The voyage of the wandering knight. Deuised by Iohn Carthenie, a Frenchman: and translated out of French into English, by VVilliam Goodyear of South-hampton merchant. A vvorke vvorthie of reading, and dedicated to the Right worshipfull Sir Frauncis Drake, Knight

THE SECOND PART OF THE VOY∣age of the wandring Knight. (Book 2)

GODS GRACE DRAVVETH THE KNIGHT out of the filth of sinne wherein he stucke fast. The first Chapter.

I Haue declared in y^e first part of my voiage, how being gouerned by Folly, in contēning vertue & following Voluptuousnes, I ente∣red into y^e pallaice of false felicitie, ther re∣sting my selfe for a certein season, & trāgres∣sing all the commandements of God, in lea∣ding a dissolute & worldly life, thinking that by liuing so I might be happy, wheras indéed I was vnhappy. And why? because y^t in stéed of felicity I foūd vanity. For as I thought to recreate my self in hunting, I sawe y^e pallaice of Volup∣tuousnesse sink & come to vtter confusion, & my self also plū∣ged into y^e pit of sin, euen vp to y^e saddle. It is an easie matter for a man of himselfe to fal into hell, but it is impossible for him to get out againe, vnles by y^e help of Gods grace. I terme him to be in hel, who liues in continuall wickednes, cōmit∣ting sin, with delight. For if he die in y^e estate, hel is his re∣ward, but in his life if he repēt, ther is hope of saluation. For by Gods grace he may be cōforted & deliuered. Therfore man of himself falleth into perdition, but w^tout Gods grace he cā∣not rise vp againe. God therfore séeing his creature giuen to all vanitie, lead with ambitiō of worldly honor, & not ceasing his sinful life, oftētimes sends aduersitie, diseases, dishonors, & confusion in y^e world, to make him hūble, & to open y^e eies of reson, which Voluptuousnes had shut vp, wherby he may

come to y^e knowledge of his sins, & confesse y^e same to God. All this is figured in y^e Gospel, wher our Lord Iesus raised y^e widows child, which was carried out of y^e citie of Naim, to be buried: he cōmanded y^e bearers to stay, & hauing touched the Cofin of y^e corps, with a loud voice he said, Young man arise, & straight way the dead body rose vp & spake: Which done, y^e Lord deliuered him to his sorowfull mother. This mourning mother mystically represents y^e Church, lamen∣ting for hir dead children, to wit, wicked worldlings & volup∣tuous christians, which are worse thē dead corses. The wi∣dows child representeth soules dead in sin. The Cofin repre∣senteth y^e naturall body, wherein lieth the sinfull soule. The foure bearers which carrie the dead soule to hell, represent hope of long life, custome of sinning, delaieng of repentāce, & contempt of Gods word. Neuertheles, when our Lord will raise to life this dead soule, he commandeth y^e bearers to stay, afterwards toucheth y^e body, sending vpō sinners aduersity, diseases, & misfortunes. But all y^t suffice not, vnlesse y^e Lord say vnto y^e soule, Soule I say vnto thee, Arise. Do not we sée oftentimes, people visited with afflictions, murmure against God, cursing him y^t hath afflicted them? These by impatiēcie being vnable to arise of themselues, is it not necessary, that God say to the soule, Arise, there is no difference betwéene his saieng & doing. For what he saith, he doth. And therfore if the Lord say once, Arise to the soule, she riseth, & then hée diliuereth her to her mother the Church, which was sorow∣full for her sinnes. In like manner God to raise me from my sinnes, sendeth me aduersitie, to y^e end I should acknow∣ledge mine iniquitie, & with humility turne vnto him, which I cannot do without his heauenly grace, much lesse atchiue true felicitie and blessednesse, vnlesse he helpe. Then was I warned by the scourges of God, that liuing worldling lyke, and following Voluptuousnesse I was not happie, but vn∣happy, being full of filthinesse and infection, tumbling in the mire of all iniquitie, from the which I could not withdrawe my selfe, for that the eies of reason were closed vp by Vo∣luptuousnesse, which afterwards wer opened by Gods grace.

To sée the pitious estate wherin I was, & the vnderstanding which Folly had darkned, made me the wofullest wretch in the world: neuerthelesse, when I was whipped w^t aduersi∣tie, I perceiued my knowledge somewhat cléered and ligh∣tened, so y^t I found in conscience that I had not accustomed my selfe greatly to honest things. And when I sawe the se∣quele, that there was no retiring of my selfe without Gods grace, I lifted my eyes to heauen, and wringing my handes all ashamed & confounded, I lamented with a loude voice & humbling my selfe before the face of my God, whom I had grieuously offended, I made my mone, saieng.

O Lord God Father and maker of all things, I am not worthy to lift vp mine eyes towards thee, nor to aske par∣don for the infinit sinnes, wherein I confesse my selfe guil∣tie. Neuerthelesse O God of all goodnesse & father of mer∣cie, I beseech thee not to punish me in thy great rage, nor to condemne me among the reprobate: I acknowledge my euil, & craue pardon for my misdeeds, my former life displea∣seth me greatly, & my heart quaketh for feare of thy iudg∣mēts. O God forsake not thy creature which is a sinner, but aide & assist me with thy heuēly grace, wherof if I may tast the vertue, I shall need none other succour: O graunt this for the glory of thy great name, and in thy name, for the loue of thy dere son Iesus Christ, who with thee & the ho∣ly Ghost be all honour & power for euer and euer, Amen.

As I was thus praieng with a willing minde, shedding teares, striking my brest, conceiuing griefe & sorow for my sins, sodeinly I sawe a Lady descending frō heauen downe, setting her self before me fast by the bog, wher I stuck fast. This lady was of a meruailous maiestie, & wonderful cur∣teous: she appeared to me in a garment of white Satten, a cloke of blew damaske, imbrodered with gold & pearls. Her face shined like the Sun, so y^t with much a do I did behold hir, I was much amazed at such a sodein vision, & knew not at the first what she was, yet I tooke hart a grace, supposing some helpe sent me from heauen, to draw me out of the bog wherein I lay. In the end with all reuerence I made my

petition vnto her, saieng: O good & gracious Lady, whatsoe∣uer thou be, I most humbly beséech thée if thou canst, that it would please thée to help me out of this beastly bog of filthy infection. For nothing is néere me but venemous serpents & noisome vermine. In the name of God therfore I craue thy help. To y^e which my request she answered: O foole & abused beast, thou séest now what reward Voluptuousnes yéeldeth thée for following hir. If thou hadst beléeued my daughter, thou hadst not bene in this miserie.

