encreased as generations multiplyed The euill rich man that liued at his lust was tormented in hell with fire and thirst in whome the wordes of our Sauiour Christ are verified saieng Wo vnto you that now laugh for you shall lament and weepe Goe you foolish worldlings therfore you vaine voluptuous persons vaunt your selues happye in following your fleshlye appetites When for such pleasures you shall suffer tormentes not in this world but in the worlde to come you will sing a new note But nowe to our knight whome wée left in the mire and déepe ditch of sinne I referre you to the Psalmes of Dauid and chiefely to the .36.68.72.143 and there you shall finde the truth that worldlye Felicitie is no other thing then vanitie dreames and méere abuses and also that worldlinges are accursed and vnhappye Wherefore I beséech you in the name of our Lorde and Sauiour Iesus Christ to vse the goods of the world as Pilgrimes vse their lodgings and such fare as they finde in theyr voyage that is not to set your hart vpon them nor so to loue them y t nothing be left for the Lord. For as the knight sawe the Pallaice of worldly felicitie sinke sodeinly with all her people pomp euen so shall it happen vnto all voluptuous worldlings at the dreadful day of iudgement vnlesse they returne from their wicked waiâ—s for sake sinne imbrace a new life and serue the Lord in holinesse and righteousnesse Wherefore let vs bridle our affections refraine our owne peasures repent with true sorrow of heart attend waite hope for the mercy of God by the intercession of our Lord Sauiour Iesus Christ that he may make vs happy possessors of true and euerlasting felicitie to whom be all honour and glory world without end Thus much for the first part of the wandring Knights voiage THE SECOND PART OF THE VOYage of the wandring Knight GODS GRACE DRAVVETH THE KNIGHT out of the filth of sinne wherein he stucke fast The first Chapter I Haue declared in y e first part of my voiage how being gouerned by Folly in conteÌ„ning vertue following Voluptuousnes I entered into y e pallaice of false felicitie ther resting my selfe for a certein season traÌ„gressing all the commandements of God in leading a dissolute worldly life thinking that by liuing so I might be happy wheras indéed I was vnhappy And why because y t in stéed of felicity I fouÌ„d vanity For as I thought to recreate my self in hunting I sawe y e pallaice of Voluptuousnesse sink come to vtter confusion my self also pluÌ„ged into y e pit of sin euen vp to y e saddle It is an easie matter for a man of himselfe to fal into hell but it is impossible for him to get out againe vnles by y e help of Gods grace I terme him to be in hel who liues in continuall wickednes coÌ„mitting sin with delight For if he die in y e estate hel is his reward but in his life if he repeÌ„t ther is hope of saluation For by Gods grace he may be coÌ„forted deliuered Therfore man of himself falleth into perdition but w tout Gods grace he caÌ„not rise vp againe God therfore séeing his creature giuen to all vanitie lead with ambitioÌ„ of worldly honor not ceasing his sinful life ofteÌ„times sends aduersitie diseases dishonors confusion in y e world to make him huÌ„ble to open y e eies of reson which Voluptuousnes had shut vp wherby he may come to y e knowledge of his sins confesse y e same to God All this is figured in y e Gospel wher our Lord Iesus raised y e widows child which was carried out of y e citie of Naim to be buried he coÌ„manded y e bearers to stay hauing touched the Cofin of y e corps with a loud voice he said Young man arise straight way the dead body rose vp spake Which done y e Lord deliuered him to his sorowfull mother This mourning mother mystically represents y e Church lamenting for hir dead children to wit wicked worldlings voluptuous christians which are worse theÌ„ dead corses The widows child representeth soules dead in sin The Cofin representeth y e naturall body wherein lieth the sinfull soule The foure bearers which carrie the dead soule to hell represent hope of long life custome of sinning delaieng of repentaÌ„ce contempt of Gods word Neuertheles when our Lord will raise to life this dead soule he commandeth y e bearers to stay afterwards toucheth y e body sending vpoÌ„ sinners aduersity diseases misfortunes But all y t suffice not vnlesse y e Lord say vnto y e soule Soule I say vnto thee Arise Do not we sée oftentimes people visited with afflictions murmure against God cursing him y t hath afflicted them These by impatieÌ„cie being vnable to arise of themselues is it not necessary that God say to the soule Arise there is no difference betwéene his saieng doing For what he saith he doth And therfore if the Lord say once Arise to the soule she riseth then hée diliuereth her to her mother the Church which was sorowfull for her sinnes In like manner God to raise me from my sinnes sendeth me aduersitie to y e end I should acknowledge mine iniquitie with humility turne vnto him which I cannot do without his heauenly grace much lesse atchiue true felicitie and blessednesse vnlesse he helpe Then was I warned by the