentence is gyuen he brought in saynt Ierom in the decrees saynt Augustyn vpon the psalme distiÌ„ xlij Lauda Ierusalem dnÌ„m Saynt Thomas scda scde and saynt Ambrose dysputynge ayenst suche persones that sayth thus I breke not ne take awaye none other mens goodes but kepe that is myn owne ayenst whome sayth saynt Ambrose O folysshe man what is thyne distiÌ„ xlvij what broughtest thou in to this worlde is god vniuste for that he wyl gyue more to one than to another or is he vnryghtwyse for bycause thou doest habounde and an other man do lacke it is rather for to shewe the experience of his gentylnes that thou sholdest haue the greter meryte for the well bestowynge of thy goodes vnto the poore And for that the poore myght be as well rewarded for his pacience and thus he dyde conclude It is the brede and sustenaunce for the hungry that thou reteynest with the it is the clothynge of naked men u thou sparrest vp in thy presses it is the redempcyon and relyfe of them that be in thraldom and pryson the mony that thou hydest in the grounde as wel it is synne not to gyue vnto the nedy whan thou hast superfluê° hec aÌ„bro distiÌ„ xlvij as it is to take awaye wrongfully frome them that haue ony thynge therfore be ware how thou spendest thy goodes why syr sayd I maye not I spende my goodes none other wayes but in almes Ryches saythe he is not to be loued for it selfe but for an other thynge that is for the necessyte of this present lyfe That that is not necessary nother to the necessary sustenaunce of the body nor to the honeste and reasonable mayntaynynge of the degree and state of a persone can not well be ordred but to an yll ende excepte it be bestowed vpon poore people or to the necessytees of crystes chyrche as to the maynteynynge and defendynge of the fayth to the magnyfyenge of godes honour and to thencreace of vertue good lyfe this thou thynkest doth make thy purpose but yet it is not so for as it is sayd in the lawe these ymages be the bokes of lay people symple and vnlerned that be vnperfyte in ghostly lyfe yf they excyte peoples myndes to deuocyon as well that maye be by suche as be of lytyll pryce as by theÌ„ as be of grete pryce curiously wrought whiche me thynketh brynge
of all thynge good necessary to be knowen and as ye se in the bodely senses the syght excelleth all other the heeryng excedeth the other thre and so one is better in dygnyte and more noble than an other After the ordre and dysposycion of the organs and membres that they be in so in lyke maner the loue of god is moost hye mooste excellent of all loues of moost meryte The loue of our enymye nexte vnto that in rewarde the Iust loue of euery persone the more it be extended and shewed the more meritoryous it is the loue of our neyghboures and company kyn and frendes be very necessary as those senses whiche yf they fayled the lyfe ghostly sholde fayle and all the other senses of loue sholde dekaye If a maÌ„ lacke tastynge and felynge how can he heere se or yet lyue j. IohÌ„ iiij If he can not loue his kynne his neygboures or company that he is amonge How can he loue god or his enymye or lyue in the state of grace it can not be Therfore these two loues be very necessary excepte they be grouÌ„ded in a better respecte thau of nature they be but lytell merytoryous and yet lacke of them or hatered contrary to them be more demâ—â—ytoryous than the contrary of the two other loues nexte aboue that is the loue of strayngers and enymyes And bycause that these two the loue of neyghtboures company kynrede may redely vnwarely be disordred as we se by experyence it is harde to ordre dyscretely the tastynge of mete and drynke and appetytes of the flesshe Therfore it is necessare for to loke discretely that they be not inordynate carnall ne for profyte nor ambycyon lest they dymynysh or dystroye the other senses of loue causynge moche synne and percyalyte genÌ„ xij Abraham by the commaundement of our lorde forsoke his good his kyn and his couÌ„tre for that he