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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	hate_v	love_v	persecute_v	3,099	5	9.6553	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34922	The voyage of the wandring knight shewing the whole course of man's life, how apt he is to follow vanity, and how hard it is for him to attain vertue / devised by John Cartheny, a French man ; and translated out of French into English by W.G. of Southampton, merchant ...; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; N. R.; Goodyear, William.	1661 (1661)	Wing C681A; ESTC R34789	91,602	121

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. The Description of Vertue 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 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 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

thing is it to love God with all thine heart with all thy soul and with all thy strength but to refer all things to God and to his glory all our thoughts all our worde all our works all our purposes and all our intents To love God therefore above all things orderly is to refer to God and his glory our selves and all that is within and without us which we cannot well do if our thougts if our words if our works be not good and acceptable unto God To love God preciously is to love him so dearly and so much to esteem of him that for no cause thou wouldest lose him nor his love but wish rather to lose thy goods thy lands thy limbs thy life and the love of the World This indeed is to love God lovingly when without respect of profit we referr to God and his glory all that we have our hearts our hands our lips to praise and magnine him and to set forth the greatness of his Divine Majesty and omnipotency To love God then for the love of himself is to love God because he is good And he that loveth God in this sort shall be sure never to miscarry or perish To love thy Neighbour it is required that thou do it in God or for the love of God Now thou must understand that every Man is thy Neighbour when either thou to them or they to thee can shew mercy or relief by succour and help So that every reasonable creature is thy Neighbour wheresoever he dwell in the World Thus are the Saints in Heaven thy Neighbours by whose example thou art taught to live godly wherefore thou oughrest to love them and all mankind for the love of God or in God Thou oughtest to love thy Neighbour because he is good or because he should be good then thou lovest him indeed for the love of God every Man which is a Sinner thou oughtest to love not because he is a sinner but because he is a Man for the love of God Thou oughtest to love in the sinfull Man that which he hateth and to hate that which he loveth The sinfull Man loves sin and iniquity which thou oughtest to hate The sinfull Man hateth his Soul and the purity of Nature which thou oughtest to love For Sin is against nature it defileth Nature it oppresseth nature yea it quencheth nature and he that committeth sin killeth his own soul and corupteth nature Thou oughtest then to love the Soul and the Nature of the Sinner but not his sin And when thou givest Alms to a sinner being in need thou oughtest not to do it because he is a Man but because he is a man of the same nature that thou art Some be thy friends and some thy Enemies thy friends thou oughtest to love in God lest loving them otherwise thou shouldest offend God Thy Enemie thou oughtest to love for the Love of God and if he offend thee in word or deed and doth repent him and asketh thee forgiveness thou oughtest for the love of God to forgive him with all thy heart and to receive into friendship Again if thy Enemy be obstinate and will not cease to persecute thee although thou canst not presently forgive him yet thou oughtest not to hate him but rather to do him good and to be ready alwayes to pardon him and then chiefly when he shall raquire it Yea thou oughtest to do him what good thou canst in his need By that which we have spoken already it appeareth that thou oughtest to love all men living both good and bad friends and foes no worse then thy self Our Lord had an eye to the love of our Neighbour when he said in the 7 of Matthew All things that thou wouldest thy Neighbour should do unto thee do thou the like to him Whosoever then doth to his Neighbour as be would his Neighbour should do to him loveth his Neighbour as himself But this is to be understood according to God and reason For if one offering to pleasure thee bring thee a Wench to lye with thee or lend thee a sword to fight and to kill another as reason would instruct thee to refuse such offers so the love according to God should teach thee obedience and they both ought to be the rule of thy life and the lights to guide thee in the dark places Thus far have we declared in as much brevity as we could how a man ought to love God and his Neighbour Now intend we to shew the effects of love and Charity CAP. VI. The effects and praises of Love and Charity NO tongue in the World can tell for truth all the Excellency of the effects and praises of love or charity For first of all she makes men the Children of God and Heirs of Heaven according to that saying of Saint John behold what Love or Charity the Father hath shewed unto us to make us the Children of God S. Paul also saith That those which be lead by the Spirit of God are the Children of God For you have not received the spirit of bondage to fear any more but you have received the Spirit of Adoption whereby we cry Abba Father and that same Spirit which is the Spirit of Love or Charity beareth witness with our Spirit that we be the Children and Heirs of God and Coheirs with Christ Can we desire a thing more excellent than to be the children of God and Heirs of Heaven what dignity is that to boast of Such as have feeling of the love of God in their hearts have boldness courage though the world contemn them For this is certain that they whom the world hateth are not the children of the world but the children of God as contrariwise such as the world loveth they indeed are the children of the world Secondly Charity worketh the cause in us that God dwelleth in us who dwelleth in Charity saith S. John dwelleth in God and God in him Our Lord likewise saith If any Man love me he will keep my Commandements and my Father will come and dwell with him Can we desire a more rich a more bountifull or a more liveral Host than he Is it like that so loving an Host will suffer the soul to want Will he ask mony for his expences No he commeth not to dwell with us to consume that we have but to encrease our riches and to make our store greater Thirdly Charity maketh our goods be they little or be they much acceptable unto God it maketh a Man contemn the World it maketh a man to rejoyce in temptations and tribulations When Charity enters into the soul she knits us to God and uniteth us with him Love or Charity makes men of one mind and will Love or Charity makes men reform their manners and to draw near unto God Love or Charity makes men to consider of things present and visible as if they were not Love maketh a pure and clean heart which may contemplate and behold Heavenly things By

