Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	evil_a	speak_v	treasure_n	3,744	5	10.2424	5	true

Text snippets containing the quad

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

do alter their intents Folly was busie earnest to force me forward in the prosecuting my purpose perswading me to put my selfe on the way and saieng that such good meanings and enterprises should presently and without nay be put in execution for feare of inconueniences that might ensue and that to meane a matter without dooing it was a reproch to anie person Whereto I aunswered that I would procéede whatsoeuer followed therevppon but my thought it was necessarie to haue companie and other prouision as apparell horses and armour fit for such a voyage My sonne quoth she I will take charge vpon mée wherevnto trust cast all care from thée let nothing torment thée be of good chéere sléepe at thy ease refuse no rest for I will within few daies bringe thée all such necessaries as thou shalt néede and séeing thou hast submitted thy selfe to me I will not faile thée Béeing glad of those wordes I rerefreed the whole matter to her discreation and tooke my case Then Follie was acquainted with an armourer named Euill Will whose companie she daylye frequented This armourer was not alwaies occupied in forging armours but also oftētimes he made shirts hosen doublets medled in all matters that his friend Follye appointed him to doe To this armourer Follye declared all my purpose and he at her request made me a shirt of lasciuiousnesse a doublet of lewde desire hosen of vaine pleasures armour of ignorauncie a corselet of inconstancie vanbraces of arrogancie gauntlets of idlenesse a gorget of lycorousnesse a helmet of lightnesse a bucklar of shamelessnesse a quilt cap of vaine-glorie a girdle of intemperaunce a swoorde of rerebellion a lawnce named hope of long lyfe Then Pride prepared me a galloping horse called Temeritie All these wicked weapons with this prodigall apparell and vnhonest armour Euill Will prepared me at Follies request And what better seruice canne hée doe séeinge he is depriued of truth and veritie For as good will is the worker of all goodnesse so is euill will of wickednesse Iesus Christ who cannot faile saith in the Gospell That of the abundaunce of the heart the mouth speaketh the good man of the good treasure of his heart deliuereth out good thinges but the euill man cleane contrarie For out of a sacke can nothing come but such as is in it and out of a cofer of precious pearles we must not looke for colebrands And therefore surelye séeinge I haue Euill will to my Tailer and Folly to my gouernesse how can I do other then euill ¶ FOLLY APPARAILETH AND ARmeth the wandering Knight The fourth Chapter WHiles Folly my Gouernesse and Euill will my Armourer prepared my appapell and other prouision I forgat not to cast all care behind me as Folly commanded For when I was a childe I did eate alwayes of the best meate dranke of the delicatest drinke I slept when I listed I laye as soft as silke I past my time in pleasures trusting to my gouernesse Folly in al my affayres After I passed thrée dayes in pleasure vppon a morning beeing in my golden sléepe Dame Folly came to my beds side accompanied with euill will and with them they brought all my necessaries When they sawe mée asleepe in my soft bed at that time of the daye tossing my selfe euerie waie wantonly they sayd What pretie one are you yet in bed It is late arise Ah my sweete friende quoth I I haue followed your aduice I haue cast all care away and taken mine ease in mine Inne but I wonder how you are so soone returned What man quoth Follye knowe not you howe diligent I am in mine affaires I neuer rest till all thinges bee brought about that I once take in hand Then she put on me my shirt of lasciuiousnesse most agréeable to my wanton will and then all my delight was to be delicatelye handeled pompeouslye apparailed and soft lodged After that on went my doublet of lewde desires alwayes enimie to the good spirit then my hosen of vaine pleasures tide together with pointes of delightes When I was full of lewde desires I tooke pleasure in nothing but vanitie and as my desires were dampnable so were my pleasures daungerous Then as I was making me readie Follye commaunded the Clarke of my kitchin called ill gouernement to prepare me my breakfast of light and delicate meates in dooing whereof my Cooke was more cunnning then euer Cicero was elloquent in speaking And thus as Folly and I were merrily discoursing