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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18066	The voyage of the wandering knight. Deuised by Iohn Carthenie, a Frenchman: and translated out of French into English, by VVilliam Goodyear of South-hampton merchant. A vvorke vvorthie of reading, and dedicated to the Right worshipfull Sir Frauncis Drake, Knight; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; Norman, Robert, fl. 1590.; Goodyear, William.	1581 (1581)	STC 4700; ESTC S104901	93,834	138

Pallaice stood was a meruailous faire gréene meddow through y e midst wherof ran a riuer of fine fresh water vpon y e brims wherof on both sides al alōg grew apple trées peare trées plum trées Oliue trées elder trées Oake trées elme trees such like Fast by y e goodly bank also grew many young hasil trées ful of nuts at y e time of y e yere by y e againe such store of walnut trées as passe to be spokē besides many pōds ful of fish excellēt orchards of al kinds of fruit goodly gardēs also of swéet flowers The riuer was not w t out great store of water fowles as for y e wood ther bred in it hawks herns pelicās phesants cranes wodcocks bitters kites crowes cormerants turtles woodquists eagles to bée short al kinde of birds possible as might be perceiued by fethers which fel from thē to y e ground in pruning thēselues What shuld I speak of pigin houses of secret banketting places fine delicate why it wer but folly beside al this you must think y t ther wer tennis courts other places for pastime y e wals therof wer very high insomuch y t it wold haue made one amazed dizzie to looke down frō y e top Ther was also a meruailous mote fearful to behold y e bridge wherof was not broad called Desperation y e passage ouer being a long narrow plank so y t if one trode neuer so litle awrie he fel in w t hazard neuer to be recouered The stables wer ful of goodly horses as hobies Ienets bard horses geldings hacnies mules camils colts The kēnels ful of dogs as grehoūds otterhoūds harehoūds spaniels for land water mastiues for bull beare bore We supt in a bāketting house our supper excelled al y e fare y t euer I saw lady Venus kept me cōpany I was dulled with y e sūptuous seruice y t I had All my delight was to behold Ladie Venus who sate ouer against me insomuch y t at last Voluptuousnesse ouercame me Supper being ended in came stage-plaiers daunsers mascars mummers and many sports which we vse daylye in feasting Now when I waxed wearie I tooke my leaue of the companie with good night and then was I brought to the brauest chamber in all the Pallaice Ladie Venus and hir waighting maides tending vpon me But euery one departed after I was in bed sauing onely Venus the Goddesse of Loue with whom I laye all night ¶ THE AVTHOR DECLARETH HOVV THE wandring Knight and such like voluptuous liuers in the world transgresse the x. Commandements of Almightie God vnder written The xij Chapter SO long as the Knight continued in this pestilent Pallaice of worldly desire following his owne fantasie by vaine Voluptuousnes enticed he did no other thing but playe the foole daunce leape sing eate drinke hawke hunt fish fowle haunt whores and such like as did the prodigall sonne and led a dissolute life for the space of eleuen daies Which signifies a meruailous mysterie and vnfortunate For the number eleuen by the opinion of Christian Doctors and Philosophers is a wicked and vnluckie number for that the number of x. signifies the x. Commaundements of God and the number xi which is one more prophecieth and foretelleth the transgressing of them Wherefore the Knight hauing remained xi dayes in that Pallaice greuously transgressed the wil of God letting loose the bridle to his lewd affections without refraining anie of them If you note well the premises and sée into the sequel you shall find that such as liue after the order of that Pallaice of worldly Felicitie being giuen to followe the pompe and pride of the world with the plesures and voluptuousnesse of the same and seeme willing to lead that life without purpose of change nay rather triumphing and reioicing therein I say and I say truly that such are transgressours of Gods Lawes Contrariwise such as accompt themselues héere to be but Pilgrimes and fixe their affection on the other world where royally raigneth Iesus Christ reputing this lyfe an exile desiring to be deliuered out of it to the ende they may enter