¶ THE VOYAGE of the wandering Knight.  
Devised by john Carthenie, a Frenchman: and translated out of French into English, by William Goodyear of southhampton Merchant.  
¶ A WORK WORTHY OF READING, And dedicated to the Right worshipful Sir Francis Drake, Knight.  
¶ Imprinted at London by Thomas East, the xxvij. of May. 1581.   

¶ To the right worshipful Sir Francis Drake, Knight, happy success in all his attempts, and due reward for the same.  
THE COMMON COURSE OF MAN'S life (most venturous and no less worshipful Knight) and their daily dealings do manifestly declare, how variable they be, how wandering, how wavering, how uncertain and insolent, if Fortune or rather God (to speak Christian like) by blessing them as abundantly, so extraordinarily: and raising them, Tanquam é pulvere & luto, advance them to promotion. And no marvel though this be incident to the manners of men, seeing that nature herself in this point offendeth. For what is he, unless he be mortified, that is not naturally of an aspiring mind: imitating herein the property of the ivy, which never ceaseth climbing by degrees, Donec ipsam summitatem attigerit, till it be come to the very top.  
This fault being general, and as general so hateful, in the judgement specially of the wise, might seem so much the more tolerable, if that men placed in pre-eminence, and sitting like Hills, overlooking the Valleys below, with their high calling & stately authority, had agreeable hearts. But some, notwithstanding their state be singular, and indeed such, as that they may sit down, take their ease, and say, Hic terminus esto, do carry so base a mind, as that if I should compare them to Aesop's Cock, preferring a barley corn before a precious pearl, I should not do amiss. There is none but by diligent observation, may see this to be an undoubted truth.  
In the taxing of which English, and outlandish fault, (for it is as common as the world is wide) I should show myself no cunning Archer, to overshoot the mark of your deserved commendation. For although you have had Fortune holding the basin, whiles you washed your hands, & cast the best chance of the Dice: yet for all that, such is your contentment, you hoist not up the lofty sail of self-love, to swell with the wind of vainglory, as vaunting of any exploit which you have achieved, Per tot Cyclopea saxa, per mundi scopulos, Scyllam, vastamque Charybdim. But as you went out, so you are come home, familiar with your friend, courteous to your acquaintance, remembering all, forgetting none, still of one mind, will and affection, the prosperous event of your dangerous voyage notwithstanding.  
Some one, having passed a Sea of six days sailing, (or less, if less might be supposed) is so far in love with himself, & so undiscreetly doteth over his own doings, at his return, that he maketh his travel ordinary table talk, aggravating the matter so monstrously, as if he had endured the very labours of old Hercules. Another, Et terris iactatus & alto, having seen the mighty works of the Lord, & his wonders in the deep, & as it were measured with a pair of Compasses (be it spoken without offence) the globe of the whole world, Post multa discrimina rerum, arriveth in his native soil marvelously blessed from above, and yet discovereth not the multitude of dangers, or rather deaths, wherewith he hath encountered. Which of these judge you deserveth the trumpets plausible sound?  
I cannot therefore sufficiently wonder at the equality of your worship's mind, which, notwithstanding so many tempests of perturbations, and sharp surges of inward motions, continueth calm. And it doth me not a little good, first to see you so fortunate: & secondly, though that were enough to make you insolent and disdainful, the credit which you have gotten (deserved no doubt) even with the very best, that yet you contemn not the company, the acquaintance, the familiarity, & conference even of such, as by many degrees are your inferiors.  
This among other considerations of your courteous disposition & friendly nature, being a mirror in a Gentleman in this our proud & arrogant age, like a right Loadstone drew me an iron lump, having in my hands a notable work, entitled, The voyage of the wandering knight, to overrun the same according to my superficial skill & slender knowledge, to polish and burnish it, to restore & make it perfect in some such limbs, whereon it seemed to halt, that it might with so much the more grace Proripere in publicum, & in hominum manus innolare, for their larger delight: and in deed to procure the printing & publishing thereof, that well disposed people might thereby reap some benefit.  
Which work so perfected & brought into a reasonable good form, as my little learning & less leisure gave me leave, I am bold upon the request of the Translator, being absent, to make dedicatory unto your worship, & have added this Epistle of mine own, as a testimony of the unfeigned affection & hearty goodwill which I bear you (without presumption be it spoken:) not doubting how it shall be received, seeing the former presentation thereof was so well liked. Beseeching God to bless you, & the good Lady your wife, & all yours one with an other: to prosper your proceed, to further all your affairs: & that as hitherto you have had Virtue your forerunner, & Fortune your follower, so you may have them still even to your lives end, Vt magis atque magis tua gloria crescat: & that after you have sailed even to the very straits of death, which no mortal man can avoid, you may arrive in the port of peace, I mean Abraham's bosom, even the kingdom of heaven, the appointed haven for all true Christian Navigators.  
Your worship's most humble to command, Robert Norman.   

THE TABLE.  


THe contents of the first part of this present book. Fol. 1.  The wandering Knight declareth his intent, and foolish enterprise, wishing and supposing in this world to find true felicity. chap. 1. 
fol. 1.  The wandering Knight declareth unto dame Folly his governs, what is his intent. Cpap. 2. 
fol. 3.  Folly and Evil Will, provides the Knight of apparel, armour, and horse. cap. 3. 
fol 6.  Folly apparaileth and armeth the wandering knight. chap. 4. 
fol. 7.  Folly upon the way showeth the knight many of her ancient proceedings, and how many great and noble personages she had governed. chap. 5. 
fol. 11.  The wandering knight finding two ways, and doubtful whether of them to take, there chanced to come to him Virtue & Voluptuousness, either of them offering to conduct and guide the knight on the way. chap. 6. 
fol. 29  The wandering knight by the counsel of Folly, left Lady Virtue, and followed Voluptuousness, which lead him to the Palace of worldly felicity. chap. 7. 
fol. 33  How the wandering knight was received, and welcomed to the palace of worldly felicity. chap. 8 
fol. 36  Voluptuousness showeth the wandering knight some part of the Palace, and after brought him to dinner. chap. 9 
fol. 37.  Dinner being done, Voluptuousness showeth the wandering knight the rest of the palace of worldly felicity, with the superscription of the towers thereof, and by the Author is declared the evil fruit of certain notorious sins. chap. 10. 
fol. 40.  The situation or standing of the palace of worldly felicity. chap. 11. 
fol. 46.  The Author declareth how the wandering knight, and such like, voluptuous livers in the world, transgress the x. commandments of Almighty God, under written. chap. 12. 
fol. 48.  The knight w 〈…〉 t for to recreate himself, and viewed the Warrens and Forests which were about the palace of worldly felicity, anon he saw it sink suddenly into the earth, and perceived himself in the mire to the saddle skirts. chap. 13. 
fol. 50.  The Author crieth out bitterly against worldlings, and their felicity. chap 14. 
fol. 53.    


The second part of the voyage of the wandering knight. fol. 58.  GOD'S grace draweth the knight out of the filth of sin, wherein he stuck fast. chap 1. 
fol. 58.  God's grace showeth hell unto the knight, with all the voluptuous company, that he saw in the palace of worldly felicity. chap 2. 
fol. 61.  The knight declareth how he entered into the school of Repentance, and of his entertainment there. chap. 3. 
fol. 64.  How true Repentance gins in us, and how the knight's conscience acccused him, with the pains he had deserved. chap. 4. 
fo. 67  By commandment of God's grace, Remembrance read to me the goodness of God, with his promises made to repentant sinners. chap. 5. 
fol. 70.  A Sermon which Understanding the good Hermit made unto the knight, upon the history of Mary Magdalene. chap. 6. 
fol. 75.  The knight having received the holy Communion, heard the Sermon, and ended dinner, mounted into a chariot of Triumph, and was by God's grace carried to the palace of Virtue. chap. 7 
fo. 82.    


The third part of the voyage of the wandering knight. fol. 86.  THE knight declareth the great good solace & pleasure, which he found in the palace of Lady Virtue. chap. 1. 
fol. 86.  The description of virtue. chap. 2. 
fol. 90.  The description of Faith, and how we ought to believe in God for our salvation. chap. 3. 
fol. 93.  The description of Hope, and how we ought to hope in Almighty God. chap. 4. 
fol. 97  The description of Love or Charity, & how we ought to love God and our neighbour. chap. 5. 
fol. 101.  The effects and praises of Love or Charity. chap. 6. 
fol. 106.  The description of the four moral virtues, Prudence, justice, Fortitude, and Temperance. cap. 7 
fol. 109  How Faith from the top of her tower, showeth unto the knight the city of heaven. chap. 8 
fol. 114  The desire that the knight had to come to heaven, and how Gods grace brought Perseverance. chap. 9 
fol. 116.  Good Understanding showeth the knight how to keep perseverance always with him. chap. 10. 
fol. 118  The Protestation that Good Understanding taught the knight to make every day▪ to avoid temptations, that he ought to humble himself before God, and what he should ask in his prayer. chap. 11. 
fo. 121  The Author's peroration or conclusion, to the devout Readers or hearers. chap. 12. 
fol. 128.    
FINIS.   

Gentle Reader, thou shalt find in fol. 7. the 6. line, shamefastness for shamelessness: and in fol. 24. the 20. line, jacob for joab. And in fol. 93. the 35. line. things apparent, for things not apparent. These faults amended in the Reading, I suppose there remain no more.   


F For Country's cause who taketh toil,  
R Regarding neither life nor limb,  
A Adventures to receive the foil,  
V Valour had need to rest in him.  
N Neglect he may not seasons fit,  
C Covet he must to do the best,  
E Ever he warreth with his wit,  
S Seldom he sleeps in quiet rest.   

D Discharged thou hast thy duty well,  
R Remember God that guided thee:  
A Ambitiously do not excel,  
K Keep thee in compass of degree:  
E Each one will say what he doth see.    

¶ THE FIRST PART OF the Voyage of the wandering Knight.  

¶ THE wandering KNIGHT DECLARETH his intent and foolish enterprise, wishing and supposing in this world to find true felicity. The first Chapter.  
MANY HISTORIOGRAPHERS both Poets and Orators, as well profane as divine, have by writing notified divers persons, with their voyages & adventures. First, justin and Diodore of Sicily have made mention of the Argonauts voyage by Sea: that is to say, of jason and his allies, Castor, Pollux, Hercules & other Peers, to the Isle of Colchos, to win the golden Fleece, which a great Dragon kept. Also Homer a Greek Poet, writ in verse the wandering and Sea voyage of Ulysses & his companions, at their return from the Trojan wars. After him, Virgil, a most eloquent Latin Poet, set down in verse the voyage of Aeneas in Italy, with his fortunes after the subversion of Troy.  
Now if we come to the sacred Histories, we shall find first how Moses wrote of the Children of Israel, their going out of Egypt into the Land of promise, & of the xlij. Mantions that they made in the Desert, for the space of forty years. And how the four Evangelists likewise most faithfully have written of the holy peregrination of the blessed Son of God, our Lord and Saviour jesus Christ, who took upon him our frail and humane nature. The self same Saviour hath set down a Parable of the voluptuous voyage of the prodigal Child, and his return. Saint Luke very notably and sincerely hath delivered in writing, the painful and holy peregrination of that great vessel of election Saint Paul, together with the great travel he took to preach the Gospel, and the faith of jesus Christ, to all the Gentiles.  
And now (by God's grace) I mean to declare mine own voyage and adventures, much like to that of the prodigal child, who left his father's house, and ranged into strange countries, wasting all his goods, living licentiously, but after he knew his lewdness, he returned back to his father, of whom he was very lovingly received. So I by great Folly counseled, in absenting myself far away, (not only in body, but also in mind) from God my Father & Creator, have wasted & consumed all the goods which this same my God & father had bountifully bestowed upon me, in following the vain pleasures of this life. But in the end, I being inspired with Divine grace, acknowledged mine offences, & leaving the dark Region of sin and vanity, through the aid & conduction of the divine grace, am returned to mine eternal father, humbly requiring pardon & mercy: who of his unspeakable mercy, hath lovingly received me. But how all this hath been done, I will declare all unto you, praying you patiently to give me the hearing, & attentively consider my talk, & well to note the whole, from the beginning to the end.  
After I had passed in all folly and lasciviousness three weeks of the years of mine age: that is to say, my Infancy, child's age, and youth, which make together xxj. years: I entered into the age of a young man, which is the fourth week of my age, which is between xxij. and xxiv. years. At xxv. I was minded to make a voyage by my foolish industry to seek where in this world I might find true felicity and happiness, which seemed to my sottish sense, an easy matter, being young, strong, wild, hardy and courageously disposed. Me thought in my mind to live in the world without felicity, was a life worse than death. But alas, being plunged in the deep darkness of ignorance. I considered not that true felicity was the gift of God from above, and cannot be attained without his help.  
Being rob of reason, I thought it might come easily of myself, without the help of others: so that then I sought true felicity, where she is not, was not, nor ever shall be: as in riches, worldly pleasure, strength, honour, and delights of the flesh. But I was in so thinking, as very a fool as he, who hopeth with angling lines, to take fishes in the Air, or with Hounds to hunt the Hare in the Ocean sea. Were it not think you, a great folly so to think? Even the like is it, to think that true felicity is to be found here in this wretched world. And forsomuch as in perfect felicity is comprehended all goodness, and that this world (as saith S. john) is addicted and given to all evil, and subject to hunger, thirst, heat, cold, diseases, calamities, pride, ambition, covetousness, and voluptuousness, it is evident that those which here be living, supposing here to find true felicity, are worse than fools, and void of right reason.  
True felicity is not without goodness and virtue, which cometh from God above. If it be so, why then is it not a most wicked and presumptuous opinion to think that by a man's own industry he is able to possess and enjoy the fair lot of true felicity. Therefore every one that thinketh in this world, he may come to perfect felicity and true blessedness, shall find in fine as I found, for felicity, vanity: for good, evil.   

¶ THE wandering KNIGHT DECLAreth unto Dame Folly his Governess, what is his intent. The second Chapter.  
INtending to take my journey, I considered that it was necessary to use counsel therein, knowing that whatsoever is done without advise cannot have good success: as contrariwise, a matter discreetly attempted, is luckily ended. Then dwelled with me a damsel which ruled my house, whose proper name was Folly, the only enemy to wisdom. For every thing that hateth the one, loveth the other. There is as much difference between them, as is between white and black, hot and cold, moist and dry, light and darkness, God and the Devil: all which be contraries, and can not be in one body together. Wisdom governs the good, Folly the evil: Wisdom maketh the evil good, when they yield themselves to be her subjects: Folly maketh the good evil, when they place themselves under her protection: Wisdom draweth men from hell, and bringeth them to heaven: Folly fetcheth Angels from heaven to dwell in hell.  
I do not term that Wisdom to know the seven. liberal Sciences, the qualities of the Stars and Planets, but I count him wise that hath the true knowledge of God. For, as saith Saint Cyril, Wisdom is that true understanding, by the which the sovereign good, namely God, is seen, known and loved, with a chaste love and pure affection. Folly, is very ignorance, and false worshipping of God. Wisdom maketh fools, wise, & Folly maketh wise men fools. Tell me I pray you, can there be greater wisdom then to serve God with a pure faith, and to observe & keep his holy law obediently? And contrariwise, can there be greater Folly then to commit sin, and to disobey God, by transgressing his Commandments? It is not possible. For whosoever committeth sin, hurteth himself, and runs headlong to hell, which is a point of very great folly. Therefore all those that faithfully serve God, and keep his holy Commandments, are wise and governed by Wisdom: and all those that transgress the Commandments of God, are fools, and fettered to Folly, as slaves and Uassalls.  
When I wandered in wanton ways, I wrought my will, esteeming myself wise, but I proved a flat fool. Thus fostered by Folly, to whom I unfolded my intent, which was to take upon me a voyage to find felicity and blessedness, I requested her counsel, who without regard whether it were profitable for me or no, did not only like of the matter, but also forced me forwards, and with flattering phrase commended my enterprise.  
And to encourage me therein, she began to exalt my device, to commend my industry and wit, to praise my strength, to advance my virtue, to blaze my knowledge, to decipher my beauty, and to extol all my qualities, saying, that I was a second Solomon, to have in my head such noble cogitations.  
Hereupon she promised to be my guide, and vowed, not to go from me in all my voyage, affirming that she had sundry seasons made the like journey, and that I should assure myself shortly to see the Palace of true felicity. My son (quoth she) I would not have thee think, that any evil or guile can have place in my heart. Thus comforted, or rather emboldened, I thought myself most happy to have such a governess, so wise, so grave, and so expert, for very joy whereof, my heart tickled within me. But alas wretch that I was, my desire was always after contrary things: for I rejected whatsoever tended to my health: insomuch that to me, sour seemed sweet: black seemed white, evil seemed good, Follie seemed wisdom, light seemed darkness: And folly had so sore bewitched me, that I neglected to do the good I should have done: And I was too willing to play the part I should not have played.  
It is true that the wise man spoke (saying. 
Pro. 11. Eccle. 32. ) There is health where many doth give counsel, and he that taketh good advise and counsel before, shall not repent him after. But it is forbidden to take counsel of fools: For that they love but what they like. There is an old Proverb, Such as my counsellor is, such must needs be my counsel. It were against reason that a fool should give good counsel: For this is, even as if Rivers should run against the Hill. Nothing can be compared to good counsel, neither can any thing be worse than evil counsel: by the which the world is troubled, Realms molested, Princes defaced, Kings killed, Empires altered, Towns taken, Cities sacked, Laws abolished, justice generally corrupted, divine mysteries profaned, mingled with mischief, and confounded: the true knowledge of God is forgotten, all reverence to superiors neglected, shamefastness, sobriety, faith, hope, charity, and all other virtues defaced: all manner of wars both foreign and civil, attempted: O grief, O plague, O cruel monster. Now to our purpose.   

¶ FOLLY AND EVIL WILL PROVIDED the Knight apparel, armour, and horses. The third Chapter.  
FOrasmuch as men oftentimes do alter their intents, Folly was busy & earnest to force me forward in the prosecuting my purpose, persuading me to put myself on the way, and saying that such good meanings and enterprises should presently and without nay be put in execution, for fear of inconveniences that might ensue: and that to mean a matter without doing it, was a reproach to any person. Whereto I answered, that I would proceed, whatsoever followed thereupon: but my thought it was necessary to have company, and other provision, as apparel, horses and armour fit for such a voyage. My son (quoth she) I will take charge upon me, whereunto trust: cast all care from thee, let nothing torment thee, be of good cheer, sleep at thy ease, refuse no rest: for I will within few days, bring thee all such necessaries as thou shalt need: and seeing thou hast submitted thyself to me, I will not fail thee. Being glad of those words, I rerefreed the whole matter to her discretion, and took my case.  
Then Follie was acquainted with an armourer named Evil Will, whose company she daily frequented. This armourer was not always occupied in forging armours: but also oftentimes he made shirts, hosen, doublets, & meddled in all matters that his friend folly appointed him to do. To this armourer, Folly declared all my purpose, and he at her request made me a shirt of lasciviousness, a doublet of lewd desire, hosen of vain pleasures, armour of ignorancy, a corselet of inconstancy, vanbraces of arrogancy, gauntlets of idleness, a gorget of lycorousnesse, a helmet of lightness, a buckler of shamelessness, a quilt cap of vainglory, a girdle of intemperance, a sword of rerebellion, & a lawnce, named hope of long life. Then Pride prepared me a galloping horse, called temerity.  
All these wicked weapons, with this prodigal apparel, and unhonest armour, Evil Will prepared me, at Folly's request. And what better service can he do, seeing he is deprived of truth and verity? For, as good will is the worker of all goodness, so is evil will of wickedness. jesus Christ (who cannot fail) saith in the Gospel. 
Mat. 12. Luke. 6.  That of the abundance of the heart the mouth speaketh: the good man of the good treasure of his heart, delivereth out good things: but the evil man clean contrary. For out of a sack can nothing come, but such as is in it: and out of a coffer of precious pearls: we must not look for colebrands.  
And therefore surely, seeing, I have evil will to my Tailor, and Folly to my governess, how can I do other then evil?   

¶ FOLLY APPARAILETH AND ARmeth the wandering Knight. The fourth Chapter.  
WHiles Folly my Governess, and Evil will my Armourer, prepared my appapell, and other provision, I forgot not to cast all care behind me, as Folly commanded For when I was a child, I did eat always of the best meat, drank of the delicatest drink. I slept when I listed, I lay as soft as silk, I passed my time in pleasures, trusting to my governess Folly, in all my affairs. After I passed three days in pleasure, upon a morning, being in my golden sleep, Dame Folly came to my bed's side, accompanied with evil will, and with them they brought all my necessaries. When they saw me asleep in my soft bed, at that time of the day, tossing myself every way wanton, they said, What pretty one, are you yet in bed? It is late, arise. Ah my sweet friend (quoth I) I have followed your advice, I have cast all care away, and taken mine ease in mine Inn: but I wonder how you are so soon returned.  
What man (quoth folly) know not you how diligent I am in mine affairs? I never rest till all things be brought about, that I once take in hand. Then she put on me my shirt of lasciviousness, (most agreeable to my wanton will:) and then all my delight was to be delicately handled, pompeouslye appareled, and soft lodged. After that, on went my doublet of lewd desires, always enemy to the good spirit: then my hosen of vain pleasures, tied together with points of delights. When I was full of lewd desires, I took pleasure in nothing but vanity: and as my desires were damnable, so were my pleasures dangerous.  
Then as I was (making me ready) Folly commanded the Clerk of my kitchen, called ill government, to prepare me my breakfast, of light and delicate meats, in doing whereof my Cook was more cunning then ever Cicero was eloquent in speaking. And thus as Folly and I were merrily discoursing together, spending time till breakfast, I took occasion to ask of what age she was, and also what jests and fine feats she had, what people she had governed, and how she ruled them. She said that question was asked and answered long ago. But as we rid on the way, she would declare all, in the mean time she said, that she was above five thousand years old. How can that be (quoth I) you do not seem to be forty year old. Yes (quoth she) thou must understand, that I was borne at the present hour that the world was made, and have ever since stood in strength, always in health, and never sick. I shall never seem old, though I live till domes day. Fools die, but (Folly) never dieth. Having ever been in force, I forcibly do reign, in every corner of the world, and do govern as well Princes, as poor people.  
Now to the purpose, after washing in sweet waters, in came my breakfast, so sumptuous, that Partridges were esteemed palterie for Pages, Phesauntes for common folk. Breakfast finished, on went mine armour: but being once appareled and armed, I cared not for my soul's health. I had no desire to hear the word of God, no fear to follow his commandments, or to do any thing fit for a Christian, towards his salvation. I did what I would, I said what I pleased. And after that I was covered with my steel coat of ignorancy, and my corcelet of inconstancy, I presently became inconstant and variable, oftentimes altering my intent, not for better, but for worse, out of one ill, into an other: I never ceased to acquaint myself now with one sin, then with an other: doing nothing that seemed good or honest. For such is the nature of sin, that unless it be soon subdued, it will draw unto it an other sin: as witnesseth Saint Paul in his first Chapter of his Epistle to the Romans.  
Then folly put on my vanbraces of arrogancy, which made me become careless and presumptuous, taking things in hand, far passing my capacity, strength, and ability, and not fearing to adventure that which was above my reach, but being armed with arrogancy, up went my curled hair, I advanced myself ignorantly above others: then on went my gorget of gluttony and lycorousnesse, the breeders of all fleshly sins, and chiefly of lechery. For when the belly is full with liquorous meats and drinks, it warms and heats the other members exceedingly, which by and by wrestle and strive against the good spirit. But if the belly were bridled from gluttony, those rebellious members would be subdued, as saith the Comical Poet, Sine Cerere & Baccho, Friget Venus. That is to say.  
From Wine and good cheer, thy belly restrain,  
And lust of the flesh small heat will contain.  
Upon all this, Folly put me on an other armour, called Vain glory, which is of such a property, that the greater it grew, the less I perceived it: then on went my girdle of intemperancy, which did let loose the bridle of lechery, and all other fleshly affections. To it was tied my sword of rebellion: so that then I rebelled against God, his holy commandments, and all Magistrates and superiors. But if I had bridled my boldness, reprehending myself, my desires and affections, and had rested in reason, without rebelling, then had I served God, and obeyed my betters, with all dutiful reverence. Dame Folly disguised me with the helment of wantonness, upon the top whereof was put a Peacocks tail: so that then I might not suffer any check, for any fault, but might and did maintain my opinion against all men, giving place to none whatsoever, learned, or in authority.  
After my gauntlettes of idleness were once on my hands, I greatly gloried of the gifts which were in me, vaunting myself to be more rich, more wise, more strong, more hardy, more gracious, and in all respects better than I was. Many times I boasted of mine imperfections, as of Drunkenness, Lechery, and such like. After on went my buckler of shamelessness, which being about my shoulders, I blushed not to commit any villainy: I lead the life of an Infidel, rather than a Christian. Unshamfullye I despised both God and man, nothing regarding mine own honour, renown, or salvation.  
Then I mounted upon temerity my horse, with a Lawnce in my hand, called Hope of long life. O deceitful Lawnce, more rotten than a Reed. How many proper youths have trusted unto thee, hoping to have been safe and assured, and were deadly deceived.  
This Lawnce once being entered in me, I entertained all vices, it ever hindered me from embracing repentance, persuading me in this manner. Thou art young, make merry whiles thou mayst, for when thou art old, all play and pastime will be past: than it will be time enough for thee to repent. Being thus governed by Folly I thought neither of God, nor the Devil, of life, nor death, of heaven nor hell: but lived at my pleasure, doing what I delighted in. At last folly appareled herself lightly, with a Cloak of feathers, and mounted upon a jennet, and opening her feathers and wings with the wind, away she flew, and I also at a wild adventure, set the spurs to my horse, and away we went both. Thus you see that Folly is my guide, temerity my horse. Now, the first that shall repent this voyage must needs be myself, as you may evidently judge and gather before hand.   