Then I asked hir who was that daughter of hirs, she answered saieng, the swéete Gentlewoman that admonished thée a xi. daies past, to leaue Voluptuousnes, & to follow hir: whom because thou beléeuedst not, but neglectedst hir coun∣sell, thou lyest in this vnhappinesse. By this speach of hirs, I knew she was Gods grace, and the mother of Vertue. Then fell I on my knées, & weeping, thus I said: O deare Lady my cursed counseller Folly drew me from thy daugh∣ter, and I most vnhappy wretch beléeued hir: which deede of mine grieues me greatly, and now I crie thée mercie, most humbly desiring thée of thy clemencie, to deliuer me out of this filthie infectiō, & I promise & vow vnto thee (henceforth) to follow thée. For although I deserue damnation for my misdéeds, yet thou being by nature merciful, wilt spare me. Gods grace hearing this my lamentation, of hir benignitie stretched foorth a golden rod, and commaunded me to laye my handes vpon it: which when I did, I rise from my sad∣dle, and so was set out of the bog, where I lefte Temeritie my horse, and Folly my gouernesse, to fish for frogs. Thus you sée that Gods grace draweth vs from sinne, and iustifies vs fréely, without any merit of ours: howbeit not without an inward heart-griefe and sorrow for sinne, which is a spe∣ciall gifte of Gods grace, and no worke of mans corrupt nature.

¶GODS GRACE SHEVVEH HELL VNTO THE Knight, with all the voluptuous companie, that he sawe in thee. Pallaice of Worldly Felicitie.

The second Chapter.

WHen I was out of the bog, humbly on my knées I gaue thankes to Gods grace, for hir goodnesse, being assured, that he to whom God doth good, is not worthy thereof, if he be not thankfull. Then Gods grace, marched before me, saieng that I should follow hir, y^t which I did. For doubtlesse our frée will guideth not Gods grace, but Gods grace guideth our frée will. Then I followed hir all to be dagled, vntill we came where I hadde séene the Pallaice of worldly felicitie in greatest glory, turned into a déepe dungeon of darkenesse, boyling with consuming fire, from whence came a vilde vapor and stinking smoake of burning brimstone, ouer the which we must passe by a litle long planke, wherat I was so afeard, that the haires of my head st〈…〉〈…〉 an ende. Then with sorrowfull sighes I besée∣ched Gods grace to tel me, what was y^e sight which we saw. (quod she) This is y^e place of thy voluptuous pallaice, with all thy alyes, amongst whom thou wast maintained. Marke wel, if I had not bene thy helpe, & shewed thée mercie, thou hadst bene plagued with them. Thinke with thy selfe, if the place be pleasant or no. Thou séest how the Diuel handleth those that be héere with torments. This is the great King Lucifer, whome thou supposedst to haue séene, accompanied with so many Nobles and Péeres in the pallaice of counter∣faite felicitie. These be they that frye in the furnaice, héere is the reward of such as serue him.

Then we saw a great bed of yron, red hot, wherein lay a naked woman, whom a great Dragon imbraced, plaieng with his taile betwéene hir legs, with two vgly Serpents winding about hir thighs, and eating hir priuie members. This miserable woman lamenting, cried alowd, with terri∣ble noise. This (quod Gods grace) is the braue bed where∣in thou laist, and this woman is the Goddesse of loue, which kept thée company. Wouldest thou be gladde now to serue

hir? To the which I said, no. Thou séest quod she, this is the end of all voluptuous liuers & wicked worldlings. Aske them now where their goods be, their pleasures, & their vo∣luptuousnes? Alas Lady (quod I) for feare I dare not. Then with a lowd voice she began, perticularly asking the questi∣on, and saieng: O cursed outcasts of God, & wretched world∣lings, wher are now your faire chambers hanged with silke tapestrie, your softe beds, your great riches, your costly cub∣bards of plate, your pearles and precious stones, your mo∣nie, your goodly gardens, your dogs of all sorts, your birdes, your horses, your braue apparell, your delicate wines, your change of meates, your sweete waters, your pages and ser∣uaunts: your Cookes and Butlers, your Ladies of the lake, and such like? O vnhappie-people, y^e chance is wel changed. In stéed of your gluttonie you suffer hunger, in stéed of your dronkennesse you suffer thirst, for your sweet swellings, you suffer sower sauours, in stéede of your lecherous louers, you are accompanied with tormenting diuels, & for your former pastimes, you endure terrible punishmēts. Whē Gods grace had thus spoken, that cursed company cried alowde: Woe be to the hower that euer we were borne: the Iustice of God, O the heauie Iustice of God, hath deseruedlye puni∣shed vs.

This being past, Gods grace tolde me, that we must ouer that waye, notwithstanding the planke was narrowe and long. Then I, though I were afeard, followed hir, she going before me for my safetie. But I had not gone three steps, but I sawe Cerberus the Dog of hell with his three heads, yelping & gaping to deuoure me: at which sight all amased, my feete slipt, & straight he had me by the héeles to teare me. Then I cried to Gods grace for help, who looking back, espi∣ed me in danger: and hearing me crye, Succour, succour, she tooke me vp, & in a moment deliuered me out of y^t dungeon. Then I remēbred what Dauid said: Si dicebā, Motus est pes meus, misericordia tua Domine adiuuabit me: When I said, My feet slipped, thy mercie O Lord did help me vp. Now whē Gods grace caried me in hir arms, I fered my filthines

would hurt hir rich aray: but I found it contrarie. For hir precious apparaile was nothing spotted, and mine béeing fowle, became faire, which made me much to meruaile. Then said Gods grace, My son like as the Sun shineth into the Diars dye-fat, and yet retourneth forth vnspotted: euen so doe I, without blotting my selfe, enter into thy sin∣full soule, and in a moment doe make it cleane.

Then ouer the monstrous mountaines & ragged Rocks away we walked, till we came to a crosse way, wher Ver∣tue wished me to follow hir, whose saiengs when I called to minde, it made me wéepe bitterly for my sinnes and follies past. But when Gods grace perceiued me to be weary, & anoyed with the smells that I found in the loathsome lake, for pitie she tooke me in hir armes, & at the last she shewed me the schoole of Repentance,, whether I must go, before I could enter into true Felicitie.

¶THE KNIGHT DECLARETH HOVV HE EN∣tred into the Schoole of Repentaunce, and of his enterteinment there. The third Chapter.

