thing is it to love God with all thine heart with all thy soul and with all thy strength but to refer all things to God and to his glory all our thoughts all our worde all our works all our purposes and all our intents To love God therefore above all things orderly is to refer to God and his glory our selves and all that is within and without us which we cannot well do if our thougts if our words if our works be not good and acceptable unto God To love God preciously is to love him so dearly and so much to esteem of him that for no cause thou wouldest lose him nor his love but wish rather to lose thy goods thy lands thy limbs thy life and the love of the World This indeed is to love God lovingly when without respect of profit we referr to God and his glory all that we have our hearts our hands our lips to praise and magnine him and to set forth the greatness of his Divine Majesty and omnipotency To love God then for the love of himself is to love God because he is good And he that loveth God in this sort shall be sure never to miscarry or perish To love thy Neighbour it is required that thou do it in God or for the love of God Now thou must understand that every Man is thy Neighbour when either thou to them or they to thee can shew mercy or relief by succour and help So that every reasonable creature is thy Neighbour wheresoever he dwell in the World Thus are the Saints in Heaven thy Neighbours by whose example thou art taught to live godly wherefore thou oughrest to love them and all mankind for the love of God or in God Thou oughtest to love thy Neighbour because he is good or because he should be good then thou lovest him indeed for the love of God every Man which is a Sinner thou oughtest to love not because he is a sinner but because he is a Man for the love of God Thou oughtest to love in the sinfull Man that which he hateth and to hate that which he loveth The sinfull Man loves sin and iniquity which thou oughtest to hate The sinfull Man hateth his Soul and the purity of Nature which thou oughtest to love For Sin is against nature it defileth Nature it oppresseth nature yea it quencheth nature and he that committeth sin killeth his own soul and corupteth nature Thou oughtest then to love the Soul and the Nature of the Sinner but not his sin And when thou givest Alms to a sinner being in need thou oughtest not to do it because he is a Man but because he is a man of the same nature that thou art Some be thy friends and some thy Enemies thy friends thou oughtest to love in God lest loving them otherwise thou shouldest offend God Thy Enemie thou oughtest to love for the Love of God and if he offend thee in word or deed and doth repent him and asketh thee forgiveness thou oughtest for the love of God to forgive him with all thy heart and to receive into friendship Again if thy Enemy be obstinate and will not cease to persecute thee although thou canst not presently forgive him yet thou oughtest not to hate him but rather to do him good and to be ready alwayes to pardon him and then chiefly when he shall raquire it Yea thou oughtest to do him what good thou canst in his need By that which we have spoken already it appeareth that thou oughtest to love all men living both good and bad friends and foes no worse then thy self Our Lord had an eye to the love of our Neighbour when he said in the 7 of Matthew All things that thou wouldest thy Neighbour should do unto thee do thou the like to him Whosoever then doth to his Neighbour as be would his Neighbour should do to him loveth his Neighbour as himself But this is to be understood according to God and reason For if one offering to pleasure thee bring thee a Wench to lye with thee or lend thee a sword to fight and to kill another as reason would instruct thee to refuse such offers so the love according to God should teach thee obedience and they both ought to be the rule of thy life and the lights to guide thee in the dark places Thus far have we declared in as much brevity as we could how a man ought to love God and his Neighbour Now intend we to shew the effects of love and Charity CAP. VI. The effects and praises of Love and Charity NO tongue in the World can tell for truth all the Excellency of the effects and praises of love or charity For first of all she makes men the Children of God and Heirs of Heaven according to that saying of Saint John behold what Love or Charity the Father hath shewed unto us to make us the Children of God S. Paul also saith That those which be lead by the Spirit of God are the Children of God For you have not received the spirit of bondage to fear any more but you have received the Spirit of Adoption whereby we cry Abba Father and that same Spirit which is the Spirit of Love or Charity beareth witness with our Spirit that we be the Children and Heirs of God and Coheirs with Christ Can we desire a thing more excellent than to be the children of God and Heirs of Heaven what dignity is that to boast of Such as have feeling of the love of God in their hearts have boldness courage though the world contemn them For this is certain that they whom the world hateth are not the children of the world but the children of God as contrariwise such as the world loveth they indeed are the children of the world Secondly Charity worketh the cause in us that God dwelleth in us who dwelleth in Charity saith S. John dwelleth in God and God in him Our Lord likewise saith If any Man love me he will keep my Commandements and my Father will come and dwell with him Can we desire a more rich a more bountifull or a more liveral Host than he Is it like that so loving an Host will suffer the soul to want Will he ask mony for his expences No he commeth not to dwell with us to consume that we have but to encrease our riches and to make our store greater Thirdly Charity maketh our goods be they little or be they much acceptable unto God it maketh a Man contemn the World it maketh a man to rejoyce in temptations and tribulations When Charity enters into the soul she knits us to God and uniteth us with him Love or Charity makes men of one mind and will Love or Charity makes men reform their manners and to draw near unto God Love or Charity makes men to consider of things present and visible as if they were not Love maketh a pure and clean heart which may contemplate and behold Heavenly things By
love the Goods of this World are well ordered and by Love the Goods of this World are contemned and by Love the secrets of God are revealed Saint John saith That God is Love or Charity whereby no doubt he meaneth the Father the Son and the holy Ghost the three persons in Trinity God the Father is Charity God the Son is Charity and God the holy Ghost is charity This Love or Charity requireth in the same such likely things namely love and charity by the which as by some spiritual affinity thou art joyned unto God which Love also boldly commeth unto God and familiarly speaketh unto him without any doubt or fear He that loveth not shall lose his Life but He that loveth alwayes lifteth his eyes to God whom be loveth whom he desireth on whom he museth in whom he is refreshed and by whom he is preserved such a debour and religious soul doth so sing so say read so dispose all his business and so circumspectly foreseeth all things as if God were ever present with Him as doubtless in spirit he is The man in whose soul the love of God is lodged so prayeth as if God were personally present with Him The Love of Charity awaketh the soul when she is asleep it puts him in mind of His Salvation it softneth and moysteneth the Heart Charity or Love setteth the cold Heart on fire Love maketh the froward soul gentle Love chaseth away sin Love keepeth the affections of the flesh and blood under Love amendeth Iewd Mens manners Love reneweth the Spirit Love bridleth the light motions of wanton youth all this worketh Love or Charity where she is present Contrariwise where Love or Charity is absent there the Soul doth Languish and waxeth cold even as a Caldron of water doth when the fire is taken from under it and raked abroad Charity is the only thing whereby the soul boldly approacheth unto End constantly cleaveth unto him and familiarly speaketh unto him The Soul that loveth God cannot but think and talk of God insomuch that it hateth all ungodly things Who so will know God must love God the more that one loves God the more be growes in the knowledge of God To read to write and to study of God yieldeth no true knowledge of God without Love In vian do we read in Vain do we talli in Vain do we preach in Vain do we pray to God if we do not love God the love of God ingendreth the love of thine own Soul and maketh it attentive alwayes to God God loves to be loved again and when he loveth he requireth nothing but love happy therefore is he that loveth God The Soul which loveth God rejecteth his own effections being earnestly given to Gods love The Soul that loveth hath no fear the soul that loveth not is ever in fear The Soul that loveth is carryed by promises and drawn by desires unto Heaven the soul that hath in it the presence of Gods love is tickled with joy and with ravishing leapeth up to Heaven having by coutemplation exceeding great joyfulness Love breeds familiarity with God familiarity breeds boldness with God boldness breeds the taste of God and Taste breedeth an hunger after God If I should declare all the excellency of Love or Charity the time would fail me and mine Ability in that behalfe would not suffice But let this stand for a conclusion that the Soul which is touched with the love of God cannot desire any thing contrary to God but ever after it hath received any taste of Sin it cryeth out and saith with the Prophet Psal 14. O Lord God like as the Hart desireth the Fountains of water even so long I after thee Well then Sir Knight lift up thy Soul and remember the great Love and Charity of God and his manisold benefits bestowed upon thee that by them thy Heart being enlightned thou maist encrease and go â—orâ— and