IN all our actions eyther priuate or publique , we determine an ende or purpose before wée begin : which ser●●●● as a line or rule to direct vs , both in the continuaunce of the worke , and in the iust limit and ending thereof . My determination then being alreadie digested , and the full issue of my enterprise duelie considered , it shall suffise in thrée or foure wordes to make you acquainted there with , and so to procéede to euerie circumstance .

The matter wherof I am to speak , The matter intended is Diuine Loue . is Loue , not that fonde and lasciuious Loue , whereof the Poets are inuenters : but of that holie & diuine Loue , whereof God himselfe is the onelye foundation , according as it is written , Deus est charitas : And in this occasion of so high and excellent consequence , albeit no tongue can sufficientlie speake of it , nor wit or iudgment of man sound the depth also sacred a misterie : yet according to that poore Talent which God hath giuen mée , I will labour to finde out that true and perfecte Image of Christian Loue , which is the beautie and glory of Heauen , and maketh wretched sinners like Gods on the earth . And to this onelie end is all the matter following intended , The purpose of the discourse . to distinguish all extraordinarie loues and affections by themselues , with briefe discriptions of euery one in their colours , that that Loue of so great maiestie may bee the more cléerelie discerned , & imbraced of euery one , as so rare a Iewell ought .

WHen I entred into consideration of the verye worde it selfe , Loue , Loue is first sought for by Nature and that I would gladlie finde the true forme or portrait thereof , yet ignoraunt howe or where to come by it : I went first vnto Nature , as one desirous to sée how I could be furthered by her in so serious a serche . Shee shewed me manie goodlie platformes and figures , which shee receiued ( as she said ) from her Predecessors , and for that cause she was the more charie and choise of them . Yet notwithstanding , I had no great liking to them , because not onelie their colours decayed , but their vertues were growne of no account or reputation : yet were they estéemed among wise men , fooles and Heathen men , yea amongst beastes and vnreasonable , but for so little profit was to be looked for by them in my present intent , I could not entertaine anie opinion of them , and yet it shall not bee greatlie out of square , for me to tell you what thinges they were which Nature shewed me .

The first figure which she brought me , The first Image of Naturall Loue . terming it by the name of the Image of Loue , was the Loue among Kindred and Parents , which I did verie well remember could bee of no value , except the holy Ghost set helping hand too : by reason it is sometime verie hurtfull , it maketh men blinde , peruerteth the true order of Iustice , and fooles ▪ ( verie often ) before wise men ▪ It taketh awaie right iudgment , contrary vnto S. Paules doctrine and example , for he saith , 2 , Cor , 5 , 16 , Neminem nouimus secundum carnem . We know no man after kindred or carnall affection . It caused Hely to be reprooued of God , when as he himselfe rebuked him thus . 1 , Reg , 2 , 11 Why hast thou made more of thy children then of me ? Wherefore , as it foloweth in the Bible , he died an euil death and his children likewise . It hindereth vs also from finding our Lorde and Sauiour Christ Jesus , as wee haue an example or figure left in the holie Gospell after Saint Luke , Lu●●44 . 45 that when Christe was sought among hys kinsefolke and acquaintance , he could not be founde : which made S. Barnard to say : Lord I can not find thee , but in thy Crosse .

The second Image of Loue , which Nature shewed me , The second Image of naturall Loue . was betwéen the bodie and the soule . The soule loueth the bodie so déerelie , that it suffereth great paine and sorrowe to be parted from it , but when it is ordered by the holie Ghost : Rom , 8 , so that the soule vse the bodie vnder the Law of God , to be repentant to giue thankes , to profitte other , and to chuse rather the want of all earthlie pleasure , yea , to die , rather than to commit such sinne as shal offend her maker . If these coloures had 〈◊〉 laid on this Image , then would I haue said Nature had doone like a perfect worke woman . But her loue béeing tied to this life , desiring to ioy and delight héere in this world , to hide long in lustes and wanton pleasures , and for the maintaining of them ▪ not to care for the displeasure of God : I must néedes say the deuill was too néere when this counterfeit was drawne , and hath infected it so much with his mischeuous presence , as he draweth all ( that so leade theyr liues ) to hell headlong after him , iustlie agréeing with the saying of Saint Augustine . By such as these are , the Cittie of the deuill is builded .