scourges of God that liuing worldling lyke and following Voluptuousnesse I was not happie but vnhappy being full of filthinesse and infection tumbling in the mire of all iniquitie from the which I could not withdrawe my selfe for that the eies of reason were closed vp by Voluptuousnesse which afterwards wer opened by Gods grace To sée the pitious estate wherin I was the vnderstanding which Folly had darkned made me the wofullest wretch in the world neuerthelesse when I was whipped w t aduersitie I perceiued my knowledge somewhat cléered and lightened so y t I found in conscience that I had not accustomed my selfe greatly to honest things And when I sawe the sequele that there was no retiring of my selfe without Gods grace I lifted my eyes to heauen and wringing my handes all ashamed confounded I lamented with a loude voice humbling my selfe before the face of my God whom I had grieuously offended I made my mone saieng O Lord God Father and maker of all things I am not worthy to lift vp mine eyes towards thee nor to aske pardon for the infinit sinnes wherein I confesse my selfe guiltie Neuerthelesse O God of all goodnesse father of mercie I beseech thee not to punish me in thy great rage nor to condemne me among the reprobate I acknowledge my euil craue pardon for my misdeeds my former life displeaseth me greatly my heart quaketh for feare of thy iudgmeÌ„ts O God forsake not thy creature which is a sinner but aide assist me with thy
fol. 37. Dinner being done Voluptuousnesse shevveth the vvandring knight the rest of the pallaice of vvorldly felicitie vvith the superscription of the tovvres thereof and by the Author is declared the euil fruit of certeine notorious sinnes chap. 10. fol. 40. The scituation or standing of the pallaice of vvorldly felicitie chap. 11. fol. 46. The Author declareth hovv the vvandring knight and such like voluptuous liuers in the vvorld transgresse the x. commaundementes of Almightie God vnder vvritten chap. 12. fol. 48. The knight vv 〈…〉 t for to recreate himselfe and vievved the Warrens and Forrests vvhich vvere about the pallaice of vvorldly felicitie anone he savve it sinke sodeinly into the earth and perceiued himselfe in the mire to the saddle skirts chap. 13. fol. 50. The Author crieth out bitterly against vvorldlings and their felicitie chap 14. fol. 53. The second part of the voyage of the vvandring knight fol. 58. GODS grace dravveth the knight out of the filth of sinne vvherein he stucke fast chap 1. fol. 58. Gods grace shevveth hell vnto the knight vvith all the voluptuous companie that he savve in the pallaice of vvorldly felicitie chap 2. fol. 61. The knight declareth how he entered into the schoole of Repentance and of his enterteinment there chap. 3. fol. 64. Hovv true Repentaunce begins in vs and hovv the knights conscience acccused him vvith the paines he had deserued chap. 4. fo 67 By commandement of Gods grace Remembrance read to me the goodnesse of God vvith his promises made to repentaunt sinners chap. 5. fol. 70. A Sermon which Vnderstanding the good Hermit made vnto the knight vpon the historie of Mary Magdalene chap. 6. fol. 75. The knight hauing receiued 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 chap. 7 fo 82. The third part of the voyage of the wandring knight fol. 86. THE knight declareth the great good solace pleasure vvhich he found in the pallaice of Lady Vertue chap. 1. fol. 86. The description of vertue chap. 2. fol. 90. The description of Faith and how vve ought to beleeue in God for our saluation chap. 3. fol. 93. The description of Hope and hovv vve ought to hope in Almightie God chap. 4. fol. 97 The description of Loue or Charitie hovv vve ought to loue God and our neighbour chap. 5. fol. 101. The effects and praises of Loue or Charitie chap. 6. fol. 106. The description of the foure morall vertues Prudence Iustice Fortitude and Temperaunce cap. 7 fol. 109 Hovv Faith from the toppe of her tovvre shevveth vnto the knight the citie of heauen chap. 8 fol. 114 The desire that the knight had to come to heauen and hovv Gods grace brought Perseuerance chap. 9. fol. 116. Good Vnderstanding sheweth the knight hovv to keepe Perseueraunce alvvaies vvith him chap. 10. fol. 118 The Protestation that Good Vnderstanding taught the knight to make euery day to auoid temptations that he ought to humble himselfe before God and vvhat he should aske in his praier chap. 11. fo 121 The Authors peroration or conclusion to the deuout Readers or herers chap. 12. fol. 128. FINIS Gentle Reader thou shalt finde in fol. 7. the 6. line shamefastnesse for shamelesnesse and in fol. 24. the 20. line Iacob for Ioab And in fol. 93. the 35. line things apparant for things not apparant These faults amended in the Reading I suppose there remaine no more F For Countries cause who taketh toile R Regarding neither life nor lim A Aduentures to receiue the foile V Valure had neede to rest in him N Neglect he may not seasons fit C Couet he must to doe the best E Euer he warreth with his wit S Seldome he sleepes in quiet rest D Dischargd thou hast thy dutie well R Remember God that guided