shold not be dysceyued by this loue and so dydde many other holy fathers as we haue examples doctryne of our sauyour cryste as ye knowe in dyuers places of scypture Dauyd also stered by the holy ghost sayd Obliuiscere populum tuuÌ„ et domum patris tui pÌ„ xliiij Forgete thy carnall loue thy countree folkes and thy fathers housholde and the kynge of all kynges shall cast loue vnto the beaute of thy soule Therfore it is necessary to loue dyscretely so that I loue euery creature in god for god after the goodnes of it not for the profyte and pleasure for so the catte loueth the mouse and not to loue more that thynge that is lesse to be loued and lesse that is more to be loued for charyte is not accepcyon of persones but it loueth in worde dede euery persone after theyr vertue and goodnes j. Ioh. iij. ¶ Of the apparell of this ymage and where it shall be sette Capi. ix THus haue I shewed you that this is a lyuynge ymage by reason of the ghostly seÌ„ses that it hath for as the soule yf it departe from the body all the seÌ„ses fayle and dekay so yf charyte departe fro the soule all these senses of loue must nedes dekaye and perysshe and than the soule is deed This is the ymage that all ghostly persones delyte in and haue pleasure to beholde This is the lyuynge ymage portrayed lyke a quene and is the very quene of all vertues to whome all crysteÌ„ people ought to entende loke vpon This is the quene that stondeth alway on the ryght hande of god as the prophete Dauyd sayth pÌ„ lxxxiiij In vestitu de aurato circuÌ„data varietate In apparell goodly gylte set aboute with dyuersyte of oryent colours precious stones of vertues and gyftes of grace with borders heeÌ„mes of golde In this ymage sholde all swete soules that be the spouses of cryste haue theyr glory delyte not in paynted clothes and karued ymages set aboute with dyuersete of byrdes beestes and foules which is but a grosse or a colored deuocyon let them haue suche that fele no glorye inwarde in theyr soules ij corÌ„ j. by testymony of good conscience that haue no zele to perfyte mekenes and feruent loue of god that can not Ioy but in erthely and traunsytory thynges But you that be kynges doughters shold haue pryncypally all your glory from withinforth In fimbreis aureis circuÌ„amicta varietatibus In hemmes and borders of golde that is contynuall perseueraunce in loue and pacyence that is treu golde surely proued in the fyre of trouble and aduersyte apparelled rounde aboute with coloures of dyuers vertues so coÌ„uenyently set in ordre that one setteth forth an other meruclouse goodly so that one encreaseth the beaute of an other And that whiche of the owne nature is lasse oryent lytyll shynynge by the settynge forth amoÌ„ges other appereth moch more goodly and precyous nota bnÌ„ Put dylygence to obedyence nothynge can be more plesaunt let mekenes be Ioyned to chastyte and nothynge is more splendent Ioyne pacyence with pouerte and nothyng can be more delectable Connynge coupled with lowlynes what is more shynynge set mercy and Iustice togyther and nothynge can do better benygnyte set with magnyfycence sadnes or grauyte doeth merueylously wel discrecyon myxed amonge all these maketh all the apparell goodly sure and profytable And aboue all this is the gylte vesture that I spake of goodly wysdome whiche is not in getynge riches pleasures and honoures but in dispysyng them all other erthly thynges It is in compunccyon of herte and contrycyon for synnes in exercyse of charytable workes in medytacyon and contemplacion of ghostly heuenly thynges In study of holy scrypture and the lawe of god and worker after the same The hemme is perseueraunt loue as saynt Paule sayth j. tiÌ„o j. Finis pÌ„cepti charitas est de corde puro constencia bona fide non ficta The extreme parte of ghosty wysdome that is in the commaundementes of god is perseueraunt loue co mynge frome a pure herte a good conscyence with fayth vnfayned wherin is set grete plenty of precyous stones the .xij. artycles of