CHAP. I.

MAny Historiographers, both Poets and Orators, as well Prophane as Divine, have by Writing notified divers persons with their Voyages and Adventures. First, Justin and Diodore, of Sicilie, have made mention of the Argonautes Voyage by Sea: that is to say, of Jason and his Allies, Castor, Pollux, Hercules, and other Peers, to the Ile of Cholcos, to winne the Golden Fleece, which a great Dragon kept. Also Homer, a Greek Poet, writ in Verse the wandring and Sea Voyage of Ulysses and his Companions, at their re­turn from the Trojan Wars. After him Virgil, a most elo­quent Latine Poet, set down in Verse the Voyage of Aeneas in­to Italy, with his fortunes, after the subversion of Troy.

Now if we come to the sacred Histories, we shall find, first, how Moses wrote of the Children of Israel their going out of Aegypt into the Land of Promise, and of the two and forty Mansions that they made in the Desarts, for the space of forty yeers. And how the four Evangelists likewise most faithfully [Page]have written of the holy peregrination of the Blessed Son of God our Lord and Saviour Iesus Christ, who took upon him our fraile and humane nature. The self same Saviour hath set down the Parable of the boluptuous Voyage of the prodigal Child, and his returne. S. Luke very notably and sincerely hath delivered, in writing, the painful and holy perigrination of that great bessed of Election Saint Paul, together with the great travel he took to preach the Gospel, and the Faith of Iesus Christ, to all the Gentiles.

And now (by Gods grace) I mean to declare mine own Voyage and Adventures, much like to that of the Prodigall Child, who left his Fathers house, and ranged into strange Countries, wasting all his goods, living licentiously: but af­ter he knew his lewdnesse, he returned back to his Father, of whom he was very lovingly received. So I by great Folly counselled, in absenting my self farre away (not only in bo­dy, but also in mind) from God my Father and Creator, have wasted and consumed all the goods which the same my God and Father had bountifully bestowed upon me, in following bain pleasures of this life. But in the End, I being inspired with Divine grace, acknowledged mine effences; and leaking the dark Region of sin and vanity, through the aid and conduction of Divine grace, am returned to mine Eternall Father, humbly requiring pardon and mercy; who of his un­speakable mercy hath lovingly received me. But how all this hath been done, I will declare unto you, praying you patiently to give me the hearing, and attentively consider my talk, and well to note the whole, from the beginning to the End.

When I had passed in all Folly and Lastiviousnesse three weeks of the years of mine age: that is to say, My in­fancy, Child age, and Youth, which make together one and twenty years, I entred into the age of a young man, which is the fourth week of my age, which is between two and twenty and four and twenty years. At five and twenty I was minded to make a Voyage, by my foolish industry to seek where in this World I might stud true Felicity and Happinesse, which seemed to my sortish sense an easse matter, being Young, Strong, wild, Hardy, and Couragiously disposed. [Page]Me thought in my mind, to live in the world without Felicity, was a Life worse than Death. But alas, being plunged in deep darkness of Agnorance, I considered not that true Felici­ty was the Gift of God from above, and cannot be attained without his help.

Being robbed of Reason, I thought it might come easily of my self without the help of others: so that then I sought true Felicity, where she is not, was not, nor ever shall be: as in Riches, worldly Pleasure, strength, Honour, and Delights of the flesh. But I was in so thinking as very a Fool as he, who hopeth with Angling Lines to catch Fishes in the Air, or with Hounds to hunt the Hare in the Ocean Sea: were it not, think you, a great Folly so to think? Even the like is it to think that true Felicity is to be found here in this wretched world. And for so much as in perfect Felicity is Comprehen­ded all goodness, and that the world (as saith St. John) Is addicted and given to all Evill, and Subject to hunger, thirst, heat, cold, diseases, calamities, pride, ambition, covetousness, and voluptuousness; it is evident that those which here be li­ving, supposing here to find true Felicity are worse then Fools, and void of right Reason.

True Felicity is not without goodness and vertue, which cometh from God above: if it be so, why then is it not a most wicked and Presumptuous Opinion, to think that by a Mans own industry he is able to possess and enjoy the fair for of true Felicity? Therefore every one that thinketh, in this world, he may come to perfect Felicity and true blessedness, shall find, in fine, as I found, for Felicity, Vanity; for Good, Evill.

CAP. II.

INtending to take my journey, I considered that it was ne­cessary to use Councell therein, knowing that whatsoever is done without advice cannot have good Suctess: as contra­riwise, [Page]a matter discreetly attempted is luckily ended. Then dwelt with me a Damosel which ruled my House, whose pro­per name was Folly, the only Enemy to Wisdome: For e­very thing that hateth the one, loveth the other. There is as much difference between them, as between white and black, hot and cold, moist and dry, light and darkness, God and the De­vil: all which be contraries, and cannot be in one body together.

Wisdome governes the good: Folly the evill. Wisdome maketh the evill good, when they yield themselves to be her Subjects: Folly maketh the good evill, when they place them­selves under her Protection. Wisdome draweth Men from Hell, and bringeth them to Heaven: Folly fetcheth Angels from Heaven to dwell in Hell.

I do not term that Wisdome, to know the seven Liberal Soiences, the qualities of the Stars and Planets; but I count him wise that hath the true knowledge of God. For, as saith Saint Cyrill, Wisdome is that true understanding, by the which the Soveraign good, namely God, is seen, known and loved, with a chaste love and pure Affection. Folly is very Ignorance, and salse Worshipping of God. Wisdome maketh Fools wise, and Folly maketh wise Men Fools. Lell me, I pray you, can there be a greater Wisdome than to serve God with a pure Faith, and to observe and keep his holy Law Obediently? And contrariwise, can there be greater Folly than to commit Sin, and to disobey God by transgressing his Commandements? It is not possible. For whosoever committeth sin, burieth himself, and runs head­long to Hell, which is a point of very great Folly. There­fore all those that saithfully serve God, and keep his holy Commandements, are wise, and governed by Wisdome: and all those that transgress she Commandements of God are Fools, and fostered by Folly, as Slaves or Vassals. When I wandred into wanton wayes, I wrought my will, esteem­ing my self wise, but I proved a flat Fool. Thus fostered by Folly, to whom I unfolded my intent, which was to take upon me a Voyage to find Felicity and Messedness, I reque­sted her Counsell; who without regard whether it were profi­table for me or no, did not only like the matter, but also [Page]forced me forwards, and with flattering phrase commended my Enterprize. And to encourage me therein, she began to exalt my device, to commend my industry and wit, to praise my strength, to advance my vertue, to blaze my knowledge, to decipher my beauty, and to extoll all my qualities: saping that I was a second Solomon, to have in my head such nota­ble Cogitations. Hereupon she promised to be my Enide, and vowed not to go from me in all my Voyage, affirming that she had sundry seasons made the like journey, and that I might assure my self shortly to see the Palace of true Felicity.

My Son (quoth she) I would not have thee think, that a­ny Evil or Guile can have place in my heart. Thus Comfor­ted, or rather emboldened, I thought my self most happy to have such a Governesse, so wise, so grave, and so expert, for very joy whereof my heart tickled within me: But alas, wretch that I was, my destre was alwayes after contrary Things: for I rejected whatsoever tended to my Health, in so much that to me sowre seemed sweet, black seemed white, evil seemed good, Folly seemed Wisdome, Light seemed Dark­ness: And Folly so fore bewitched me, that I neglected to do the good I should have done, and I was too willing to play the part I should not have plaved. It is true that the wise man make, saying: There is health, where many do give counsell; and he that taketh good advice and counsell before, shall not repent him after.

But it is forbidden to take counsell of Fools. For that they love but what they like. There is an old Proverb, Such as my Councellour is, such needs must be my Counsell: It were against all reason, that a Fool should give good Councell: For this is even as if Rivers should run against the Hill. Nothing can be compared to good Counsell: neither can any thing be worse than evil Counsell: by the which the World is troubled, Realms molessed, Princes defaced, Kings killed, Empires altered, Townes taken, Cities sacked, Lawes abolished. Iu­stice generally corrupted, Divine Mysteries prophaned, mingled with mischief, and confounded: the true knowledge of God is forgotten, all Reverence to Superiours neglected: Shame-fastnesse, Sobriety, Faith, Hope, Charity, and all other Virtues defaced; all manner of Wars both Forraign and [Page]Civill attempted: O Griefe, O Plague, O cruel Monster [...] Now to our purpose.

CAP. III.

FOrasmuch as Men oftentimes do alter their intents, Folly was bufie and earnest to force me forward, in the prosecu­ring my purpose, perswading me to put my self on the way, and saying, that such good meanings and enterprises should pre­sently and without delay be put in execution, for sear of incon­veniences that might ensue: and that to mean a matter without doing it, was a reproach to any Person. Whereto I answer­ed, that I would proceed whatsoever followed thereupon: but me thought it was necessary to have company, and other provi­tion, as Apparell, Horses, and Armour, sit for such a Voyage. My Son (quoth she) I will take that charge upon me, where­to trust: cast all care from Thee, let nothing torment thee, be of good cheer, Sleep at thine ease, refuse no rest: for I will within few dayes bring thee all necessaries that thou shalt need; and seeing thou hast submitted thy self to me, I will not sail thee. Being glad of these words, I referred the whole matter to her discretion, and took mine ease.

Then Folly was acquainted with an Armourer, named Evill-will, whose company she daily frequented. This Armourer was not alwayes occupied in forging Armours, but also oftentimes he made Shirts, Hosen, Doublets, and medled in all matters that his Friend Folly appointed him to do.

To this Armourer Folly declared all my purpose, and he at her request made me a Shirt of Lasciviousnesse, a Doublet of lewd Desires, Hosen of vain Pleasures, Armour of Ignorance, a Corslet of Inconstancy, Vambraces of Arrogancy, Gauntlets of Idleness, a Gorget of Licourousness, a Helmet of Light­nesse, a Buckler of Shamelesnesse, a quilt Cap of Vain­glory, a Girdle of Intemperanee, a Sword of Rebellion, and a Lance, named Hope of long Life. Then Pride prepared me a galloping Horse called Temerity, or Rashness.

All these wicked weapons, with this prodigal apparel, and unhonest Armour, Evil-will prepared me at Follies request. And what better service can he do, seeing he is deprived of truth and verity? for as good will is the worker of all goodnesse, so is evill will of wickednesse. Iesus Christ (who cannot fail) saith in the Gospel, That of the abundance of the heart the mouth speak­eth: the good man of the good treasure of his heart deliver­eth out good things: but the evill man clean contrary. For out of a sack can nothing come but such as is in it; and out of a cof­fer of precious Pearls, we must not look for colebrands; and there­fore surely seeing I have Evil-will to my Armourer, and Folly to my Governess, how can I do other than evill.

CHAP. IV.

WHiles Folly my Governesse, and Evill-will my Armou­rer prepared my Apparel, and other provision, I for­got not to cast all care behind me, as Folly commanded. For when I was a Child, I did eat alwaies of the best meat, drank of the delicatest drink, I slept when I listed, I lay in soft Silk, I passed my time in pleasures, trusting to my Governesse Folly in all my affairs. After I passed three dayes in pleasure, upon a morning, being in my Golden sleep, Dame Folly came to my Beds side, accompanied with Evil-will, and with them they brought all my necessaries. When she saw me asleep in my soft Bed at that time of the day, tossing my self every way wantonly, she said: what, pretty one, are you yet in Bed: It is late, arise. Ah, my sweet Friend (quoth I) I have followed your advice, I have cast all care away, and taken mine case in mine Inne: but I wonder how you are so soon returned.

What man (quoth Folly) know not you how diligent I am in mine affairs? I never rest till all things be brought about, that once I take in hand. Then she put on me my shirt of Las­civiousnesse, most agreeable to my wanton will, and then all my delight was to be delieately handled, pompously Apparel­led, and soft Lodged. After that, on went my Doublet, of Lewd [Page]desires, aiwaies enemy to the good Spirit: then my Hosen of Vaine pleasures, tied together with the Points of delight. Then I was full of lewd desires, I took pleasure in nothing but vanity; and as my desires were damnable, so were my plea­sures dangerous.

Then, as I was making me ready, Folly commanded the Clerk of my Kitchin, called Ill-government, to prepare me my Breakfast, of light and delicate meats, in doing where­of my Cook was more cunning, then ever Cicero was Eloquent in speaking. And thus as Folly and I were merrily discoursing together, spending time till Breakfast, I took occaston to ask of what age she was, and also what jests and sine feats she had, what people she had governed and how she ruled them. She said, that question was asked and answered long ago: But as we rid on the way, she would declare all; in the mean time she said that she was about sive thousand years old. How can that be (quoth I) you do not seem to be forty years old. Yes (quoth she) thou must understand, that I was born at the present hour that the World was made, and have ever since stood in strength, alwaies in health, and never sick, I shall never seem old, though I live till doomes day: Fools die, but Folly never dieth. Having ever been in force, I forceably do reign in every corner of the world, and do govern as well Princes as poor People.

Now to our purpose: after washing in sweet water, in came my breakfast, so sumptuous, that Partridges were esteemed paltry for Pages, Phesants for common folk. Breakfast finish­ed, on went mine Armour: but being once apparelled and armed, I cared not for my souls health, I had no desire to bear the Word of God, no fear to follow his Commandements, or to do any thing fit for a Christian towards his salvation: I did what I would, I said what I pleased. And after that I was covered with my steel coat of ignorance, and my corslet of in­constancy, I presently became inconstant, and variable, often­times altering my intent, not for better but for worse, out of one ill into another. I never ceased to acquaint my self, now with one sin, and then with another, doing nothing that seemed good or honest. For such is the nature of sin, that unlesse it [Page]be soon subdned, it will draw unto it another sin, as witnesseth Saint Paul, in his first Chapter of his Epistle to the Romans.

Then Folly put on my Vambraces of Arrogancy, which made me become careless and presumptuous, taking things in hand far passing my capacity, strength and ability, and not fearing to adventure on that which was above my reach. But being armed with Arrogancy, up went my curled Haire, I ad­vanced my self ignorantly above others: then on went my Gor­get of Gluttony, and Licorousness, the breeders of all fleshly sins, and chiefly of Leachery: For when the belly is full of licourish meats and drinks, it warmes and heats the other Members exceedingly, which by and by wrastle and strive against the good Spirit: Bu if the belly were bridled from Gluttony, those rebellious Members would be subdued, as saith the Comi­call Poet: Sine Cerere & Baccho friget Venus, That is to say:

Vpon all this Folly put me on another Armour, called Vain-glory, which is of such a property, that the greater it grew, the less I perceived it: then on went my Girdle of In­temperance, which did let loose the Bridle of Leachery, and all other fleshly affections: to it was tyed my Sword of Re­bellion: so that then I rebelled against God, his holy Com­mandements, and all Magistrates and Superiours. But if I had bridled my boldness, reprehending my self, in my desires and affections, and had rested in Reason without rebelling, then I had served God, and obeyed my betters with all dutifull Re­verence. Dame Folly disguised me with a Helmet of wanton­nesse, upon the top whereof was put a Peacocks Tail: so that then I might not suffer any Check for any Fault, but might and did maintain my Opinion against all men, giving place to none whatsoever, Learned, or in Authority. After my Gauntlets of Idleness were once on my hands, I greatly gloried of the gifts which were in me, vaunting my self to be more rich, more Wise, more Strong, more Hardy, more Gracious, and in all respects better then I was. Many times I boasted [Page]of mine imperfections, as of Drunkenness, Lechery, and such like. Then on went my Buckler of shamelesness, which being about my shoulders, I blushed not to commit any villany, I led the life of an Insider, rather than a Christian: Vnshame­fully I despised both God and Man, nothing regarding mine own honour, renown, or salvation.

Then I mounted on Temerity my Horse, with a Lance in my hand, called Hope of long life. O deceitfull Lance! more rotten then a Reed. How many proper youths have trusted un­to thee, hoping to have been safe and assured, and were daily deceived. This Lance once being possessed by me, I entertained all vices, it ever bindred me from embracing Repentance, per­swading me in this manner: Thou art young, make merry whiles thou mayest, for when thou art old, all play and pastime will be past: then it will be time enough for thee to repent. Being thus governed by Folly, I thought neither of God nor the Devill, of Life nor Death, of Heaven nor Hell: but lived at my pleasure, doing what I delighted in. At last Folly ap­parelled her self lightly with a cloak of Feathers, and mounted upon a Iennet, and opening her Feathers and Wings, with the wind away she flew; and I also at a wild adventure set the Spurs to my Horse, and away we went both. Thus you see that Folly is my Guide, Temerity my Horse. Now the first that shall repent this Voyage must needs be my self, as you may e­vidently judge and gather before hand.

CHAP. V.

AFter we were so far passed upon our way, that we had lest the sight of my House, I called to my remembrance the promise which Dame Folly had made me in the morning, name­ly that she would tell me of her exploits past, and what People she had governed. And thus with flattering phrase I began; My good Mistriss, my loving Lady, my Heart, my Aoy, my Life, [Page]my Lust, my Counsell, my Hope, my Soveraign good, I desire thee most earnestly (if it please thee) to let me understand thine ancient proceedings, and to rehearse what People thou hast go­verned, how they were ruled, lead, conducted, and counselled.

Mine exploits (quoth Folly) are innumerable. Ten dayes are not enough to repeat halfe of them. Nevertheless to accom­plish thy request, and to shorten the tediousness of the way, I will tell thee of the mest Principallest.

