by dooing other good déedes and yet giue God his due and single loue Nowe these things are not Charitie it selfe but the works of Charitie We say then that God ought to bée loued in doing good deedes and in kéeping his commaundements but this loue ought to be entyre without respect of profite or reward To loue GOD orderlye aboue all thinges is to referre thy selfe and all thy goods to GOD so that all which thou louest wishest doest and leauest vndone thou oughtest to loue to wishe to doe and leaue vndone for the loue of GOD and his glorie Thus referringe all to the honour and glorye of GOD thou louest GOD aboue all things orderly and accomplishest as much as in thée lyeth What is written in Deutronomie and in Saint Mathewe where it is sayde Thou shalt loue the Lord thy GOD with all thy heart with all thy soule and with all thy strength For what other thinge is it to loue GOD with all thine hearte with all thy soule and with all thy strength but to referre all things to GOD and to his glorye all our thoughts all our wordes all our works all our wayes all our purposes and all our intents To loue God therfore aboue all things orderly is to referre to God and his glorie our selues and all that is within without vs which we cannot well doe if our thoughts if our wordes if our workes and our wayes be not good and acceptable vnto God To loue God preciously is to loue him so déerely and so much to esteeme of him y t for no cause thou wouldest loose him nor his loue but wish rather to loose thy goods thy lands thy lims thy life and the loue of all the world This indéede is to loue God louingly when without respect of profit we referre to God and his glorie all that we haue our hearts our hands our lips to praise and magnifie him and to set foorth the greatnesse of his diuine maiestie omnipotencie To loue God then for the loue of himselfe is to loue God because he is good And he that loueth God in this sort shall be sure neuer to miscarrie or perish Do loue thy neighbour it is required that thou doe it in God or for the loue of God Now thou must vnderstand that euerie man is thy neighbour when either thou to them or they to thée can shew mercie or relieue by succour helpe So that euerie reasonable creature is thy neighbour whersoeuer he dwell in the world Thus are the Saints in heauen thy neighbours by whose example thou art helped and taught to liue godly wherefore thou oughtest to loue them and all mankinde for the loue of God or in God Thou oughtest to loue thy neighbour because he is good or because he should be good then thou louest him indéede for the loue of God euerie man which is a sinner thou oughtest to loue not because he is a sinner but because he is a man for the loue of God Thou oughtest to loue in the sinfull man that which he hateth and to hate that which he loueth The sinfull man loues sinne filthynesse and iniquitie which thou oughtest to hate The sinfull man hateth his soule and the puritie of nature which thou oughtest to loue For sinne is against nature it defileth nature it oppresseth nature yea it quencheth nature and he that committeth sinne killeth his owne soule and corrupteth nature Thou oughtest then to loue the soule and the nature of the sinner but not his sinne And when thou giuest almes to a sinner being in néede thou oughtest not to do it because he is a sinner but because he is a man of the same nature which thou art some be thy friends and some thine enimies Thy friends thou oughtest loue in God least louing them otherwise thou shouldest offend God Thy enimies thou oughtest to loue for the loue of God as if he offend thée by word or déede and doth repent him and asketh thée forgiuenesse thou oughtest for the loue of God to forgiue him with all thy heart to receiue him into true friendshippe and familiaritie Againe if thy enimie be obstinate and wil not cease to persecute and trouble thée although thou canst not presentlye forgiue him yet thou oughtest not to hate him but rather to doe him good to be readie alwaies to pardon him and then chiefly when he shall require it Yea thou oughtest to do him what good thou canst in his néede By that which we haue spoken already it appeareth that thou oughtest to loue all men liuing both good and badde friendes and foes no worse then thy selfe Our Lorde and Sauiour had an eye to the loue of our neighbour when he said in the 7. of Mathew All things that thou wouldest thy neighbour shoulde doe vnto thee doe thou the lyke to him Whosoeuer then doth to his neighbour as he wold his neighbour shuld do to him loueth his neighbour as himself But this is to bée vnderstood according to God and reason For if one offering to pleasure thée bring thée a Wench to lye with thée or lende thée a sworde to fight and kill an other as reason shoulde instruct thée to refuse such offers so the loue according to GOD shoulde teach thée obedience and they both ought to be rule of thy lyfe and the lights to guide thée in darke places Thus farre haue wée declared in as much breuitye as we coulde howe a man ought to loue GOD and his neighbour Now intend we to shew the effects and due praises of Loue or Charitie THE EFFECTS AND PRAISES of Loue or Charitie The sixt Chapter NO tongue in the worlde canne tell for truth all the excellencye of the effectes and praises of Charitie For first of all shee makes men the children of GOD and heires of heauen accordinge to that sayeng of Saint Iohn Beholde what Loue or Charitie the Father hath shewed vnto vs to make vs the children of GOD. Saint Paule also sayth That all those which bee led by the spirite of GOD are the children of GOD. For you haue not receiued the spirite of bondage to feare anye more But you haue receiued the spirite of adoption by which wee crye Abba Father and that same spirite which is the spirite of Loue or Charitie beareth witnesse with our spirite That we be the children and heyres of God and coaheires with Christ. Canne wée desire a thing more excellent then to be the children of GOD and heyres of heauen What dignitie is that to boast off Such as haue a féelinge of the loue of GOD in their heartes haue bolde-nesse and courage inough though the worlde contemne them For this is certeine that they whome the worlde hateth are not the children of the worlde but the children of GOD as contrarywise such as the worlde loueth they indéede are the children of the worlde and consequently the children of the Diuell Secondlye Charitie worketh the cause in vs that GOD dwelleth in vs.