the fayth with the .vij. gyftes of grace The whyte kerchef vpon the heed was sure hope made by the workes of clennes and dedes of pyte whyted with dewe of grace from aboue Lo here is the apparell of this ymage of loue Occupye the eyes of your myÌ„de in these varyetes ye be the very temples of god set vp therin the aulter of your herte and there make your sacryfyce and your prayers for now is the tyme that cryst spake of to the woman of Samary sayenge Ioh. iiij The houre is come whan the very treu worshyp of god shall worshyp hym inwardely for spyrytuall thynges in treuth vnfaynyngely and not in Ierusalem that is not onely after the outwarde obseruauntes as the Iewes dyd that kepte the outwarde obseruauntes of theyr lawe in sacryfyces in prayers with
theyr mouth but theyr herte loue was farre from god mat xv esa xxix Therfore he lothyd and dispysed theyr sacryfyce sayng Quo mihi multitudineÌ„ victimarum vrÌ„arum plenus suÌ„ c. What shall I do with your dyuerse sacryfyces I am full of them I requyre them not of you but a louynge and a couerte herte he neuer dyspyseth and that is the sacryfyce that he requyreth ¶ How it sholde be honoured Capi. x. OUr lorde consyder the inwarde thynges of man Non scdm visionem iudicabit neque scdm auditum aurium arguet c. And he shall Iudge not after the outwarde seynge of mans eyes nor after the heerynge of the eeres but after the very ryght and after the thought and the entent of man Therfore yf a maÌ„ take hede and is ware what he do in the syght of man moche more let hym be ware what he do in the syght of god The body is cladde in a relygeous vesture it is well but what auayleth that yf the mynde bere a seculer habyte after the worlde They kepe scylence without forth moche more take hede that the mynde inwarde be at rest from vayne thoughtes not clateringe with worldely ymagynacions In the materyall temple we kneele and go lowe to the grounde what profyte is that yf in the inwarde temple of our soule we stoÌ„de sturdely ryght vp aeynst god or our superyoures by dysobeynge theyr commauÌ„dementes some fast and abstayne frome many thinges that do not defyle man as of them selfe but shall they not rather absteyn them frome suspeccyon detraccyon and frome all ylle sayenge of other whiche polluteth and defyleth bothe other persones conscyence and theyr owne many do adourne and make gaye the materyall chyrche and hath grete reuerence to it but what is that where the temple of there soule esech viij as Ezechiell sayd is ful of serpentes Idolles abomynacyons of egepte that is yll vnclene thoughtes worthy to be suspended we syng pray god with our tonge let vs se that we do so also with our hert mynde we speke fayre and deuoutly with our mouth let vs meane aswel in our soules or els it is not well The body is kepte in wtin a lytyll cell let not than the mynde be wanderynge all aboute the worlde It is very well done oftentymes to accuse our self the ymage before a preest of our syÌ„nes it is treuth yf it be also afore god whan do we vtterly accuse our selfe before god whan we vtterly hate our syÌ„nes and forsake them with inwarde contrycyon for the treu loue and feere of god for an inwarde wouÌ„de must haue an inwarde medsyn yf ye heere the worde of god which is moost necessary for the soule heere it inwardely lest it be sayd mathÌ„ xiij Audientes noÌ„ audiunt They heere heere not but heere so goddes wordes outwarde that ye may saye with the prophete I shall heere what my lorde speketh in me with feruent desyre to accomplysshe in dede that is shewed in worde pÌ„ lxxxiiij that it maye be sayd to you blyssed be they that heere the worde of god Luc. xj that is with the eere of obedience whiche eere Dauyd exhorted the kynges doughter to enclyne she whose beaute is withinforth in golden hemmes as we spake of before This I haue spoken that we sholde not leene ne trust to moche vnto outwarde obseruaunces cerymonyes more otherwyse than the treuth doeth assygne sayenge that also they be lytyl