the infallible Truth spake thus to Nicodemus God so loved the World that he gave his only begotten Son to the end that whosoever believeth in him should be saved and not perish but have everlasting life God sent not his Son into the World to condemn the World but to the end the World should be saved by him To the Scrives and Pharisies which murmured because he did eat and drink among Publicans and Sinners Christ said Those that be whole need not the Physitian but such as be sick Again I came not saith the Lord to call the just but Sinners to repentance Not as a Iudge but as a Physitian for such as languish in their Sins came I into the World not that they should remain Sinners but to turn them from their Sins that being Penitent they might be made righteous Likewise he told the Pharisees that the Angels in Heaven do more rejoyce in one penitent Sinner than in 99 just persons which need no repentance God saith Saint Paul spared not his only Son but gave him that he should rather dye for us than we be unpardoned If God spared not his only Son to dye for Sinners what thing is more precious unto him that he should resuse to give them And therefore the same Apostle speaking or Iesus Christ saith thus We have not an high Priest which cannot have Compassion of our Infirmities but such a one as in all points was tempted as well as we Sin excepted Let us go then boldly to the Seat of Grace that we may obtain merry and find grace in time convenient If I should rehearse all the places of the Scripture to this effect the ti … e would fail me Thus we see then none hath cause to distrust the goodness of God or to despair because of the greatness of his Sins seeing that God hath made so many fair promises to pardon the Penitent Sinner there be many Examples in the Old and New Testament of the performance of Gods promises as namely to David who commitred bath Adultery and Murther he even he by sorrowing for his offences and crying Peccavi obtained mercy and pardon of all his Wickedness Manasses the Son of Hezekiah set up the false worship of God which his Father had defaced and of an evill zeal to infidelity he himself offered up his own Children in fire for Sacrifice He persecuted the Prophets and sine innumerable Innocents amongst all which he caused the prophet Esay to be sawn in pieces In the end he was taken by his Enemies and led Captive into Babylon but when he was in his extreamity he acknowledged his offence and asked forgiveness of God by whom he was received to favour and restored to his Kingdom again The People of Ninive whom God threatned by the Prophet Jonas utterly to destroy for the multitude of their Sins they repented and prayed and so God forgave them The Samaritane also and the Canaanite notwithstanding their horrible sins when they asked Gods mercy he forgave them Matthew Zacheus and divers other Publicans upon their repentance were received into favour Peter that denyed his Master our Lord Iesus Christ three times swearing that he knew him not when he wept vitterly for his Sins he was received into mercy The Thief also upon the Cross being at the paint of Death even this Fellow who lived upon nothing but Robbery and Man slaughter all his life time acknowledged his hainous Sins asked pardon and God forgave him yea he obtained more than he required for Christ said unto him This day thou shalt be with me in Paradise This is Gods property even to give of his Liverality more than Men do or can ask Saint Paul was a Blasphemer and a Persecuter of Gods Church and yet he received mercy God hath set down such Persons as Examples for Sinners to the end they should not doubt of his Mercy and to teach them that he doth not Pardon offences for the merits of the Sinners which are stark Naught even when they are best but for his mercies sake which is adove all his Works For so to imagine of Mens merits is Destruction if any thing be ascribed unto merits then to the merits of his Son Iesus Christ and for his bitter Passion sake Let this be the conclusion that albeit the Sinner hath committed as many Sins as there be drops of Water in the Sea or Sands on the Sea shore yet he hath no cause to despair for though they be never so monstrous and manifold yet the mercy of God doth infinitely exceed them For his mercy consumes them sooner than the fire doth durn up the dry Ton. When I heard Lady Remembrance read these words I took heart a grace and recited a place Written in the Psalmes of David According to the multitude of the grief and sorrowes of my heart thy consolations have refreshed my Soul And then falling on my knees holding up my hands with sorrowfull Countenance and Compunction of Heart resting wholly upon the mercies and promises of God and the merits of our Lord and Saviour Iesus Christ I most