The third Image of Loue shown by Nature , The thyrd Image of Naturall Loue . was betwéene the fiue wittes and theyr obiects . As when the sight is presented with beautifull thinges , or deuises of variable and arteficiall colours . Or when the hearing is delighted with the sounde of swéete voices , or daintie musical harmonie . Or when the tasting is 〈◊〉 with delitious meates and drinks . Or the smelling of swéete 〈◊〉 and perfumes . Or the féeling and ●●●●hching of such thinges as is mo●●● lyking to the same . Three other Images of Natural Loue . And héerewith shee presented thrée other portraits or figures of Loue , the first was betwéen a man and his wife . The second , an ordinary kinde of loue betwéene m●n and man . And the last was the Loue betwéene fréendes , and such as are mutuallie brought vp together in companie from their youth . And al these being not gouerned by the diuine spirite of direction , it is easy to knowe what harme commeth by them , therfore I hadde good reason to perswade my selfe , that none of these was the speciall Image of Loue I looked for , neyther that Nature could bring mee to the sight thereof indéede , and therefore . I thought it best for me to dispose my thoughtes to a further search :

But then on a soddaine came to my remembraunce , The description of an Image in olde time had in great account among the Romaines . howe the Romaines in olde time hadde an Image among them , which they greatlie praysed , and made no small estimation thereof . This Image ( as I haue read ) was portrayed like a young man , standing dare headed , hauing written on hys fore-head , Estas et Hie●s , Summer and Winter , and he was clothed in a short thin coate , on the hem whereof they had written , Mors et Vita . Death and Life . His fide was open , that his hart might be séene , and hys army was bowed , poynting wyth hys finger to his hart , where might bee seene written Longe et prope , far and néere . When I had well viewed thys counterfeite , and perswading my self there was some secrete meaning shadowed in this deuise : I was immediatly made acquainted with the whole conceit thereof , and euery circumstance declared vnto mee as followeth .

The ca●●e why he was paynted like a young Men , The meaning of this Romaine Image . signified , that true Loue and loyall fréendship is alwaies fresh , chéerefull and amiable , neuer fading or fayling for any extremitye whatsoeuer . Hee was bare headed , not ashamed to shewe himselfe vnto all men , and likewise that he was not afrayd to shewe himselfe a friende at all occasions . His rude and thinne vesture , declared , that a very fréende indéede , wyll not refuse to suffer hard exigents , and extreame necessity , for the loue of his fréend . The cause why Mors et Vita was written on the hemme of his garment , was , that h●e which loueth truelie his fréend , continueth so all hys life vnto death , and after death likewise , so farre as the bonds of fréendship may stretch Ectas et . Hiems on his forehead , signified , that vnfayned fréendship endureth as wel in aduersity as in prosperitie . Hys hart was open to be séene , meaning he woulde not hide or conceale anye thing from his freende and Louer .

And poynting his finger towardes his hart , be declared that his deedes 〈◊〉 accord to his hart , and his harte likewise consented to his words . The 〈◊〉 there written . Long● 〈…〉 , 〈◊〉 that true and inui●lable Loue can not bee imp●ached by distaunce of place , or long continuance of time : but euermore continueth in one permanent estate , florishing , faythful , intire , and perpetuall .

The deuise of this Image mee thought was to bee commended , and accounted necessary to thys present life , and 〈◊〉 , Aristotle , Cato , with manie other , prayse it aboue all the thinges that 〈◊〉 Nature Beside the Wise men sayth ▪ Eccl. 6. 15 Ami●● fideli nulla ●st comp●●●●● , 〈…〉 fides illi● ▪ A faythfull freende hath no peere ●he ●eight of golde and siluer is not to bee compared ●ward● the goodnes of h●s fayth . Ye . was there one special● 〈◊〉 to be 〈◊〉 in thys goodlie Image , which 〈◊〉 , that bee alwayes looked downewarde vppon earthlie thinges , and verie sternelie and bitterlie vpon his enemies . If hée had looked vpward towards heauen●● hauing respect to God and heauenl●● thinges , I would haue commended it for the moste woorthy ornament amongst all Natures inuentions . But Saint Paule for that very cause wylled me to despise it , saying to them that were the inuenters thereof . Quia cum cogn●nissent Deum , non sicut Deum glorificauerunt , 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 knews God , they glorified him not as God , neyther were thankfull : but wexed full of vanities in their imaginations , and their foolish hart was blinded : when they counted themselues wife , they became fooles , and fell to Idolatrie , and to manie great inconueniences .