day by day in doing good works to the glorifying of God 〈◊〉 delighteth in the same according as it is said Let your light so shine before men that they seeing your good works may glorisie God in Heaven Thus much touching these three spiritual Vertues now come we to the four morall Vertues CAP. VII The description of the four moral Vertues Prudence Justice Fortitude and Temperance By these sour Marral Vertues Man liveth orderly in this martalise Saint Hierom saith that the Christian man by these 〈◊〉 liveth well in this mortality and by them after death cometh to everlasting Life Prudence knoweth the good we should do and evil we should leave Justice doth good Temperance leaveth the evill Fortitude is constant without losing courage in adversity or waring proud in prosperity Prudence teacheth man how to approach unto God Fortitude and Temperance how to govern himself Justice how to use his Neighbour These are the four things which Satan shooteth at to destroy the Soul By Prudence which is the rule of right Reason we govern our selves wisely we order our affairs discreetly doing nothing but Right and reason In Prudence consisteth Reason Knowledge Fore-sight Aptness to give good Counsell Plato saith That Prudence is the Governess of all Moral Vertues shewing how we should understand and use the rest For as Faith informeth us what we should hope after and what we ought to love even so Prudence teacheth us how we should use Justice Fortitude and Temperance Aristotle saith that it is impossible but a prudant Man should be good If he mean moral goodness it is most true for a wise Man doth nothing but that which is lawfull But yet without Love or Charity Prudence is a Vertue no more meritorious then Faith without Love and Charity But if the prudent man love God with all his heart it is unpossible but that he should do good and consequently be good Justice is a Vertue used in two sorts sometimes it is a general Vertue and comprehends in her self all Vertue as the man that Ilbeth well and justiy is therefore called good and Iustice otherwise is understood a particular Vertue called Justice distributive yeelding to every one that which unto him belongeth This Vertue Justice distributive is convenient for all men and principally for Emperours Kings and such as have the Administration and Governments of Common-wealths to the end that they may yeeld to every one their right defending the innocent and punishing the offender doing justice and right according to equity as well to little as great and to poor as rich Many have justice painted in their Houses and yet have wrongfull dealing lodged in their hearts Many a one hath Christ in their mouth but the Devil in their minde He that will be acceptable to GOD he must be just in word upright in deed undefiled in thought Fortitude is a vertue unto which belongs a magnisicent courage not fearing any thing but unlawful actions He that hath this vertue keeps himself constant in adversity and waxeth not proud in prosoerity Fortitude gives a man
THE PRINCE AND ROOT OF ALL SINS For as a King accompanied with a great Train of Servitours even so hath Pride a sort of Sins for her Subjects over whom she Reigneth Prince like Again as Kings keep and hold their own right even so doth Pride behave her self toward the proud It is a singular sign of a great Reprobate and east-away when a Man liveth long in Pride For this sin displeaseth God more than all other Vices as humility pleaseth him more than all other vertues And because the proud advance themselves above all orver the Devill dealeth with them accordingly For as the Crow when he in not able to crack a hard Walnut with his Bill taketh his flight aloft right over a great stone and letting it fall breaketh the same and then alighteth to eat the kernell even so playeth the Tevill with the proud for first he advanceth them alost and bringeth them to promotion in this World but when they are in the top of their happiness and think upon no danger then even then comes the Devil and throwes them down head-long with a mischief into Hell The difference between the humble and the proud may be known by that of Corn and Chaffe For as Chaffe being light is puft up alost with the winde and is suddenly Consumed whereas contrariwise good Corn lying low is gashered from the ground laid up in Garners and esteemed of every body even so it falleth out with the pride of the proud and the Humility of the Humble Vnto Pride do appertain these Vices following namely Arrogancy Presumption Contempt Heresie Hypocrisie Disobedience Vain-glory Ambition and such like In the second Tower lodged Envy over whose Entry-dooâ—e this device was Written FIRE-BRAND OF HELL AND THE DEVILS DARLING Now Envy is a Sadnesse and Heavinesse of Heart for anothers Prosperity This Sin hath Saveraignty in the had as Charity in the good Charity is a Badge of Salvation Envy of Damnation The envyous Man differs not from the Devill in any Degree they are Partners in gain and in loss If the Devill reap profit by doing evill the envious Man will â—e sure to follow his trade for lucre sake And as the envious Man grudgeth at anothers profit and good name so doth he delight in anothers loss and ill Report Where cannot be a souler and more cruell Sin than Envy for she alwayes tormenteth and vexeth her Fosterer I mean the envious in whem she dwelleth He that seeketh to get good by others evill never amends in that minde And he that planteth his pleasure upon anothers pain shall have such fruit as he that grasts Figs on Thorns or would make Fire to burn by pouring Weser thereon Envy is a disease hard to be healed because it lyeth hidden in the heart where the Phystrian cannot come to cure it There belongs unto this Vice Hatred Malice Slander Disdain Treachery and the like In the third Lower dwelt Wrath over whose Porch this Posey was written THE VERY MURTHERER OF HOLY LOVE For as holy Love prepares the Conscience to dwell with God so doth Wrath prepare it to dwell with the Devill Wrath taketh away the hearing of Reason The Wrathfull Man will hear the Counsell of none There is nothing Resembles the Image of God more than Man being in perfect Love For God will be there where Vnity is kept where People be at peace and where Countreys be quiet which cannot be in Wrathfull Wretches A Wrathfull Man is like unto one possessed with a Devill who is ever tormented untill he hath vomited him out Wrath maketh Men fight Wrath causeth Blasphemy by Wrath the Devil conquereth Countreys Wrath is like a muzled Dog For when he cannot bite yet with snarling he makes others go together by the ears And as the Fisher-man troubleth the Water because the Fish should not see his Nets even so the Devil by Wrath troubleth Man to the end he should not understand nor perceive his own destruction To the wrathfull Man belongs inflaming of the heart Indignation Disorder Blasphemy Contention Rancour Revengement Murther and such like In the Fourth Tower dwelt Covetousness whose Posey is this IDOLATRY AND A BOTTOMLESSE GULFE ARE INSATIABLE The covetous man is forsaken of God for he loves his gain better than God he had rather lose God than Goods For little trifles that touch his profit he swears and lies which is a thing most damnable The Faith and Hope and Charity which he should have towards God Covetousness turnes it to Riches The covetous Mans heart is all upon his Goods and not upon God for where the heart is there is also a Mans love The covetous Man offendeth in evil getting in evill using and in evill loving his goods The Covetous Man is governed by the Devill hazarding his Soul to eternall torment for the lewd Love of Temporall toyes And as the Mouse is caught in the Trap whiles she hopeth to get the Bait even so is the covetous Man by the Devil in hunting after Riches The covetous Man is like unto a Hog whose life doth little good to any Man but rather great harm by reason of the noysomness and filthy stink which that nasty Beast procureth but when the Butcher hath killed him then he yields profit because it nourisheth c. Even so the covetous Man whiles he liveth doth good to none but rather damnifies his Neighbours but when Gods slaughter-man Death I mean comes and destroyeth him then those that live fare the vetter The Covetous man is like a Band dog that seedeth upon Carrion and will admit no companion to take part with him but eating all alone and filling his guts till he burst he dyeth and the Fewles of the Air devour him The covetous man hordeth his goods and suffereth the needy to starve The covetous Man croweth over the poor the Devil croweth over him And upon covetousuess attend these Monsters Usury Simony Fraud Perjury and all Sacriledge Deceipt Extortion Oppression and the Devil In the fifth Tower dwelt Gluttony over whose Portall this Posey was Written VENOMOUS WINE AND DEADLY DAINTIES Truth it is that the throat is the gate of the Body you know that when an Enemy would winne a Castle if once he get in at the Gate he makes no doubt of winning the held even so the Devil when he hath entred in at the Throat it is no question but he would winn both the heart and body Now his custome is to enter with many Sins of which Cluttony is the Mother For the Drunkard and Immoderate Feeder consenteth to all Vice Therefore it is renuiste to set a good Porter to keep the Throat lest the Devil get in For as a Man may lead a Horse when he hath him by the Bridle even so may the Devil rule a Man having once gotten hold of his mouth by Gluttony yea he then possesseth himself 〈◊〉 The servant being Corn-sed oftentimes rebelleth against his Master even so the Body having received excess and more than enough is apt