together spending time till breakfast I tooke occasion to aske of what age shee was and also what iestes and fine feates she had what people she had gouerned and how she ruled them Shée sayd that question was asked and aunswered long agoe But as we rid on the waye she would declare all in the meane time she sayde that she was aboue fiue thousand yeares olde Howe can that be quoth I you doe not seeme to be fortie yeare olde Yes quoth she thou must vnderstande that I was borne at the present houre that the world was made and haue euer since stoode in strength alwayes in health and neuer sicke I shall neuer séeme olde though I liue till domes daye Fooles dye but Follye neuer dyeth Hauing euer bene in force I forceablye doe reigne in euerye corner of the worlde and doe gouerne as well Princes as poore people Now to the purpose after washing in swéete waters in came my breakfast so sumptuous that Partriges were estéemed palterie for Pages Phesauntes for common folke Breakfast finished on went mine armour but being once apparailed and armed I cared not for my soules health I had no desire to heare the worde of God no feare to followe his commaundementes or to doe anye thing fitte for a Christian towardes his saluation I did what I woulde I sayde what I pleased And after that I was couered with my stéele coate of ignorauncie and my corcelet of inconstancie I presentlye became inconstaunt and variable oftentimes altering my intent not for better but for worse out of one ill into an other I neuer ceased to acquaint my selfe now with one sinne then with an other dooing nothing that seemed good or honest For such is the nature of sinne that vnlesse it bée soone subdued it will drawe vnto it an other sinne as witnesseth Saint Paule in his first Chapter of his Epistle to the Romaines Then Follye put on my vanbraces of arrogancye which made me become carelesse and presumptious taking things in hand farre passing my capacitie strength and abilitie and not fearing to aduenture that which was aboue my reach but beeing armed with arrogancye vp went my curled haire I aduaunced my selfe ignorantlye aboue others then on went my gorget of gluttonye and lycorousnesse the bréeders of all fleshlye sinnes and chieflye of lecherye For when the bellye is full with lycorous meates and drinkes it warmes and heates the other members excéedinglye which by and by wrestle and striue against the good spirite But if the bellye were

together xxj yeares I entred into the age of a young man which is the fourth wéeke of my age which is betwéene xxij and xxiiij yeares At xxv I was minded to make a voiage by my foolish industrie to séeke where in this world I might finde true felicitie and happinesse which séemed to my sottish sense an easie matter being young strong wilde hardie and couragiously disposed Me thought in my mind to liue in the world without felicitie was a lyfe worse then death But alas being plunged in the déepe darknesse of ignoraunce I considered not that true felicitie was the gifte of God from aboue and cannot be atteined without his helpe Beeing robbed of reason I thought it might come easely of my selfe without the helpe of others so that then I sought true felicitie where she is not was not nor euer shall be as in riches worldly pleasure strength honour and delights of the flesh But I was in so thinking as very a foole as he who hopeth with anglyng lines to take fishes in the Aire or with Hounds to hunt the Hare in the Occean sea Were it not thinke you a great folly so to thinke Euen the lyke is it to thinke that true felycitie is to be found héere in this wretched world And forsomuch as in perfect felicitie is comprehended all goodnesse and that this world as saith S. Iohn is addicted and giuen to all euill and subiect to hunger thirst heate colde diseases calamities pride ambition couetousnesse and voluptuousnesse it is euident that those which héere be liuing supposing héere to finde true felicitie are worse then fooles and voyd of right reason True felicitie is not without goodnesse and vertue which commeth from God aboue If it be so why then is it not a most wicked and presumptuous opinion to thinke that by a mans owne industrie he is able to possesse and enioye the faire lot of true felicitie Therefore euery one that thinketh in this world he may come to perfect felicitie and true blessednesse shall finde in fine as I found for felicitie vanitie for good euill ¶ THE VVANDRING KNIGHT DECLAreth vnto Dame Folly his Gouernesse what is his intent The