acceptable but yf ghostly and inwarde workynge goeth wtall we maye not leue of the honourable and deuoute customes and holy ordynaunces of the chyrche Hec oportet non omittere sz illa necesse est facere mat xxiij These it behoueth not to omyt ne to leue of but to obserue them the other that is the ghostly and inwarde obseruaunce is necessary and must nedes be do yf we wyll haue ony profyte of theÌ„ Saynt IohnÌ„ therfore sayth in his gospell IohÌ„ iiij SpuÌ„s est deus God is a spyrytuall thynge therfore sayth he he must be serued with spyrytuall sacryfyce remembre he knewe not the folysshe vyrgyns that had lampes of goodly workes outwarde mat xv but they lacked that they sholde haue had withinforth the oyle of grace wherfore they were excluded from the maryage Therfore rere vp an aulter in your temples that is your selfe that be the lyuynge temples of god There set vp lyghtes gete you lernynge bothe by doctryne and grace wherby ye maye worke teche shewe examples of lihtg make there your oblacyons of a meke and a contryte herte there sence our lorde with brennynge cooles of loue and swete ensence of deuocyon there kneele mekely with reuerent inclinacyons there make prostracyons with lowly feere and compuccyons there fyxe vp your ymages of loue there vse your medytacyons and contemplacions there beholde these two ymages that I spake of before That one is a gret ymage increate incomprehensyble that is god hymsefe Deê° charitas est j. IohÌ„ iiij The other is our lytyll ymage our lytyll loue created and caused by te ymage of god as a lytyl ymage in a glasse but yet it is very precyouse and good by meanes wherof the soule hath lyfe and the ghostly seÌ„ces that I spake of And thoughe it be very lytyll and nothynge in comparyson to the other ymage that is infynyte and without comparison excedynge all thynges create yet he wyll haue it vnto the lykenes of his loue sayeng IohÌ„ xv Hoc mando vobis vt diligatis inuicem sicut dilexi vos This I commaunde you that ye loue togyther as I haue loued you And many tymes he exciteth vs to loue one an other techeth vs how sayenge loue me as I haue loued you ¶ To knowe whan it is the treu ymage Ca. xj ALbert sayth that a delycate soule and gentyl in maner abhorreth to loue god by reason of profyte or reward but as god gaue hyÌ„ selfe frely vnto maÌ„nes soule lokynge for no rewarde but wyllynge frely to make maÌ„ parteyner of his blysse so a perfyte louynge soule sholde gyue hymselfe feruently frely to god in loue wtall his streyngth power sekynge no profyte nother traunsitory nor euerlastynge but onely set all his affeccyoÌ„ and loue vpon god for his hyghe maieste and goodnes power wysdome holynes perfeccyoÌ„ blysse that he is of by kynde he that loueth god onely bycause he is good and profytable vnto him bycause of that pryncypally that he sholde make hym perteyner of his Ioye and blysse he maye be conuynced that he hath but naturall loue and vnperfyte charyte A very profe of charyte cryst putteth hym selfe in the gospell of IohnÌ„ sayenge IohÌ„ xiiij Qui habet maÌ„data mea seruet ea ille est q i diligit me He that hathe treu knowlege of my commaundementes and obserue and kepe them he it is that loueth me wherupon sayth sayÌ„t Austyn as sayth the foresayd doctour
he loueth god that kepeth his commaundementes not therfore that he is compelled for feere of grete payne or for couetousnes of Ioye but bycause the thynge that is coÌ„maunded is moost good and honest The loue of our neyghboure must be lyke maner without ony regarde of profyte or rewarde yf it be treu charite lyke vnto his that coÌ„maundeth vs to loue our neyghbour as he loueth vs. Ioh. xv There be two euydent sygnes of loue to god in vs one is whaÌ„ we Ioye and gladly prayse god in all thynges that pleaseth him what so euer they be whan so euer of whome so euer where so euer they be do An other sygne is whan a man is sory in god for all thynges the be dyspleasauÌ„t vnto hym what so euer they be whan so euer of whome or where