thee A Ambitiously doe not excell K Keepe thee in compasse of degree E Each one will say what he doth see ¶ THE FIRST PART OF the Voyage of the wandring Knight ¶ THE VVANDRING KNIGHT DECLARETH his intent and foolish enterprise wishing and supposing in this world to finde true felicitie The first Chapter MANY HISTORIOGRAPHERS both Poets and Orators as well prophane as diuine haue by writing notified diuers persons with their voyages aduentures First Iustin and Diodore of Sicilie haue made mention of the Argonautes voyage by Sea that is to say of Iason and his alies Castor Pollux Hercules other Péeres to the Isle of Colchos to win the golden Fliece which a great Dragon kept Also Homer a Gréeke Poet writ in verse the wandring and Sea voyage of Vlisses his companions at their return from the Troyan warres After him Virgil a most eloquent Latine Poet set downe in verse the voyage of Aeneas in Italy with his fortunes after the subuersion of Troye Now if we come to the sacred Histories we shall finde first how Moses wrote of the Children of Israel their going out of Aegypt into the Land of promise of the xlij Mantions that they made in the Desart for y e space of fortie yeares And how the foure Euangelists likewise most faithfully haue written of the holy peregrination of the blessed Sonne of God our Lord and Sauiour Iesus Christ who tooke vpon him our fraile and humaine nature The selfe same Sauiour hath set downe a Parable of the voluptuous voyage of the prodigall Childe and his retourne Saint Luke very notably and sincerely hath deliuered in writing the painfull and holy perigrination of that great vessell of election Saint Paule together with the great trauell hée tooke to preach the Gospell and the faith of Iesus Christ to all the Gentiles And now by Gods grace I mean to declare mine own voyage and aduentures much like to that of the prodigall childe who left his fathers house and ranged into strange countries wasting all his goods liuing licentiously but after he knew his lewdnesse he returned backe to his father of whom he was very louingly receiued So I by great Folly counselled in absenting my selfe far away not onely in bodie but also in minde from God my Father Creator haue wasted consumed all the goods which this same my God father had bountifully bestowed vpon me in following the vaine pleasures of this life But in the ende I being inspired with Diuine grace acknowledged mine offences leauing the dark Region of sinne and vanitie through the aide conduction of the diuine grace am returned to mine eternal father humbly requiring pardon mercie who of his vnspeakable mercie hath louingly receiued me But how all this hath ben done I will declare all vnto you praieng you patiently to giue me the hearing attentiuely consider my talk well to note the whole from y e beginning to the ende After I had passed in all folly and lasciuiousnesse thrée wéekes of the yeares of mine age that is to say my Infancie childes age and youth which make
Pallaice stood was a meruailous faire gréene meddow through y e midst wherof ran a riuer of fine fresh water vpon y e brims wherof on both sides al alōg grew apple trées peare trées plum trées Oliue trées elder trées Oake trées elme trees such like Fast by y e goodly bank also grew many young hasil trées ful of nuts at y e time of y e yere by y e againe such store of walnut trées as passe to be spokē besides many pōds ful of fish excellēt orchards of al kinds of fruit goodly gardēs also of swéet flowers The riuer was not w t out great store of water fowles as for y e wood ther bred in it hawks herns pelicās phesants cranes wodcocks bitters kites crowes cormerants turtles woodquists eagles to bée short al kinde of birds possible as might be perceiued by fethers which fel from thē to y e ground in pruning thēselues What shuld I speak of pigin houses of secret banketting places fine delicate why it wer but folly beside al this you must think y t ther wer tennis courts other places for pastime y e wals therof wer very high insomuch y t it wold haue made one amazed dizzie to looke down frō y e top Ther was also a meruailous mote fearful to behold y e bridge wherof was not broad called Desperation y e passage ouer being a long narrow plank so y t if one trode neuer so litle awrie he fel in w t hazard neuer to be recouered The stables wer ful of goodly horses as hobies Ienets bard horses geldings hacnies mules camils colts The kēnels ful of dogs as grehoūds otterhoūds harehoūds spaniels for land water mastiues for bull beare bore We supt in a bāketting house our supper excelled al y e fare y t euer I saw lady Venus kept me cōpany I was dulled with y e sūptuous seruice y t I had All my delight was to behold Ladie Venus who sate ouer against me insomuch y t at last Voluptuousnesse ouercame me Supper being ended in came stage-plaiers daunsers mascars mummers and many sports which we vse daylye in feasting Now when I waxed wearie I tooke my leaue of the companie with good night and then was I brought to the brauest chamber in all the Pallaice Ladie Venus and hir waighting maides tending vpon