¶ FOLLY UPON THE way SHOWETH THE wandering Knight, many of her ancient proceed, and how many great and noble personages she had governed. The fift Chapter.  
AFter we were so far passed upon our way, that we had lost the sight of my house, I called to my remembrance the promise which Dame folly had made me in the morning, namely, that she would tell me of her exploits past, and what people she had governed. And thus with flattering phrase I began. My good Mistress, my loving Lady, my heart, my joy, my life, my lust, my council, my hope, my sovereign good, I desire thee most earnestly (if it please thee) to let me understand thine ancient proceedings, and to rehearse what people thou hast governed, how they were ruled, lead, conducted, and counseled.  
Mine exploits (quoth folly) are innumerable. Ten days are not enough to repeat half of them. Nevertheless to accomplish thy request, and to ease the tediousness of the way, I will tell thee of the most principallest. First the world and I came together, and because I found no man in the world, I ascended up into heaven, and there assaulted the excellentest Angel of all the whole company, called (Lucifer) who at my present arrival, entertained and received me for his governess, and so did many more of his coequals. By my counsel he advanced himself to be fellow mate with God, for the which presumption both he and his were thrust out of heaven, and thrown headlong into hell. That was the first of mine exploits.  
Shortly after God made man, and of his rib fationed woman, these two were husband and wife, with them both I had much a do, because they were full of wisdom and reason. I used the help and subtlety of a Serpent, to tempt the woman, being the weaker, who with his deceiptefull words, won her to eat of the apple, which God forbade to be eaten. But after she had eaten it, in the presence of her husband, (because he feared her sadness) he did also eat, to fulfil her desire and lust: wherein they both committed great folly, for the which they were deprived of innocency, of GOD'S grace and glory, yea, they were banished the place (appointed by GOD for them to dwell in) and made (with all their posterity) subject to eternal death, it was my second principal exploit.  
Then began my reign in the world, where I governed a number of fools. I governed Cain the first borne, both of his father and mother: by my counsel he killed his good brother Abel the innocent. I governed the greatest Giants that ever were of the seed of man, as the daughters of Cain, and the sons of Seth, I made them trust in their own strength, not only touching feats of war, but I caused them also to contemn the word of God, and the knowledge of the same: I persuaded them to use their liberty, and to live according to their lusts, in lechery, and all other abomination, without regard of the uprightness of nature, honesty, or the fear of God.  
When Noah had preached forty years space of the last destruction of the world, these obstinate Giants being nuzzled in all wickednsse of life, detestably turned all his admonitions and sermons to mockery: Whereat God was wroth, and sent a great flood, which drowned all living creatures, saving Noah and his three sons, Sem, Cham japheth, and their wives. 
Gen. ●●  Then I thought to have lost my reign in the world, but in short space they increased wonderfully. Then I counseled them to build an high Tower, which might reach as high as heaven, that in despite of God, they might save themselves, if again he meant to drown the world. But God confounded their device: and where before all the world spoke in one language, he divided them, so that the Tower remained unfinished, for the builders understood not each others speech.  
Then the posterities of Noah, were dispersed throughout the world, and I reigned amongst them every where, counseling many Nations to forsake the knowledge of God, and to worship the host of heaven, as the Sun, the Moon, the Stars, the Planets, the Fire, the Water, the Air, the Earth, and to make Idols, and honour them, in the likeness of men, of beasts and birds, and to worship them, so that the true knowledge of God should be proper but unto one people, descended from the loins of Abraham, and they are the jews.  
Then I demanded of Folly, how Idolatry entered the world, & where she took place first. My son (qd she) understand, the Idolatry hath been brought into the world by my means: 
The beginning of Idolatry.  For Idolatry took her first original & beginning in Chaldea in the city of Babylon, & in the region or country of the Assyrians, in the reign of Ninus the third king, which was the son of Bel, Bel of Nembroth, Nenroth of Chus, 
Ninus the son of Bell, and third king of Babylon.  Chus of Cham, Cham of Noah: so the Ninus the third king of Babylon, was the first man that did ordain temples, & set up Altars to sacrifice upon, unto his father Bel, & to juno his mother. First he fashioned their standing Images, & set them in the midst of the city of Babylon, & that was the first beginning of Idolatry: other neighbours & nations did as much: the Egyptians made the like by Osiris, surnamed jupiter, the true son of Cham & of Rhea. The same Osiris, after his death was esteemed of the Egyptians for his virtue to be a God, so that the matter by my counsel (quod Folly) turned to Idolatry. For they offered sacrifice unto him, & honoured him in form of an Ox or a Calf: 
Exo. 32.  the like also did the children of Israel in the desert to their Idol, which afterwards was named Serapis.  
But as yet France & Germany were not infected with Idolatry, howbeit I did mine endeavour to make it more universal, & ceased not, till that shortly after this pestilence had taken root. For the above named Ninus son of Bel king of Babylon, married Semiramis (that wonderful woman) who (as it is written) devised, that all the male children should be gelded: of her body begat he one son, named Ninus the second: & by another wife, he had another son called Trabeta, who by right of succession should have enjoyed the crown of Babylon, but that his mother in law kept him from it, & took the government & rule unto herself, & kept it in the behalf of her young son Ninus. Trabeta then fearing his stepmother, fled from Babylon, & after long travail he arrived in France, 
Trabeta wandered a long time like a vagabond from country to country.  not far from the river of Rhine, where he founded a city, & called it Treues, which is yet a very ancient city. At that time was Gallia Belgica & all the country about it, which we call Low Almain, first infected & poisoned with Idolatry, which was 1947. years before the incarnation of jesus Christ. Theridamas Trabeta) by my counsel) made the picture of his grandfather Bel the son of Nembroth the great Giant, & first Saturn of the babylonians to be worshipped in the city of Treues. But afterwards Bavo, who founded the city Belges, otherwise called Bavoy in Hainot, had taken by force the city of Treues, & victoriously brought to Bavoy, all the treasure of Treues, & their Idols, wherewith also he brought his own Idols from Phrigia.  
By this means the error of Idolatry was more authorized. For by my counsel he built with the spoils of his conquest 7. marvelous, & mighty temples in his city, which had seven. doors, according to the seven planets, they had also a thousand towers, every one an hundredth cubits high, & xviii. foot broad. As for other nations, they were even no other than the babylonians, the Egyptians, the Phrygians, the French men & the Germans: for the good Patriarch Noah, otherwise called janus, having dwelled in Italy 82. years, & being 959. years old .350. years (or there about) after the flood he died, before the incarnation .1967. years. This good man was lamented & bewailed through all the world generally, but chief of the Italians, then called Lanigenes, & of the Armenians, over whom he first reigned. These people presently after they knew of Noah's death, they honoured him as a holy man. For in those days all holy men were counted Gods, as it is often mentioned in the holy scripture, Ego dixi Dij estis, & filii excelsi omnes, that is, I have said ye are Gods, & ye all are children of the most high. And, which is more: they made him temples & altars, as now a days Idolaters do unto the saints of heaven, I (quoth Folly) made the simple people assure themselves, that the soul was removed into some of the heavenly bodies, for the which cause they called heaven the Sun, & the seed of the world, the father of Gods, the greater & lesser, the God of peace, justice, & holiness, the driver away of evil things, & the preserver of good things. Again, they called his successors, janus, Geminus, Quadrifrons, Enotrius, Ogiges, Vertumnus, jupiter, Optimus, Maximus. Then I persuaded the people to offer sacrifice unto him, as unto god, by which deed they became all Idolaters, for if they had esteemed them no better than holy men, they had not sinned in that, for in deed he was a holy man. Mark what Austen saith in the tenth book of the City of God: It is not lawful (saith he) to offer any sacrifice to any Saint, be it Man or Angel, but only to God. After the destruction of Troy, Aeneas came into Italy, bringing with him his own Idols, and the Gods of Troy: hereupon Idolatry took force, and increased more and more. I think (quod Folly) that this which I have told thee already may suffice to declare, how Idolarie entered the world first. Thou hast heard also, how I governed Angels & Nations. Now thou shalt understand how I have ruled and ordered particular persons.  
After the flood, I first ruled Cham, Noah's son, who being wholly given to the Magical Art, obtained and had the name of Zorastes. He hated his father, because he loved his other brother better than him. In revenge whereof upon a day he found his father Noah drunk, lying fast a sleep upon the ground, unhonestly he discovered his father's privities: and (by my counsel) he presumed to touch those his secret parts, and enchanted them by his Magical Art, so that ever after for want of ability, 
Berosus.  he could not join issue with any woman, to beget children. His Father being angry thereat, abandoned him for a season. After that, he became the first King and Saturn of Egypt, insomuch as the holy Scriptures calleth Cham the first King of Egypt.  
Again, by my counsel he trained up his people, according to his own nature, in all villainy and filthiness, openly affirming that men might lawfully use and have to do with their own mothers, daughters, and sisters, as was the custom before the flood, and also to commit many other unlawful deeds, which I am ashamed to declare: by the which doctrine, natural virginity was oftentimes violently assaulted and ravished. Then my friend Cham went into Italy, & usurped the realm to himself. And whereas other Princes of his lineage in Germany, Spain & France gave good examples to their subjects, instructing them in good and godly laws: he contrariwise, spoiled all the youths in Italy, corrupting them with all kinds of vices, as usury, theft, murder, poisoning and enchantment, whereof he himself was the first inventor, as all Historiographers hold opinion. But when his good father Noah understood of it, he came into Italy, and hunted him from thence.  
If I should write all the evil deeds of Cham, it would be a weighty piece of work, and the matter would seem monstrous. But at the last he conveyed himself over among Bractiens, a people inhabiting towards the Indians, where by his enchantment, the people became his subjects, and he reigned over them with great force and power. Yet at the last, he was vanquished and slain in battle, by Ninus king of Babylon, which descended of his race, by his son Chus. Thus (quod Folly) I lost my friend Cham, surnamed Zorastes, Saturn of Egypt, the common enemy of God & man, and one of the most perverse & untowardest Tyrants, that ever was in the world.  
I governed Bel the second king of Babylon, and his son Ninus: into whose heads I put a disordinate raging, so that they desired to live alone in the world. And to bring this to pass, I counseled them to change and cut off the golden age, which would have all things common, peaceable, and in quiet. hereunto they armed themselves by all possible means, undertaking to spoil Sabatius Saga, surnamed Saturn, King and Patriarch of Armenia, so made and ordained by his grandfather Noah. The same Sabatius was son to Chus, and brother to Nembroth, whom Moses called Sabatha in Hebrew, which in Latin is Saturnus.  
Then the said Sabatius king of Armenia, having hardly escaped the hands of Bel & Ninus, he went for refuge to his Grandfather Noah into Italy, & made Noah king and Patriarch of the Aborigenes, & founded him a City on the other side of Tiber, which he named Saturnia: As Virgil declareth in a Passage, where he saith thus: 
Primus ab aethereo, venit Saturnus Olympo,  
Arma iovis fugiens, & regnis exsul ademptis.  That is to say. 

Saturn the first from heaven did fly,  
For fear of Ioues artillery.   

He lost his rule and regiment,  
And lead his life in banishment.    
For Bel the son of Nembroth, was surnamed jupiter. And it is not likely to be true that some says, that the same Saturn that was chased away by jupiter, was Nembroth the king of Crete: but the Bible saith, that he was king of Babylon, which was far distant from the Isle of Crete. In those days, they termed the chief man in every house, Saturn: their sons jupiter or Ioues: their daughters juno's, and their nephews, Hercules: so that we find in ancient Records, many people named Saturn's, Ioues, and Hercules.  
But to my purpose (quod Folly) the above named Ninus (by my counsel) after the death of his father Bel, caused his Picture and standing Image to be made, commanding every manner of person, to do homage unto the Idols of his father and mother, and to adore them with divine worship: and so he was as you have heard, the first inventor of Idolatry. I governed Typhoon the son of Cham, in whom all his father's vices abounded. He maliciously envied the prosperity of his brother Osiris, surnamed jupiter the just, who was a great persecutor of tyrants. It angered me (quod Folly) that so honest a man lived. Then I caused Typhon with other Giants to murder Osiris, insomuch that Typhon cut him in xxuj. pieces, and bestowed them upon other Giants that helped him to work his feat. But the good Hercules of Lybia, the son of Osiris with the help of his other brethren, in fought field killed Typhon the Giant, and the other Tyrants, which consented to his Father's death.  
I governed (quod Folly) one jupiter king of Crete, which country is now called Candie. But forasmuch as the Greek liars, & other writers both Latin & French, to enlarge their lies and dreams, attribute that unto this jupiter, oftentimes, which appertain not unto him, I would have you mark well, that in those days, the kings children & fathers of families were called jupiter and iovis, notwithstanding there are three of that name renowned, as we find in Histories. The first was Osiris the nephew of Noah, the son of Cham: who was no less good than his father was evil. That jupiter begat great Hercules of Lybia: who was King of Spain, France and Italy. This great Hercules was like unto his father, a great persecutor of Tyrants throughout all the world. He begat of Araxa, the young Tuscus, King of Tuscan, and Italy.  
This Tuscus begat Altirus Blascon, of whom was begotten Camboblascon, which was (as some say) surnamed the second jupiter, and worshipped in the world. Now this Camboblascon surnamed jupiter, begat upon Electra the daughter of Atlas, surnamed Italus (of whom yet Italy beareth the name) jasius and Dardanus. This the lying Grecians, and many other triflers, attribute unto jupiter of Crete: which matter is in controversy, and may be denied. For Dardanus after he had killed his brother jasius by envy and treason, he fled into the Isle of Samos, and from thence into Phrigia, where he founded a City called Dardania, where he begat a son called Erictonius, and of him lineally descended Tros, who gave the City Dardania the name of Troy.  
This same Tros had three children, Illius, Assaracus, and , which  was taken by Tantalus, the king of high Phrygia, & sold unto jupiter of Crete, to be abused like a Sodomit: which argueth that he begat not Dardanus the great grandfather of . The first jupiter than you may perceive, was Osiris, Nephew to Noah: whom Moses named Mesraim. The second Camboblascon, king of Italy, which some say also had been king of Athens and of Arcady: but I think that jupiter of Arcady, who begat Lacedaemon, is some other beside Camboblascon. Howsoever the case standeth, certain it is, that jupiter, Ioues, Osiris, and Camboblascon, were contraries.  
The third jupiter renowned in the world, was King of the Isle of Crete: who bore in his Scutcheon and Coat-armour, an Eagle: but in his manners he was altogether given to Folly. For he deflowered Virgins, he ravished wives, abused young children, and committed all kind of villainy that was possible, either to be spoken or done. He committed adultery with Alcmene the wife of Amphitryo, of whom he begat little Hercules of Greece: he did the like with Leda the wife of Tindarus, of whom also he begat fair Helen. I loathe to tell what deflowrings and rapes, he offered & thrust upon divers particular maidens, & fair young children. But notwithstanding his vile life (quod Folly) by my means the rude people made him a God, & many false liars have attributed unto him, the noble deeds of the good Patriarch Noah, and his Nephew Osiris, surnamed jupiter the just.  
Moreover, they did not only offer sacrifice unto him, but also gave him the title and name of Most excellent good, whereas indeed he was most evil: for he was an incestuous and Sodomitical person, and a common enemy to chastity and honesty, insomuch that people openly in their stageplays, counterfeited, sung and descanted upon the filthy lecheries and other villainies which he used, affirming that such Anticques and Pageants were most fit and agreeable unto him. By means whereof, all his subjects gave themselves to the same, saying, that it was as fit for them so to live, as for their great God jupiter. I governed little Hercules of Greece, otherwise called Alceus, the bastard son unto the same jupiter, whom he had by Alcmene, the wife of Amphitryo. Unto this same Hercules, the lying Greekes full of vain eloquence give the name & title of great Hercules of Lybia, which is most false. For that Hercules of Greece, was the first Pirate that ever roved on the Seas, and abounded with all vice, following the steps of his Father jupiter the adulterer, in all respects: and as he lived, even so he died.  
For being mad (saith Seneca) he slew his wife & children, & afterwards burned himself. But a little before his death he made Philoctetes swear, that he would never disclose his death, nor the manner how he had bestowed himself: which thing he did of a vain, arrogant, proud, & ambitious mind, even to this end, that the people might report and believe that the Gods had drawn him up to heaven invisibly: but it chanced not as he desired. Yet notwithstanding (quoth Folly) I persuaded the lying Greeks that it was so, & made them worship him as a God.  
I governed fair Paris, king Priam's son, whose surname was Alexander. At the first he made no account of me, but leading a contemplative life, he followed the lo●e of Pallas, the Goddess of wisdom, mine adversary: but when juno, Pallas, and Venus, were at strife for the golden Ball, which was thrown amongst them (with condition that the fairest of them should have it) they committed the matter to the judgement of Paris, surnamed Alexander: who was upon the point to give sentence in the behalf of Pallas, mine enemy: but by my persuasion, afterwards he gave it unto Venus, my good friend, and of old acquaintance: then for recompense of his foolish judgement, I counseled him to go to Greece, where he ravished fair Helen. Hereupon the Greeks in a great and mad rage prepared all their force against the Trojans, and after ten years siege against their City, they took Ilium, & put king Priam to death, insomuch that the whole Realm was defaced.  
In that wars were killed many Princes and noble knights, as Hector, Achilles, & Paris also was slain by Philoctetes (the companion of the less Hercules,) in a combat fought hand to hand. The weapons which they used were Bowes and forked Arrows, wherewith Philoctetes wounded Paris in three places. First in his left hand, secondly, in his right eye, thirdly, in both his legs, which were fastened with the stroke together. Being thus wounded, the Trojans carried him into their City, where shortly after he died.  
I governed (quoth Folly) fair Helen the bastard daughter of the third jupiter of Greece, begotten of Leda the wife of Tindarus, which Helen by my counsel, went from her husband Menelaus, and suffered herself to be ravished of a young lecherous Trojan named Paris, surnamed Alexander, the son of king Priam. She brought blood & death to Troy, in steed of dowry. For by her occasion Troy was destroyed, and Priam with the most part of his children killed. And to the end, that her adulterous mate Paris or Alexander, should not leave her, and go to his own lawful wife Pegasis Enone, she bewitched him with certain drinks, wherein she was her craft's Mistress: which trick when one doth use, he is in such case that he forgets all things past, and all sorrows present. When she was thus arrived at Troy, the good man her husband Menelaus, with Ulysses, and other Greek ambassadors, came to fetch her away: and king Primamus commanded that she should be brought into his presence, offering unto her frankly with loud voice, that she should (if she thought good) freely and with full liberty departed again into Greece, with all her retinue, people, and pelf. Whereunto she answered, in the hearing of her husband and king Priam, with the rest of his counsel, and commons, that she was not disposed to retire to her country, wishing also that her husband Menelaus, that good man, might go to God, for she was none of his wife, neither would she have to do with him: and that she came not to Troy against her will, neither did she esteem of his marriage.  
To conclude, at length Troy by treason was taken, and raunsackt xviii years after she had been from her husband, and all that space had lived in lechery with two adulterers, she grew to agreement, and made peace with her husband Menelaus. But when she waxed old, she looked in a Glass, and seeing her face far from fair, she fell in a loud laughter, and flouted at the fools that fought ten years together, for the love of a thing that faded so soon away, but when her husband Menelaus was dead, two chief men of the city of Sparta, named Nicostratus, & Megapentus, men of great authority, hunted Helen out of the city & realm of Lacedemonia, without appointing unto her any place or provision to keep her. Upon which banishment she came to Rhods, to her ancient companion & friend, queen Polypo, which was also then widow, by reason of the death of her husband Tlepolemus, who was slain before Troy. And when she was at Rhods, queen Polypo used her very well, but the young gentlewomen her waiting maids, hated her deadly: for that she was the cause that their king Tlepolimus was killed: insomuch that upon a day they conspired together against her, & got her into a garden, where then fastening a rope about her neck, hung her upon a tree & strangled her to death. This was the miserable end of Helen, who being dead (quoth Folly) I put into the heads of the blind people, that she was a Goddess, by reason of her incomparable beauty. For which consideration, they being, not only Idolatrously & heretically, but also damnably deceived, built her a marvelous costly & stately temple, & named her, with great devotion, The Goddess of beauty, & devised many false miracles & lies, the which for brevity I let pass. I governed (quod Folly) Pharaoh Amenophis, & Pharaoh Bocchoris, both kings of Egypt: 
Exo. 1.  who by my counsel caused all the male children of the jews to be drowned, which people the first Pharaoh held in marvelous subjection. As for the second, I instructed him so well, that he would not suffer the children of Israel to departed out of his land, but in the end, being scourged by God, 
Exo. 14.  he was constrained to let them go, & when they were gone, I gave him counsel, in revenge, to pursue them with all his chivalry & power of Egypt, which thing he did: but the tyrant & all his company were drowned in the red sea. I governed Chore, Dathan, and Abiron, counseling them not to obey the commandment of Moses, 
Nu. 16.  whom God had ordained chief governor over the children of Israel, but Chore, in offering Incense contrary to his office, was attainted, and 500 more of his faction with him. And for the rebellion of Dathan and Abiron, the earth opened, insomuch that they their wives, children, and goods, were all swallowed up alive. I governed Saul, the first king of Israel. 
1. Kin. 21.26.31.  At the beginning of his reign, he was good and godly, but at last I enchanted him, so that he caused many of God's Prophets to be killed, insomuch the in one day he put to death .85. I counseled him to persecute good David, & to ask counsel of witches and sorcerers, contrary to God's law. Then at the last, being forsaken of God, he was vanquished with the Philistines, and with his own hands slew himself upon the mount of Gelboa.  
I was also so bold as to enter into king David's house, and by my counsel I made him commit adultery with Bersaba the wife of Urias. And notwithstanding that Urias was his faithful servant, and good counsellor, yet I gave him counsel to kill Urias, 
2. Ki● 1.12  by means whereof his sin might he covered in marrying of his wife. For the which offence the Prophet Nathan disclosed me, so that my further meaning broke of, and ever after I was banished his house. I Also governed his son Absalon, who after he had killed his brother Amon, made war with his Father, and drove him to Jerusalem, being nothing ashamed to enter the houses of all his Father's concubines, 
Kin. 13.11  and to lie with them: but an Oak did execute justice upon that wicked child: for when he thought to escape with his Moil, the tree caught him fast by the hair of his head, till jacob came with a Lawunce and killed him.  
I also governed Roboam king salomon's son, who unreasonably grieved and oppressed his people with taxes, and imposts: insomuch that when they requested to have it somewhat eased, he did not only deny their petitions, but also gave them uncourteous language, following the counsel of his young wanton Gentlemen, 
4. Kin. 12.  rather than the wise admonitions of his grave counsellors, by which means he lost the tenth part of his Realm.  
I governed the great Queen jezabel, by whose advise king Achab her husband worshipped the Idol, 
3. Kin. 18 21.  Bale, and caused good Naboth to be killed. She persecuted the Prophets of God, and made many of them to be put to death. She sought by all means to dispatch good Elias, but as her life was evil, so was her death shameful. For she falling from a high window, was overtrodden with horses feet, and eaten up of dogs.  
I governed Sardanapalus, the last king of the Assyrians, who regarded not the government of his Realm, but lived altogether in delights. He used to paint his face, and to apparel himself in woman's apparel, he exercised himself in all kinds of villainy and filthiness, insomuch that when he saw that he was forsaken of the greatest part of his people, that he had very evil luck in battle against his enemies, and stood upon no ground free from danger of death. It chanced one day, that being in the tower of Babylon, he set it on fire, and there burned himself and all that ever he had. I governed Cambyses king of Persia, the son of good king Cirus, who by my counsel was given to gluttony and drunkenness, with other vises, not beseeming a Prince. Upon a time Praxaspes, one of his most excellent counsellors, seeing him immoderately bibbing, reverently told him that it was not Prince like: whereat the king was wroth, & commanded him to send for his youngest son, who being brought, Cambices caused Praxaspes to tie him to a tree, saying: If I can hit the heart of thy son with my arrow out of my long bow, is it the feat of a man that is drunk? So Cambices shot, and clove the child's heart in sunder, showed it unto the father, with a warning to take heed how to judge his liege Lord, drunk. Then I made him marry his own natural sister, and to kill his own brother. It fortuned upon a day, that as the king & the Queen his sister were at the Table, for his pastime and recreation sake, he had a young Lion let lose, and a mighty mastiefe or band dog that the king kept. These two fought so long till at last the dog was like to have the worst. Within the sight of this game, an other mastiefe was tied in a chain, both bred of one bitch, this band dog, broke his chain in haste, and came to help his fellow, insomuch that these two dogs overcame and killed the lion. The king liked well of the love and loyalty of these two Dogs, but the Queen being moved thereat, began to weep tenderly. Which when Cambyses saw, he asked the cause of her sorrow, to whose demand the Queen answered in this sort.  
It is otherwise happened to my brother, then to this Dog that was to weak for the Lion. For thou being his own brother, hast not showed the like love & faithfulness unto him, as this band-dog hath done to his mate, for thou hast caused thy brother to be slain.  
The king being sore displeased & full of indignation at her answer, commanded, that the queen should be had away by and by out of his sight, & put to death: the which was done. But as that king came one day out of Egypt, riding on horseback, his sword by hap fell out of the scabbard, & he fell likewise upon the point of it, & was thrust through the body, & died. I governed (quoth Folly) one Catiline a Roman, a very seditious fellow, who conspired to kill all the Senators of Rome, but he was put beside his purpose, by reason that one Cicero opened it, and he with all his conspirators were killed in battle. I governed (quoth Folly) Herod & Herodias, to accomplish their lechery, I coupled them in marriage, albeit she was his brother Philip's wife, which unlawful marriage Saint john reprehending & finding fault with all, for so doing, had his head cut off. I governed Pilate, Annas, & Caiphas, in Jerusalem, with many Doctors, Priests, Scribes & Pharisees: I counseled them to crucify Christ, between two thieves, as if he had been a sour of sedition: which being done, I thought then that I had won all the world, but when I saw that upon the third day after he arose again contrary to my reckoning, I lost a great number of clients & subjects, who hearing the Apostles preach, quite abandoned and gave me over.  
I governed Nero, the sixth Emperor of Rome, who at the beginning of his reign was good and virtuous, but after he had possessed the Empire five years, he became most evil and wicked, and was given to lechery and filthiness. This man was a murderer, he slew his wife, his mother, & divers other honest persons, of which number Seneca was one: he was the first persecutor of the Christians, and put many good men to death, as for example, Saint Peter & S. Paul, with other. But this tyrant being upon a time ungarded, & wanting about him his lieutenants & Chaptaines' of war, the Senators and states of Rome sought means to punish him: for anger whereof he killed himself, and the soldiers that were sent to seek him, found him dead in the field.  
I governed Antonine Bassian Caracalla, the ninetéetenth Emperor of Rome, who by my counsel killed his brother Geta: besides that, he married his stepmother, & desired Pompinion (the great Lawyer) to excuse his murder. Who answered him, That he was not so willing to excuse a murderer, as he was to disclose him: the Emperor unworthy of so good an answer, killed the Lawyer.  
I governed Varius Heliogabilus, the xxi Emperor of Rome, who by my counsel lived so disorderedly, that he left behind him no memory of honest life, but infamy & shame. This man's own soldiers slew him, & threw him into a ditch, & because his body would not sink to the bottom, they dragged him out again with a hook, & hurled him into the river of Tiber. I governed (quoth Folly) julian Apostata, the xxxix Emperor of Rome, who in his thought was so wise, & well given, that he was made Reader in the Church of Nicomedia. This man travailed to Athens, where he studied Philosophy, but he staid not long in that good purpose, for by the counsel of me. Folly, he renounced the Christian faith, & became a revolt & an Idolater. I persuaded him to persecute the christians, lest they should increase seven for one: I moved him also by my subtle device, to root and weed them out quite, which thing he meant to do, but he was killed within two years after, being slain in Persia, and yielding up his evil spirit, he lifted up his bloody hand to heaven, in contempt & despite of jesus Christ, making this outcry. Now, O Galilean, thou hast the victory.  
I governed the false Prophet Mahomet, and counseled him to make a book, to entitle it Koran, and to expound things in the holy Scriptures carnally: which he did, and that law is yet continued, in the greatest parts of the world. I governed Messalina, an Empress, the noblest whore in the world, who being but newly married to Claudius, fift Emperor of Rome (an old gentleman) when she found by proof that her husband was insufficient & unable to satisfy her lecherous desires, by my (counsel) oftentimes she disguised herself into men's apparel, and went to the common Stews, whereas she abused her body with a great number, returning back no better than a bitch, and vaunted that she had vanquished and gone beyond all the whores in the house of bawdry.  
When the wandering knight had heard these wonderful discourses uttered by (Folly) & having in him some sparkle of reason & inclination of nature, he thought himself foolish if it were not in him to judge of deeds so mischievous & ill. And being no longer able to keep silence, he broke his mind to Folly finding great fault with this unsatiable Empress, insomuch that he cried out with a loud voice, & said: Fie, fie, fie, filthy bitch & wild whore, worthy to be tied to a tree, stark naked, & delivered to greedy dogs & ravening birds, to be devoured. Then I asked Folly, what was the end of this wicked woman, who told me that the Emperor put her to death, because she was not content with her lawful hausband, but married an other man, whose name was Silius. Whereunto I assented, saying, that it was a good deed, for their need no more▪ but three such detestable filths in all France, to spoil the whole realm. This tale of Folly, touching her deeds & exploits, her devices & practices, her provocations & counsels, as it being long & strange, I am not able to repeat as it was spoken: but have nakedly recorded so much as resteth in my remembrance, which thing I have the rather done, to the end that all devout Christian readers might willingly learn, & thoroughly know, what great wickedness they commit, in following the evil counsel of dame Folly. Every one ought to forsake her, for that the end of such as be ruled by her precepts, tread in her paths, & dance after her pipe, is proved by experience to be dangerous, deadly, and damnable. But now let us return to our voyage, and former matter.   