humbly desired pardon for my Sins at the hands of Gods grace Vpon which unfained confession of mine offences and heart-grief hand-maids of perfect Repentance and fore-runners to the purpose I received by the means of Gods grace the benefit of the death and Passion of our Lord and Saviour Iesus Christ to whom with the Father and the holy Ghost be all Honour and Glory for ever and ever Amen CAP. VI. A Sermon which Understanding the good Hermit made unto the Knight upon the History of Mary Magdalen IN the name of the Father and of the Son and of the holy Ghost Amen The great goodness and unspeakable mercy which hath been used in all Ages and times of our Lord and Saviour Iesus Christ towards all poor Sinners are in many places of the Gospel made manitest and clearly notified but chiesty in the seventh of Luke Wherein mention is made of a sinfull Woman lewd of Life and of ill name contemned despised and abhorred of Men whom sweet Iesus did not only receive to Favour but also by inward and secret inspiration drew her to repentance how and in what sort hear and understand The Gospel saith that there was a Pharisie furnished with false Faith and nuzled with a vain Opinion of holiness he was a great Doctor of the Law and a renowned Iusticiary howbeit weak in Faith and yet very high minded When our Saviour had one day preached and instructed the People by his Divine and holy Doctrine exhorting poor Sinners to turn to God by repentance and uttering many Parables and Similitudes as the Prodigal Child the lost Sheep and such like whereby he doth declare and signifie that he is inclined to compassion ready to have mercy and to receive into savour all repentant Sinners the proud Pharisie prayed him to come into his House and to dine with him The good Lord which had taken upon Him Mans Nature
and was born for the Salvation of all denyed not his proud fellowes request neither resused to enter into his House although he was ambitious but down at the Table sate the Son of God made Man for the Salvation of Men. He was conbersant among Men he did eat and drink with Men he offered himself a helper to every one shewing unto all his goodnesse without exception of any Now he being set at the Table there came one unto him in shape like a Woman but in courage a Man who by the brute of the whole City was counted a great Sinner and very ill-reported of the World and such a one indeed as every Body mocked and pointed at with their fingers But yet in the sight of God she was in great honour not because she was an hainous Sinner but because she was Predestinated and elected of God from the beginning to raign with him in his Heavenly Kingdom This Woman hearing by report the renown of our Redeemer and that he shewed himself sweet and bountifull to all sinners defending them against the malicious slanders and mocks of the proud and arregant Pharisies and promising to every one that believed in him the Kingdom of Heaven this Woman was inspired both outwardly and inwardly by our Lord and Saviour Iesus Christ to see and hear him preach Then did she by outward speech express how she was inwardly affected and moved in mind and seeing her Soul sore sick and diseased her heart full of iniquity and sin her Conscience defiled with all kind of vice her self frustrate and void of all hope of health and devising how to recover this malady addressed her self to seek him who is the only Physitian of all sick Souls she sought for grace at the Well of Mercy and though she was a shamefull Sinner yet was she received of him which came into the World to save Sinners She came not pompously arrayed nor yet came with a train she came alone and not empty handed for she brought with her a Box full of most precious Ointment of a sweet smell representing the Faith Hope and Charity lodged in her heart What could this be but the sweet smell of Vertue For what represents the Box of Alablaster-stone but holy Faith founded upon the true Corner-stone Iesus Christ wherein is conserved all Vertues and without which it is unpossible to please God Came she alone being accompanied with Faith Hope and Charity Humility and Repentance She entred the House uncalled where was her Physitian and putting apart all shame which might hinder her together with the mocks of the proud Pharisies which sate at the Table she craved Comfort and Health for her sick Soul acknowledging her griefe and that being certain he to whom she came had power to help her Vnto this Physitian she could not have come without Faith she was not so bold and hardy as to look Iesus in the Face but sell at his seet upon Her knees sementably Weeping and with the flood of Her Hears washing his seet and wiping and drying them with Her hairy locks then she kissed them and with her Precious Oyntment she 