WHen we approched to the Schoole of Repen∣tance, which was built vpon a high Hill in∣uironed with a Moate named Hun〈…〉〈…〉: Gods grace called, and out came Ladie Re∣pentance in plaine apparell, hauing next hir naked skinne a smocke of haire cloath, & vp∣pon the same a gowne of sackcloth, girded together with a great leather girdle, and a kercher of course canuasse vppon hir head. With hir also came two waiting maides, named Sorow for sinne, and Confession of sinne, both apparailed like their Lady: the first séemed very sorrowfull and sadde, and the second was bashfull and shamefast, and hung down hir head. Then Gods grace spake to Repentaunce, and pre∣senting me vnto hir, sayde: Héere is a Knight which I

haue brought to thy Schoole, that he might forget the euill which he hath learned abroade, and to be instructed in the good, which he neuer yet knew. And being receiued into the schoole of Repentance, I learned to liue wel, and forgot all the euill which I was taught in times past. And whereas before I learned to leape, daunce, eate, drinke, playe, haunt whores, and to do all villanie and mischiefe, now I learned a new lesson, namely: to knéele, to mourne, to fast, to pray, and to liue well: flat contrary to all that I vsed in the Pal∣laice of worldly felicitie. Then Repentance said to Gods grace, that my hatte full of feathers, and all things els about me, must be put off, and cast away. Then at the com∣maundement of Gods grace, Repentance began to take off these toyes, and first she hurled my hat of hautinesse into the dungeon, then off went my girdle of intemperance, where∣vnto was tyed my sword of rebellion, which being broken in peeces, with my coate of vaineglory, my hosen of lewde delight, and my dublet of ill desires, all were throwne into the lake, and there remained onely with me my shirt of la∣sciuiousnesse, the which also she wold haue pluckt ouer mine eares: but I entreated hir earnestly not to leaue me naked. So I was for a while excused, but not altogether: for sayd Repentance, except thou cast of all the apparell of the olde man, thou canst not come to my Schoole. Then Repentance sayd vnto me: Sonne, thou must enter in at this straight hole, whereout I came. But when I complained and said, that it was vnpossible, because my head would not in, shée sayd there was no other waye nor entrance into hir schoole. Then I called to minde what our Lord said in the Gospell of Mathew, The waye is straight, which leadeth to euerla∣sting life, and very fewe walke that waye.* 1.1

Now as I stoode wondering at the narrow hole, I saw an olde Serpent enter in, who for lacke of roome, lefte his skinne behinde him, and presently returned all renued, and young. Whereat as I meruailed, Gods grace tolde me, sai∣eng, Thus thou must doe: for in entring the Schoole of Repentaunce, thou must leaue thy olde skin behinde thée,

and afterwards thou shalt returne a new man. This is it which y^e Apostle speaketh of,* 1.2 saieng: Put off the old man ac∣cording to the first cōuersatiō, corrupted with ill thoughts, and put on the new man, which is to be created according to God, in iustice and holinesse of truth. The olde man is the affection of sinne, and the former euill life, which is lefte behinde in the schoole of Repentaunce, and the new man is the good life, which is newly begun in holines & truth. As Gods grace was thus teaching me, I saw an olde Eagle, heauie eied & thicke fethered, fluttring aloft. This Eagle falling downe, diued thrée times into a faire fountaine ther∣abouts, & presently returned young & lustie, which miracle made me maruell more then y^t of the Serpent. Then said Gods grace, Like as this Eagle is returned from the foun∣taine of water, young and lustie: euen so shalt thou after thou art come to Christ with sorrow for thy sinne, and con∣fession of the same, which if thou doe, thou shalt receiue thy first innocencie, which I gaue thée in thy Baptisme.

Then Gods grace entered into the Schoole of Repen∣taunce before me, saieng: I will drawe thée in, for it is none but I that sheweth sinners the way to Repentaunce. With y^t she pluckt me in, & foorthwith I became an enimie to sin. Now therfore let no man glorifie himselfe, séeing it is Gods grace that goeth before mans will, & that by it man is made good. Then I entering in after, & being a little way in, the passage waxed wider, Gods grace plucking me in by the head, & Repentaunce thrusting at my féete. So then in passing in at the narrow place, I left lasciuiousnes my shirt behinde me, torne in péeces, which she hurled into the dun∣geon, and all my body was scratched. This doth Repen∣taunce prepare hir scholler, for if any by mouth doth confesse his former sinnes, not hauing inward sorrow & hart-griefe for offending God, and good intent and full purpose to a∣mend his life, he is greatly abused. For thinking to haue Gods blessing, he shall be sure of curssing.

But to my purpose, Repentaunce put on my naked bo∣die, such apparell as she hir selfe did weare, which when I

saw, I thought vpon the Apostles, not that I thought my selfe as good as they, but hoping to come (by Gods grace) to the place where they are, I was well content to doe as they did.

¶ HOVV TRVE REPENTAVNCE BE∣gins in vs, and how the Knights consci∣ence accused him: with the paines he had deserued. The fourth Chapter.

IT is true that Repentaunce (as it ought) cannot be done without speciall grace from GOD. For the heart of sinfull men can∣not chaunge their disordinate life, nor turne from their offences, nor prepare themselues to GOD, without the singular operati∣on of Gods grace.

The Doctors dispute dayly, whether true Repentaunce taketh hir beginning at loue or at feare.* 1.3 This question cannot be decided in fewe wordes: but to be short, I saye it may beginne at both. For true Repentaunce being a worke of God, he may beginne it as he lyst. But when it comes from loue, it is not ordinarie or common, but mer∣uailous. Looke vpon the conuersion of Saint Paule, of S. Mathew, and the Theefe.

But ordinarily ••o GOD beginnes Repentaunce in vs by feare, as in the third Booke of the Kings,* 1.4 when he commaunded Helias to come out of his caue to remaine in the Mount before the Lord, and a mightie strong winde passed by, that rent the high hills and ragged Rockes be∣fore the Lord, but the Lord was not in the winde. After that came an Earthquake, but the Lord was not in the Earthquake.

After that came a fire, but the Lord was not in the fire. Af∣ter that came a softe sounde, wherein the Lord was.

In such sort God sendes to sinners, a winde of terrour, to breake the mightie Mountaine of pride, & the heart more harde then the rocke. After that comes the troubling of the soule, after that comes the conscience, grudging the hart of the sinner, and accusing him of his euill life: but yet the Lord is not there with his quickening Grace. Neuerthelesse these be forerunners to prepare the way of the Lord. For when the peruerse will of man is mortified by seruile feare, and led almost to hell, after comes the swéete sound of Gods grace, which reuiueth the soule, saieng: Lazarus come forth. This is the voice that giueth consolation, at the hearing whereof we may be bold to depart in peace, with assurance of remission of our sinnes. But it séemes that Repentance began first (in the Knight) at loue, and that miraculously: for he being in the filth of his sinne, sodainly by Gods proui∣dence confessed his folly, and loathing his lewde lyfe, he re∣quired helpe and succour of Gods grace, who presently assi∣sted him and brought him out of the sinke of sinne. But this manner of conuersion is not ordinarily vsed.

There are indéede certeine forerunners to the iustifieng of sinners, which prepare the way to Gods reuiuing or quic∣kening grace, and offereth vnto God a renewed spirit, and a pure and vpright heart: which manner of conuersion, godly people onely doe vse. And héereof meaneth the Knight to speake, purposing also to shew how it digresseth from Gods grace. When Repentaunce had thus apparailed me, with haire & sackcloth, I was set vpon a stoole, & then Gods grace appeared vnto me, with two women, & one man which was a preacher. Now one of the women held in hir right hand a sharp pricking yron rod, called the gnawing of y^e conscience) and in hir left hande she had a red booke, whereat I was af∣fraid. For as she beheld me, my thought she threatened me. The other woman was curteous milde and gentle, holding in hir right hand a booke of golde, couered with pearles, and she was called Remembrance.