and abilities in Man inward only but not outward that is to say a perfect affection of the soul which God precureth in man and not Man in himself For although such motions seem to be motions of free-will yet they cannot be such except God vauchsafe of his working Grace to sanctifie the will and to make it capable of such good affections These two Opinions recited by the Master of the Sentences in the second Book and 27 Distinction I refer to the Iudgment of the Reader and allow them so far forth as they both agree that Vertue is a work of God in Man and not of Man in himself But yet they differ because the first sayes that Vertue is not a moving of the Soul for that it is the only working of God without Man and of meer Grace the other Opinion saith that Vertue is a good motion of Man not coming of God in Man I dare not judge rashly in so High and secret a Mystery and therefore I appeal to the determination of the Learned It sufficeth to know that Vertue is a work of God in Man and not of Man in himself and in this point as both Opinions do consent so I approve them to be true CAP III The Description of Faith and how we ought to believe in God for our salvation FAith is a Vertue whereby we believe that which we see not When it is said that Faith is a Vertue it is most manifest that faith is the pure gift of God whereby we believe that which we see not But yet it followeth not that we should believe all that we hear and see not but this is meant only in things touching Religion and the Worshipping of God Faith is properly of things not apparent for apparent things have no Faith but a certain Demonstration as when our Lord saith to Thomas Because thou hast seen thou believest Yet Thomas believed more than he saw a Man and he believed that the same Man was God also which he saw not for he said Thou art my God and my Lord. In this consisteth the merit of Faith when a man at the Commandement of God believeth that thing which he seeth not To believe saith Saint Austin is to think upon a thing with consent to that thought as when thou thinkest the Son of God was born of a Virgin and toah mans nature upon him and consentest to that Thought it is properly called Beliefe This thought may come often by seeing and often by hearing And when Saint Paul saith that faith cometh by hearing of the word of God he understands that by hearing faith comes into the mind and thought if we consent thereunto For we may hear a Preacher without consenting to that he saith because men do not alwayes believe what the Preacher speaketh for that the consent wherein consisteth the perfection of Faith comes of the meer gift of God and not from seeing nor hearing but from the light of Grace speaking in the Soul of the Believer believing the principal truth which is God and working in him an agreement with that Soveraign truth above all other things So that Faith is a foundation unmovable our Lord Iesus Christ who is the only Foundation of true Blessedness dwelleth in the Hearts of the Believers and so long as Faith is in Man he shall be sure not to perish but faith without Charity is no Foundation because such Faith is in vain and unprofitable Faith then joyned with Love or Charity belongs to good Christians and Faith without Love belongs to evill Christians It is necessary therefore that we note the difference in these three sayings or speeches namely To believe a God To believe of God To believe in God To believe a God is to believe that he is the only true God so the Devils do believe as well as the evill Christians To believe of God is to believe that all is true which God saith and so believe the evill Christians as well as the good unless they be Hereticks But to believe in God is to love God and in believing to joyn thy self to God by love and obedience incorporating thee with His Members that is to say his Church This Faith justisteth the Sinner and this Faith being knit with Love and with Charity begins to do good deeds which cannot be done without Love The Faith which evill Christians have is indeed a quality of free will but it is not knit with Love and Charity which is the bond of perfection and the life of faith as Faith is the Life of the Soul And yet such an unshapen Faith being naked and Void of Charity may be termed a gift of God for that the evill man may have some gift of God but that cannot properly be called Vertue because that by Vertue we learn to live rightly and for that the Devils and Evill Christians do live wickedly it is a sign that the faith which they have is dead and therefore is not properly Vertue nor yet a work of Vertue If thou wilt then have thy Faith to be good and saving it must have four properties that is to say it must be plain and simple it must be whole and sound it must be constant and unmovable it must be quick and lively Touching the first that it must be plain and simple that teacheth thee thus much in effect that thou must believe the word of God simply and whatsoever is therein contained without inquiring into Gods mystical matters by humane Reasons and simply believing in thy heart that every thing contained in the holy bible is most true Secondly thy Faith must be whole and sound that is thou must not take part with Hereticks or cleave to the erronious Opinions of the Enemies of Gods truth for this is no good faith And therefore for a Testimony of thy Faith be not ashamed to make open Confession in the Congregation of thy belief with the Fellowship and Communion of Saints That thou believest in God the Creator and Governour of all things in his Son Iesus Christ the Redeemer and in the holy Ghest by which we are sanctified and receive true comsort and joy c. according as it is declared in his holy word Thirdly it must be constant and unmovable that is without doubting for any reason of Mans brain that seemeth contrary or for any temptation promise or threatnings either of torment or of death And let not the obstinacy of such as enchant with the vain pleasures of this life although they seem to live most joyfully allure thee to cleave to their opinion which is siat heresie for that is a work of Satans who wholly possesses them can change himself into an Angel of light to deceive the simple and innocent whom God permits to be tempted for the tryal of their constancy Not that he is ignorant of the issue but because he would have it appear in others that he crownes us with glory for our constancy and perseverance This is clearly
It is an easie matter for a Man of himself to fall into Hell but it is impossible for him to get out again unless by the help of Gods Grace I term him to be in Hell who lives in continuall wickedness committing Sin with delight For if he dye in that Estate Hell is his reward but in this lise if he repent there is hope of Salvation For by Gods Grace he may be comforted and delivered Therefore Man of himself falleth into Perdition but without Gods Grace he cannot rise up again God therefore seeing his Creature given to all Vanity led with Ambition of Worldly honour and not ceasing his sinfull Life oftentimes sends Adversity Diseases Dishonours and confusion in the World to make him humble and so open the eyes of Reason which Voluptuousness had shut up whereby he may come to the knowledge of his Sins and confess the same to God All this is figured in the Gospel where our Lord Iesus raised the Widdowes Child which was carryed out of the City of Naim to be buryed he commanded the Bearers to stay and having touched the Cossin of the Corps with a loud Voice he said Young man arise and straight way the dead body rose up and spake Which done the Lord delivered him to his sorrowfull Mother The mourning Mother mystically represents the Church lamenting for her dead Children to wit Wicked Worldlings and Voluptuous Christians which are worse than dead Corses The Widdowes child representeth souls dead in Sin The Coffin representeth the naturall body wherein lyeth the sinfull Soul The four Bearers carrying the dead Soul to Hell represent hope of long life custome of sinning delaying of repentance and contempt of Gods words Nevertheless when our Lord will raise to life this dead Soul he commandeth the Bearers to stay afterwards toucheth the Body sending upon Sinners Adversity Diseases and Misfortunes but all that sufficeth not unless the Lord say unto the Soul Soul I say unto thee arise Do not we see oftentimes People visited with afflictions murmur against God cursing him that afflicted them These by impatiency being unable to arise of themselves is it not necessary that God say to the soul Arise There is no difference between his saying and doing for what he saith he doth And therefore if the Lord say once Arise to the Soul she ariseth and then he delivereth her to her Mother the Church which was sorrowfull for her sins In like manner God to raise me from my Sins sendeth Adversity to the end I should acknowledg mine iniquity and with humility turn unto him which I cannot do without his Heavenly grace much less atchieve true Felicity and Blessedness unless he help Then was I warned by the scourges of God that living Worldling like and following Voluptuousness I was not happy but unhappy being full of filthiness and infection tumbling in the mire of all iniquity from the which I could not withdraw my self for that the eyes of Reason were closed up by Voluptuousness which afterwards were opened by Gods grace To see the pitious Estate wherein I was and the Vnderstanding which Folly bad darkned made me the wofullest wretch in the World neverthelesse when I was whipped with Adversity I perceived my knowledg somewhat cleared and lightned so that I found in Conscience that I had accustomed my self greatly to unhonest things and when I saw the sequel that there was no retiring of my self without Gods grace I lifted mine eyes to Heaven and wringing my hands all ashamed and confounded I lamented with a loud boyce and humbling my self before the Face of God whom I had grievously effended I made my moan saying O Lord God Father and Maker of all things I am not worthy to lift up mine eyes towards thee nor to ask pardon for those infinite Sins whereof I confess my self guilty Nevertheless O God of all goodness and Father of mercy I beseech thee not to punish me in thy great rage nor to condemn me among the Reprobates I acknowledge my evill and crave pardon for my misdeeds my former life