¶ THE wandering KNIGHT FINDING TWO ways, and doubtful whether of them to take: there chanced to come unto him Virtue and Voluptuousness, either of them offering to conduct and guide the Knight on his way. The sixth Chapter.  
SO long lasted the talk of Folly, that we had worn out the way well, & the Sun went low. In the end we came into a strait, where we found two ways, one lay on the left hand, which was fair, broad, and entering into a goodly green Meadow: the other on the right hand, which was narrow, rocky and full of Mountains. Being then in a perplexity, and doubtful which of those ways I might take, Folly told me, that the way on the left hand was best and fairest, and temerity my horse, kept a flinging to go that way, so that I had much ado to rain him in. Then said I to Folly, that I feared lest the green grassy way would lead us into some ditch and quagmire, where we should stick fast. Besides that, I was more than half discouraged with her tales which she had told me: and though I in heart hated them, yet notwithstanding custom caused me to use them, not being able to do otherwise, without God's grace. Hereupon I was resolved to take the way that lay on the left hand, Folly keeping me company.  
But as we were thus talking together, I espied two Ladies coming towards the place where we stood, (which made me very glad) One of these Ladies road upon a white horse, and went in a gown of costly colours, bravely embroidered with needle work, in the which border, the three Divine, and the four Moral virtues were written. This Lady was very beautiful, and she seemed naturally to be fraught with godly graces and gifts, she had a neat body, a sweet countenance, a modest gesture: her face was not painted, she was always very courteous, she pretended authority and reverence without flattery, she was not sour nor grim, but lovely and amiable. The other Lady road upon a rat's coloured horse, and went in a changeable coloured gown, garnished with gold, and excessive cost: she wore about her neck a chain of gold, with rich jewels tied unto it: her fingers were decked with ring upon ring: she seemed to have been delicately brought up, her face was beautiful, but I suspected she was painted: her looks were wanton and unconstant, and she rolled her eyes every way.  
This Lady came unto me before the other, and after salutations, I asked her, which of the two ways I should take, to find perfect felicity. She answered me saying: My son, if thou wilt follow me, I will bring thee a short and pleasant way through a green Meadow. Be not doubtful, for I will lodge thee this night in the Palace of Felicity: into the which when thou art entered & placed, thou needest not think upon any thing, but what may best please thy mind and procure thy delight: As fine fare, dancing, singing, soft lodging, Lady's love, laughing, hunting, hawking, fishing, fowling, riding, running, shooting, bowling, rich array, and all things also that can be devised to please thy fantasy: all which pleasures, I will provide thee with a thousand more. For it is in me to bestow such things upon them that take me for their Mistress.  
With these words I was bewitched, and longed to see this pleasant Palace, not mistrusting that she was any other than she said and seemed to be. And being desirous to learn her name, I began thus: my good Lady, may it not offend you, if I ask your name? My son (quoth she) such as follow me, & have had experience of my goodness, call me Felicity, and that deservedly & of good right. For I am indeed, the Empress of the Palace of worldly pleasures, whether I will bring thee before night, if thou wilt follow me. There be some enemies of mine, that nick name me, & spitefully miscall me, by false & counterfeit terms, saying, that I am named, Malice, Vanity, Vice & Voluptuousness. But give thou no ear unto them, for they speak upon envy, hatred, and evil will.  
Then approached the other Lady, which (after salutation done) uttered these words unto me: Reason required, that I should have spoken first, but this painted Peacock, named Wicked Voluptuousness, puts forth herself to speak before me always, and to take the tale out of my mouth: Take heed of her, for doubtless her communication corrupteth & infecteth, even the very best livers, with the poison of her error. Now I see thou art of good inclination, & ready to weigh thy paths in the balance, willing to walk as well the good way as the bad. And seeing thy mind wavoreth, apply thyself unto Virtue, continually, shorten the sorrow of thy soul, water thy will with wisdom, adventure not thy present precious age to be boldened in ambition & vainglory, detest the danger of insatiable Covetousness, let not thy liking be laid upon licentious love, avoid & shake off idleness, by using thyself to honest exercises, fly Worldly Felicity, arm thyself against the dart of Cupid, lest at length he overcome thee, open thine ears of understanding, and follow my counsel. I am not the vile, villainous, vain, mischievous, subtle, deceitful & lying Lady Voluptuousness, but I am the assured & safe way that leadeth to Perfect Felicity. And though I am narrow & painful to pass, yet if thou wilt follow me, I will make thee merry, & guide thee in the very way, which God hath ordained to lead unto true blessedness. For my son, thou must understand this, that almighty God doth not bestow upon men perfect joy & sovereign goodness, unless they labour to achieve it. If therefore thou think always to pass thy time in pleasure, & followest thine affection, doing all whatsoever seemeth delectable to thy foolish fantasy, & supposest the way to find Felicity, thou art far wide, & greatly abused. For, He that will have honey, must make much of Bees. If thou desire Felicity, so lead thy life that God of his goodness may vouchsafe to give it thee. Cleanse thy heart & empty it of evil thoughts, be firm in faith, establish thy soul with soundness & sincerity, be not deceived with damnable doctrine, nor led astray by wrong opinions. This that I tell thee, cannot be done without labour, neither can any profitable or good thing, be obtained without pains taking. Thou seest how Shepherds, Seamen, and all Artificers, if they grow in wealth, it is by labour and travel.  
Were the Husbandman any better than a fool, if he should hope in Harurst to reap Corn of his ground, where he hath sowed no seed, when season served? Even so is that man marvelously misinformed, that thinketh to achieve perfect felicity, or to reap true blessedness, having not first fallowed his field with Virtue, Good deeds, Faith, Hope and Charity, which is the High way to Heaven. The Husbandman doungeth his ground, soweth his seed, grafteth his trees, tarreth his sheep, & leadeth his life in labour, hoping to enjoy the fruit, the grass, the grain, the wool, & generally all the profit: the expectation and full account whereof, maketh him to take pains with pleasure. Even so, if thou wilt be content painfully to walk this way, without regard either of Rocks or Mountains, doubt not to find true felicity.  
Having heard this long and wise admonition, and marking the Lady well, I could not be quiet till I knew her name. Wherefore I said, Madam (without offence be it spoken) I pray you what is your name? She answered, saying: My son, I am great with God, I am acquainted with the Saints, I am all in all with Angels, I am much esteemed of good men. Without me nothing is done in heaven, and without me no good thing can be done on Earth. I am commonly called, felicity, Wisdom and Virtue. I govern good Kings, Princes & People: I rule Prelates and Ecclesiastical persons: I stop the mouth of false Prophets and erroneous teachers: I hinder their Heresies, and stay their wicked proceedings. I govern householders and their families in good order. I am a companion with the lovers of learning. I am a husband to all chaste wives, widows, & virtuous virgins. I reward my friends in prosperity, with holiness: and in adversity with kindly consolation. I minister unto them food, raiment, lodging, strength, patience, and all things necessary, and whether it be little or much, they take it in good part. Contrariwise, the friends of voluptuosness are never satisfied, although they have too much.  
My friends had rather sing Psalms, then vain songs: they had rather fast, then be drunk: they had rather pray then curse: they rise early, and go to bed late: they have care of the Commonwealth: Faith counseleth them, Hope assisteth them, Charity inflameth them, Wisdom governeth them, justice guideth them: and I do and will enrich and encourage them, that all the world shall have them in admiration, honour, and reverence. Yea, though their bodies die, yet their fame shall live, for others example: and their souls shall remain immortal, like unto the state of Angels. Contrariwise, he that leadeth his life in Voluptuousness, Ambition, Filthiness, Uncleanness, or Evil Conversation, if he be not sorry for his sinfulness, and repent him of his time lewdly spent, that man's death is damnable, and his shameful report shall never die, no more than that of Sardanapalus, Nero, Heliogabalus, Herod, Pilate, Annas, Caiphas, and such like. Therefore my son, leave Voluptuousness, if thou meanest to find true felicity and perfect blessedness   

¶ THE wandering KNIGHT BY THE COVNsell of Folly, left Lady Virtue, and followed Voluptuousness, which led him to the Palace of worldly Felicity. The seventh Chapter.  
WHen I had heard both these Ladies tell their tales, I was more amazed then ever I was before, insomuch that I witted not which to take for my guide. But alas (poor perplexed pilgrim) if I had had but the wit of a woodcock, and not wavered in mind, I had followed Virtue & left Voluptuousness. But being amidst mine amaze, I requested my Governess Folly, to teach me quickly which of these two Ladies I were best to follow, for the finding of true felicity. No sooner had I spoken the word, but suddenly she cast out this language, saying, that Virtue was an Hypocrite, and that her way was painful to pass. But (saith she) if thou follow Voluptuousness, thou seest her way is fair, sweet, green and pleasant.  
If thou follow Virtue, thou submittest thyself to cold, heat, hunger, thirst, travel, pain and weariness: thou must rise early, and go to bed late: stand in fear, weep, take care, live in sorrow: and yet in doubt to have Felicity at last. If thou offend her never so little in word or deed, she will leave thee, for she is too severe, even in small trifling matters. Whatsoever she saith to thee now, she will deny when she hath thee among the Rocks and Mountains: she will leave thee alone among wild beasts, to lead thy life in the Wilderness. Wherefore I advise thee believe her not, and follow her not. But let us take this fair large way on the left hand, through which the greatest part of people do pass, and at night we will lodge in the Palace of felicity. And this I tell thee, that if thou chance to mislike of thine entertainment there, within a day or two thou mayst return, for the way is but short, and then (if thou think it good) thou mayst climb over the Mountains, & ride through the way on the right hand.  
These delicate devices of my friend Folly, dashed quite the advertisements of Virtue, whom (with thanksgiving) I bid farewell, desiring her not to be offended in that I did not follow her over the Mountains. Then Lady Voluptuousness led the way, my horse temerity trod his trace, Folly followed fast at my heels, Virtue viewed us very well, & came sadly behind me, even like one that mourned after a dead corpse borne to be buried, crying with a loud voice: Ah thou arrant Ass, leave Voluptuousness, for she will lead thee to death and destruction. The counsel of thy friend Folly is devilish, she daily deceives such as follows her, her felicity is false. The language of Voluptuousness, is a mere charm, with which she useth to bewitch her children.  
Notwithstanding this exclamation and rebuke, I went on my way, and could not away with her Christian counsel: which when she saw, she gave me a furious farewell, saying: O monstrous man, O bedlam beast, O fool infortunate, O idiotly Idol, O shadow of a man: Thou hast no more sense or reason then a Ass, thou showest thyself to be shameless, in thus framing thy fancy to follow Voluptuousness, and to forsake Virtue. Wilt thou embrace worldly wealth, rather than heavenly grace? Didst thou desire the tree before the fruit? I see thou art foully abused. He that leaveth Virtue, and followeth Voluptuousness, is subject to Satan. Remember O thou wretch, what Solomon saith: For that I have cried, and thou hast refused to come after me, I stayed till the morrow, but thou understoodest not, but doubtedst my council, and wouldst not receive my correction, therefore I laugh at thy destruction, but when thine evil hap and trouble cometh, than thou seekest me, in the morning, when thou shalt not find me, because thou hast hated knowledge, & hast not received the fear of God, nor obeyed my counsel, but despisedst my correction.  
Which words uttered unto me by the mouth of Wisdom, might suffice to withdraw me from my foolish enterprise. But she preached to a post, and Folly whom I followed, did mock and deride her, all the while.   

¶ HOW THE wandering KNIGHT WAS received and welcomed to the Palace of Worldly Felicity. The eight Chapter.  
AFter we had passed certain degrees on our way, with unwonted joy, Voluptuousness laid her hands on my head, and gave me her best blessing, I letting her alone (as one to whom I ought duty). Then uttered she unto me certain sweet words, which enchanted me. For presently I lost my senses, esteeming all well that she said or did. After we had spent in sport two hours of the time, the Sun began to set, and so I espied the Palace of Worldly Felicity, whereat I was not a little glad. For it seemed to me very pleasant, & my thought I smelled dainties, whereas indeed, all was very witchcraft. When we were within a Crossbow shot of the Palace, Voluptuousness hooped & halowd, whereat came out a legion of Ladies, pompeously appareled, among whom were these next named: Lust, Prodigality, Lechery, Wantonness, Carelessness, Bravery, Lasciviousness, Ambition, Drunkenness, Licorishnesse and such like.  
Being dismounted from of my horse, Folly took off my Helmet, and my face being bare, all the Ladies kissed me, and bade me welcome: which entertainment agreed well with my foolish fancy. Then Prodigality and Ambition led me by the hands, Lasciviousness and other Ladies lead the way before, Bravery and the rest followed after. Thus we entered into the Palace of worldly pleasure, the gate whereof was great & high, built upon Marble stone, & always stood wide open, day & night, Winter & Summer: whereat I marveled much. Then Voluptuousness told me the reason with these words: I always keep open house, for as many as will, and at what hour soever any do come to me, by night or by day, they are welcome, and I will receive them royally. Then Voluptuousness lead me into a great and sumptuous hall, hanged with cloth of Arace, and full of torches burning round about. There Lust unarmed me, and Bravery gave me a night gown, of Crimosin Uellet, lined with Martin skins. Within a little while after the table was covered, in came the fine cates, and to supper we go.  
This done, Lady Voluptuousness put me in the gorgeoust place, and there sat on either side of me, liquorousness and Drunkenness, there the rest of the Ladies sat down in their degrees: but Voluptuousness sat right against me, who courteously carved me of the delicatest meat. Our waiters were young Gentlemen, very bravely appareled: our service was sumptuous, our meats were well seasoned, and handsomely handled: our Cooks were cleanly, our Butlers bountiful: our servitors very singular: our music was excellent, our Singers were sweet: and every Officer exceeded in delicateness. There was fine feeding, pleasant parling, continual quaffing, insomuch that half drunk and whole drunk was a goodly game: ribaldry was our recreation, and as for knavery it was canvased to the proof. When supper was ended, Lady Wantonness came unto me and asked me if I would dance: and Lady Lust likewise ask me whether I would lie alone, or have a bedfellow. I made answer, that I was weary, by reason of my journey, and so desired to go to bed. Then Lasciviousness brought me to my chamber, where she lodged me in sweet sheeets, a soft bed, Curtains of Tissue, and all things costly and excellent. In conclusion, Laly Voluptuousness took her leave, promising in the morning to show me the rest of the palace of worldly felicity, whereof I dreamt all night, my head was so full of toys.   

¶ VOLUPTVOUSNESSE SHOWETH THE wandering knight some part of the palace, & after brought him to dinner. The ninth Chapter.  
IN the morning when the Sun beams brightly adorned the chamber where I lay, & pierced the gallant glass windows of costly crystal, Lasciviousness came unto me, & bade me good morrow, ask me if I would rise. Whereto I answered, yea, & did so with speed, now whiles I was trimming myself, in came Licorousnes, & her sister Drunkenness, who had prepared my breakfast: anon after came in lady Voluptuousness accompanied with Lust, Lechery, & all the rest: she was appareled more like a goddess than a queen. All these kissed me sweetly, & sat down with me to breakfast: which being ended, Ambition put upon my back the cape of curiosity, wherewith presently I became so curious as could be, in all things, saving goodness. Then I desired Voluptuousness to show me the rest of the palace, according to her promise, so we walked together, into a goodly great chamber, hanged about with cloth of gold, beset with pearls. This chamber was paved with Marble black & white, the pillars were jasper, the roof was ivory, laid on with gold, & the stairs were Alabaster. In this chamber also was a sumptuous chair of estate, wherein most magnificently sat a Prince, having on his head an imperial crown of gold, beset with precious pearls, & in his hand a sceptre royal. He was beside that, very richly arrayed, accompanied with many nobles, pompeously appareled. This prince I reverenced, & he likewise saluted me, giving commandment that I should be most singularly & excellently used. So we went from thence, & being abroad I asked lady Voluptuousness what prince the same was: who said, that he was the Prince of this Palace (even my father) the only giver & bestower of felicity, the which I believed to be true, till I found in deed that it was Lucifer the father of filthiness, the grandfather of gluttony, the prince of pride, the Emperor of iniquity, & the Lord of lewdness, a ruler of the world, & one that had nothing to do in heaven, but in earth, among a sort of wicked worldlings, & devilish people. This Lucifer arrogantly challengeth unto himself that he hath power to give glory, honour, & riches, to whom he listeth, as the scripture witnesseth, wherefore worldlings do serve him as his subjects. From thence went we to the treasury house, where we saw coffers full of coin & jewels, which was kept by lady Fortune (as Voluptuousness said) & she bestowed all the treasure upon such as the king commanded. From thence we went up into a great gallery, where we saw three cabinits, the first full of fine woollen, the second of pure silks, the third of fair white linen: this place Pomp had in keeping. From thence we went to the perfuming house, which differed nothing from an Apothecary's shop. For there I found all things that might move a man's appetite, or stir up his delight. There were colours to paint proud women, perfumes & ointments to make their bodies soft & sweet, & this place was kept by Lasciviousness. Then we went unto the goodly large vaughts, where wine of no kind wanted there, & was dame Drunkenness her kingdom. From thence I was lead to the kitchens, where all things were kept in order by Licorousnes, whose rule lay in the place. From thence to an other great room, where we saw a sort of young sweet faced boys: Voluptuousness told me they were  & Endimio. From thence she had me up to a place that was builded very round in compass: which place was marvelous bright & lightsome, by reason of the great glass windows of crystal. This served them in steed of a temple, for they had none other. Here we saw a great number of fine delicate dames, exceeding amiable & beautiful: amongst all, one excelled, whose name I asked, and Voluptuousness showed me that it was lady Venus, whom all liscentious lovers do like notably well, & honour her as a goddess. By her sat a blind-boy, who with his bow & arrows shot at adventures, & hot my heart: by & by came down dame Venus, & she plucked it out, reviving me which comfortable words & wondered persuasions. And although the arrow was quickly taken out, & might seem to do no harm: yet I think the head thereof was poisoned, for it hath made so deep a wound, as is very infectious, & scarce curable, unless with some special plasters. This same Cupid governeth all lecherus lovers of what age soever they be or degree, witnesseth daily experience: he is naked and past shame, not caring who looketh upon him, his blindness representeth the folly of such as run headlong after lewd love, setting their feathers in the wind, without respect of any after clap. His bow and arrows do signify the folly of fools, which offer themselves to be his Butt, and standeth still while he doth shoot and hit them. His wings signify the wavering mind of such as he hits, who are quiet in no place or time. For who is more mutable, vain, light, inconstant, and variable, than the fleshly lover. Some says that this Cupid hath a torch burning in his hand, meaning hereby, that he burns to the heart, all them that he toucheth. All this dispatched, Voluptuousness and I went to dinner▪ and she promised me when we had dined, to show me the rest of the palace.   

¶ DINNER BEING DONE, VOLUPTVOUNESSE showeth the wandering knight, the rest of the Palace of worldly felicity, with the description of the Towers thereof. And by the Author is declared the evil fruit of certain notorious sins. The tenth Chapter.  
THis chanced in the pleasant month of May, when love and lust is most in force: so it was determined that we should sup in goodly gardens, not in banqueting houses, although they were wonderful fine, but in arbours overgrown with sweet Eglantine, Rose trees, & vines, fair & clear fountains of cold water running by, and fragrant herbs and flowers, casting a comfortable sent. The little pretty birds did sing round about us, as well in cages, as on trees, & bushes. There was playing, piping, singing, dancing, leaping, embracing & kissing: finally, each lover with his lady was merry, and to be brief, every one did what liked him best, and thought themselves happy to find such felicity. But all my desire was to see the rest of the palace: wherefore I charged Lady Voluptuousness with her promise, which took effect, insomuch that we went all along, to a certain place where I saw the very secret lodgings of Voluptuousness. But what they were, for fear of offending the reverent reader, I mean not to rehearse, than we went from Gallery to Gallery, from office to office, from chamber to chamber, where I saw every place furnished with so rich movables, and of such choice, as nothing might be wished more.  
Amongst all these rooms, one chamber exceeded in largeness & workmanship, for costly carving, & in all other respects. There I found a very brave bed, gorgeously trimmed, insomuch that I commended the same highly. Then Lasciviousness said, that she had charge of that chamber, and if I listed to lie there that night I should. Lust also promised to bring lady Venus to lie with me, I hearing this, my thought I felt the wound that Cupid gave me, as fresh as at the first. Then went we about the walls, which were all of jest, thick and strong. Upon these walls were built seven towers, like ●nto steeples, and every tower had his owner. In the first lodged Pride, in the second Envy, in the third Wrath, in the fourth Gluttony, in the fift Lechery, in the sixth Covetousness, and in the seventh Sloath. My purpose was to go into them all, one after an other. And as I entered into the tower of Pride, which was the fir●t, I spied written this Posy over the Porch, PRIDE IS THE PRINCE AND ROOT OF ALL sins. For as a king is accompanied with a great train of Servitors, even so hath Pride a sort of sins for her subjects, over whom she reigns Princelike. Again, as Kings keep and hold their own aright, even so doth Pride behave herself towards the proud. It is a singular sign of a great reprobate and castaway, when a man liveth long in Pride. For this same displeaseth God more than all other vices: as humility pleaseth him more than all other virtues And because the proud advance themselves above all other, the devil dealeth with them accordingly. For as the Crow when he is not able to crack a hard Walnut with his bill, setteth his flight aloft right over some great stone, & letting it fall, breaketh the same, & then alighteth to eat the kernel: even so playeth the Devil with the proud, for first he advanceth them aloft, & bringeth them to promotion in this world, but when they are in the top of their happiness, and think upon no danger, than even then, comes the devil, and he throws them down headlong with a mischief, into hell.  
The difference between the humble and the proud, may be known by that of corn and chaff. For as chaff being light, is puffed up aloft with the wind, and is suddenly consumed, whereas contrariwise good corn lying low, is gathered from the ground, laid up in garniers, and esteemed of every body: even so it falleth out with the pride of the proud, and the humility of the humble. Unto pride do appertain these vices following, namely: Arrogancy, Presumption, Wrath, Contempt, Heresy, Hypocrisy, Disobedience, Vainglory, Ambition, and such like.  
In the second tower lodged Envy, over whose entry door this devise was written: A FIREBRAND OF HELL AND THE devils DARLING. Now Envy is a sadness & heaviness of heart, for an others prosperity. This sin hath sovereignty in the bad, as Charity in the good. Charity is a badge of salvation, Envy of damnation. The envious man differs not from the devil in any degree, they are partners in gain and in loss. If the devil reap profit by doing evil, the envious man will be sure to follow his trade, for lucre sake. And as the envious man grudgeth at an others profit and good name: so doth he delight in an others loss & ill report. There cannot be a fowler & more cruel sin then Envy: for she always tormenteth and vexeth her fosterer, I mean the envious, in whom she dwelleth. He that seeketh to get good by others evil, never amends in that mind. And he that planteth his pleasure upon an others pain, shall have such fruit, as he that grafs figs upon thorns, or would make fire to burn by pouring water thereon. Envy is a disease hard to be healed, because it lieth hidden in the heart, where the Physician cannot come to cure it. There belongs unto this vice, Backbiting, Treason, Disdain, and others.  
In the third tower dwelled Wrath, over whose Porch this Posy was written, THE VERY MURDERER OF HOLY LOVE. For as holy love prepares the conscience to dwell with God, so doth Wrath prepare it to dwell with the devil. Wrath taketh away the hearing of reason. The wrathful man will hear the counsel of none. There is nothing resembleth the Image of God more than man, being in perfect love. For God will be there where unity is kept, where people be at peace, and where countries be quiet: which cannot be in a wrathful wretch. A wrathful man is like unto one possessed with the devil, who is ever tormented until he hath vomited him out. Wrath maketh men fight, wrath causeth blasphemy, by wrath the devil conquereth countries, wrath is like a muzzled dog. For when he cannot bite, yet with snarling he makes others go together by the ears. And as the Fisherman troubleth the water because the fish should not see his nets: even so the Devil by wrath troubleth man, to the end he should not understand nor perceive his own destruction. To the wrathful man belongs, inflaming of the heart, indignation, disorder, blasphemy, contention, rancour, revengement, murder, and such like.  
In the fourth tower dwelled Covetousness, whose Posy is this, IDOLATRY AND A BOTTOMLESS GULF ARE INSATIABLE. The covetous man is forsaken of God, for he loves his gain better than God: he had rather lose God then goods. For little trifles that touch his profit, he swears & lies, which is a thing most damnable. The Faith, Hope, and Charity, which he should have towards God, Covetousness turns it to riches. The covetous man's heart is all upon his goods, and not upon God: for where the heart is, there is also a man's love. The covetous man offendeth in evil getting, in evil using, and in evil loving his goods. The covetous man is governed by the Devil, hazarding his soul to eternal torment, for the lewd love of temporal toys. And as the Mouse is caught in the trap, whilst she hopeth to get the Bait: even so is the covetous man by the devil, in hunting after riches. The covetous man is like unto a hog, whose life doth little good to any man, but rather great harm, by reason of the noisomensse & filthy stink, which that nasty beast procureth: but when the Butcher hath killed him, then he yields profit, because he nourisheth, etc. Even so the covetous man whiles he liveth, doth good to none, but rather damnifies his neighbours, marry when God's slaughterman (Death, I mean) comes, and destroyeth him, than those that live, fares the better. The covetous man is like unto a band dog, that feedeth upon carrion, and will admit no companion to take part with him, but eating all alone, and filling his guts till he burst, he dieth, and the fowls of the air devour him. The covetous man hoardeth up his goods, and suffereth the needy to starve. The covetous man croweth over the poor, the devil croweth over him. And upon Covetousness attend these monsters, Vserie, Simony, Fraud, Perjury, and all Sacrilege, Deceit, Extortion, Oppression, & the devil.  
In the fift tower dwelled Guttony, over whose portal this posy was written. VENOMOUS WINE, AND DEADLY DAINTIES. Truth it is, that that the throat is the gate of the body, you know that when an enemy would win a castle, if he once get in at the gate, he makes no doubt of winning the hold: even so the devil, when he hath entered in at the throat, it is no question but he will win both the head and body. Now, his custom is to enter with many sins, of whom Gluttony is the mother. For the drunkard & immoderate feeder, consenteth to all vice. Therefore it is requisite to set a good porter to keep the throat, lest the devil get in. For as a man may lead his horse when he hath him by the bridle: even so may the devil rule a man, having once gotten hold of his mouth by gluttony, yea, he than possesseth him wholly. The servant being corn fed, oftentimes rebelleth against his Master: even so the body having received excess, & more than enough, is apt to rebel against the spirit. Gluttony kills more than the sword of the enemy, it makes many die sooner than they should by nature. Excessive eating and drinking corrupteth the body, and engendereth diseases. By Gluttony men be franked, as Capons are crammed. A Glutton is worse than a Hog that feedeth filthily: and yet the Hog is like his sire, of whom he takes his manners, and doth but his kind. They that make Taverns their Temples, are like a Hog wallowing in the mire. For as the filthy hog tumbleth in mire & dirt, even so do gluttons & drunkards oftentimes wallow in damnable Drunkenness and Gluttony. Upon this fowl sin, other sins do depend, as namely Greediness of meat, Devouring, Daintiness, Excess, Dullness of feeling, Foolish mirth, Vain babbling, ribaldry and bodily beastliness.  
In the sixth Tower lived Lechery, whose Posy was: A COMMON AND FILTHY WHORE, DEFILETH BOTH BODY AND soul For the filthiness of a Harlot corrupteth a man within and without. Of all sins, this sin of Lechery is the pleasantest to the Devil, because it hurteth both body and soul and because he was never touched with it, being a spirit, and no body. Were not the Merchant a flat fool to make any bargain, knowing before that he shall repent it after? Even so the Lechourer takes much pains, he spends his goods to accomplish his desire: but afterwards he repenteth both his pains, his cost & his purchase: nevertheless, with that repentance he is not forgiven of God, unless a full purpose and resolute intent of amendment ensue and follow thereupon. The Lechourer in his life is three ways tormented: first with the heat of the harlot, secondly with the pain of his hurt, and thirdly with the worm of his own conscience. He burns in concupiscence, he stinks with infamy, his conscience accuses him for his offence. Lechery is a ditch, wherein the Devil hurls other sins. To behold a woman wanton, is a great alluring to Lechery: so that good were it, not to look upon her at all: but much better not to touch or meddle with her carnally. Six other sins wait upon Lechery, to wit: Fornication, Adultery, Sacrilege, Incest, Buggery and Rape.  
In the seven. Tower dwelled Sloth, whose posy was this, A SLOTHFUL HUSWIFE AND ALWAYS SLEEPING. Sloth is a heaviness of heart, & an hatred at spiritual goodness, whereby a man is made negligent in serving of God, either by good words proceeding from the mouth, or good works issuing from the heart: both which God himself willeth. It is most fit to acknowledge a creator & an increaser of that good & goodness which we do daily receive: as also to confess ourselves sinners, & God the forgiver. But as people are dull to do good deeds, so are they swift to commit sin. Many evils grow by Sloth, whereof two be perilous, and Sloth herself confesseth no less: namely, to neglect a converting unto Christ, and a carelessness of confessing sin. Whereby it cometh to pass, that oftentimes many depart this life, not confessing themselves to have offended God, neither yet converting or turning unto him: in doing whereof they hazard both body and soul. It is a hard thing for one to die well, that always lived ill. In this Tower of Sloth, are fifteen several lodges or cabins: in the first lieth lukewarmness, in the second Lasciviousness, in the third Drowsiness, in the fourth Carelessness of himself and his health: in the fift, delaying the time to do good, in the sixth recklessness, in the seventh Dastardlines, in the eight undevoutness, in the ninth heaviness of heart, or hatred to serve God, in the tenth Weariness of life, in the eleventh Desperation, in the twelfth, Vnstaiednes, in the thirteenth Unconstancy, in the xiiii. Murmuring, & in the xv Vnpatience. And thus much of the seven. Towers built upon the wall, & the dwellers in the same. It remaineth now to say somewhat of the standing of this Palace: which we intent to do in few words.   