Our Sauiour also refuseth this Image and such other , bothe for thys cause , and for that it looked so cruellie vpon his enemies , Lu , 6. 32 , 33 saying : If ye loue onelie them that loue you , what reward looke ye to haue ? truely ye shal haue none of mee , for you haue receiued your rewarde alreadye . And thus leauing Nature I was glad to seeke further .

THe World then called me , Loue sought in the world . and shewed me a portrait , that a farre off appeared verye fayre and goodlie , al burnished with gold and siluer , and iewels that were both ritch and costly , set out likewise with verie freshe and orient colours : offering it to mee for a small value , which made mee drawe 〈◊〉 little néerer it , and on the border thereof were figured fooles , beastes , flyes , serpents , wormes , and flowers of diuers kindes , so meruailous and so ingeniouslie ●ra●ed , lyke vnto Nature , as though they hadde béene the selfe same thinges indéede . The foules séemed so rauenous , the beastes so cruellie deuouring , the flies so defiling hearbes and flowers , and taking away theyr sweete ▪ and pleasant sauour , the serpents so stinging , and the wormes so gnawing and byting , that I stoode in doubt whether I might touch them with my hand or not . And aboue all the rest , one little worme did greatlie affright , & amaze me , which I tooke for a lyuing thing indeede , and iudged it to be called the worme of conscience . As I stoode cheapning this Image with : my Bible in my hand , I cast mine eye into my booke , where I espyed in the first Epistle of Saint Iohn these words to be written : N●lite dilig●re mundum , neque 〈◊〉 in mundo sunt ▪ 1. Ioh , 2. 16 S●quis diligit mandum , 〈◊〉 est char patris in 〈◊〉 Whereby I vnderstoode , that hee meant thus . Buy not this Image the loue of the World , for if ye●●● , and looke much vppon it , it shal bewitch you and make you blinde . And if you set you loue vpon the world ( sayth he ) the loue of our Sauiour Christe , who is the verye Image of loue indeede , can not be in you . The Prophet Dauid shewed me likewise , that these reuenous foules , beaste and serpents , were lyuing men , bewitched and transformed by reason of this false Image , and shewed the cause why , saying Hom● cum in honore esset . &c. Man Lord of all creatures , hauing in himselfe the liuelie Image of God ( from whence he ought to draw forth she very Image of Loue ) to hys high honour : knewe not his degree and hie estate that God had made him for , but sette his minde more on these vaine and outward transitorye thinges , where through he is transformed and compared to beasts most vnreasonable , and so is made like vnto them .

O false Image , I am right sure thy colours be full of mischiefe , and repleat with all the deceyts that may bee deuised . Thus Saint Iohn had me loke circumspectlie vpon it , for the matter that it was made of was very brittle , venemous and nought : therefore I tooke it vp in my hand , & loked the more warily vpon it , when I perceiued that Saint Iohn sayde trueth , where he sayth : 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 remembred also , that the fruit which séemeth to the eye most beautifull and fayre , is soonest rotten , and of least continuaunce . 1 , Cor , 7 , 31 And Saint Paule sayth , Praeterit enim figura huius mundi . The fashion of the worlde passeth soone away . In time of tribulation it melteth away as snow before the sunne . Est enim amicus secundum tempùs suum , Eccl , 6 , 8 et non permanebit in die tribulatioins . Therefore it is a freende for hys owne turne , and will not abide in the time of trouble . Such fréendship is hollow and empty , as though it were blowne full of wind , and so light that it wyll be moued with euery blast , so brittle that it wyll break with the very 〈…〉 , and defiling them as pitch , and sauouring very ill , it hath some time so mad a countenaunce , that it wyll make fooles to ioye and laugh so excéedinglie , as they laugh themselues to death . Therefore the Wiseman sayth . Risum 〈…〉 &c. Eccl. 〈…〉 . I 〈◊〉 this laughter for a great error and deceit , saying vnto them that so ioye in the Image of this world : Pro , 10 , 24 Why wyll yee bee deceiued for a thing of naught ? Quasi per 〈◊〉 ●tultur operatur s●●lus . A foole doth wickedly , and maketh but a laughter of it : Therefore they that so seorne and laugh at their owne folly , may be right sure theyr laughter shall bee myxt with great payne : And the last ending of theyr ioy shal be ouerlayd with sorrow and lamentation . Pro , 14 , 13 ,