First, the World and I was together, and because I found no Man in the World, I ascended up into Heaven, and there assaulted the excellentest Angel of all the whole company, called Lucifer, who at my present arrivall entertained and received me for his Governess, and so did many more of his Coequals. By my counsell he advanced himself to be fellow mate with God; for the which presumption both he and his were thrust out of Heaven, and thrown headlong into Hell. That was the first of my exploits.

Shortly after, God made Man, and of his rib fashioned Wo­man, these two were Husband and Wife, with them both I had much ado, because they were full of Wisdome and Reason. I u­sed the help and subtilty of a Serpent, to tempt the woman, be­ing the weaker, who with his deceitfull words won her to eat of the Apple which God forbad to be eaten. But after she had eaten it, in the presence of her Husband (because he feared her sadness) he did eat also to fulfill her desire and lust: wherein they both committed great folly, for the which they were depri­ved of Innocency, of Gods Grace and Glory, yea, they were ba­nished the place appointed by God for them to dwell in, and made (with all their posterity) subject to eternall death. This was my second principall exploit.

Then began my raign in the World, where I governed a number of Fool [...]; I governed Cain the first born both of his Father and Mother. By my counsell he killed his good brother Abel the Innocent. I governed the greated Gyants that ever were of the seed of Man, as the Daughters of Cain, and the Sons of Seth: I made them trust in their own strength, not only touching fears of war, but I caused them also to contemne the [...]ord of God, and the knowledge of the same: I perswa­ded [Page]them to use their Liberty, and to live according to their Lust, in Lechery and all other abominations, without regard of the uprightness of nature, honesty, or fear of God.

When Noe had preached forty years space of the last destructi­on of the World, these obstinate Gyants being nuzzeled in all wickedness of life, detestably turned all his Admonitions and Sermons to mockery: whereat God was wroth, and sent a great Floud which drowned all living Creatures saving Noe and his three Sons, Sem, Ham and Japhet, with their wives. Then I thought to have lost my raign in world, but in short space they encreased wonderfully.

Then I counselled them to build an high Tower, which might reach as high as Heaven, that in despight of God they might save themselves, if again be meant to drown the world: But God confounded their device; and where before all the world spake in one Language, he divided them, so that the Lower remained unfinished, for the Builders understood not each others speech.

Then the Posterity of Noah were dispersed throughout the world, and I reigned amongst them every where, counselling many Nations to forsake the knowledge of God, and to worship the Host of Heaven, as the Sun, the Moon, the Stars, the Planets, the Fire, the water, the Air, and the Earth, and to make Idols. and honour them in the likenesse of Men, of Beasts, and Birds, and to worship them, so that the true knowledge of God should be proper but unto one People, descended from the loynes of Abraham, and they are the Iewes.

Then I demanded of Folly, how Idolatry entred the world, and where she took place first. My Son (quoth she) understand that Idolatry hath been brought into the world by my means, For Idolatry took her first Original and beginning in Chaldea, in the City of Babylon, and in the Region or Country of the Assyrians, in the raign of Ninus the third King, which was the Son of Bell, Bell of Nimroth, Nimroth of Chus, Chus of Cham, Cham of Noe: so that Ninus the third King of Babylon, was the first Man that did ordain Temples, and set up Altars, to Sacrifice upon, unto his Father Bell, and to Juno his Mother. First, he fashioned their standing I­mages, [Page]and set them in the middest of the City of Babylon, and that was the first beginning of Idolatry: other Neigh­bours and Nations did as much: the Aegyptians made the like by Osiris, sirnamed Jupiter, the true Son of Cham and of Rhea. The same Osiris, after his death was esteemed of the Aegyptians for his Vertue to be a God, so that the matter by my Counsell (quoth Folly) turned to Idolatry. For they offered Sacrifice unto him, and honoured him in form of an Ox or a Calfe: the like also did the Children of Israel in the De­sarts with their Idol, which afterwards was named Seraphis.

But as yet France and Germany were not infected with Idolatry, howbeit I did my Endeavour to make it more Vniversall, and ceased not, till that shortly after this Pestilence had taken Root. For the above-named Ninus, Sonne of Bell King of Babylon, married Semiramis, that wonderfull Woman, who (as it is written) devised that all the Male Children should be gelded; of her Body begat he one Sonne named Ninus the Second, and by another wise he had another Sonne called Trabeta, who by Right of Succession should have enjoyed the Crown of Babylon, but that his Mo­ther-in-Law kept him from it, and took the Government and rule unto her self, and kept it in the behalfe of her young Sonne Ninus. Trabeta then fearing his Step-Mother, fled from Babylon, and after long travell he arrived in France, not farr from the River of Rhene, where he founded a City and called it Treves, which is yet a very ancient City. At that time was Gallica Belgica, and all the Country about it, which we call Low Almaine, first Infected and Poysoned with Idolatrry, which was 1947 Years before the Incar­nation of Iesus Christ. There Trabeta (by my Counsell) made the Picture of his Grand-father Bell the Sonne of Nim­roth, the great Gyant, and first Saturn of the Babylonians, to be Worshipped in the City of Treves. But afterward Bavo who founded the City Pelges, otherwise called Bayvoy in Hainot, had taken by Force the City of Treves, and victo­riously brought to Bavoy all the Treasure of Treves, and their Idols, wherewith also he brought his own Idols from Phrygia, By this means the errour of Idolatry was more [Page]authorised: For by my counsell he built with the spoyles of his conquest seven marvellous and mighty Temples in his City, which had seven doors, according to the seven Planets; they had also a thousand Towers, every one an hundred cubits high, and eighteen foot broad. By what I have related, (quoth Folly) you may perceive that the Babylonians, the Aegyptians, the Phrygians, the French-men, and the Germains, followed my counsell: but as for other Nations, they were not as yet infected with Idolatry: For the good Patriarch Noah, otherwise called Janus, having dwelt in Italy fourscore and two years, and be­ing 950 years old, (370 years after the Floud) he dyed, before the Incarnation 1976 years. This good Man was lamented and bewayled through all the World generally, but chiefly of the I­talians, then called Lanigenes, and of the Armenians, over whom be first raigned. These People presently after they knew of Noahs death, they honoured him as a holy Man: For in those dayes all holy Men were counted Gods: as it is often mentioned in the holy Scripture, I have said ye are Gods; and ye all are children of the most high. And which is more, they made him Temples and Altars, as now adayes Idolaters do un­to the Saints of Heaven. I (quoth Folly) made the simple peo­ple assure themselves that his Soul was removed into some of the Heavenly bodies, for the which they called him the Sun, and the seen of the World, the Father of Gods, the greater and lesser, the God of Peace, Iustice, and Holinesse, the driver a­way of evill things, and the preserver of all good things. A­gain, they called his Successours, Janus, Geminus, Quadifrons, Enotrius, Ogiges, Vertumnus, Jupiter Optimus Maximus. Then I perswaded the People to offer Sacrifice unto him as unto God, by which deed they became all Idolaters: for if they had esteemed him no better then a holy Man, they had not fin­ned in that, for indeed he was a holy Man. Mark what Au­stine saith in his tenth Book of the City of God: It is not law­full (saith he) to offer any sacrifice to any Saint be it Man or Angel, but only to God. After the destruction of Troy, Aeneas came into Italy, bringing with him his own Idols, and the Gods of Troy: hereupon Idolatry took force, and encreased more and more. I think (quoth Folly) that this which I [Page]have told thee already may suffice to declare how Idolatry en­tred the world first. Thou best heard also how I governed Angels and Nations. Now thou shalt understand how I have ruled and ordered particular persons.

After the Floud, I first ruled Cham, Noahs Son, who be­ing wholly given to the Magicall Art, obtained, and had the name of Zoroaster. He hated his Father, because he loved his own brother better then him, in revenge whereof upon a day he found his Father Noah drunk, lying fast asleep upon the ground, unhonestly he discovered his Fathers Privities: and (by my counsell) he presumed to touch those his secret parts, and en­chanted them by his Magicall Art, so that ever after for want of ability, he could not joyne issue with any woman to beget Children. His Father being angry thereat, abandoned him for a season. After that, he became the first King and Saturn of Aegypt, insomuch as the holy Scriptures called Cham the first King of Aegypt.

Again, by my counsell he trayned up his People according to his own Nature, in all villany and filthiness; openly affirm­ing, that Men might lawfully use and have to do with their own Daughters and Sisters, as was the custome before the Floud, and also to commit many other unlawfull deeds, which I am a­shamed to declare: by the which doctrine, natural Virginity was oftentimes violently assaulted and ravished. Then my friend Cham went into Italy and Vsurped the Realm to himself. And whereas other Princes of his Linage in Germany, Spain, and France, gave good examples to their Subjects, instructing them in good and godly Lawes, he contrariwise spoyled all the Youths in Italy, corrupting them with all kinds of Vices, as Leachery, Theft, Mutther, Poysoning, and Enchantment, whereof he himself was the first Inventer, as all Historiographers hold O­pinion. But when his good Father Noah understood of it, he came into Italy, and hunted him from thence.

If I should write of all the evill deeds of Cham, it would be a weighty piece of work, and the matter would seem monstrous. But at the last, he conveyed himself over among the Bactrians, a People inhabiting towards the Indians, where by his En­chantment the People became his Subjects, and he raigned o­ver [Page]them with great Force and Power. Yet at the last he was Vanquished and Slain in Battel by Ninus King of Babylon, which descended of his race by his Son Chus. Thus (quoth Folly) I lost my Friend Cham, sirnamed Zoroaster, Saturn of Aegypt, the common Enemy of God and Man, and one of the most perverse and untowardest Tyrants that ever was in the World.

I governed Bell the second Ring of Babylon, and his Sonne Ninus: into whese heads. I put a disordinate raging, so that they desired to rule alone in the World. And to bring this to pass, I counselled them to change and cut off the Golden Age, which would have things common, peaceable, and in quiet. Here­unto they armed themselves by all possible means, undertaking to spoyle Sebatius Saga, sirnamed Saturn, King and Patriarch of Armenia, so made and ordained by his Grand-Father Noah. The same Sebatius was Son of Chus, and Brother to Nim­roth, whom Moses called Sabtah in Hebrew, which in La­tine is Saturnus.

Then the said Sebatius King of Armenia, (having hardly escaped the hands of Bell and Ninus) went for refuge to his Brand-father Noah in Italy, where Noah made him King and Patriarch of the Aborignes, and founded him a City on the other side of Tiber, which was named Saturnia: as Virgill declareth in a passage, where he saith thus:

For Bell the Sonne of Nimroth was sirnamed Jupiter. And it is not likely to be true, as some say, that the same Saturn that was chased away by Jupiter was Nimroth the King of Crete; but the Bible saith, that he was King of Ba­bylon, which was far distant from the Isle of Crete. In those dayes they termed the chief Man of every House Saturn: their Sons Jupiters or Joves: their Daughters, Juno's: and their [Page]Nephewes, Hercules: so that we find in ancient Records, many men named Saturn, Jupiter, and Hercules.

But to my purpose, (quoth Folly) the above named Ninus by my counsell, after the death of his Father Bell, caused his Picture and standing Image to be made, commanding every man­ner of person to do Homage unto the Idols of his Father and Mother, and to adore them with Divine Worship: and so be was (as you have heard) the first Inventer of Idolatry. I governed Tiphon the Son of Cham, in whom all his Fathers Vices abounded. He maliciously envyed the prosperity of his Brother Osiris, sirnamed Jupiter the just, who was a great per­secuter of Tyrants. It angred me (quoth Folly) that so honest a man lived. Then I caused Tiphon with other Gyants, to murther Osiris, insomuch that Tiphon out him in six and twen­ty pieces, and bestowed them upon other Gyants that helped him to work his feat. But the good Hercules of Lybia, the Son of Osiris, with the help of his other Brethren, in foughten Field, killed Tiphon the Gyant, and the other Tyrants which consented to his Fathers death.

I governed (quoth Folly) one Jupiter King of Crete, which Country is now called Candie. But forasmuch as the Greek Lyars, and other Writers both Latine and French, to en­large their Lyes and Dreams, attribute that unto this Jupi­ter oftentimes, which appertains not to him, I would have you mark well, that in those dayes, the Kings Children and Fathers of Families, were called Jupiters or Joves: notwithstanding there are three of that name renowned, as we find in Histories. The first was Osiris the Nephew of Noah, the Son of Cham: who was no less good then his Father was evill. This Jupiter begat great Hercules of Lybia: who was King of Spain, France, and Italy. This great Hercules was like unto his Father, a great persecuter of Tyrants throughout all the world. He begat of Araxa, the young Tuscus, King of Tuscany in Italy.

This Tuscus begat Alcirus Blascon, by whom was begotten Cambo Blascon, which was (as some say) sirnamed the second Jupiter, and worshipped in the world. Now this Cambo Blascon sirnamed Jupiter, begat upon Electra the Daughter of Arlas [Page]sirnamed Italus (of whom yet Italy beareth the name) Jasius and Dardanus. This the lying Cretians, and many other Triflers, attribute unto Jupiter of Crete: which matter is in controversie and may be denyed. For Dardanus after he had killed his Brother Jasius by envy and treason, he fled into the Isle of Samos, and from thence into Phrygia, where he foun­ded a City called Dardania, where he begat a Sen called E­rictonius, and of him lineally descended Troas who gave the City of Dardania the name of Troy.

This same Troas had three children, Illius, Issaracula, and Ganimedes, which Ganimedes was taken by Tatus the King of high Phrygia and sold to Jupiter of Crete, to be abused like a Sodomite: which argueth that he begat not Dardanus the great Grand-father of Ganimedes. The first Jupiter then you may perceive was Osiris, Nephew to Noah, whom Moses named Mazaraim. The second Jupiter was Cambo Blascon King of Italy, which some say also had been King of Athens, and of Arcady, but I think that Jupiter of Arcady, who begat Lace­demon, is some other beside Cambo Blascon. Howsoever the case standeth, certain it is that Jupiter of Crete, Osiris and Cambo Blascon were contraries.

The third Jupiter, renowned in the World, was King of the Isle of Crete: who bare in his Seutchion and Coat-Ar­mour an Eagle: but in all his manners he was altogether gi­ven to Folly. For he defloured Virgins, he ravished Wives, abused young children, and committed all kind of Villany that was possible either to be spoken or done. He committed adul­tery with Alcmena, the Wife of Amphitrio, of whom he begat little Hercules of Greece: he did the like with Læda the Wife of Tyndarus, of whom also he begat fair Helen: I loathe to tell what Deflourings and Rapes he offered and thrust upon di­vers particular [...]aidens and fair young Children. But not­withstanding his vile life (quoth Folly) by my means the rude People made him a God, and many false Lyars have attributed unto him the Noble deeds of the good Patriarch Noah, and his Nephew Osiris, sirnamed Jupiter the Just.

Moreover, they did not only make Sacrifice unto him, but also gave him the Title and Name of Most excellent good, [Page]whereas indeed he was the werst evil: for he was an Incestuous and Sodomitical person, and a common Enemy to Chastity and honesty; in so much that People openly in their Stage playes counterfeited, Sung and Descanted upon the filthy Leacheries, and other Villanies which he used, affirming that such Antiques and Pageants were most fit and agreeable unto him: By means whereof all his Subjects gave themselves to the same, saying, that it was as fit for them so to live, as for their great God Jupiter.

I governed little Hercules of Greece, otherwise called Al­ceus, the Bastard Son unto the same Jupiter, whom he had by Alcmena, the Wife of Amphitrio. Vnto the same Hercules the lying Greeks, full of Vain Eloquence, give the name and title of great Hercules of Lybia, which is most falss: For that Hercules of Greece was the first Pyrate that ever roved on the Seas, and abounded with all Vice, following the steps of his Father Jupiter the Adulterer, in all respects; and as he lived, even so be dyed: For being mad (saith Seneca) he stew his wife and children, and afterwards burned himself. But a little before his death be made Philactetes swear that he would never disclose his Death, nor the manner how he had bestowed him­self, which thing he did of a Vain, arrogant, proud, and ambi­tious mind, even to this end, that the people might report and believe, that the Gods had drawn him up to Heaven invistble: but it chanced not as he desired. Yet notwithstanding (quoth Folly) I perswaded the lying Greeks that it was so, and made them worship him as a God.

I governed fair Paris King Priams Son, whose sirname was Alexander. At the first he made no account of me, but leading a Contemplative life be followed the Lore of Pallas the Goddess of wisdome, mine Adversary: but when Juno, Pallas, and Venus, were at strife for the golden Ball, which was thrown amongst them, (with condition that the fairest of them should have it) they committed the matter to the Iudgement of Paris firnamed Alexander? who was upon point so give Sentence in the Behalfe of Pallas mine Enemy, but by my perswasson afterwards he gave it unto Venus my good friend, and my old acquaintance: then for Recompence of his [Page]foolish judgment, I counselled him to go to Greece, where he ravished fair Helen. Hereupon the Greeks in a great and mad rage prepared all their force against the Trojans, and after ten years Siege against their City they took Ilion, and put King Priam to death, insomuch that the whole Realme was thereby defaced.

In that War were killed many Princes and Noble Knights, as Hector, Achilles, and Paris also was slain by Philactetes the Companion of the lesse Hercules, in a Combat fought hand to hand. The weapons which they used were Bowes and forked Arrowes, wherewith Philactetes wounded Paris in three places. First, in his left hand; secondly, in his right eye; thirdly, in beth his legs, which were fastned with the stroak together. Be­ing thus wounded, the Trojans carried him into the City, where shortly after he died.