¶ THE SCITVATION OR STANDING of the Palace of worldly Felicity. The xi. Chapter.  
THis palace was situated or built in a pleasant valley, upon the foot of a high mountain, environed with hills on every side, whereby it was not only defended from force of tempests, which way soever the winds blewe, but the very hills themselves, were very sightly & serviceable. For on the one side was a goodly vineyard, wherein grew grapes of sundry sorts: on the other side it yielded great quantity of grain: another side were proper woods, which yielded great store of good timber & trees, wherein bred all manner of brave birds. On another side were warrens & conniborowes, full of hares & coneyes: in another place also was a gallant park, where was no want of Dear red or fallow. Beyond these hills were goodly forests, full of gentlemanly game for hunting. In the valley where the Palace stood, was a marvelous fair green meadow, through the midst whereof ran a river of fine fresh water, upon the brims whereof on both sides all along grew apple trees, pear trees, plum trees, Olive trees, elder trees, Oak trees, elm trees, & such like. Fast by the goodly bank also grew many young hasil trees, full of nuts at the time of the year, & by the again such store of walnut trees, as pass to be spoken, besides many ponds full of fish, & excellent orchards of all kinds of fruit, & goodly gardens also of sweet flowers. The river was not which out great store of water fowls, & as for the wood, there bred in it hawks, herns, pelicans, pheasants, crane's, wodcocks, bitters, kites, crows, cormerants, turtles, woodquists, eagles, to be short, all kind of birds possible, as might be perceived by feathers, which fell from them to the ground, in pruning themselves. What should I speak of pigin houses, & of secret banqueting places fine & delicate? why it were but folly: beside all this you must think that theridamas were tennis courts, & other places for pastime, the walls thereof were very high, insomuch that it would have made one amazed & dizzy to look down from the top. There was also a marvelous mote & fearful to behold, the bridge whereof was not broad, & called Desperation, the passage over being a long narrow plank, so that if one trod never so little awry, he fell in, with hazard never to be recovered? The stables were full of goodly horses, as hobies, jenets, bard horses, geldings, hacnies, mules, camils, & colts. The kennels full of dogs, as grehounds, otterhounds, harehounds, spaniels for land & water, mastiffs for bull, bear & boar. We supped in a banqueting house, & our supper excelled all the far that ever I saw: lady Venus kept me company, & I was dulled with the sumptuous service that I had. All my delight was to behold Lady Venus, who sat over against me, insomuch that at last Voluptuousness overcame me. Supper being ended, in came stage-players, dancers, mascars, mummers, and many sports, which we use daily in feasting. Now when I waxed weary, I took my leave of the company, with good night: and then was I brought to the bravest chamber in all the Palace, Lady Venus and her weighting maids tending upon me. But every one departed, after I was in bed, saving only Venus the Goddess of Love, with whom I lay all night.   

¶ THE AUTHOR DECLARETH HOW THE wandering Knight, and such like voluptuous livers in the world, transgress the x. Commandments of Almighty God, under written. The xii. Chapter.  
SO long as the Knight continued in this pestilent Palace of worldly desire, following his own fantasy, by vain Voluptuousness enticed, he did no other thing but play the fool, dance, leap, sing, eat, drink, hawk, hunt, fish, fowl, haunt whores, and such like, (as did the prodigal son) and led a dissolute life, for the space of eleven days. Which signifies a marvelous mystery, and unfortunate. For the number eleven, by the opinion of Christian Doctors and Philosophers, is a wicked and unlucky number, for that the number of x. signifies the x. Commandments of God: and the number xi. which is one more, prophesieth and foretelleth the transgressing of them. Wherefore the Knight having remained xi. days in that Palace, grievously transgressed the will of God, letting lose the bridle to his lewd affections, without refraining any of them. If you note well the premises, and see into the sequel, you shall find, that such as live after the order of that Palace of worldly Felicity, being given to follow the pomp and pride of the world, with the pleasures and voluptuousness of the same, and seem willing to lead that life without purpose of change, nay rather, triumphing and rejoicing therein: I say, and I say truly, that such are transgressors of God's Laws. Contrariwise, such as account themselves here to be but Pilgrims, and fix their affection on the other world, where royally reigneth jesus Christ, reputing this life an exile, & desiring to be delivered out of it, to the end they may enter in at the Palace of the heavenly King, shall enjoy the fullness and happiness thereof.  
As this world yields a great deal of temporal goods & transitory honour, so doth it also make an end of them Now those that have used these gifts to the glory of God, are God's people. Contrariwise those that have used them voluptuously, are vessels of the Devil, and transgressors of the laws of God, as may appear by the x. Commandments, which I have set down for that purpose. Wherein all worldlings may perceive, that by living voluptuously, they grievously transgress God's laws, to their own destruction. And as the x. Commandments were written in two tables: even so are they divided into two parts. The first comprehendes three, concerning the love of God. The second seven touching the love of our neighbour. And therefore who so leads his life worldling like, and fixeth his felicity in Voluptuousness, is doubtless a vessel of the Devil: and loveth not God, nor his neighbour, because he transgresseth the law of God, which followeth in due and convenient order.  
I Am the Lord thy God, thou shalt have none other Gods but me.  
2 Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor in the water under the earth. Thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, & visit the sins of the father upon the children, unto the third and fourth generation of them that hate me, and show mercy unto thousands in them that love me and keep my commandments.  
3 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his name in vain.  
4 Remember that thou keep holy the Sabbath day, vi. days shalt thou labour and do all that thou hast to do: but the seven. day is the Saboth of the Lord thy God, in it thou shalt do no manner of work, thou & thy son & thy daughter, thy man servant thy maid servant, thy cattle, and the stranger that is within thy gates: for in six days, the Lord made heaven and earth, the Sea and all that therein is, and rested the seven. day, wherefore the Lord blessed the seven. day, & hallowed it.  
5 Honour thy father & thy mother, that thy days may be long in the land, which the Lord thy God giveth thee.  
6 Thou shalt do no murder.  
7 Thou shalt not commit adultery.  
8 Thou shalt not steal.  
9 Thou shalt not bear false witness against thy neighbour.  
10 Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his.  
This is the law of God, by which you may perceive, that such as live in the Palace of worldly Uoluptuousnesse, are transgressors of the same Contrariwise, such as seek for heavenly Felicity▪ are Gods beloved, and they shall have the possession thereof. Now hearken what happened unto the Knight, having lived xi. days in the Palace of vain & worldly felicity.   

¶ THE KNIGHT WENT FORTH TO RECREate himself, and viewed the warrens and forests, which were about the Palace of worldly felicity: Anon, he saw it sink suddenly into the earth, and perceived himself fast in the mire, up to the saddle skirts. The xiii. Chapter.  
AFter I had sojourned xi. days in the Palace, transgressing Gods commandments, & leading a beastly life: I desired to ride into the forests thereabouts, not intending to give over voluptuous life, but for my pleasure, because I was weary of making good cheer. For although worldlings delight to eat, drink, dance, leap, sing, ride, run, and such like: yet notwithstanding they cannot continue in this trade of life, without entermingling it with some recreation. Wherefore they often leave by that constraint, their pastimes, though they intent to return thereto again. They do not utterly abandon them, but break off for a season, to procure them better appetite. I then being weary was willing to see the warrens & other pleasures, which when my governess Folly understood, she told the tale to Lady Voluptuousness, and the consented to hunt or hawk with me, whereof I was right glad. Then I appareled myself in hunter's guise, taking in steed of my helmet, a hat full of feathers, for mine armour, a horn: & I leapt upon temerity my horse. Voluptuousness had a hobby, Folly a jennet, & the other Ladies every one of them a Palfrey. There came the huntsmen with greahounds & mastiffs, whooping hallowing & galloping altogether, some one way▪ some another. The dogs were at a beck, up starts the hare the cry was heavenly to hear. But in the midst of all our pastime, I chanced to breathe my horse, & turning towards the Palace of worldly felicity, suddenly I saw it sink into the earth, & every body therein. But what lamentable outcries they made, you that have reason, are to judge. Then did there rise amongst us a whirlwind with an earthquake, which set us all asunder, insomuch that I & my horse, sunk in mire up to the middle: only remained with me all this while, my mistress Folly. This earthquake yielded such an air of brimstone, that the like hath not been felt. Then I perceived that I was far from the pleasant palace, gardens, orchards, & vineyards of Voluptuousness, but rather in a beastly bog sticking fast: & nothing near me, but serpents, snakes, adders, toads, and venomous worms. Such was my perplexity in this case, that I fell in despair, being not able to speak one word, I was so sore amazed.  
But when I came again to my senses, revived from death to life, and found myself in that beastly bog, I tore my hair, I rend my clothes, I wept, I wailed, I howld, I cried, I wrong my hands, I struck my breast, I scratched my face, I bitten mine arms, and spoke thus. O wretch, O Ass, O miserable soul, O caitiff, O foundling. Where is now thy Palace of worldly felicity? Where are now thy brave chambers hanged with cloth of Arisse? Where are now thy gallant Gardens, thy Orchards, thy Meadows, thy cornfields, thy Coffers of coin, thy Ladies of Love, thy Hawks, thy Hounds, thy Horses, thy Oxen, thy servants, thy soft beds, thy good cheer, thy wines, thy Music, thy pleasures, and all the things which thou hast abused? Alas wicked wretch, how hast thou been deceived? Thou thoughtest thou hadst been in the Palace of true Felicity, and for Felicity thou findest Vanity. Thou hast been wickedly enchanted, thus to find evil in steed of good. Here withal I turned myself toward Folly, and railed at her, saying: O cursed, cruel, and deceitful beast, O monstrous mocker of mankind: O filthy bawd: O venomous viper: Is this the good hap I should have? Is this the place of felicity whether thou shouldest bring me?  
Cursed be the day that ever I saw thee, Cursed be the day that ever I heard thee, Cursed be the day that ever I believed thee, Cursed be the day that ever I followed thee. Is it even so, that thus thou governest, even beastly and damnably? Is it even so, that thus thou leadest people, even to perdition? Where is the felicity thou promisedst me? Where is the good hap I should have by thee? It is chanced to me even as I doubted by the way, when thou discoursedst thy filthy feats, beginnings and proceedings: howbeit, thine enchantments and thy flattery caused me to keep thee company, when full feign God wots, I would have been rid of thee. But such was mine arrogant ignorance, & ignorant arrogancy, that I followed thy dangerous counsel.  
When I had thus scowlded & took on, the lewd lozel loudly laughed me to scorn. Whereat being in rage, I offered to draw my sword, but it would not be: then I spurred my horse, but he would not lift up his legs. Notwithstanding all this, I carried the mind still I might get out: not having help, even by my own strength and industry. But be you sure of this, that after a man is once sunk in sin, & drowned in fleshly voluptuousness, he shall stick fast & not be able to recover himself, unless he have the help of God's grace, which he of his goodness give us all, Amen.   

¶ THE AUTHOR crieth OUT BITTERLY against worldlings and their felicity. The xiv. Chapter.  
O Wicked worldling, O traitor, O liar, O damnable deceiver, armed with filthy fraud, and cursed craftiness, having a face like a man, but a tail like a Dragon, who with thy pestilent prating, promisest that, which thou neither wilt nor canst perform: to wit, peace, rest, assurance, blessing, and felicity. Whereas contrariwise, thou showest thyself, vain, cruel, unquiet, uncertain, cursed, and desperate. And because thou wouldst bestow thy poisons and not be perceived, thou coverest it over with a little honey of delight. O foolish worldlings, and lovers of Voluptuousness, why suffer you yourselves to be so foully abused? Why fly you not from her, since you know she is damnable? Why do you believe a liar? Why do you follow a deceiver? Why become you acquainted with such a murderer? Why do you not purge your understandings of erroneous opinions? Why consider you not what the world is, with a perfect judgement? If you did all this, you should find yourselves out of the way. For worldly goods, voluptuousness, and pleasure, are mingled rather with sour things, then with sweet.  
In following Voluptuousness, you are not happy, but unhappy: 
john. 1.  not wise, but flat fools. Saint john saith. All that is in the world is concupiscence of the flesh, concupiscence of the eyes, & concupiscence of pride. The world and all her concupiscences shall pass: but he that doth the will of the Lord shall continue eternally. hearken you foolish worldlings, hearken you vessels of Voluptuousness. This teacheth you assuredly wherein consisteth all your Felicity, and how it is damnable. Consider S. john's words, That the world shall pass, & the concupiscence of the same. What meaneth he by the world, nothing else but as S. Austen saith, All worldlings & lovers of Voluptuousness, which prefer visible things before invisible, the flesh before the spirit, Satan before jesus Christ▪ even as commonly we call a house good or bad, according to the usage of them that dwell in it. The eye, the flesh, & the pomp of life, is the worldlings felicity, that is their heaven. If all goodness come of God (as most true it is) & that concupiscence of the eye, of the flesh, & the pride or pomp of life cometh of the devil, are not they deceived that thinks it good, or fix their affection to follow it? I could say, there is a gnawing conscience to torment the worldlings. I could say that the voluptuous man hath the wrath of God hanging over his head. I could say eternal death is reserved for his reward. After excessive eating & drinking comes surfeits, agues, headache, loss of wit, dropsies, loss of appetite, gripping in the guts, palsies, weakening of the body, infamy, & shame. Now to Venory, wherein the voluptuous man taketh such pleasure, as in nothing more. First, what pains, what sorrows, what torments & anguish, hath the lewd lover, before he can compass his desire? Their desire cannot be achieved without loss. For we see that lechery and gluttony breedeth poverty, which is a very heavy burden. But I imagine it costeth nothing, as oftentimes it chanceth, moving such as be rich: yet notwithstanding they feel even what follows, namely, loss of body & soul. Touching the sin of lechery, a man therein is like unto a beast. For in his blind delight he is deprived of reason, & therefore the deed declareth itself to be damnable. This sin bringeth her reward in this world, as dropsies, palsies, leprosies, gouts, burnings, botches, & French pox, which is the very worst, the commonnest, the loathsomest, & the most infectious disease of all: besides that, banishment from all honest company, decay of strength, & loss of good name & fame. Do you count him a happy man which spends his days in drunkenness & lechery, having here so many hells. Abstinence or forbearance doth not warn them to take heed thereof, though it be their only medicine. Now touching concupiscence of the eyes, whereby covetousness & desire of riches is understood: First, though gold & silver be but earth, what vexation hath the covetous man to achieve it? He saileth over tempestuous seas, he climbeth over monstrous mountains, he diggeth deep into the bowels of the earth, he suffereth hunger, thirst, cold, heat, & a thousand mischiefs. One is drowned, another killed, the third rob, & he that hath obtained his purpose liveth in fear to lose it: the covetous man suspects every body. It is not coffers full of coin, that can make men happy. Our Saviour terms it trash & thorns, because it pricks the heart, & corrupteth both body & soul. S. Paul saith, He that wisheth wealth in the world, falleth into temptation. Is not judas an example, who in a case of covetousness hanged himself. Now to concupiscence of pride. He that hath honour, authority, might, estimation, & dignity in the world, thinketh he is happy: but such are laden with unhappiness. For what pains, labour & vexation endures the ambitious man, before he can come to dignity, honour, & authority? And when he hath it with all these vexations, he is not sure how long he shall enjoy it. We see oftentimes Fortune turns her wheel, & that the ambitious end their lives with infamy. Take an example of Priamus king of Troy, who flourished in friends & riches, honour and might, kindred and children: did not he and his offspring, the greatest part of them, die most miserably: as for the rest, they became servitudes, & were at length killed in Troy.  
Croesus' king of the Lydians, as rich & mighty as he was, after he had reigned xu years, he was vanquished by king Cirus, lost his realm, was carried away captive, & led all the rest of his life like a slave.  
Dionysius the cowardly king of Sicil, was hunted out of his realm, and became so poor, that he kept a School in Corinthe, & by teaching little children, he got his living, very poorly God wots, and beggarly.  
Mithridates' king of Pontus, a rich and mighty Prince, he subdued xxii Nations, wherein (some say) all languages were spoken, yet he for all that, after he had wearied the world with wars, was forsaken of his own people, pursued by his own son, & overcome by subtlety: insomuch that he was glad to desire a French man to kill him, who did so, and that was his end  
Valerianus the great Emperor of Rome, even he that persecuted the Christians, and did much mischief, was taken by his enemy the king of Persia, who against the law of arms, made him lie down whiles he trod on his back to leap on his horse.  
Baiasethes, the fourth king of the Turks, was vanquished by Tamerlanes, a Tartarian, and king of Scythia, who kept him in a cage like a beast, and with a golden chain led him like a Spaniel throughout all the army: yea, he was glad to feed under Tamerlanes table like a dog. And therefore let this be a conclusion, that honour, authority & dignity, is no heritage.  
Moreover, what labours, travails, vexations, & perils do Princes pass through, even at this present, to maintain themselves in their estates? What wars and slaughters have been committed, partly to get and partly to keep rule and regiment? whereby you may perceive, that worldly felicity is full of fickleness. Ambitious worldlings cannot play with their pleasures, if they have not first passed some of these vexations. In youth men run their race without regard of conscience, but when age comes on, & nothing left for lust, when white hairs, a walking staff or crutch, a pair of spectacles, Cotton put in the ears: when none of these things can help him, then must he endeavour the gnawing of conscience, which Voluptuousness kept hidden, a long time. Whatsoever is pleasant to youth, the same is unpleasant to age. And what comfort may an old man conceive, when he can think upon no time of his youth, that was well spent and virtuously bestowed?  
What discomfort is it, when conscience accuses the old man of his young years wickedly wasted? But as the elect line in hope, so do the reprobate in despair. He that followeth Voluptuousness is God's enemy. For Saint james saith, He that loves the world hateth God. 
james. 4  You may well think that sin is hated of God, when he suffered his only son to die upon the Altar of the cross, for this end, that sin should not be unpunished. And why was it, but because the sins of Adam increased, as generations multiplied. The evil rich man that lived at his lust, was tormented in hell, with fire and thirst, in whom the words of our Saviour Christ are verified, saying. woe unto you that now laugh, for you shall lament and weep. 
Luke. 6.  Go you foolish worldlings▪ therefore, & you vain voluptuous persons, vaunt yourselves happy in following your fleshly appetites. When for such pleasures you shall suffer torments, not in this world, but in the world to come, you will sing a new note.  
But now to our knight whom we left in the mire, and deep ditch of sin. I refer you to the Psalms of David, and chiefly to the .36.68.72.143. and there you shall find the truth, that worldly Felicity is no other thing, than vanity, dreams, and mere abuses: and also that worldlings are accursed and unhappy. Wherefore I beseech you in the name of our Lord and Saviour jesus Christ, to use the goods of the world, as Pilgrims use their lodgings, and such fare as they find in their voyage: that is, not to set your heart upon them, nor so to love them, that nothing be left for the Lord. For as the knight saw the Palace of worldly felicity sink suddenly, with all her people, & pomp: even so shall, it happen unto all voluptuous worldlings, at the dreadful day of judgement, unless they return from their wicked wai●s, for sake sin, embrace a new life, and serve the Lord in holiness and righteousness.  
Wherefore let us bridle our affections, refrain our own peasures, repent with true sorrow of heart, attend, wait, & hope for the mercy of God, by the intercession of our Lord & Saviour jesus Christ, that he may make us happy possessors of true and everlasting felicity, to whom be all honour and glory, world without end.   
Thus much for the first part of the wandering Knights voyage.   

THE SECOND PART OF THE VOYage of the wandering Knight.  