Thys Image of the World taketh away the memory of man , making him cleane to forget God , and all that belongeth to him : béeing so confederate , and in such league with the deuill , that it cannot doo any seruice to almighty God . Luk , 16 , 13 For Christ sayth . Nemo potest duobus dominis seruire . No man can serue two Masters . And thys Image of the worlde is it that wretched couetous men vse as their God , putting all theyr trust and affection in it , and yet it is as trayterous to them as Iudas was to Christ , and sayth to the deuill as Iudas sayd to them that came with him to take Christ . Math. 〈…〉 〈…〉 &c. Who soeuer 〈◊〉 , he is for thee , hold him fast , and lead him warily , that he escape not thy handes . And so at the length , for the great pleasure he hath taken in thys worlde , so much the more sorrowe and torments shall the deuill rewarde him wyth agayne .

Thus perceiuing these and manye more euill properties in this worldly Loue. Nahum . 3 , 7 I sayd wyth the Prophet Nahum , Omnis qui viderit te , resiliet , ate . Euery wise man that looketh vppon thee , will be afrayd , and leape quiclie from thee : therefore I left this Image of Worldly Loue , and woulde none of it .

THen I sawe the fleshe stand harde by●●● , calling young persons into her shop , The allurings of fleshly loue with flattering words , saying : Come to me 〈◊〉 young Gentleman , I haue 〈◊〉 portraites and 〈◊〉 of Loue 〈◊〉 〈◊〉 : you shal have one of me for your loue , it shall coste you nothing . Wherewith she brought forth a meruaylous goodly picture , in my iudgment : farre surpassing Nature whose fore head was high smoo-thed 〈◊〉 glittering as glasse , the yellowe locks of haire was finely tressed 〈◊〉 〈◊〉 silken laces of diuers colours hauing on a ●●●ple of ●●●ngled golde , 〈◊〉 of pearles ▪ and a frontlet imbroidered with silke and golde heryn thick set with precious stones , and a 〈◊〉 brooche of Golde right before the 〈◊〉 〈◊〉 ●olling in the head the countenaunce daintye and amiable , the skyn as 〈◊〉 as a Lilly mixed with liuelie rednes , the necke and breastes bare , the apparell all disguised of the newe fasion , with a great round 〈◊〉 , cut & slased , and a long traine where under I might discerne the tayle of a venemous serpent . The countenaunce of the Image of flesly Love . But most of all I maruayled at the gesture and countenaunce of it , for when I stode in one place , it would shewe it selfe 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 the armes 〈◊〉 〈◊〉 〈◊〉 to imbrace : when I chaunged my place it appeared as though it hadde wept , and beckening with the hand as though she called one to her : and in another place , she shewed a ●●…ring and distayning countenaunce , pretending 〈◊〉 , or violent outrage and displeasure . Thus like a foole I gazed to long upon the Image , that I 〈◊〉 almost 〈◊〉 : but God be thanked I had warning betimes . For 〈◊〉 〈◊〉 man called me , gaue me good 〈◊〉 and bad me in any 〈◊〉 not to behold it , least I shoulde happen to perrish , and be loste by the false dissembling shewe of it , Eccl , 9 , 10 , for Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reprobi facti 〈◊〉 enim 〈…〉 . Many a man wondering at the beautie of a strange woman , hath , beene cast out : for her words kindle as fire , Eccl , 19. 7 . And Propter speciem mulieris multi 〈…〉 . Through the beauty of women , many haue perished .