me But euery one departed after I was in bed sauing onely Venus the Goddesse of Loue with whom I laye all night ¶ THE AVTHOR DECLARETH HOVV THE wandring Knight and such like voluptuous liuers in the world transgresse the x. Commandements of Almightie God vnder written The xij Chapter SO long as the Knight continued in this pestilent Pallaice of worldly desire following his owne fantasie by vaine Voluptuousnes enticed he did no other thing but playe the foole daunce leape sing eate drinke hawke hunt fish fowle haunt whores and such like as did the prodigall sonne and led a dissolute life for the space of eleuen daies Which signifies a meruailous mysterie and vnfortunate For the number eleuen by the opinion of Christian Doctors and Philosophers is a wicked and vnluckie number for that the number of x. signifies the x. Commaundements of God and the number xi which is one more prophecieth and foretelleth the transgressing of them Wherefore the Knight hauing remained xi dayes in that Pallaice greuously transgressed the wil of God letting loose the bridle to his lewd affections without refraining anie of them If you note well the premises and sée into the sequel you shall find that such as liue after the order of that Pallaice of worldly Felicitie being giuen to followe the pompe and pride of the world with the plesures and voluptuousnesse of the same and seeme willing to lead that life without purpose of change nay rather triumphing and reioicing therein I say and I say truly that such are transgressours of Gods Lawes Contrariwise such as accompt themselues héere to be but Pilgrimes and fixe their affection on the other world where royally raigneth Iesus Christ reputing this lyfe an exile desiring to be deliuered out of it to the ende they may enter in at the Pallaice of the heauenly King shall enioy the fulnesse and happinesse thereof As this world yéeldes a great deale of temporall goods transitorie honor so doth it also make an ende of them Now those that haue vsed these gifts to y e glorie of God are Gods people Contrariwise those that haue vsed them voluptuously are vessells of the Diuell and transgressours of the laws of God as may appeare by the x. Commaundements which I haue set downe for that purpose Wherein all worldlings may perceiue that by liuing voluptuously they grieuously transgresse Gods lawes to their owne destruction And as the x. Commandements were written in two tables euen so are they deuided into two parts The first comprehendes thrée concerning the loue of GOD. The seconde seuen touching the loue of our neighbour And therefore who so leades his life worldling like and fixeth his felicitie in Voluptuousnesse is doubtlesse a vessell of the Diuell and loueth not God nor his neighbour because he transgresseth the lawe of God which followeth in due and conuenient order I Am the Lord thy God thou shalt haue none other Gods but me 2 Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in heauen aboue or in the earth beneath nor in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a iealous God visite the sins of the father vpon the children vnto the third and fourth generation of them that hate me and shew mercie vnto thousands in them that loue me and kéepe my commaundements 3 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not holde him guiltlesse that taketh his name in vaine 4 Remember that thou kéepe holy the Sabboth daye vi daies shalt thou labour and doe all that thou hast to doe but the vij day is the Saboth of the Lord thy God in it thou shalt doe no manner of work thou thy sonne thy daughter thy man seruant thy maide seruant thy cattell and the stranger that is within thy gates for in six daies the Lord made heauen and earth the Sea and all that therein is and rested the vii day wherefore the Lord blessed y e vii daye hallowed it 5 Honour thy father thy mother that thy daies may be long in the land which the Lord thy God giueth thée 6 Thou shalt doe no murder 7 Thou shalt not commit adulterie 8 Thou shalt not steale 9 Thou shalt not beare false witnesse against thy neighbour 10 Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his This is the law of God by which
Repentaunce taketh hir beginning at loue or at feare This question cannot be decided in fewe wordes but to be short I saye it may beginne at both For true Repentaunce being a worke of God he may beginne it as he lyst But when it comes from loue it is not ordinarie or common but meruailous Looke vpon the conuersion of Saint Paule of S. Mathew and the Theefe But ordinarily â—o GOD beginnes Repentaunce in vs by feare as in the third Booke of the Kings when he commaunded Helias to come out of his caue to remaine in the Mount before the Lord and a mightie strong winde passed by that rent the high hills and ragged Rockes before the Lord but the Lord was not in the winde After that came an Earthquake but the Lord was not in the Earthquake After that came a fire but the Lord was not in the fire After that came a softe sounde wherein the Lord was In such sort God sendes to sinners a winde of terrour to breake the mightie Mountaine