second Chapter INtending to take my iourney I considered that it was necessarie to vse counsell therein knowing that whatsoeuer is done without aduise cannot haue good successe as contrariwise a matter discréetely attempted is luckely ended Then dwelt with me a damzell which ruled my house whose proper name was Folly y e only enimy to wisdome For euery thing y t hateth y e one loueth y e other Ther is as much differēce betwéen thē as is betwéene white and blacke hot and colde moyst and drye lyght and darknesse God and the Diuell all which be contraries and can not bée in one bodie together Wisedome gouernes the good Folly the euill Wisedome maketh the euill good when they yéeld themselues to be hir subiects Folly maketh the good euill when they place themselues vnder hir protection Wisedome draweth men from hell and bringeth them to heauen Folly fetcheth Angels from heauen to dwell in hell I doe not tearme that Wisedome to know the vij liberall Sciences the qualities of the Starres and Planets but I count him wise that hath the true knowledge of God For as saith Saint Cyril Wisedome is that true vnderstanding by the which the souereigne good namely God is seene knowen and loued with a chast loue and pure affection Folly is very ignoraunce and false worshipping of God Wisdome maketh fooles wise Folly maketh wise men fooles Tell me I pray you can ther be greater wisdome then to serue God with a pure faith and to obserue kéepe his holy lawe obediently And contrariwise can there be greater Folly then to commit sinne and to disobey God by transgressing his Commaundements It is not possible For whosoeuer committeth sinne hurteth himselfe and runs headlong to hell which is a point of very great folly Therfore all those that faithfully serue God and keepe his holye Commaundements are wise and gouerned by Wisedome and all those that transgresse the Commaundements of God are fooles and fettered to Follye as slaues and Uassalls When I wandered in wanton wayes I wrought my will estéeming my selfe wise but I proued a flat foole Thus fostered by Folly to whome I vnfolded my intent which was to take vpon me a voyage to finde felicitie and blessednesse I requested hir counsell who without regard whether it were profitable for me or no did not onely lyke of the matter but also forced mée forwardes and with flattering phrase commended my enterprise And to encourage me therein she began to exalt my deuice to commend my industrie and wit to praise my strength to aduance my vertue to blaze my knowledge to decipher my beautie and to extoll all my qualities saieng that I was a second Salomon to haue in my head such noble cogitations Héerevpon she promised to be my guide and vowed not to goe from mée in all my voyage affirming that she had sundrie seasons made the lyke iourney and that I should assure my selfe shortly to see the Pallaice of true felicitie My sonne quoth shée I would not haue thée thinke that anie euill or guile canne haue place in my heart Thus comforted or rather emboldened I thought my selfe most happye to haue such a gouernesse so wise so graue and so expert for verye ioye whereof my heart tickled within mée But alas wretch that I was my desire was alwayes after contrarye thinges for I reiected whatsoeuer tended to my health insomuch that to mée sowre séemed swéete blacke séemed white euill séemed good Follie séemed wisdome light séemed darknesse And follye had so sore bewitched me that I neglected to doe the good I should haue done And I was too willing to playe the part I should not haue played It is true that the wise man spake saieng There is health where many doth giue counsell and he that taketh good aduise and counsell before shall not repent him after But it is forbidden to take counsell of fooles For that they loue but what they lyke There is an olde Prouerbe Such as my Counsailour is such must needes bee my counsell It were against reason that a foole shoulde giue good counsell For this is euen as if Riuers shoulde runne against the Hill Nothing canne be compared to good counsel neither can any thing be worse then euil counsell by the which the worlde is troubled Realmes molested Princes defaced Kinges killed Empires altered Townes taken Cities sacked Lawes abolished Iustice generally corrupted diuine mysteries prophaned mingled with mischiefe and confounded the true knowledge of God is forgotten all reuerence to superiours neglected shamefastnesse sobrietie faith hope charitie and all other vertues defaced all manner of warres both forreine and ciuill attempted O griefe O plague O cruell monster Now to our purpose ¶ FOLLY AND EVILL VVILL PROVIDED the Knight apparell armour and horses The third Chapter FOrasmuch as men oftentimes