encreased as generations multiplyed The euill rich man that liued at his lust was tormented in hell with fire and thirst in whome the wordes of our Sauiour Christ are verified saieng Wo vnto you that now laugh for you shall lament and weepe Goe you foolish worldlings therfore you vaine voluptuous persons vaunt your selues happye in following your fleshlye appetites When for such pleasures you shall suffer tormentes not in this world but in the worlde to come you will sing a new note But nowe to our knight whome wée left in the mire and déepe ditch of sinne I referre you to the Psalmes of Dauid and chiefely to the .36.68.72.143 and there you shall finde the truth that worldlye Felicitie is no other thing then vanitie dreames and méere abuses and also that worldlinges are accursed and vnhappye Wherefore I beséech you in the name of our Lorde and Sauiour Iesus Christ to vse the goods of the world as Pilgrimes vse their lodgings and such fare as they finde in theyr voyage that is not to set your hart vpon them nor so to loue them y t nothing be left for the Lord. For as the knight sawe the Pallaice of worldly felicitie sinke sodeinly with all her people pomp euen so shall it happen vnto all voluptuous worldlings at the dreadful day of iudgement vnlesse they returne from their wicked waiâ—s for sake sinne imbrace a new life and serue the Lord in holinesse and righteousnesse Wherefore let vs bridle our affections refraine our owne peasures repent with true sorrow of heart attend waite hope for the mercy of God by the intercession of our Lord Sauiour Iesus Christ that he may make vs happy possessors of true and euerlasting felicitie to whom be all honour and glory world without end Thus much for the first part of the wandring Knights voiage THE SECOND PART OF THE VOYage of the wandring Knight GODS GRACE DRAVVETH THE KNIGHT out of the filth of sinne wherein he stucke fast The first Chapter I Haue declared in y e first part of my voiage how being gouerned by Folly in conteÌ„ning vertue following Voluptuousnes I entered into y e pallaice of false felicitie ther resting my selfe for a certein season traÌ„gressing all the commandements of God in leading a dissolute worldly life thinking that by liuing so I might be happy wheras indéed I was vnhappy And why because y t in stéed of felicity I fouÌ„d vanity For as I thought to recreate my self in hunting I sawe y e pallaice of Voluptuousnesse sink come to vtter confusion my self also pluÌ„ged into y e pit of sin euen vp to y e saddle It is an easie matter for a man of himselfe to fal into hell but it is impossible for him to get out againe vnles by y e help of Gods grace I terme him to be in hel who liues in continuall wickednes coÌ„mitting sin with delight For if he die in y e estate hel is his reward but in his life if he repeÌ„t ther is hope of saluation For by Gods grace he may be coÌ„forted deliuered Therfore man of himself falleth into perdition but w tout Gods grace he caÌ„not rise vp againe God therfore séeing his creature giuen to all vanitie lead with ambitioÌ„ of worldly honor not ceasing his sinful life ofteÌ„times sends aduersitie diseases dishonors confusion in y e world to make him huÌ„ble to open y e eies of reson which Voluptuousnes had shut vp wherby he may come to y e knowledge of his sins confesse y e same to God All this is figured in y e Gospel wher our Lord Iesus raised y e widows child which was carried out of y e citie of Naim to be buried he coÌ„manded y e bearers to stay hauing touched the Cofin of y e corps with a loud voice he said Young man arise straight way the dead body rose vp spake Which done y e Lord deliuered him to his sorowfull mother This mourning mother mystically represents y e Church lamenting for hir dead children to wit wicked worldlings voluptuous christians which are worse theÌ„ dead corses The widows child representeth soules dead in sin The Cofin representeth y e naturall body wherein lieth the sinfull soule The foure bearers which carrie the dead soule to hell represent hope of long life custome of sinning delaieng of repentaÌ„ce contempt of Gods word Neuertheles when our Lord will raise to life this dead soule he commandeth y e bearers to stay afterwards toucheth y e body sending vpoÌ„ sinners aduersity diseases misfortunes But all y t suffice not vnlesse y e Lord say vnto y e soule Soule I say vnto thee Arise Do not we sée oftentimes people visited with afflictions murmure against God cursing him y t hath afflicted them These by impatieÌ„cie being vnable to arise of themselues is it not necessary that God say to the soule Arise there is no difference betwéene his saieng doing For what he saith he doth And therfore if the Lord say once Arise to the soule she riseth then hée diliuereth her to her mother the Church which was sorowfull for her sinnes In like manner God to raise me from my sinnes sendeth me aduersitie to y e end I should acknowledge mine iniquitie with humility turne vnto him which I cannot do without his heauenly grace much lesse atchiue true felicitie and blessednesse vnlesse he helpe Then was I warned by the scourges of God that liuing worldling lyke and following Voluptuousnesse I was not happie but vnhappy being full of filthinesse and infection tumbling in the mire of all iniquitie from the which I could not withdrawe my selfe for that the eies of reason were closed vp by Voluptuousnesse which afterwards wer opened by Gods grace To sée the pitious estate wherin I was the vnderstanding which Folly had darkned made me the wofullest wretch in the world neuerthelesse when I was whipped w t aduersitie I perceiued my knowledge somewhat cléered and lightened so y t I found in conscience that I had not accustomed my selfe greatly to honest things And when I sawe the sequele that there was no retiring of my selfe without Gods grace I lifted my eyes to heauen and wringing my handes all ashamed confounded I lamented with a loude voice humbling my selfe before the face of my God whom I had grieuously offended I made my mone saieng O Lord God Father and maker of all things I am not worthy to lift vp mine eyes towards thee nor to aske pardon for the infinit sinnes wherein I confesse my selfe guiltie Neuerthelesse O God of all goodnesse father of mercie I beseech thee not to punish me in thy great rage nor to condemne me among the reprobate I acknowledge my euil craue pardon for my misdeeds my former life displeaseth me greatly my heart quaketh for feare of thy iudgmeÌ„ts O God forsake not thy creature which is a sinner but aide assist me with thy