so euer they be done An other rule of charyte our swete sauyour Iesus putteh in the gospell mat xxij Diliges dnÌ„m deum tuum ex toto corde tuo ex tota aiÌ„a tua extota mente tua c. Thou shalte loue god with all thy reason with all thy wyll with all thy mynde memory ex toto corde with all thy reason without ony errour subduynge the wyt and vnderstandynge vnto the meke seruyce of cryst applyenge our study towardes hyÌ„ inforcynge with hole desyre to the knowlege and syght of hym ex tota anima with all our wyll obedyently that is whan the feere of no traunsitory yll dryueth vs frome his obedyeÌ„ce ne loue of ony thyÌ„ge trauÌ„sytory drawith vs frome seruyce ex tota mente with all thy mynde memore forgetynge settynge of our mynde frome all thynge that dyspleaseth god and letteth his loue as be Iniuryes done vnto vs whiche whan they be called to remembraunce be as yren lefte in a wounde whiche letteth the helynge of the wounde And some men saye that we must forgete our owne synnes after due confessyon made yf we wyll gete perfyte loue we must subdewe our reason and vnderstondyng vnder the obedyence of god after his wyll mynde foure maner wayes Fyrst in all thynge that pertayneth to the fayth we must obey god and byleue hym wherof Hyllarius sayth Soli deo de se credeÌ„duÌ„ est q i se solus nouit c. We must byleue onely god of tho thynges that longe to hym selfe for he onely knoweth hym selfe The seconde waye is to perceyue Iuge or consyder yll of our selfe and wel of all other The thyrde is to preferre the mynde and sentence of our superyours before our owne mynde and that moost specyally is to be done in relygyon The fourth way is to consydre our selfe our actes and all that longeth to vs and to torne awaye our eyes frome the consyderacyon of other folkes actes and maners wherupon sayth saynt Barnarde kepe diligently thy selfe and that thou mayst so do nota bnÌ„ Tourne away thyne eyes from other men The rule of charyte towardes our neyghbour is mat xxij mar xij Diliges proximuÌ„ sicut te ipsum Thou shalt loue thy neyghbour as thy selfe that is after saynt Austyn thy frende as thy selfe thy enymye as thy frende and as euery man loueth that that is good to hymselfe in body and soule goodes and honoure and exchewe or hate his owne hurte and domage in ony of these foure So we ought to loue be gladde of all that is good ony of these wayes in our neyghboure bothe frende and fo and to hate be sory of theyr hurte and domage Notwithstondynge there is an ordre in charyte wherof the spouse of cryst speketh in canticis Ordinauit in me charitatem cant ij nota bnÌ„ Our lorde hath sette in me charite in an ordre whiche saynt Austyn declareth this Primo diligenduÌ„ est quod supra nos est c. Fyrst we must loue god aboue all nex our owne soules than our neyghboure that is aungell and man than our owne bodyes the bodyes of our neyghboures and as for wordly goodes he speketh not of them for they sholde not be loued but vsed as a bytter medycyne Some men declare that we sholde loue our neyghboure as our selfe In deo ad deum ê“pter deo In god vnto god for god In god that is for that he is a specyall creature of god Unto god that is for he is made to his ymage wherfore our entente in louynge sholde haue respecte vnto god For god that is for that he shold come to blysse helpe vs to the same Therfore to honoure god without ende in tyme of prosperyte we can not well knowe treu charyte nor it is not well proued by loue of freÌ„des onely ¶ To loue other onely bycause they loue vs it belongeth to nature and it is without reward but to loue them that loue not vs it cometh of grace and to drawe our enymyes vnto loue by shewynge pleasures gyftes and benefytes it longeth to perfeccyon hath a hye rewarde I thyÌ„ke there is no thynge that maketh vs so lyke vnto cryst whiche is the very ymage of loue as do to loue our enymyes and to be well contente with them that saye yll of vs and put vnto vs grete dyspleasures payne math v. For this I am sure we