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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

holy Scripture as well in y e old testament as y e new First Esay saith It is I my selfe It is I my selfe that doth blotte out thine iniquities for mine owne loue sake I will not haue thy sins in remembrance For the loue of me saith he not for the loue of thée meaning my goodnesse and mercie not for the loue of thy merits As if he said to all sinners in this sort If thou thinkest y t I pardon thy sins for thy merits sake thou art deceiued wallowest in dispaire no no but for my mercy infinit goodnes I remit forgiue Thou hast no cause to dispaire for y e least part of my mercie excéedeth all thy sinnes In an other place he saith by the same Prophet Turne your selues vnto me all the earth and you shall be saued for I am God and there is none other besides me What is the meaning of these words I am God anie thing els but that God is good mercifull If it be vnpossible but he should be God it is vnpossible but he should be good and mercifull The same Prophet speaketh vnto euerie one of vs sayeng Let the Infidell leaue his waye and the vniust man his thoughts let them turne to the Lord and he will haue pitie vpō him for he is redy to forgiue By his Prophet Ieremy hée saith to the people of Israel that he was wroth for their Idolatrie manie other sinnes neuerthelesse he said Turne Israel thou Rebell vnto me thy Lord and I will not turne my face from thee or as the Hebrew text saith I will not lay mine ire vpon thee for I am saith the Lord holy and gentle and keepe not mine anger foreuer By the Prophet Ezechiel he sath If the euill man repent him of his sinnes and keepe my commaundemants doing righteously he shal liue and not dye neither will I haue his former offences anie more in remembraunce Doe you thinke saith the LORDE that I delight in the death of a sinner nay rather that hee shoulde turne from his wickednesse and liue Repent you then and you shall liue The Prophet Dauid said That from morning till night Israel hoped in the Lord. What doth this signifie but that the faithfull from their natiuitie and birth vntil their verie death haue hope in the Lord. There is mercy in the Lord and great redemption attendeth vpon him In Ioel it is writtē Turne your selues vnto the Lord with all your heart in fasting praieng weeping sorrow tearing your hearts and not your garments so shall you be turned vnto the Lord your God for he is ful of clemencie mercie great grace slowe to ire redie to forgiue or as the Hebrewe text saith such a one as repents him of euill that is to say is loth to execute the punishment vpon sinners which he hath denounced and threatened Micheas the Prophet sayth What God is there like vnto thee which takest awaie iniquities forgiuest sins for the rest of thine heritage sake He keepeth not his ire for euer but of his compassion mercy wil haue pitie vpon vs. He will put out our iniquities and throw all our sins into the bottome of the sea What sinner is ther that hearing these wordes hath so heauie a heart as to dispaire séeing that God is more readie to forgiue then the sinner to aske forgiuenesse Now let vs come to the new Testament to trie if there be not testimonies to the same effect The sonne of God which is the infallyble truth spake this to Nicodemus God so loued the world that he gaue his onelye begotten sonne to the end that whosoeuer beleeued in him shoulde bee saued and not perish but haue euerlasting life God sent not his sonne into the world to condempne the world but to the end the world shuld be saued by him To the Scribes and Pharesies which murmured because he did eate drink among Publicans and sinners Christ said Those that bee whole need not the Phisition but such as be sicke Againe I came not saith the Lord to call the iust but sinners to repentaunce Not as a Iudge but as a Phisition For such as languish in their sinnes came I into the worlde not that they should remaine sinners but to turne them from their sinnes that béeing penitent they might be made righteous Likewise he tolde the Pharesies That the Angells in heauen doe more reioyce in one penitent sinner then in .99 iust persons which needes no repentance God saith Saint Paule spared not his onely sonne for vs but that he shoulde rather die then we be vnpardoned If God spared not his onely sonne to dye for sinners what thing is more worthy and precious vnto him that he should refuse them And therefore the same Apostle speaking of Iesus Christ saith thus We haue not an high priest which cannot haue compassion of our infirmities but such a one as in all points was tempted as well as we sinne excepted Let vs goe then boldly to the seate of grace that we may obteine mercie find grace in time conuenient If I shuld reherse al the places of the Scripture to this effect the time would faile me Thus we sée thē none hath cause to distrust y e goodnes of God or to dispaire of the greatnesse of his sins seeing that God hath made so many faire promises to pardon the penitent sinner there be many examples in the olde new testament of the performance of Gods promises as namely to Dauid who committed both adultrie murther he euen he by sorrowing for his offences and crieng Peccaui obteined mercy and pardon of all his wickednesse Manasses the son of Ezechias restored the false worship of God which his father had defaced of an euill zeale to infidelitie he himselfe offered vp his own children in fire for sacrifice He persecuted the Prophets slew innumerable innocents amongst all which he caused the Prophet Esay to be sawne in péeces In the end he was takē by the enimies and lead captiue to Babilon But when he was in his extremitie he acknowledged his offences asked forgiuenesse of God of whom he was receiued into fauour restored to his kingdome againe The people of Niniue whom God threatened by y e Prophet Ionas vtterly to destroy for y e multitude for their sins they repented praid so God forgaue them The Samaritane also the Cananite notwithstanding their horrible sins when they asked God mercy he forgaue them Mathew Zachee diuers other publicans vpon their repētaunce were receiued into fauour Peter y t denied his Maister thrée times gaue himself to the diuell if he knew him whē he wept bitterly for his sins he was receiued into mercy The theefe also vpon the crosse being at point of death euē this fellow who liued vppon nothing but robberie manslaughter all his life time acknowledged his hainous sins asking pardon God