displeaseth me greatly and my heart quaketh for fear of thy Judgments O God forsake not thy Creature which is a sinner but aid and assist me with thy Heavenly grace whereof if I may taste the Vertue I shall need none other Succour O grant this for the glory of thy great Name and for the love of thy dear Son Jesus Christ to whom with thee and the holy Ghost be all Honour and glory for ever and ever Amen As I was thus praying with a willing mind shedding tears striking my breast conceiving sorrow for my Sins suddenly I saw a Lady descending down from Heaven setting her self before me fast by the Bog where I stuck fast This Lady was of a Marbellous Majesty and Wonderfull Courteous she appeared to me in a Garment of White Satten a Cloak of blew Damask imbroydered with Gold Her face shined like the Sun so that I was amazed at so sudden a Vision not knowing what she was yet I took heart a grace supposing some help came from Heaven to draw me out of the Bog wherein I lay In the end with all reverence I made my Petition unto her saying O good and gracious Lady whatsoever thou be I most humbly beseech thee if thou canst that it would please thee to help me out of this beastly Bog of filthy infection For nothing is near me but Venemous Serpents and noysome Vermine In the name of God therefore I crave thy help To the which my request she answered O Fool thou seest now what reward Voluptuousness yieldeth thee for following her If thou hadst believed my daughter thou hadst not been in this misery Then I asked her who was that Daughter of hers She answered the Gentlewoman which admonished thee eleven dayes past to leave Voluptuousness and to follow her whom because thou believedst not but neglectedst her Counsell thou liest in this unhappinesse By this speech of hers I knew she was Gods grace and the mother of Vertue Then fell I on my knees and Weeping thus I said O dear Lady my cursed Counsellour Folly drew me from thy Daughter and I most unhappy wretch believed her which deed of mine grieves me and now I cry thee mercy most humbly desiring thee of thy clemency to deliver me out of this filthy mire to follow thee For although I deserve Damnation for my misdeeds yet thou being by nature mercifull wilt spare me Gods grace hearing this my Lamentation of her mercy stretched forth a Golden Rod and commanded me to lay my hands upon it which when I did I rose from my Saddle and so was out of the Bog where I left Temerity my Horse and Folly my Governess to fish for Frogs Thus you see that Gods Grace draweth us from sin without any merit of ours howbeit not without an inward heart-grief and sorrow for sin which is a special gift of Gods grace CAP. II. Gods grace sheweth Hell unto the Knight with
Schoole Then Repentance said unto me Son thou must enter in at this Streight hole whereout I came But when I complained and said that it was unpossible because my Head would not in she said there was no other way or entrance into her Schoole Then I called to mind what our Lord had said in the Gospel of Mathew The way is streight which leadeth to everlasting life and very few walk that way Now as I stood Wondring at the narrow hole I saw an old Serpent enter in who for lack of room left his Skin behind him and presently returned all renewed and young Whereat as I marbelled Gods Grace told me saying Thus thou must do For in entring the Schoole of Repentance thou must leave thy old Skin behind thee and afterwards thou shalt return a new Man This is it which the Apostle speaketh of saying Put off the old Man according to the first conbersation corrupted with ill thoughts and put on the new Man which is to be created according to God in justice holinesse and truth The Old Man is the affections of Sin and the former evill life which is left behind in the Schoole of Repentance and the new Man is the good life which is newly begun in holiness and truth As Gods grace was thus teaching me I saw an Old Eagle heavy-eyed and thick featherd fluttering aloft This Eagle falling down dived three times into a fair fountain thereabouts and presently returned young and lusty which Miracle made me marvail more then that of the Serpent Then said Gods grace as the Eagle is renewed from the Fountain of water young and lusty so shalt thou after thou comest to Christ with sorrow for thy sin and consession of the same which if thou do thou shalt receive thy first innocency which I gave thee in thy Baptism Then Gods grace entred into the Schoole of Repentance before me saying I will draw thee in for it is none but I that sheweth Sinners the way of Repentance With that she pluckt me in and sorthwith I became an enemy to Sin Now therefore let no Man glorine himself seeing it is Gods Grace that goeth before Mans will and that by its means is made good Then I eutring in after and being a little way in the passage waxed wider Gods grace plucking me in by the head and Repentance thrusting at my feet So then in passing in at the narrow place I left Lasciviousness my Shirt behind me torne in pieces which she hurled into the Dungeon and all my body was scratched Thus doth Repentance prepare her Scholars for if any mouth will consess his former sins not having inward sorrow and heart-grief for offending God and full purpose to amend his life he is greatly deceived For thinking to have Gods blessing he shall be sure of cursing But to my purpose Repentance put on my naked body such Apparel as she her self did wear which when I saw I thought upon the Apostles not that I thought my self as good as they but hoping to come by Gods grace to the place where they are I was well content to do as they did CAP. IV. How true Repentance begins in us and how the Knights conscience accused him what pains he had deserved IT is true that Repentance as it ought cannot be done without special grace from God For the heart of sinfull men cannot change her disordinate life nor turn from their offences nor prepare themselves to God without the fingular operation of Gods grace The Doctors dispute daily whether true Repentance taketh her beginning at love or at sear This question cannot be decided in few words but to be short I say it may begin at both For true Repentance being a work of God he may bring it as he list But when it comes from love it is not ordinary or common but Marvellous Look upon the conversion of Saint Paul of Saint Mathew and the Thiefe But ordinarily God begins Repentance in us by fear as in the third Book of the Kings when be commanded Elias to come out of his Cave to remain in the Mount before the Lord and a mighty strong Wind passed by and rent the high Hills and ragged Rocks before the Lord but the Lord was not in the Wind After that came an Earth-quake but the Lord was not in the Earth-quake After that came a Fire but the Lord was not in the Fire After that came a soft Wind wherein the Lord was In such sort Gods sends to Sinners a Wind of Terrour to break the mighty Mountain of Pride and the heart more hard than the Rock after that comes the troubling of the Soul after that comes the Conscience grudging the heart of the finner and accusing him of his evill Life but yet the Lord is not there with his quickning grace Neverthelese these be forerunners to prepare the way of the Lord. For when the perverse Will of Man is mortified by servile fear and led almost to Hell after comes the sweet sound of Gods grace which reviveth the Soul saying Lazarus come forth This is the voice that giveth Consolation at the hearing whereof we may be bold to depart in peace with assurance of remission of our sins But it seems that Repentance began first in the Knight at Love and that miraculously for he being in the Filth of Sin suddenly by Gods Providence confessed his folly and loathing his lewd life he required help and succour at Gods grace who presently assisted him and brought him out of the sink of sin But this manner of conversion is not ordinarily used There are indeed certain fore-runners to the justifying of sinners which prepare the way to Gods reviving or quickning grace and offereth unto God a renewed Spirit and a pure and upright heart which manner of conversion Godly People only do use And hereof meaneth the Knight to speak purposing also to shew how it digresseth from Gods grace When Repentance had thus apparelled me with Hair and Sack-cloath I was set upon a Stoole and then Gods grace appeared unto me with two Women and one Man which was a Preacher Now one of the Women held in her right hand a sharp pricking Iron rod called the gnawing of the Conscience in her lest hand she had a red Book whereat I was afraid For as she beheld me me thought she threatned me The other Woman was Courteous and Milde and gentle holding in her right hand a Book of Gold covered with Pearls and she was called Remembrance Gods grace placed Conscience on my left hand and Remembrance on my right hand the Preacher repentance and the Damsels about me and then commanded Conscience to open the red Book which when I perceived and saw the Words Written with blood declaring all my offences with Torments unto them belonging for my following of Folly I was amazed and became speechless Then Conscience with her Iron rod teucht me prickt me yea pierced my heart and cryed aloud unto me saying Behold thou Wretch view this