encreased as generations multiplyed The euill rich man that liued at his lust was tormented in hell with fire and thirst in whome the wordes of our Sauiour Christ are verified saieng Wo vnto you that now laugh for you shall lament and weepe Goe you foolish worldlings therfore you vaine voluptuous persons vaunt your selues happye in following your fleshlye appetites When for such pleasures you shall suffer tormentes not in this world but in the worlde to come you will sing a new note But nowe to our knight whome wée left in the mire and déepe ditch of sinne I referre you to the Psalmes of Dauid and chiefely to the .36.68.72.143 and there you shall finde the truth that worldlye Felicitie is no other thing then vanitie dreames and méere abuses and also that worldlinges are accursed and vnhappye Wherefore I beséech you in the name of our Lorde and Sauiour Iesus Christ to vse the goods of the world as Pilgrimes vse their lodgings and such fare as they finde in theyr voyage that is not to set your hart vpon them nor so to loue them y t nothing be left for the Lord. For as the knight sawe the Pallaice of worldly felicitie sinke sodeinly with all her people pomp euen so shall it happen vnto all voluptuous worldlings at the dreadful day of iudgement vnlesse they returne from their wicked wai●s for sake sinne imbrace a new life and serue the Lord in holinesse and righteousnesse Wherefore let vs bridle our affections refraine our owne peasures repent with true sorrow of heart attend waite hope for the mercy of God by the intercession of our Lord Sauiour Iesus Christ that he may make vs happy possessors of true and euerlasting felicitie to whom be all honour and glory world without end Thus much for the first part of the wandring Knights voiage THE SECOND PART OF THE VOYage of the wandring Knight GODS GRACE DRAVVETH THE KNIGHT out of the filth of sinne wherein he stucke fast The first Chapter I Haue declared in y e first part of my voiage how being gouerned by Folly in contēning vertue following Voluptuousnes I entered into y e pallaice of false felicitie ther resting my selfe for a certein season trāgressing all the commandements of God in leading a dissolute worldly life thinking that by liuing so I might be happy wheras indéed I was vnhappy And why because y t in stéed of felicity I foūd vanity For as I thought to recreate my self in hunting I sawe y e pallaice of Voluptuousnesse sink come to vtter confusion my self also plūged into y e pit of sin euen vp to y e saddle It is an easie matter for a man of himselfe to fal into hell but it is impossible for him to get out againe vnles by y e help of Gods grace I terme him to be in hel who liues in continuall wickednes cōmitting sin with delight For if he die in y e estate hel is his reward but in his life if he repēt ther is hope of saluation For by Gods grace he may be cōforted deliuered Therfore man of himself falleth into perdition but w tout Gods grace he cānot rise vp againe God therfore séeing his creature giuen to all vanitie lead with ambitiō of worldly honor not ceasing his sinful life oftētimes sends aduersitie diseases dishonors confusion in y e world to make him hūble to open y e eies of reson which Voluptuousnes had shut vp wherby he may come to y e knowledge of his sins confesse y e same to God All this is figured in y e Gospel wher our Lord Iesus raised y e widows child which was carried out of y e citie of Naim to be buried he cōmanded y e bearers to stay hauing touched the Cofin of y e corps with a loud voice he said Young man arise straight way the dead body rose vp spake Which done y e Lord deliuered him to his sorowfull mother This mourning mother mystically represents y e Church lamenting for hir dead children to wit wicked worldlings voluptuous christians which are worse thē dead corses The widows child representeth soules dead in sin The Cofin representeth y e naturall body wherein lieth the sinfull soule The foure bearers which carrie the dead soule to hell represent hope of long life custome of sinning delaieng of repentāce contempt of Gods word Neuertheles when our Lord will raise to life this dead soule he commandeth y e bearers to stay afterwards toucheth y e body sending vpō sinners aduersity diseases misfortunes But all y t suffice not vnlesse y e Lord say vnto y e soule