Repentaunce taketh hir beginning at loue or at feare This question cannot be decided in fewe wordes but to be short I saye it may beginne at both For true Repentaunce being a worke of God he may beginne it as he lyst But when it comes from loue it is not ordinarie or common but meruailous Looke vpon the conuersion of Saint Paule of S. Mathew and the Theefe But ordinarily â—o GOD beginnes Repentaunce in vs by feare as in the third Booke of the Kings when he commaunded Helias to come out of his caue to remaine in the Mount before the Lord and a mightie strong winde passed by that rent the high hills and ragged Rockes before the Lord but the Lord was not in the winde After that came an Earthquake but the Lord was not in the Earthquake After that came a fire but the Lord was not in the fire After that came a softe sounde wherein the Lord was In such sort God sendes to sinners a winde of terrour to breake the mightie Mountaine of pride the heart more harde then the rocke After that comes the troubling of the soule after that comes the conscience grudging the hart of the sinner and accusing him of his euill life but yet the Lord is not there with his quickening Grace Neuerthelesse these be forerunners to prepare the way of the Lord. For when the peruerse will of man is mortified by seruile feare and led almost to hell after comes the swéete sound of Gods grace which reuiueth the soule saieng Lazarus come forth This is the voice that giueth consolation at the hearing whereof we may be bold to depart in peace with assurance of remission of our sinnes But it séemes that Repentance began first in the Knight at loue and that miraculously for he being in the filth of his sinne sodainly by Gods prouidence confessed his folly and loathing his lewde lyfe he required helpe and succour of Gods grace who presently assisted him and brought him out of the sinke of sinne But this manner of conuersion is not ordinarily vsed There are indéede certeine forerunners to the iustifieng of sinners which prepare the way to Gods reuiuing or quickening grace and offereth vnto God a renewed spirit and a pure and vpright heart which manner of conuersion godly people onely doe vse And héereof meaneth the Knight to speake purposing also to shew how it digresseth from Gods grace When Repentaunce had thus apparailed me with haire sackcloth I was set vpon a stoole then Gods grace appeared vnto me with two women one man which was a preacher Now one of the women held in hir right hand a sharp pricking yron rod called the gnawing of y e conscience and in hir left hande she had a red booke whereat I was affraid For as she beheld me my thought she threatened me The other woman was curteous milde and gentle holding in hir right hand a booke of golde couered with pearles and she was called Remembrance Gods grace placed Conscience on my left hand and Remembraunce on my right hand the Preacher Repentaunce and her Damselles about me and then commanded Conscience to open the red booke which when I perceiued and sawe the wordes written with bloud declaring all my offences with tormentes vnto them belonging for my following of Folly I was amazed and became speachlesse Then Conscience with hir yron rod toucht me prickt mee yea pearced my heart and cried aloud vnto me saieng Behold thou wretch view this booke thou shalt sée how thou hast liued euen against God and contrarie to right and reason Thou hast bene a proud arrogant ambitious spitefull at others prosperitie a prolonger of time wrathfull a backbiter iniurious traiterous hatefull couetous of gold more then of God gluttonous wanton shamelesse a stewes haunter giuen to all vices hast transgressed al the commandements of God leading a loathsome life denieng God swearing and blaspheming his name an hainous offender a false witnesse bearer a lyar a desirer of other mens goods disobedient to parents cursing them and wishing their death Furthermore thou hast had neither faith nor hope in God but rather in the force riches honour and friendship of thy kinred with their authoritie I cannot recken vp the rest of thy sinnes for they are vncountable Uerie little care hast thou had of Christs merites or of thy own soules helth but alwaies yéelding to Voluptuousnesse filthines iniquitie When Conscience had thus accused me sorrow for sin fel bitterly a wéeping and oftentimes stroke her brest Then Conscience shewed me what torments I had deserued for following voluptuous affections and for louing them better then God Thou oughtest sayd she to burne in hell fire that neuer quencheth to be nipped with tormeÌ„ts both of body and soule for euer more Thy laughinges shall be turned to wéeping thy ioye to sorrowe thy songs to cryes yea what paines can be named but thou art like perpetually to suffer theÌ„ without hope of redemptioÌ„ For this is the due reward of worldly Felicitie and following Folly Bethinke thée now and tell me if it be in thy power to rid thée from these gréeuaunces Hearing my conscience thus speak my thought I sawe hell open to swallowe me vp and with sorrowfull sadnesse I fell to the ground before Gods grace speachlesse but she had compassion vpon me and bad me rise the which I did though halfe in dispaire and to recomfort me shée opned the booke which Remembraunce held in her hand BY COMMAVNDEMENT OF GODS GRACE Remembraunce read to me the goodnesse of God with his promises made to repentaunt sinners The fift Chapter AFter Remembraunce had opened her booke I perceiued the letters were of golde and Azure conteining the great goodnesse and infinit mercie of God to repentaunt sinners with faire promises annexed thervnto Then at commaundement of Gods grace Remembraunce read out of that booke vnto me in this manner S. Paule writing to the Romaines saith Where sinne hath abounded grace hath more abounded He that mistrusteth the mercye of God mistrusteth God to be mercifull and in so dooing he doth God great iniurie For he denieth God to be Loue Truth and Power wherein consisteth all the hope of poore sinners For of his great loue he sent his onely son to take mans nature vpon him in the world that in the same he might suffer death vpon the Crosse for the remission of sinnes Consequently he promised for the loue of his sonne remission and pardon to all poore sinners so often as they require it in faith with a heauy and sorrowfull heart Now God is as true of his promises as he is of power able to performe theÌ„ And as he is of power so will he doe whatsoeuer pleaseth him God wil pardon sinners their sins Who then can let him from doing it To whom God pleaseth or hath promised to pardon their sinnes he forgiueth The truth héereof is written in plaine wordes shewed by examples in many places of the
it is written That the seate of wisedome is the soule of the iust God is Wisedome and the iust soule his seate God is in euerie place where hée dwelleth but he dwelleth not in euery place where he is This is most true though meruailous for the euill are alwaies where GOD is but yet God dwelleth not in them Wheresoeuer the wicked are they cannot hide themselues from GOD and yet they are not dwellers with GOD nor GOD a dweller with them They are where GOD is as the blinde man in the light of the Sunne The light is not in him because hée hath not the vse of it But the good are alwaies with God and God dwelleth in them as in his temple Saint Paule saith That the Temple of God is holy And therefore if you liue as he commaundes you you are his Temple and God himselfe saith I will be in them I will walke amongest them I will be their God and they shall be my people Now therefore you sée that although God be euerie where by his power yet he dwelleth no where but where he is by grace It is plaine that where vertue is there God dwelleth Tell mée what displeasure can the soule haue where God inhabiteth by grace which is the onely consolation of all reasonable creatures Is it possible y t anie man can finde in heauen or in earth such souereigne good as is in God who is the most excellentest and chiefest good and the true ioy of all reasonable creatures How can that bodie faile of anie goodnesse which hath God by his grace resting in his heart who is the onely author of all goodnesse and the giuer of all true ioye and perfect felicitie But some will saie that they sée good people in the world oftentimes suffer miserie depriued of their goods and put by the pleasures of this world which appeareth in the sadnesse of their countenaunces for they séeme to be conceiued with sorrow and as it were to labour and trauaile in heauines as a woman in child-birth I