also the Lord and God of Prophets answered the thought of the Proud Pharisie saying Simon I have somewhat to tell thee Then said he Speak on Master A Creditor quoth the Lord had two Debtors whereof the one ow'd him 500 pence the other but 50 now they both having nothing to pay the Creditor forgives them the Debt Now tell me which of those Debtors loveth the Creditor most Simon said I think he to whom most was forgiven Jesus answered Thou hast rightly spoken Our Lord in propounding this Question defired also to heal this Pharisie For if he had denyed it Iesus would have eaten none of his meat These two Debtors were Simon and the sinfull Woman The sinfull Woman not only by the Iudgment of the standers by but also by her own confession acknowledged her self more indebted then Simon and Simon less indebted then she because he thought himself righteous in respect of her The Creditor is our Lord God who lends and gives us his gilts both temporal and spiritual to interest disbursing to one five Talents to another two and to another one Now then is signified by the judgment of Simon that the Woman was most in debt to God unto whom he forgave most And because she loved God better then Simon did she deserved again of him to be better beloved in that she did more good service to God then Simon did notwithstanding his meat Wherefore the Lord valued the love and good Will of this woman and preferred it before Simons reprehending him of his arrogancy and saying Dost thou seest this Woman whom thou judgest more in debt then thy self I entred into thy House and thou hast not given me water to wash my feet but she hath washed them with tears and wip'd them with her hair though Water was easier to be found then tears Thou hast not kist my mouth but she hath kist my feet Thou hast not annointed my head with common Oyl but she hath annointed my feet with fine Oyntment So that by these signes thou seest that she loves me better then thou dost Therefore I tell thee that many Sins are forgiven her because she loved much For to him is least forgiven that hath least loved The Lord said this to beat down the proud opinion of the fond Pharisie not that he was but little forgiven but because Simon might know that he thought so For truly as who so committeth most Sins is most indebted to God so likewise is he that hath least offended To conclude both the less and the great stand in need of Gods Grace unto whom they cannot come of their own strength and vertue As the greatest Sinner reserreth to God the remission of his fins even so ought the justest man to do also For there is no sin which one Man committeth but another would commit the like if God who made Man without sin did not keep him from sin as witnesseth Saint Austen But perchance one will say I have not committed Adultery as this man hath To whom I answer thou hast not had such occasion ministred as he hath had and he hath not had the Grace to avoid it as thou hast had It was Gods doing and no Will of thine if thou hast had no occasion nor convenient time nor fit opportunity to fall into that Sin Suppose thou hast had occasion offered with opportunity and all things fit and yet hast resrained Well it is God then that guided and governed thee that thou shouldest not do it Acknowledge then the grace of God as thou art bound because thou hast not committed such a sin For as he who hath committed most sins is most indebted to God even so is he who never finued Gods debter for were not the grace of God his Guide he would do enough Now to our purpose After the Lord had convinced the Pharisie of his proud Opinion to comfort the sorrowfull Woman lying at his feet he said thus Woman thy sins are forgiven thee O joyfull voice O happy Woman that art worthy to hear the Son of God speak to thee and forgive thee thy Sins But those comfortable words of the Lord greatly offended the proud Pharisies at the Feast who turned them to Blasphemy saying What Fellow is this that also forgiveth Sinners It is apparent enough that he is a Blasphemer for to pardon and forgive Sinners belongeth only to God No doubt our Lord Iesus Christ was taken to be a very poor man of him that requested him to Dinner and of those which were at the Table It was known that man could not forgive sins but they believed not that Iesus Christ was God and therefore say they What Fellow is this that forgiveth sins These Feasters were sick of a deadly disease which they neither knew nor yet the remedy to heal and do them good Is it not a Madness that such as are Sick should fall a laughing at them that are sound and in good Health So did the Pharisies laugh at Iesus Christ and the Woman who were not sick or if she were sick she acknowledged her Sicknesse and sought help of the Physitian It is most true that Man cannot forgive Sins but this Woman which believed that Christ could forgive Sins believed also that he was God and therefore able to forgive Sins But why did not our Saviour Christ answer these murmuring Pharisies and say I am the Son of God when they asked the question saying what Fellow is this that forgiveth Sins No he let them murmure and turned himself towards the Woman and said Thy Faith hath saved thee depart in Peace Though she heard him say of the Pharisies these men murmure and esteem me as it pleaseth them nevertheless be thou assured that thy Faith hath saved thee and therefore depart in peace and enjoy full rest and tranquility of conscience justified by a lively Faith and fulfilled with Love Let all sick souls that are laden with Sins if they will be healed let them I say come in Faith and assured Hope to the true Physitian of souls which is Iesus Christ let them confess their offences with s … w and Weeping let them Wipe the Feet of our Lord with their hair and they shall be restored made whole and recover their Health Let your superfluous riches be given among the poor and not spent in Feasting and Pompous Apparell And after that the Sinner with love and liverality hath thought upon the poor helping them in their need as well with good counsell as with Alms-deeds and living as the Rule of Gods Word requireth he shall receive peace and quietness of Conscience and he reconciled to God the Father for the merits of his Deer Son Iesus Christ to whom be all Honour and Glory for ever and ever Amen CAP. VII The Knight having heard the sermon received the holy Communion and dinner being ended mounted into a Chariot and was by Gods grace carried to the Palace of Vertue GReat was the comfort I took by the sermon of the
set down by Moses in the 13. of Deut. and by S. Peter in his 2 Epistle chap. 2 and by our Saviour Iesus Christ in the 24 of Matthew And though we live in the later times when many Sects do abound and Vertue and truth in many places do fail yet let us listen what our Saviour saith Whosoever believeth to the end shall be saved Fourthly and lastly thy Faith must be quick and lively that is it must be linked with love and charity which is the life of faith as the Soul is the life of the hedy And therefore abuse not thy self as some do saying I have Faith and I shall be saved whatsoever chance No no assure thy self that if thy Faith be not quickned with Love and Cherity it is nothing Worth and therefore unable to atchieve true Blessedness as S. Paul well noteth in the first Epistle the 13 chap. to the Corinth Even so when our Lord in the Gospel attributeth salvation unto Faith and S. Paul justification this is to be understood of an holy lively and Evangelical Faith working with Love and Charity Likewise when our Saviour saith in the Gospel that he which believeth and will be Baptised shall be saved that is meant of such a Faith as love quickneth and Charity reviveth The holy Scripture in many places expresseth that none shall be saved unless he observe and keep the Commandements of God Now none can keep the Commandements without Love and charity Ergo none can be saved without Love and Charity The sum and effect of all is this That whosoever renounceth Sin and imbraceth a quick and lively Faith and liveth in Love and Charity he cannot perish but shall find in the end perfect and everlasting Felicity in the Kingdom of Heaven CAP. IV. The Description of Hope and how we ought to hope in Almighty God NOw Sir Knight know this that Hope is a Vertue whereby Happiness or Blessedness both spiritual and eternal are hoped for And as Faith is of things not seen so is Hope also For Saint Paul saith Hope that is seen is no Hope because we have possession of it already It is common to Faith and Hope to be of things unseen and yet Hope is distinguished from Faith not only by name but by reason For by Faith we believe as well evill things as good that is Hell as Heaven We believe that Adultery is a very wicked sin we believe also Charity is a very good thing all these things good and bad we believe but we Hope only for good things and not for bad Again Faith is of things past present and to come For we believe the death of Iesus Christ which is past we believe also that at this present he sits at the right hand of God the Father in Heaven and we believe that Christ shall come to judge the quick and the dead But under correction I think that Hope is of things present as when I Hope that I am in Gods favour and of things past as when I Hope my Sins be forgiven me and of things to come as when I Hope to have eternal life This is true that Faith hath an eye generally unto that which is spoken in holy Scripture believing that all the promises without exception which God made shall be accomplished without descending to particular or special Persons but Hope applyeth unto her self those same promises waiting for the accomplishment of that which God hath promised And therefore it is requisite for assured Salvation that thou believe thou shalt be saved but to Hope so is not sufficient For Faith in it self importeth an infallible assurance and certainty of things as when we firmly believe all the Articles of our true and Christian Faith and all things contained in the holy Scriptures to be more certain then man is man but the hoping of it is not so requisite For if we have a firm assiance in the goodness of God touching our Salvation and doubt not a whit of the remission of our sins it is enough There be two degrees in Hope which are two contrary extremities The one being the most highest is the infallible assurance of eternal Blessedness The other being the basest and lowest is to despair of Salvation Between these two extremities consisteth Hope But the more that a Man approacheth to the highest extremity which is an infallible assurance of Eternal life and the more he rejoyceth from the lowest extremity which is desperation the more perfect he is in hope As it sufficeth the hoping Man