GOD'S GRACE DRAWS THE KNIGHT out of the filth of sin wherein he stuck fast. The first Chapter.  
I Have declared in the first part of my voyage, how being governed by Folly, in contemning virtue & following Voluptuousness, I entered into the palace of false felicity, there resting myself for a certain season, & transgressing all the commandments of God, in leading a dissolute & worldly life, thinking that by living so I might be happy, whereas indeed I was unhappy. And why? because that in steed of felicity I found vanity. For as I thought to recreate myself in hunting, I saw the palace of Voluptuousness sink & come to utter confusion, & myself also plunged into the pit of sin, even up to the saddle. It is an easy matter for a man of himself to fall into hell, but it is impossible for him to get out again, unless by the help of God's grace. I term him to be in hell, who lives in continual wickedness, committing sin, with delight. For if he die in the estate, hell is his reward, but in his life if he repent, there is hope of salvation. For by God's grace he may be comforted & delivered. Therefore man of himself falleth into perdition, but without God's grace he cannot rise up again. God therefore seeing his creature given to all vanity, lead with ambition of worldly honour, & not ceasing his sinful life, oftentimes sends adversity, diseases, dishonours, & confusion in the world, to make him humble, & to open the eyes of reason, which Voluptuousness had shut up, whereby he may come to the knowledge of his sins, & confess the same to God. All this is figured in the Gospel, where our Lord jesus raised the widows child, which was carried out of the city of Naim, to be buried: he commanded the bearers to stay, & having touched the Cofin of the corpse, with a loud voice he said, Young man arise, & strait way the dead body rose up & spoke: Which done, the Lord delivered him to his sorrowful mother. This mourning mother mystically represents the Church, lamenting for her dead children, to wit, wicked worldlings & voluptuous christians, which are worse than dead corpses. The widow's child representeth souls dead in sin. The Cofin representeth the natural body, wherein lieth the sinful soul. The four bearers which carry the dead soul to hell, represent hope of long life, custom of sinning, delaying of repentance, & contempt of God's word. Nevertheless, when our Lord will raise to life this dead soul, he commandeth the bearers to stay, afterwards toucheth the body, sending upon sinner's adversity, diseases, & misfortunes. But all that suffice not, unless the Lord say unto the soul, Soul I say unto thee, Arise. Do not we see oftentimes, people visited with afflictions, murmur against God, cursing him that hath afflicted them? These by impatiency being unable to arise of themselves, is it not necessary, that God say to the soul, Arise, there is no difference between his saying & doing. For what he saith, he doth. And therefore if the Lord say once, Arise to the soul, she riseth, & then he diliuereth her to her mother the Church, which was sorrowful for her sins. In like manner God to raise me from my sins, sendeth me adversity, to the end I should acknowledge mine iniquity, & with humility turn unto him, which I cannot do without his heavenly grace, much less achieve true felicity and blessedness, unless he help. Then was I warned by the scourges of God, that living worldling like, and following Voluptuousness I was not happy, but unhappy, being full of filthiness and infection, tumbling in the mire of all iniquity, from the which I could not withdraw myself, for that the eyes of reason were closed up by Voluptuousness, which afterwards were opened by God's grace. To see the piteous estate wherein I was, & the understanding which Folly had darkened, made me the woefullest wretch in the world: nevertheless, when I was whipped with adversity, I perceived my knowledge somewhat cleared and lightened, so that I found in conscience that I had not accustomed myself greatly to honest things. And when I saw the sequel, that there was no retiring of myself without God's grace, I lifted my eyes to heaven, and wring my hands all ashamed & confounded, I lamented with a loud voice & humbling myself before the face of my God, whom I had grievously offended, I made my moan, saying.  
O Lord God Father and maker of all things, I am not worthy to lift up mine eyes towards thee, nor to ask pardon for the infinite sins, wherein I confess myself guilty. Nevertheless O God of all goodness & father of mercy, I beseech thee not to punish me in thy great rage, nor to condemn me among the reprobate: I acknowledge my evil, & crave pardon for my misdeeds, my former life displeaseth me greatly, & my heart quaketh for fear of thy judgements. O God forsake not thy creature which is a sinner, but aid & assist me with thy heavenly grace, whereof if I may taste the virtue, I shall need none other succour: O grant this for the glory of thy great name, and in thy name, for the love of thy dear son jesus Christ, who with thee & the holy Ghost be all honour & power for ever and ever, Amen.  
As I was thus praying with a willing mind, shedding tears, striking my breast, conceiving grief & sorrow for my sins, suddenly I saw a Lady descending from heaven down, setting herself before me fast by the bog, where I stuck fast. This lady was of a marvelous majesty, & wonderful courteous: she appeared to me in a garment of white Satin, a cloak of blue damask, embroidered with gold & pearls. Her face shined like the Sun, so that with much a do I did behold her, I was much amazed at such a sudden vision, & knew not at the first what she was, yet I took heart a grace, supposing some help sent me from heaven, to draw me out of the bog wherein I lay. In the end with all reverence I made my petition unto her, saying: O good & gracious Lady, whatsoever thou be, I most humbly beseech thee if thou canst, that it would please thee to help me out of this beastly bog of filthy infection. For nothing is near me but venomous serpents & noisome vermin. In the name of God therefore I crave thy help. To the which my request she answered: O fool & abused beast, thou seest now what reward Voluptuousness yieldeth thee for following her. If thou hadst believed my daughter, thou hadst not been in this misery.  
Then I asked her who was that daughter of hers, she answered saying, the sweet Gentlewoman that admonished thee a xi. days past, to leave Voluptuousness, & to follow her: whom because thou beléevedst not, but neglectedst her counsel, thou liest in this unhappiness. By this speech of hers, I knew she was God's grace, and the mother of Virtue. Then fell I on my knees, & weeping, thus I said: O dear Lady my cursed counsellor Folly drew me from thy daughter, and I most unhappy wretch believed her: which deed of mine grieves me greatly, and now I cry thee mercy, most humbly desiring thee of thy clemency, to deliver me out of this filthy infection, & I promise & vow unto thee (henceforth) to follow thee. For although I deserve damnation for my misdeeds, yet thou being by nature merciful, wilt spare me. God's grace hearing this my lamentation, of her benignity stretched forth a golden rod, and commanded me to lay my hands upon it: which when I did, I rise from my saddle, and so was set out of the bog, where I left temerity my horse, and Folly my governess, to fish for frogs. Thus you see that God's grace draweth us from sin, and justifies us freely, without any merit of ours: howbeit not without an inward heartgrief and sorrow for sin, which is a special gift of God's grace, and no work of man's corrupt nature.   

¶ GOD'S GRACE SHEWEH HELL UNTO THE Knight, with all the voluptuous company, that he saw in thee. Palace of Worldly Felicity. The second Chapter.  
WHen I was out of the bog, humbly on my knees I gave thanks to God's grace, for her goodness, being assured, that he to whom God doth good, is not worthy thereof, if he be not thankful. Then God's grace, marched before me, saying that I should follow her, that which I did. For doubtless our free will guideth not God's grace, but God's grace guideth our free will. Then I followed her all to be dagled, until we came where I had seen the Palace of worldly felicity in greatest glory, turned into a deep dungeon of darkness, boiling with consuming fire, from whence came a wild vapour and stinking smoke of burning brimstone, over the which we must pass by a little long plank, whereat I was so afeard, that the hairs of my head st 〈…〉 an end. Then with sorrowful sighs I beseeched God's grace to tell me, what was the sight which we saw. (quoth she) This is the place of thy voluptuous palace, with all thy allies, amongst whom thou wast maintained. Mark well, if I had not been thy help, & showed thee mercy, thou hadst been plagued with them. Think with thyself, if the place be pleasant or no. Thou seest how the Devil handleth those that be here with torments. This is the great King Lucifer, whom thou supposedst to have seen, accompanied with so many Nobles and Peers in the palace of counterfeit felicity. These be they that fry in the furnace, here is the reward of such as serve him.  
Then we saw a great bed of iron, red hot, wherein lay a naked woman, whom a great Dragon embraced, playing with his tail between her legs, with two ugly Serpents winding about her thighs, and eating her privy members. This miserable woman lamenting, cried aloud, with terrible noise. This (quoth God's grace) is the brave bed wherein thou layst, and this woman is the Goddess of love, which kept thee company. wouldst thou be glad now to serve her? To the which I said, no. Thou seest quod she, this is the end of all voluptuous livers & wicked worldlings. Ask them now where their goods be, their pleasures, & their voluptuousness? Alas Lady (quoth I) for fear I dare not. Then with a loud voice she began, particularly ask the question, and saying: O cursed outcasts of God, & wretched worldlings, where are now your fair chambers hanged with silk tapestry, your soft beds, your great riches, your costly cubbards of plate, your pearls and precious stones, your money, your goodly gardens, your dogs of all sorts, your birds, your horses, your brave apparel, your delicate wines, your change of meats, your sweet waters, your pages and servants: your Cooks and Butlers, your Ladies of the lake, and such like? O unhappie-people, the chance is well changed. In steed of your gluttony you suffer hunger, in steed of your drunkenness you suffer thirst, for your sweet swellings, you suffer sour savours, in steed of your lecherous lovers, you are accompanied with tormenting devils, & for your former pastimes, you endure terrible punishments. When God's grace had thus spoken, that cursed company cried aloud: Woe be to the hour that ever we were borne: the justice of God, O the heavy justice of God, hath deservedly punished us.  
This being past, God's grace told me, that we must over that way, notwithstanding the plank was narrow and long. Then I, though I were afeard, followed her, she going before me for my safety. But I had not gone three steps, but I saw Cerberus the Dog of hell with his three heads, yelping & gaping to devour me: at which sight all amazed, my feet slipped, & strait he had me by the heels to tear me. Then I cried to God's grace for help, who looking back, espied me in danger: and hearing me cry, Succour, succour, she took me up, & in a moment delivered me out of that dungeon. Then I remembered what David said: Si dicebam, Motus est pes meus, misericordia tua Domine adiwabit me: When I said, My feet slipped, thy mercy O Lord did help me up. Now when Gods grace carried me in her arms, I feared my filthiness would hurt her rich array: but I found it contrary. For her precious apparel was nothing spotted, and mine being fowl, became fair, which made me much to marvel. Then said God's grace, My son like as the Sun shineth into the Dyer's dye-fat, and yet returneth forth unspotted: even so do I, without blotting myself, enter into thy sinful soul, and in a moment do make it clean.  
Then over the monstrous mountains & ragged Rocks away we walked, till we came to a cross way, where Virtue wished me to follow her, whose sayings when I called to mind, it made me weep bitterly for my sins and follies past. But when Gods grace perceived me to be weary, & annoyed with the smells that I found in the loathsome lake, for pity she took me in her arms, & at the last she showed me the school of Repentance,, whether I must go, before I could enter into true Felicity.   

¶ THE KNIGHT DECLARETH HOW HE Entered into the School of Repentance, and of his entertainment there. The third Chapter.  
WHen we approached to the School of Repentance, which was built upon a high Hill environed with a Moat named Hun 〈…〉: God's grace called, and out came Lady Repentance in plain apparel, having next her naked skin a smock of hair cloth, & upon the same a gown of sackcloth, girded together with a great leather girdle, and a kercher of course canvas upon her head. With her also came two waiting maids, named Sorrow for sin, and Confession of sin, both appareled like their Lady: the first seemed very sorrowful and sad, and the second was bashful and shamefast, and hung down her head. Then God's grace spoke to Repentance, and presenting me unto her, said: Here is a Knight which I have brought to thy School, that he might forget the evil which he hath learned abroad, and to be instructed in the good, which he never yet knew. And being received into the school of Repentance, I learned to live well, and forgot all the evil which I was taught in times past. And whereas before I learned to leap, dance, eat, drink, play, haunt whores, and to do all villainy and mischief, now I learned a new lesson, namely: to kneel, to mourn, to fast, to pray, and to live well: flat contrary to all that I used in the Palace of worldly felicity. Then Repentance said to God's grace, that my hat full of feathers, and all things else about me, must be put off, and cast away. Then at the commandment of God's grace, Repentance began to take off these toys, and first she hurled my hat of haughtiness into the dungeon, than off went my girdle of intemperance, whereunto was tied my sword of rebellion, which being broken in pieces, with my coat of vainglory, my hosen of lewd delight, and my doublet of ill desires, all were thrown into the lake, and there remained only with me my shirt of lasciviousness, the which also she would have plucked over mine ears: but I entreated her earnestly not to leave me naked. So I was for a while excused, but not altogether: for said Repentance, except thou cast of all the apparel of the old man, thou canst not come to my School. Then Repentance said unto me: Son, thou must enter in at this strait hole, whereout I came. But when I complained and said, that it was unpossible, because my head would not in, she said there was no other way nor entrance into her school. Then I called to mind what our Lord said in the Gospel of Matthew, The way is strait, which leadeth to everlasting life, and very few walk that way. 
Mat. 7.   
Now as I stood wondering at the narrow hole, I saw an old Serpent enter in, who for lack of room, left his skin behind him, and presently returned all renewed, and young. Whereat as I marveled, God's grace told me, saying, Thus thou must do: for in entering the School of Repentance, thou must leave thy old skin behind thee, and afterwards thou shalt return a new man. This is it which the Apostle speaketh of, 
Eph. 4.  saying: Put off the old man according to the first conversation, corrupted with ill thoughts, and put on the new man, which is to be created according to God, in justice and holiness of truth. The old man is the affection of sin, and the former evil life, which is left behind in the school of Repentance, and the new man is the good life, which is newly begun in holiness & truth. As God's grace was thus teaching me, I saw an old Eagle, heavy eyed & thick feathered, fluttring aloft. This Eagle falling down, dived three times into a fair fountain thereabouts, & presently returned young & lusty, which miracle made me marvel more than that of the Serpent. Then said God's grace, Like as this Eagle is returned from the fountain of water, young and lusty: even so shalt thou after thou art come to Christ with sorrow for thy sin, and confession of the same, which if thou do, thou shalt receive thy first innocency, which I gave thee in thy Baptism.  
Then Gods grace entered into the School of Repentance before me, saying: I will draw thee in, for it is none but I that showeth sinners the way to Repentance. With that she plucked me in, & forthwith I became an enemy to sin. Now therefore let no man glorify himself, seeing it is God's grace that goeth before man's will, & that by it man is made good. Then I entering in after, & being a little way in, the passage waxed wider, God's grace plucking me in by the head, & Repentance thrusting at my feet. So then in passing in at the narrow place, I left lasciviousness my shirt behind me, torn in pieces, which she hurled into the dungeon, and all my body was scratched. This doth Repentance prepare her scholar, for if any by mouth doth confess his former sins, not having inward sorrow & hart-griefe for offending God, and good intent and full purpose to amend his life, he is greatly abused. For thinking to have God's blessing, he shall be sure of cursing.  
But to my purpose, Repentance put on my naked body, such apparel as she herself did wear, which when I saw, I thought upon the Apostles, not that I thought myself as good as they, but hoping to come (by God's grace) to the place where they are, I was well content to do as they did.   

¶ HOW TRUE REPENTANCE Gins in us, and how the Knight's conscience accused him: with the pains he had deserved. The fourth Chapter.  
IT is true that Repentance (as it ought) cannot be done without special grace from God. For the heart of sinful men cannot change their disordinate life, nor turn from their offences, nor prepare themselves to GOD, without the singular operation of God's grace.  
The Doctors dispute daily, whether true Repentance taketh her beginning at love or at fear. 
Repentance cometh by love and fear.  This question cannot be decided in few words: but to be short, I say it may begin at both. For true Repentance being a work of God, he may begin it as he list. But when it comes from love, it is not ordinary or common, but marvelous. Look upon the conversion of Saint Paul, of S. Matthew, and the Thief.  
But ordinarily ●o GOD begins Repentance in us by fear, as in the third Book of the Kings, 
Act. 9 Luc. 23. 3. King. 19  when he commanded Helias to come out of his cave to remain in the Mount before the Lord, and a mighty strong wind passed by, that rend the high hills and ragged Rocks before the Lord, but the Lord was not in the wind. 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 soft sound, wherein the Lord was.  
In such sort God sends to sinners, a wind of terror, to break the mighty Mountain of pride, & the heart more hard than the rock. After that comes the troubling of the soul, after that comes the conscience, grudging the heart of the sinner, and accusing him of his evil life: but yet the Lord is not there with his quickening Grace. Nevertheless these be forerunners to prepare the way of the Lord. For when the perverse will of man is mortified by servile fear, and led almost to hell, after comes the sweet sound of God's grace, which reviveth the soul, saying: Lazarus come forth. This is the voice that giveth consolation, at the hearing whereof we may be bold to departed in peace, with assurance of remission of our sins. But it seems that Repentance began first (in the Knight) at love, and that miraculously: for he being in the filth of his sin, suddenly by God's providence confessed his folly, and loathing his lewd life, he required help and secure of God's grace, who presently assisted him and brought him out of the sink of sin. But this manner of conversion is not ordinarily used.  
There are indeed certain forerunners to the justifying of sinners, which prepare the way to Gods reviving or quickening grace, and offereth unto God a renewed spirit, and a pure and upright heart: which manner of conversion, godly people only do use. And hereof meaneth the Knight to speak, purposing also to show how it digresseth from God's grace. When Repentance had thus appareled me, with hair & sackcloth, I was set upon a stool, & then God's grace appeared unto me, with two women, & one man which was a preacher. Now one of the women held in her right hand a sharp pricking iron rod, called the gnawing of the conscience) and in her left hand she had a red book, whereat I was afraid. For as she beheld me, my thought she threatened me. The other woman was courteous mild and gentle, holding in her right hand a book of gold, covered with pearls, and she was called Remembrance.  
God's grace placed Conscience on my left hand, and Remembrance on my right hand, the Preacher, Repentance, and her Damsels about me, and then commanded Conscience to open the red book, which when I perceived and saw the words written with blood, declaring all my offences, with torments unto them belonging, for my following of Folly, I was amazed and became speechless. Then Conscience with her iron rod touched me, pricked me, yea, pierced my heart, and cried aloud unto me, saying: Behold thou wretch, view this book, & thou shalt see how thou hast lived, even against God, and contrary to right and reason. Thou hast been a proud, arrogant, ambitious, spiteful at others prosperity, a prolonger of time, wrathful, a backbiter, injurious, traitorous, hateful, covetous of gold, more than of God, gluttonous, wanton, shameless, a stews haunter, given to all vices, & hast transgressed all the commandments of God, leading a loathsome life, denying God, swearing and blaspheming his name, an heinous offender, a false witness bearer, a liar, a desirer of other men's 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 kindred, with their authority. I cannot reckon up the rest of thy sins, for they are uncountable. Very little care hast thou had of Christ's merits, or of thy own soul's health, but always yielding to Voluptuousness, filthiness, & iniquity.  
When Conscience had thus accused me, sorrow for sin fell bitterly a weeping, and oftentimes struck her breast. Then Conscience showed me what torments I had deserved, for following voluptuous affections, and for loving them better than God. Thou oughtest said she, to burn in hell fire that never quencheth, & to be nipped with torments both of body and soul, for ever more. Thy laughings shall be turned to weeping, thy joy to sorrow, thy songs to cries, yea, what pains can be named, but thou art like perpetually to suffer them, without hope of redemption? For this is the due reward of worldly Felicity, and following Folly. Bethink thee now, and tell me if it be in thy power to rid thee from these gréevaunces? Hearing my conscience thus speak, my thought I saw hell open to swallow me up, and with sorrowful sadness I fell to the ground, before God's grace, speechless: but she had compassion upon me, and bade me rise, the which I did, though half in despair, and to recomfort me, she opened the book which Remembrance held in her hand.   

BY COMMANDMENT OF GOD'S GRACE, Remembrance read to me the goodness of God, with his promises made to repentant sinners. The fift Chapter.  
AFter Remembrance had opened her book, I perceived the letters were of gold and Azure, containing the great, goodness and infinite mercy of God, to repentant sinners, with fair promises annexed thereunto▪ Then at commandment of God's grace, Remembrance read out of that book unto me in this manner. S. Paul writing to the Romans, saith, Where sin hath abounded, grace hath more abounded. He that mistrusteth the mercy of God, mistrusteth God to be merciful, and in so doing, he doth God great injury. For he denieth God to be Love, Truth, and Power, wherein consisteth all the hope of poor sinners. For of his great love, he sent his only son to take man's nature upon him in the world, that in the same he might suffer death upon the Cross, for the remission of sins. Consequently he promised for the love of his son, remission and pardon to all poor sinners, so often as they require it in faith, with a heavy and sorrowful heart. Now God is as true of his promises, as he is of power able to perform them. And as he is of power, so will he do whatsoever pleaseth him. God will pardon sinners their sins? Who then can let him from doing it? To whom God pleaseth, or hath promised to pardon their sins, he forgiveth. The truth hereof is written in plain words, & showed by examples in many places of the holy Scripture, as well in the old testament as the new. First Esay saith, It is I myself, 
Esay. 45.  It is I myself that doth blot out thine iniquities for mine own love sake, & I will not have thy sins in remembrance, For the love of me (saith he) & not for the love of thee, meaning my goodness and mercy, & not for the love of thy merits. As if he said to all sinners in this sort, If thou thinkest that I pardon thy sins for thy merits sake, thou art deceived & wallowest in despair: no no, but for my mercy & infinite goodness I remit & forgive. Thou hast no cause to despair, for the lest part of my mercy exceedeth all thy sins. In an other place he saith by the same Prophet. Turn yourselves unto me all the earth, and you shall be saved, for I am God, and there is none other besides me. What is the meaning of these words, I am God, any thing else but that God is good & merciful? If it be unpossible but he should be God, it is unpossible but he should be good and merciful.  
The same Prophet, speaketh unto every one of us, saying, Let the Infidel leave his way, 
Esay. 35.  and the unjust man his thoughts, let them turn to the Lord, and he will have pity upon him, for he is ready to forgive. By his Prophet jeremy, he saith to the people of Israel, that he was wroth for their Idolatry, & many other sins: nevertheless he said. Turn Israel thou Rebel, unto me thy Lord, and I will not turn my face from thee, or as the Hebrew text saith, I will not lay mine ire upon thee, for I am (saith the Lord) holy and gentle, and keep not mine anger forever. By the Prophet Ezechiel he saith, If the evil man repent him of his sins, 
Ezechi. 18  and keep my commaundemants, doing righteously, he shall live and not die, neither will I have his former offences any more in remembrance. Do you think (saith the LORD) that I delight in the death of a sinner, nay rather that he should turn from his wickedness and live. Repent you then and you shall live. The Prophet David said, That from morning till night Israel hoped in the Lord. What doth this signify, but that the faithful from their nativity and birth, until their very death, have hope in the Lord.  
There is mercy in the Lord, and great redemption attendeth upon him. 
joel. 2.  In joel it is written, Turn yourselves unto the Lord, with all your heart, in fasting, praying, weeping, sorrow, tearing your hearts and not your garments, so shall you be turned unto the Lord your God, for he is full of clemency, mercy, & great grace, slow to ire, & ready to forgive: or (as the Hebrew text saith) such a one as reputes him of evil: that is to say, is loath to execute the punishment upon sinners, which he hath denounced and threatened. Micheas the Prophet saith. What God is there like unto thee, 
Micheas. 7  which takest away iniquities, & forgivest sins, for the rest of thine heritage sake. He keepeth not his ire for ever, but of his compassion & mercy will have pity upon us. He will put out our iniquities, and throw all our sins into the bottom of the sea. What sinner is there, that hearing these words, hath so heavy a heart as to despair, seeing that God is more ready to forgive, than the sinner to ask forgiveness?  
Now let us come to the new Testament, to try if there be not testimonies to the same effect. The son of God which is the infallible truth, 
john 3.  spoke this to Nicodemus. God so loved the world that he gave his only begotten son, to the end that whosoever believed in him should be saved, and not perish, but have everlasting life. God sent not his son into the world to condemn the world, but to the end the world should be saved by him. To the Scribes and Pharisees which murmured because he did eat & drink among Publicans and sinners. Christ said, Those that be whole need not the Physician, but such as be sick. Again, I came not (saith the Lord) to call the just, but sinners to repentance. Not as a judge, but as a Physician. For such as languish in their sins, came I into the world, not that they should remain sinners, but to turn them from their sins, that being penitent, they might be made righteous. Likewise he told the Pharisees, 
Luke. 15.  That the Angels in heaven do more rejoice in one penitent sinner, then in .99. just persons which needs no repentance. God (saith Saint Paul) spared not his only son for us, 
Rom. ●.  but that he should rather die, than we be unpardoned.  
If God spared not his only son to die for sinners, what thing is more worthy and precious unto him, that he should refuse them. And therefore the same Apostle speaking of jesus Christ saith thus, We have not an high priest which cannot have compassion of our infirmities, 
Heb 4.  but such a one as in all points was tempted as well as we, sin excepted, Let us go then boldly to the seat of grace, that we may obtain mercy & find grace, in time convenient. If I should rehearse all the places of the Scripture, to this effect, the time would fail me. Thus we see them none hath cause to distrust the goodness of God, or to despair of the greatness of his sins, seeing that God hath made so many fair promises to pardon the penitent sinner, 
Chron. 33.  there be many examples in the old & new testament, of the performance of God's promises, as namely to David, who committed both adultery & murder, he, even he, by sorrowing for his offences, and crying Peccavi, obtained mercy, and pardon of all his wickedness.  
Manasses the son of Ezechias restored the false worship of God, which his father had defaced, & of an evil zeal to infidelity, he himself offered up his own children in fire for sacrifice. He persecuted the Prophets, & slew innumerable innocents: amongst all which he caused the Prophet Esay to be sawn in pieces. In the end he was taken by the enemies, and lead captive to Babylon. But when he was in his extremity, he acknowledged his offences, & asked forgiveness of God, of whom he was received into favour, & restored to his kingdom again. The people of Ninive whom God threatened by the Prophet jonas, utterly to destroy for the multitude for their sins, they repented & prayed: & so God forgave them. The Samaritane also & the Cananite, 
Luke 7  notwithstanding their horrible sins, when they asked God mercy, he forgave them. Matthew, Zachee, & divers other publicans, 
john. 4.  upon their repentance were received into favour. Peter that denied his Master three times, & gave himself to the devil if he knew him, when he wept bitterly for his sins, he was received into mercy. The thief also upon the cross, being at point of death, even this fellow, who lived upon nothing but robbery, & manslaughter all his life time, acknowledged his heinous sins, ask pardon, & God forgave him: yea, he obtained more than he required. For Christ said unto him, This day thou shalt be with me in Paradise. This is God's property, even to give of his liberality more than men do or can ask. S. Paul was a blasphemer & a persecutor of God's church, 
Act. 9 Tim. 1.  & yet he received mercy. God hath set down such persons as examples for sinners, to the end they should not doubt of his mercy: & to teach them that he doth not pardon offences for the merits of the sinners, which are stark nought, even when they are best, but for his mercy's sake which is above all his works. For so to imagine of men's merits is destruction: if any thing be ascribed unto merits, then for the merits of his son jesus Christ, & for his bitter passion sake. Let this be the conclusion, that albeit the sinner hath committed as many sins as there be drops of water in the sea, or sands on the sea shore: yet he hath no cause to despair. For though they be never so monstrous & manifold: yet the mercy of God doth infinitely exceed them. For his mercy consumes them sooner than the fierce fire doth burn up the dry Toe. 
Psal. 93.   
When I heard lady Remembrance read these words, I took heart at grass, & recited a place written in the Psalms of David, According to the multitude of the griefs & sorrows of my heart, 
Psal. 93.  thy consolations have refreshed my soul. And then falling on my knees, holding up my hands, with sorrowful countenance, & confidence of heart, resting wholly upon the mercies and promises of God, & the merits of our Lord and saviour jesus Christ. I most humbly desired pardon for my sins, at the hands of God's grace. Upon which unfeigned confession of mine offences & heart grief, handmaids of perfect Repentance, & forerunners to the purpose. I received by the means of God's grace, the benefit of the death & passion of our Lord & saviour jesus Christ, to whom with the father & the holy Ghost be all honour & glory for ever and ever, Amen.   