Gods grace placed Conscience on my left hand, and Remembraunce on my right hand, the Preacher, Repen∣taunce, and her Damselles about me, and then comman∣ded Conscience to open the red booke, which when I percei∣ued and sawe the wordes written with bloud, declaring all my offences, with tormentes vnto them belonging, for my following of Folly, I was amazed and became speachlesse. Then Conscience with hir yron rod toucht me, prickt mee, yea, pearced my heart, and cried aloud vnto me, saieng: Be∣hold thou wretch, view this booke, & thou shalt sée how thou hast liued, euen against God, and contrarie to right and rea∣son. Thou hast bene a proud, arrogant, ambitious, spitefull at others prosperitie, a prolonger of time, wrathfull, a back∣biter, iniurious, traiterous, hatefull, couetous of gold, more then of God, gluttonous, wanton, shamelesse, a stewes haun∣ter, giuen to all vices, & hast transgressed al the commande∣ments of God, leading a loathsome life, denieng God, swea∣ring and blaspheming his name, an hainous offender, a false witnesse bearer, a lyar, a desirer of other mens goods, diso∣bedient to parents, cursing them and wishing their death. Furthermore, thou hast had neither faith nor hope in God, but rather in the force, riches, honour, and friendship of thy kinred, with their authoritie. I cannot recken vp the rest of thy sinnes, for they are vncountable. Uerie little care hast thou had of Christs merites, or of thy own soules helth, but alwaies yéelding to Voluptuousnesse, filthines, & iniquitie.

When Conscience had thus accused me, sorrow for sin fel bitterly a wéeping, and oftentimes stroke her brest. Then Conscience shewed me what torments I had deserued, for following voluptuous affections, and for louing them better then God. Thou oughtest sayd she, to burne in hell fire that neuer quencheth, & to be nipped with tormēts both of body and soule, for euer more. Thy laughinges shall be turned to wéeping, thy ioye to sorrowe, thy songs to cryes, yea, what paines can be named, but thou art like perpetually to suffer thē, without hope of redemptiō? For this is the due reward of worldly Felicitie, and following Folly. Bethinke thée

now, and tell me if it be in thy power to rid thée from these gréeuaunces? Hearing my conscience thus speak, my thought I sawe hell open to swallowe me vp, and with sorrowfull sadnesse I fell to the ground, before Gods grace, speachlesse: but she had compassion vpon me, and bad me rise, the which I did, though halfe in dispaire, and to recomfort me, shée opned the booke which Remembraunce held in her hand.

BY COMMAVNDEMENT OF GODS GRACE, Remembraunce read to me the goodnesse of God, with his promises made to repentaunt sinners. The fift Chapter.

AFter Remembraunce had opened her booke, I perceiued the letters were of golde and Azure, conteining the great, goodnesse and in∣finit mercie of God, to repentaunt sinners, with faire promises annexed thervnto▪ Then at commaundement of Gods grace, Remem∣braunce read out of that booke vnto me in this manner. S. Paule writing to the Romaines, saith, Where sinne hath a∣bounded, grace hath more abounded. He that mistrusteth the mercye of God, mistrusteth God to be mercifull, and in so dooing, he doth God great iniurie. For he denieth God to be Loue, Truth, and Power, wherein consisteth all the hope of poore sinners. For of his great loue, he sent his onely son to take mans nature vpon him in the world, that in the same he might suffer death vpon the Crosse, for the remission of sinnes. Consequently he promised for the loue of his sonne, remission and pardon to all poore sinners, so often as they require it in faith, with a heauy and sorrowfull heart. Now God is as true of his promises, as he is of power able to performe thē. And as he is of power, so will he doe whatso∣euer pleaseth him. God wil pardon sinners their sins? Who then can let him from doing it? To whom God pleaseth, or

hath promised to pardon their sinnes, he forgiueth. The truth héereof is written in plaine wordes, & shewed by examples in many places of the holy Scripture, as well in y^e old testament as y^e new. First Esay saith, It is I my selfe,* 1.5 It is I my selfe that doth blotte out thine iniquities for mine owne loue sake, & I will not haue thy sins in remembrance, For the loue of me (saith he) & not for the loue of thée, mea∣ning my goodnesse and mercie, & not for the loue of thy me∣rits. As if he said to all sinners in this sort, If thou thinkest y^t I pardon thy sins for thy merits sake, thou art deceiued & wallowest in dispaire: no no, but for my mercy & infinit good∣nes I remit & forgiue. Thou hast no cause to dispaire, for y^e least part of my mercie excéedeth all thy sinnes. In an other place he saith by the same Prophet. Turne your selues vnto me all the earth, and you shall be saued, for I am God, and there is none other besides me. What is the meaning of these words, I am God, anie thing els but that God is good & mercifull? If it be vnpossible but he should be God, it is vn∣possible but he should be good and mercifull.

The same Prophet, speaketh vnto euerie one of vs, say∣eng, Let the Infidell leaue his waye,* 1.6 and the vniust man his thoughts, let them turne to the Lord, and he will haue pitie vpō him, for he is redy to forgiue. By his Prophet Ieremy, hée saith to the people of Israel, that he was wroth for their Idolatrie, & manie other sinnes: neuerthelesse he said. Turne Israel thou Rebell, vnto me thy Lord, and I will not turne my face from thee, or as the Hebrew text saith, I will not lay mine ire vpon thee, for I am (saith the Lord) holy and gentle, and keepe not mine anger foreuer. By the Prophet Ezechiel he sath, If the euill man repent him of his sinnes,* 1.7 and keepe my commaundemants, doing righteously, he shal liue and not dye, neither will I haue his former offences a∣nie more in remembraunce. Doe you thinke (saith the LORDE) that I delight in the death of a sinner, nay rather that hee shoulde turne from his wickednesse and liue. Repent you then and you shall liue. The Pro∣phet Dauid said, That from morning till night Israel hoped

in the Lord. What doth this signifie, but that the faithfull from their natiuitie and birth, vntil their verie death, haue hope in the Lord.

There is mercy in the Lord, and great redemption atten∣deth vpon him.* 1.8 In Ioel it is writtē, Turne your selues vnto the Lord, with all your heart, in fasting, praieng, weeping, sorrow, tearing your hearts and not your garments, so shall you be turned vnto the Lord your God, for he is ful of cle∣mencie, mercie, & great grace, slowe to ire, & redie to for∣giue: or (as the Hebrewe text saith) such a one as repents him of euill: that is to say, is loth to execute the punishment vpon sinners, which he hath denounced and threatened. Micheas the Prophet sayth. What God is there like vnto thee,* 1.9 which takest awaie iniquities, & forgiuest sins, for the rest of thine heritage sake. He keepeth not his ire for euer, but of his compassion & mercy wil haue pitie vpon vs. He will put out our iniquities, and throw all our sins into the bottome of the sea. What sinner is ther, that hearing these wordes, hath so heauie a heart as to dispaire, séeing that God is more readie to forgiue, then the sinner to aske for∣giuenesse?