that believes anâ— loves God that he hath a firm affiance and confidence that God of his good grace will give him whatsoever he hath promised to his Elect hoping that he is of their number So it is necessarily requisste that we have a perfect infallible certainty of our Salvation Now for that in the Definition of Hope it is said that by her we Hope and look for the eternal Happiness it is to be noted that Hope hath two Objects the first the perfect enjoying of Gods presence the other is all the necessary means to come unto the clear seeing and enjoying of God and these means are remission of Sins through Gods Grace justification Faith unfained and charitable deeds and agreeableness unto God Now all that we hope for we ought with prayer devoutly to crave of God as his Kingdom the remission of our sins justification encrease of Grace and Vertue deeds of faith and Charity But concerning goods temporal forasmuch as we may use them well and ill they may be said to hinder the Salvation of Man rather then to surther it And therefore the good Christian ought not to ask them nor covet them excessively indeed so much as will necessarily serve him for sustenance in this life he may lawfully ask and here by the way it is a lesson worthy the Learning namely that it is necessary for us to do good Works because it hath pleased God to enrich us with Goods which Goods ought well to be employed Now unto him properly belongeth the merits of the works which he worketh in us For all our good works are the gift of God howbeit he doth not deny us his Grace whereby we consent to do the good works which he only moveth in us And therefore every one ought to the uttermost that he is able to do good works considering that they come of God who is the Author of all good works and without whom we are not able to think so much as one good thought much less do a good deed For otherwise to hope in doing ill to go to heaven without good works springing from a firm faith is not hope but a flat presumption And therefore thou oughtest to enforce thy self to do good works hoping that thou and thy works may be acceptable unto God nevertheless thou must not in any case trust upon thy merits or good works but altogether to the infinite goodness of God For otherwise thou fallest into that curse
Magnanimity Constancy Hope Assurance Patience and Perseverance With this Vertue the Martyrs of all Degrees and Ages were endued grounded upon a firm Faith contemning the world and setting light by the torments of Lyrants imbracing death rather then to deny Christ Gods Prophets were armed with Fortitude who without siattery reprehended the Kings of Israel and Juda of their fals worship of God and feared not their furies The Apostles of Iesus Christ were armed with Fortitude who feared not to controll the wisdom of the wise and vanquish such as were in high places that they might with contented mindes carry the yoak of Christ This they did not with mans power or warlike weapons but with dibine Doctrine not defiring to kill any one but to die themselves It is a great worlds wonder that so few simple souls unarmed unlearned and having no humane policy should vanquish the wisdom of the World confound earthly policy and strength and subdue Kings and bring them in obedience to the Faith of Christ revoking the People from false Religion and Adoration of Debils With this Vertue of fortitude Kings ought to be Armed not fearing any danger for the Defence of the Faith of Iesus Christ but being of one mind with the holy Martyrs of God With this vertue ought Preachers to be armed worthily defending the word of God against all Hereticks and Enemies of the same not fearing the threatnings of Persecutors whatsoever But you must understand that fortitude is not a dealer in the committing of unlawfull deeds as to beat hurt or kill thy brother unless it be justly done in thy own defence or for thy Countries cause otherwise it is a mere Malice Moreover such as desperately dispatch themselves as Wretches weary of Life they do it not by Fortitude but by the Lemptation of the Devill who is permitted of Gods sufferance to tempt some even to the making away of themselves Such People are not Valiant for it is not fortitude unless it be in lawfull deeds as in the defence of thine own Person the Magistrate thy Country or the Faith of Christ for the which to suffer death is excellent fortitude Temperance saith S. Austen is an affection to resrain the appetite when a Man is excessively inclined Temperance hath rule over pleasures and delights resusing to meddle in any thing which cannot be done without offending God and not falling into any excess whatsoever wherein a man may pass the rule of reason To live in Temperance is to dispose every thing according to the right use whereto it was appointed These four Vertues have four Vices clean contrary unto them by the which Vices the Vertues are corrupted and destroyed Prudence by Folly Justice by Covetousness Fortitude by Pride and Temperance by Inconstancy is defaced These Vices are signified by the sour plagues which consumed the Goods of Job namely The Sabees the Chaldees the force of Fire and the Violence of a vehement Wind. The Sabees of Folly made havock of Prudence Oxen. The Chaldees of Pride led away the Camels of Fortitude The fire of Lechery made waste of Temperance Sheep And the boysterous winde of Covetousness overthrew the Houses of Justice The four Vertues likewise are devoured of their adversary Vices according as Joel complaineth against the Wicked Jewes under sour notable things decyphering the four Vices Opposite and against the sour Vertues before-named These sour things are the Caterpillar the Grashopper the Locust and the Blasting all which four things being vent to wastfullness leave nothing unspoyled By the Caterpillar is meant foolish bragging which destroyed the Vertue of Prudence By the Grashopper is meant Pride which destroyeth the Vertue of Fortitude By the Locust is meant Covetousness which destroyeth the Vertue of Justice And by Blasting is meant Lechery which destroyeth the Vertue of Temperance For foolish bragging destroyeth the Vertue of Wisdem Pride corrupteth the State Avarice devours Justice Lechery spoyleth Temperance Now therefore Sir Knight I wish thee to refrain from these insatiable Vices lest thou lose the enjoying of these four notable Morall Vertues thou knowest what company thou hadst in the Palace of Vertue there thou sawest Gods Graces Faith Hope Charity Prudence Justice Fortitude Temperance and that goodness which none know but they who have had experience CAP. VIII How Faith from the top of the Tower sheweth unto the Knight the City of Heaven AFter Good Understanding had delivered these good words I was ravished in my mind I felt not my self I lost my taste I neither regarded meat nor drink and most of all I marvelled that Night approached not because many hours were consumed Being in that amaze Vertue told me that darkness had nothing to do where she dwelt Then Memory put me in mind what Gods Grace told me by the way saying that by the works of Faith which are the fruits of the same I might perceive and see the City of Heaven wherein is comprehended true Felicity Then Faith led me to her Tower and all the other Vertues kept us company For Faith properly is not without Hope nor Hope without Charity and therefore they must go all together And though these Vertues have several properties yet they joyn hands and are never asunder S. Hierom saith that Abraham was furnished with Faith Job with Fortitude and patience David with Humility and so conseouently Then Faith from her Tower shewed me a high Hill whereon was Luilt a marvellous sumptuous City and she told me it was the City of Heaven wherein is comprehended true Blessedness and perfect Felicity In that City I saw never a Temple which made me marvel untill that Faith told me that the Lord God Almighty was the Temple of that City There needs no shining of the Sun no brightness of the Moon no glittering of the Stars to give them light for Almighty God is their true Light himself None enters into this City but such as are written in the book of Life Furthermore Faith told me that there was no Adversity no sin no iniquity no fear no sorrow no shame no darkness no pain no unquietness no ill no grudging finally nothing that savoureth of mortality but there was Prosperity Perfection Vnity Love Gladness Quietness Charity sure Rest perpetual Felicity and everlasting joy in God with eternal Happinesse There was mirth without Sadness Rest without Pain Abundance without Want Life without Corruption In this City God is seen Face to Face there is the endless light shining the Saints alwayes singing blessed Souls rejoycing and ever beholding God yet still coveting to see him without dulness of destre The Citizens of this City of Heaven are Co-heirs of the eternal Deity the Father Son and holy Ghost They are made immortal according to the promise of our Lord and Saviour Christ saying Father those that thou hast given me I will that they be with me where I am that they may see my brightness What can I say more In this City is our King without death and