confesse it to be so but yet if you say that they are not furnished with all good true ioye and felicitie you erre greatly For the souereigne good which is God dwelleth in the iust soule euermore although foolish worldlings say in their hearts and thoughts Can it be that those miserable men which are afflicted with pouertie or imprisonment haue more possession of true felycitie then wee that wallowe in wealth and are without want of any worldly pleasures But they consider not that true ioy consisteth in the soule But be ye sure that as the soule is the most precioust part of the bodie euen so ought the goodnesse of the soule to be greater then the goodnesse of the bodie The ioye of the iust righteous is more inward then outward for all his goodnesse is in the soule as the ioye of the wanton worldling is outwardlye in the bodie The iust man suffereth outward extremities but yet inwardly he hath more ioye then the voluptuous man And though the iust man being alwaies afflicted maketh shew of sadnesse all his lyfe time yet at the houre of death their ioye and consolation appeareth with hope of eternall lyfe whereas contrariwise the worldling goeth his waye with grudging and dispaire The iust man esteemes golde and siluer to be couloured earth worldly wealth and voluptuous feeding to be famine and filth honour dignitie and delight to be smoake which the aire consumeth sodeinly to be short he maketh all the world no better then an exile and although his bodie be deteined heere for a season yet all his thoughts cares desires and meditations are conuersant among the orders of holy Angels and the happy assembly of Saintes in heauen singing Psalmes and praises incessantlye So that whatsoeuer we esteeme euill in this world God turnes it to good For he makes vs reioyce in tribulatiōs taking them for medicines to purge our corruptions and not accompting our persecutors as our enimies but rather as helpers to saluation The iust man esteemes simple fare sufficing nature better then abundance of delicates and excessiue dronkennesse or gluttonie They take more pleasure in kneeling praieng and fasting then worldlinges doe in dauncing and singing wanton songs Finally all y t they doe or suffer God turnes it to good And therfore S. Paule saith That all things turne to the good of those that loue God The eye neuer séeth the eare neuer heareth the heart of man neuer vnderstandeth the great goodnesse and the ioye that God brings into the bodie when he commeth by grace to dwell in it onely he that hath had experience once knoweth it Worldlings doe wonder to see the iust man weepe and lament to suffer tribulations to be depriued of all worldly pleasure they esteeme the goods of this world to be y e true felicitie much like vnto a blinde man taking vpon him to iudge of coulours For they compare false felicitie worldly wealth with heauenly riches and perfect happinesse whereas indéede they are but shadowes Nothing displeaseth the elect more then sinne that which leadeth to sinne nothing pleaseth the elect but God and that which leadeth to God As concerning the soule no man can denie if he hate sin and loue vertue but that he had rather loose all that is in the worlde then loose vertue and suffer all manner of torments then to commit sinne he had rather descende into hell with vertue then mount vp into heauen with sinne For where vertue is there is quietnesse Contrariwise where sinne is there can be no rest Let euerie one therefore labour to loose worldly happinesse if he meane to atchieue vertue wherein consisteth so much goodnesse But many make no account to come thether and so care not for louing vertue because indéede they know not vertue Wherefore Vnderstanding describeth her and her seauen daughters namely Faith Hope Charitie Wisedome Iustice Fortitude and Temperaunce in manner and forme following THE DESCRIPTION OF VERTVE The second Chapter VErtue according to the definition of S. Austen in his second booke of Free-will the .18 chapter Is a good quality of the soule wherby a man liueth rightly committeth none euill which thing indeed is the only work of God in men By the soule he vnderstandeth in this place the superiour part of the minde or soule wherein consisteth reason iudgement will The inferiour parte we call Sense which is common to man and beast Now this called in Latine Mens is not a part of the soule sensitiue which is the inferiour part but it is that part of the soule where reason and vnderstanding doe sit which is the superiour part By the soule then we doe meane the Fréewill of man which is nothing els as Philosophers say but the franke iudgement of the minde and will For when we say Freewill we vtter and pronounce two words namely Free and Will. It is tearmed Free because that freely and without constraint
do alter their intents Folly was busie earnest to force me forward in the prosecuting my purpose perswading me to put my selfe on the way and saieng that such good meanings and enterprises should presently and without nay be put in execution for feare of inconueniences that might ensue and that to meane a matter without dooing it was a reproch to anie person Whereto I aunswered that I would procéede whatsoeuer followed therevppon but my thought it was necessarie to haue companie and other prouision as apparell horses and armour fit for such a voyage My sonne quoth she I will take charge vpon mée wherevnto trust cast all care from thée let nothing torment thée be of good chéere sléepe at thy ease refuse no rest for I will within few daies bringe thée all such necessaries as thou shalt néede and séeing thou hast submitted thy selfe to me I will not faile thée Béeing glad of those wordes I rerefreed the whole matter to her discreation and tooke my case Then Follie was acquainted with an armourer named Euill Will whose companie she daylye frequented This armourer was not alwaies occupied in forging armours but also oftētimes he made shirts hosen doublets medled in all matters that his friend Follye appointed him to doe To this armourer Follye declared all my purpose and he at her request made me a shirt of lasciuiousnesse a doublet of lewde desire hosen of vaine pleasures armour of ignorauncie a corselet of inconstancie vanbraces of arrogancie gauntlets of idlenesse a gorget of lycorousnesse a helmet of lightnesse a bucklar of shamelessnesse a quilt cap of vaine-glorie a girdle of intemperaunce a swoorde of rerebellion a lawnce named hope of long lyfe Then Pride prepared me a galloping horse called Temeritie All these wicked weapons with this prodigall apparell and vnhonest armour Euill Will prepared me at Follies request And what better seruice canne hée doe séeinge he is depriued of truth and veritie For as good will is the worker of all goodnesse so is euill will of wickednesse Iesus Christ who cannot faile saith in the Gospell That of the abundaunce of the heart the mouth speaketh the good man of the good treasure of his heart deliuereth out good thinges but the euill man cleane contrarie For out of a sacke can nothing come but such as is in it and out of a cofer of precious pearles we must not looke for colebrands And therefore surelye séeinge I haue Euill will to my Tailer and Folly to my gouernesse how can I do other then euill ¶ FOLLY APPARAILETH AND ARmeth the wandering Knight The fourth Chapter WHiles Folly my Gouernesse and Euill will my Armourer prepared my appapell and other prouision I forgat not to cast all care behind me as Folly commanded For when I was a childe I did eate alwayes of the best meate dranke of the delicatest