I governed (quoth Folly) fair Helen, the bastard Daughter of the third Jupiter King of Crete, begotten of Læda the Wife of Tindarus: which Helen, by my counsell, went from her Husband Menelaus, and suffered her self to be ravished by a young Lecherous Trojan named Paris, sirnamed Alexander, the Son of King Priam: she brought blood and death to Troy, instead of Dowrie: for by her occasion Troy was destroyed, and Priam with the most part of his Children killed. And to the end that her adulterous Mate Paris or Alexander, should not leave her and go to his own lawful Wise Pagales Oenone, she bewitched him with certain drinks, wherein she was her crafts Mistresse: which thing when one doth use, he is in such case that he forgets all things past, and all sorrows present. When she was thus arrived at Troy, the good man her Husband Menelaus, with Ulysses and other Greek Embassadours, came to fetch her away, and King Priamus commanded that she should be brought into his presence, offering unto her frankly with loud boyce, that she should (if she thought good) freely and with full liberty depart again into Greece, with all her retinue, people, and pelfe. Whereunto she answered in the hearing of her Husband and King Priam, with the rest of his Coun­sell and Commons, that she was not disposed to retire to her Countrey, wishing also that her Husband Menelaus that good [Page]man might go to God, that she was none of his wife, nei­ther would she have to do with him, and that she came not to Troy against her will, neither did she esteem of his marriage.

To conclude, at length Troy by Treason was taken, and ransackt: eighteen years after she had been from her Hus­band, and all that space had lived in Leachery, with two Adulterers, she grew to agreement and made peace with her Hasband Menelaus. But when she was waxed old she looked in a glasse, and seeing her lace far from fair, she fell into a loud laughter, and flouted at the Fools that fought ten years together, for the love of a thing that faded so soon away: but when her Husband Menelaus was dead, two chief men of the City Sparta, named Nicostratus and Magapentus, men of great authority, hunted Helen out of the Citie and Realm of Lacedemonia, without appointing unto her any place or provision to keep her. Vpon which Banishment she came to Rhodes, to her ancient Companion and Friend Queen Polipo, which was also then a Widow, by reason of the Death of her Husband Tlepolemus, who was stain before Troy: And when she was at Rhodes, Queen Polipo used her very well; but the young Gentlewomen her wait­ing Maids hated her deadly, for that she was the cause that their King Tlepolemus was killed: insomuch that upon a day they conspired together against her, and got her into a Garden, where they fastning a Rope about her Neck hung her upon a Tree and strangled her to death. This was the mi­serable end of Helen, who being dead (quoth Folly) I put into the heads of the blinde people that she was a Goddesse, by reason of her incomparable Beauty. For which consideration they be­ing not only Idolatrousty, and heretically, but also damnably de­ceived, built her a marvellous costly and stately Temple, and na­med her with great Devotion, The Goddess of Beauty, and devi­sed many false Miracles and Lyes, the which for brevity I let pass. I governed (quoth Folly) Pharaoh Amenophis, and Phara­oh Bacchoris, both Kings of Aegypt: who by my counsell caused all the Male Children of the Iewes to be drowned, which people the first Pharaoh held in marvellous subjection. As for the [Page]second, I instructed him so well that he would not suffer she Children of Israel to depart out of his Land, but in the end being scourged by God he was constrained to let them go, and when they were gone, I gave him Counsell, in revenge, to pur­sue them with all their Chivalry and Power of Aegypt, which thing he did: but the Tyrant and all his Company were drown­ed in the red sea. I governed Chore, Dathan, and Abiram, counselling them not to obey the commandment of Moses whom God had ordained chief Governour over the Children of Israel: but Chore in offering Incense contrary to his Office, was attainted, and five hundred more of his Faction with him. And for the Rebellion of Dathan and Abiram, the Earth opened, in­somuch that they, their Wives, children, and goods, were all swallowed up alive.

I governed Saul the first King of Israel; at the beginning of his Reign he was good and Godly, but at last I enchanted him so that he caused many of Gods Priests to be killed, insomuch that in one day he put to Death fourscore and five. I counselled him to persecute good David, and to ask counsell of witches and Sorcerers, contrary to Gods Laws; then at the last being sorsa­ken of God, he was vanquished by the Philistines, and with his own hands stew himself upon the Mount of Gilboa.

I was so hold as to enter into King Davids House, and by my counsell I made him commit adultery with Bathsheba the wife of Urias: And notwithstanding that Urias was his faithfull Ser­bant, and good Counsellour, yet I gave him counsell to kill Urias, by means whereof his Sin might be covered in marriage of his wife. For the which offence the Prophet Nathan disclosed me, so that my further meaning brake off, and ever after I was banished his house. I also governed his Son Absolon, who after he had killed his Brother Amnon, made war with his Father, and drabe him from Hierusalem, being nothing ashamed to enter the house of all his Fathers concubines, and to lye with them; but an Oak did execute Iustice upon that wicked child, for when he thought to escape with his Mule, the Tree caught him fast by the Hair of the head, till Joab came with a Dart and killed him.

I also governed Rehoboam King Solomons Son, who un­reasonably grieved and oppressed his people with Taxes, and [Page]Imposts: Insomuch, that when they requested to have it some­what eased, he did not only deny their Petitions, but also gave them uncourteous Language, following the counsell of his young wanton Gentelmen, rather then the wise admonitions of grave Counsellours, by the which means he lost the greatest part of his Realm.

I governed the great Queen Jezabel, by whose advice King Achab her Hushand worshipped the Idol Baal, and caused good Naboth to be killed: She persecuted the Prophets of God, and made many of them to be put to Death: She sought by all means to dispatch good Elias; but as her Life was evill, so was her death shamefull: for she falling from a high window, was ovethrown with horses feet, and eaten up of Dogs.

I governed Sardanapalus, the last King of the Assyrians, who regarded not the Government of the Realm, but lived alto­gether in delight. He used to paint his Face, and to apparell himself in womans apparell: he exercised himself in all kinds of villany and filthiness: insomuch that when he saw that he was forsaken of the greatest of his people, and that he had very evill luck in Battell against his Enemies, and stood upon no ground free from danger of death; It chanced one day, that be­ing in the Tower of Babylon, he set it on fire, and there burned himself, and all that ever he had.

I governed Cambises King of Persia, the Son of good King Gyrus, who by my counsell was given to gluttony, and Drun­kenness, with other vices not beseeming a Prince. Vpon a time, Praxaspes one of the most excellent counsellours, seeing him im­moderately bivving, reverently told him that it was not Prince­like: whereat the King was wroth, and commanded him to send for his youngest Son, who being brought, Cambises caused Prax­aspes to tie him to a Tree, saying: If I can hit the heart of thy Son with an arrow out of my long bow, is it the feat of a man that is drunk? So Cambises shor, and clobe the childs heart a­sunder, and shewed it unto his Father, with a warning to take heed how he judged his Liege Lord drunk. Then I made him marry his own natural Sister, and to kill his own Brother. It fortuned upon a day, that as the King and the Queen his sister were at the Table, for his Pastime and Recreation sake he had [Page]a young Lyon let loose, and a mighty mastiffe or Band-Dogge that the King kept: these two fought so long, till at last the Dog was like to have the worst. Within the sight of this Game another Mastiffe was tyed in a Chain, both bred of one Bitch, this band-dog brake his Chain in haste and came to help his fel­low, insomuch that these two dogs overcame and killed the Ly­on. The King liked well of the love and loyalty of the two dogs. but the Queen being moved thereat, began to weep bitterly. Which when Cambises saw, he asked the cause of her sorrow, to whose demand the Queen answered in this sort:

It is otherwise happened to my brother, than to this Dog that was too weak for the Lyon. For thou being his own bro­ther, hast not shewed the like love and faithfulness unto him, as this Band-dogge hath done to his Mate; for thou hast caused thy brother to be slain. The King being fore dis­pleased, and full of indignation at her answer, commanded that the Queen should be had away by and by out of his sight, and put to death, the which was done: but as the King came one day out of Aegypt riding on horse-back his Sword by hap fell out of the scabbard, and he fell likewise upon the point of it, and was thrist thorow the body, and dyed.

I governed (quoth Folly) one Cataline a Roman, a very se­ditious Fellow, who conspired to kill all the Senators of Rome: but he was put bessdes his purpose, by reason that one Cicero opened it, and he, with all his Conspirators were killed in bat­tell. I governed (quoth Folly) Horod, and Herodias, to ac­complish their Leachery I coupled them in marriage, albeit she was his Brother Philips Wife, which unlawfull marriage Saint John reprehending and finding fault withall, for so doing had his Head cut off. I governed Pilate, Annas, and Caiphas, in Jerusalem, with many Doctors, Priests, Scribes, and Pharisees: I counselled them to crucifie Christ herween two Thieves as if he had been a sower of Sedition: which being done, I thought then that I had won all the World, but when I saw that upon the third day after he rose again, contrary to my reckoning I lost a great number of Clyants and Subjects, who hearing the Aposles preach, quite abandoned and gave me over.

I governed Nero the firth Emperour of Rome, who at the beginning of his Reign was good and vertuous, but after he had possessed the Empire five years, he became most evill and wicked, and was given to Leachery and Filthiness. This man was a Murtherer, he flew his Wife, his Mother, and divers o­ther honest Persons, of which number Seneca was one; he was the first Persecuter of the Christians, and put many good men to death, as for Example. S. Peter and S. Paul, with other, But the Tyrant being upon a time unguarded, and wanting about him his Lievtenants and Captains of War, the Sena­tors and States of Rome sought means to punish him, for anger whereof he killed himself, and the Souldiers that were sent to seek him found him dead in the Field.

I governed Antonine Bassian Caracalla, the nineteenth Em­perour of Rome, who by my counsell killed his brother Geta: besides that, he marryed his Step-mother, and desired Pompi­nion the great Lawyer to excuse his murther. Who answered him: That he was not so willing to excuse a Murther as he was to disclose him: the Emperour unworthy of so good an an­swer, killed the Lawyer.

I governed Varius Heliogabalus, the one and twentieth Em­perour of Rome, who by my Counsell lived so dissolutely, that he left behind him no memory of honest life, but infamy. This Mans own Souldiers slew him, and threw him into a ditch; and because his body would not sink to the bottom, they drag­ged him out again with a Hook, and hurled him into the River Tiber. I governed (quoth Folly) Julian Apostata, the nine and thirtieth Emperour of Rome, who in his life was so wise and well given, that he was made Reader in the Church of Ni­codemia. This man Travelled to Athens, where he studied Phi­losophy, but he stayed not long in that good purpose, for by the connsell of me Folly, he renounced the Christian Faith, and became a Revolter, and an Idolater: I perswaded him to persecute the Christians, lest they should encrease seven for one. I moved him also by my subtill device, to root and weed them out quite, which thing he meant to do, but he was kild within two years after, who being stain in Persia, and yielding up his evill Spirit, he lifted up his bloody hand to [Page]Heaven in contempt and despight of Iesus Christ, making this out-cry; Now, O Galilean, thou hast the Victory.

I governed the false Prophet Mahomet, and counselled him to make a Book, to entitle it Alcaron, and to expound things in the holy Scriptures carnally, which he did; and that Law is yet continued in the greatest part of the World. I Governed Mesaline an Empress, the Noblest Whore in the world, who being but newly marryed to Claudius fifth Emperour of Rome, an old Gentleman, when she found by proof, that her Hus­band was insufficient, and unable to satisfie her leacherous de­sires, by my counsell oftentimes she disguised her self into mans Apparell, and went to the common Stewes, where she abused her body with a great number, returning back no better than a Bitch, and vaunted that she had vanquished and gone beyond all the whores in the house of Bawdry. When the wandring Knight had heard these wonderfull Discourses uttered by Folly, and having in him some sparks or Reason and inclination of na­ture, he thought himself foolish, if it were not in him to judge of Deeds so mischive ous and ill. And being no longer able to keep silence, he breaks his minde to Folly, finding great fault with this unfatiable Empress; insomuch that he cryed out with a loud voice, and said, Fie, fie, fie, filthy Bitch, and Vile Whore, worthy to be tyed to a tree stark naked, and deliver­ed to greedy Dogs and ravening Birds to be devoured. Then I asked Folly what was the end of this wicked woman, who told me that the Emperour put her to Death, because she was not content with her lawfull Husband, but marryed another Man, whose name was Silius: whereunto I assented, saying, that it was a good deed; for there need no more but three such detestable filths in all France to spoyle the whole Realm.

This Tale of Folly touching her deeds and exploits, her de­vices, and practices, her provocations and counsells, it being long and strange, I am not able to repeat as it was spoken: but have nakedly recorded so much as resteth in my remem­brance; which thing I have the rather dane, to the end that all devout Christian Readers might willingly learn, and throughly know what great wickedness they commit in following the e­vill Counsell of Dame Folly. Every one ought to forsake [Page]her; for that the end of such as he ruled by her precepts, tread in her paths, and dance after her Pipe, is proved by experience to be dangerous, deadly, and damnable. But noto let us return to our Voyage, and former matter.

CHAP. VI.

SO long lasted the talk of Folly, that we had worne out the way well, and the Sun went low. In the end we came in­to a straight, where we found two wayes; one lay on the left hand, was fair, broad, and entring into a goodly green Me­dow; the other, on the right hand, which was narrow, racky, and full of Mountains. Being then in a perplexity, and deubt­full which of these wayes I might take, Folly told me, that the way on the left hand was best and fairest, and Temerity my Horse kept a slinging to go that way, so that I had much ado to rein him in. Then said I to Folly, that I feared lest the green grassie way would lead me into some ditch and Quagmire, where we should stick fast. Bestdes that, I was more than halse discouraged with her Tales which she had told me; and though I in heart hated them, yet notwithstanding custome caused me to use them, not being able to do otherwise without Gods grace. Hereupon I was resolved to take the way on the left hand, Folly keeping me company.

But as we were thus talking together, I espyed two Ladies coming towards the place where we stood, (which made me very glad) one of the Ladies rode upon a white Horse, and went in a Gown of costly colours, bravely embroydered with Needle-work, and in a border the three Divine, and the four Morall Vertues were wrought. This Lady was very beau­tifull, and she seemed naturally to be fraught with goodly gra­ces and gifts; she had a neat body, a sweet countenance, a mo­dest gesture; her face was not painted, she was alwayes very [Page]courteous, she pretended authority and Reverence, without flat­tery; she was not sowre and grim, but lovely and amiable; the other Lady rode upon a Rats coloured Horse, and went in a changeable coloured Gown, garnished with Gold and excessive cost: she wore about her neck a chain of Gold, with rich Iewels tyed unto it: her singers were decked with Ring upon Ring: she seemed to have been delicately brought up, her Face was beau­tifull, but I suspected she was painted: her looks were wan­ton and unconstant, and she rolled her eyes every way. This Lady came to me before the other, and after Salutations, I asked her which of the two wayes I should take to find per­sect Felicity. She answered me, saying: My Son, if thou wilt follow me, I will bring thee a short and pleasant way thorow a green Meadow: be not doubtfull; for I will lodge thee this night in the Pallace of Felicity, into the which when thou art entred and placed, thou needest not think upon any thing, but what may best please thy mind, and procure thy delight: as fine. Fare, Dancing, Singing, soft Lodging, Ladies Love, Laugh­ing, Hunting, Hawking, Fishing, Fowling, Riding, Running, Shooting, Bowling, Rich Aray, and all things else that can be devised to please thy Phantasie: all which pleasures I will provide thee, with a thousand more, for it is in me to bestow such things upon them that take me for their Mistress.

With these words I was bewitched and longed to see this pleasant Pallace, not mistrusting that she was any other then she said and seemed to be. And being destrous to learn her name, I began thus, My good Lady, may it not offend you if I ask your name? My Son (quoth she) such as follow me, and have had experience of my goodness, call me Felicity, and that de­serbedly and of good right: For I am indeed the Empress of the Pallace of worldly Pleasures, whither I will bring 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 [Page]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: [Page] 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.

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 [Page]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 to thee now she will deny when she hath thee among the Rocks and Mountains: she will leave thee alone among wilde beasts, to lead thy life in the Wildernesse. Wherefore I advise thee beleeve her not, and follow her not. But let us take this fair large way on the left hand, through which the greatest part of people do passe, and at night we will lodge in the Palace of Felicity. And this I tell thee, that if thou chance to mislike of thy entertainment there, within a day or two thou mayest re­turne, for the way is but short; and then (if thou think it good) thou mayst clime over the Mountains, and ride through the way on the right hand.

These delicate devices of my friend Folly dashed quite the advertisements of Vertue, whom (with thanksgiving). I bade farewell, desiring her not to be offended, in that I did not follow her over the Mountains. Then Lady Voluptuousness led the way, my horse Temerity trod his Trace, and Folly followed fast at my Heels. Vertue viewed us very well, and came sadly behinde me, even like one that mourneth after a dead Toarse borne to be buried, crying with a loud voyce: Ah thou arrant Asse, leave Voluptuousness, for she will lead thee to death and destruction. The counsel of thy friend Folly is devillish, she daily deceives such as follow her: Felicity is false. The language of Voluptuousness is a meere charme, wherewith she useth to bewitch her children.