in at the Pallaice of the heauenly King shall enioy the fulnesse and happinesse thereof As this world yéeldes a great deale of temporall goods transitorie honor so doth it also make an ende of them Now those that haue vsed these gifts to y e glorie of God are Gods people Contrariwise those that haue vsed them voluptuously are vessells of the Diuell and transgressours of the laws of God as may appeare by the x. Commaundements which I haue set downe for that purpose Wherein all worldlings may perceiue that by liuing voluptuously they grieuously transgresse Gods lawes to their owne destruction And as the x. Commandements were written in two tables euen so are they deuided into two parts The first comprehendes thrée concerning the loue of GOD. The seconde seuen touching the loue of our neighbour And therefore who so leades his life worldling like and fixeth his felicitie in Voluptuousnesse is doubtlesse a vessell of the Diuell and loueth not God nor his neighbour because he transgresseth the lawe of God which followeth in due and conuenient order I Am the Lord thy God thou shalt haue none other Gods but me 2 Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in heauen aboue or in the earth beneath nor in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a iealous God visite the sins of the father vpon the children vnto the third and fourth generation of them that hate me and shew mercie vnto thousands in them that loue me and kéepe my commaundements 3 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not holde him guiltlesse that taketh his name in vaine 4 Remember that thou kéepe holy the Sabboth daye vi daies shalt thou labour and doe all that thou hast to doe but the vij day is the Saboth of the Lord thy God in it thou shalt doe no manner of work thou thy sonne thy daughter thy man seruant thy maide seruant thy cattell and the stranger that is within thy gates for in six daies the Lord made heauen and earth the Sea and all that therein is and rested the vii day wherefore the Lord blessed y e vii daye hallowed it 5 Honour thy father thy mother that thy daies may be long in the land which the Lord thy God giueth thée 6 Thou shalt doe no murder 7 Thou shalt not commit adulterie 8 Thou shalt not steale 9 Thou shalt not beare false witnesse against thy neighbour 10 Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his This is the law of God by which

thée eueryday to repeate the promises which thou hast made to God in thy Baptisme which follow thus in effect O most high most excellent and most holye Trinitie Father Sonne and holy Ghost I protest that I will liue and dye in the true Catholike and Apostolike Faith and will keepe thy Holy commaundements which heretofore I haue transgressed Wherefore I am sorye and doe heartelye repent mee for the breach of them and in token whereof I make my confession saieng I Beleeue in God the Father almightie maker of heuen earth And in Iesus Christ his only sonne our Lord. Which was conceaued by the holy Ghost Borne of the virgin Marie Suffred vnder Ponce Pilate Was crucified dead buried He descended into hell the third day he rose againe frō the dead He ascended into heauen and sitteth at the right hand of God the Father almightie From thēce he shal come to iudge the quick the dead I beleeue in the holy Ghost The holy Catholike Church The communion of Saints The forgiuenesse of sinnes The resurrection of the body And the life euerlasting Amen Then say Lord God giue me grace most heartely I beseech thee without doubting to confesse and beleeue all the Articles of this my Christian Faith and in the fame to perseuer to the ende And so rehearse the tenne Commaundements of almightie God which are these THe same which God spake in the xx chap. of Exodus saieng I am the Lord thy God which haue brought thee out of the land of Aegipt out of the house of bondage 1 Thou shalt haue none other Gods but me 2 Thou shalt not make to thy selfe any grauē Image nor the liknesse of any thing that is in heauen aboue nor in the earth beneath nor in the water vnder the earth Thou shalt not bow downe to them nor worship them For I the Lord thy God am a ielous God visit the sins of the fathers vpon the children vnto the third and fourth generation of them that hate me and shew mercie vnto thousands in thē that loue me and keepe my commaundements 3 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine 4 Remember that