drinke I slept when I listed I laye as soft as silke I past my time in pleasures trusting to my gouernesse Folly in al my affayres After I passed thrée dayes in pleasure vppon a morning beeing in my golden sléepe Dame Folly came to my beds side accompanied with euill will and with them they brought all my necessaries When they sawe mée asleepe in my soft bed at that time of the daye tossing my selfe euerie waie wantonly they sayd What pretie one are you yet in bed It is late arise Ah my sweete friende quoth I I haue followed your aduice I haue cast all care away and taken mine ease in mine Inne but I wonder how you are so soone returned What man quoth Follye knowe not you howe diligent I am in mine affaires I neuer rest till all thinges bee brought about that I once take in hand Then she put on me my shirt of lasciuiousnesse most agréeable to my wanton will and then all my delight was to be delicatelye handeled pompeouslye apparailed and soft lodged After that on went my doublet of lewde desires alwayes enimie to the good spirit then my hosen of vaine pleasures tide together with pointes of delightes When I was full of lewde desires I tooke pleasure in nothing but vanitie and as my desires were dampnable so were my pleasures daungerous Then as I was making me readie Follye commaunded the Clarke of my kitchin called ill gouernement to prepare me my breakfast of light and delicate meates in dooing whereof my Cooke was more cunnning then euer Cicero was elloquent in speaking And thus as Folly and I were merrily discoursing together spending time till breakfast I tooke occasion to aske of what age shee was and also what iestes and fine feates she had what people she had gouerned and how she ruled them Shée sayd that question was asked and aunswered long agoe But as we rid on the waye she would declare all in the meane time she sayde that she was aboue fiue thousand yeares olde Howe can that be quoth I you doe not seeme to be fortie yeare olde Yes quoth she thou must vnderstande that I was borne at the present houre that the world was made and haue euer since stoode in strength alwayes in health and neuer sicke I shall neuer séeme olde though I liue till domes daye Fooles dye but Follye neuer dyeth Hauing euer bene in force I forceablye doe reigne in euerye corner of the worlde and doe gouerne as well Princes as poore people Now to the purpose after washing in swéete waters in came my breakfast so sumptuous that Partriges were estéemed palterie for Pages Phesauntes for common folke Breakfast finished on went mine armour but being once apparailed and armed I cared not for my soules health I had no desire to heare the worde of God no feare to followe his commaundementes or to doe anye thing fitte for a Christian towardes his saluation I did what I woulde I sayde what I pleased And after that I was couered with my stéele coate of ignorauncie and my corcelet of inconstancie I presentlye became inconstaunt and variable oftentimes altering my intent not for better but for worse out of one ill into an other I neuer ceased to acquaint my selfe now with one sinne then with an other dooing nothing that seemed good or honest For such is the nature of sinne that vnlesse it bée soone subdued it will drawe vnto it an other sinne as witnesseth Saint Paule in his first Chapter of his Epistle to the Romaines Then Follye put on my vanbraces of arrogancye which made me become carelesse and presumptious taking things in hand farre passing my capacitie strength and abilitie and not fearing to aduenture that which was aboue my reach but beeing armed with arrogancye vp went my curled haire I aduaunced my selfe ignorantlye aboue others then on went my gorget of gluttonye and lycorousnesse the bréeders of all fleshlye sinnes and chieflye of lecherye For when the bellye is full with lycorous meates and drinkes it warmes and heates the other members excéedinglye which by and by wrestle and striue against the good spirite But if the bellye were
Rose trees Uines faire cléere fountaines of colde water running by and fragrant hearbes and flowres casting a comfortable sent The little pretie birds did sing round about vs as well in cages as on trées bushes Ther was plaieng piping singing dauncing leaping embracing kissing finally each louer with his lady was merrie and to be briefe euerie one did what liked him best and thought themselues happie to finde such felicitie But all my desire was to see the rest of the pallace wherefore I charged Ladie Voluptuousnesse with her promise which tooke effect insomuch that we went all along to a certeine place where I sawe the verie secret lodgings of Voluptuousnesse But what they wer for feare of offending the reuerent reader I meane not to rehearse then we went from Gallerie to Gallerie from office to office from chamber to chamber where I sawe euerie place furnished with so rich moueables and of such choice as nothing might bee wished more Amongest all these roomes one chamber excéeded in largnesse workmanship for costlye caruing in all other respects Ther I found a verie braue bed gorgeously trimmed insomuch that I commended the same highly Then Lasciuiousnesse said that she had charge of that chamber and if I listed to lye there that night I should Lust also promised to bring lady Venus to lye with me I hearing this my thought I felt the wound that Cupid gaue me as fresh as at y e first Then went we about the walls which were all of Iette thicke and stronge Uppon these walls were built seauen towres like â—nto stéeples and euerie towre had his owner In the first lodged Pride in the second Enuie in the thirde Wrath in the fourth Gluttonie in the fift Lecherie in the sixt Couetousnesse and in the seauenth Sloath. My purpose was to goe into them all one after an other And as I entered into the towre of Pride which was the firâ—t I spide written this Posie ouer the Porch PRIDE IS THE PRINCE AND ROOT OF ALL SINNES For as a king is accompanied with a great traine of Seruitours euen so hath Pride a sort of sinnes for her subiects ouer whom she raignes Princelike Againe as Kings kéepe and holde their owne aright euen so doth Pride behaue her selfe towardes the proude It is a singular signe of a great reprobate and castaway when a man liueth longe in Pride For this same displeaseth God more then all other vices as humilitie pleaseth him more then all other vertues And because the proude aduauÌ„ce themselues aboue all other the diuell dealeth with them accordingly For as the Crow when he is not able to cracke a hard Walnut with his bill setteth his flight aloft right ouer some great stone letting it fall breaketh the same then alighteth to eate the kirnell euen so plaieth the Diuel with the proud for first he aduanceth theÌ„ aloft bringeth them to promotion in this world but when they are in the top of their happinesse and thinke vpon no daunger then euen then comes the diuell and hée throwes them downe headlonge with a mischiefe in-to hell The difference betwéene the humble and the proud may be knowne by that of corne and chaffe For as chaffe being light is puft vp aloft with the wind and is sodeinly consumed wheras contrariwise good corne lieng low is gathered from the ground laide vp in garniers and estéemed of euery body euen so it falleth out with the pride of the proud and the humilitie of the humble Unto pride do apperteine these vices following namely Arrogancie Presumption Wrath Contempt Heresie Hipocrisie Disobedience Vaine-glory Ambition and such like In the second tower lodged Enuie ouer whose entrie doore this deuise was