whereby covetousness and desire of Riches is understood First though Gold and silver be but Earth what vexation hath the covetous Man to atchieve it He saileth over tempestuous Seas he climeth over Monstrons Mountains he diggeth deep into the bowels of the Earth he suffereth hunger thirst cold heat and a thousand mischiefs One is drowned another killed the third robbed and he that hath obtained his purpose liveth in fear to lose it the covetous Man suspects every body It is not Coffers full of Coin that can make men happy Our Saviour terms it Trash and Thornes because it pricks the heart and corrupteth both Body and Soul Saint Paul saith He that wisheth Wealth in this World falleth into temptation Is not Judas an Example who in case of covetousnes hanged himself Now to Coucupiscence of Pride He that hath Honour Authority Might Estimation and Dignity in this World thinketh he is happy but such are loden with unhappiness for what pains labour and vexation endureth the ambitious Man before he can come to dignity Honour and Authority And when he hath it with all these vexations he is not sure how long he shall enjoy it We see oftentimes Fortune turns her Wheel and that the Ambitious end their Libes with infamy Take an Example of Priamus King of Troy who flourished in Friends and Riches Honour Might Kindred and Children did not he and his Off-spring the greatest part of them dye most miserably as for the rest they became Servitors and were at length killed in Troy Croesus King of the Lydians as rich and mighty as he was after he had raigned fifteen years he was Vanquished by King Cyrus lost his Realm was carryed away Captive and led all the rest of his life like a Slave Dionyfius the cowardly King of Sicill was hunted out of his Realm and became so poor that he kept a Schoole in Corinth and by teaching little Children he got his living very poorly God wot and beggerly Mithridate King of Pontus a rich and mighty Prince he subdued twelve Nations wherein some say all Languages were spoken yet he for all that after he had wearied the World with Wars was forsaken of his own People pursued by his own Son and overcome by subtilty insomuch that he was glad to desire a Frenchman to kill him who did so and that was his end Valerianus the great Emperour of Rome even he that persecuted the Christians and did much mischief was taken by his Enemy the King of Persia who against the Law of Arms made him lye down whiles he trode on his back to leap on his Horse Bajazet the fourth King of the Turks was Vanquished by Tamberlane a Tartarian and King of Scythia who kept him in a Cage like a beast and with a Golden Chain led him like a Spaniel throughout all the Army yea he was glad to feed under Tamberlanes Table like a dog And therefore let this be a conclusion that Honour Authority and Dignity is no Inheritage Moreover what Labours Trabels Verations and Perils do Princes pass through even at the present to maintain themselves in their Estates What Wars and slaughters have been committed partly to get and partly to keep rule and Regiment Ambitious Worldlings cannot play with their pleasures if they have not first passed some of these Vexations In youth men run their race without regard of Conscience but when age comes on and nothing left for Lust when White hairs a Walking staffe or crutch a pair of spectacles Cotton put in their ears when none of these things can help them then must they endure the gnawing of Conscience which Voluptuousness kept hidden a long time Whatsoever is pleasant to youth the same is unpleasant to Age. And what comfort may an Old Man conceive when he can think upon no time of his youth that was well spent and Vertuously bestowed What discomfort is it when Conscience accuses the old man of his young years wickedly wasted But as the Elect live in hope so do the Reprobate in despair He that followeth Voluptuousness is Gods enemy For Saint James saith He that loves the World hateth God You may well think that Sin is hated of God when he suffered his only Son to dye upon the Altar of the cross for this end that Sin should not be unpunished And why was it but because the Sins of Adam encreased as Generations multiplyed The evill rich Man that lived at his lust was Tormented in Hell with fire and thirst in whom the words of our Saviour Christ are verified saying Woe unto you that now laugh for you shall lament and weep Go to you foolish Worldlings therefore and you Vain Voluptuous persons vaunting your selves happy in following your fleshly appetites when for such pleasures you shall suffer torments not in this World but in the World to come you will sing a new note But now to our Knight whom we left in the mire and deep ditch of Sin I refer you to the Psalms of David and chiefly the 36.98.72.143 and there you shall find the truth that Worldly Felicity is no other thing than Vanity dreams and meer 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 The end of the first part of the Voyage of the wandring Knight THE VOYAGE OF The Wandring Knight The Second Part. CHAP. I. Gods Grace draweth the Knight out of the filth of Sin wherein he stuck fast I Have declared in the first part of my Voyage how being governed by Folly in contemning Vertue and following Voluptuousness I entred into the Palace of false Felicity there resting my self for a certain season and transgressing all the Commandements of God in leading a diffolute and worldly Life thinking that by living so I might be happy whereas indeed I was unhappy And why because that in stead of Felicity I found Vanity For as I thought to recreate my self in hunting I saw the Palace of Voluptuousness sink and come to utter confusion and my self also plunged into the pit of Sin even up to the saddle