of pride the heart more harde then the rocke After that comes the troubling of the soule after that comes the conscience grudging the hart of the sinner and accusing him of his euill life but yet the Lord is not there with his quickening Grace Neuerthelesse these be forerunners to prepare the way of the Lord. For when the peruerse will of man is mortified by seruile feare and led almost to hell after comes the swéete sound of Gods grace which reuiueth the soule saieng Lazarus come forth This is the voice that giueth consolation at the hearing whereof we may be bold to depart in peace with assurance of remission of our sinnes But it séemes that Repentance began first in the Knight at loue and that miraculously for he being in the filth of his sinne sodainly by Gods prouidence confessed his folly and loathing his lewde lyfe he required helpe and succour of Gods grace who presently assisted him and brought him out of the sinke of sinne But this manner of conuersion is not ordinarily vsed There are indéede certeine forerunners to the iustifieng of sinners which prepare the way to Gods reuiuing or quickening grace and offereth vnto God a renewed spirit and a pure and vpright heart which manner of conuersion godly people onely doe vse And héereof meaneth the Knight to speake purposing also to shew how it digresseth from Gods grace When Repentaunce had thus apparailed me with haire sackcloth I was set vpon a stoole then Gods grace appeared vnto me with two women one man which was a preacher Now one of the women held in hir right hand a sharp pricking yron rod called the gnawing of y e conscience and in hir left hande she had a red booke whereat I was affraid For as she beheld me my thought she threatened me The other woman was curteous milde and gentle holding in hir right hand a booke of golde couered with pearles and she was called Remembrance Gods grace placed Conscience on my left hand and Remembraunce on my right hand the Preacher Repentaunce and her Damselles about me and then commanded Conscience to open the red booke which when I perceiued and sawe the wordes written with bloud declaring all my offences with tormentes vnto them belonging for my following of Folly I was amazed and became speachlesse Then Conscience with hir yron rod toucht me prickt mee yea pearced my heart and cried aloud vnto me saieng Behold thou wretch view this booke thou shalt sée how thou hast liued euen against God and contrarie to right and reason Thou hast bene a proud arrogant ambitious spitefull at others prosperitie a prolonger of time wrathfull a backbiter iniurious traiterous hatefull couetous of gold more then of God gluttonous wanton shamelesse a stewes haunter giuen to all vices hast transgressed al the commandements of God leading a loathsome life denieng God swearing and blaspheming his name an hainous offender a false witnesse bearer a lyar a desirer of other mens goods disobedient to parents cursing them and wishing their death Furthermore thou hast had neither faith nor hope in God but rather in the force riches honour and friendship of thy kinred with their authoritie I cannot recken vp the rest of thy sinnes for they are vncountable Uerie little care hast thou had of Christs merites or of thy own soules helth but alwaies yéelding to Voluptuousnesse filthines iniquitie When Conscience had thus accused me sorrow for sin fel bitterly a wéeping and oftentimes stroke her brest Then Conscience shewed me what torments I had deserued for following voluptuous affections and for louing them better then God Thou oughtest sayd she to burne in hell fire that neuer quencheth to be nipped with tormeÌ„ts both of body and soule for euer more Thy laughinges shall be turned to wéeping thy ioye to sorrowe thy songs to cryes yea what paines can be named but thou art like perpetually to suffer theÌ„ without hope of redemptioÌ„ For this is the due reward of worldly Felicitie and following Folly Bethinke thée now and tell me if it be in thy power to rid thée from these gréeuaunces Hearing my conscience thus speak my thought I sawe hell open to swallowe me vp and with sorrowfull sadnesse I fell to the ground before Gods grace speachlesse but she had compassion vpon me and bad me rise the which I did though halfe in dispaire and to recomfort me shée opned the booke which Remembraunce held in her hand BY COMMAVNDEMENT OF GODS GRACE Remembraunce read to me the goodnesse of God with his promises made to repentaunt sinners The fift Chapter AFter Remembraunce had opened her booke I perceiued the letters were of golde and Azure conteining the great goodnesse and infinit mercie of God to repentaunt sinners with faire promises annexed thervnto Then at commaundement of Gods grace Remembraunce read out of that booke vnto me in this manner S. Paule writing to the Romaines saith Where sinne hath abounded grace hath more abounded He that mistrusteth the mercye of God mistrusteth God to be mercifull and in so dooing he doth God great iniurie For he denieth God to be Loue Truth and Power wherein consisteth all the hope of poore sinners For of his great loue he sent his onely son to take mans nature vpon him in the world that in the same he might suffer death vpon the Crosse for the remission of sinnes Consequently he promised for the loue of his sonne remission and pardon to all poore sinners so often as they require it in faith with a heauy and sorrowfull heart Now God is as true of his promises as he is of power able to performe theÌ„ And as he is of power so will he doe whatsoeuer pleaseth him God wil pardon sinners their sins Who then can let him from doing it To whom God pleaseth or hath promised to pardon their sinnes he forgiueth The truth héereof is written in plaine wordes shewed by examples in many places of the