〈…〉 All this while her vaice was not heard but her Heert spake unto the true Son of God saying I have no need to declare with my tongue my inward 〈◊〉 or to express the cause or thy coming hither seeing thou knowest the 〈…〉 to thee I come O Christ 〈…〉 to thee my sorrowfull Heart 〈…〉 working well weighed 〈…〉 heartily sorry for her offences For her 〈◊〉 eyes and her sair face which was wont to be painted with costly Colours for the adorning of Her beauty to allure licentiens Lovers and to extice Voluptuous Worldlings is now turned into Tearn Her body which afore-time was given to delights is now asisicted with Fasting Her lauging is turned into weeping and as Her first life was wholly bent to please the World so now it is more behemently and earnestly disposed to please God With Her fair flaxen Hair which she was wont to keep daintily she hath dryed our Saviours Feet her sweet lips wherewith she used to kisse her Lovers hath kissed his feet Her Odoriferous Oyntment wherewith she beautified Her face in wantonness hath anointed our Saviours feet Now all this was a sure fign of Faith Hope and Charity And thus you see how we ought to repent Surely we should do according to Saint Pauls Doctrine which is that our Members which have consented to commit iniquity should be offered unto the Lord as Instruments of righteousness to receive sanctification As for example to make the matter more manifest Hast thou been a Drunkard Become now Sober Hast thou keen a Glutton Now fast Hast thou been proud Be now humble Hast thou been Coverous Now gives Alms. Hast thou been wrathfull Be now gentle Hast thou been envious Be now charitable Hast thou been Traiterous Be now Faithfull Hast thou been Leacherous Be now Chast Hast thou been blasphemous Be now fearfull to speak any thing but Truth And so consequently to every Vile Vice lay a meet medicine which may serve for thy sickness and expel the poyson of sin But now let us see what may be thought and judged of this Pharisie who so saucily besought our Lord and Saviour to come into his House Surely he seemed as he was a Vain-glorious Hypocrite For when he saw the Wofull Woman faln at the feet of our Saviour with her Tears washing them with her hair Wiping them with her mouth kissing them and with her Precious Ointment anoynting them he blamed not only her in his heart but also our Lord for suffering her Then the Lord took the sick Woman healed her of her sickness in the presence of this proud Pharisie and with-held Physick from him whose Heart was wounded to the death with the dart of Vain-glory then he shewed himself frantick and as one that had lost his understanding not knowing his griefe nor what Medicine would do him good But what said he in his foolish Heart If this Man quoth he were a Prophet he would quickly know what Woman this is that toucheth him for she is a great Sinner This Pharisie is of the race of the Vain-glorious of whom the Prophet Esay speaketh in their person saying Come not near me for I am clear or as another Translation saith Get thee hence and meddle not with me for I am holier then thou Even so surely it is not unlike if the Woman had come near the Pharisie he would have used these words and have said Stand back and touch me not for I am holy but thou art known for a hainous Sinner Certainly true righteousness and holinesse hath compassion upon poor Sinners whereas on the contrary false righteousness and Hypocrisie hath them in Hatred and Disdain But let us listen with what sentence this sond Pharisie was convicted and reproved by our Saviour to be worse then this sinfull Woman The Lord then to shew that he was not only a Prophet but
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
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
thee before night if thou wilt follow me There be some Enemies of mine that nick-name me and spightfully mis-call me by false and counterfeit terms saying that I am named Malice Vanity Vice and Voluptuousness But give thou no ear unto them for they speak upon envy hatred and evill-will Then approached the other Lady which after salutation done uttered these words unto me Reason required that I should have spoken first but this painted Peacock named Wicked Voluptuousness puts forth her self for to speak before me alwayes and to take the Tale out of my mouth Take heed of her for doubtless her Communication corrupteth and infecteth even the very best livers with the poyson of her errour Now I see thou art of good Inclination and ready to weigh thy pathes in the vallance willing to walk as well the good way as the bad And seeing thy minde wavoureth apply thy self unto Vertue continually shorten the sorrow of thy Soul water thee well with wisdome adventure not thy present precious age to be boldned in Ambition