without change without beginning and without Ending In this City there is no Night there is no limitation or term of life but continual day most brightly shinning For in this City dwelleth the Father of Lights even God himself whose brightness no darkness can over-shadow The Citizens of this City are partakers of unspeakable grace of endless joy and of such persection as thereunto there can be added no more Vnto this place shall the just be advanced as for the wicked their promotion is in the Lake voyling with Fire and Brimstone CAP. IX The desire that the Knight had to come to Heaven and how Gods Grace brought perseverance HAving seen from the Tower of faith the City of Heaven and heard by her the manner of it I was ravished of my wit and esteemed nothing at all of the World For I selt not my self methought I was walking in Heaven Hereupon I destred Faith that I might remain still in her Tower the which willingly she granted me insomuch that I was never weary out of her lower Window to behold Heaven yea the more I beheld it the more beautifull it seemed Then I was loath to live in this World and desired that I might dye the sooner to have the sight and enjoying of Christ my Redeemer and kneeling by my self all alone I made this Prayer saying O How happy is the soul that is out of this earthly prison and resteth in Heaven most joyfull seeing his Saviour face to face That soul is without fear and affliction O how happy is the soul which is in the company of Angels and holy Saints singing prayses unto the Most High Such a Soul surely is laden with abundance of joy O happy society of Citizens O happy company of Saints which lamented in their mortall life but now raigne with God immortally O sweet Jesus let me come to thy pleasant City where thy Citizens see thee daily to their great delight O let me come there where nothing is troublesome to hear or understand what melody hear they without ending And how happy were I if I might hear the Songs or be admitted to sing a Song of David in the holy Hill of Sion O that I being the least of thy Servants may by thy grace put off my fleshly burthen and come to thy happy City to accompany the holy and happy assembly of Saints to see the glory of my Creatour and to behold his amiable Majesty That I may be made meet for this so sweet a blessing grant I beseech thee O gracious God that I never look back upon this shadow or valley of tears that I remember not the false pleasures of this wicked world that I esteem not this corruptible and evill life O how can we here be happy where the Devill alwayes assaults us where the world flatters us where the soul is blinded and where all men sinne After which great evills death doth follow as the very end of all vain pleasures and then they are esteemed as if they had never been What recompence may be made unto thee O God which givest us consolation in the midst of all our extrencities by the wonderfull visitation of they Divine Grace Behold me miserable wretch filled with sadness when I consider my sins when I fear thy judgments when I think on the hour of death when I remember the pains of Hell when I am ignorant what punishment I deserve when I know not where nor in what Estate I shall end my dayes In all these things and many other I appeal to thy gracious goodness knowing that thou art ready to give me consolation against all these sorrowes Thou liftest up my soul full of anguish above all Mountains thou makest me receive thy great love charity and goodnesse by the which thou recreatest my heavie spirit and rejoycest my sad heart in revealing unto me thy heavenly delights This Prayer ended I rested my Soul upon the anchor of hope Then as I was kneeling Gods grace appeared unto me accompanyed with another Lady which I had not seen before And after I had given her thanks for all her benefits she delivered me this Lady named Perseverance to continue with me charging me on keep her with me if I meant to be a Citizen of Heaven For said she all other vertues without her are as nothing to win braven For it is written who so perseveres unto the end shall be saved And therefore if thou wilt be saved then must continue Hereof we have many Examples in the holy Scripture but I will only touch two When Saul was first annoynted King of Israel he was as lowly as the child of one year old but he continued not above two years in his goodness For after he had once put Perseverance away he became evill and grew to be a cruell Tyrant insomuch that he slue many of the Lords Priests and persecuted good David But what was his end He was vanquished of his Enemies and being given over of God he killed himself upon the Mount Gilboa Again touching the same matter Judas at the first when God made him an Apostle was good and dutifull but when he had put Perseverance away he became a Thief and by Covetousness he vetrayed and sold his Master Christ and being forsaken of God he became a Reprobate fell into desperation and with a Halter hanged himself When I heard Perse verance say so for fear lest the like should befall me I desired the counsell of Good Understanding to shew me the means how I might keep Perseverance alwayes with me that in so doing I might not be deprived of the glorious City of Heaven To which request of mine the good Hermit Understanding tendring the safety of my Soul and having a carefull regard to all my Endeavours did yield and spake to me on this wise CAP. X. Good Understanding sheweth the Knight how to keep perseverance alwayes with him MY Son the last point of thy Souls health quoth Good Understanding is to know how thou art now without going back which if thou desire then must Perseverance never leave thee for if she forsake thee then must thou needs lose the pleasures of Lady Vertues Palace wherein thou art now From whence if thou go back thou shalt be sure to lose the joyes of Heaven Thou must therefore remain constant without wavering the which to do thou must by devour and continual prayer faithfully crave helpof Gods grace And to accomplish all this thou must remember three things the first is thy Life past the second thy life present and the third thy lise to come Those three confiderations will encourage thee to stay where thou art and as it were with a bridle will keep thee from recoyling First think what thou hast done before time in following Folly how thou livedst vainly yielding to every vain concupiscence whereby thou didst fall into the filth of sin and endangeredst both thy body and Soul O where hadst thou been if Gods Grace had not taken
against us And lead us not into temptation But deliver us from evill Amen Besides all this thou must also most heartily humble thy self before God acknowledging thy self a sinner and that thou canst do nothing that is righteous but if there be any goodness in thee either of Nature or of Gods Grace thou must sreely confess that all comes from above Repute not thy self better than another but rather the least of all If any despise thee mock thee or injure thee suffer it not only patiently but also willingly and gladly even for the love of God For the sealing Ladder of Heaven is Humility a full denying of thy self in worldly causes Think not well of thy self for any thing that thou doest hast done or mayest do but if thou hast any goodness in thy body or in thy soul be not ashamed to confess that it is not thine because it comes not from thee but of God for from him indeed it proceeds And when at any time thou findest thy self as it were lest of God and destitute of consolation whether it be inwardly or outwardly be not discouraged for it neither think that God hath Forgotten thee but heartily Humble thy Self before God putting all thy confidence in God as in one that knows how to save his Elect. If thou receive any blessing inwardly as Wisdom or any other gift exalt not thy self in pride neither discommend others that have not received of God such grace but use that which thou hast to Gods glory Again if thou see thy Neighbour fall take heed judge him not but think that God permits thee to see his effence for thy profit Imagine thou wast never touched with that crime well it is much but yet thou hast been culpable in some other as bad or else worse upon this examination reform thy self suppose thou art in no fault thou must not therefore esteem thy self better than he that is in fault knowing thou art of such a nature as he is and made of the same stuff as he is and therefore notwithstanding thy supposition a sinner and offender as well as he so that both need amending Be thou sure that if God had provided no better for thee than thy self deserved thou hadst committed the like offence or else greater and thank God for that he hath kept thee so and pray for him that doth amisse and is not yet converted When thou seest a sinner only led to lose his life by Law know that thou standest a sinner before God as well as he although before the world thou be esteemed better There is no School wherein a Christian may so well learn to live well as in the contemplation of Christs life and conversation thou must oftentimes think on thy last end as Death Iudgement Hell and Heaven persevere in Prayer so shalt thou please God and not be loath to die Remember thy end saith the wife Man and thou shalt never sin thou must often pray deboutly to God and when thou wilt so do thou must draw thy self from all affairs for Prayer is a lifting up of the heart to God and a private speech of the soul with God If it be so were there any reason that a man should draw his cogitations from God or rather all outward businesse put apart with all reverence to submit thy soul before him All this notwithstanding it is not forbidden in all our affairs to pray and sing Psalms to Gods glory and oftentimes with Tears to say the Lords Prayer or any other Prayer to that effect And here by the way thou must understand that the longest Prayer is not the profitablest because of the multitude of cogitations of the minde besides that thou must be devout for the prayers which are done with devotion of the heart do profit all other prayers are but vain and to no purpose If thou pronounce but three words as the Publican did saying God be mercifull to me a sinner or as the Canaanite said O Son of David have mercy upon me it is enough Again be not curious of thy tongue nor line in speaking it sufficeth that thy heart speaks within thee and thy tongue though but bleatingly if unfainedly it is well as we read of Moses and Anna Samuels Mother Worldly goods superssuonsly thou oughtest not to ask but necessarily and with measure for thy bodily health and for the succour of the needy If thou be sick poor or in adversity thou mayst ask Health Riches or Prosperity so it be done to Gods glory But if thy asslictions do more advance Gods glory than thy prosperity doth yeelding thy soill to Gods will thou oughtest to ask Patience