thou keepe holy the Saboth day Sixe daies shalt thou labour do all that thou hast to do But the seauenth day is the saboth of the Lord thy God In it thou shalt doe no manner of worke thou thy sonne thy daughter thy man-seruāt thy maid-seruant thy cattell thy stranger that is within thy gates For in sixe daies the Lord made heauen earth the sea all that in them is rested the seuenth day wherfore the Lord blessed the seauenth day and hallowed it 5 Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giueth thee 6 Thou shalt doe no murther 7 Thou shalt not commit adultrie 8 Thou shalt not steale 9 Thou shalt not beare false witnes against thy neighbour 10 Thou shalt not couet thy neighbours house Thou shalt not couet thy neighbours wife nor his seruant nor his maid nor his Oxe nor his Asse nor any thing that is his Then considering the tenour of that which thou hast said craue grace at Gods handes to walke after his will vsing the same praier which Christ taught thee and saieng OVr Father which art in heauen hallowed be thy name Thy kingdome come Thy will be done in earth as it is in heauen Giue vs this daie our dayly bread And forgiue vs our trespasses as we forgiue thē that trespasse against vs. And lead vs not into temptation But deliuer vs from euil Besides all this thou must also most heartely humble thy selfe before God acknowledging thy selfe a sinner and that thou canst do nothing y t is righteous but if ther be any goodnesse in thée either of nature or of Gods grace thou must freely confesse that all comes from aboue Repute not thy selfe better then another but rather the least of all If anie despise thee mocke thee or iniure thée suffer it not onely paciently but also willingly gladly euen for the loue of God For the scaling ladder of heauen is humilitie a full denieng of thy selfe in al worldly causes Thinke not wel of thy selfe for anie thing that thou doest hast done or maist do but if thou hast anie goodnes in thy body or in thy soule be not ashamed to confesse that it is not thine because it comes not from thée but of God from him whom indéede it procéeds If thou humble not thy selfe there is no hope of thy soules helth For to this effect our Lord said If you be not cōuerted made as little children you shal not enter into the kingdome of heauen And S. Barnard saith Who so wil be hūble must be content to be despised of the world he desireth not to be renowmed for this is no point of humilitie Commit thy selfe therefore to God and put thy will to his taking at his hands all aduersities paciently all tribulations all afflictions all diseases all persecutions yea death it selfe not onely contentedly but also willingly acknowledging that God sendes nothing to the faithfull but goodnesse and all for their soules health Wherefore thou must often pray to God say Lorde God giue mee whatsoeuer thou wilt do with me alwaies what thou wilt And when at any time thou findest thy selfe as it were left of God voide of deuotion or destitute of consolation whether it be inwardlye or outwardlye bee not discouraged for it neither thinke that God hath forgotten thée but heartelye humble thy selfe before God accounting thée vnworthy of consolation and putting all thy confidence in God as in one that knowes how to saue his elect If thou receiue any blessing inwardly as wisdome or anie other gift exalt not thy selfe in pride neither discommend others y t haue not receiued of God such grace but vse that which thou hast to Gods glorie Againe if thou see thy neighbours fall take héed thou hate him not iudge him not condemne him not but think that God permits thée to sée his offence for thy profit Imagine thou wast neuer touched with y e crime wel it is much but yet thou hast bene culpable in some other as bad or els worse vpon this examinatin reforme thy selfe suppose thou art in no fault thou must not therfore estéeme thy self better thē he y t is in fault knowing thou art of such a nature as he is made of y e same stuffe y t he is therfore notwithstāding thy supposition a sinner offender as well as he so y t both néed amending Be thou sure that if God had prouided no better for thée then thy selfe deserued thou hadst committed the like offence or els greater thanke God that he hath kept thée so pray for him y t doth amisse is not yet