sholde gete more grace and glory of theyr persecucyon than of theyr fauoure yf we coude ordre vs with good manner and vse it well for the loue of god Thus dyde enymyes tyrauntes profyte moche more vnto holy marters towardes euerlastynge Ioye and glory than dyde all theyr frendes The very tokens of loue to our neyghboures be whan we are sory for theyr hurte payne and aduersyte as well of our enymyes as of our frendes and be as gladde with all our herte of theyr profyte helthe prosperyte whiche be two denty byrdes are harde to fynde But contrary the very tokens of hatred malyce and enuy or whan it greueth a man to thynke of his neyghbours or to speke vnto hym whan it is paynful for to heere good of hym and whan he is gladde to let or hynder that thynge that sholde be to his profyte pleasure or honeste dylygent to promote his dysprofyte and dyshoneste demynyshynge his good fame peruertynge his good werkes Crisostome sayth that whan malice hath ones goten entresse in to mannes herte all thyng that be spoken herde or done be so taken vnderstonde that they encrease all waye the more malyce and longer enuyte If there be sayd ony thynge of the enymye that is good it is not beleued or elles it shall be peruerted If ony yll be sayd that onely is beleued forthwith confyrmed and multyplyed Thus dyd not cryste vnto Iudas ¶ The pycture of enuy and malyce capi xij I had not thought to haue spoken of this deuyllysshe and deedly ymage of enuy and malyce that is so vggely pale and wan for it maye stonde in no wyse by this ymage of loue excepte it be troden vnder the
fote as we se the pyctures of the deuyll and of tyrauntes vnder the fete of sayntes to theyr vtter confucyon rebuke and dampnacyon If I sholde portraye it lyke the deuyll it is worse than he for by it the deuyll fel frome heuen horrybly dyfformed and dayly his malyce doeth encrease thrughe the same If I sholde make it lyke Nero yet is enuy moche worse for Nero brent but a parte of Rome but this enuy hath set all the worlde vpon a fyre that can not well be quenched Compare it vnto deth and it is moche worse for it brought deth in to the worlde banysshed maÌ„ frome paradyse It slewe abell and hath wrought moche of all the myschefe seth the begynnynge of the worlde it was the worker of crystes deth yet it contyneweth dayly in myschefe more more It is the cruell beest that was supposed to haue deuoured Ioseph Ouyde discryued it lyke to an olde trotte with a lene face pale wan the teth blacke a fyry tonge the mouth full of venyme the eyes holowe neuer lokynge ryght forth grymme cruell of countenaunce the brest swollen full of poyson cruell nayles with blody haÌ„des many other yll fetures but yet he cowde not dyscryue it so yll as it is in dede And bycause to haue it in dyspyte I wyll cast it vnder the fete of myne ymage as a monstre made of all yll The tayle of the serpente Detraccyon backebytynge of sclaunder whiche is a tayle of the serpent that the wyse man speketh of Eccli x. Qui mordet in silencio That styngeth preuely with the prickes of detraccyon sclaunder and backebytynge It hath the feete and subtelnes of a fox thrughe Ipocrysy A fox in the wodde goeth neuer ryght forth but somtyme of the one hand somtyme of the other he wyll feyne hyÌ„selfe deed for to dysceyue byrdes ezech xiij Quasi the ymage Uulpes in desertis prophete tui These enuyouse Ipocrytes be as foxes in wyldernes they walke by subtel wayes that they sholde not be espyed feyne them selfe holy religyous to disceyue them that be good it hath the bely of a dragon whiche is Idelnes full of stynkynge thoughtes and false ImagynacioÌ„s the breste of alyon proude disdaynous the heed partly lyke deth partly like the deuyl it hathe holes in stede of the eyes lyke vnto deth for it hath nother loue nother fere of god it hath the lyfte eere like Nero redy to heere all yll the ryght eere chopped awaye lyke malcus stopped that it can heere nothynge good the mouth wyde open lyke a graue open full of karyn pÌ„s v. the