holy Scripture as well in y e old testament as y e new First Esay saith It is I my selfe 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 meaning my goodnesse and mercie not for the loue of thy merits 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 goodnes 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 vnpossible but he should be good and mercifull The same Prophet speaketh vnto euerie one of vs sayeng Let the Infidell leaue his waye 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 and keepe my commaundemants doing righteously he shal liue and not dye neither will I haue his former offences anie 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 Prophet 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 attendeth vpon him 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 clemencie mercie great grace slowe to ire redie to forgiue 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 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 forgiuenesse 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 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 repentaunce 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 That the Angells in heauen 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 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 Iesus Christ saith thus We haue not an high priest which cannot haue compassion of our infirmities 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 goodnes 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 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 obteined 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 extremitie 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 threatened 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 notwithstanding their horrible sins when they asked God mercy he forgaue them Mathew Zachee diuers other publicans vpon their repētaunce were receiued into fauour Peter y t denied his Maister thrée times gaue himself to the diuell if he knew him whē he wept bitterly for his sins he was receiued into mercy The theefe also vpon the crosse being at point of death euē this fellow who liued vppon nothing but robberie manslaughter 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 yet he receiued mercy God hath set downe such persons as exāples for sinners to y e end they should not doubt of his mercy to teach them y t he doth not pardon offences for y e merits of y e sinners which are starke naught euen when they are best but for his mercies sake which is aboue all his works For so to imagine of mens merits is destructiō if any thing be ascribed vnto merits then for y e merits of his son Iesus Christ for his bitter passion sake Let this be the conclusion that albeit y e sinner hath committed as many sinnes as there be drops of water in the sea or sands on the sea shore yet he hath no cause to dispaire For though they be neuer so monstrous manifold yet the mercy of God doth infinitly exceed them For his mercy consumes them sooner then the fierce fire doth burne vp the dry Toe When I heard lady Remembraunce read these words I toke hart at grasse recited a place written in y e Psalms of Dauid According to the multitude of the griefes sorrows of my heart thy consolations haue refreshed my soule And then falling on my knées holding vp my hands with sorowful countenaunce confidence of heart resting wholly vpon the mercies and promises of God the merits of our Lord and sauiour Iesus Christ. I most humbly desired pardon for my sins at the hands of Gods grace Upon which vnfeined confession of mine offences heart griefe handmaids of perfect Repentance fore-runners to the purpose I receiued by the meanes of Gods grace the benefit of the death passion of our Lord sauiour Iesus Christ to whom with the father the holy Ghost be all honour glorie for euer and euer Amen ¶ A SERMON VVHICH VNDERSTANDING THE good Hermit made vnto the knight vpon the History of Marie Magdalene The sixt Chapter IN the name of y e father of the son of the holy Ghost Amen The great goodnes vnspeakable mercie which hath ben vsed in al ages times of our Lord sauiour Iesus Christ towards all poore sinners are in many places of the Gospel made manifest cleerly notified but chiefly in y e vii of Luke Wherin mention is made of a sinful woman lewd of life ill of name contemned despised abhorred of men whom swéet Iesus did not onely receiue to fauour but also by inward