and say with a meek heart Lord thy will be done and not mine I thy senses be inclined to sin be not dismayed for there is a God to whom if thou pray he will by the power of his grace suppresse that inclination Wherefore take courage when thou art tempted ask help of God saying O God make speed to save me O Lord make haste to help me Lord God leave me not but be my help O thou Lord God of my health Do what thou canst to resist the Devil and he shall go from thee approach unto God by Faith and be will draw near unto thee by his Spirit If the Devil assault thee desy him and make thy moan to thy Saviour saying Lord help me and be with me Do thou thy endeavour and assure thy self that God will make thee strong he will aid thee he will ease thee and in the end will set thee free from all verations placing thee in the Heaven of Heavens the Portion and Inheritance of his Servants To this God and to Iesus Christ with the holy Ghost he all glory honour and praise world without end Amen CHAP. XII The Authors Peroration or Conclusion to the devout Readers or Hearers I Thank Almighty God of his goodnesse that I am come to the End of the Voyage of the wandring Knight by the which thou mavest understand that in following Folly and vain Voluptuousnesse he forsook God to the prejudice and hurt of his Soul yea to the danger of everlasting damnation Here thou mayest learn that all voluptuous worldlings are the very Subjects of Sathan and their earthly goods and worldly pleasures shall quickly consume Thou art taught likewise what great clemency God used to … m drawing him by his grace from the sink of sin wherein he was sunk how he was led to the Palace of Repentance and from thence to the Palace of Vertue where by Gods grace he is now and what goodnesse he hath found there thou hast heard at large The Lord grant us to land where he is landed even in the Land promised to the Elect. Amen And now to conclude I beseech your courtesies that if any thing in this my labour mislike you interpret the same to the best and lay nothing to my charge in the way of presumption but commending my good meaning and allowing my will not to contemn but to speak well and esteem of this my Work and to use it for thy benefit and edincation for the which end I made and compiled the same And now I exhort you all in Christian love and charity that if by Gods grace you be resident in Vertues Palace to persevere and continue there to the end humbling your selves before God and allwayes trusting unto his goodnesse not unto our own strength or merits acknowledging also Gods grace by the which you are as you are and of whom you have that you have Let all your considence be in his mercy and in his goodnesse Furthermore if any feel and perceive himself out of Vertues Palace by the means of wordly vanities let him consider the great peril he is in and speedily turn to repentance with a contrite and sorrowfull heart requiring pardon of God and trusting wholly in the merits and passion of our Lord and Saviour Iesus Christ Let him not be ashamed to acknowledge his sins which if he do he shall finde at Gods hands grace and mercy And now I beseech nor Lord God to give us all Grace to do according unto that which is here spoken for otherwise of our selves it is not possible that leading a life acceptable and agreeable unto his holy will we may in the end after the Voyage which we have to passe in this world see and enjoy possesse and have the full fruition of that glorious city of Paradise where true Blessednesse and perfect Felicity welleth even in the Habitation of God Almighty unto whom be all Honour Glory Power and Dominion for evermore Amen FINIS
which the Prophet speaketh saying Cursed is the man that trusteth in man and contrariwise happy is the man that trusteth in God We ought alwayes to do well to delight in well-doing and to hope in the goodness of God that he will give us that which he hath promised But this Hope ought to be firm and as an Anchor constantly to hold thy conscience that by the floating of temptation it move not But some will ask by what testimony or witness can the conscience rest assured of remission of sins of Gods adoption and of Heavenly blessedness I answer S. John Epist 1 chap. 5. saith There be three things that bear witness in Earth that is the Spirit Water and Blood These three testifie unto the spirit of the believing Man that Christ is the infallible truth who fulfilleth in the believing man the whole sum of his promises The first witness then that assureth man in Hope is the precious bloud of our Lord Iesus Christ which was shed for the remissien of our sins The second witness is the water of Baptism by the which also our sins are forgiven But these two witnesses put not the conscience in full and perfect Hope and Assurance And therefore there must be annexed unto them a third which third is The holy Spirit which beareth witness with our spirit that we are the Sons and Heirs of God Who so hath not this witness he cannot be assured of his Salvation The works of the holy Spirit in Man if thou ask me what those works are I answer thee that they are these that follow and such like namely Sorrow for sin hatred of all things which displease God and are contrary to his Commandements taking pleasure to read and hear Gods word mourning for thy imperfections and sure Faith Hope and Charity and effection desire intent and purpose to love God above all things and to do thy endeavour to fulfill his Commandements For all these things spring not from the corrupt nature of man unless his Heart be moystened with the dew of Gods grace without the which we feel not in our selves any good affections nor desire to do good works which are signs of the presence of the holy Chest in us Wherefore we ought with sighing to pray unto God and to beseech him most humbly that it would please him of his unspeakable pity to send us his holy Spirit which may assure us of the remission of our sins to Vouchsafe us his heavenly Adoption and the enjoying of everlasting Blessedness And thus much concerning Hope New let us speak of Love or Charity CAP. V. The Description of Love or Charity and how we ought to love God and our Neighbour CHarity is a Vertue by the which God is loved for the love of himself and our neighbour for the love of God or in God It is said in the first part of this Desinition that Charity is a Vertue Let us see how certainly Charity in the excellentest vertue that is even the mother and nurse of all the rest For he that hath not charity hath nothing in him to obtain everlasting life This Charity is given when the holy Spirit it is given For the holy Spirit being resident in the Soul makes us to love God for the love of himself and our Neighbour for the love of God To love God for the love of himself is to love him for his own sake and because he is God And that is to be done three wayes that is to love God above all things entirely above all things orderly above all things preciously We will declare these three wayes of loving God the more plainly that every one may know how to love God To love God intirely is to have a good will to God and to rejoyce greatly that he is such a one as he is But for the better understanding hereof it shall not be amiss to shew what it is to love to love is nothing else but to wish well to every body as when I love a man I wish as well to him as to my self Now there are two manners of love One is called the cobetous love as when a Man loves any thing for his own profit sake in such sort men love their horses their victuals and all other worldly necessaries The 〈…〉 the love of friendship when one loves a thing for the love of it self without respect of particular profit as when I see a man wise I take pleasure in him and wish that the Vertues which are in him may not only be continued but also encreased in him and this do I being to him well affectionated and loving him with delight There is not in God and good that is not like himself For his might or Power his Wisdom his Mercy his Iustice and his knowledge are Heavenly as he himself is who is all wise all just all mercy all knowledge and all mighty So that we love God above all things intirely when we rejoyce and be glad that he is as he is without regarding our proper profit or honour Thou oughtest not to love God with a covetous love that is thou must not love God only because he gives thee all things profitable for thee or in so doing thou lovest thy self better then thou lovest God If thou love God rightly he will reward thee greatly but this love must be single and it must be pure and not depending upon any other thing for who so loveth God for gain loveth him but as his Horse in whom he delights because he serves his turn God ought to be loved lovingly without respect of particular profit But then maist ask me a question May I not love God to this end and under this condition that he may give me Heaven which is the principallest thing that Man can wish for after this life the Doctors say no if we consider well of the thing beloved which is God for in so doing thou lovest thy self better then thou lovest God Thou maist come to Heaven by this means as namely by keeping his Commandements by giving Alms and by doing other good deeds and yet give God his due and single love Now these things are not charity it self but the works of Charity We say then that God ought to he loved in doing good deeds and in keeping his commandements but this love ought to be entire without respect of profit or reward To love God orderly above all things is to refer thy self and all thy goods to God so that all which thou lovest wishest dost and leabest undone thou oughtest to love to wish to doe and leave undone for the love of God and his glory Thus referring all to the Honour and Glory of God thou lovest God above all things ordarly and accomplishest as much as in thee lyeth what is written in Deut. and in Saint Mathew where it is said Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength For what other