and Vain-glory Detest the danger of unsatiable Covetausness let not thy liking be laid upon licentious love avoid and shake off Idleness by using thy self to honest exercises flie Worldly Felicity arm thy self against the dart of Cupid lest at length he overcame thee open thine ears of understanding and follow my Counsell I am not the vile villanous vain mischievous subtill deceitfull and lying Lady Voluptuousness but I am the assured and sefe way that leadeth to perfect Felicity And though I am narrow and painfull to pass yet if thou wilt follow me I will make thee merry and guide thee in the very way which God hath ordained to lead unto true Blessedness For my Son thou must understand this that Almighty God doth not bestow on Men perfect joy and Soveraign goodness unless they labour to archieve it If therefore thou think alwayes to pass thy time in pleasure and followest thine affection doing all whatsoever seemeth delectable to thy foolish fantaste and supposest that way to find Felicity thou art farr wide and greatly abused for He that will have honey must make much of Bees If thou desire Felicity so lead thy Life that God of his goodness may bouchsafe to give it thee Cleanse thy heart and empty it of evill thoughts be firm in Faith establish thy Soul with soundness and sincerity be not deceived with damnable Doctrine nor led astray by wrong Opinions This that I tell thee cannot be done without labour neither can any profitable or good thing be obtained without pains-taking Thou seest how Shepheards Sea-men and all Artificers if they grow in wealth it is by labour and travell Were the Husbandman any better than a Fool if he should hope in Harvest to reap Corn eff his Ground where he hath sown no Seed when Season served Even so is that man marvellously mis-informed that thinking to atchieve perfect Felicity or to reap true Blessednesse having not first sowed his Field with Vertue good Deeds Faith Hope and Charity which is the high-way to Heaven The Husbandman dungeth his Ground soweth his Seed grafteth his Trees tarreth his Sheep and leadeth his life in Labour hoping to enjoy the Fruit the Graffe the Grain the Wool and generally all the Profit the expectation and full account whereof maketh him to take pains with pleasure Even so if thou wilt be concent painfully to walk this way without regard either of Rocks or Mountains doubt not to finde true Felicity Having heard this long and wise admonition and marking the Lady well I could not be in quiet till I knew her name Wherefore I said Madam without offence be it spoken I pray you what is your name she answered saying My Son I am great with God I am acquainted with the Saints I am all in all with Angels I am much esteemed of good men without me nothing is done in Heaven and without me no good thing can be done on Earth I am commonly called Felicity Wisdom and Vertue I govern good Kings Princes and People good Prelates and Eccleffastical Persons I stop the mouth of false Prophets and erroneous Teachers I hinder their Herestes and flay their wicked proceedings I govern Housholders and their Families in good order I am a Companion with the lovers of Learning I am a Husband to all chaste Wives Widows and vertuous Virgins I reward my Friends in prosperity with holinesse and in adversity with kinde consolation I minister unto them Food Raiment Lodging Strength Patience and all things necessary and whether it he little or much they take it in good part Contrariwise the friends of Voluptuousnesse are never satisfied although they have too much My Friends had rather sing Psalms than vain Songs they had rather fast than be drunk they had rather pray than curse they rise early and go to bed late they have care of the Common-wealth Faith counselleth them Hope assisteth them Charity inflameth them Wisdom governeth them Justice guideth them and I do and will enrich and encourage them that all the World shall have them in admiration honour and reverence Yea though their bodies die yet their Fame shall live for others Example and their souls shall remain immortal like unto the estate of Angels Contrariwise he that leadeth his lise in Voluptuousness Ambition Filthiness Uncleanness or Evil Conversation if he be not sorry for his sinfulnesse and repent him of his time lewdly spent that mand death is damnable and his shameful report shall never die no more than that of Sardanapalus Nero Heliogabalus Herod Pilat Annas Caiaphas and such like therefore my Son leave Voluptuousness if thou meanest to finde true Felicity and perfect Blessednesse CHAP. VII The Wandring Knight by the counsell of Folly left Lady Vertue and followed Voluptuousnesse which led him to the Palace of worldly Felicity WHen I had heard both these Ladies tell their Tales I was more amazed