you may perceiue that such as liue in the Pallaice of worldly Uoluptuousnesse are transgressors of the same Contrariwise such as seeke for heauenly Felicitie are Gods beloued and they shall haue the possession thereof Now harken what happened vnto the Knight hauing liued xi daies in the Pallaice of vaine worldly felicitie ¶ THE KNIGHT VVENT FORTH TO RECREate himselfe and viewed the warrens and forests which were about the Pallaice of worldly felicitie Anone he saw it sinke sodainly into the earth and perceiued himselfe fast in the mire vp to the saddle skirts The xiij Chapter AFter I had soiourned xi daies in the Pallaice transgressing Gods commandements leading a beastly life I desired to ride into the forests therabouts not intending to giue ouer voluptuous life but for my pleasure because I was weary of making good chéere For although worldlings delight to eate drinke daunce leape sing ride run and such like yet notwithstanding they cannot continue in this trade of life without entermingling it with some recreation Wherfore they often leaue by that constraint their pastimes though they intend to returne therto againe They do not vtterly abandon thē but breake off for a season to procure them better appetite I then being weary was willing to sée the warrens other pleasures which when my gouernesse Folly vnderstood she told the tale to Lady Voluptuousnesse and the consented to hunt or hawke with me whereof I was right glad Thē I apparailed my selfe in hunters guise taking in stéede of my helmet a hat ful of fethers for mine armour a horne I lept vpon Temeritie my horse Voluptuousnes had a hobbie Folly a Ienet the other Ladies euery one of them a Palfray There came the huntsmen with greahounds mastiues whooping hallowing galloping altogether some one way some another The dogs wer at a beck vp starts y e hare the crie was heuenly to heare But in the midst of al our pastime I chaunced to breath my horse turning towards the Pallaice of worldly felicitie sodainly I saw it sinke into the earth euery body therein But what lamentable outcries they made you y t haue reson are to iudge Then did ther rise amongst vs a whirlwinde with an earthquake which set vs al asūder insomuch y t I my horse sunk in mire vp to y e middle only remained with me al this while my mistres Folly This earthquake yelded such an aire of brimstone y t the like hath not ben felt Thē I perceiued y t I was far frō y e plesant pallaice gardens orchards vineyards of Voluptuousnes but rather in a beastly bog sticking fast nothing neere me but serpents snakes adders toads and venemous wormes Such was my perplexitie in this case that I fel in dispaire being not able to speake one word I was so sore amased But when I came againe to my senses reuiued from death to life and found my selfe in that beastly bog I tare my haire I rent my clothes I wept I waild I howld I cride I wrong my handes I stroke my breast I scratcht my face I bit mine armes and spake thus O wretch O Asse O miserable soule O caitiue O fondlyng Where is now thy Pallaice of worldly felicitie Where are now thy braue chambers hanged with cloath of Arisse Where are now thy gallant Gardens thy Orchardes thy Meddowes thy Corne-fields thy Cofers of coine thy Ladies of Loue thy Hawkes thy Hounds thy Horses thy Oxen thy seruaunts thy softe beddes thy good cheere thy wines thy Musicke thy pleasures and all the things which thou hast abused Alas wicked wretch how hast thou bene deceiued Thou thoughtest thou hadst bene in the Pallaice of true Felicitie and for Felicitie thou findest Vanitie Thou hast bene wickedly inchaunted thus to finde euill in stéede of good Héere withall I turned my selfe toward Folly and railed at hir saieng O cursed cruell and deceiptfull beast O monstrous mocker of mankinde O filthie bawde O venemous Uiper Is this the good hap I should haue Is this the place of felicitie whether thou shouldest bring me Cursed be the daye that euer I sawe thée Cursed be the daye that euer I heard thee Cursed be the daye that euer I beleeued thée Cursed be the daye that euer I followed thee Is it euen so that thus thou gouernest euen beastly and damnably Is it euen so that thus thou leadest people euen to perdition Where is the felicitie thou promisedst me Where is the good hap I should haue by thee It is chaunced to me euen as I doubted by y e way when thou discoursedst thy filthie feates beginnings and procéedings howbeit thine inchantments and thy flatterie caused me to kéepe thée companie when full faine God wot I would