Soule I say vnto thee Arise Do not we sée oftentimes people visited with afflictions murmure against God cursing him y t hath afflicted them These by impatiēcie being vnable to arise of themselues is it not necessary that God say to the soule Arise there is no difference betwéene his saieng doing For what he saith he doth And therfore if the Lord say once Arise to the soule she riseth then hée diliuereth her to her mother the Church which was sorowfull for her sinnes In like manner God to raise me from my sinnes sendeth me aduersitie to y e end I should acknowledge mine iniquitie with humility turne vnto him which I cannot do without his heauenly grace much lesse atchiue true felicitie and blessednesse vnlesse he helpe Then was I warned by the scourges of God that liuing worldling lyke and following Voluptuousnesse I was not happie but vnhappy being full of filthinesse and infection tumbling in the mire of all iniquitie from the which I could not withdrawe my selfe for that the eies of reason were closed vp by Voluptuousnesse which afterwards wer opened by Gods grace To sée the pitious estate wherin I was the vnderstanding which Folly had darkned made me the wofullest wretch in the world neuerthelesse when I was whipped w t aduersitie I perceiued my knowledge somewhat cléered and lightened so y t I found in conscience that I had not accustomed my selfe greatly to honest things And when I sawe the sequele that there was no retiring of my selfe without Gods grace I lifted my eyes to heauen and wringing my handes all ashamed confounded I lamented with a loude voice humbling my selfe before the face of my God whom I had grieuously offended I made my mone saieng O Lord God Father and maker of all things I am not worthy to lift vp mine eyes towards thee nor to aske pardon for the infinit sinnes wherein I confesse my selfe guiltie Neuerthelesse O God of all goodnesse father of mercie I beseech thee not to punish me in thy great rage nor to condemne me among the reprobate I acknowledge my euil craue pardon for my misdeeds my former life displeaseth me greatly my heart quaketh for feare of thy iudgmēts O God forsake not thy creature which is a sinner but aide assist me with thy

lawfull But yet without Loue or Charitie Prudence is a vertue no more meritorious then Faith without Loue and Charitie But if the prudent man loue God with all his hart it is vnpossible but he shuld do good and consequently be good Iustice is a vertue vsed in two sorts sometimes it is a general vertue comprehends in hir selfe all vertue as the man that liueth well iustly is therefore called good vertuous and iust Otherwise it is vnderstood a perticular vertue called Iustice distributiue yéelding to euerye one that which vnto him belongeth This vertue Iustice distributiue is conuenient for all men and principally for Emperours Kings Princes such as haue the administration and gouernment of Common-wealths to the ende that they may yeeld to euery one their right defending y e innocent punishing the offender honoring y e good abasing the euill doing Iustice right according to equitie as well to little as great to poore as rich Many haue Iustice painted in their houses yet haue iniurie wrongful dea●●●g lodged in their harts Many a one haue Christ in their mouth but y e diuel in their mind To conclude therfore he y t wil be acceptable to god he must be iust in word vpright in déed vndefiled in thought Fortitude is a vertue vnto the which belongs a magnificent courage not fearing any thing but vnlawfull actions He y t hath this vertue keepes himselfe constant in aduersitie waxeth not proud in prosperitie Fortitude giues a man magnanimitie constancie hope assurance sufferaunce patience perseuerance With this vertue y e Martirs of all degrées ages were indued grounded vpon a firme Faith cōtēning y e world setting light by y e threatnings tormēts of tyrants imbracing death rather thē to deny Christ. Gods Prophets were armed with Fortitude who without flatterie reprehended y e kings of Israel Iuda of their sins false worship of God feared not their furies The Apostles of Iesus Christ were armed with Fortitude who feared not to controll y e wisdome of y e wise vanquish such as wer in high places y t they might with contented mindes carie y e yoke of Christ. This did they not by their bodely strength nor yet w t mans power or warlike weapons but with diuine doctrine not desiring to kill any one but to die themselues It is a great worlds wonder y t so few poore simple soules vnarmed