¶ A SERMON WHICH UNDERSTANDING THE good Hermit made unto the knight, upon the History of Marie Magdalene. The sixth Chapter.  
IN the name of the father, of the son, & of the holy Ghost, Amen. The great goodness & unspeakable mercy which hath been used in all ages & times, of our Lord & saviour jesus Christ towards all poor sinners, are in many places of the Gospel made manifest, & clearly notified: but chief in the seven. of Luke. Wherein mention is made of a sinful woman, lewd of life, & ill of name, contemned, despised, & abhorred of men, whom sweet jesus, did not only receive to favour, but also by inward & secret inspiration drew her to repentance, how & in what sort, hear & understand. The Gospel saith, that theridamas was a Pharisee furnished with false faith, & misled with a vain opinion of holiness: he was a great doctor of law, & a renowned justiciary, howbeit weak in faith, & yet very high minded. When our saviour had one day preached & instructed the people by his divine & holy doctrine, exhorting poor sinners to turn to God by repentance, & uttering many parables and similitudes: as the prodigal child, the lost sheep, & such like, what else doth he declare & signify, but that he is inclined to compassion, ready to have mercy, & to receive into favour all repentant sinners. The proud Pharisee prayed him to come into his house & to dine with him. The good Lord which had taken upon him man's nature, and was borne for the salvation of all, denied not this proud fellows request, neither refused to enter into his house, although he was ambitious, but down at the table sat the son of God, made man, for the salvation of men. He was conversant among men, he did eat & drink with men, he offered himself a helper to every one, showing unto all his goodness, without exception of any. Now he being set at the table, there came one unto him in shape like a woman, but in courage a man, who by the bruit of the whole City, was counted a great sinner, and very il reported of the world, & such a one indeed as every body mocked & pointed at with their fingers. But yet in the sight of God she was in great honour, not because she was an heinous sinner, but because she was predestinated & elected of God from the beginning, to reign with him in his heavenly kingdom.  
This woman hearing by report, the renown of our redeemer, & that he showed himself sweet and bountiful to all sinners, defending them against the malicious slanders & mocks of the proud and arrogant Pharisees, & promising to every one that believed in him the kingdom of heaven: this woman was inspired both outwardly and inwardly by our Lord & Saviour jesus Christ, to see & hear him preach. Then did she by outward speech express, how she was inwardly affected & moved in mind, & seeing her soul sore sick & diseased, her heart full of iniquity and sin, her conscience defiled with all kind of vice, herself frustrate and void of all hope of health, & devising how to recover this malady, addressed herself to seek him, who is the only Surgeon of all sick souls: she sought for grace at the Well of mercy, and though she was a shameful sinner, yet she was received of him which came into the world to save sinners. She came not pompeously arrayed, nor yet came with a train, she came alone, and not empty handed: For she brought with her a box full of most precious ointment, of a sweet smell, representing the Faith, Hope, and Charity, lodged in her heart.  
What could this be but the sweet smell of virtue? For what represented the box of Alabaster stone, but holy faith founded upon the true cornered stone, jesus Christ, wherein is conserved all virtues, & without which it is unpossible to please God. Came she alone, being accompanied with Faith, Hope, & Charity, Humility & Repentance. She entered the house uncalled, where was her physician, & putting a part all shame, which leadeth to perdition, together with the mocks of the proud Pharisees, which sat at the table, she craved comfort and health for her sick soul, acknowledging her grief, and that being certain he to whom she came, had power to help her. Unto this physician she could not have come without faith, she was not so bold & hardy as to look jesus in the face, but fell at his feet upon her knees, lamentably: weeping and with the flood of her tears washing his feet, and wiping and drying them with her hairy looks. Then she kissed them, and with her precious ointment, she anointed them.  
All this while her voice was not heard, but her heart spoke unto the true Son of God, saying: I have no need to declare with my tongue my inward griefs, or to express the cause of my coming hither, seeing thou knowest the secrets of the heart. Unto thee I come, O Christ, for remission of my sins, offering to thee my sorrowful heart for sacrifice. Surely this woman's working, well weighed, giveth evidence; that she was right heartily sorry, for her offences. For her crystal eyes, and her fair face, which was wont to be painted with costly colours for the adjourning of her beauty, to allure licentious lovers, and so like voluptuous worldlings, is now turned into tears. Her body which afore time was given to delights, is now afflicted with fasting: her laughing, is turned to weeping: and as her first life, was wholly bend to please the world, so now it is more vehemently and earnestly disposed to please God.  
With her fair flaxen hair which she was wont to keep daintily, she hath dried our saviours feet: her sweet lips, wherewith she used to kiss her lovers, have kissed his feet: her odoriferous ointment, wherewith she beautified her face, in wantonness, hath anointed our saviours feet. Now all this was a sure sign of Faith, Hope, & Charity, & thus you see how we ought to repent. Surely, we should do according to S. Paul's doctrine, that Every member, which hath consented to commit iniquity, should be offered unto the Lord, 
Rom. 6.  as instruments of righteousness to receive sanctification. As for example, to make the matter more manifest. Hast thou been a drunkard? Become now sober. Hast thou been a glutton? Now fast. Hast thou been proud? Be now humble. Hast thou been covetous? Now give alms. Hast thou been wrathful? Be now gentle. Hast thou been envious? Be now charitable. Hast thou been traitorous? Be now faithful. Hast thou been lecherous? Be now chaste. Hast thou been blasphemous? Be now fearful to speak any thing but truth. And so consequently to every wild vice, lay a meet medicine, which may serve for thy sickness, and expel the poison of sin.  
But now let us see, what may be thought and judged of this Pharisee, who so sawcely besought our Lord and Saviour to come into his house. Surely he seemed as he was, a vainglorious Hypocrite. For when he saw the woeful woman fallen at the feet of our Saviour, with her tears washing them, with her hair wiping them, with her mouth kissing them, & with her precious ointment anointing them, he blamed not only her, in his heart: but also our Lord for suffering her. Then the Lord took the sick woman, healed her of her sickness, in the presence of this proud Pharisee, & with held physic from him, whose heart was wounded to the death, with the dart of vainglory. Then he showed himself frantic, and as one that had lost his understanding, not knowing his grief, nor what medicine would do him good. But what said he in his foolish heart? If this man (quoth he) were a Prophet, he would know quickly what woman this is that touched him, for she is a great sinner.  
This Pharisee is of the race of the vainglorious, of whom the Prophet Esay speaketh in their person, saying: Come not near me, for I am clean: or as another translation saith. Get thee hence, 
Esa. 61.  meddle not with me, for I am holier than thou. Even so surely it is not unlike if the woman had come near the Pharisee, he would have used these words, & have said, Stand back and touch me not, for I am holy, but thou art a known and a heinous sinner. Certainly, true righteousness and holiness hath compassion upon poor sinners, whereas on the contrary, false righteousness and hypocrisy hath them in hatred and disdain. But let us listen, with what sentence this fond Pharisee was convinced and proved by our Saviour, to be worse than this sinful woman, The Lord then to show that he was not only a Prophet, but also the Lord and God of Prophets, answered the thought of this proud Pharisee: saying, Simon I have some thing to tell thee. Then said he, speak on Master.  
A Creditor (quoth the Lord) had two debtor, whereof the one ought him 500 pence, the other but 50. now they both having nothing to pay, the creditor forgives them the debt. Now tell me which of those debtors loveth the creditor most, Simon said, I think he to whom most was forgiven. jesus answered, thou hast rightly spoken.  
Our Lord in propounding this question, desired also to heal this Pharisee. For if he had denied it, jesus would have eaten none of his meat. These two debtors were Simon and the sinful woman. The sinful woman not only by the judgement of the standers by, but also by her own confession, acknowledged herself more indebted than Simon, & Simon less indebted than she, because he thought himself to have less sinned than the woman: yea, he reputed himself righteous in respect of her. The creditor is our Lord God, who lends and gives us his gifts both temporal and spiritual to interest, disburssing to one five talents, to another two, and to another one. Now then is signified by the judgement of Simon, that the woman was most in debt to God, unto whom he forgave most. And because she loved God better than Simon did, she deserved again of him to be better beloved, in that she did more good service to God, than Simon did, notwithstanding his meat.  
Wherefore the Lord valued the love & good will of this woman, & preferred it before Simons, reprehending him of his arrogancy, & saying, Dost thou see this woman whom thou judgest more in debt then thyself? I entered into thy house, and thou hast not given me water to wash my feet, but she hath washed them with tears, & wiped them with her hair, though water was easier to be found than tears. Thou hast not kissed my mouth, but she hath kissed my feet. Thou hast not anointed my head with common oil, but she hath anointed my feet with fine ointment.  
So that by these signs thou seest, that she loves me better than thou dost. Therefore I tell thee that many sins are forgiven her, because she loved much. For to him is least forgiven, that hath least loved.  
The Lord said this, to beat down the proud opinion of the fond pharisee, not that he was but little forgiven: but because Simon might know that he thought so. For truly, who so committeth most sins, he is most indebted to God: and so likewise of him that least offended. To conclude, both the less & the great stand in need of God's grace, unto whom they cannot come of their own strength & virtue. And as the greatest sinner referreth to God the remission of his sins: even so ought the justest man to do also. For there is no sin which one man committeth, but an other would commit the like, if God who made man without sin, did not keep him from sin, as witnesseth Saint Austen. But perchance one will say: I have not committed Adultery as this man hath. To whom I answer. Thou hast not had such occasion ministered as he hath had: and he hath not had the grace to avoid it, as thou hast had. It was Gods doing, and no will of thine, if thou hast had no occasion nor convenient time, nor fit opportunity, to fall into that sin.  
Suppose thou hast had occasion offered, with opportunity and all things fit, and yet hast refrained. Well, it is God then that hath guided and governed thee, that thou shouldest not do it. Acknowledge then the grace of God, as thou art bound, because thou hast not committed such a sin. For as he who hath committed most sins, is most indebted to God: even so is he who never sinned, God's debtor. For were not the grace of God his guide, he would do ill enough. Now to our purpose.  
After the Lord had convinced the Pharisee of his proud opinion, to comfort the sorrowful woman lying at his feet, he said thus: Woman, thy sins are forgiven thee. O joyful voice, O happy woman, that art worthy to hear the Son of God speak to thee, and unto forgive thee thy sins. But those comfortable words of the Lord, greatly offended the proud pharisees at the feast, who turned them to blasphemy, saying: What fellow is this that also forgiveth sins? It is apparent enough that he is a blasphemer, for to pardon and forgive sins, belongeth only to God.  
No doubt our Lord jesus Christ was taken to be a very poor man, of him that requested him to dinner, and to those which were at the table. It was known that man could not forgive sins, but they believed not that jesus Christ was God: and therefore say they, What fellow is this that forgiveth sins? These feasters were sick of a deadly disease, which they neither knew, nor yet the remedy to heal and do them good. Is it not a madness that such as are sick should fall a laughing at them that are sound and in good health? So did the Pharisees laugh at jesus Christ, and the woman, who were not sick: or if she were sick, she acknowledged her sickness, and sought help of the Physician. It is most true, that a man cannot forgive sins: but this woman, which believed that Christ could forgive sins, believed also that he was God, and therefore able to forgive sins.  
But why did not our Saviour Christ answer these murmuring Pharisees, and say: I am the Son of God, when they asked the question saying: What fellow is this that forgiveth sins? No, he let them murmur, and turned himself towards the woman, and said: Thy faith hath saved thee, depart in peace. Though she heard him say unto the Pharisees, these men murmur, and esteem of me as it pleaseth them: nevertheless be thou assured that thy faith hath saved thee, and therefore departed in peace, and enjoy full rest and tranquillity of conscience, justified by a lively faith, and fulfilled with love. Let all sick souls, that are laden with sins, if they will be healed, let them (I say) come in faith and assured hope to the true Physician of souls, which is jesus Christ, let them confess their offences with sorrow and weeping, let them wipe the feet of our Lord, with their hair, and they shall be restored, made whole, and recover their health.  
Let your superfluous riches be given among the poor, and not spent in feasting, drunkenness, and pompous apparel. And after that the sinner with great love and liberality hath thought upon the poor, speaking to them with great gentleness, helping them in their need, as well with good counsel, as with alms deeds: and living as the rule of God's word requireth, in holiness and righteousness, he shall be sure to receive peace and quietness of conscience, and be reconciled to God the father, for the merits of his dear Son jesus Christ his death and passion, to whom be all honour and glory for ever and ever. Amen.   

¶ THE KNIGHT HAVING RECEIVED THE holy Communion, heard the sermon, and ended dinner, mounted into a chariot of triumph, and was (by God's grace) carried to the Palace of Virtue. The seven. Chapter.  
IT cannot be known how much consolation I took by the Sermon of the good Hermit, wherefore I was desirous to know his name, the which I asked of Lady Memory, who told me that it was good Understanding. Then I received the holy Communion, which being ended, and thanks given to God, I meant to salute and gratify him. But before we went to receive the holy Sacrament of the body & blood of our Lord, & Saviour jesus Christ, I remembered the great love of our Lord which humbly took upon him our frail and weak nature, for our sakes became accursed, and suffered most bitter death upon the Cross, to deliver us out of the bondage of sin, hell, and eternal death, and to bring us to everlasting life. I remembered also the love which he showed unto me in drawing me out of the sink of sin, wherein I was plunged over head and ears: so that I was not only drawn from my unspeakable sins, but also made a Communicant of the mystery of his divine majesty by faith. And to the end it might please him to give me grace to receive it aright, I prayed unto him on this wise.  
O sweet jesus and loving Redeemer, I yield thee thanks for thy unspeakable love, by the which thou hast purged me from the filth of sin, and plucked me by thy grace, out of the dark dungeon of death. Behold, I reconcile myself unto thee, most heartily beseeching thee, that thou wouldst vouchsafe (amongst the great number of thy benefits) of thy great liberality, to give me grace to be a faithful partaker of thy precious body and blood, represented unto me under the visible form of bread and wine. O immortal King, I am not worthy, I confess, of so great á benefit: yet I beseech thee, as thou dost make the unworthy worthy, and the sinners just: so make me worthy to receive this holy, blessed and heavenly Sacrament, to my soul's health. Feed, my sinful soul, O Lord, with thy spiritual body, and let thy blood revive and quicken my spirit. O make me (by thy grace daily increasing in me) a member of thy mystical body, that I may be included within the covenant and blessing which thou madest with thy Saints and Apostles, in thy last Supper: communicating unto them the holy Sacrament of thy body and blood: and consequently, that I may be of the number of them, which according to their vow and promise made in Baptism, do live in faith, and by thy grace are received into the company of Saints. Amen.  
This Prayer being ended, with all reverence and devotion I received the holy Sacrament, and that being ended, we went from the Chapel into a great hall, where I met the good Hermit Understanding, whom when I had saluted, and he me, I thanked him for his good Sermon. Then as we were talking, God's grace said unto me, Sir Knight, I give thee for thy Governor this good Hermit Understanding, believe his counsel, and do what he commands thee. Then I remembered my old Governess Folly, whom I left in the bog, amongst serpents and toads. So I was very glad of my Governor, and gave thanks to God's grace: who from the table gave me drugs to eat, and repeating unto me a place, written in the .80. Psalm of David, Open thy mouth wide, and I will fill it. Then having swallowed that which she gave me, 
Psa. 80.  I forgot the world, & made no reckoning of any thing therein. For all my desire was in haste to see the palace of true Felicity. I desired death to be with Christ in Heaven. Dinner being done, the gates of Repentance were opened, which were narrow: contrariwise as it appeareth in the first Book, that the entrance into the Palace of Voluptuousness, was wide, large and great, but the end thereof was desperation and destruction: as on the other side, the entering into the Palace of Repentance, is strait and narrow, but the end thereof is eternal life. For Repentance (as Saint Paul saith) leadeth the repepentant to everlasting salvation. 
2. Cor. 7.   
When the gates were open, I mounted up into a Chariot of ivory, having golden wheels, and two white horses with wings, drawing the same. God's grace gate up first, and with her hand helped me up, then followed the good Hermit Understanding, than Memory, Conscience, and Repentance, but Gods grace governed all, who touching the horses with her rod, they mounted up over the Mountains which are above the earth. So we passed through the region of the air, where inhabiteth all the wicked spirits, which watcheth to annoy such as would mount up into Heaven. And though I was greatly aghast hereat, yet my trust was in God's grace, under whose wings I hid myself. I trusted not in my Conscience, for all it was at peace: nor to Repentance, nor to Understanding: but to God's grace only: who safely shrouded me under her wings, as the Hen doth her Chickens against the coming of the Kite.  
Then she commanded the wicked enemies to get them hence, and they forthwith fled away, crying aloud, Now have we lost our knight: Lo he is mounted up to the palace of virtue, in despite of us all. How is he escaped (quoth one,) under the wings of God's grace, (quoth an other) from whence all we cannot fetch him. Being past this brunt, I heartily thanked God's grace of her goodness, and on the sudden I saw upon the top of a mountain a goodly palace. Now for that love engendereth familiarity, and familiarity breeds boldness: I asked God's grace what place it was, and she told me it was the palace of Virtue. It was so high that it reached even to heaven, and about it were seven fair Towers of Alabaster. In the first dwelled Faith: in the second Hope: in the third Charity: in the fourth Wisdom: in the fift, justice: in the sixth, Fortitude: and in the seventh Temperance.  
In the first Tower God's grace showed me Faith, which waited for our coming, near adjoining unto whom I might perceive the Palace of true Felicity. With that I desired Lady Memory to put me in mind in the morning, of going to see that gallant city. Whiles we were thus devising, our Chariot arrived at the Court, where Lady Virtue with her daughters, Faith, Hope, Charity, Wisdom, justice, Fortitude, and Temperance, dwelled. At the first sight I knew it was the same Lady Virtue, which afore time had so well admonished me, and I gave no ear unto her. Then reverently upon my kéenes' lamenting, I cried her mercy, for contemning her counsel, & following Voluptuousness. Wherewith she made me arise, and in token that she took in good part my recantation, she sweetly kissed me, and bade me welcome. So with great joy accompanied with God's grace, true Understanding, quiet Conscience, & unfeigned Repentance, I entered into the palace of Lady Virtue. And thus endeth the second part of my voyage.   
Thus far the second part of the wandering Knights voyage   

¶ THE THIRD PART OF the voyage of the wandering Knight.  

THE KNIGHT DECLARETH THE GREAT good, the solace, and the pleasures, which he found in the Palace of Lady Virtue. The first Chapter.  
IF I HAD A THOUSANDE tongues, to tell the truth of all the goods and pleasures, which I found in the palace of Virtue: and if I should live a thousand years, to report this matter, all were too little, in every point to decipher it. For it consisteth not in Angelical knowledge, much less in man's wit, wholly to comprehend so notable a mystery, none knows it but he who hath proved it. You may be sure, that there are not, as in the palace of worldly pleasure, Chambers hanged about with silk Tapestry, and every corner sumptuously and superfluously adorned: no, no: but there were histories of the old & new Testament to view & mark. I found not there coffers full of gold & silver, cuberds of plate, presses of silk, all manner of mercery ware, neither dainty dishes, delicate drinks, bawdy songs, wanton music, the lady of love, her son Cupid, nor any thing that worldlings embrace: but I found a thing far surpassing all that is in the world.  
This good, this joyful, this comfortable, this unspeakable, this incomprehensible thing, cannot be named worthily enough: but of good & bad he is called (God) even he who is the only sovereign good above all things, reasonable, & unreasonable. Peradventure you will say, This is strange news, that you sir knight should see God, in the palace of Virtue. How How is it strange, seeing he is every where, not only in heaven but also in earth, & in hell. Truly I confess that God is every where, but I deny him to dwell every where, & yet I know that by his power & invisible presence he is every where, though not every where by the fullness of his greatness, & his gifts: it follows then that he dwelleth not every where. I pray you what profiteth it the dampened, that he is in hell, by his power, justice, & vengeance? Surely by such presence of God they have no joy, no consolation, no benefit, nor felicity, for that all are cursed, in whom GOD dwelleth not by his grace, whatsoever they be, be they kings, Princes, or Popes, who have all other riches and delights in the world.  
But all they that have the grace of God are happy, at leastwise in hope, though they live even in a loathsome prison, & are poorer than Lazarus, which desired to be refreshed with the crumbs that fell from the evil rich man's table. Now, when we pray to God, we say not: Our Father which art every where, but Our Father which art in heaven: and that is the place where God gives the enjoying and possessing of himself to his elect, and that is their dwelling, prepared by the grace of God: That is it that God spoke of by the Prophet isaiah, saying: Heaven is my seat, 
Esay. 66.  and earth is my footstool. Forasmuch, saith God, as I dwell in mine elect by grace, I will tumble at my feet those that love Voluptuousness, rather than their maker. In the book of Wisdom, it is written: That the seat of wisdom is the soul of the just: God is Wisdom, 
Wis. 7.  and the just soul his seat. God is in every place where he dwelleth, but he dwelleth not in every place where he is. This is most true, though marvelous, for the evil are always where GOD is, but yet God dwelleth not in them.  
Wheresoever the wicked, are they cannot hide themselves from GOD, and yet they are not dwellers with GOD, nor GOD a dweller with them. They are where GOD is: as the blind man in the light of the Sun. The light is not in him, because he hath not the use of it. But the good are always with God, and God dwelleth in them as in his temple. Saint Paul saith, That the Temple of God is holy. And therefore if you live as he commands you, 
Cor. 3.  you are his Temple: and God himself saith, I will be in them, I will walk amongst them, I will be their God, 
Cor. 6.  and they shall be my people. Now therefore you see, that although God be every where by his power, yet he dwelleth no where, but where he is by grace. It is plain, that where virtue is, there God dwelleth. Tell me what displeasure can the soul have, where God inhabiteth by grace, which is the only consolation of all reasonable creatures.  
Is it possible that any man can find in heaven or in earth such sovereign good, as is in God, who is the most excellentest and chiefest good, and the true joy of all reasonable creatures? How can that body fail of any goodness, which hath God by his grace resting in his heart, who is the only author of all goodness, and the giver of all true joy, and perfect felicity?  
But some will say that they see good people in the world oftentimes, suffer misery, deprived of their goods, and put by the pleasures of this world, which appeareth in the sadness of their countenances: for they seem to be conceived with sorrow, and as it were, to labour and travail in heaviness, as a woman in childbirth. I confess it to be so, but yet if you say that they are not furnished with all good & true joy and felicity, you err greatly. For the sovereign good which is God, dwelleth in the just soul evermore: although foolish worldlings say in their hearts and thoughts, Can it be, that those miserable men, which are afflicted with poverty or imprisonment, have more possession of true felicity, than we that wallow in wealth, and are without want of any worldly pleasures? But they consider not that true joy consisteth in the soul. But be ye sure that as the soul is the most precioust part of the body: even so ought the goodness of the soul, to be greater than the goodness of the body. The joy of the just & righteous is more inward than outward, for all his goodness is in the soul: as the joy of the wanton worldling is outwardly in the body.  
The just man suffereth outward extremities, but yet inwardly he hath more joy than the voluptuous man. And though the just man being always afflicted, maketh show of sadness all his life time, yet at the hour of death their joy and consolation appeareth with hope of eternal life: whereas contrariwise the worldling goeth his way with grudging and despair. The just man esteems gold and silver to be coloured earth: worldly wealth, and voluptuous feeding, to be famine and filth: honour, dignity, and delight, to be smoke, which the air consumeth suddenly: to be short, he maketh all the world no better than an exile: and although his body be detained here for a season, yet all his thoughts, cares, desires and meditations, are conversant among the orders of holy Angels, and the happy assembly of Saints in heaven, singing Psalms and praises incessantly. So that whatsoever we esteem evil in this world, God turns it to good. For he makes us rejoice in tribulations, taking them for medicines to purge our corruptions, and not accounting our persecutors as our enemies: but rather as helpers to salvation.  
The just man esteems simple fare sufficing nature better, than abundance of delicates, and excessive drunkenness or gluttony. They take more pleasure in kneeling, praying, and fasting, than worldlings do in dancing and singing wanton songs. Finally, all that they do or suffer, God turns it to good. And therefore S. Paul saith, That all things turn to the good of those that love God: The eye never seeth, the ear never heareth, the heart of man never understandeth the great goodness and the joy that God brings into the body, when he cometh by grace to dwell in it only he that hath had experience once, knoweth it. Worldlings do wonder to see the just man weep and lament, to suffer tribulations, & to be deprived of all worldly pleasure: they esteem the goods of this world to be the true felicity: much like unto a blind man, taking upon him to judge of colours. For they compare false felicity & worldly wealth, with heavenly riches and perfect happiness, whereas indeed they are but shadows. Nothing displeaseth the elect more than sin, & that which leadeth to sin: nothing pleaseth the elect but God, and that which leadeth to God.  
As concerning the soul, no man can deny, if he hate sin, and love virtue, but that he had rather lose all that is in the world, then lose virtue, and suffer all manner of torments, then to commit sin: he had rather descend into hell with virtue, then mount up into heaven with sin. For where virtue is, there is quietness: Contrariwise, where sin is, there can be no rest. Let every one therefore labour to lose worldly happiness, if he mean to achieve virtue, wherein consisteth so much goodness.  
But many make no account to come thither, and so care not for loving virtue, because indeed they know not virtue. Wherefore Understanding describeth her, and her seven daughters, namely: Faith, Hope, Charity, Wisdom, justice, Fortitude, and Temperance, in manner and form following.   