Now let vs come to the new Testament, to trie if there be not testimonies to the same effect. The sonne of God which is the infallyble truth,* 1.10 spake this to Nicodemus. God so loued the world that he gaue his onelye begotten sonne, to the end that whosoeuer beleeued in him shoulde bee saued, and not perish, but haue euerlasting life. God sent not his sonne into the world to condempne the world, but to the end the world shuld be saued by him. To the Scribes and Pharesies which murmured because he did eate & drink among Publicans and sinners. Christ said, Those that bee whole need not the Phisition, but such as be sicke. Againe, I came not (saith the Lord) to call the iust, but sinners to re∣pentaunce. Not as a Iudge, but as a Phisition. For such as languish in their sinnes, came I into the worlde, not that they should remaine sinners, but to turne them from their sinnes, that béeing penitent, they might be made righteous.

Likewise he tolde the Pharesies,* 1.11 That the Angells in hea∣uen doe more reioyce in one penitent sinner, then in .99. iust persons which needes no repentance. God (saith Saint Paule) spared not his onely sonne for vs,* 1.12 but that he shoulde rather die, then we be vnpardoned.

If God spared not his onely sonne to dye for sinners, what thing is more worthy and precious vnto him, that he should refuse them. And therefore the same Apostle speaking of Ie∣sus Christ saith thus, We haue not an high priest which can∣not haue compassion of our infirmities,* 1.13 but such a one as in all points was tempted as well as we, sinne excepted, Let vs goe then boldly to the seate of grace, that we may obteine mercie & find grace, in time conuenient. If I shuld reherse al the places of the Scripture, to this effect, the time would faile me. Thus we sée thē none hath cause to distrust y^e good∣nes of God, or to dispaire of the greatnesse of his sins, seeing that God hath made so many faire promises to pardon the penitent sinner,* 1.14 there be many examples in the olde & new testament, of the performance of Gods promises, as namely to Dauid, who committed both adultrie & murther, he, euen he, by sorrowing for his offences, and crieng Peccaui, ob∣teined mercy, and pardon of all his wickednesse.

Manasses the son of Ezechias restored the false worship of God, which his father had defaced, & of an euill zeale to infidelitie, he himselfe offered vp his own children in fire for sacrifice. He persecuted the Prophets, & slew innumerable innocents: amongst all which he caused the Prophet Esay to be sawne in péeces. In the end he was takē by the enimies, and lead captiue to Babilon. But when he was in his extre∣mitie, he acknowledged his offences, & asked forgiuenesse of God, of whom he was receiued into fauour, & restored to his kingdome againe. The people of Niniue whom God threa∣tened by y^e Prophet Ionas, vtterly to destroy for y^e multitude for their sins, they repented & praid: & so God forgaue them. The Samaritane also & the Cananite,* 1.15 notwithstanding their horrible sins, when they asked God mercy, he forgaue them. Mathew, Zachee, & diuers other publicans,* 1.16 vpon their repē∣taunce

were receiued into fauour. Peter y^t denied his Mai∣ster thrée times, & gaue himself to the diuell if he knew him, whē he wept bitterly for his sins, he was receiued into mer∣cy. The theefe also vpon the crosse, being at point of death, euē this fellow, who liued vppon nothing but robberie, & man∣slaughter all his life time, acknowledged his hainous sins, asking pardon, & God forgaue him: yea, he obteined more then he required. For Christ said vnto him, This day thou shalt be with me in Paradise. This is Gods propertie, euen to giue of his liberalitie more then men doe or can aske. S. Paul was a blasphemer & a persecutor of Gods church,* 1.17 & yet he receiued mercy. God hath set downe such persons as exā∣ples for sinners, to y^e end they should not doubt of his mer∣cy: & to teach them y^t he doth not pardon offences for y^e merits of y^e sinners, which are starke naught, euen when they are best, but for his mercies sake which is aboue all his works. For so to imagine of mens merits is destructiō: if any thing be ascribed vnto merits, then for y^e merits of his son Iesus Christ, & for his bitter passion sake. Let this be the conclusi∣on, that albeit y^e sinner hath committed as many sinnes as there be drops of water in the sea, or sands on the sea shore: yet he hath no cause to dispaire. For though they be neuer so monstrous & manifold: yet the mercy of God doth infinitly exceed them. For his mercy consumes them sooner then the fierce fire doth burne vp the dry Toe.* 1.18

When I heard lady Remembraunce read these words, I toke hart at grasse, & recited a place written in y^e Psalms of Dauid, According to the multitude of the griefes & sor∣rows of my heart,* 1.19 thy consolations haue refreshed my soule. And then falling on my knées, holding vp my hands, with sorowful countenaunce, & confidence of heart, resting whol∣ly vpon the mercies and promises of God, & the merits of our Lord and sauiour Iesus Christ. I most humbly desired pardon for my sins, at the hands of Gods grace. Upon which vnfeined confession of mine offences & heart griefe, hand∣maids of perfect Repentance, & fore-runners to the purpose. I receiued by the meanes of Gods grace, the benefit of the

death & passion of our Lord & sauiour Iesus Christ, to whom with the father & the holy Ghost be all honour & glorie for euer and euer, Amen.

¶A SERMON VVHICH VNDERSTANDING THE good Hermit made vnto the knight, vpon the History of Marie Magdalene. The sixt Chapter.

IN the name of y^e father, of the son, & of the holy Ghost, Amen. The great goodnes & vnspeakable mercie which hath ben vsed in al ages & times, of our Lord & sauiour Iesus Christ towards all poore sinners, are in many places of the Gospel made manifest, & cleerly notified: but chiefly in y^e vii. of Luke. Wherin mention is made of a sinful woman, lewd of life, & ill of name, contemned, despised, & abhorred of men, whom swéet Iesus, did not onely receiue to fauour, but also by inward & secret inspiration drew her to repentance, how & in what sort, heare & vnderstand. The Gospell saith, y^t ther was a Pharesie furnished with false faith, & misled with a vaine opinion of holinesse: he was a great doctour of law, & a renowmed Iusticiarie, howbeit weak in faith, & yet verie high minded. When our sauiour had one day preached & in∣structed the people by his diuine & holy doctrine, exhorting poore sinners to turne to God by repentance, & vttering ma∣ny parables and similitudes: as the prodigall child, the lost sheepe, & such like, what else doth he declare & signifie, but y^t he is inclined to compassion, readie to haue mercie, & to re∣ceiue into fauour all repentant sinners. The proud Pharesie praied him to come into his house & to dine with him. The good Lord which had taken vpon him mans nature, and was borne for y^e saluation of all, denied not this proud fellows re∣quest, neither refused to enter into his house, although hée was ambitious, but down at y^e table sat y^e son of God, made man, for y^e saluatiō of men. He was conuersant among men, he did eate & drink with men, he offred himselfe a helper to euery one, shewing vnto al his goodnes, without exception of any. Now he being set at y^e table, ther came one vnto him in shape like a woman, but in courage a man, who by the bruite of the whole Citie, was counted a greate sinner,

and very il reported of y^e world, & such a one indéed as euery body mocked & pointed at with their fingers. But yet in the sight of God she was in great honour, not because she was an hainous sinner, but because she was predestinated & elec∣ted of God from y^e beginning, to reigne with him in his hea∣uenly kingdome.