vnlearned hauing no humaine pollice shuld vanquish the wisdome of the world confound earthly pollicie strength and subdue Kings and bring them in obedience to the faith and knowledge of Christ reuoking the people from false religion and adoration of Diuells who tyrannously reigned and bare sway certaine the 〈◊〉 of yeares in the world With this vertue of Fortitude Kings and mightie men ought to be armed not doubting any danger for y e defence of the faith of I●sus Christ but being of one the same minde with the holy Martirs of God With this Vertue ought Preachers and Teachers to be armed worthely defending the word of God against all Heretickes and enimies of the same not doubting the feare or the threatnings of persecutors whatsouer But you must vnderstand that Fortitude is not a dealer in the committing of vnlawfull déedes as to beate hurt or kill thy brother vnlesse it be iustly done in thine owne defence or for thy Countries cause otherwise it is meere mallice and madnesse of minde Moreouer such as extraordinarily and desperately dispatch themselues as wretches weary of life they doe it not by fortitude but by the temptation of the Diuell who is permitted by Gods sufferaunce to tempt some euen to the making away of themselues Such people are weake hearted and not valyant for valyantnesse which is Fortitude is not named notable vnlesse it be in lawfull actions and déeds as in the defence of thine owne person thy Prince thy Countrie or the faith of Iesus Christ for the which to suffer death is excellent Fortitude Temperance saith Saint Austen is an affection to refraine the appetite whervnto a man is excessiuely inclined Temperance hath rule and dominion ouer pleasures and delights refusing to meddle in any thing which can not be done without offending God and not falling in anye excesse whatsoeuer wherein a man may passe the rule of reason To liue in Temperance is to order and dispose euerie thing according to the right vse whereto it was appointed These foure vertues haue foure vices cleane contrarie vnto them by the which vices the vertues are corrupted and destroyed Prudence by Folly Iustice by Couetousnesse Fortitude by Pride Temperance by Incontinence defaced These foure vices are signified by y e foure plagues which consumed and spoiled the goods of Iob namely The Sabees the Chaldees the force of fire and the violence of a vehement winde The Sabees of Folly made hauocke of Prudence Oxen. The Chaldees of Pride led away the Camils of Fortitude The fire of Lechery made wast of Temperaunce shéepe And the boysterous winde of Couetousnesse ouerthrew the houses or the precepts of Iustice. These foure vertues likewise are deuoured of their aduersarie vices according as the Prophet Ioel complaineth against the wicked Iewes vnder foure notable things deciphering the foure vices opposite against y e foure vertues before named These foure things are the Caterpiller the Grashopper the Locust and the Blasting all which foure things being bent to wastfulnesse lefte nothing vnspoyled whiles they put in vse the force of their inclination By the Caterpiller is ment vaine and foolish bragging which destroieth the vertue of Prudence By the Grashopper is meant the vice of Pride which destroieth the vertue of Fortitude By the Locust is meant the vice of Couetousnesse which destroieth the vertue of Iustice. And by Blasting is meant the vice of Lecherie which destroieth the vertue of Temperance so that Foolish bragging destroieth the vertue of Wisedome Pride corrupteth the estate of Strength Auarice deuoures the vertue of Iustice. Lecherie spoyleth the title of Temperance Now therefore sir Knight I wish thée to refraine from these insatiable vices least thou loose the enioying of these foure notable Moral vertues Thou knowest what comfort and good companie thou haddest in the Pallaice of Vertue there thou sawest God Faith Hope Charitie Prudence Iustice Fortitude Temperance and all the goodnes which might come to the resonable soule in this present life as for the swéetnesse the ioye the pleasure consolation goodnes which these vertues do bring them vnto which hath imbraced loued them none knoweth but who hath had experience ¶ HOVV FAITH FROM THE TOP OF HER Tower showeth vnto the Knight the Citie of Heauen The viij Chapter AFter good Vnderstanding had deliuered out these good wordes I was rauished in my minde I felte not my selfe I loste my taste I forced neither for meate nor drink and most of all I meruailed that night approched not because many houres