When I considered this good admonition , I founde that he tolde mee trueth in very 〈◊〉 , remembring 〈◊〉 Sampson , holy Dauid , wyse Salomon , and many other howe they were deceiued . Psal. 118 , 9 Therefore Dauid asked helpe of God , to turne away hys eyes from the vanities of this fleshlie Image , for it was so pleasant and delighting to the outwarde light , that he could not refrayne himselfe from it . Pro , 31 , 3● And Salomon could say , That outward beautye is a vaine and deceiuable grace . Therefore he sayth in hys Prouerbes . Pro , 5 , 3 Fallax gratia , et vana est pulchritudo . Fauour , is deceitfull , and beautie is a vaine thing . Fa●i●s enim distillans labia mer●tric●s , et 〈…〉 guttur eius . For this harlots lyps are dropping as a honny combe , and her throat is more glistering than oyle but the last end of her is very bitter , and stingeth more venimously then the tayle of a serpent .

He shewed mee also that which I perceiued not ( I was so blinded with onely looking vppon her ) a little from her was death , and hell mouth wyd● gaping to receiue her , Pro. 5 , 5 and all that were with her . Pedes eius , descendunt in 〈◊〉 , Prou. 5. 8 , et ad infer●s grossus 〈…〉 . Her feete goe downe vnto death , & her step● pearce thorow to hell . Therefore he had me Longe fac ab ea vian● tuam , et ne appropinques foribus domus 〈◊〉 . Keepe thy way farre from her , and come not 〈◊〉 the dores of her house . For though it bee differed freely , yet at the last it putteth both fame , goods and soule to great ieopardy . According as S. Paul sayth Si enim secundum carnem vixeritis , moriemini . If yee liue after fleshly pleasure , yee shall surely dye a very euill death . Therefore wee ought not so much as to thinke thereon , but also it is necessary for vs to flye faire 〈◊〉 it , and all that belongeth thereto , because it infecteth and polluteth the soule with all wickednes and sinne , and woundeth the body with i●●●merable sicknesses and deadly diseases , to that both soule and body is in great daunger to perish thereby , if they haue not helpe and succour speedily at Gods handes : so the flesh and I parted , because her Image was so hurtful , and an enemie to that Image of Loue which I sought for .