This woman hearing by report, the renowne of our re∣déemer, & that he shewed himselfe swéete and bountiful to all sinners, defending them against the malitious slaunders & mocks of the proud and arrogant Pharesies, & promising to euery one that beleeued in him the kingdome of heuen: this woman was inspired both outwardly and inwardly by our Lord & Sauiour Iesus Christ, to sée & heare him preach. Thē did she by outward speach expresse, how she was inwardly affected & moued in minde, & séeing her soule sore sicke & dis∣eased, her heart full of iniquitie and sinne, her conscience de∣filed with all kinde of vice, her selfe frustrate and void of all hope of health, & deuising how to recouer this malady, adres∣sed her selfe to séeke him, who is the onely Surgeon of all sicke soules: she sought for grace at the Well of mercie, and though she was a shamefull sinner, yet she was receiued of him which came into the world to saue sinners. She came not pompeously araied, nor yet came with a train, she came alone, and not emptie handed: For she brought with her a boxe full of most pretious ointment, of a swéete smell, re∣presenting the Faith, Hope, and Charitie, lodged in her heart.

What could this be but the swéete smell of vertue? For what represented the boxe of Alabaster stone, but holy faith founded vpon the true cornerd stone, Iesus Christ, wherin is conserued all vertues, & without which it is vnpossible to please God. Came she alone, being accompanied w^t Faith, Hope, & Charitie, Humilitie & Repētāce. She entred y^e house vncalled, wher was her phisition, & putting a part al shame, which leadeth to perdition, together with the mockes of the proud Pharesies, which sat at the table, she craued comfort and health for her sicke soule, acknowledging her griefe,

and y^t being certein he to whom she came, had power to help hir. Unto this phisition she could not haue come w^tout faith, she was not so bold & hardy as to look Iesus in y^e face, but fel at his féete vpon hir knées, lamentably: weeping and with the floude of hir teares washing his féete, and wiping and drieng them with hir hairie looks. Then she kissed them, and with hir precious ointment, she anoynted them.

All this while hir voice was not heard, but hir heart spake vnto the true Sonne of God, saieng: I haue no need to declare with my tongue my inward griefes, or to expresse the cause of my comming hether, séeing thou knowest y^e se∣crets of the heart. Unto thée I come, O Christ, for remissi∣on of my sinnes, offering to thee my sorrowfull heart for sa∣crifice. Surely this womans working, well waied, giueth euidence; that she was right heartely sorie, for hir offences. For hir Christall eies, and hir faire face, which was wont to be painted with costly coulours for the adourning of hir beautie, to allure licentious louers, and so lyke voluptuous worldlings, is now turned into teares. Hir body which a∣fore time was giuen to delights, is now afflicted w^t fasting: hir laughing, is turned to wéeping: and as hir first life, was wholy bent to please the world, so now it is more vehement∣ly and earnestly disposed to please God.

With hir faire flaxen haire which she was wont to kéepe daintely, she hath dried our Sauiours feete: hir swéete lips, wherewith she vsed to kisse hir louers, haue kissed his feete: hir odoriferous oyntment, wherwith she beautified hir face, in wantonnes, hath anointed our Sauiours feete. Now all this was a sure signe of Faith, Hope, & Charitie, & thus you sée how we ought to repent. Surely, we shuld doe according to S. Paules doctrine, y^t Euery mēber, which hath consented to commit iniquitie, shuld be offered vnto the Lord,* 1.20 as in∣struments of righteousnesse to receiue sanctification. As for example, to make the matter more manifest. Hast thou bene a dronkard? Become now sober. Hast thou ben a glut∣ton? Now fast. Hast thou bene prowde? Be now humble. Hast thou bene couetous? Now giue almes. Hast thou ben

wrathfull? Be now gentle. Hast thou bene enuious? Be now charitable. Hast thou bene traiterous? Be now faith∣full. Hast thou bene lecherous? Be now chast. Hast thou bene blasphemous? Be now fearefull to speake any thing but truth. And so consequently to euery vilde vice, laye a méete medicine, which may serue for thy sicknesse, and expel the poyson of sinne.

But now let vs sée, what may be thought and iudged of this Pharesie, who so sawcely besought our Lord and Saui∣our to come into his house. Surely he seemed as he was, a vainglorious Hypocrite. For when he saw the wofull wo∣man falne at the feete of our Sauiour, with hir teares wa∣shing them, with hir haire wiping them, with hir mouth kissing them, & with hir precious ointment anointing them, he blamed not onely hir, in his heart: but also our Lord for suffering hir. Then y^e Lord tooke the sick woman, healed hir of hir sicknes, in y^e presence of this proud Pharesie, & with held phisick from him, whose hart was wounded to y^e death, with the dart of vain-glory. Then he shewed himselfe fran∣ticke, and as one that had lost his vnderstanding, not know∣ing his griefe, nor what medicine would doe him good. But what said he in his foolish hart? If this man (quod he) were a Prophet, he would know quickly what woman this is that touched him, for she is a great sinner.

This Pharesie is of the race of the vainglorious, of whom the Prophet Esay speaketh in their person, saieng: Come not neere me, for I am cleane: or as another translation saith. Get thee hence,* 1.21 meddle not with mee, for I am holier then thou. Euen so surely it is not vnlike if the woman hadde come néere the Pharesie, he would haue vsed these words, & haue said, Stand backe and touch me not, for I am holy, but thou art a knowne and a hainous sinner. Certainelye, true righteousnes and holinesse hath compassion vpon poore sinners, whereas on the contrarie, false righteousnesse and hypocrisie hath them in hatred and disdaine. But let vs ly∣sten, with what sentence this fond Pharesie was conuinced and proued by our Sauiour, to be worse then this sinfull

woman, The Lord then to shewe that he was not onely a Prophet, but also the Lord and God of Prophets, aunswe∣red the thought of this proud Pharesie: saieng, Symon I haue some thing to tell thee. Then said he, speake on Master.

A Creditour (quoth the Lorde) hadde two Debters, whereof the one ought him 500. pence, the other but 50. now they both hauing nothing to pay, the creditor forgiues them the debt. Now tell me which of those debtours loueth the creditour most, Simon said, I thinke he to whome most was forgiuen. Iesus aunswered, thou hast rightly spoken.