than ever I was before insomuch that I wist not which to take for my Guide But alas poor perplexed Pilgrim if I had had but the wit of a Woodcock and not wavered in minde I had followed Vertue and left Voluptuousnesse But being amidst mine amaze I requested my Governesse Folly to teach me quickly which of these two Ladies I were best to follow for the finding of true Felicity No sooner had I spoken the word but suddenly she cast out this Language saying that Vertue was an Hypocrite and that her way was painfull to passe But said she if you follow Voluptuousnesse thou seest her way is fair sweet green and pleasant If thou follow Vertue thou submittest thy self to cold heat hunger thirst travell pain and wearinesse thou must rise early and go to bed late stand in fear weep take care live in forrow and yet be in doubt to have Felicity at last If thou offend her never so little in word or Deed she will leave thee for she is too severe even in small trifling matters Whatsoever she said
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
whereby covetousness and desire of Riches is understood First though Gold and silver be but Earth what vexation hath the covetous Man to atchieve it He saileth over tempestuous Seas he climeth over Monstrons Mountains he diggeth deep into the bowels of the Earth he suffereth hunger thirst cold heat and a thousand mischiefs One is drowned another killed the third robbed and he that hath obtained his purpose liveth in fear to lose it the covetous Man suspects every body It is not Coffers full of Coin that can make men happy Our Saviour terms it Trash and Thornes because it pricks the heart and corrupteth both Body and Soul Saint Paul saith He that wisheth Wealth in this World falleth into temptation Is not Judas an Example who in case of covetousnes hanged himself Now to Coucupiscence of Pride He that hath Honour Authority Might Estimation and Dignity in this World thinketh he is happy but such are loden with unhappiness for what pains labour and vexation endureth the ambitious Man before he can come to dignity Honour and Authority And when he hath it with all these vexations he is not sure how long he shall enjoy it We see oftentimes Fortune turns her Wheel and that the Ambitious end their Libes with infamy Take an Example of Priamus King of Troy who flourished in Friends and Riches Honour Might Kindred and Children did not he and his Off-spring the greatest part of them dye most miserably as for the rest they became Servitors and were at length killed in Troy Croesus King of the Lydians as rich and mighty as he was after he had raigned fifteen years he was Vanquished by King Cyrus lost his Realm was carryed away Captive and led all the rest of his life like a Slave Dionyfius the cowardly King of Sicill was hunted out of his Realm and became so poor that he kept a Schoole in Corinth and by teaching little Children he got his living very poorly God wot and beggerly Mithridate King of Pontus a rich and mighty Prince he subdued twelve Nations wherein some say all Languages were spoken yet he for all that after he had wearied the World with Wars was forsaken of his own People pursued by his own Son and overcome by subtilty insomuch that he was glad to desire a Frenchman to kill him who did so and that was his end Valerianus the great Emperour of Rome even he that persecuted the Christians and did much mischief was taken by his Enemy the King of Persia who against the Law of Arms made him lye down whiles he trode on his back to leap on his Horse Bajazet the fourth King of the Turks was Vanquished by Tamberlane a Tartarian and King of Scythia who kept him in a Cage like a beast and with a Golden Chain led him like a Spaniel throughout all the Army yea he was glad to feed under Tamberlanes Table like a dog And therefore let this be a conclusion that Honour Authority and Dignity is no Inheritage Moreover what Labours Trabels Verations and Perils do Princes pass through even at the present to maintain themselves in their Estates What Wars and slaughters have been committed partly to get and partly to keep rule and Regiment Ambitious Worldlings cannot play with their pleasures if they have not first passed some of these Vexations In youth men run their race without regard of Conscience but when age comes on and nothing left for Lust when White hairs a Walking staffe or crutch a pair of spectacles Cotton put in their ears when none of these things can help them then must they endure the gnawing of Conscience which Voluptuousness kept hidden a long time Whatsoever is pleasant to youth the same is unpleasant to Age. And what comfort may an Old Man conceive when he can think upon no time of his youth that was well spent and Vertuously bestowed What discomfort is it when