WHen I sawe that neither Nature , Of Arteficiall Images of loue , if the true Image be amongst them . the worlde nor the fleshe could deliuer me the true and perfect Image of Loue , which I sought for : I went to the Shoppes of the Artezans , such as make goodly Images of diuers matters , as in mettall , stone , timber , cloth and painting : yet my conceit on the suddaine did perswade me , that the very Image of Loue indéede was not amongst them . Neuerthelesse , there were manie speciall figures of daintie workmanshipp , as of God the Father , Christ Crucified on the Crosse , hys miraculous workes in sundry Tables , the déedes of the Apostles , and manie like portraitures out of the Scripture , which in my frayle iudgement might stirre vppe a man to deuotion , and make him mindfull of God . Beside , I had bestowed greate trauaile and industrious labour , to finde the verie true Image , yet all was to no purpose , and I was neuer the neerer of my intent : whervppon I determined with my selfe to buy one of these , and as I was choosing one of the goodliest , there came to mee a reuerend holie Doctor of that Church , who very much reproouing mee for my follie , S. Ierom. deferend . said . Why dost thou cast away thy money vppon these vayne and corruptible thinges ? thy goods were not giuen to that ende , thou art very much to blame , A notable lesson for the Papists , the vayne worshippers of stocks and stones . seest thou not the goodlie lyuing Image of God , I meane thy Christian brother and neighbour , most lamentably euerye day to perish & decay by great multitudes , and yet wile thou bestow thy mony vpon these dead and sencelesse stocks ? If God hath indued thee with worldlie substaunce , and gyuen thee the ritches which is accounted humaine happines , not as thine owne , but to vse them like a good & faythfull Stewarde , to his glory , and thine owne soules health : thou seeing thy poore and needy Christian brother in great want and pennury , sparest the treasure of mercye and pittie in thine hart , which might greatly releeue him , and manifest thy godlie loue : howe may it be said , that godlie charity is in thee ? Why Syrre , said I , may not I spende myne owne goods as I will , so as I doo not careleslie waste them away in sinne ? ▪ If 〈◊〉 people were in extreame necessitie ▪ I confesse I shoulde offende indéede if I should suffer them to be lost hauing wherewithall to helpe them , and 〈◊〉 then in necessarie for myne owne selfe . The common speech of the world nowe adayes . But I knowe none such , and there be manie that may , & who are better able then I , to reléeue than , neither am I bounde to séeke where such are , as liue in such extreame necessitie . Thus we fell into a long disputation , till at the last he concluded thus , that not onelie extreame necessitie doth bind vs to giue almes : but also when we haue more then is necessarie for the 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 estate and for proofe hereof , 〈◊〉 〈◊〉 vnto me the Gospel of Christ , where he sayth : Verant●●●●●… quod sui 〈…〉 . Luk. 11 , 41 Give almes of that which is superfluous . It is then to be thought ▪ that there shall bee no 〈◊〉 〈◊〉 on the left 〈◊〉 of Christ , when he shall give sentence of their 〈◊〉 of charitie and 〈◊〉 of 〈◊〉 , as principall cause in manner of their 〈◊〉 ouerthrow . Distincti . 42 S , Ierome . S. Augustin● S. Thomas secunda . S. Ambrose . 〈◊〉 〈◊〉 〈◊〉 in Saint Ierome 〈…〉 Augustine vpon the 〈…〉 thus , I breake not 〈◊〉 〈◊〉 〈◊〉 away other mens goods ▪ but keepe that which is mine owne . S. Ambrose . Distinct . 47 Against whom Saint Ambrose replyeth . Oh foolish man , what is thine ? what broughtest thou into this world with thee ? Is God vniust , for that hee gyueth more to one man then to another ? or is he vnrighteous , because he suffereth thee to abound in welth , and many other to , 〈…〉 ? It is rather to shewe thee experience of his great gentlenes , and that thou should est haue the great thankes at his handes , for well bestowing thy goods vpon the poore and needye , and that the poore might be as well rewarded for theyr 〈◊〉 suffering , And 〈…〉 he sayde . It is the breade and 〈◊〉 for the hungry that thou 〈◊〉 with thee . It is the old thing of naked men that thou 〈◊〉 vp in thy p●esses . It is the redemption and releefe of them 〈…〉 , that thou 〈◊〉 the grounde , and sufferest to 〈◊〉 . Hee Ambrose distinct . 47. and 〈◊〉 in corners . As great 〈◊〉 is it not 〈◊〉 vnto the needy , when thou hast superfluous , as it is to 〈◊〉 wrongfully from them that haue 〈◊〉 thing ; therefore take good heede 〈◊〉 are thou sp●edest thy goods . Why Sir , saide I , may I spend my good● none other wayes , but in giuing of almes ? Ryches ( sayd he ) is not to bee loued for it priuate selfe , but for the necessary maintenance of this present life . That which is not conuenient , eyther to the sustentation of the body , or to honests and reasonable maintayning of our degree or estate , cannot but be imployed to some very euill ende , except it be ( as I haue sayde ) bestowed vpon our poore brethren , or to the necessities of Christes Church , as to the maintayning & defending of the faith , to the magnifying of Gods honour , and to the increase of vertue & good life . And for these fond pictures and Images , which thou thinkest doo make for thy purpose , because it is sayde in the Popes Lawe , these Images are laye 〈◊〉 Bookes , who are vnperfect in ghostlie life , & therefore these serue to 〈◊〉 theyr mindes to deuotion : but this hath beene proued , that they haue brought into the minde vanitie or euagation , rather then deuotion or contemplation , and peraduenture some priuate affection or spice of proprietie amongst religious persons , and therefore see thy conuersation bee holye and meeke , and thy doctrine sounde and good , and let that bee the thing to mooue mens mindes to deuotion . Thus almost confounded , I saide to him , beware Sir what yee say , your opinion condemneth the dooinges of manie good menne in elder time , who honoured the Temples of God with manie goodlie Images of great cost , of siluer and golde , set with pearles and stones , great plenty of Copes and Vestiments of Tissue and cloth of Golde , and meruailous riches in plate , as Crosses , Candlestickes , Censours , Chalices , with many other thinges , which haue béen thought greatlie to the honour of God . Alas , sayd he , I sée it is but vaine to preach and teach men , to learne and take example of Saint Ambrose , Let the Papists marke thys place well . Augustine , Gregory , Exuperii , Nicholas , Martin , with diuers other holie Bishops and such like , in whose time were little or none at all vsed of these thinges , for they would haue all thinges that belonged to the church , ( and specially to the Sacraments ) honest , decent , pure and cleane , but not costlie or curious . Then were tréene Chalices , and golden Priestes , but nowe are golden Chalices and tréene Priestes , or rather earthen Priestes . Then were holie and religious men , clad in haire and sa●●●loth , and nowe they grudg● and disdaine to were good wollen cloth . Then were religious houses hostries for poore men , nowe : they bee stored with lurdens and idle loyterers . Then they were apparelled with ●eekenes , pouertie , chastitie , and charitie , nowe with st●kes , pomp● and 〈◊〉 . Yet if ther● were no poore people , I could 〈◊〉 what holde withall : Math , 26 , 11 , but Christ sayth , Semper pa● pere●h abetis vobiscum . Ye shall alwaies haue the poore amongst ye . 1 , Cor , 3 , 17 Also S. Paule sayth . Templum Dei sanctum est quod estis vos . The Temple of God is holie , which Temple ye are . The Temple of stone is not holye , but by reason of the liuing Temple , therefore that is farre more holie , and needeth much more to be reléeued , maintayned and adorned . Should we then goe lay vp , or spend our ritches on the stonie Temple , and suffer the lyuing Temple , the members of Christes precious body and blood , to perish eyther 〈◊〉 or ghostlie ? Wee finde not that Christ commaunded to haue such costly ornaments in his Church , but very manie times commaunded to nourish his poore members : and nowe men leaue the commandements of God , for their owne traditions and ceremonies , as the Scribes and Pharisies did , and fall so farre into theyr owne Idolatrous inuentions as they altogether forget theyr christian 〈◊〉 .