haue ben rid of thée But such was mine arrogant ignorance ignoraunt arrogancie that I followed thy daungerous counsell When I had thus scowlded tooke on the lewde lossell lowdly laught me to scorne Whereat béeing in rage I offered to draw my sword but it would not be then I spurred my horse but he wold not lift vp his legges Notwithstanding all this I carried the minde still I might get out not hauing helpe euen by my owne strength and industrie But be you sure of this that after a man is once sunke in sin drowned in fleshly voluptuousnesse he shall sticke fast not be able to recouer himselfe vnlesse he haue the help of Gods grace which he of his goodnesse giue vs all Amen ¶ THE AVTHOVR CRYETH OVT BITTERLY against worldlings and their felicitie The xiiij Chapter O Wicked worldling O traitour O lyar O dampnable deceiuer armed with filthie frawd and cursed craftinesse hauing a face lyke a man but a taile lyke a Dragon who with thy pestilent prating promisest that which thou neither wilt nor canst performe to wit peace rest assuraunce blessing and felicitie Whereas contrariwise thou shewest thy selfe vaine cruel vnquiet vncerteine cursed and desperate And because thou wouldest bestowe thy poisons and not be perceiued thou couerest it ouer with a lyttle honnie of delight O foolish worldlings and louers of Voluptuousnesse why suffer you your selues to be so fowlye abused Why flye you not from her since you knowe she is dampnable Why doe you beléeue a lyar Why doe you follow a deceiuer Why become you acquainted with such a murtherer Why doe you not purge your vnderstandings of erronious opinions Why consider you not what the world is with a perfect iudgement If you did all this you should finde your selues out of the way For worldly goods voluptuousnesse and pleasure are mingled rather with sowre things then with swéete In following Voluptuousnesse you are not happy but vnhappy not wise but flat fooles Saint Iohn saith All that is in the world is cōcupiscence of the flesh cōcupiscence of the eyes concupiscence of pride The world and all her concupiscences shal passe but he that doth the will of the Lord shall continue eternally Harken you

it is written That the seate of wisedome is the soule of the iust God is Wisedome and the iust soule his seate God is in euerie place where hée dwelleth but he dwelleth not in euery place where he is This is most true though meruailous for the euill are alwaies where GOD is but yet God dwelleth not in them Wheresoeuer the wicked are they cannot hide themselues from GOD and yet they are not dwellers with GOD nor GOD a dweller with them They are where GOD is as the blinde man in the light of the Sunne The light is not in him because hée hath not the vse of it But the good are alwaies with God and God dwelleth in them as in his temple Saint Paule saith That the Temple of God is holy And therefore if you liue as he commaundes you you are his Temple and God himselfe saith I will be in them I will walke amongest them I will be their God and they shall be my people Now therefore you sée that although God be euerie where by his power yet he dwelleth no where but where he is by grace It is plaine that where vertue is there God dwelleth Tell mée what displeasure can the soule haue where God inhabiteth by grace which is the onely consolation of all reasonable creatures Is it possible y t anie man can finde in heauen or in earth such souereigne good as is in God who is the most excellentest and chiefest good and the true ioy of all reasonable creatures How can that bodie faile of anie goodnesse which hath God by his grace resting in his heart who is the onely author of all goodnesse and the giuer of all true ioye and perfect felicitie But some will saie that they sée good people in the world oftentimes suffer miserie depriued of their goods and put by the pleasures of this world which appeareth in the sadnesse of their countenaunces for they séeme to be conceiued with sorrow and as it were to labour and trauaile in heauines as a woman in child-birth I confesse it to be so but yet if you say that they are not furnished with all good true ioye and felicitie you erre greatly For the souereigne good which is God dwelleth in the iust soule euermore although foolish worldlings say in their hearts and thoughts Can it be that those miserable men which are afflicted with pouertie or imprisonment haue more possession of true