Our Lord in propounding this question, desired also to heale this Pharesie. For if he had denied it, Iesus woulde haue eaten none of his meate. These two debtours were Si∣mon and the sinfull woman. The sinfull woman not onely by the iudgement of the standers by, but also by hir owne confession, acknowledged hir self more indebted than Simon, & Simon lesse indebted then she, because he thought himself to haue lesse sinned then y^e woman: yea, he reputed himself righteous in respect of hir. The creditour is our Lord God, who lendes and giues vs his giftes both temporall and spi∣rituall to interest, disburssing to one fiue talents, to another two, and to another one. Now then is signified by the iudg∣ment of Simon, that the woman was most in debt to God, vnto whom he forgaue most. And because she loued God bet∣ter then Simon did, she deserued againe of him to be better beloued, in that she did more good seruice to God, then Simon did, notwithstanding his meate.

Wherefore the Lord valued the loue & good will of this woman, & preferred it before Simons, reprehending him of his arrogancie, & saieng, Doest thou see this woman whom thou iudgest more in debt then thy selfe? I entred into thy house, and thou hast not giuen me water to wash my feete, but she hath washt them with teares, & wipt them with hir haire, though water was easier to be found thē teares. Thou hast not kist my mouth, but she hath kist my feet. Thou hast not anointed my head with common oyle, but she hath a∣noynted my feete with fine oyntment.

So that by these signes thou seest, that she loues me better then thou doest. Therefore I tell thee that manye sinnes are forgiuen hir, because shee loued much. For to him is least forgiuen, that hath least loued.

The Lord said this, to beate downe the prowde opinion of the fond Pharisie, not that he was but little forgiuen: but because Simon might knowe that he thought so. For truly, who so committeth most sinnes, he is most indebted to God: and so likewise of him that least offended. To con∣clude, both the lesse & the great stand in néede of Gods grace, vnto whom they cannot come of their owne strength & ver∣tue. And as the greatest sinner referreth to God the remis∣sion of his sinnes: euen so ought the iustest man to doe al∣so. For there is no sinne which one man committeth, but an other would commit the like, if God who made man with∣out sinne, did not kéepe him from sinne, as witnesseth Saint Austen. But perchaunce one will say: I haue not commit∣ted Adulterie as this man hath. To whome I aunswere. Thou hast not had such occasion ministred as he hath had: and he hath not had the grace to auoid it, as thou hast had. It was Gods doing, and no will of thine, if thou hast had no occasion nor conuenient time, nor fit opportunitie, to fall in∣to that sinne.

Suppose thou hast had occasion offered, with opportuni∣tie and all things fit, and yet hast refrained. Well, it is God then that hath guided and gouerned thée, that thou shuldest not doe it. Acknowledge then the grace of God, as thou art bound, because thou hast not committed such a sinne. For as he who hath committed most sins, is most indebted to God: euen so is he who neuer sinned, Gods debter. For were not the grace of God his guide, he woulde doe ill inough. Now to our purpose.

After the Lord had conuinced the Pharesie of his prowd opinion, to comfort the sorowfull woman lyeng at his féet, he said thus: Woman, thy sinnes are forgiuen thee. O ioifull voice, O happy woman, that art worthye to heare the Sonne of God speake to thée, and vnto forgiue thée thy

sinnes. But those comfortable words of the Lord, greatly offended the proud Pharisies at the feast, who turned them to blasphemie, saieng: What fellowe is this that also forgi∣ueth sinnes? It is apparent inough that he is a blasphemer, for to pardon and forgiue sinnes, belongeth onelye to God.

No doubt our Lord Iesus Christ was taken to be a ve∣ry poore man, of him that requested him to dinner, and to those which were at the table. It was knowen that man could not forgiue sinnes, but they beléeued not that Iesus Christ was God: and therefore say they, What fellowe is this that forgiueth sinnes? These feasters were sicke of a deadly disease, which they neither knew, nor yet the remedy to heale and doe them good. Is it not a madnesse that such as are sicke should fall a laughing at them that are sounde and in good health? So did the Pharesies laugh at Iesus Christ, and the woman, who were not sicke: or if she were sicke, she acknowledged hir sicknesse, and sought helpe of the Phisition. It is most true, that a man cannot forgiue sins: but this woman, which beleeued that Christ coulde forgiue sinnes, beléeued also that he was God, and therefore able to forgiue sinnes.

But why did not our Sauiour Christ aunswere these murmuring Pharesies, and say: I am the Sonne of God, when they asked the question saieng: What fellowe is this that forgiueth sinnes? No, he let them murmure, and tur∣ned himselfe towards the woman, and said: Thy faith hath saued thee, depart in peace. Though she heard him say vnto the Pharesies, these men murmure, and estéeme of me as it pleaseth them: neuerthelesse be thou assured that thy faith hath saued thee, and therefore depart in peace, and enioy full rest and tranquilitie of conscience, iustified by a liuely faith, and fulfilled with loue. Let all sicke soules, that are laden with sinnes, if they will be healed, let them (I say) come in faith and assured hope to the true Phisition of soules, which is Iesus Christ, let them confesse their offences with sorow and wéeping, let them wipe the féete of our Lord, with their

haire, and they shall be restored, made whole, and recouer their health.

Let your superfluous riches be giuen among the poore, and not spent in feasting, dronkennes, and pompeous appa∣raile. And after that the sinner with great loue and libera∣litie hath thought vppon the poore, speaking to them with great gentlenesse, helping them in their néede, as well with good counsell, as with almes déedes: and liuing as the rule of Gods word requireth, in holinesse and righteousnesse, he shall be sure to receiue peace and quietnesse of conscience, and be reconciled to God the father, for the merites of his deare Sonne Iesus Christ his death and passion, to whom be all honour and glory for euer and euer. Amen.

¶THE KNIGHT HAVING RECEIVED THE holy Communion, heard the sermon, and ended dinner, mounted into a chariot of triumph, and was (by Gods grace) carried to the Pallaice of Vertue. The vij. Chapter.

IT cannot be knowen how much consolati∣on I tooke by the Sermon of the good Her∣mit, wherefore I was desirous to know his name, the which I asked of Lady Memory, who tolde me that it was good Vnderstan∣ding. Then I receiued the holy Communi∣on, which being ended, and thankes giuen to God, I meant to salute and gratifie him. But before we went to receiue the holy Sacrament of the body & bloud of our Lord, & Sa∣uiour Iesus Christ, I remembred the great loue of our Lord which humbly tooke vpon him our fraile and weake nature, for our sakes became accursed, and suffred most bitter death vpon the Crosse, to deliuer vs out of the bondage of sinne, hell, and eternall death, and to bring vs to euerlasting life. I

remembred also the loue which he shewed vnto me in draw∣ing me out of the sinke of sinne, wherein I was plunged ouer head and eares: so that I was not onely drawn from my vnspekable sinnes, but also made a Communicant of the mysterie of his deuine maiestie by faith. And to the ende it might please him to giue me grace to receiue it aright, I praied vnto him on this wise.