Notwithstanding this exclamation and rebuke, I went on my way, and could not away with her Christian counsel: which when she saw, she gave me a furious farewell, saying: O mon­strous man, O bedlam beast, O fool infortunate, O idiotly Idoll, O shadow of man! thou hast no more sense or reason than an Asse, thou shewest thy self to be shamelesse, in thus framing thy self to follow Voluptuousness, and to forsake Vertue. Wilt thou embrace worldly wealth rather than heavenly grace? Didst thou destre the Tree before the Fruit? I see thou art foully abused. He that leaveth Vertue and followeth Voluptuousness is sub­ject to Sathan. Remember, O thou wretch, what Solomon saith: For that I have cryed, and thou hast refused to come after me: [Page]I stayed till the Morrow, but thou understoodest not but doubt­dedst my counsell, & wouldest not receive my correction; there­fore I laugh at thy destruction: but when thine evill hap and trouble cometh, then thou seckest me in the morning when thou shalt not finde me, because thou hast hated knowledge, and hast not received the fear of God, nor obeyed my counsell, but despisest my correction.

Which words uttered unto me by the mouth of Wisdome might have sufficed to withdraw me from my foolish enterprise: But she preached to a post; and Folly, whom I followed, did mock and deride her all the while.

CHAP. VIII.

AFter we had passed certain degrees on our way, with un­wonted joy, Voluptuousness laid her hands on my head, and gave me her best blessing, (I letting her alone as one to whom I ought duty.) Then uttered she unto me certain sweet words, which enchanted me: for presently I lost my senses, e­steeming all well that she said or did. After we had spent in sport some hours of the time, the Sun began to set, and so I espyed the Pallace of worldly Felicity, whereat I was not a little glad: for it seemed to me very pleasant, and me thought I smelt dain­ties. Whereas indeed all was very witchcraft. When we were within a Cross-Bow shoot of the Pallace, Voluptuousnesse hoopt and hollowed, whereat came out a Legion of Ladies Pompously Apparelled, among whom were these next named: Lust, Prodigality, Leachery, Wantonness, Carelesness, Bra­very, Lasciviousness, Ambition, Drunkenness Licourishness, and such like.

Being dismounted from off my Horse, Folly took off my Hel­met, and my Face being bare, all the Ladies [...]i [...] me, and bade me welcome: which entertainment agreed well with my Foolish Fancy. Then Prodigality and Ambition led me by [Page]the hands, Lasciviousness and other Ladies led the way before, Bravery and the rest followed after. Thus we entred into the Palace of worldly Pleasures, the gate whereof was great and high, built with Marble-stone, and alwayes stood wide open day and night, Winter and Summer, whereat I marvelled much. Then Voluptuousness told me the reason, with these words: I alwayes keep open House for as many as will, and at what hour soever any do come to me, by night or by day, they are welcome, and I do receive them royally. Then Voluptuousness led me into a great and sumptuous Hall, hanged with Cloath of Arras, and full of Torches burning round about. There Lust unarmed me, and Bravery gave me a night Cown of Crimson Velver, lined with Martine skins. Within a little while af­ter the Table was covered, in came the fine cates, and to supper we go.

This done, Lady Voluptuousness set me in the highest place, and there sate on either side of me Licourishness and Drunken­ness; then the rest of the Ladies sate down in their degrees: but Voluptuousness sate right against me, who curiously carved me of the delicatest meat. Our Waiters were young Gentle­men, bravely Apparelled, our Service was sumptuous, our Meats well seasoned, and handsomly handled: our Cooks were cleanly, our Butlers bountiful, our Servitours were singular, our Musick was excellent, our Singers were sweet, and every Officer exceeded in delicatenesse. There was dainty feeding, pleasant parleying, continuall quassing, insomuch that halfe drunk and whole drunk was a goodly game: ribauldry was our recreation, and as for knavery it was canvast to the proofe. When supper was ended, Lady Wantonness came to me, and asked me if I would Dance: And Lady Lust likewise, asking me whether I would lye alone, or have a Bedfellow? I made answer, that I was weary, by reason of my journey, and so de­sired to go to bed. Then Lasciviousness brought me to my cham­ber, where she lodged me in sweet Sheets, a soft Bed, Curtains of Tissue, and all things costly and excellent. In conclusion, Lady Voluptuousness took her leave, promising in the morning to shew me the rest of the Pallace of Worldly Felicity, where­of I dreamed all night, my head was so full of toyes.

CHAP. IX.

IN the Morning when the Sun beams brightly adorned she Chamber where I lay, I perceived the gallant glass Win­dowes of costly Crystall; Lasciviousness came unto me and bad me good morrow, asking me if I would rise. Whereto I answered yea, and did so with speed: now whiles I was trim­ming my self, in came Licourishness, and her Sister Drun­kenness, who had prepared my breakfast: anon after came in Lady Voluptuousness accompanied with Lust, Leachery, and all the rest; she was apparelled more like a Goddesse than a Queen. All these kissed me sweetly, and sate down with me to breakfast; which being ended, Ambition put upon my head the Cap of Curiosity, wherewith presently I became so curi­ous as could be in all things, saving goodness. Then I de­sired Voluptuousness to shew me the rest of the Pallace, ac­cording to her promise: so we walked together, into a goodly great Chamber, hanged about with Cloath of Gold beset with Pearls. This Chamber was paved with Marble black and white, the Pillars were Iasper, the Roofe was Ivory laid on with Gold, and the Stairs were Alabaster. In this Chamber also was a Sumptuous Chair of State, wherein-most magnifi­cently sate a Prince, having on his head an Imperial Crown of Gold beset with precious Pearls, and in his hand a scep­ter Royal. He was, besides that, very richly Arrayed, ac­companyed with many Nobles, Pompously Apparelled. This Prince I reverenced, and he likewise saluted me, giving commandement, that I should be most singularly and ercellent­ly used. So we went from thence; and being abroad, I asked Lady Voluptuousness what Prince the same was: who said that he was the Prince of [...] Pallace, (even my Father) the only giver and b [...]stower of Felicity: the which I believed to be true, till I found indeed, that he was Lucifer, the Father of Filthiness, the Grand-father of Gluttony, the Prince of Pride, [Page]the Emperour of Iniquity, and the Lord of Lewdness, a Ru­ler of the World, and one that had nothing to do in Heaven, but in Earth, among a sort of wicked worldlings, and Devilish People.

This Lucifer arragantly challengeth unto himself, that he hath Power to give Glory, Honour, and Riches, to whom he listeth, as the Scripture witnesseth; wherefore worldlings do serve him as his Subjects. From thence we went to the Trea­sure-House, where we saw Coffers full of Coyn and Iewels, which was kept by Lady Fortune (as Voluptuousness said) and she bestowed all that Treasure on such as the King com­manded. From thence we went up into a great Gallery, where we saw three Presses, the first full of fine wollen; the second of pure Silks; the third of fair white Linen: this place Pomp had in keeping. From thence we went to the perfuming house, which differed nothing from an Apothecaries Shop. For there I found all things that might move a Mans appetite, or stirr up his delight. There were colours to paint proud women, Per­fume and Oyntments to make their bodies soft and sweet, and this place was kept by Lasciviousness. Then we went into goodly large-Vaults, where wine of no kind wanted, and there was Dame Drunkenness her Kingdome. From thence I was led to the Kinchins, where all things were kept in order by Licorourishness, whose rule lay in that place. From thence to another great Room, where we saw a sort of young sweet-faced Bodies: Voluptuousness told me they were Ganimedes and Endimions. From thence she had me by to a place that was builded very round in compass, which place was mar­vellous bright and lightsome, by reason of the great Glass windowes of Crystall. This served them instead of a Tem­ple, for they had none other: Here we saw a great number of fine Delicate Dames, exceeding Amiable and Beautifull; among all, one Excelled, whose Name I asked, and Voluptu­ousness shewed me that it was Lady Venus, whom all Licen­tious Lovers do like notable wel, and honour her as a God­desse. By her sate a blind Boy, who with his Bow and Ar­rowes shat at adventure, and hit my Heart: by and by came down Venus and she plucked it out, receiving me with com­fortable [Page]words and wonderfull perswafions. And although the Arrow was quickly taken out, and might seem to do no harme: yet I think the head thereof was poysoned, for it hath made so deep a wound, as is very infections, and scarce cura­ble, unless with some speciall plaisters. The same Cupid go­verneth all Leacherous Lovers, of what age soever they be, or degree, witness daily experience; he is naked and past shame, not caring who looketh upon him: his blindness representeth the Folly of such as run head-long after lewd love, setting their Feathers in the wind, without respect of any after-clsp. His Bow and Arrowes do signine the Folly of Foolls, which of­fer themselves to be his But, and stand still while be doth shoot and hit them. His wings signifie the wavering minde of such as he hits, who are quiet in no place or time. For who is more mutable, vain, light, inconstant and variable, than the fleshly Lover. Some say that this Cupid hath a Torch burning in his hand, meaning thereby that he burnes to the heart, all them that he toucheth. All this dispatched, Voluptuousness and I went to Dinner; and she promised me when I had dined, to shew me the rest of the Pallace.

CHAP. X.

THis chanced in the pleasant Month of May, when Love and Lust is most in force: so it was determined, that we should Sup in goodly Gardens; not in Banqueting Houses, although they were Wonderfull fine, but in Ar­hours Over-grown with Sweet Eglantine, Rose-trees, and Vines; fair, and clear Fonntains of cold water running by, and fragrant Herbs and Flowers casting a comfortable Scent. The little pretty Birds did sing round about us, as well in Cages, as on Trees, and Bushes. There was playing, piping singing, dancing, leaping, embracing, and kissing: Finally, [Page]each Lover with his Lady was merry; and to be brief, every one did what liked him vest, and thought themselves happy to find such Felicity. But all my desire was, to see the rest of the Pallace: wherefore I charged Lady Voluptuousness with her promise, which took effect, insomuch that we went all a­long to a certain place, where I saw the very secret Lodgings of Voluptuousness. But what they were, for fear of offending the Reverend Reader, I mean not to rehearse: then we went from Gallery to Gallery, from Office to Office, from Cham­ber to Chamber, where I saw every place furnished with so rich Movables, and such choyce, as nothing can be wished more.

Amongst all those Rooms one Chamber exceeded in largness and Workmanship, for costly Carving, and in all other respects. There I sound a very brave Bed Gorgeously trimmed, insomuch that I commended the same highly. Then Lasciviousness 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, me thought I felt the wound that Cupid gave me as fresh as at the first: Then went we a­bout the Walls which were all of Iet, Thick and Strong: Vpon these Walls were built seven Towers likeunto Steeples, and every Tower had his owner: In the first Ledged Pride, in the Second Envy, in the Third Wrath, in the Fourth Gluttony, in the Fift Leachery, in the Sixth Covetousness, and in the Seventh Sloath. My purpose was to go unto them all one after another. And as I entred into the Lower of Pride, which was the first, I spied Written this Possy over the Porch, PRIDE IS 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 [Page]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-doo [...]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 [...]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, [Page]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 [Page]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 slaughter­man (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 to Revel against the Spirit. Gluttony kils more than the Sword of the Enemy, it makes many to dye sooner then they should by Nature. Excessive Eating and Drinking corrupteth the Body, and iugendereth diseases. By Gluttony Men be franked, as Capons are crammed. A [Page]Glutton is worse then a Hog that feedeth filthily, and yet the Hog is like the Sire, of whom he takes his manners, and doth but his kind.

They that make Taverns their Temples, are like a Hogge wallowing in the mire. For as the filthy Hog tumbleth in the mire and dirt, even so do Gluttons and Drunkards oftentimes wallow in damnable Drunkenness and Gluttony. Vpon this foul Sin other Sins do depend, as namely, Greediness of meat, Devouring, Daintiness, Excess, Dulness of feeling, Foolish mirth, Vain-babling, Ribauldry, and bold beastliness.

In the sixth Tower lived Leachery, whose Posey was A COMMON AND FILTHY WHORE DEFI­LETH BOTH BODY AND SOUL. For the fil­thiness of a Harlot corrupteth a Man within and without. Of all Sins, this Sin of Leachery is the pleasantest to the Devil, because it hurteth both Body and Soul, and because he was ne­ver toucht with it, being a Spirit, and no Body. Were not the Merchant a flat fool to make any Bargain, knowing before that he shall repent it after? Even so the Leacher takes much pains, he spends his Goods to accomplish his desire, but afterwards he­repenteth both his pains, his cost, and his purchase: neverthe­less, with that repentance he is not forgiven of God, unless a full purpose and resolute intent of amendment issue and follow he reupon. The Leacher in his Life is three wayes tormented: first, with the heat of a Harlot: secondly, with the pain of his hurt: and thirdly, with the worm of his own Conscience. He burnes in Concupiscence, he stinks with infamy, his Conscience accuseth him for his offence. Leachery is a ditch wherein the Devil hurles other Sins. To behold a Woman wantonly is a great alluring to Leachery, so that good were it, not to look up­on her at all, but much better not to touch or meddle with her carnally. Six other Sins wait upon Leachery, to wit, Forni­cation, Adultery, Sacriledge, Incest, Buggery, and Rape.

In the seventh Tower dwelt Sloath, whose Posey was, A SLOTHFULL HUSWIFE AND ALWAYES SLEEP­ING. Sloath is a heaviness of heart, and an hatred of spiritual goodness, whereby a Man is made negligent in serving of God, either by good words proceeding from the mouth, or good works [Page]issuing from the heart, both which God himself willeth. It is most fit to acknowledge a Creator, and an encreaser of that good and goodness which we daily receive: as also to confess our selves Sinners, and God the forgiver. But as People are dull to do good deeds, so are they swift to commit Sin. Many E­vils grow by Sloath, whereof two be perillous, and Sloath her self confesseth no less: namely, to neglect a converting unto Christ, and a carelesness of confessing Sin, Whereby it cometh to pass, that oftentimes many depart this Life, not confessing themselves to have offended God, neither yet converting or turn­ing unto him: in doing whereof they hazard both body and soul. It is a hard thing for one to dye well, that alwayes lived ill. In this Tower of Sloath are fifteen several lodges or cabins: in the first, liveth Luke-Warmness; in the second, Lascivious­ness; in the third, Drowsiness; in the fourth, Carelesness of himself and his Health; in the fifth, Delaying the time to do good; in the sixth, Retchfulness; in the seventh, Dastardli­ness; in the eighth, Undevoutness; in the ninth, Heaviness of heart, or hatred to serve God; in the tenth, Weariness of life; in the eleventh, Desperation; in the twelfth Unstaidness; in the thirteenth, Unconstancy; in the fourteenth Murmuring, in the fifteenth, Unpatience. And thus much of the seven Towers built upon the Wall, and the dwelling in the same. It remaineth now to say somewhat of the standing of this Pallace, which we intend to do in few words.

CAP. XI.

THis Palace was situated or built in a pleasant Valley, up­on the foot of a high Mountain, invironed with Hils on e­very side, whereby it was not only defended from force of Tem­pests, which way soever the Winds blew, but the very Hills themselves were very sightly and serviceable. For on the one was a goodly Vineyard, wherein grew Grapes of sundry sorts: on the other side it yielded great quantity of grain: on ano­ther [Page]side where high Woods, which yielded great store of good Timber, and Trees wherein bred all manner of Birds; on ano­ther side were Warrens and Conny-borows full of Hares and Connies: in another place was a goodly Park, wherein was no want of Deer, Red or Fallow. Beyond these Hils were goodly Forrests, full of Gentlemanly Game for hunting. In the Val­ley where the palace stood was a marvellous fair green Medow, thorow the middest whereof ran a River of fine fresh water, upon the brims whereof on both sides along grew Apple-trees, Pear-trees, Plum-trees, Olive-trees, Elder-trees, Oke-trees, Elme-trees, and such like: fast by the goodly Bank also grew many young Hazel-trees, full of Nuts, at the time of the year, and by that again such store of Walnut-trees, as pass to be spo­ken, besides many Ponds full of Fish, and excellent Orchards of all kinds of Fruit, and goodly Gardens also of sweet flow­ers. The River was not without great store of Water-fowles; and as for the Wood, there bred in it Hawks, Hernes, Peli­cans, Pheasants, Cranes, Wood-cocks, Bittors, Kites, Crowes, Cormorants, Turtles, Woodquists, Eagles; to be short, all kind of Birds possible, as might be perceived by Feathers, which fell from them to the ground pruning themselves. What should I speak of Pigeon Houses, and of secret Banquetting pla­ces, fine and delicate? why it were but Folly. Belide all this, you must think that there were Tennis-Courts, and all other places of Pastime; the Wals whereof were very high, inso­much that it would have made one amazed and dizzie to look down from the top. There was also a marvellous Moat and sear­full to behold, the bridge whereof was not broad, and called Desperation, the passage over being a long narrow Plank, so that if one went awry, he fell in, with hazzard never to be re­covered. The Stables were full of goodly horses, as Hobbies, Iennets, Barled Horses, Geldings, Hackneys, Mules, Ca­mels, and Colts. The Kennels full of Dogs, as Gray-hounds, Otter-hounds, Hare-hounds, Spaniels, for Land and Water, Mastives for Bull, Bear, and Boor. We Supt in a Ban­quetting House, and our Supper excelled all the Fare that ever I saw,: Lady Venus kept me company, and I was dulled with the sumptuous service that I had. All my delight was to behold [Page]Lady Venus, who sate over against me, insomuch that at last Voluptuousness over-came. Supper being ended, in came Stage-players, Dancers, Maskers, Mummers, and many sports, which we used daily in Feasting. Now when I waxed weary, I took my leave of the Company with good night: and then was brought to the bravest Chamber in all the Palace, Lady Ve­nus and her waiting maids tending upon me. But every one de­parted after I was in Bed, saving only Venus, the Goddess of Love, with whom I lay all night.