Conscience accuses the old man of his young years wickedly wasted But as the Elect live in hope so do the Reprobate in despair He that followeth Voluptuousness is Gods enemy For Saint James saith He that loves the World hateth God You may well think that Sin is hated of God when he suffered his only Son to dye upon the Altar of the cross for this end that Sin should not be unpunished And why was it but because the Sins of Adam encreased as Generations multiplyed The evill rich Man that lived at his lust was Tormented in Hell with fire and thirst in whom the words of our Saviour Christ are verified saying Woe unto you that now laugh for you shall lament and weep Go to you foolish Worldlings therefore and you Vain Voluptuous persons vaunting your selves happy in following your fleshly appetites when for such pleasures you shall suffer torments not in this World but in the World to come you will sing a new note But now to our Knight whom we left in the mire and deep ditch of Sin I refer you to the Psalms of David and chiefly the 36.98.72.143 and there you shall find the truth that Worldly Felicity is no other thing than Vanity dreams and meer aâ—uses and also that Worldlings are accursed and unhappy Wherefore I beseech you in the name of our Lord and Saviour Iesus Christ to use the goods of this world as Pilgrims use their Lodgings and such fare as they find in their Voyage that is not to set your hearts upon them nor so to love them that nothing be lest for the Lord. For as the Knight saw the Palace of wordly Felicity sink suddenly with all her people and pomp even so shall it happen unto all Voluptuous worldings at the dreadfull day of Iudgment unless they return from their wicked wayes forsake Sin embrace a new lise and serve the Lord in holiness and righteousness VVherefore let us bridle our affections refrain our own pleasures repent with true sorrow of heart attend wait and hope for the mercy of God by the intercession of our Lord and Saviour Iesus Christ that he may make us happy Possessors of true and everlasting Felicity to whom be all honour and glory world without end The end of the first part of the Voyage of the wandring Knight THE VOYAGE OF The Wandring Knight The Second Part. CHAP. I. Gods Grace draweth the Knight out of the filth of Sin wherein he stuck fast I Have declared in the first part of my Voyage how being governed by Folly in contemning Vertue and following Voluptuousness I entred into the Palace of false Felicity there resting my self for a certain season and transgressing all the Commandements of God in leading a diffolute and worldly Life thinking that by living so I might be happy whereas indeed I was unhappy And why because that in stead of Felicity I found Vanity For as I thought to recreate my self in hunting I saw the Palace of Voluptuousness sink and come to utter confusion and my self also plunged into the pit of Sin even up to the saddle
point to decipher it for it consisteth not in Angelical knowledge much less in mans wit wholly to comprehend so noble a mystery none knows it but he who hath proved it you may be sure that there are not as in the Palace of Worldly pleasure chambers hanged with Silk Tapestry and every corner sumptuously and superfluously adorned No no but there were Histories of the Old and New Testament to view and mark I found not their Coffers full of Gold and Silver Cup-boards of Plate Presses of Silks all manner of Mercery-ware neither dainty Dishes delicate Drinks bawdy Songs wanton Musick the Lady of Love her Son Cupid nor any thing that Worldlings imbrace but I found a thing far supassing all that is in the World This good this joyfull this comfortable this unspeakable this incomprehensible-thing cannot be named worthily enough but of good and bad he is called God even he who is the only Soveraign good above all things reasonable and unreasonable Peradventure you will say this is stoange news that you Sir Knight should see God in the Palace of Vertue How is it strange seeing he is every where not only in Heaven but also in Earth and in Hell Truly I confess that God is every where but I deny him to dwell every where and yet I know that by his power and invincible presence he is every where though not every where by the fulness of his greatness and his gifts it followes then that he dwelleth every where I pray you what profiteth it the damned that he is in hell by his power Iustice and Vengeance Truly by such presence of God they have no joy no consolation no benefit or selicity for that all are cursed in whom God dwelleth not by his grace whatsoever they be be they Kings Princes or Popes who have all other riches and delights in the World But all they that have the grace of God are happy or at least wise in hope though they live even