THE DESCRIPTION OF VIRTUE. The second Chapter.  
Virtue according to the definition of S. Austen, in his second book of Free-will, the .18. chapter, Is a good quality of the soul, whereby a man liveth rightly, & committeth none evil, which thing indeed is the only work of God in men. By the soul he understandeth in this place the superior part of the mind or soul, wherein consisteth reason, judgement, & will. The inferior part we call Sense, which is common to man and beast. Now this called in Latin men's, is not a part of the soul sensitive, which is the inferior part: but it is that part of the soul, where reason and understanding do sit, which is the superior part. By the soul than we do mean the free-will of man, which is nothing else as Philosophers say, but the frank judgement of the mind and will. For when we say free-will, we utter and pronounce two words, namely (Free) and (Will.) It is termed (Free) because that freely and without constraint, the will worketh his feats at liberty. And it is called Free will, because of the judgement of the soul, therefore Free will is in the superior part of the soul, for thereby we differ from brute beasts, who have a sense as well as we, but no judgement of Free will. Now, when we say that virtue is a good quality of the soul, that is to say, of Free will. For virtue qualifies (Free-will) disposeth and prepareth it to do and will well, neither of which cannot be done, without the aid and grace of God.  
The second part of the definition is, Whereby a man liveth rightly. But no man liveth rightly unless he live justly, no man liveth justly without virtue: Ergo no man liveth rightly without virtue. Who so liveth rightly liveth well: & who so liveth well, if he continue in so doing, achieveth true felicity. It followeth then, that by virtue we achieve true felicity: for virtue prepares Free will, which is corrupt & depraved, & therefore unapt either for well willing or well doing: but the grace of God reserving it by virtue, it is made capable of perfect blessedness.  
The third part of the definition is, And committeth none evil. Wherein is comprehended the excellency of virtue & great goodness, by the which none can do ill. Men may abuse all the goods, all the arts & sciences in the world, as indeed very often they are ill used, as with money, wine, & women: but by virtue they be never abused: who useth virtue, he doth the works of virtue. Who so useth the deeds of virtue, he doth well: & if by virtue none doth ill, thou oughtest rather to lose all that is in the world, then to lose virtue, seeing, she excels in goodness all things in the world.  
The fourth part of the definition is, Which thing indeed is the only work of God in man▪ Virtue them is a work of God in us, as witnesseth S. Austen, upon that sentence which is spoken in the 118. Psalm: I have done judgement & justice. justice (saith he) is a great virtue of the soul, coming more than he saw, for he saw a man, and he believed that the same man was God also, which he saw not: for he said, Thou art my God, and my Lord. In this consisteth the merit of faith, when a man at the commandement of God believeth that thing which he seeth not. To believe (saith Saint Austen) is to think upon a thing, with consent to that thought: as when thou thinkest the Son of God was borne of a Virgin, & had took man's nature upon him, & consentest to the thought, it is properly called belief. This thought may come often by seeing, and often by hearing.  
And therefore Saint Paul saith, that Faith cometh by hearing, and hearing by the word of God. He understands that by hearing, 
Rom. 10.  Faith comes into the mind and thought, if we consent thereunto. For we may behold a Preacher, without consenting to that he saith, because men do not always believe what the Preacher speaketh, for that the consent wherein consisteth the perfection of Faith, comes of the mere gift of God, & not from seeing nor hearing, but from the light of grace speaking in the soul of the believer, believing the principal truth, which is God, & working in him a consent & agreement with that principal & sovereign truth above all other things. So that Faith is a foundation unmovable, both of believers, and of truth, by the which Faith, when it is joined with Charity, our Lord jesus Christ, who is the only foundation of true blessedness, dwelleth in the hearts of the believers, and so long as Faith is in man, he shall be sure not to perish, but Faith without Charity is no foundation, because such Faith is vain and unprofitable.  
Faith then joined with Love or Charity belongs to good Christians: and Faith without Love belongs to evil Christians. It is necessary therefore, that we note the difference in these three sayings or speeches, namely: To believe a God, to believe of God, and to believe in God,  
To believe of God, is to believe that all is true which God saith, & so believe the evil Christians as well as the good: unless they be Heretics.  
To believe a God, is to believe that he is the only true and almighty God, and so the Devils do believe, as well as the evil Christians. But to believe in God, is to love God, and to trust in God, and in believing to join thyself to God, by love and obedience, incorporating thee with his members, that is to say, his Church.  
This Faith justifieth and maketh righteous the sinner, and this Faith being knit with Love and with Charity gins to do good deeds, which cannot be done without love. The Faith which evil Christians have, is indeed a quality of free-will, but it is not knit with Love and Charity, which is the bond of perfection, and the life of Faith, as Faith is the life of the soul. And yet such an unshapen Faith being naked and void of Charity, may be termed a gift of God: for that the evil man may have some gift of God: but that cannot properly be called Virtue, because that by Virtue, we learn to live rightly: and for that the Devils and evil Christians do live wickedly, it is a sign that the faith which they have is dead, and therefore is not properly Virtue, nor yet a work of Virtue. If thou wilt then have thy Faith to be good and wholesome, it must have four properties, that is to say, it must be plain and simple, it must be whole and sound, it must be constant and unmovable, it must be quick and lively. Touching the first, that it must be plain and simple, that teacheth thee thus much in effect, that thou must believe the word of God plainly & simply, & whatsoever is therein contained, without inquiring or searching in Gods mystical matters by humane reasons: but simply believing in thy heart, that every thing contained in the holy Bible is most true. Secondly, thy Faith must be whole and sound: that is to say, thou must not take part with heretics, or lean to the erroneous opinions of the enemies of God's truth: for this is no good or wholesome Faith. And therefore for a testimony of thy Faith, be not ashamed to make open confession in the congregation of thy belief, saying with the fellowship & communion of Saints, I believe in the holy Trinity. & as the holy Church founded by Christ, whereof he is the head hath taught me, so do I frame my faith Thirdly, it must be constant and unmovable, that is to say, without doubting for any reason of man's brain that seemeth contrary, nor for any temptation, promises or threatenings, either of torment or of death. And let not the obstinacy of such as enchant with the vain pleasures of this life, although they live most joyfully, allure thee to lean to their opinion, which is flat heresy. For that is a work of Satan's, who wholly possesses them, and can transfigure and change himself into an Angel of light to deceive the simple and innocent, whom God permits to be tempted for the trial of their constancy. Not that he is ignorant of the issue▪ but because he would have it appear to others, that he crowns us with his glory, for our constancy and perseverance.  
This is clearly set down by Moses in the xiii. of Deuteronomie, and by Saint Peter in his second Epistle and second Chapter, and by our Lord and Saviour jesus Christ in the 24. of Matthew. And though we live in the latter times, when many sects and errors do abound, and virtue and truth in many places doth fail: Yet let us listen what our Lord and Saviour saith: Whosoever believeth to the end sh●ll be saved. Fourthly and lastly, thy Faith must be quick and lively, that is to say, it must be linked with Love and Charity, which is the life of Faith, as the soul is the life of the body. And therefore abuse not thyself, as some do, saying: I have Faith, and I shall be saved whatsoever chance. No, no: assure thyself, that if thy Faith be not quickened with Love and Charity, it is nothing worth, and therefore unable to achieve true blessedndsse: as S. Paul well noteth in the first Epistle the xiii. chapter to the Corinth's. Even so, when our Lord in the Gospel attributeth salvation unto Faith, & S Paul justification: this is to be understood of an holy lively and evangelical Faith, working with Love and Charity.  
Likewise, our Lord and Saviour, saith in the Gospel, that, He which believeth, and will be baptized, shall be saved: this is meant of such a Faith, as Love quickeneth, and Charity reviveth. The holy Scripture in many places expresseth: that None shall be saved, unless he observe and keep the Commandments of God. Now, none can keep the Commandments without Love and Charity, Ergo none can be saved without Love and Charity. The sum and effect of all is this, that whosoever renounceth sin and wickedness, embraceth a quick and lively Faith, and liveth in Love and Charity, he cannot perish: but shall find in the end true, perfect, and everlasting Felicity, in the kingdom of Heaven.   

¶ THE DESCRIPTION OF HOPE, and how we ought to hope in almighty God. The fourth Chapter.  
NOw (sir Knight) know this that Hope is a virtue, whereby both goods spiritual & eternal are hoped for. And as Faith is of things not seen, so is Hope also. For Saint Paul saith, Hope that is seen is no Hope, 
Rom. ●.  because we have possession of it already. It is common to Faith and Hope, to be of things unseen: and yet Hope is distinguished from Faith, not only by name, but also by reason. For by Faith we believe as well evil things as good, that is to say, Heaven and Hell. We believe that Adultery is a very wicked sin, we believe also Charity is a very good thing: all these things good and bad we believe, but we hope only for good things, and not for bad. Again, Faith is of things past, present, and to come: For we believe the death of jesus Christ, which is past: we believe also that at this present he sits at the right hand of God the Father in Heaven, and we believe that Christ shall come to judge the quick and the dead.  
But under correction, I think that Hope is of things present, as when I hope that I am in GOD'S favour: and of things past, as when I hope my sins be forgiven me: and of things to come, as when I hope to have eternal life.  
This is true that Faith hath an eye generally unto that, which is spoken in holy Scripture, believing that all the promises, without exception, which God made, shall be accomplished, without descending to particular or special persons: but Hope apply unto herself those same promises, waiting and hoping for the accomplishment of that which God hath promised. And therefore it is requisite for assured salvation, that thou believe thou shalt be saved, and but to hope so is sufficient. For Faith of and in itself importeth an infallible assurance and certainty of things, as when we firmly believe all the Articles of our true and Christian Faith, and all things contained in the holy Scriptures, to be more certain than man is man: but the hoping of it is not so requisite. For if we have a firm affiance in the goodness of God touching our salvation, and doubt not a whit of the remission of our sins, it is enough.  
There be two degrees in Hope, which are two contrary extremities. The one being the most highest is most perfect & infailable assurance of eternal blessedness. The other being the basest and lowest is to despair of salvation. Between these two extremities consisteth Hope. But the more that a man approacheth to the highest extremity, which is an infaileable assurance of eternal life, and the more he recoileth from the basest and lowest extremity, which is desperation the more perfect is he in Hope. It sufficeth the hoping man, that believes & loves God, that he have a firm affiance & confidence, that God of his good grace will give him, whatsoever he hath promised unto his elect, hoping that he is of their number. So it is necessarily requisite, that we have a perfect and an infaileable certainty of our salvation.  
Now, for that in the definition of Hope, it is said, that by her we look and hope for the spiritual and eternal goodness: it is to be noted, that Hope hath two objects, the first and the principal, is God himself, and the perfect enjoying of his presence. The other, is all the necessary means, to come unto the clear seeing and enjoying of God: and these means are, the remission of our sins, justification, the help of God's grace, Faith unfeigned, and charitable deeds, agreeableness unto God. Now all that we hope for, we ought with prayer devoutly to crave of God, as his Kingdom, the remission of our sins, justification, increase of grace and virtue, deeds of Faith and Charity.  
But concerning goods temporal: forasmuch as we may use them well and ill, they may be said to hinder the salvation of man, rather than to further it. And therefore the good Christian ought not to ask them nor to covet them excessively: indeed so much as will necessarily serve him for sustenance in this life, he may lawfully ask. And here by the way, it is a lesson worthy the learning, namely: that it is necessary for us to do good works, because it hath pleased God to enrich us with goods, which goods ought well to be employed. Now unto him properly belongeth the merits of the works which he worketh in us. For all our good works are the gifts of God: howbeit, he doth not deny us his grace, whereby we consent to do the good works, which he only moveth in us.  
And therefore every one ought to the uttermost that he is able, to do good works, considering that they come from God▪ who is the Author of all good works, & without whom we are not able to think so much as one good thought, much less do a good deed. For otherwise to hope in doing ill to go to heaven, without good works springing from a firm Faith, is no Hope, but a flat presumption. And therefore thou oughtest to enforce thyself to do good works, hoping that thou & thy works may be acceptable unto God: nevertheless thou must not in any case trust upon thy merits or good works, but altogether upon the infinite love and goodness of God, For otherwise thou fallest into that curse, which the Prophet speaketh of, 
jere. 17.  saying: Cursed is the man, that trusteth in man: and contrariwise, happy is the man that trusteth in God. We ought always to do well, to delight in well doing, and to hope in the goodness of God, that he will give us that which he hath promised. But this Hope ought to be firm, and as an Anchor constantly to hold thy conscience, that by the float of temptations it move not.  
But some will ask, by what testimony or witness, can the conscience rest assured of remission of sins, of God's adoption, and of heavenly blessedness, I answer. Saint john saith, 
1. john. 3.  There be three things that give witness in earth, that is to say, the Spirit, Water, and Blood. These three testify unto the spirit of the believing man, that Christ is the infallible truth, who fulfilleth in the believing man the whole sum of his promises.  
The first witness then that assureth man in Hope, is the precious blood of our Lord and Saviour jesus Christ, which was shed for the remission of our sins. The second witness is the water of Baptism, by the which also our sins are forgiven. But these two witnesses put not the conscience in full and perfect Hope and assurance. And therefore there must be annexed unto them a third, which third is, 
Rom. 8.  The holy Spirit, which beareth witness with our spirit, that we are the sons and heirs of God. Who so hath not this witness, he cannot be assured of his salvation. The works of the holy Spirit in man, beareth witness of the presence of that Spirit in man.  
If thou ask me what those works are, I answer thee, that they are these and such like that follow, namely: Sorrow for sins, Hatred of all things which displeaseth GOD, and are contrary to his Commandments, taking pleasure to read and hear God's word, mourning for thy imperfections, and little Faith, Hope, and Charity: an affection, desire, intent, and purpose to love God above all things, and to do thy endeavour to fulfil his commandments. But all these things springs not from the corrupt nature of man, unless his mind and heart be moistened with the dew of God's grace: without the which we feel not in ourselves any good affections, nor desire to do good works, which are signs of the presence of the holy ghost in us. Wherefore we ought with great sighings and groans to pray unto God, and to beseech him most humbly, that it would please him of his unspeakable pity to send us his holy spirit, which may assure us of the redemption of our sins: to vouchsafe his heavenly adoption, and the enjoying of everlasting blessedness. And thus much concerning Hope, now let us speak of Love, or Charity.   

THE DESCRIPTION OF LOVE OR OF Charity, and how we ought to love God and our neighbour. The fift Chapter.  
Charity is a virtue, by the which God is loved for the love of himself: & our neighbour, for the love of God, or in God. It is said in the first part of this definition, that Charity is a virtue. Let us see how? Certainly Charity is the excellentest virtue that is, even the mother and nurse of all the rest. For he that hath not Charity, hath nothing in him to obtain everlasting life. This Charity is given when the holy spirit is given. For the holy spirit being resident in the soul, makes us to love God for the love of himself, and our neighbour, for the love of God. To love God for the love of himself, is to love him for his own sake, and because he is God. And that is to be done three ways, that is to say, to love God above all things entirely, above all things orderly, above all things preciously. We will declare these three ways of loving GOD the more plainly, that every one may know how to love God.  
To love God entirely, is to have a good will to God; and to rejoice greatly that he is such a one as he is. But for the better understanding hereof, it shall not be amiss to show what it is to love. To love is nothing else, but to wish well to every body, as when I love a man, I wish as well to him as to himself. Now there are two manners of love, one is called a covetous love, as when a man loves any thing for his own profits sake, or his particular honour: and in such sort men love their horses, their victuals, and all other worldly necessaries. The other love is called the love of friendship, or of good will, as when one loves a thing for the love of itself, without respect of particular honour, or profit: as when I see a man wise and virtuous, I take pleasure in him, and wish that the virtues which are in him, may not only be continued but also increased in him, and this do I being to him well affectionated, and loving him with delights.  
There is not in GOD any good that is not like himself. For his might, his wisdom, his justice, his mercy, his riches and his goodness are heavenly, as he himself is, who is all wise, all just, all merciful, all rich, and almighty. So that we love God above all things entirely, when we rejoice and be glad that he is as he is, without regarding our proper profit or honour.  
Thou oughtest not to love GOD with a covetous love, that is to say, thou must not love GOD only because he gives thee all things profitable for thee: for in so doing thou lovest thyself better then thou lovest God. If thou love GOD rightly, he will reward thee greatly, but this love must be single, and it must be pure, and not depending upon an other thing: For who so loveth God for gain, loveth him, but as his horse in whom he delights, because he serves his turn. GOD ought to be loved lovingly, without respect of particular profit. But thou mayst ask me a question, May I not love God to this end, and under this condition, that he may give me heaven: which is the sovereign good and principallest thing that man can wish for after this life. The Doctors say (No.) If we consider well of the thing beloved, which is GOD: For in so doing thou lovest thyself better then thou lovest God. Thou mayst come to heaven by this means, as namely, by keeping his commandments, by giving alms, and by doing other good deeds, and yet give God his due and single love. Now these things are not Charity itself, but the works of Charity. We say then that God ought to be loved in doing good deeds, and in keeping his commandments, but this love ought to be entire, without respect of profit or reward.  
To love GOD orderly above all things, is to refer thyself and all thy goods to GOD: so that all which thou lovest, wishest, dost, and leavest undone, thou oughtest to love, to wish, to do, and leave undone, for the love of GOD and his glory. Thus referring all to the honour and glory of GOD, thou lovest GOD above all things orderly: and accomplishest as much as in thee lieth. What is written in deuteronomy and in Saint matthew, where it is said. Thou shalt love the Lord thy GOD with all thy heart, with all thy soul, and with all thy strength. For what other thing is it to love GOD with all thine heart, with all thy soul, and with all thy strength, but to refer all things to GOD and to his glory, all our thoughts, all our words, all our works, all our ways, all our purposes, and all our intents.  
To love God therefore above all things orderly, is to refer to God and his glory ourselves, and all that is within & without us, which we cannot well do, if our thoughts, if our words, if our works, and our ways be not good and acceptable unto God.  
To love God preciously, is to love him so dearly and so much to esteem of him, that for no cause thou wouldst lose him, nor his love: but wish rather to lose thy goods, thy lands, thy limbs, thy life, and the love of all the world. This indeed is to love God lovingly, when without respect of profit, we refer to God and his glory all that we have, our hearts, our hands, our lips, to praise and magnify him, and to set forth the greatness of his divine majesty, & omnipotency. To love God then for the love of himself, is to love God because he is good. And he that loveth God in this sort, shall be sure never to miscarry or perish.  
Do love thy neighbour it is required that thou do it in God, or for the love of God. Now thou must understand that every man is thy neighbour, when either thou to them, or they to thee can show mercy, or relieve by succour & help. So that every reasonable creature is thy neighbour, wheresoever he dwell in the world. Thus are the Saints in heaven thy neighbours, by whose example thou art helped and taught to live godly, wherefore thou oughtest to love them and all mankind, for the love of God, or in God. Thou oughtest to love thy neighbour, because he is good, or because he should be good: then thou lovest him indeed for the love of God: every man which is a sinner thou oughtest to love, not because he is a sinner, but because he is a man, for the love of God.  
Thou oughtest to love in the sinful man that which he hateth, and to hate that which he loveth. The sinful man loves sin, filthiness, and iniquity, which thou oughtest to hate: The sinful man hateth his soul, and the purity of nature, which thou oughtest to love. For sin is against nature, it defileth nature, it oppresseth nature, yea, it quencheth nature, and he that committeth sin killeth his own soul, and corrupteth nature.  
Thou oughtest then to love the soul and the nature of the sinner, but not his sin. And when thou givest alms to a sinner, being in need, thou oughtest not to do it because he is a sinner: but because he is a man of the same nature which thou art, some be thy friends, and some thine enemies.  
Thy friends thou oughtest love, in God: lest loving them otherwise, thou shouldest offend God.  
Thy enemies thou oughtest to love, for the love of God, as if he offend thee by word or deed, and doth repent him, and asketh thee forgiveness, thou oughtest for the love of God to forgive him with all thy heart, & to receive him into true friendship and familiarity.  
Again, if thy enemy be obstinate, and will not cease to persecute and trouble thee: although thou canst not presently forgive him, yet thou oughtest not to hate him, but rather to do him good, & to be ready always to pardon him, and then chief when he shall require it. Yea, thou oughtest to do him what good thou canst in his need.  
By that which we have spoken already, it appeareth that thou oughtest to love all men living, both good and bad, friends, and foes, no worse than thyself. Our Lord and Saviour had an eye to the love of our neighbour, when he said in the 7. of Matthew, All things that thou wouldst thy neighbour should do unto thee, do thou the like to him. Whosoever then doth to his neighbour, as he would his neighbour should do to him, loveth his neighbour as himself. But this is to be understood according to God and reason. For if one offering to pleasure thee, bring thee a Wench to lie with thee, or lend thee a sword to fight and kill an other, as reason should instruct thee to refuse such offers: so the love according to GOD should teach thee obedience: and they both aught to be rule of thy life, and the lights to guide thee in dark places.  
Thus far have we declared in as much brevity as we could, how a man ought to love GOD and his neighbour. Now intent we to show the effects and due praises of Love or Charity.   

THE EFFECTS AND PRAISES of Love or Charity. The sixth Chapter.  
NO tongue in the world can tell for truth, all the excellency of the effects and praises of Charity. For first of all she makes men the children of GOD, and heirs of heaven, according to that saying of Saint john. Behold what Love or Charity the Father hath showed unto us, 
1. john. 3.  to make us the children of God. Saint Paul also saith, That all those which be led by the spirit of GOD, are the children of God. 
Rom. 8.  For you have not received the spirit of bondage, to fear any more. But you have received the spirit of adoption, by which we cry Abba Father, and that same spirit, which is the spirit of Love or Charity, beareth witness with our spirit, That we be the children and heirs of God, and coaheires with Christ. Can we desire a thing more excellent, then to be the children of GOD, and heirs of heaven? What dignity is that to boast off? Such as have a feeling of the love of GOD in their hearts, have boldness and courage enough, though the world contemn them. For this is certain, that they whom the world hateth, are not the children of the world, but the children of GOD: as contrariwise, such as the world loveth, they indeed are the children of the world, and consequently the children of the Devil.  
secondly, Charity worketh the cause in us that GOD dwelleth in us. Who dwelleth in charity, saith Saint john, dwelleth in GOD, 
1. john. ●.  and GOD in him. Our Lord likewise saith, If any man love me he will keep my commandments, 
john. 14  and my Father will love him, and we will come and dwell with him. Can we desire a more rich, a more bountiful, or a more liberal host than he? Is it like that so loving an host will suffer the soul to want? Will he ask money for his expenses, No, he cometh not to dwell with us, to consume that we have, but to increase our riches, and to make our store greater.  
Thirdly, Charity maketh our goods, be they little, or be they much, acceptable unto God, it maketh a man contemn the world, it maketh a man to rejoice in temptations, afflictions, and tribulations. When Charity enters into the soul, she comes accompanied with all other goodness: yea, she knits us to GOD, and uniteth us with him. Love or Charity makes men of one mind, and one will. Love or Charity makes men reform their manners, and to draw near unto God. Love or Charity maketh men consider of things present and visible, as if they were not. Love maketh a pure and clean heart, which may contemplate and behold heavenly things. By Love the goods of this world are well ordered, and by Love▪ the goods of this world are contemned, and by Love the secrets of God are revealed. Saint john saith, That God is Charity, whereby no doubt, he meaneth the Father, the son, and the holy Ghost, the three persons in trinity, God the father is Charity, God the son is Charity, and God the holy Ghost is Charity. This Love or Charity requireth in the same such likely things, namely, Love and Charity, by the which, as by some spiritual affinity, thou art joined unto God, which Love also boldly cometh unto God, & familiarly speaketh with him, without any doubt or fear.  
He that loveth not shall lose his life: but he that loveth, always lifteth his eyes to GOD, whom he loveth, whom he desireth, on whom he museth, in whom he is refreshed, and by whom he is preserved, such a loving, devout, and religious soul, doth so sing, so say, so read, so dispose all his business, and so circumspectly foreseeth all things, as if GOD were ever present with him, as doubtless in spirit he is. The man in whose soul the love of GOD is lodged, so prayeth, as if God were personally present with him.  
The love of (Charity) awaketh the soul, when she is a sleep, it puts him in mind of his salvation, it softeneth and moisteneth the heart, Love or Charity setteth the cold heart on fire, Love maketh the froward soul gentle. Love chaseth away sin, Love keepeth the affections of flesh and, blood under, Love amendeth lewd men's manners, Love reneweth the spirit, Love bridleth the light motions of wanton youth, all this worketh Love or Charity where she is present.  
Contrariwise, where Love or Charity is absent, there the soul doth languish and waxeth cold: even as a Cauldron of water doth, when the fire is taken from under it, and raked abroad. Charity is the only thing whereby the soul boldly approacheth unto GOD: constantly cleaveth unto him, famyliarlye speaketh with him, and in all affairs asketh counsel of him.  
The Soul that loveth GOD, cannot but think and talk of GOD, insomuch that he hateth all ungodly things. Who so will know GOD, must love GOD, the more that one loves God the more he grows in the knowledge of God. To Read, to write, and to Study of God, yieldeth no true knowledge of God without love. In vain do we read, in vain do we talk, in vain do we preach, in vain do we pray to GOD, if we do not love God.  
The love of God engendereth the love of thine own soul, and maketh it attentive always to God. God loveth to be beloved again: and when he loveth, he requireth nothing but love: happy therefore is he that loveth God.  
The soul which loveth God, rejecteth all his affections, being attentively given to his love. The soul that loveth, hath no fear: the soul that loveth not, is ever in fear. The soul that loveth, is carried by promises and drawn by desires unto heaven: the soul that hath in it the presence of God's love, is tickled with joy, & with ravishings leapeth up to heaven, having by contemplation exceeding great joyfulness. Love breeds familiarity with God, familiarity breeds boldness with God, boldness breeds the taste of God, and taste breedeth an hunger after God. If I should declare all the excellency of Love or Charity, the time would fail me: and mine ability in that behalf would not suffice. But let this stand for a conclusion, that the soul which is touched with the love of God, cannot desire any thing contrary to God: but ever after it hath received any taste of sin, it crieth out and saith with the Prophet, O Lord God, like as the Hart desireth the fountains of water: 
Psa. 41.  even so long I after thee. Well then sir Knight, lift up thy soul, and remember the great Love and Charity of God, and his manifold benefits bestowed upon thee, that by them thy heart being enlightened, thou mayst increase and go forward day by day, in doing good works, to the glorifying of God, who delighteth in the same, according as it is said: Let your light so shine before men, that they seeing your good works, may glorify God in Heaven. Thus much touching these three spiritual virtues: now come we to the four moral.   