CAP. XII.

SO long as the Knight continued in this pestilent Palace of Worldly Desire, following his own Fantasie, by Vain Vo­luptuousness enticed, he did no other thing but play the tool, Dance, Leap, Sing, Eat, Drink, Hawk, Hunt, Fish, hunt Whores, and such like, (as did the Prodigal Son) and lead a dissolutè life, for the space of eleven dayes, which signifies a marvellous mystery, and unfortunate. For the Number Eleven by the Opinion of Christian Doctors, and Philosophers, is a wicked and unlucky number; for that the number ten signifies, the ten Commandements of God, the number of Eleven which is one more, prophesieth and sore-telleth the transgression of them. Wherefore the Knight having remained eleven dayes in the Palace grievously transgressing the will of God, letting loose the bridle of his own affections, without refraining any of them: if you note well the premises, and see into the senuel, you shall find, that such as live after the order of the Palace of worldly Felicity, being given to follow the pomp and Pride of the World, with the Pleasures and Voluptuousness of the same, and seem willing to lead that life, without purpose of change, nay rather, triumphing and rejoycing therein; I say truly, that such are Transgressors of Gods Lawes. Contrariwise, such as account themselves here to he but Pilgrims, and fix [Page]their affection on the other World, where Iesus Christ raign­eth in glory, reputing this life an exile, and destring to be deli­vered out of it, to the end they may enter in at the Pallace of the heavenly King, shall enjoy the fulness and happiness thereof.

As this World yields a great deal of Temporal goods and Transitory Honour, so doth it also make an end of them. Now these that use these gifts to the glory of God, are Gods people. Contrariwise those that do use them voluptuously, are Vessels of the Devil, and transgressours of the Lawes of God, as may appear by the Ten Commandements, which I have set down for that purpose. Wherein all Worldlings may perceive that by living voluptuously they grievously transgress Gods Laws, to their own destruction. And as the Ten Commandements were written in two Tables, even so are they divided into two parts. The first comprehends four, concerning the Love of God: The second, six, touching the love of your Neighbour. And therefore who so loseth his Life Worldling-like, and fixeth his Felicity in Voluptuousness, is doubtless a Vessel of the Devil, and loveth not God nor his Neighbour, because he transgresseth the Law of God, which followeth in due and convenient order.

I Am the Lord thy God, thou shalt have none other Gods but me.

2. Thou shalt not make to thy self any graven Image, nor the likeness of any thing that is in Heaven above, nor in the Earth beneath, nor in the Water under the Earth. Thou shalt not bow down to them, nor worship them. For I the Load thy God am a jealous God, and vifit the Sins of the Fathers upon the children, unto the third and fourth Generation of them that hate me, and shew mercy unto thousands in them that love me and keep my commandements.

3. Thou shalt not take the Name of the Lord thy God in Vain: for the Lord will not hold him guiltless that taketh his Name in Vain.

4. Remember that thou keep holy the Sabbath day, six dayes shalt thou labour and do all that thou hast to do: but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, and thy Son, and thy Daugh­ter; [Page]thy Man servant, thy Maid servant, thy cattel, and the stranger that is within thy Gates: for in six dayes the Lord made Heaven and Earth, the Sea, and all that therein is, and rested the seventh day, wherefore the Lord blessed the seventh day and hallowed it.

5. Honour thy Father and thy Mother, that thy dayes may be long in the Land which the Lord thy God giveth thee.

6. Thou shalt do no murther.

7. Thou shalt not commit Adultery.

8. Thou shalt not steal.

9. Thou shalt not bear false witness against thy Neighbour.

10. Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.

This is the Law of God, by which you may perceive that such as live in the Pallace of Worldly Voluptuousness are Transgressours of the same. Contrariwise, such as seek for Heavenly Felicity are Gods beloved, and they shall have the possession thereof. Now hearken what hapned unto the Knight, having lived eleven dayes in the Pallace of Vain and worldly Felicity.

CAP. XIII.

AFter I had sojourned eleven dayes in the Pallace, trans­gressing Gods Commandements and leading a beastly life I desired to ride into the Forrests thereabouts, not intending to give over my Voluptuous life, but for my pleasure, because I was weary of making good chear. For although Worldlings delight to eat, drink, dance, leap, sing, ride, run, and such like; yet notwithstanding they cannot continue in this trade of Life, without intermingling it with some other recreation; where­fore they often leave (by constraint) their pastimes, though [Page]they intend to return thereto again. They do not utterly aban­don them, but break off for a season to procure them better ap­petite. I then being weary, was willing to see the Warrens, and other pleasures, which when my governess Folly under­stood, she told the same to Lady Voluptuousness, and she con­sented to Hunt or Hawk with me, whereof I was right glad. Then I apparelled my self in Hunters guise; instead of my Helmet, a Hat full of Feathers; for mine Armour, an Horn, and I leapt upon Temerity my Horse: Voluptuousness had a Hobby, Folly a Ienner, and the other Ladies every one of them a Palfrey. There came the Huntsmen with Grey-hounds and Mastives, hooping, hollowing, and galloping together, some one way, some another. The dogs were at a beck, up starts the Hare, the cry was pleasant to hear. But in the midst of all our pastime, I chanced to breathe my Horse, and turning towards the Palace of Worldly Felicity, suddenly I saw it stuk into the Earth, and every Body therein. But what la­mentable Out-cries they made, you that have reason are to judge: then did there arise amongst us a Whirl-wind, with an Earth-quake, which set us all asunder, in so much that I and my Horse sunk in mire up to the Saddle: all this while my mistress Folly only remained with me. This Earth-quake yielded such an Air of Brimstone, that the like hath not been felt: then I perceived that I was far from the pleasant Palace, Gar­dens, Orchards, and Vine-yards of Voluptuousness; and ra­ther in a beastly Bog sticking fast, and nothing near me but Serpents, Snakes, Adders, Toads, and Venomous wormes. Such was my perplexity in this case, That I fell into despair, being not able to speak one word, I was so sore amazed: but when I came again to my self, revived from death to life, and found my self in that beastly Bog, I tare my hair, I rent my cloaths, I wept, I wailed, I howled, I cryed, I wrung my hands, I struck my breast, I scracht my face, I bit my Armes, and spake thus: O Wretch, O Ass, O Miserable Fool, O Cap­tive, O Fondling, where is now thy Palace of Worldly Fe­licity? Where are now thy brave Chambers, hanged with cloth of Arras: Where are now thy gallant Gardens, Orchards, thy Meadowes, thy Corn-fields, thy Coffers of Coin, thy [Page]Ladies so lovely, thy hawks, thy Hounds, thy Horses, thy Ox­en, thy Servants, thy soft beds, thy good chear, thy Wives, thy Musick, thy Pleasure, and all the things which thou hast a­bused? Alas wicked Wretch, how hast thou been deceived, thou thoughtest thou hadst been in the Palace of true Felicity, and for Felicity thou findest Vanity: Thou hast been wickedly enchanted thus to find evill in stead of good. Herewithall I turned my self toward Folly, and railed at her, saying: O cur­sed, cruell, and deceitfull beast, O monstrous mocker of man­kind, O filthy Bawd, O Venemous Viper: Is this the good hap I should have? Is this the palace of Felicity, whither thou wouldest bring me?

Cursed be the day that ever I saw thee, cursed be the day that ever I heard thee, cursed be the day that ever I believed thee, cursed be the day that ever I followed thee. It is even so? that thus thou governest, even beastly and damnably? Is it even so? that thou leadest people even to Perdition? Where is the Felicity thou promisedst me? Where is the good hap I should have by thee? It is chanced to me even as I doubted by the way, when thou discoveredst thy filthy Feats, beginnings, and proceedings, howbeit thine enchantments and thy flattery cau­sed me to keep thee company, when full fain, God wot, I would have been rid of thee. But such was my arrogant igno­rance, and ignorant arrogancy, that I followed thy dangerous Counsel. When I had thus scolded and took on, the lewd los­sel loudly laught me to scorn. Whereat being in a rage, I offered to draw my sword, but it would not be: then I spurred my horse, but he could not lift up his legs. Notwithstanding for all this I carryed the mind still I might get out not having help, even by mine own strength and industry. But be you sure of this, that after a Man be once sunk in, and drowned in fleshly Voluptuousness, he shall stick fast, and not be able to re­cover himself, unless he have the help of Gods Grace, which he of his goodness give us all. Amen.

CAP. XIV.

O Wicked Worlding, O Traytour, O Lyar, O damnable deceiver, armed with filthy fraud and cursed craftiness, having a face like a man, but a tayle like a Dragon, who with thy pestilent prating promisest that which thou never wilt nor canst perform: to wit, peace, rest, assarance, blessing, and felicity. Whereas contrariwise thou shewest thy self Vain, Cruell, un­quiet, uncertain, cursed, and desperate. And because thou wouldest bestow thy peysons, and not be perceived, thou cover­est it with a little honey of delight. O foolish Worldlings and lovers of Voluptuousness, why suffer you your selves to be so fouly abused? Why fly you not from her, since you know she is damnable? Why do you believe a Lyar? Why do you follow a deceiver? Why become you acquainted with such a Murtherer? Why do you not purge your understanding of Erronious O­pinions? Why consider ye not what the World is with a perfect Iudgment? If you did all this, you should find your selves out of the way. For Worldly goods, Voluptuousness, and Pleasure, are mingled rather with Sowre things than with sweet.

In following Voluptuousness, you are not happy, but un­happy, not Wise, but flat Fools. Saint John saith: All that is in the world is Concupiscence of the flesh, Concupiscence of the eyes, and Concupiscence of Pride. The world and all her Concupiscence shall pass: but he that doth the will of the Lord shall continue eternally. Hearken ye foolish Worldlings, hearken you Vessels of Voluptuousness. This teacheth you assuredly, wherein consisteth all your Felicity, and how it is damnable. Consider Saint Johns words, That the world shall pass, and the Concupiscence of the same: What meant he by the World? nothing else but, as Saint Austen saith, All world­lings and lovers of Voluptuousness, which preferr visible things before invisible, the flesh before the Spirit, Satan [Page]before Iesus Christ: even as commonly we call a house good or bad according to the usage of them that dwell in it. The eye, the flesh, and the pomp of life is the Worldlings Felicity, that is, their Heaven. In all goodness come of God, (as sure the coucupiscence of the eye, the flesh, and the pride and pomp of Life cometh of the Devil) are not they deceived that think [...]t good, or sir their affection to follow it? I could say, there is a gnawing Conscience to terment the Worldings. I could say, that the Voluptuous man hath the wrath of God hanging e­ver his head: I could say, eternal death is reserved for his re­ward. A for excessive eating and drinking, centes farfets, Head-ach, lass of wit, dropstes, loss of appetite, griping of the guts, palsies, weakning of the body, infamy, and shame. Now to Venery, wherein the Voluptuous Man taketh such plea­sure, as in nothing more: First, what gains, what forrows, what torments and anguish hath the Lewd Lover, before he can compass his desire? his dessire cannot be atchieved without loss: For we see that Leachery and Gluttony breedeth pover­ty, which is a very heavy burthen. But imagine it costeth nothing, as oftentimes it chanceth among such as be rich, yet notwitistanding they feel even what so lowes, namely loss of Body and Soul. Touching the sin of Leachery a man there­in is like unto a beast; for in his blind delight he is deprived of reason, and therefore the deed declareth it self to be damnable. This Sin bringeth her reward in this World, as Dropsies, Palsies, Leprosies, Gowts, Burnings, Batches, and French Pox, which is the very worst, the commenist, the loathsom­est, and the most infectious disease of all: besides that, ba­nishment from all honest company, decay of Strength, and loss of good Name and Fame. Do you account him a happy Man which spends his dayes in Drunkenness and Leachery, ha­ving here so many H [...]ls? abstinence or forbearance doth not warn them to take heed thereof, though it be the only medi­cine. Now touching Concupiscence of the eyes, 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 [Page]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 [Page]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 [Page]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 a [...]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.

CHAP. I.

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. It is an easie matter for a Man of himself to fall into Hell, but it is impossible for him to get out again, unless by the help of Gods Grace: I term him to be in Hell, who lives in continuall wickedness, committing Sin with delight. For if he dye in that Estate, Hell is his re­ward; but in this lise if he repent, there is hope of Salvation: [Page]For by Gods Grace he may be comforted and delivered. There­fore Man of himself falleth into Perdition, but without Gods Grace he cannot rise up again. God therefore seeing his Crea­ture given to all Vanity, led with Ambition of Worldly hon­our, and not ceasing his sinfull Life, oftentimes sends Adver­sity, Diseases, Dishonours, and confusion in the World, to make him humble, and so open the eyes of Reason, which Vo­luptuousness had shut up, whereby he may come to the know­ledge of his Sins, and confess the same to God. All this is figured in the Gospel, where our Lord Iesus raised the Wid­dowes Child, which was carryed out of the City of Naim to be buryed, he commanded the Bearers to stay, and having touch­ed the Cossin of the Corps, with a loud Voice he said, Young man, arise, and straight way the dead body rose up and spake: Which done, the Lord delivered him to his sorrowfull Mother. The mourning Mother mystically represents the Church, la­menting for her dead Children, to wit, Wicked Worldlings, and Voluptuous Christians, which are worse than dead Corses. The Widdowes child representeth souls dead in Sin. The Coffin representeth the naturall body, wherein lyeth the sinfull Soul. The four Bearers carrying the dead Soul to Hell, represent hope of long life, custome of sinning, delaying of repentance, and contempt of Gods words. Nevertheless, when our Lord will raise to life this dead Soul, he commandeth the Bearers to stay, afterwards toucheth the Body, sending upon Sinners Adversity, Diseases, and Misfortunes: but all that sufficeth not, unless the Lord say unto the Soul, Soul, I say unto thee, a­rise. Do not we see oftentimes People visited with afflictions murmur against God, cursing him that afflicted them? These by impatiency being unable to arise of themselves, is it not necessa­ry that God say to the soul, Arise: There is no difference between his saying and doing: for what he saith he doth. And there­fore if the Lord say once Arise to the Soul, she ariseth, and then he delivereth her to her Mother the Church, which was sorrowfull for her sins. In like manner God to raise me from my Sins, sendeth Adversity, to the end I should acknowledg mine iniquity, and with humility turn unto him, which I cannot do without his Heavenly grace, much less atchieve true Felicity [Page]and Blessedness, unless he help. Then was I warned by the scourges of God; that living Worldling like, and following Vo­luptuousness, I was not happy, but unhappy, being full of filthi­ness and infection, tumbling in the mire of all iniquity, from the which I could not withdraw my self, for that the eyes of Reason were closed up by Voluptuousness, which afterwards were opened by Gods grace. To see the pitious Estate wherein I was, and the Vnderstanding which Folly bad darkned, made me the wofullest wretch in the World; neverthelesse when I was whipped with Adversity, I perceived my knowledg somewhat cleared and light­ned, so that I found in Conscience that I had accustomed my self greatly to unhonest things: and when I saw the sequel, that there was no retiring of my self without Gods grace, I lifted mine eyes to Heaven, and wringing my hands, all ashamed and confounded, I lamented with a loud boyce, and humbling my self before the Face of God, whom I had grievously effended, I made my moan, saying:

O Lord God, Father and Maker of all things, I am not worthy to lift up mine eyes towards thee, nor to ask pardon for those infinite Sins whereof I confess my self guilty. Ne­vertheless, O God of all goodness, and Father of mercy, I be­seech thee not to punish me in thy great rage, nor to condemn me among the Reprobates: I acknowledge my evill, and crave pardon for my misdeeds: my former life displeaseth me great­ly, and my heart quaketh for fear of thy Judgments. O God forsake not thy Creature, which is a sinner, but aid and as­sist me with thy Heavenly grace, whereof if I may taste the Vertue, I shall need none other Succour: O grant this, for the glory of thy great Name, and for the love of thy dear Son Jesus Christ, to whom with thee and the holy Ghost, be all Honour and glory, for ever and ever. Amen.

As I was thus praying, with a willing mind, shedding tears, striking my breast, conceiving sorrow for my Sins, suddenly I saw a Lady descending down from Heaven, setting her self before me, fast by the Bog where I stuck fast. This Lady was of a Marbellous Majesty, and Wonderfull Courteous; she appeared to me in a Garment of White Satten, a Cloak of blew Damask, imbroydered with Gold. Her face shined like [Page]the Sun, so that I was amazed at so sudden a Vision, not knowing what she was, yet I took heart a grace supposing some help came from Heaven, to draw me out of the Bog wherein I lay. In the end, with all reverence I made my Petition unto her, saying: O good and gracious Lady, whatsoever thou be, I most humbly beseech thee, if thou canst, that it would please thee to help me out of this beastly Bog of filthy infection; For nothing is near me but Venemous Serpents, and noysome Vermine: In the name of God therefore I crave thy help. To the which my request she answered, O Fool, thou seest now what reward Voluptuousness yieldeth thee for following her: If thou hadst believed my daughter, thou hadst not been in this misery.