tongue sharpe as a swerde and all fyry wherof the leest sparke is able to set a hole cyte a fyre Iaco. iij. and all is venyme as a cokatryce But the prophete wyll that myne ymage shall trede vpoÌ„ this vggely moÌ„ster sayeÌ„ge Suê‘ aspideÌ„ basiliscuÌ„ ambulabis coÌ„culcabis leonem draconem pÌ„ lxxxx Thou shalt go vpon this serpent and cokatryce and trede downe the dragon the lyon We rede that moyses Uerbis suis moÌ„stra placauit eccl xlv With his good wordes pacefyed the monsters of egypte But this monster coude neuer be pacyfyed nor contente exod vij Example of pharo after he was infecte with this monster no maner of thyng nother of loue nor of feere coude pacefy his mynde for to be content with the chyldren of Israell Be ware of this false monster and for this intente I haue thus drawen hym that euery man sholde be ware of hym vtterly dyspyse hym j. corÌ„ xl Notwithstandynge many tymes he wyll trauÌ„sforme hymselfe in to an aungel of lyght by flaterynge dissymulacyon and therof specyally be ware But yet he maye be easyly knowen yf we wyll not hastly gyue credence vnto hym Thus I haue paynted this vggely pycture for to set out myne ymage the more goodly Therfore I praye you accepte this ymage of loue that I vnworthy haue drawen to you vnkonnyngely The coÌ„mendacyon of this ymage after Hugo de sancto Uyctore Capi. xiij NOtwithstandynge I shall shewe you somwhat of the pryce that the holy man Hugo de sancto Uyctore saythe of it nota bnÌ„ O charitas qid dicam de te quoÌ„ laudabote si sapereÌ„ appreciarer te c O charyte what shall I saye of the how shall I prayse the yf I felte the or perceyued the I sholde caste in my mynde somwhat what thou arte worth yf I knewe thy valour I coulde esteme som pryce for the. But perchaunce thou excedest my poore scarsnes thy price can not be founde with me it passeth my lytyll power and yet wyll I gyue all that I haue and all that I can gete for the all the substaunce of my house I wyll permute for the all that is in the poore loggynge of my body I wyll gyue for the all that is in the habytacle of my soule I wyll bestowe for the and yet whan I shall gyue all I may repute it as nothynge All the delectacyous of my flesshe all the Iocundytes Ioye and pleasure of my herte I wyll gladly bestowe that I myght haue the onely in possessyon Thou onely arte to me more dere thou arte onely to me more profytable thou arte only to me more swete more Ioconde more delectable than ony creature Satysfyenge me more plenteously sauynge me more surely conseruynge me more prosperously I wyll shewe to all other men of the. Saye to me O thou herte of man whiche wylte thou chose to Ioye alwaye with this worlde or to be alwaye with god That thyng that thou louest moost that thinge doest thou rather chose Take hede therfore thou fayÌ„t herte that other thou redressest thy loue or els delay not the better eleccion what maner of goodlynes is there where the maker of the worlde is Loue therfore that better that thou mayst chose the better Chose than charyte for who so hath charyte hath god he that hath charite whan he goeth whan he resteth what so euer he doeth his herte goeth not from god They that haue charyte in exortynge of other to charyte they inflame themselfe with loue they shewe not onely inwarde but also in dede to euery man how swete the loue of god is And how sower and bytter is the vnpure and dysceyuable loue of the worlde Charyte scorneth the glory of this worlde it dysdayne and reproue the toylynge and besynes therof And sheweth what folisshnes it is to haue confidence and trust in these thynges that passen awaye so lyghtly it merueyleth at the blyndenes of men that louen so this erthely thinges it wondereth why they do not vtterly contempne them Charyte thynketh that thynge to be swete vnto all men that sauoureth well vnto her selfe that thynge to please them that she loueth it thynketh that thyng that she knoweth to be manyfest vnto all And thus it discouereth it selfe where it is for it