written A FIRE-BRAND OF HELL AND THE DIVELS DARLING Now Enuie is a sadnesse heuinesse of hart for an others prosperitie This sin hath souereintie in y e bad as Charitie in y e good Charitie is a badge of saluation Enuie of damnation The enuious man differs not from the diuell in any degrée they are partners in gaine and in losse If y e diuell reape profit by doing euil the enuious man will be sure to follow his trade for lucre sake And as the enuious man grudgeth at an others profit and good name so doth he delight in an others losse ill report There cannot be a fowler more cruel sin then Enuie for she alwaies tormenteth and vexeth her fosterer I meane the enuious in whom she dwelleth He that seeketh to get good by others euil neuer amends in that mind And he y t planteth his pleasure vpon an others paine shall haue such fruit as he y t grafs figs vpon thornes or wold make fire to burne by powring water thereon Enuie is a disease hard to be healed because it lyeth hidden in y e hart where the Phisition cannot come to cure it There belongs vnto this vice Backbiting Treason Disdaine and others In the third towre dwelt Wrath ouer whose Porch this Posie was written THE VERIE MVRTHERER OF HOLY LOVE For as holy loue prepares y e conscience to dwell with God so doth Wrath prepare it to dwell with the diuell Wrath taketh away y e hearing of reason The wrathfull man will heare the counsel of none Ther is nothing resembleth the Image of God more then man being in perfect loue For God will be there where vnitie is kept where people be at peace and where countries be quiet which cannot be in a wrathful wretch A wrathful man is like vnto one possessed with y e diuel who is euer tormented vntil he hath vomited him out Wrath maketh men fight wrath causeth blasphemie by wrath the diuell conquereth countries wrath is like a musled dogge For when he cannot bite yet with snarling he makes others goe together by the eares And as the Fisher-man troubleth the water because y e fish should not see his nettes euen so the Diuell by wrath troubleth man to the ende he shoulde not vnderstande nor perceiue his owne destruction To the wrathfull man belongs inflaming of the heart indignation disorder blasphemie contention rankor reuengement murther and such like In the fourth towre dwelt Couetousnes whose Posie is this IDOLATRY AND A BOTTOMLESSE GOVLFE ARE INSATIABLE The couetous man is forsaken of God for he loues his gaine better then God he had rather loose God then goods For litle triflles that touch his profit he sweares lyes which is a thing most damnable The Faith Hope and Charitie which he should haue towards God Couetousnes turnes it to riches The couetous mans heart is all vppon his goods and not vppon God for where the heart is there is also a mans loue The couetous man offendeth in euill gettinge in euill vsing and in euill louinge his goods The couetous man is gouerned by the Diuell hazardinge his soule to eternall torment for the lewde loue of temporall toyes And as the Mouse is caught in the trappe whilest shée hopeth to gette the Baite euen so
forgaue him yea he obteined more then he required For Christ said vnto him This day thou shalt be with me in Paradise This is Gods propertie euen to giue of his liberalitie more then men doe or can aske S. Paul was a blasphemer a persecutor of Gods church yet he receiued mercy God hath set downe such persons as exāples for sinners to y e end they should not doubt of his mercy to teach them y t he doth not pardon offences for y e merits of y e sinners which are starke naught euen when they are best but for his mercies sake which is aboue all his works For so to imagine of mens merits is destructiō if any thing be ascribed vnto merits then for y e merits of his son Iesus Christ for his bitter passion sake Let this be the conclusion that albeit y e sinner hath committed as many sinnes as there be drops of water in the sea or sands on the sea shore yet he hath no cause to dispaire For though they be neuer so monstrous manifold yet the mercy of God doth infinitly exceed them For his mercy consumes them sooner then the fierce fire doth burne vp the dry Toe When I heard lady Remembraunce read these words I toke hart at grasse recited a place written in y e Psalms of Dauid According to the multitude of the griefes sorrows of my heart thy consolations haue refreshed my soule And then falling on my knées holding vp my hands with sorowful countenaunce confidence of heart resting wholly vpon the mercies and promises of God the merits of our Lord and sauiour Iesus Christ. I most humbly desired pardon for my sins at the hands of Gods grace Upon which vnfeined confession of mine offences heart griefe handmaids of perfect Repentance fore-runners to the purpose I receiued by the meanes of Gods grace the benefit of the death passion of our Lord sauiour Iesus Christ to whom with the father the holy Ghost be all honour glorie for euer and euer Amen ¶ A SERMON VVHICH VNDERSTANDING THE good Hermit made vnto the knight vpon the History of Marie Magdalene The sixt Chapter IN the name of y e father of the son of the holy Ghost Amen The great goodnes vnspeakable mercie which hath ben vsed in al ages times of our Lord sauiour Iesus Christ towards all poore sinners are in many places of the Gospel made manifest cleerly notified but chiefly in y e vii of Luke Wherin mention is made of a sinful woman lewd of life ill of name contemned despised abhorred of men whom swéet Iesus did not onely receiue to fauour but also by inward secret inspiration drew her to repentance how in what sort heare vnderstand The Gospell saith y t ther was a Pharesie furnished with false faith misled with a vaine opinion of holinesse he was a great doctour of law a renowmed Iusticiarie howbeit weak in faith yet verie high minded When our sauiour had one day preached instructed the people by his diuine holy doctrine exhorting poore sinners to turne to God by repentance vttering many parables and similitudes as the prodigall child the lost sheepe such like what else doth he declare signifie but y t he is inclined to compassion readie to haue mercie to receiue into fauour all repentant sinners The proud Pharesie praied him to come into his house to dine with him The good Lord which had taken vpon him mans nature and was borne for y e saluation of all denied not this proud fellows request neither refused to enter into his house although hée was ambitious but down at y e table sat y e son of God made man for y e saluatiō of men He was conuersant among men he did eate drink with men he offred himselfe a helper to euery one shewing vnto al his goodnes without exception of any Now he being set at y e table ther came one vnto him in shape like a woman but in courage a man who by the bruite of the whole Citie was counted a greate sinner and very il reported of y e world such a one indéed as euery body mocked 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 elected of God from y e beginning to reigne with him in his heauenly kingdome This woman hearing by report the renowne of our redéemer that he shewed himselfe swéete and bountiful to all sinners defending them against the malitious slaunders mocks of the proud and arrogant Pharesies promising to euery one that beleeued in him the kingdome of heuen this woman was inspired both outwardly and inwardly by our Lord Sauiour Iesus Christ to sée heare him preach Thē did she by outward speach expresse how she was inwardly affected moued in minde séeing her soule sore sicke diseased her heart full of iniquitie and sinne her