Then I asked her, who was that Daughter of hers: She answered, the Gentlewoman which admonished thee, eleven dayes past, to leave Voluptuousness, and to follow her: whom because thou believedst not, but neglectedst her Counsell, thou liest in this unhappinesse. By this speech of hers, I knew she was Gods grace, and the mother of Vertue. Then fell I on my knees, and Weeping, thus I said: O dear Lady, my cursed Coun­sellour Folly drew me from thy Daughter, and I most un­happy wretch believed her: which deed of mine grieves me, and now I cry thee mercy, most humbly desiring thee of thy clemency, to deliver me out of this filthy mire to follow thee. For although I deserve Damnation for my misdeeds, yet thou being by nature mercifull, wilt spare me. Gods grace hear­ing this my Lamentation, of her mercy stretched forth a Golden Rod, and commanded me to lay my hands upon it, which when I did, I rose from my Saddle and so was out of the Bog, where I left Temerity my Horse, and Folly my Governess, to fish for Frogs. Thus you see that Gods Grace draweth us from sin, without any merit of ours: howbeit not without an inward heart-grief, and sorrow for sin, which is a special gift of Gods grace.

CAP. II.

WHen I was out of the Bog, humbly on my knees I gave thanks to Gods grace, for her goodness, being assured, that he to whom God doth good is not worthy thereof if he be not thankfull. Then Gods Grace marched before me, saying that I should follow her, the which I did. For doubtless our free­will guideth not Gods Grace, but Gods Grace guideth our free­will. Then I followed her, all to be dagled, untill we came where I had seen the Palace of Worldly Felicity in greatest glory, turned into a deep Dungeon of Darkness, boyling with consu­ming sire, from whence came a Vile Vapour and stinking smoak of burning Brimstone, over the which we must pass by a little long plank, whereat I was so afraid, that the hair of my head stood an end. Then with sorrowfull lighes I beseeched Gods grace to tell me what was the light which we saw, (queth she) This is the place of thy Voluptuous Palace, with all thy Allies, amongst whom thou wast entertained. Mark well, if I had not been thy help, and shewed thee mercy, thou hadst been plagued with them. Think with thy self, if the place be plea­saut or no. Thou seest how the Devil handleth those that be here with torments. This is the great King Lucifer, whom thou supposest to have seen accompanied with so many Nobles in the Palace of counterfeit Felicity? these be they that fry in the Furnace: here is the reward of such as serve him.

Then we saw a great bed of Iron red hot, wherein lay a na­ked Woman, whom a great dragen imbraced, playing with his Tail between her Legs, with two ligly Serpents winding about her thighs, and eating her privy members. This mis­erable Woman lamenting, cryed aloud with terrible noyse. This (quoth Gods grace) is the brave Bed wherein thou layest, and this Woman is the Goddess of Love, which kept thee com­pany. Wouldest thou be glad now to serve her? To which I answer, No. Thou seest (quoth she) this is the end of Vo­luptuous [Page]livers and wicked Worldlings. Ask them now where are their pleasures and Voluptuousness. Alas Lady (quoth I) for fear I dare not. Then with a loud Voyce she began, parti­cularly, asking the question, saying: O cursed out casts of God, and Wretched Worldlings, where are now your fair Chambers, hanged with Silk Lapestry, your goodly Gardens, your Dogs of all sorts, your Birds, your Horses, your brave Apparel, your de­licate Wives, your change of Meats, your sweet waters, and ser­vants, Cooks, and Butlers, your Ladies of love, and such like: O unhappy People, the change is great. Instead of your Gluttony, you suffer hunger; instead of your drunkenness you suffer thirst; for your sweet smelling you suffer sowre savours: instead of your leacherous lovers you are accompanied with tormenting Debils, and for your former pastimes, you endure Terrible punishments. When Gods Grace had thus spoken, that cursed company cryed aloud: Wo be to the hour that ever we were born: the heavy justice of God hath deservedly punished us.

This being past, Gods Grace told me we must pass over that way, notwithstanding the Plank was narrow and long. Then I, though I were afraid, followed her, she going before me for my safety. But I had not gone three steps, but I saw Cerberus the Dog of Hell with his three heads, yelping and gaping to de­vour me: at which sight all amazed, my feet slipt, and straight he had me by the heels to tear me. Then I cryed to Gods grace for help, who looked back, espyed me in danger, and hearing me cry, Succour, Succour, she took me up, and in a moment deli­vered me out of the Dungeon: Then I remembred what David said: Si dixissem, motus est pes meus, miserecordia tua Domi­ne adjuvabat me; When I said, My feet slipped, thy mercy O Lord did help me up. Now when Gods grace carryed me in her arms, I feared my silthiness would hurt her Aray; but I found it contrary, for her Apparel was nothing spotted, and mine being foul became fair, which made me much to marbel. Then said Gods grace; My Son, like as the Sun shineth into the Dyars Dye-fat and yet returneth forth unspotted: even so do I without blotting my self, enter into the sinfull Soul, and in a moment do make it clean.

Then over the High Mountains and ragged Rocks away [Page]we Walked, till we came to a cross way, where Ventue wished me to follow her; whose sayings when I called to mind, it made me weep bitterly for my Sins and Follies past. But when Gods grace perceived me to be weary, and noyed with the smels that I sound in that loathsome Lake, for pity she took me in her Arms; and at the last she shewed me the Schoole of Repentance, whither I must go before I could enter into true Felicity.

CAP. III.

WHen we approached to the School of Repentance, which was built upon a high hill, invironed with a Moat, na­med Humility: Gods grace called, and out came Lady Re­pentance, in plain Apparel, having next her naked Skin a smock of Hair-cloath, and upon the same a Gown of Sack-cloath, gir­ded tegether with a great leather Girdle, a Kercher of course Canvise upon her Head. With her also came two waiting-maids, named Sorrow for sin, and Confession of Sins, both Apparelled like their Lady: the first seemed very sorrowfull and sad, and the Second was Bashfull and Shamefast, and hung down her Head. Then Gods grace spake to Repentance, and presenting me unto her, said: Here is a Knight which I have brought to thy Schoole, that he might forget the e­vil which be hath learned abroad, and to be instructed in the good which he never yet knew: And being received into the Schoole of Repentance, I learned to live well, and forget all the evil which I was taught in Times past. And whereas before I learned to Leap, Dance, Eat, Drink, Play, hunt Whores, and to do all Villany and Mischief: new I learned a new Lesson, namely, to Kneel, to Fast, to Pray, and to live well, flat contrary to all that I used in [...] Palace of Worldly Felicity. Then Repentance said to Gods grace, that my Hat full of Feathers, and all things [Page]else about me must be put off, and cast away. Then Repentance began to take off my Toyes, and first she hurld my Hat of Hau­tiness into the Dungeon, then off went my Girdle of Intem­perance, whereunto was tyed my Sword of Rebellion, which being broken in pieces, with my Coat of Vain-glory, my ho­sen of lewd Delight, and my Doublet of ill Desires, all were thrown into the Lake, and there remained only with me my Shirt of Lasciviousness, the which also she would have pluckt over mine ears, but I entreated her earnestly not to leave me naked. So I was for a while excused, but not altogether: for said Repentance, except thou cast off all the Apparell of the old Man, thou canst not come to my 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 [Page]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.

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 [Page]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 [Page]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 Book, and thou shalt see how thou hast lived, even against God, and contrary to right and reason.

Thou hast been Proud, Arrogant, ambitious, spitefull at o­thers prosperity, a prolonger of time, Wrathfull, a Backbiter, injurious, Trayterous, hatefull, Covetous of Gold more than of God, Gluttouous, Wanton, Shameless, a stewes-hunter, given to all vices, and hast transgressed all the commandements of God, leading a loathsome life, denying God, swearing, and blasphe­ming his name, an haynous effender, a false Witness bearer, a lyar, a desirer of other Mens goods, disobedient to Parents, cur­sing them, and wishing their death. Furthermore, thou hadst nei­sher Faith nor hope in God, but rather in the force, riches, hon­our, and friendship, of thy kindred, with their Authority. I can­not reckon up the rest of thy Sins, for they are uncountable. Ve­ry little care hast thou had of Christs merits, or of thy own souls health, but alwayes yielding to Voluptuousness, filthiness, and iniquity. When Conscience had thus accused me, Sorow for Sin sell bitterly aweeping, and oftentimes struck her breast. Then Conscience shewed me what Torments I had deser­ved for following Voluptuous affections, and for loving them better then God. Thou oughtest, said she, to burn in Hell fire that never quencheth, and to be nipped with Tor­ments both of Body and Soul for evermore. Thy laughing [Page]shall be turned to Weeping, the Ioy to Sorrow, thy Songs to Cries: yea, what pains can be named, but thou art like perpe­tually to suffer them, without hope of Redemption? For this is the due reward of Worldly Felicity, and following Folly. Be think thee now, and tell me if it be in thy power to rid thee from these grievances: Hearing my Conscience thus speak, me thought I saw Hell open to swallow me up, and with sorrowfull sadness I fell to the ground, before Gods grace speechless: but she had Compassion on me, and bade me arise; the which I did, though half in despair; and to re-comfort me, she opened the book which Remembrance held in her hand.

CAP. V.

AFter Remembrance had opened her Book, I perceived the Letters were Gold and Azure, containing the great good­ness and infinire mercy of God so repentant Sinners, with fair promises annexed thereunto. Then at the commandment of Gods grace, remembrance read out of that book unto me in this manner; Saint Paul Writing to the Romans, saith; Where Sin hath abounded, grace hath more abounded. He that mistrusteth the mercy of God, mistrusteth God to be mer­cifull, and in so doing he doth God great dishonour. For he de­nyeth God to be Love, and power, wherein consisteth all the hope of poor Sinners. For of his great love, he sent his only Son to take Mans Nature upon him in this World, that in the same he might suffer death upon the Cross, for the remissi­on of Sins. Consequently he promised for the love of his Son, Remission and Pardon to all Poor Sinners, so often as they de­sired it in Faith, with an heavy and sorrowfull Heart. Now God is as true of his Promises, as he is of Power able to per­form them. And as he is of Power, so will he do whatsoever pleaseth him; God will pardon Sinners their Sins; who then can let him from doing it? To whom God pleaseth or hath pro­mised [Page]to pardon their Sins, he forgiveth. The truth hereof is Written in plain Words, and shewed by examples in many pla­ces of the holy Scripture, as well in the Old Testament as the New. First, Esay saith: It is I my self, It is I my self, that doth blot out thine iniquities, for mine own love sake, and I will not have thy sins in remembrance. For the love of me (saith he) and not for the love of thee, meaning his goodness and mercy, and not for the love of thy merits. As if he had said to all sinners in this sort; If thou thinkest that I pardon thy Sins for thy merits sake, thou art deceived, and Wallowest in despair; no, no, but for my mercy and infinite goodness, I re­mit and forgive. Thou hast no cause to despair, for the least part of my mercy exceedeth all thy Sins. In another place he saith by the same Prophet: Turn your selves unto me all the Earth, and you shall be saved, for I am God, and there is none other besides me. What is the meaning of these Words, I am God, any thing else, but that God is good and mercifull? If it be un­possible but he should be God, it is unpossible but he should be good and mercifull.

The same Prophet speaketh unto every one of us, saying: Let the Infidell leave his wayes, and the unjust Man his thoughts, let them turn to the Lord, and he will have pitty upon him, for he is ready to forgive. And by the Prophet Je­remy, he saith to the People of Israel, that he was wroth for their Idolatry, and many other Sins, nevertheless he said, Turn Israel, thou Rebell, unto me thy Lord, and I will not turn my face from thee; or as the Hebrew Text saith, I will not lay mine ire upon thee; for I am (saith the Lord) holy and gen­tle, and keep not mine anger for ever. And by the Prophet Ezechiel he saith, If the evill Man repent him of his Sins, and keep my Commandements, doing righteously, he shall live and not dye: neither will I have his former offences any more in remembrance. Do you think (saith the Lord) that I de­light in the death of a Sinner? nay, rather that he should turn from his Wickedness and live. Repent you then, and you shall live. The Prophet David said: That from morning till night Israel hoped in the Lord: what doth this signifie, but that the faithfull from their Nativity and Birth, untill their very Death, have hope in the Lord?

There is mercy in the Lord, and great Redemption atten­deth upon him. In Joel it is Written: Turn your selves unto the Lord, with all your heart, in Fasting, Praying, Weeping, Sorrow, tearing your hearts and not your Garments, so shall you be turned unto the Lord your God, for he is full of Clemency, Mercy, and Grace, slow to ire, and ready to for­give; or (as the Hebrew Text saith) such a one as repents him of evill, that is to say, is leath to execute the punishment upon Sinners, which he hath denounced and threatned. Micheas the Prophet saith: What God is there like unto thee, which ta­kest away iniquities and forgivest Sins, for the rest of thine Heritage sake? He keepeth not his ire for ever, but of his com­passion and mercy will have pitty upon us. He will put out our iniquities, and throw all our Sins into the bottom of the Sea. What Sinner is there that hearing these words, hath so heavy a heart as to despair, seeing that God is more ready to forgive, than the Sinner is to ask forgiveness?

Now let us come to the New Testament, to try if there be not Testimenies to the same effect: The Son of God, which is 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 [Page]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, [Page]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.

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 [Page]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 [Page]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, [Page]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 also the Lord and God of Prophets, answered the thought of the Proud Pharisie, saying, Simon, I have somewhat to tell thee. Then said he, Speak on Master.

A Creditor (quoth the Lord) had two Debtors; whereof the one ow'd him 500 pence, the other but 50; now they both having nothing to pay, the Creditor forgives them the Debt. [Page]Now tell me which of those Debtors loveth the Creditor most? Simon said, I think he to whom most was forgiven; Je­sus answered. Thou hast rightly spoken.

Our Lord in propounding this Question, defired also to heal this Pharisie. For if he had denyed it, Iesus would have eaten none of his meat. These two Debtors were Simon and the sinfull Woman. The sinfull Woman not only by the Iudgment of the standers by, but also by her own confession acknowledged her self more indebted then Simon, and Simon less indebted then she, be­cause he thought himself righteous in respect of her. The Cre­ditor is our Lord God, who lends and gives us his gilts, both temporal and spiritual, to interest, disbursing to one five Ta­lents, to another two, and to another one. Now then is signi­fied by the judgment of Simon, that the Woman was most in debt to God, unto whom he forgave most. And because she loved God better then Simon did, she deserved again of him to be bet­ter beloved, in that she did more good service to God, then Si­mon did, notwithstanding his meat.

Wherefore the Lord valued the love and good Will of this wo­man, and preferred it before Simons, reprehending him of his arrogancy, and saying: Dost thou seest this Woman, whom thou judgest more in debt then thy self? I entred into thy House, and thou hast not given me water to wash my feet, but she hath washed them with tears, and wip'd them with her hair, though Water was easier to be found then tears; Thou hast not kist my mouth, but she hath kist my feet. Thou hast not annointed my head with common Oyl, but she hath annointed my feet with fine Oyntment. So that by these signes thou seest that she loves me better then thou dost. Therefore I tell thee, that many Sins are forgiven her, because she loved much. For to him is least forgiven, that hath least loved.

The Lord said this to beat down the proud opinion of the fond Pharisie, not that he was but little forgiven, but because Simon might know that he thought so. For truly as who so commit­teth most Sins, is most indebted to God: so likewise is he that hath least offended. To conclude, both the less and the great stand in need of Gods Grace: unto whom they cannot come of their own strength and vertue. As the greatest Sinner reserreth to [Page]God the remission of his fins: even so ought the justest man to do also. For there is no sin which one Man committeth, but ano­ther would commit the like, if God, who made Man without sin, did not keep him from sin, as witnesseth Saint Austen. But per­chance one will say, I have not committed Adultery as this man hath. To whom I answer, thou hast not had such occasion mi­nistred as he hath had: and he hath not had the Grace to avoid it as thou hast had. It was Gods doing, and no Will of thine, if thou hast had no occasion nor convenient time, nor fit opportu­nity to fall into that Sin. Suppose thou hast had occasion offered, with opportunity and all things fit, and yet hast resrained: Well, it is God then that guided and governed thee, that thou shouldest not do it. Acknowledge then the grace of God, as thou art bound, because thou hast not committed such a sin. For as he who hath committed most sins, is most indebted to God: even so is he who never finued, Gods debter: for were not the grace of God his Guide, he would do enough. Now to our purpose. After the Lord had convinced the Pharisie of his proud Opinion, to comfort the sorrowfull Woman lying at his feet, he said thus: Woman thy sins are forgiven thee. O joyfull voice, O hap­py Woman, that art worthy to hear the Son of God speak to thee, and forgive thee thy Sins. But those comfortable words of the Lord greatly offended the proud Pharisies at the Feast, who turned them to Blasphemy, saying: What Fellow is this that also forgiveth Sinners? It is apparent enough that he is a Blasphemer: for to pardon and forgive Sinners belongeth only to God.

No doubt our Lord Iesus Christ was taken to be a very poor man, of him that requested him to Dinner, and of those which were at the Table. It was known that man could not forgive sins, but they believed not that Iesus Christ was God, and therefore say they: What Fellow is this, that forgiveth sins? These Feasters were sick of a deadly disease, which they neither knew, nor yet the remedy to heal and do them good. Is it not a Madness, that such as are Sick should fall a laughing at them that are sound and in good Health? So did the Pha­risies laugh at Iesus Christ, and the Woman, who were not sick: or if she were sick, she acknowledged her Sicknesse, and [Page]sought help of the Physitian. It is most true that Man cannot forgive Sins, but this Woman which believed that Christ could forgive Sins, believed also that he was God, and there­fore able to forgive Sins.