But some say against mee , howe Moyses made the Tabernacle of God with great sumptuousnes of Syluer , Gold , and precious Stones , and likewise howe Salomon built the Temple : but this maketh not with them , but rather against them . 1 , Cor , 10 , 11 For all such thinges were but signes and shaddowes , as Saint Paule sayth , vnto vs vnder Christes Law . which is the spirituall and perfect lawe : therfore we should leaue the shaddowe and folowe the trueth , auoyding that which is imperfect , and cleaue to that which is perfect . Also in the time of Moyses , there was no néede to giue almes to the poore people : for they were fedde with 〈◊〉 in desert , and theyr clothings decayed not of all the time that they were there , as it is read in Deutronomy . Vestimentum tuum quo eperiebaris , Deut , 8 , 4 nequaquam vetustate defecia , et pes tuus non est subtritus , en quad ragesimus annus est . Thy rayment wexed not olde vppon thee , neither dyd thy foote swell these forty yeeres , In the time of Salomon there was so great aboundaunce of gold and siluer , 3 , Ro , 10 , 20 that it was not set by 〈◊〉 we reade in the third booke of the Kinges . But why do I labour in vayne , and to get nothing but hatred for recompence . Yet I condmne no man particularly but it wee looke well into the holye Scriptures , and remember the liuing of our auncient predeckssor● , if hookes be true : doubtles we may see & knowe that we are ouermuch to blame , farre vnlike them that should bee Christians in deede as well as in 〈◊〉 , I pray God that many be not onely vnlike , but also too farre wide and contrary in theyr lyuing . But as for thée good Brother , that are so destrous to 〈…〉 .

THen as I stood 〈◊〉 with my selfe , what I were best to doo , the holy Scripture spake to me and sayd . O foolish man , Quid quaeritis 〈…〉 . Luk , 24 , 5 Why seekest thou the lyuing among the deade ? Lyght in darknes , a heauenly among earthly thinges , incorruptible among corruptible , it is not there , for it is meruaylous goodly , and wonderfull to behold .