O sweete Iesus and louing Redéemer, I yéelde thée thankes for thy vnspeakable loue, by the which thou hast purged me from the filth of sinne, and pluckt me by thy grace, out of the darke dungeon of death. Beholde, I recon∣cile my selfe vnto thée, most heartely beséeching thée, that thou wouldest vouchsafe (amongst the great number of thy benefites) of thy great liberalitie, to giue me grace to bée a faithfull pertaker of thy precious body and bloud, repre∣sented vnto me vnder the visible forme of bread and wine. O immortall King, I am not worthy, I confesse, of so great á benefite: yet I beséech thée, as thou doest make the vn∣worthye worthye, and the sinners iust: so make me worthy to receiue this holy, blessed and heauenly Sacrament, to my soules health. Féede, my sinfull soule, O Lord, with thy spi∣rituall bodie, and let thy bloud reuiue and quicken my spi∣rite. O make me (by thy grace dailye encreasing in me) a member of thy mysticall bodie, that I maye bée included within the couenaunt and blessing which thou madest with thy Saints and Apostles, in thy last Supper: communica∣ting vnto them the holy Sacrament of thy bodie and bloud: and consequently, that I maye be of the number of them, which according to their vowe and promise made in Bap∣tisme, doe liue in faith, and by thy grace are receiued into the company of Saints. Amen.

This Praier being ended, with all reuerence and deuo∣tion I receiued the holy Sacrament, and that being ended, we went from the Chapple into a great hall, where I met the good Hermite Vnderstanding, whom when I had salu∣ted, and he me, I thanked him for his good Sermon. Then as wee were talking, Gods grace saide vnto me, Sir

Knight, I giue thée for thy Gouernour this good Hermite Vnderstanding, belieue his counsell, and doe what he com∣mands thée. Then I remembred my olde Gouernesse Fol∣ly, whom I left in the bog, amongst serpents and toads. So I was very glad of my Gouernour, and gaue thankes to Gods grace: who from the table gaue me drugs to eate, and repeating vnto me a place, written in the .80. Psalme of Dauid, Open thy mouth wide, and I will fill it. Then hauing swallowed y^t which she gaue me,* 1.22 I forgat the world, & made no reckoning of any thing therin. For all my desire was in hast to see y^e pallaice of true Felicitie. I desired death to be with Christ in Heauen. Dinner being done, the gates of Repentaunce were opened, which were narrowe: contrariwise as it appeareth in the first Booke, that the en∣traunce into the Pallaice of Voluptuousnesse, was wide, large and great, but the ende thereof was desperation and destruction: as on the other side, the entring into the Pal∣laice of Repentaunce, is straight and narrow, but the ende thereof is eternall lyfe. For Repentaunce (as Saint Paule saith) leadeth the repepentant to euerlasting saluation.* 1.23

When the gates were open, I mounted vp into a Chari∣ot of Iuorie, hauing golden whéeles, and two white horses with wings, drawing the same. Gods grace gate vp first, and with hir hande helped me vp, then followed the good Hermit Vnderstanding, then Memory, Conscience, and Re∣pentaunce, but Gods grace gouerned all, who touching the horses with hir rod, they mounted vp ouer the Mountaines which are aboue the earth. So we passed through the region of the aire, where inhabiteth all the wicked spirites, which watcheth to annoye such as would mount vp into Heauen. And though I was greatly agast heereat, yet my trust was in Gods grace, vnder whose wings I hid my selfe. I trusted not in my Conscience, for all it was at peace: nor to Re∣pentaunce, nor to Vnderstanding: but to Gods grace one∣ly: who safelye shrowded mée vnder hir winges, as the Henne doeth hir Chickens against the comming of the Kite.

Then she commaunded the wicked enimies to get them hence, and they foorthwith fled awaye, cryeng alowde, Now haue we lost our knight: Loe he is mounted vp to the pal∣laice of vertue, in despite of vs all. How is he escaped (quod one,) vnder the wings of Gods grace, (quoth an other) from whence all we cannot fetch him. Béeing past this brunt, I heartely thanked Gods grace of her goodnesse, and on the sodeine I sawe vpon the toppe of a mountaine a goodly pal∣laice. Nowe for that loue engendreth familyaritie, and familyaritie bréedes boldnesse: I asked Gods grace what place it was, and shée tolde mee it was the pallaice of Ver∣tue. It was so high that it reached euen to heauen, and a∣bout it were seauen faire Towres of Alabaster. In the first dwelt Faith: in the second Hope: in the thirde Cha∣ritie: in the fourth Wisdome: in the fift, Iustice: in the sixt, Fortitude: and in the seauenth Temperaunce.

In the first Towre Gods grace shewed mée Faith, which waited for our comming, néere adioyning vnto whome I might perceiue the Pallaice of true Felicitie. With that I desired Ladie Memorie to put mée in minde in the morning, of going to sée that gallaunt citie. Whiles we were thus deuising, our Chariot arriued at the Court, where Ladie Vertue with her daughters, Faith, Hope, Charitie, Wisedome, Iustice, Fortitude, and Temperaunce, dwelt. At the first sight I knewe it was the same Ladye Vertue, which afore time had so well admonished me, and I gaue no eare vnto her. Then reuerently vpon my kéenes lamenting, I cried her mercie, for contemning her counsel, & following Voluptuousnes. Wherwith she made me arise, and in token that she tooke in good part my recantation, shee sweetly kissed me, and bad me welcome. So with great ioy accompanied with Gods grace, true Vnderstanding, quiet Conscience, & vnfained Repentance, I entered into the pal∣laice of Lady Vertue. And thus endeth the second part of my voiage.

Thus farre the second part of the wan∣dring Knights voyage

Notes

• * 1.1

  Mat. 7.
• * 1.2

  Eph. 4.
• * 1.3

  Repen∣tance cō∣meth by loue and feare.
• * 1.4

  Act. 9. Luc. 23. 3. King. 19
• * 1.5

  Esay. 45.
• * 1.6

  Esay. 35▪
• * 1.7

  Ezechi. 18
• * 1.8

  Ioel. 2.
• * 1.9

  Micheas. 7
• * 1.10

  Iohn 3.
• * 1.11

  Luke. 15.
• * 1.12

  Rom. ••.
• * 1.13

  Heb 4.
• * 1.14

  Chron. 33.
• * 1.15

  Luke 7
• * 1.16

  Iohn. 4.
• * 1.17

  Act. 9. Tim. 1.
• * 1.18

  Psal. 93.
• * 1.19

  Psal. 93.
• * 1.20

  Rom. 6.
• * 1.21

  Esa. 61.
• * 1.22

  Psa. 80.
• * 1.23

  2. Cor. 7.