felycitie then wee that wallowe in wealth and are without want of any worldly pleasures But they consider not that true ioy consisteth in the soule But be ye sure that as the soule is the most precioust part of the bodie euen so ought the goodnesse of the soule to be greater then the goodnesse of the bodie The ioye of the iust righteous is more inward then outward for all his goodnesse is in the soule as the ioye of the wanton worldling is outwardlye in the bodie The iust man suffereth outward extremities but yet inwardly he hath more ioye then the voluptuous man And though the iust man being alwaies afflicted maketh shew of sadnesse all his lyfe time yet at the houre of death their ioye and consolation appeareth with hope of eternall lyfe whereas contrariwise the worldling goeth his waye with grudging and dispaire The iust man esteemes golde and siluer to be couloured earth worldly wealth and voluptuous feeding to be famine and filth honour dignitie and delight to be smoake which the aire consumeth sodeinly to be short he maketh all the world no better then an exile and although his bodie be deteined heere for a season yet all his thoughts cares desires and meditations are conuersant among the orders of holy Angels and the happy assembly of Saintes in heauen singing Psalmes and praises incessantlye So that whatsoeuer we esteeme euill in this world God turnes it to good For he makes vs reioyce in tribulatiōs taking them for medicines to purge our corruptions and not accompting our persecutors as our enimies but rather as helpers to saluation The iust man esteemes simple fare sufficing nature better then abundance of delicates and excessiue dronkennesse or gluttonie They take more pleasure in kneeling praieng and fasting then worldlinges doe in dauncing and singing wanton songs Finally all y t they doe or suffer God turnes it to good And therfore S. Paule saith That all things turne to the good of those that loue God The eye neuer séeth the eare neuer heareth the heart of man neuer vnderstandeth the great goodnesse and the ioye that God brings into the bodie when he commeth by grace to dwell in it onely he that hath had experience once knoweth it Worldlings doe wonder to see the iust man weepe and lament to suffer tribulations to be depriued of all worldly pleasure they esteeme the goods of this world to be y e true felicitie much like vnto a blinde man taking vpon him to iudge of coulours For they compare false felicitie worldly wealth with heauenly riches and perfect happinesse whereas indéede they are but shadowes Nothing displeaseth the elect more then sinne that which leadeth to sinne nothing pleaseth the elect but God and that which leadeth to God As concerning the soule no man can denie if he hate sin and loue vertue but that he had rather loose all that is in the worlde then loose vertue and suffer all manner of torments then to commit sinne he had rather descende into hell with vertue then mount vp into heauen with sinne For where vertue is there is quietnesse Contrariwise where sinne is there can be no rest Let euerie one therefore labour to loose worldly happinesse if he meane to atchieue vertue wherein consisteth so much goodnesse But many make no account to come thether and so care not for louing vertue because indéede they know not vertue Wherefore Vnderstanding describeth her and her seauen daughters namely Faith Hope Charitie Wisedome Iustice Fortitude and Temperaunce in manner and forme following THE DESCRIPTION OF VERTVE The second Chapter VErtue according to the definition of S. Austen in his second booke of Free-will the .18 chapter Is a good quality of the soule wherby a man liueth rightly committeth none euill which thing indeed is the only work of God in men By the soule he vnderstandeth in this place the superiour part of the minde or soule wherein consisteth reason iudgement will The inferiour parte we call Sense which is common to man and beast Now this called in Latine Mens is not a part of the soule sensitiue which is the inferiour part but it is that part of the soule where reason and vnderstanding doe sit which is the superiour part By the soule then we doe meane the Fréewill of man which is nothing els as Philosophers say but the franke iudgement of the minde and will For when we say Freewill we vtter and pronounce two words namely Free and Will. It is tearmed Free because that freely and without constraint