secret inspiration drew her to repentance how in what sort heare vnderstand The Gospell saith y t ther was a Pharesie furnished with false faith misled with a vaine opinion of holinesse he was a great doctour of law a renowmed Iusticiarie howbeit weak in faith yet verie high minded When our sauiour had one day preached instructed the people by his diuine holy doctrine exhorting poore sinners to turne to God by repentance vttering many parables and similitudes as the prodigall child the lost sheepe such like what else doth he declare signifie but y t he is inclined to compassion readie to haue mercie to receiue into fauour all repentant sinners The proud Pharesie praied him to come into his house to dine with him The good Lord which had taken vpon him mans nature and was borne for y e saluation of all denied not this proud fellows request neither refused to enter into his house although hée was ambitious but down at y e table sat y e son of God made man for y e saluatiō of men He was conuersant among men he did eate drink with men he offred himselfe a helper to euery one shewing vnto al his goodnes without exception of any Now he being set at y e table ther came one vnto him in shape like a woman but in courage a man who by the bruite of the whole Citie was counted a greate sinner and very il reported of y e world such a one indéed as euery body mocked pointed at with their fingers But yet in the sight of God she was in great honour not because she was an hainous sinner but because she was predestinated elected of God from y e beginning to reigne with him in his heauenly kingdome This woman hearing by report the renowne of our redéemer that he shewed himselfe swéete and bountiful to all sinners defending them against the malitious slaunders mocks of the proud and arrogant Pharesies promising to euery one that beleeued in him the kingdome of heuen this woman was inspired both outwardly and inwardly by our Lord Sauiour Iesus Christ to sée heare him preach Thē did she by outward speach expresse how she was inwardly affected moued in minde séeing her soule sore sicke diseased her heart full of iniquitie and sinne her conscience defiled with all kinde of vice her selfe frustrate and void of all hope of health deuising how to recouer this malady adressed her selfe to séeke him who is the onely Surgeon of all sicke soules she sought for grace at the Well of mercie and though she was a shamefull sinner yet she was receiued of him which came into the world to saue sinners She came not pompeously araied nor yet came with a train she came alone and not emptie handed For she brought with her a boxe full of most pretious ointment of a swéete smell representing the Faith Hope and Charitie lodged in her heart What could this be but the swéete smell of vertue For what represented the boxe of Alabaster stone but holy faith founded vpon the true cornerd stone Iesus Christ wherin is conserued all vertues without which it is vnpossible to please God Came she alone being accompanied w t Faith Hope Charitie Humilitie Repētāce She entred y e house vncalled wher was her phisition putting a part al shame which leadeth to perdition together with the mockes of the proud Pharesies which sat at the table she craued comfort and health for her sicke soule acknowledging her griefe and y t being certein he to whom she came had power to help hir Unto this phisition she could not haue come w tout faith she was not so bold hardy as to look Iesus in y e face but fel at his féete vpon hir knées lamentably weeping and with the floude of hir teares washing his féete and wiping and drieng them with hir hairie looks Then she kissed them and with hir precious ointment she anoynted them All this while hir voice was not heard but hir heart spake vnto the true Sonne of God saieng I haue no need to declare with my tongue my inward griefes or to expresse the cause of my
thée eueryday to repeate the promises which thou hast made to God in thy Baptisme which follow thus in effect O most high most excellent and most holye Trinitie Father Sonne and holy Ghost I protest that I will liue and dye in the true Catholike and Apostolike Faith and will keepe thy Holy commaundements which heretofore I haue transgressed Wherefore I am sorye and doe heartelye repent mee for the breach of them and in token whereof I make my confession saieng I Beleeue in God the Father almightie maker of heuen earth And in Iesus Christ his only sonne our Lord. Which was conceaued by the holy Ghost Borne of the virgin Marie Suffred vnder Ponce Pilate Was crucified dead buried He descended into hell the third day he rose againe frō the dead He ascended into heauen and sitteth at the right hand of God the Father almightie From thēce he shal come to iudge the quick the dead I beleeue in the holy Ghost The holy Catholike Church The communion of Saints The forgiuenesse of sinnes The resurrection of the body And the life euerlasting Amen Then say Lord God giue me grace most heartely I beseech thee without doubting to confesse and beleeue all the Articles of this my Christian Faith and in the fame