conscience defiled with all kinde of vice her selfe frustrate and void of all hope of health deuising how to recouer this malady adressed her selfe to séeke him who is the onely Surgeon of all sicke soules she sought for grace at the Well of mercie and though she was a shamefull sinner yet she was receiued of him which came into the world to saue sinners She came not pompeously araied nor yet came with a train she came alone and not emptie handed For she brought with her a boxe full of most pretious ointment of a swéete smell representing the Faith Hope and Charitie lodged in her heart What could this be but the swéete smell of vertue For what represented the boxe of Alabaster stone but holy faith founded vpon the true cornerd stone Iesus Christ wherin is conserued all vertues without which it is vnpossible to please God Came she alone being accompanied w t Faith Hope Charitie Humilitie Repētāce She entred y e house vncalled wher was her phisition putting a part al shame which leadeth to perdition together with the mockes of the proud Pharesies which sat at the table she craued comfort and health for her sicke soule acknowledging her griefe and y t being certein he to whom she came had power to help hir Unto this phisition she could not haue come w tout faith she was not so bold hardy as to look Iesus in y e face but fel at his féete vpon hir knées lamentably weeping and with the floude of hir teares washing his féete and wiping and drieng them with hir hairie looks Then she kissed them and with hir precious ointment she anoynted them All this while hir voice was not heard but hir heart spake vnto the true Sonne of God saieng I haue no need to declare with my tongue my inward griefes or to expresse the cause of my
Who dwelleth in Charitye sayth Saint Iohn dwelleth in GOD and GOD in him Our Lorde lykewise sayth If anye man loue me he will keepe my commaundements and my Father will loue him and wee will come and dwell with him Canne we desire a more rich a more bountifull or a more lyberall hoste then he Is it lyke that so louing an hoste will suffer the soule to want Will he aske monie for his expenses No hée commeth not to dwell with vs to consume that wee haue but to encrease our riches and to make our store greater Thirdly Charitie maketh our goods be they little or bée they much acceptable vnto God it maketh a man contemne the world it maketh a man to reioyce in temptations afflictions and tribulations When Charitie enters into the soule she comes accompanied with all other goodnesse yea shée knittes vs to GOD and vniteth vs with him Loue or Charitie makes men of one minde and one will Loue or Charitie makes men reforme their manners and to drawe néere vnto God Loue or Charitie maketh men consider of things present and visible as if they were not Loue maketh a pure and cleane heart which may contemplate and beholde heauenly thinges By Loue the goods of this worlde are well ordered and by Loue the goods of this world are contemned and by Loue the secretes of God are reuealed Saint Iohn saith That God is Charitie wherby no doubt he meaneth the Father the sonne and the holy Ghost the three persons in trinitie God the father is Charitie God the sonne is Charitie and God the holy Ghost is Charitie This Loue or Charitie requireth in the same such likely things namely Loue and Charitie by the which as by some spiritual affinity thou art ioyned vnto God which Loue also boldly commeth vnto God familiarly speaketh with him without any doubt or feare He that loueth not shall loose his lyfe but he that loueth alwayes lyfteth his eyes to GOD whome he loueth whom he desireth on whome he museth in whome he is refreshed and by whome he is preserued such a louing deuoute and relygious soule doth so singe so saye so reade so dispose all his businesse and so circumspectly foreseeth all things as if GOD were euer present with him as doubtlesse in spirite he is The man in whose soule the loue of GOD is lodged so prayeth as if God were personallye present with him The loue of Charitie awaketh y e soule when she is a sléepe it puts him in minde of his saluation it softeneth and moysteneth the heart Loue or Charitie setteth the colde heart on fire Loue maketh the froward soule gentle Loue chaseth awaye sinne Loue kepeth the affections of fleshe and bloude vnder Loue amendeth lewde mennes manners Loue reneweth the spirite Loue brideleth the light motions of wanton youth all this worketh Loue or Charitie where she is present Contrarywise where Loue or Charitie is absent there the soule doth languysh and waxeth colde euen as a Chaldron of water doth when the fire is taken from vnder it and raked abroade Charitie is the onely thinge whereby the soule boldlye approcheth vnto GOD constantlye cleaueth vnto him famyliarlye speaketh with him and in all affayres asketh counsell of him The Soule that loueth GOD cannot but thinke and talke of GOD insomuch that he hateth all vngodlye thinges Who so will knowe GOD must loue GOD the more that one loues God the more he growes in the knowledge of God To Read to write and to Study of God yéeldeth no true knowledge of God without Loue. In vaine do we read in vaine doe we talke in vaine doe we preach in vaine doe we praye to GOD if we doe not loue God The loue of God engendereth the loue of thine owne soule and maketh it attentiue alwaies to God God loueth to be beloued againe and when he loueth he requireth nothing but loue happie therefore is he that loueth God The soule which loueth God reiecteth all his affections being attentiuely giuen to his loue The soule that loueth hath no feare the soule that loueth not is euer in feare The soule that loueth is caried by promises and drawen by desires vnto heauen the soule that hath in it the presence of Gods loue is tickeled with ioye with rauishings leapeth vp to heauen hauing by contemplation exceeding great ioyfulnesse Loue bréedes familiaritie with God familiaritie bréedes boldnesse with God boldnesse bréedes the taste of God and taste bréedeth an hunger after God If I shoulde declare all the excellencie of Loue or Charitie the time wold faile me and mine abilitie in that behalfe would not suffice But let this stand for a conclusion that the soule which is touched with the loue of God cannot desire any thing contrarie to God but euer after it hath receiued any tast of sin it crieth out and saith with the Prophet O Lord God like as the Hart desireth the fountaines of water euen so long I after thee Well then sir Knight lift vp thy soule and remember the great Loue and Charitie of God and his manifolde benefites bestowed vpon thée that by them thy hart being inlightened thou maist increase and goe forward daye by day in doing good workes to the glorifieng of God who delighteth in the same according as it is saide Let your light so shine before men that they seeing your good workes may glorifie God in Heauen Thus much touching these thrée spirituall Uertues now come we to the foure morall ¶ THE DESCRIPTION OF THE FOVRE Morall Vertues Prudence Iustice Fortitude and Temperance The vij Chapter BY these foure Morall vertues man liueth well and orderly in this mortall life Saint Hierome saith that the Christian man by these iiij liueth wel in this mortalitie by them after death commeth to euerlasting life Prudence knoweth the good we should doe and the euill we should leaue Iustice doth good Temperance leaueth the euill Fortitude is constant without loosing courage in aduersitie or waxing proud in prosperitie Prudence disposeth man and teacheth him how to approch vnto God Fortitude and Temperance how to gouerne himselfe Iustice how to vse his neighbour These are the foure things which Satan shooteth at to destroye the soule By Prudence which is the rule of right reason we gouerne our selues wisely we order our affaires discréetly doing nothing but right and reason In Prudence consisteth reason knowledge foresight aptnesse to teach and giue good counsell A prudent man knoweth afore hande the ende of his counsell Plato saith that Prudence is the Duchesse of all morall vertues showing vs how we should vnderstand and vse the rest For as Faith informeth vs and telleth vs what we should hope after and what we ought to loue euen so Prudence instructeth teacheth vs how we should vse Iustice Fortitude and Temperance Aristotle saith that it is vnpossible but a prudent man should be good If he meane Morall goodnesse it is most true for a wise man doth nothing but that which is