¶ THE DESCRIPTION OF THE FOUR Moral Virtues, Prudence, justice, Fortitude and Temperance. The seven. Chapter.  
BY these four Moral virtues man liveth well and orderly in this mortal life. Saint Jerome saith, that the Christian man, by these iiij. liveth well in this mortality, & by them after death, cometh to everlasting life. Prudence knoweth the good we should do, and the evil we should leave. justice doth good. Temperance leaveth the evil. Fortitude is constant, without losing courage in adversity, or waxing proud in prosperity. Prudence disposeth man, and teacheth him how to approach unto God, Fortitude and Temperance how to govern himself, justice how to use his neighbour. These are the four things which Satan shooteth at, to destroy the soul. By Prudence, which is the rule of right reason, we govern ourselves wisely, we order our affairs discreetly, doing nothing but right and reason.  
In Prudence consisteth reason, knowledge, foresight, aptness to teach and give good counsel. A prudent man knoweth afore hand the end of his counsel. Plato saith, that Prudence is the Duchess of all moral virtues, showing us how we should understand and use the rest. For as Faith informeth us, and telleth us what we should hope after, and what we ought to love: even so Prudence instructeth & teacheth us, how we should use justice, Fortitude, and Temperance. Aristotle saith, that it is unpossible but a prudent man should be good. If he mean Moral goodness, it is most true: for a wise man doth nothing but that which is lawful. But yet without Love or Charity, Prudence is a virtue no more meritorious than Faith without Love and Charity. But if the prudent man love God with all his heart, it is unpossible but he should do good, and consequently be good.  
justice is a virtue used in two sorts, sometimes it is a general virtue, & comprehends in herself all virtue: as the man that liveth well & justly, is therefore called, good, virtuous and just. Otherwise it is understood a particular virtue, called justice distributive, yielding to every one that which unto him belongeth. This virtue justice distributive is convenient for all men, and principally for Emperors, Kings, Princes, & such as have the administration and government of Commonwealths: to the end that they may yield to every one their right, defending the innocent, & punishing the offender: honouring the good, & abasing the evil: doing justice & right according to equity, as well to little as great & to poor as rich. Many have justice painted in their houses, & yet have injury & wrongful dea●●●g lodged in their hearts. Many a one have Christ in their mouth, but the devil in their mind. To conclude therefore, he that will be acceptable to god, he must be just in word, upright in deed, & undefiled in thought.  
Fortitude is a virtue, unto the which belongs a magnificent courage, not fearing any thing but unlawful actions. He that hath this virtue, keeps himself constant in adversity, & waxeth not proud in prosperity. Fortitude gives a man magnanimity, constancy, hope, assurance, sufferance, patience & perseverance. With this virtue the Martyrs of all degrees & ages were endued, grounded upon a firm. Faith, contemning the world, & setting light by the threatenings & torments of tyrants, embracing death, rather than to deny Christ. God's Prophets were armed with Fortitude, who without flattery reprehended the kings of Israel & juda, of their sins & false worship of God, & feared not their furies. The Apostles of jesus Christ, were armed with Fortitude, who feared not to control the wisdom of the wise, & vanquish such as were in high places, that they might with contented minds carry the yoke of Christ. This did they not by their bodily strength nor yet which man's power or warlike weapons, but with divine doctrine: not desiring to kill any one, but to die themselves. It is a great world's wonder, that so few poor simple souls, unarmed▪ unlearned, & having no humane policy, should vanquish the wisdom of the world, confound earthly policy & strength, and subdue Kings, and bring them in obedience to the faith and knowledge of Christ: revoking the people from false religion and adoration of Devils▪ who tyrannously reigned and bare sway, certain the 〈◊〉 of years in the world.  
With this virtue of Fortitude, Kings and mighty men ought to be armed, not doubting any danger for the defence of the faith of I●sus Christ: but being of one & the same mind with the holy Martyrs of God. With this Virtue ought Preachers and Teachers to be armed, worthily defending the word of God, against all Heretics and enemies of the same, not doubting the fear or the threatenings of persecutors whatsoever. But you must understand, that Fortitude is not a dealer in the committing of unlawful deeds: as to beat, hurt, or kill thy brother, unless it be justly done in thine own defence, or for thy Country's cause: otherwise it is mere malice and madness of mind. Moreover such as extraordinarily and desperately dispatch themselves, as wretches weary of life, they do it not by fortitude, but by the temptation of the Devil, who is permitted by God's sufferance, to tempt some, even to the making away of themselves. Such people are weak hearted and not valiant: for valiantness, which is Fortitude, is not named notable, unless it be in lawful actions and deeds, as in the defence of thine own person, thy Prince, thy Country, or the faith of jesus Christ, for the which to suffer death, is excellent Fortitude.  
Temperance (saith Saint Austen) is an affection to refrain the appetite, whereunto a man is excessively inclined. Temperance hath rule and dominion over pleasures and delights, refusing to meddle in any thing, which can not be done without offending God: and not falling in any excess whatsoever, wherein a man may pass the rule of reason. To live in Temperance, is to order and dispose every thing, according to the right use whereto it was appointed.  
These four virtues have four vices clean contrary unto them, by the which vices, the virtues are corrupted and destroyed. Prudence by Folly, justice by Covetousness, Fortitude by Pride, & Temperance by Incontinence, defaced. These four vices are signified by the four plagues which consumed and spoiled the goods of job, namely: The Sabees, the Chaldees, the force of fire, and the violence of a vehement wind. The Sabees of Folly made havoc of Prudence Oxen. The Chaldees of Pride led away the Camils of Fortitude. The fire of Lechery, made waste of Temperance sheep. And the boisterous wind of Covetousness, overthrew the houses or the precepts of justice. These four virtues likewise are devoured of their adversary vices, according as the Prophet joel complaineth against the wicked jews, 
joel. 1.  under four notable things deciphering the four vices opposite & against the four virtues before named. These four things are the Caterpillar, the grasshopper, the Locust, and the Blasting: all which four things being bend to wastefulness, left nothing unspoiled, whiles they put in use the force of their inclination. By the Caterpillar is meant vain and foolish bragging, which destroyeth the virtue of Prudence. By the grasshopper is meant the vice of Pride, which destroyeth the virtue of Fortitude. By the Locust is meant the vice of Covetousness, which destroyeth the virtue of justice. And by Blasting is meant the vice of Lechery, which destroyeth the virtue of Temperance: so that Foolish bragging destroyeth the virtue of Wisdom. Pride corrupteth the estate of Strength. Avarice devours the virtue of justice. Lechery spoileth the title of Temperance.  
Now therefore sir Knight, I wish thee to refrain from these insatiable vices, lest thou lose the enjoying of these four notable Moral virtues. Thou knowest what comfort, and good company thou hadst in the Palace of Virtue: there thou sawest God, Faith, Hope, Charity, Prudence, justice, Fortitude, Temperance, and all the goodness which might come to the reasonable soul in this present life: as for the sweetness, the joy, the pleasure, consolation, & goodness, which these virtues do bring them unto, which hath embraced & loved them, none knoweth, but who hath had experience.   

¶ HOW FAITH FROM THE TOP OF HER Tower, showeth unto the Knight the City of Heaven. The viii. Chapter.  
AFter good Understanding had delivered out these good words, I was ravished in my mind, I felt not myself, I lost my taste, I forced neither for meat nor drink, and most of all I marveled that night approached not: because many hours were consumed. Being in that maze, Virtue told me that in her Palace never came night, and that darkness had nothing to do where she dwelled. Then Memory put me in mind what Gods grace told me by the way: saying that by the works of Faith, which are the fruits of the same I might perceive and see the City of Heaven, wherein is comprehended the true and blessed Felicity. Then Faith led me to her Tower, and all the other virtues kept us company. For Faith properly is not without Hope, nor Hope without Charity, and therefore they must go altogether. And though these virtues have distinct and several properties: yet they join hands and are never asunder. S. Jerome saith that Abraham was furnished with Faith, job with Fortitude and Patience, David with Humility, and so consequently of other holy men recorded in Scripture.  
Then Faith from her high Tower, showed me a high hill, whereon was builded a marvelous sumptuous City, and she told me it was the City of Heaven, wherein is comprehended true blessedness, and perfect felicity. In that City I saw never a Temple, which made me marvel, until that Faith told me, that the Lord God almighty was the Temple of that City. There needs no shining of Sun, nor brightness of Moon, nor glittering of stars, to give them light, for the almighty God is their true light himself. None enters into this City, but such as are written in the book of life. Furthermore Faith told me that there was no discord, no adversity, no sin, no reproach, no iniquity, no fear, no sorrow, no shame, no tumult, no darkness, no pain, no mistrust, no violence, no unquietness, no ill, no grudging, finally, nothing that favoured of mortality: but there was concord, prosperity, perfection, unity, love, gladness, quietness, staidness, charity, sure rest, perpetual felicity, and everlasting joy in God, with eternal life and happiness.  
There was mirth without sadness, rest without labour, gain without loss, health without pain, abundance without want, life without death, cleanness without corruption, happiness without hindrance. In this City God is seen face to face, there is the endless light shining, the Saints always singing, blessed souls rejoicing and ever beholding God, yet still coveting to see him without dullness of desire. The Citizens of this City of heaven are coheirs of the eternal Deity, the Father, Son and holy Ghost. They are made incorruptible and immortal, according to the promise of our Lord and Saviour jesus Christ, saying. Father those that thou hast given me, I will that they be with me where I am, that they may see my brightness. 
john. 17.   
What can I say more, in this City is one King, without death, and without change: without beginning and without ending. In this City there is no night, there is no limitation or term of time, but continual day most brightly shining. For in this City dwelleth the Father of lights, even God himself, whose brightness no darkness can overshadow. The Citizens of this City are most blessed and fortunate: For they are partakers of unspeakable grace, of unmeasurable happiness, of endless joy, & of such perfection as thereunto there can be added no more. Unto this place shall the just be advanced: as for the wicked, their portion is in the Lake boiling with fire and brimstone. But to proceed in our purpose.   

¶ THE DESIRE THAT THE KNIGHT had to come to heaven, and how Gods grace brought Perseverance. The ix. Chapter.  
Having seen from the Tower of Faith, the City of heaven, and heard (by her) the manner of it, I was ravished of my wit, & esteemed nothing at all of the world. For I felt not myself, my thought I was walking in Heaven. Hereupon I desired Faith, that I might remain still in her Tower, the which willingly she granted me, insomuch that I was never weary out of her Tower window to behold heaven: yea, the more I beheld it, the more beautiful it seemed. In the end, I was loath to live in this world, & desired death, that I might the sooner see the city of Heaven, & have the sight and enjoying of Christ my Redeemer. Then kneeling by myself all alone, I made this prayer saying.  
O how happy is the soul, that is out of this earthly prison, & resteth in heaven most joyfully, seeing his Saviour face to face. That soul is without fear & affliction. O how happy is the soul, which is in the company of Angels, & holy Saints, singing praises unto the highest: Such a soul surely is laden with abundance of joy. O happy society of citizens, O happy company of Saints, which lamented in their mortal life, but now reign with God immortally, O sweet jesus, let me come to thy pleasant City, where thy Citizens see thee daily, to their great delight. O let me come there where nothing is troublesome to hear or understand: what melody hear they without ending? And, how happy were I, if I might hear the songs, or be admitted to sing a song of David in thy holy hill of Zion. O that I being the least of thy servants, may by thy grace, put off my fleshly burden, and come to thy happy City, to accompany the holy & happy assembly of Saints, to see the glory of my Creator, & to behold his amiable Majesty.  
That I may be made meet for this so great a blessing, grant I beseech thee O gracious God, that I never look back upon this shadow or valley of tears, that I remember not the false pleasures of this wicked world, that I esteem not this corruptible & evil life. O how can we (here) be happy where the Devil always assaults us? Where the world flatters us? Where the soul is blinded? And where all men sin? After which great evils death doth follow, as the very end of all vain pleasures, & then they are esteemed as if they had never been. What recompense may be made unto thee (O GOD) which givest us consolation in the midst of all our extremities, (by the wonderful visitation of thy divine grace)? Behold me miserable wretch, filled with sadness, wherein I consider my sins when I fear thy judgement, when I think on the hour of death, when I remember the pains of hell, when I am ignorant what punishment I deserve, when I know not where nor in what estate I shall end my days. In all these things and many other I appeal to thy gracious goodness, knowing that thou art ready to give me consolation against all these sorrows. Thou liftest up my soul (full of anguish) above all mountains, thou makest me receive thy great Love, Charity, & goodness, by the which thou recreatest my heavy spirit, and rejoicest my sad heart, in revealing unto me thy heavenly delights.  
This prayer ended, I utterly forgot all my miseries, and rested my soul upon the anchor of Hope. Then as I was kneeling, God's grace appeared unto me, accompanied with an other Lady which I had not seen before. And after I had given her thanks for all her benefits, she delivered me this Lady named perseverance, to continue with me, charging me to keep her ever with me, if I meant to be a Citizen of heaven. For (said she) all other virtues without her are as nothing, to win heaven. For it is written, 
Mat. 24.  Who so persevers unto the end shall be saved. And therefore if thou wilt be saved, thou must continue. Hereof we have many examples in the holy Scripture, but I will touch twain and no more.  
When Saul was first created King of Israel, he was as lowly and as humble, as the child of one year old: but he continued not above two years in this his goodness. For after he had put perseverance away, he became evil, and grew to be a cruel tyrant: insomuch that he slew many of the lords Priests, and persecuted good David. But what was his end? He was vanquished of his enemies, and being given over of God, he killed himself upon the mount Gelboë. Again touching the same matter, judas at the first when God made him an Apostle, was good and dutiful, but when he had put perseverance away, he became a thief, & by covetousness, he betrayed and sold his Master Christ. But what was his end? He was forsaken of God, became a reprobate, fell into desperation, and with an accusing conscience sore charging him with the heinousness of his offence, with a halter he hanged himself.  
When I heard Perseveraune say so, for fear lest the like should befall to me, I desired my counsellor Good understanding, to show me the means how I might keep perseverance always with me, that in so doing, I might not be deprived of the glorious City of Heaven. To which request of mine the good Hermit Understanding, tendering the safety of my soul: and having a careful regard to all mine endeavours, did yield, and spoke to me in manner and form following.   

GOOD UNDERSTANDING SHOWETH the Knight how to keep perseverance always with him. The tenth Chapter.  
MY son, the last point of thy soul's health, (quoth Good understanding,) is to learn & know how to tarry where thou art now, without going back, which if thou desire, then must Perseverance never leave thee, for if she forsake thee once, then must thou needs lose the pleasure of lady virtues palace, wherein thou art now. From whence if thou go back, thou shalt be sure to lose her and the joys of heaven. Thou must therefore remain constant in thy good mind, without wavering, the which to do, thou must by devout & continual prayer, faithfully crave help of God's grace, without the which no man can continue in goodness. And to accomplish all this, thou must remember three things: the first is, thy life past: the second, thy life present, & the third thy life to come. These three considerations will encourage thee to stay where thou art, and as it were with a bridle will keep thee from recoiling.  
1 Think what thou hast done & seen before time, in following Folly, how thou livedst vain & worldling like, yielding to every vain concupiscence & lust, whereby thou didst fall into the filth of sin, didst endanger both thy body and thy soul, & hadst thy conscience accusing thee. Oh where hadst thou been, if God's grace had not taken compassion upon thee? Where be the worldlings that would not be sorry for their sins? Where are they become? Are they not condemned to everlasting torments in hell fire? Oh think then that sin doth greatly offend God: think what punishment God hath ordained for sin, which makes man an enemy to God, and a friend to the devil: think that sin hath deprived thee of thy first innocency and virtue, making thee meat for hellhounds, amongst whom thou hadst been numbered and counted, if God of his grace had not pitied thee.  
2 Think that at this present time thou art in God's favour, by the means of his grace, who hath made thee a child of God, and an heir of heaven by hope, so that now thy conscience is quiet. Think what good consolations thou hast received by devout praying: think what spiritual instructions Gods grace hath given to thee: think all the pleasures of the world are mingled with sorrows: think that thou shalt have no hurt, if thou remain where thou art, for thou art in Gods keeping: think that this world shall pass away with all the pomps and pleasures of the same: think that thy present state is the high-waie to heaven, and so shalt thou keep perseverance.  
3 Thirdly think that the just judgement of God is to come: which is to the good to give Heaven, and to the evil Hell. Think thou must die, and that at thy death thou shalt not receive so good consolation as thou hast had of Virtue and God's grace, in whose wholesome counsels and admonishments thou oughtest to persever to the end. Think that at thy death thou must leave behind thee, wife, children, goods, and money. Whether thou do good or evil, think that thou must go to a region unknown, and to a place where thou hast never been: and if thou be found to have died in sin, without repentance, the Devils will attend to take thy cursed body, and thy dampened soul, and will carry both into the dungeon of darkness, there to feel eternal torments. But if thou be found with Perseverance, in the Palace of Virtue, millions of Angels will go before thee, and with great joy will bring thee to Heaven.  
O think upon the just judgement of God to come, when every one shall be judged according to his deeds. For God favoureth neither king nor keyser, prince, nor people, high nor low, rich, nor poor, without respect of person, he will crown the good, and condemn the evil, at that day of doom, when we must appear personally without excuse or exception before him. Then every one must be his own attorney, when the just judge at that day will show himself terrible to the perverse, which have followed Voluptuousness, and have not heartily repent, nor retired from the filthy puddle of their sins. But will be gentle, just, & good, unto those that have been sorry for their offences. O think what torments the unrepentant shall suffer both in body and soul, perpetually: whereas all such as have persevered in goodness to the end, shall receive joy, and the fullness of God and of heaven. In ●uch sort to persever in goodness to the end, do thine utter endeavour, & thou shalt see that God will be ready with his grace to bless and to arm with constancy in thy Christian purpose.   

A PROTESTATION WHICH GOOD Understanding taught the Knight to make every day for the avoiding of temptations, & how he ought to humble himself before God, and what he should ask in his prayer. The xj. Chapter.  
MY son always I wish thee to keep Perseverance with thee, by whom thou mayst avoid temptations, which would induce thee to sin, & force thee to forsake the true Faith, and also to transgress the holy commandments of almighty God. This to avoid, I wish thee everyday to repeat the promises which thou hast made to God in thy Baptism, which follow thus in effect.  
O most high, most excellent, and most holy Trinity, Father, Son, and holy Ghost, I protest that I will live and die in the true Catholic and Apostolic Faith: and will keep thy Holy commandments, which heretofore I have transgressed. Wherefore I am sorry and do heartily repent me for the breach of them, and in token whereof I make my confession, saying.  
I Believe in God the Father almighty, maker of heaven & earth. And in jesus Christ his only son our Lord. Which was conceived by the holy Ghost. Born of the virgin Marie. Suffered under Ponce Pilate. Was crucified, dead & buried. He descended into hell, the third day he rose again from the dead. He ascended into heaven, and sitteth at the right hand of God, the Father almighty. From thence he shall come to judge the quick & the dead. I believe in the holy Ghost. The holy Catholic Church. The communion of Saints. The forgiveness of sins. The resurrection of the body. And the life everlasting, Amen.  
Then say, Lord God give me grace most heartily I beseech thee, without doubting, to confess and believe all the Articles of this my Christian Faith, and in the fame to persever to the end. And so rehearse the ten Commandments of almighty God, which are these.  
THe same which God spoke in the xx. chap. of Exodus, saying: I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage.  
1 Thou shalt have none other Gods but me.  
2 Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above, nor in the earth beneath, nor in the water under the earth. Thou shalt not bow down to them, nor worship them. For I the Lord thy God, am a jealous God, & visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and show mercy unto thousands in them that love me and keep my commandments.  
3 Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain.  
4 Remember that thou keep holy the Saboth day. Six days shalt thou labour, & do all that thou hast to do. But the seventh day is the saboth of the Lord thy God. In it thou shalt do no manner of work, thou & thy son, & thy daughter, thy manservant, & thy maidservant, thy cattle, & thy stranger that is within thy gates. For in six days the Lord made heaven & earth, the sea, & all that in them is, & rested the seventh day, wherefore the Lord blessed the seventh day and hallowed it.  
5 Honour thy father and thy mother that thy days may be long in the land which the Lord thy God giveth thee.  
6 Thou shalt do no murder.  
7 Thou shalt not commit adultery.  
8 Thou shalt not steal.  
9 Thou shalt not bear false witness against thy neighbour.  
10 Thou shalt not covet thy neighbour's house. Thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his.  
Then considering the tenor of that which thou hast said, crave grace at God's hands to walk after his will, using the same prayer which Christ taught thee, and saying.  
Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation. But deliver us from evil.  
Besides all this, thou must also most heartily humble thyself before God, acknowledging thyself a sinner, and that thou canst do nothing that is righteous: but if there be any goodness in thee, either of nature or of God's grace, thou must freely confess that all comes from above. Repute not thyself better then another, but rather the least of all. If any despise thee, mock thee, or injure thee, suffer it not only patiently, but also willingly & gladly, even for the love of God. For the scaling ladder of heaven is humility, & a full denying of thyself in all worldly causes. Think not well of thyself for any thing that thou dost, hast done, or mayst do: but if thou hast any goodness in thy body, or in thy soul, be not ashamed to confess that it is not thine, because it comes not from thee but of God: from him whom indeed it proceeds.  
If thou humble not thyself, there is no hope of thy soul's health. For to this effect our Lord said, 
Mat. 18.  If you be not converted & made as little children, you shall not enter into the kingdom of heaven. And S. Barnard saith, Who so will be humble must be content to be despised of the world, he desireth not to be renowned: for this is no point of humility. Commit thyself therefore to God, and put thy will to his: taking at his hands all adversities patiently, all tribulations, all afflictions, all diseases, all persecutions, yea, & death itself, not only contentedly, but also willingly: acknowledging that God sends nothing to the faithful, but goodness, and all for their soul's health. Wherefore thou must often pray to God & say. Lord God, give me whatsoever thou wilt, do with me always what thou wilt. And when at any time thou findest thyself as it were left of God, void of devotion, or destitute of consolation, whether it be inwardly or outwardly, be not discouraged for it, neither think that God hath forgotten thee, but heartily humble thyself before God, accounting thee unworthy of consolation, and putting all thy confidence in God, as in one that knows how to save his elect. If thou receive any blessing inwardly, as wisdom, or any other gift, exalt not thyself in pride, neither discommend others that have not received of God such grace: but use that which thou hast to God's glory. Again, if thou see thy neighbours fall, take heed thou hate him not, judge him not, & condemn him not, but think that God permits thee to see his offence for thy profit. Imagine thou wast never touched with the crime: well, it is much, but yet thou hast been culpable in some other as bad, or else worse: upon this examinatin reform thyself, suppose thou art in no fault, thou must not therefore esteem thyself better than he that is in fault, knowing thou art of such a nature as he is, & made of the same stuff that he is, & therefore notwithstanding thy supposition, a sinner, & offender, as well as he: so that both need amending. Be thou sure, that if God had provided no better for thee then thyself deserved, thou hadst committed the like offence, or else greater: & thank God that he hath kept thee so, & pray for him that doth amiss, & is not yet converted When thou seest a sinner openly led to his last end to lose his life by law, know that thou standest a sinner before god as well as he, although before the world thou be esteemed better. The life and death of our Lord & saviour jesus Christ, is a glass for all faithful Christians to look in. Wherefore with a good devotion lead thou an holy life by his example, take pains to follow his humility, his sobriety, his chastity, his goondnesse, his charity, his patience, his compassion, and all his other virtues. There is no school wherein a Christian may so well learn to live well, as in the contemplation of Christ's life & conversation: thou must oftentimes think on thy last end, as death, judgement, hell, & heaven: persever in prayer & in goodness to the death, so thou shalt please God, & not be loath to die. Remember the end (saith the wise) & thou shalt never sin: thou must often pray devoutly to God, & when thou wilt so do, 
Eccle. 7  thou must draw thyself from all affairs. For prayer is a lifting up of the heart to God, and a private speech or communication of the soul with God, If it be so, were there any reason that a man should withdraw his cogitations from God, or rather all outward business put apart, with all reverence to submit thy soul before him. All this notwithstanding it is not forbidden in all our affairs to pray & sing psalms to God's glory, and oftentimes with tears to say the lords prayer, or any other prayer to that effect. And here by the way thou must understand, that the longest prayer is not most profitablest, because of the multitude of cogitations & thoughts rising in the mind. Besides that, they must be devout, for the prayers which are done with devotion, with love & humility of the heart, doth profit most, as for all other prayers, they are vain and to no purpose.  
If thou pronounce but three words as the Publican did, saying: God be merciful to me a sinner: 
Luc. 18. Mat. 17  or as the Chananite said, O son of David, have mercy upon me, it is enough. Again, be not curious of thy tongue, or fine in speaking: it sufficeth, that thy heart speaks within thee, and thy tongue though but bleatingly, if unfeignedly, it is well: as we read of Moses and Anne samuel's mother. 
Ezo. 1. 1. Kin. 1.  True it is and no less fit, that both tongue and heart should praise God, and therefore be circumspect in thy prayers, lest thou be reproved as our Lord reproved some saying, You know not what you ask. In the first part of thy Prayer, 
Mat. 20  thou askest God's Kingdom, (according to God's doctrine) and also his justice. Then thou askest in thy prayer, that God be known, honoured, & glorified of all: 
Mat. 5.  that his will be done in all, & accomplished in all, as well of men in Earth, as of Angels in Heaven. Thou askest increase of Faith, Hope and Charity, remission of sins, the grace of God and his glory.  
Worldly goods superfluously thou oughtest not to ask, but necessarily to live, and with a measure for thy bodily health, and for the succour of the needy. If thou be sick, poor, or in adversity, thou mayst ask health, riches or prosperity: so it be done to God's glory. But if thine afflictions do more advance God's glory, than thy prosperity doth, yielding thy will to GOD'S will, thou oughtest to ask patience, and say with a meek heart, Lord thy will be done and not mine. Evermore have the fear of GOD before thine eyes, judging and condemning thyself for thy sin, and thou shalt not be judged nor condemned of God. Let no sin so reign in thee, as to deprive thee of God's grace, and to tumble thee to eternal death. Better it is to die in trouble without sin, then to live in prosperity in sin, and better it is to lose thy life for God's cause, then to live at ease, and lose God and thy life too.  
If thy senses be inclined to sin, be not dismayed: for there is a God, to whom if thou pray, will, by the power of his grace, suppress that inclination. Wherefore take courage when thou art tempted, ask for help at God, saying: O God make speed to save me, O Lord make haste to help me: Lord God leave me not but be my help, O thou Lord God of my health. Do what thou canst to resist the Devil, and he shall go from thee: approach to God by Faith, and he will draw near unto us by his spirit. If the Devil assault thee, defy him: and make thy moan to our Saviour (saying) Lord help me, and he will help thee. Do thou thine endeavour, and assure thyself, that God will make thee strong, he will aid thee, he will ease thee, and in the end will set thee free from all vexations, placing thee in the heaven of heavens, the portion and inheritance of his servants. To this God, and to jesus Christ, with the holy Ghost, be all glory, honour and praise, worlds without end. Amen.   

¶ THE authors PERORATION OR Conclusion, to the devout readers or hearers. The xii. Chahter. The xii. Chapter.  
I Thank almighty God of his goodness, that I am come to the end of the voyage of the wandering Knight: by the which thou mayst understand, that in following Folly and vain. Voluptuousness, he forsook God, to the prejudice and hurt of his soul, yea, to the danger of everlasting damnation. Here thou mayst learn that all voluptuous worldlings are the very subjects of Satan, and that earthly goods and worldly pleasure, shall quickly consume. Thou art taught likewise what great clemency God used to him, drawing him by his Grace, from the sink of sin, wherein he was sunk: how he was led to the place of Repentance, and from thence to the Palace of Virtue, where by God's grace he is now, and what goodness he hath found there, thou hast heard at large. The Lord grant us to land where he is landed, even in the land of promise, promised to the Elect.  
And now to conclude, I beseech your good courtesies, that if any thing in this my labour mislike you, interpret the same to the best, and to lay nothing to my charge in the way of presumption: but commending my good meaning and allowing my will, not to contemn, but to speak well, and esteem of this my work, and to use it for thy benefit and edification, for the which end I made and compiled the same.  
And now I exhort you all (in Christian love and charity, that if by God's grace you be resident in virtues Palace, to persever and continue there to the end, humbling yourselves before God and always trusting unto his goodness, not unto your own strength or merits: acknowledging also God's grace, by the which you are as you are, and of whom you have, that you have. Let all your confidence be in his mercy and in his goodness.  
Furthermore, if any feel and perceive himself out of virtues Palace, by means of worldly vanities, let him consider the great peril he is in, and speedily turn to repentance, with a contrite and sorrowful heart, requiring pardon of God, and trusting wholly to the merits and passion of our Lord and Saviour jesus Christ. Let him not be ashamed to acknowledge his sins, which if he do, he shall find at God's hands grace and mercy. And now I beseech our Lord God to give us all grace, to do according unto that which here is spoken (for otherwise of ourselves it is not possible) that leading a life acceptable and agreeable unto his holy will, we may in the end after the voyage which we have to pass in this world, see and enjoy, possess and have the full fruition of that glorious City of Paradise, where true blessedness and perfect felicity dwelleth, even in the habitation of God almighty, unto whom be all honour, glory, power & dominion, for evermore. Amen.   
FINIS.  
GLORY TO God.   

¶ Imprinted at London by Thomas East.