to perseuer to the ende And so rehearse the tenne Commaundements of almightie God which are these THe same which God spake in the xx chap. of Exodus saieng I am the Lord thy God which haue brought thee out of the land of Aegipt out of the house of bondage 1 Thou shalt haue none other Gods but me 2 Thou shalt not make to thy selfe any grauē Image nor the liknesse of any thing that is in heauen aboue nor in the earth beneath nor in the water vnder the earth Thou shalt not bow downe to them nor worship them For I the Lord thy God am a ielous God visit the sins of the fathers vpon the children vnto the third and fourth generation of them that hate me and shew mercie vnto thousands in thē that loue me and keepe my commaundements 3 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine 4 Remember that thou keepe holy the Saboth day Sixe daies shalt thou labour do all that thou hast to do But the seauenth day is the saboth of the Lord thy God In it thou shalt doe no manner of worke thou thy sonne thy daughter thy man-seruāt thy maid-seruant thy cattell thy stranger that is within thy gates For in sixe daies the Lord made heauen earth the sea all that in them is rested the seuenth day wherfore the Lord blessed the seauenth day and hallowed it 5 Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giueth thee 6 Thou shalt doe no murther 7 Thou shalt not commit adultrie 8 Thou shalt not steale 9 Thou shalt not beare false witnes against thy neighbour 10 Thou shalt not couet thy neighbours house Thou shalt not couet thy neighbours wife nor his seruant nor his maid nor his Oxe nor his Asse nor any thing that is his Then considering the tenour of that which thou hast said craue grace at Gods handes to walke after his will vsing the same praier which Christ taught thee and saieng OVr Father which art in heauen hallowed be thy name Thy kingdome come Thy will be done in earth as it is in heauen Giue vs this daie our dayly bread And forgiue vs our trespasses as we forgiue thē that trespasse against vs. And lead vs not into temptation But deliuer vs from euil Besides all this thou must also most heartely humble thy selfe before God acknowledging thy selfe a sinner and that thou canst do nothing y t is righteous but if ther be any goodnesse in thée either of nature or of Gods grace thou must freely confesse that all comes from aboue Repute not thy selfe better then another but rather the least of all If anie despise thee mocke thee or iniure thée suffer it not onely paciently but also willingly gladly euen for the loue of God For the scaling ladder of heauen is humilitie a full denieng of thy selfe in al worldly causes Thinke not wel of thy selfe for anie thing that thou doest hast done or maist do but if thou hast anie goodnes in thy body or in thy soule be not ashamed to confesse that it is not thine because it comes not from thée but of God from him whom indéede it procéeds If thou humble not thy selfe there is no hope of thy soules helth For to this effect our Lord said If you be not cōuerted made as little children you shal not enter into the kingdome of heauen And S. Barnard saith Who so wil be hūble must be content to be despised of the world he desireth not to be renowmed for this is no point of humilitie Commit thy selfe therefore to God and put thy will to his taking at his hands all aduersities paciently all tribulations all afflictions all diseases all persecutions yea death it selfe not onely contentedly but also willingly acknowledging that God sendes nothing to the faithfull but goodnesse and all for their soules health Wherefore thou must often pray to God say Lorde God giue mee whatsoeuer thou wilt do with me alwaies what thou wilt And when at any time thou findest thy selfe as it were left of God voide of deuotion or destitute of consolation whether it be inwardlye or outwardlye bee not discouraged for it neither thinke that God hath forgotten thée but heartelye humble thy selfe before God accounting thée vnworthy of consolation and putting all thy confidence in God as in one that knowes how to saue his elect If thou receiue any blessing inwardly as wisdome or anie other gift exalt not thy selfe in pride neither discommend others y t haue not receiued of God such grace but vse that which thou hast to Gods glorie Againe if thou see thy neighbours fall take héed thou hate him not iudge him not condemne him not but think that God permits thée to sée his offence for thy profit Imagine thou wast neuer touched with y e crime wel it is much but yet thou hast bene culpable in some other as bad or els worse vpon this examinatin reforme thy selfe suppose thou art in no fault thou must not therfore estéeme thy self better thē he y t is in fault knowing thou art of such a nature as he is made of y e same stuffe y t he is therfore notwithstāding thy supposition a sinner offender as well as he so y t both néed amending Be thou sure that if God had prouided no better for thée then thy selfe deserued thou hadst committed the like offence or els greater thanke God that he hath kept thée so pray for him y t doth amisse is not yet