were consumed Being in that maze Vertue tolde me that in hir Pallaice neuer came night and that darknesse had nothing to doe where she dwelt Then Memory put me in minde what Gods grace tolde me by the way saieng that by the workes of Faith which are the fruits of the same I might perceiue and sée the Citie of Heauen wherein is comprehended the true and blessed Felicitie Then Faith led me to hir Tower and all the other vertues kept vs company For Faith properly is not without Hope nor Hope without Charitie and therfore they must go altogether And though these vertues haue distinct and seuerall properties yet they ioyne hands and are neuer asunder S. Hierome saith that Abraham was furnished with Faith Iob with Fortitude and Patience Dauid with Humilitie and so consequently of other holy men recorded in Scripture Then Faith from hir high Tower showed mée a high hill whereon was builded a meruailous sumptuous Citie and she tolde me it was the Citie of Heauen wherein is comprehended true blessednesse and perfect felicitie In that Citie I sawe neuer a Temple which made me meruaile vntill that Faith told me that the Lord God almightie was the Temple of that Citie There needes no shining of Sun nor brightnes of Moone nor glittering of stars to giue them light for the almightie God is their true light himselfe None enters into this Citie but such as are written in the booke of life Furthermore Faith tolde me that there was no discord no aduersitie no sinne no reproch no iniquitie no feare no sorrow no shame no tumult no darknes no paine no mistrust no violence no vnquietnes no ill no grudging finally nothing that fauoured of mortalitie but there was concord prosperitie perfection vnitie loue gladnesse quietnesse staiednesse charitie sure rest perpetuall felicitie and euerlasting ioye in God with eternall life and happinesse There was mirth without sadnesse rest without labor gaine without losse health without paine abundance without want life without death cleannesse without corruption happinesse without hinderaunce In this Citie God is seene face to face there is the endlesse lyght shining the Saints alwaies singing blessed soules reioycing and euer beholding God yet still coueting to sée him without dulnesse of desire The Citizens of this Citie of heauen are coheires of the eternall Deitie the Father Sonne and holy Ghost They are made incorruptible and immortall according to the promise of our Lord and Sauiour Iesus Christ saieng Father those that thou hast giuen me I will that they bee with me where I am that they may see my brightnesse What can I say more in this Citie is one King without death and without chaunge without beginning and without ending In this Citie there is no night there is no limitation or terme of time but continuall day most brightly shining For in this Citie dwelleth the Father of lights euen God himselfe whose brightnesse no darknes can ouershadow The Citizens of this Citie are most blessed and fortunate For they are pertakers of vnspeakable grace of vnmeasurable happinesse of endlesse ioye of such perfection as therevnto there can be added no more Unto this place shall the iust be aduaunced as for the wicked their portion is in the Lake boyling with fire and brimstone But to proceede in our purpose ¶ THE DESIRE THAT THE KNIGHT had to come to heauen and how Gods grace brought Perseuerance The ix Chapter HAuing séene from the Tower of Faith the Citie of heauen and heard by hir the manner of it I was rauished of my wit estéemed nothing at all of the world For I felt not my selfe my thought I was walking in Heauen Héerevpon I desired Faith that I might remaine still in hir Tower the which willingly she graunted me insomuch that I was neuer wearie out of hir Tower window to behold heauen yea the more I behelde it the more beautifull it séemed In the end I was loath to liue in this world desired death that I might the sooner sée the citie of Heauen haue the sight and inioying of Christ my Redéemer Then kneeling by my selfe all alone I made this praier saieng O how happy is the soule that is out of this earthly prison resteth in heauen most ioifully seeing his Sauior face to face That soule is without feare afflictiō O how happy is the soule which is in the company of Angels holy Saints singing praises vnto the highest Such a soule surely is ladē with abūdance of ioy O happy societie of citizens O happy company of Saints which lamented in their mortall life but now raigne with God immortally O sweet Iesus let me come to thy plesant Citie wher thy Citizens see thee daily to their great delight O let me come ther wher nothing is troublesome to heare or vnderstand what melody heare they without ending And how happy wer I if I might heare the songs or be admitted to sing a song of Dauid in thy holy hil of Sion O that I being the least of thy seruants may by thy grace put off my fleshly burden and come to thy happy Citie to accompany the holy happy assembly of Saints to see the glory of my Creator to behold his amiable Maiestie That I may be made meet for this so great a blessing grant I beseech thee O gratious God that I neuer loke backe vppon this shadowe or valley of teares that I remember not the false plesures of this wicked worlde that I esteeme not this corruptible euil lyfe O how can we here be happie where the Diuell alwayes assalts vs Where the world flatters vs Where the soule is blinded And where al men sin After which greate euils death doth followe as the verie end of al vaine pleasures then they are esteemed as if they had neuer ben What recompēce may be made vnto thee O GOD which giuest vs consolation in the middest of all our extremities by the wonderfull visitation of thy diuine grace Beholde me miserable wretch filled with sadnesse wherein I consider my sinnes when I feare thy iudgement when I thinke on the houre of death when I remember the paines of hell when I am ignorant what punishment I deserue when I knowe not where nor in what estate I shall end my dayes In all these things and many other I appeale to thy gratious goodnesse knowing that thou art readye to giue me consolation against all these sorrowes Thou liftest vp my soule ful of anguish aboue all mountaines thou makest me receiue thy great Loue Charitie goodnes by the which thou recreatest my heauie spirit and reioysest my sad heart in reuealing vnto me thy heauenly delights This praier ended I vtterly forgat all my miseries and rested my soule vpon the anchor of Hope Then as I was kneeling Gods grace appered vnto me accompanied with an other Lady which I had not séene before And after I had giuen her thanks for all her benefits she deliuered mée this Lady named