But why did not our Saviour Christ answer these murmuring Pharisies, and say: I am the Son of God, when they asked the question, saying: what Fellow is this that forgiveth Sins? No, he let them murmure, and turned himself towards the Woman, and said: Thy Faith hath saved thee, depart in Peace. Though she heard him say of the Pharisies, these men murmure, and esteem me as it pleaseth them, nevertheless be thou assured that thy Faith hath saved thee, and therefore depart in peace, and enjoy full rest and tranquility of conscience, justi­fied by a lively Faith, and fulfilled with Love. Let all sick souls that are laden with Sins, if they will be healed, let them (I say) come in Faith and assured Hope to the true Physitian of souls, which is Iesus Christ; let them confess their offences with s [...]w and Weeping; let them Wipe the Feet of our Lord with their hair, and they shall be restored, made whole, and re­cover their Health. Let your superfluous riches be given among the poor, and not spent in Feasting, and Pompous Apparell. And after that the Sinner with love and liverality hath thought upon the poor, helping them in their need, as well with good counsell, as with Alms-deeds, and living as the Rule of Gods Word requireth, he shall receive peace and quietness of Consci­ence, and he reconciled to God the Father, for the merits of his Deer Son Iesus Christ, to whom be all Honour and Glory, for ever and ever. Amen.

CAP. VII.

GReat was the comfort I took by the sermon of the good Hermit, wherefore I was desirous to know his Name, the which I asked Lady Memory, who told me that [Page]it was good Understanding. Then I received the holy Communion, which being ended, and Thanks given to God, I meant to salute gratisie him. But before we went to receive the holy Sacrament of the body and blood of our Lord and Sa­viour Iesus Christ, I remembred the great love of our Lord, which humbly took upon him our fraile and weak nature, for our sakes became accursed, and suffered most bitter death upon the Cross, to deliver us out of the bandage of Sin, Hell, and Eternal death, and to bring us to everlasting life. I remem­bred also that love which he shewed unto me in drawing me out of the sink of sin, wherein I was plunged over head and ears: so that I was not only drawn from my unspeakable sins, but also made a Communicant of the mystery of his Divine Ma­jesty, by faith. And to the end it might please him to give me grace to receive it aright, I prayed unto him on this wise.

O Sweet Jesus, and loving Redeemer, I yield thee thanks for thy unspeakable love, by which thou hast purged me from the filth of sin, and pluckt me by thy grace out of the dark dungeon of death. Behold, I reconcile my self unto thee, most heartily beseeching thee that thou wouldest vouchsafe (a­mongst the great number of thy benefits) of thy great liberali­ty, to give me grace to be a faithfull partaker of thy preci­ous body and blood, represented unto me under the visible form of Bread and Wine. O immortal King, I am not worthy, I confess, of so great a benefit: yet I beseech thee, as thou dost make the unworthy worthy, and the sinners just, so make me worthy to receive this holy, blessed, and Heavenly Sacrament, to my Souls Health. Feed my Soul, O Lord, with thy spiri­tual Body, and let thy blood revive and quicken my Spirit. O make me (by thy grace daily encreasing in me) a member of thy mysticall body, that I may be included within the Co­venant and blessing which thou madest with thy Saints and Apostles in thy last Supper; communicating unto them the ho­ly Sacrament of thy body and Blood: and consequently that I may be of the number of them which according to the Vow and Promise made in Baptism, do live in Faith, and by thy grace are received into the company of Saints. Amen.

This prayer being ended, with all Reverence and Devotion I received the holy Sacrament, and that being ended, we went from the Chappel into a great Hall, where I met the good Hermit Understanding, whom when I had saluted, and he me, I thanked him for his good sermon. Then as we were talking, Gods Grace said unto me, Sir Knight, I give thee for thy Go­vernour this good Hermit Understanding, believe his Counsel, and do what he commands. Then I remembred my old Gover­ness Folly, whom I left in the bog amongst Serpents and Toads; so I was very glad of my Governour, and give thanks to Gods Grace: who from the Table gave me drugs to eat, and repeated unto me a place written in the 80 Psalme of David, Open thy mouth wide, and I will fill it.

Then having swallowed that which she gave me, I forgat the World, and made no reckoning of any thing therein. For all my desire was in haste to see the Palace of true Felicity. I desi­red death, to be with Christ in Heaven. Dinner being done, the Gates of Repentance were opened which were narrow: contra­riwise, as it appeareth in the first Book, that the entrance into the Palace of Voluptuousness was wide, large, and great, but the end thereof was desperation, and destruction: as on the o­ther side, the entring into the Palace of Repentance is streight and narrow, but the end thereof is eternal Life. For Repen­tance (as Saint Paul saith) leadeth the Repentant to ever­lasting Salvation. When the gates were open, I mounted up into a Chariot of Ivory, having golden wheels, and two white Horses with wings drawing the same. Gods Grace gat up first, and with her hand helped me up, then followed the good Hermit Understanding, then Memory, Conscience, and Repentance, but Gods Grace governed all, who touching the Horses with her Rod, they mounted up over the Mountains which are above the Earth. So we passed through the Region of the Air, where inhabiteth all the wicked spirits, which watch to annoy such as would mount up to Heaven.

And though I was greatly agast hereat, yet my trust was in Gods Grace, under whose Wings I hid my self. I trusted not in my Conscience, although it was at peace, nor to Repen­tance, nor to Understanding, but to Gods Grace only, who safe­ly [Page]throwded me under her Wings, as the Hen doth her Chickens against the coming of the Kite. Then she commanded the wicked Enemies to get them hence, and they forthwith sled away, cry­ing aloud: Now have we lost our Knight: lo, he is mounted up to the Palace of Vertue, in despight of us all: Now he is escaped under the Wings of Gods grace. Being past this brunt, I heartily thanked Gods grace of her goodness, and on the sudden I saw upon the top of a Mountain a goodly Palace. Now for that love ingendreth tamiliarity, and familiarity breeds boldness, I asked Gods grace, what place it was: and she told me it was the Palace of Vertue. It was so high that it reached even to Heaven, and about it were seven sair Towers of Ala­blaster. In the first dwelt Faith, in the second Hope, in the third Charity, in the fourth Wisdome, in the fifth Justice, in the sixth Fortitude, and in the seventh Temperance.

In the first Tower, Gods grace shewed me Faith, which waited for our coming, near unto whom I might perceive the Palace of true Felicity. With that I desired Lady Memory to put me in mind in the morning of seeing that gallant City. Whiles we talked thus, our Chariot arrived at the Court, where Lady Vertue with her Daughters, Faith, Hope, Chari­ty, Wisdome, Justice, and Temperance dwelt. At the first sight I knew it was the same Lady Vertue which afore-time had so well admonished me, to whom I gave no ear. Then reverently upon my knees lamenting, I cryed her mercy for contemning her Counsell, and following Voluptuousness. Wherewith she made me arise, and in token that she took in good part my re­cantation, she sweetly kissed me, and bade me Welcome. So with great joy accompanied with Gods grace, true Understand­ing, quiet Conscience, and unfained Repentance, I entred in­to the Palace of Lady Vertue.

CHAP. I.

IF I had a thousand tongues to tell the truth of all the good and pleasures which I found in the Palace of Vertue: and if I live a thousand years to report this matter, all were too little, in every 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 [Page]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 [Page]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 Ear never heareth, the Heart of Man never under­standeth the great goodness and the joy that God brings into the body, when he cometh, by grace, to dwell in it; only he that hath had experience once knoweth it. Worldlings do wonder to see the just man weep and lament, to suffer tribulations, and to be deprived of all worldly pleasure, they esteem the goods of this world to be the true felicity: much like unto a blind man, taking upon him to judge of colours. For they compare false felicity and worldly wealth, with heavenly Riches and perfect Happiness; whereas indeed they are but shadowess. Nothing displeaseth the Elect more than Sin, and that which leadeth to Sin: nothing pleaseth the elect but God, and that which leadeth to God.

As concerning the soul, no man can deny, if he hate Sin, and love Vertue, but that he had rather lose all that is in the world, than lose Vertue, and suffer all manner of torments, than to com­mit Sin: he had rather descend into Hell with Vertue, than mount up to Heaven with Sin. For where Vertue is, there is quietness. Contrariwise, where sin is, there can be no rest. Let every one there­fore labour to lose worldly happiness, if he mean to atchieve vertue, wherein consisteth so much goodness. But many make no account to come thither, and so care not for loving Vertue, because indeed they know not Vertue; Wherefore Vnderstanding describeth her, and her seven Daughters, namely Faith, Hope, Charity, Wisdom, Justice, Fortitude, and Temperance, in manner following.

CAP. II.

VErtue, according to the Definition of Saint Austin, in his se­cond Book of Free-will, the 18 Chapter, Is a good quality of the Soul, whereby a man liveth rightly, and committeth none evill; which thing indeed is the only work of God in Man. By the Soul he understandeth in this place the Superiour part of the Mind or Soul wherein consisteth Reason, Iugdment, and Will, [Page]The inferiour part we call Sense, which is common to man and beast. Now that is called in Latine Mens, and is not a part of the Soul sensitive, which is the inferiour part, but it is that part of the Sool, where reason and Vnderstanding do fit, which is the superiour part. By the Soul then we do mean the Freewill of Man, which is nothing else, as Philosophers say, but the frank judgment of the mind, and Will. For when we say, free will, we utter and pronounce two words, namely, free-will. It is termed free, because that freely without constraint the will worketh his feats at liberty. And it is called free-will, because of the Iudge­ment of the Saul. Therefore free-will is in the superiour part of the Soul, for thereby we differ from bruit beasts, who have a Sense as well as we, but no judgment of free-will. Now then we say, that Vertue is a good quality of the Soul, that is to say, of free-will: For Vertue qualifies free-will, disposeth and prepareth it to do and will well, neither of which can be done without the aid and Grace of God.

The second part of the Desinition is: Whereby a man liveth rightly. But no Man liveth rightly, unless he live justly; no man liveth rightly without Vertue, Ergo, no man liveth justly without Vertue. Who so liveth rightly liveth well, and who so liveth well, if he continue in so doing, atchieveth true felicity. It followeth then that by Vertue we atchieve true felicity, for Vertue prepares free-will, which is corrupt and depraved, and therefore unapt either for well-willing, or well-doing: but the Grace of God preserving it by Vertue, it is made capable of perfect blessedness.

The Third part of the Definition is: And committeth none e­vill: wherein is comprehended the excellency of Vertue, and great goodness, by the which none can do ill. Men may abuse all the goods, all the Arts, and Sciences in the World, as indeed very often they are ill used, as with Money, Wine, and Women, but by Vertue they be never abused: Who useth Vertue, he doth the works of Vertue: Who so useth the Deeds of Vertue he doth well; and if by Vertue none doth ill, thou oughtest rather to lose all that is in the world, than to lose Vertue, seeing she excels in goodness all things in the World.

The Fourth part of the Definition is: Which thing indeed is the only work of God in Man. Vertue then is a work of God in us, as Witnesseth Saint Austin, upon the Sentence which is spoken [Page]in the 118 Psalm: I have done Judgment and Justice. Iustice (saith he) is a great Vertue of the Soul, coming from the Grace of God, which none out he worketh in man. I have done Justice: And there­fore when the Prophet speaking in the Person of the Church, so saith: he meaneth not that he hath done the Vertue of Iustice of himself, which passeth Mans power to do, but he referreth it unto God, whose He affirmeth it to be. By these words then of Sain [...] Austin, it appeareth plainly, that Iustice in Man is no Work o [...] Man, but of God. Wherefore Peter Lombard upon these word of Saint Austin concludeth, and saith: That Vertue is not th [...] cause of Free-will, nor of any affection of the Soul coming fro [...] Free-will, but he saith, by that Vertue Free-will being depraved evill and corrupt, is helped and moved to goodness: and so you se [...] that by Vertue, which he saith is Gods grace, inclining and pre­paring the Will to will well, proceedeth the good affection of the Soul, and afterwards do follow good works, and an honest trade of Life. To make it the more manifest, he gives similitudes. As the rain (saith he) moistneth the ground to make it yield fruit: and yet the rain is not the ground, nor the ground the fruit, even so (saith he) into the ground of our Souls, that is to say, the free liberty of the Will, the rain of Gods blessing is poured, that is to say, Gods grace is inspired, which liquereth the will of man to make him fruit­full to will well, according to the effect of Gods inspiration, which is his Grace working in us, to the end we should do well. And there­fore all the good works that we do or can do, are to be attributed unto Gods grace, by whom our will is prepared to will and do well. This grace ingendreth good motions in the soul of Man, and these good motions are a chief gift of Grace to Man, as namely, by faith to believe that Christ is the true Son of God: by Love and Charity, to love God and our Neighbour: and so of all other Vertues, which are the good Motions and Gifts of Gods grace, working in us, to the encrease of more Vertue, yea, to the pessession of eternal life. It is apparent then, that Vertue is the gift of Gods grace, working in our will to make it will and do well: and therefore say we, that Faith, Hope, and Charity, being Divine and godly Ver­tues, are the works of God. Some there be which say, that Vertue is the well using of the naturall Powers and abilities in Man, in­ward only, but not outward, that is to say, a perfect affection of the soul, which God precureth in man, and not Man in himself. For [Page]although such motions seem to be motions of free-will, yet they can­not be such, except God vauchsafe of his working Grace to sanctifie the will, and to make it capable of such good affections: These two Opinions recited by the Master of the Sentences, in the se­cond Book, and 27 Distinction, I refer to the Iudgment of the Reader, and allow them so far forth as they both agree, that Ver­tue is a work of God in Man, and not of Man in himself. But yet they differ, because the first sayes, that Vertue is not a moving of the Soul, for that it is the only working of God, without Man, and of meer Grace: the other Opinion saith that Vertue is a good mo­tion of Man, not coming of God in Man: I dare not judge rashly in so High and secret a Mystery, and therefore I appeal to the de­termination of the Learned. It sufficeth to know that Vertue is a work of God in Man, and not of Man in himself; and in this point, as both Opinions do consent, so I approve them to be true.

CAP III

FAith is a Vertue, whereby we believe that which we see not. When it is said that Faith is a Vertue, it is most manifest that faith is the pure gift of God, whereby we believe that which we see not. But yet it followeth not that we should believe all that we hear and see not, but this is meant only in things touching Religi­on, and the Worshipping of God. Faith is properly of things not apparent, for apparent things have no Faith, but a certain De­monstration: as when our Lord saith to Thomas, Because thou hast seen, thou believest. Yet Thomas believed more than he saw, a Man, and he believed that the same Man was God also, which he saw not: for he said, Thou art my God, and my Lord. In this con­sisteth the merit of Faith, when a man at the Commandement of God, believeth that thing which he seeth not. To believe (saith Saint Austin) is to think upon a thing with consent to that thought: as when thou thinkest the Son of God was born of a Virgin, and toah mans nature upon him, and consentest to that Thought, it is properly called Beliefe. This thought may come often by seeing, and often by hearing. And when Saint Paul [Page]saith, that faith cometh by hearing of the word of God, he un­derstands that by hearing faith comes into the mind and thought, if we consent thereunto. For we may hear a Preacher, without con­senting to that he saith, because men do not alwayes believe what the Preacher speaketh, for that the consent wherein consisteth the perfection of Faith, comes of the meer gift of God, and not from seeing nor hearing, but from the light of Grace, speaking in the Soul of the Believer, believing the principal truth, which is God, and working in him an agreement with that Soveraign truth a­bove all other things. So that Faith is a foundation unmovable: our Lord Iesus Christ who is the only Foundation of true Blessedness, dwelleth in the Hearts of the Believers, and so long as Faith is in Man, he shall be sure not to perish; but faith without Charity is no Foundation, because such Faith is in vain and unprofitable.

Faith then joyned with Love or Charity, belongs to good Chri­stians: and Faith without Love belongs to evill Christians. It is necessary therefore that we note the difference in these three sayings or speeches, namely: To believe a God, To believe of God, To believe in God. To believe a God, is to believe that he is the only true God, so the Devils do believe as well as the evill Christians. To believe of God, is to believe that all is true which God saith, and so believe the evill Christians as well as the good, un­less they be Hereticks. But to believe in God, is to love God, and in believing to joyn thy self to God, by love and obedience incor­porating thee with His Members, that is to say, his Church.