in a loathsome prison and are poorer than Lazarus which desired to be refreshed with the crums that fell from the evil rich Mans Table Now when we pray to God we say Our Father which art in Heaven for that is the place where God gives the enjoying and possession of himself to his elect and that is their dwelling prepared by the grace of God That is that God speaks of by the Prophet Esay saying Heaven is my seat and the Earth is my foot-stoole For asmuch saith God as I dwell in mine Elect by Grace I will tumble at my feet those that love Voluptuousness rather then their Maker In the book of Wisdom it is written That the seat of wisdom is in the soul of the just God is wisdom and the just soul his seat God is in every place where he dwelleth but he dwelleth not in every place where he is This is most true though marvellous for the evil are alwayes where God is but yet God dwelleth not in them Wheresoever the wicked are they cannot hide themselves from God and yet they are not dwellers with God nor God a dweller with them They are where God is as the blind man in the Light of the Sun the Light is not in him because he hath not the use of it But the good are alwayes with God and God dwelleth in them as in his Temple Saint Paul saith That the temple of God is holy And therefore is ye live well as he commands you you are his Temple And God himself saith I will be in them I will walk amongst them I will be their God and they shall be my people Now therefore you see that although God be every where in his power yet he dwelleth no where but where he is by grace It is plain that where Vertue is there God inhabiteth by grace which is the only consolation of all reasonable Creatures Is it possible that any Man can find in Heaven or in Earth such Soveraign good as is in God who is the most excellentest and chiefest good and the true joy of all reasonable Creatures Now can that body fail in any goodness which hath God by his Grace resting in his Heart who is the only Authour of all goodness and the giver of all true Ioy and persect Felicity But some will say that they see good People in the World oftentimes suffer misery deprived of their goods and put by the pleasures of this world which appeareth in the sadness of their countenance for they seem to be conceived with sorrow and as it were to labour and travel in heaviness as a Woman in Child birth I confess it to be so but yet if you say that they are not surnished with all good and true joy and Felicity you err greatly For the Soveraign good which is God dwels in the just soul for evermore although foolish Worldings say in their Hearts and thoughts Can it be that those miserable men which are afflicted with poverty or imprisonment have more possession of true Felicity than we that wallow in Wealth and are without want of any Worldly pleasures But they consider not that true Ioy consisteth in the Soul But be you sure that as the Soul is the most precious part of the body so ought the goodness of the Soul to be greater than the goodness of the body The Ioy of the Iust and Righteous is more inward than outward for all his goodness is in the soul as the joy of wanton Worldlings is outwardly in the body This just Man suffereth outward extremities but yet inwardly he hath more joy than the Voluptuous Man And though the just man being alwayes afflicted maketh shew of sadness all his life time yet at the hour of death their joy and consolation appeareth with hope of eternal life whereas contrariwise the Wordling goeth his way with grudging and despair The just man esteems Gold and Silver to be coloured Earth worldly wealth and Voluptuous seeding to be Famine and Filth Honour Dignity and Delight to be smoak which the Air consumeth suddenly to be short he maketh all the World no better than an exile and although his body be detained here for a season yet all his thoughts cares desires and meditations are conversant among the Orders of holy Angels and the happy Assembly of Saints in Heaven singing Psalms and Prayses incessantly So that whatsoever we esteem evill in this World God turns it to good For he makes us rejoyce in Tribulations taking them for medicines to purge our corruptions and not accounting our Persecutors as our Enemies but rather as Helpers to salvation The just Man esteems simple fare sufficing nature better than abundance of delicate or excessive Drunkenness or Gluttony They take more pleasure in kneeling praying and fasting then worldlings do in dancing and singing wanton Songs Finally that they do or suffer God turns it to good And therefore Saint Paul saith that all things turn to the good of those that love God The eye never seeth the
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
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