This Faith justisteth the Sinner, and this Faith being knit with Love and with Charity, begins to do good deeds, which cannot be done without Love. The Faith which evill Christians have, is in­deed a quality of free will, but it is not knit with Love and Cha­rity, which is the bond of perfection, and the life of faith, as Faith is the Life of the Soul. And yet such an unshapen Faith, being na­ked and Void of Charity, may be termed a gift of God: for that the evill man may have some gift of God: but that cannot proper­ly be called Vertue, because that by Vertue we learn to live right­ly: and for that the Devils and Evill Christians do live wickedly, it is a sign that the faith which they have is dead, and therefore is not properly Vertue, nor yet a work of Vertue. If thou wilt then have thy Faith to be good and saving, it must have four proper­ties, that is to say, it must be plain and simple, it must be whole [Page]and sound, it must be constant and unmovable, it must be quick and lively. Touching the first, that it must be plain and simple, that teacheth thee thus much in effect, that thou must believe the word of God simply, and whatsoever is therein contained, without inqui­ring into Gods mystical matters by humane Reasons: and simply believing in thy heart that every thing contained in the holy bible is most true. Secondly, thy Faith must be whole and sound, that is, thou must not take part with Hereticks, or cleave to the erronious Opinions of the Enemies of Gods truth: for this is no good faith. And therefore for a Testimony of thy Faith, be not ashamed to make open Confession in the Congregation of thy belief, with the Fellowship and Communion of Saints, That thou believest in God the Creator and Governour of all things, & in his Son Iesus Christ the Redeemer, and in the holy Ghest, by which we are sanctified and receive true comsort and joy, &c. according as it is declared in his holy word. Thirdly, it must be constant and unmovable, that is, without doubting, for any reason of Mans brain that seemeth con­trary, or for any temptation, promise, or threatnings, either of tor­ment or of death. And let not the obstinacy of such as enchant with the vain pleasures of this life, although they seem to live most joy­fully, allure thee to cleave to their opinion, which is siat heresie: for that is a work of Satans who wholly possesses them, & can change himself into an Angel of light, to deceive the simple and innocent, whom God permits to be tempted for the tryal of their constancy. Not that he is ignorant of the issue, but because he would have it ap­pear in others, that he crownes us with glory, for our constancy and perseverance. This is clearly set down by Moses in the 13. of Deut. and by S. Peter in his 2 Epistle, chap. 2, and by our Saviour Iesus Christ, in the 24 of Matthew. And though we live in the later times, when many Sects do abound, and Vertue and truth in many pla­ces do fail: yet let us listen what our Saviour saith: Whosoever be­lieveth to the end, shall be saved. Fourthly and lastly, thy Faith must be quick and lively, that is, it must be linked with love and charity, which is the life of faith, as the Soul is the life of the he­dy. And therefore abuse not thy self, as some do, saying: I have Faith, and I shall be saved, whatsoever chance. No, no, assure thy self, that if thy Faith be not quickned with Love and Cherity, it is nothing Worth, and therefore unable to atchieve true Blessed­ness, as S. Paul well noteth in the first Epistle, the 13 chap. to the [Page] Corinth. Even so, when our Lord in the Gospel attributeth salvati­on unto Faith, and S. Paul justification: this is to be understood of an holy, lively, and Evangelical Faith, working with Love and Charity. Likewise when our Saviour saith in the Gospel, that he which believeth and will be Baptised, shall be saved: that is meant of such a Faith, as love quickneth, and Charity reviveth. The holy Scripture in many places expresseth, that none shall be saved, unless he observe and keep the Commandements of God. Now none can keep the Commandements without Love and cha­rity, Ergo, none can be saved without Love and Charity. The sum and effect of all is this, That whosoever renounceth Sin, and im­braceth a quick and lively Faith, and liveth in Love and Charity, he cannot perish, but shall find in the end perfect and everlasting Felicity, in the Kingdom of Heaven.

CAP. IV.

NOw (Sir Knight) know this, that Hope is a Vertue, where­by Happiness or Blessedness both spiritual and eternal are hoped for. And as Faith is of things not seen, so is Hope also. For Saint Paul saith, Hope that is seen is no Hope, because we have possession of it already. It is common to Faith and Hope to be of things unseen: and yet Hope is distinguished from Faith, not only by name, but by reason. For by Faith we believe as well evill things as good, that is Hell as Heaven. We believe that Adultery is a very wicked sin, we believe also Charity is a very good thing: all these things good and bad, we believe, but we Hope only for good things, and not for bad. Again, Faith is of things past; pre­sent, and to come. For we believe the death of Iesus Christ which is past: we believe also that at this present he sits at the right hand of God the Father in Heaven, and we believe that Christ shall come to judge the quick and the dead. But under correction, I think that Hope is of things present: as when I Hope that I am in Gods favour: and of things past, as when I Hope my Sins be forgiven me: and of things to come, as when I Hope to have eternal life. This is true that Faith hath an eye generally unto that which is spoken in holy Scripture, believing that all the promises, without exception, which God made, shall be accomplished, without descend­ing to particular or special Persons: but Hope applyeth unto her [Page]self those same promises, waiting for the accomplishment of that which God hath promised. And therefore it is requisite for assured Salvation, that thou believe thou shalt be saved, but to Hope so is not sufficient. For Faith, in it self, importeth an infallible assu­rance and certainty of things, as when we firmly believe all the Articles of our true and Christian Faith, and all things contained in the holy Scriptures to be more certain then man is man: but the hoping of it is not so requisite. For if we have a firm assiance in the goodness of God, touching our Salvation, and doubt not a whit of the remission of our sins, it is enough. There be two de­grees in Hope, which are two contrary extremities. The one be­ing the most highest, is the infallible assurance of eternal Blessed­ness: The other being the basest and lowest, is to despair of Sal­vation. Between these two extremities consisteth Hope. But the more that a Man approacheth to the highest extremity, which is an infallible assurance of Eternal life, and the more he rejoyceth from the lowest extremity, which is desperation, the more perfect he is in hope. As it sufficeth the hoping Man, that believes an [...] loves God, that he hath a firm affiance and confidence, that God of his good grace will give him whatsoever he hath promised to his Elect, hoping that he is of their number. So it is necessarily requi­sste that we have a perfect infallible certainty of our Salvation. Now for that in the Definition of Hope, it is said, that by her we Hope and look for the eternal Happiness; it is to be noted, that Hope hath two Objects; the first, the perfect enjoying of Gods presence: the other is, all the necessary means to come unto the clear seeing and enjoying of God: and these means are remission of Sins through Gods Grace, justification, Faith unfained, and cha­ritable deeds, and agreeableness unto God. Now all that we hope for, we ought with prayer devoutly to crave of God; as his King­dom, the remission of our sins, justification, encrease of Grace and Vertue, deeds of faith and Charity. But concerning goods tem­poral, forasmuch as we may use them well and ill, they may be said to hinder the Salvation of Man, rather then to surther it. And therefore the good Christian ought not to ask them, nor covet them excessively: indeed so much as will necessarily serve him for suste­nance in this life, he may lawfully ask. and here by the way, it is a lesson worthy the Learning, namely: that it is necessary for us to do good Works, because it hath pleased God to enrich us with [Page]Goods, which Goods ought well to be employed. Now unto him properly belongeth the merits of the works which he worketh in us. For all our good works are the gift of God, howbeit he doth not deny us his Grace, whereby we consent to do the good works which he only moveth in us.

And therefore every one ought, to the uttermost that he is able, to do good works, considering that they come of God, who is the Au­thor of all good works, and without whom we are not able to think so much as one good thought, much less do a good deed. For other­wise to hope in doing ill to go to heaven, without good works springing from a firm faith, is not hope, but a flat presumption. And therefore thou oughtest to enforce thy self to do good works, hoping that thou and thy works may be acceptable unto God: neverthe­less, thou must not in any case trust upon thy merits or good works, but altogether to the infinite goodness of God. For otherwise thou fallest into that curse 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; [Page]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.

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 [Page]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 [Page]thy strength: For what other 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 [Page]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.

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 [Page]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 [Page]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 [Page]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 [...]or [...] 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.

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, [Page]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 Magnanimity, Con­stancy, Hope, Assurance, Patience, and Perseverance. With this Vertue the Martyrs of all Degrees and Ages were endued, ground­ed upon a firm Faith, contemning the world, and setting light by the torments of Lyrants, imbracing death, rather then to deny Christ. Gods Prophets were armed with Fortitude, who without siattery reprehended the Kings of Israel and Juda of their fals wor­ship of God, and feared not their furies. The Apostles of Iesus Christ were armed with Fortitude, who feared not to controll the wisdom of the wise, and vanquish such as were in high places, that they might with contented mindes carry the yoak of Christ. This they did, not with mans power, or warlike weapons, but with di­bine Doctrine: not defiring to kill any one, but to die themselves. It is a great worlds wonder, that so few simple souls, unarmed, unlearned, and having no humane policy, should vanquish the wis­dom of the World, confound earthly policy and strength, and sub­due Kings, and bring them in obedience to the Faith of Christ, re­voking [Page]the People from false Religion and Adoration of Debils. With this Vertue of fortitude Kings ought to be Armed, not fear­ing any danger for the Defence of the Faith of Iesus Christ, but being of one mind with the holy Martyrs of God. With this vertue ought Preachers to be armed, worthily defending the word of God, against all Hereticks and Enemies of the same, not fearing the threatnings of Persecutors whatsoever. But you must understand that fortitude is not a dealer in the committing of unlawfull deeds: as to beat, hurt, or kill thy brother, unless it be justly done in thy own defence, or for thy Countries cause: otherwise it is a mere Malice. Moreover, such as desperately dispatch themselves, as Wretches weary of Life, they do it not by Fortitude, but by the Lemptation of the Devill, who is permitted of Gods sufferance to tempt some even to the making away of themselves. Such People are not Valiant, for it is not fortitude, unless it be in lawfull deeds, as in the defence of thine own Person, the Magi­strate, thy Country, or the Faith of Christ, for the which to suf­fer death is excellent fortitude.

Temperance (saith S. Austen) is an affection to resrain the ap­petite when a Man is excessively inclined. Temperance hath rule o­ver pleasures and delights, resusing to meddle in any thing which cannot be done without offending God, and not falling into any excess whatsoever, wherein a man may pass the rule of reason. To live in Temperance, is to dispose every thing according to the right use whereto it was appointed. These four Vertues have four Vi­ces clean contrary unto them, by the which Vices, the Vertues are corrupted and destroyed. Prudence by Folly, Justice by Cove­tousness, Fortitude by Pride, and Temperance by Inconstancy is defaced. These Vices are signified by the sour plagues, which con­sumed the Goods of Job, namely: The Sabees, the Chaldees, the force of Fire, and the Violence of a vehement Wind. The Sabees of Folly made havock of Prudence Oxen. The Chaldees of Pride led away the Camels of Fortitude. The fire of Lechery made waste of Temperance Sheep. And the boysterous winde of Covetousness, overthrew the Houses of Justice. The four Vertues likewise are de­voured of their adversary Vices, according as Joel complaineth a­gainst the Wicked Jewes, under sour notable things, decy­phering the four Vices Opposite and against the sour Vertues before-named. These sour things are the Caterpillar, the [Page]Grashopper, the Locust, and the Blasting: all which four things be­ing vent to wastfullness, leave nothing unspoyled. By the Cater­pillar is meant foolish bragging, which destroyed the Vertue of Prudence. By the Grashopper is meant Pride, which destroyeth the Vertue of Fortitude. By the Locust is meant Covetousness, which destroyeth the Vertue of Justice. And by Blasting is meant Lechery, which destroyeth the Vertue of Temperance. For foolish bragging destroyeth the Vertue of Wisdem. Pride corrupteth the State. Avarice devours Justice. Lechery spoyleth Temperance.

Now therefore, Sir Knight, I wish thee to refrain from these insatiable Vices, lest thou lose the enjoying of these four notable Morall Vertues: thou knowest what company thou hadst in the Palace of Vertue; there thou sawest Gods Graces, Faith, Hope, Charity, Prudence, Justice, Fortitude, Temperance, and that goodness which none know but they who have had experience.

CAP. VIII.

AFter Good Understanding had delivered these good words, I was ravished in my mind, I felt not my self, I lost my taste, I neither regarded meat nor drink, and most of all I marvelled that Night approached not, because many hours were consumed. Being in that amaze, Vertue told me that darkness had nothing to do where she dwelt. Then Memory put me in mind, what Gods Grace told me by the way, saying: that by the works of Faith, which are the fruits of the same, I might perceive and see the City of Heaven, wherein is comprehended true Felicity. Then Faith led me to her Tower, and all the other Vertues kept us company. For Faith properly is not without Hope, nor Hope without Cha­rity, and therefore they must go all together. And though these Vertues have several properties, yet they joyn hands, and are never asunder. S. Hierom saith, that Abraham was furnished with Faith, Job with Fortitude and patience, David with Humility, and so conseouently.

Then Faith from her Tower shewed me a high Hill, whereon was Luilt a marvellous sumptuous City, and she told me it was the City of Heaven, wherein is comprehended true Blessedness and perfect Felicity. In that City I saw never a Temple, which made [Page]me marvel, untill that Faith told me, that the Lord God Almighty was the Temple of that City. There needs no shining of the Sun, no brightness of the Moon, no glittering of the Stars, to give them light, for Almighty God is their true Light himself. None enters into this City, but such as are written in the book of Life. Furthermore, Faith told me, that there was no Adversity, no sin, no iniquity, no fear, no sorrow, no shame, no darkness, no pain, no unquietness, no ill, no grudging: finally, nothing that savoureth of mortality: but there was Prosperity, Perfection, Vnity, Love, Gladness, Quietness, Charity, sure Rest, perpetual Felicity, and everlasting joy in God, with eternal Happinesse. There was mirth without Sadness, Rest without Pain, Abundance without Want, Life without Corruption. In this City God is seen Face to Face, there is the endless light shining, the Saints alwayes singing, bles­sed Souls rejoycing, and ever beholding God, yet still coveting to see him, without dulness of destre. The Citizens of this City of Heaven are Co-heirs of the eternal Deity, the Father, Son, and holy Ghost. They are made immortal, according to the promise of our Lord and Saviour Christ, saying: Father, those that thou hast given me, I will that they be with me where I am, that they may see my brightness.

What can I say more? In this City is our King without death and without change: without beginning, and without Ending. In this City there is no Night, there is no limitation or term of life, but continual day most brightly shinning. For in this City dwelleth the Father of Lights, even God himself, whose brightness no dark­ness can over-shadow. The Citizens of this City are partakers of unspeakable grace, of endless joy, and of such persection as there­unto there can be added no more. Vnto this place shall the just be advanced: as for the wicked, their promotion is in the Lake voy­ling with Fire and Brimstone.

CAP. IX.

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 [Page]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 [Page]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.

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 compassion upon thee? Where be the Worldlings the would not be sorry for their sins? Where are they become? Are they not condemned to everlasting torment in Hell fire? O think then that sin doth greatly offend God: Think what punishment God hath ordained for sin, which makes Man an Enemy to God, and a friend to the Devil.

Secondly, think that at this present time thou art in Gods fa­vour, by the means of his Grace, who made thee a child of God, and an Heir of Heaven, by Hope, so that now thy Conscience is quiet. Think what good Consolation thou hast received by devour prayer: think what spiritual instructions Gods Grace hath given to thee: think all the pleasures of the World are mingled with Sorrow: think that this World shall pass away, with all the pomps and pleasures of the same: think that thy present Estate is the high way to Heaven, and so shalt thou keep perseverance.

Thirdly, think that the just judgment of God is to come, which is, to the good to give Heaven, and to the evill Hell. Think thou must dye, and that at thy death thou shalt not receive so good conso­lation, as thou hast had of Vertue and Gods grace. Think that at thy death thou must leave behind thee. Wife, Children, Goods and [Page]Mony, whether thou do good or evill. Think that thou must go to a Region unknown, and to a place where thou hast never been: and if thou be sound to have dyed in sin, without repentance, the Devils will attend to take thy damned Soul, and will carry it into the dungeon of Darkness, there to seel eternal torments. But if thou be sound with Perseverance in the Palace of Vertue, millions of An­gels will go before thee, and with great joy will bring thee to heaven.

O think upon the just judgment of God to come, when every one shall be judged according to his deeds. For God fahoureth neither Kings, Princes, nor People, high nor low, rich nor poor, without respect of persons be will chuse the good, and condemn the evil, at the day of doom, when we must appear personally without excuse or exception before him: then every man must be his own Atturney when the just Iudge at that day will shew himself terrible to the Perverse,, which have followed Voluptuousness, and have not heartily repented; but will be gentle, mercifull, and good unto those that have been sorry for their offences. O think what torments the un-repentant shall suffer both in body and soul perpetually: whereas all such as have persevered in goodness to the end, shall receive joy, and the fulness of God and of Heaven. In such sort to persevere in goodness to the end, do thine utter endeavour, and thou shalt see that God will be ready with his grace, to arm thee with constancy in thy Christian purpose.

CAP. XI.

MY Son, alwayes I wish thee to keep perseverance with thee, by whom thou mayest avoid temptations, which would in­duce thee to sin, and force thee to forsake the true Faith, and also to transgress the holy Commandements of Almighty God. This to avoid, I wish thee every day to repeat the promises which thou hast made to God in thy Baptism, which follow thus in effect:

O Most high, most excellent, and holy Lord God, I protest that I will live and dye in the true Catholike and Apostolike faith revealed in thy holy Word: and that I will do my utmost endra­vour [Page]to keep thy holy Commandements, which heretofore I have wilfully and carelessy transgressed, wherefore I am sorry, and do heartily repent me for the breach of them: and in token thereof I make my Confession, saying: ‘I Believe in God the Father Almighty, maker of Heaven and Earth. And in Jesus Christ his only Sonne our Lord, which was conceived by the holy Ghost. Born of the Virgin Mary. Suf­ferred under Pontius Pylate. Was crucified dead and buryed. He descended into Hell. The third day he rose again from the dead. He ascended into Heaven, and sitteth at the right hand of God the Father Almighty. From thence he shall come to judge the quick and the dead. I believe in the holy Ghost. The holy Catholick Church. The communion of Saints. The forgiveness of sinnes. The resurrection of the body. And the life everlasting. Amen.’

Then say, Lord God give me grace, most heartily I beseech thee, without doubting to confess and believe the articles of this my Chri­stian Faith, and in the same to persevere to the end. And so rehearse the Ten Commandements of Almighty God, which are these:

Then considering the tenour of that which thou hast said, crave grace at Gods hands to walk after his will, using the same prayer which Christ taught thee, and saying: ‘Our Father which art in Heaven, hallowed be thy Name. Thy Kingdome come. Thy will be done in Earth as it is in Hea­ven. Give us this day our daily bread. And forgive us our tres­passes, as we forgive them that trespass 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 [Page]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 [Page]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.

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 [Page]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.