Motus est pes meus misericordia tua Domine adiuuabit me When I said My feet slipped thy mercie O Lord did help me vp Now whē Gods grace caried me in hir arms I fered my filthines would hurt hir rich aray but I found it contrarie For hir precious apparaile was nothing spotted and mine béeing fowle became faire which made me much to meruaile Then said Gods grace My son like as the Sun shineth into the Diars dye-fat and yet retourneth forth vnspotted euen so doe I without blotting my selfe enter into thy sinfull soule and in a moment doe make it cleane Then ouer the monstrous mountaines ragged Rocks away we walked till we came to a crosse way wher Vertue wished me to follow hir whose saiengs when I called to minde it made me wéepe bitterly for my sinnes and follies past But when Gods grace perceiued me to be weary anoyed with the smells that I found in the loathsome lake for pitie she tooke me in hir armes at the last she shewed me the schoole of Repentance whether I must go before I could enter into true Felicitie ¶ THE KNIGHT DECLARETH HOVV HE ENtred into the Schoole of Repentaunce and of his enterteinment there The third Chapter WHen we approched to the Schoole of Repentance which was built vpon a high Hill inuironed with a Moate named Hun 〈…〉 Gods grace called and out came Ladie Repentance in plaine apparell hauing next hir naked skinne a smocke of haire cloath vppon the same a gowne of sackcloth girded together with a great leather girdle and a kercher of course canuasse vppon hir head With hir also came two waiting maides named Sorow for sinne and Confession of sinne both apparailed like their Lady the first séemed very sorrowfull and sadde and the second was bashfull and shamefast and hung down hir head Then Gods grace spake to Repentaunce and presenting me vnto hir sayde Héere is a Knight which I haue brought to thy Schoole that he might forget the euill which he hath learned abroade and to be instructed in the good which he neuer yet knew And being receiued into the schoole of Repentance I learned to liue wel and forgot all the euill which I was taught in times past And whereas before I learned to leape daunce eate drinke playe haunt whores and to do all villanie and mischiefe now I learned a new lesson namely to knéele to mourne to fast to pray and to liue well flat contrary to all that I vsed in the Pallaice of worldly felicitie Then Repentance said to Gods grace that my hatte full of feathers and all things els about me must be put off and cast away Then at the commaundement of Gods grace Repentance began to take off these toyes and first she hurled my hat of hautinesse into the dungeon then off went my girdle of intemperance wherevnto was tyed my sword of rebellion which being broken in peeces with my coate of vaineglory my hosen of lewde delight and my dublet of ill desires all were throwne into the lake and there remained onely with me my shirt of lasciuiousnesse the which also she wold haue pluckt ouer mine eares but I entreated hir earnestly not to leaue me naked So I was for a while excused but not altogether for sayd Repentance except thou cast of all the apparell of the olde man thou canst not come to my Schoole Then Repentance sayd vnto me Sonne thou must enter in at this straight hole whereout I came But when I complained and said that it was vnpossible because my head would not in shée sayd there was no other waye nor entrance into hir schoole Then I called to minde what our Lord said in the Gospell of Mathew The waye is straight which leadeth to euerlasting life and very fewe walke that waye Now as I stoode wondering at the narrow hole I saw an olde Serpent enter in who for lacke of roome lefte his skinne behinde him and presently returned all renued and young Whereat as I meruailed Gods grace tolde me saieng Thus thou must doe for in entring the Schoole of Repentaunce thou must leaue thy olde skin behinde thée and afterwards thou shalt returne a new man This is it which y e Apostle speaketh of saieng Put off the old man according to the first cōuersatiō corrupted with ill thoughts and put on the new man which is to be created according to God in iustice and holinesse of truth The olde man is the affection of sinne and the former euill life which is lefte behinde in the schoole of Repentaunce and the new man is the good life which is newly begun in holines truth As Gods grace was thus teaching me I saw an olde Eagle heauie eied thicke fethered fluttring aloft This Eagle falling downe diued thrée times into a faire fountaine therabouts presently returned young lustie which miracle made me maruell more then y t of the Serpent Then said Gods grace Like as this Eagle is returned from the fountaine of water young and lustie euen so shalt thou after thou art come to Christ with sorrow for thy sinne and confession of the same which if thou doe thou shalt receiue thy first innocencie which I gaue thée in thy Baptisme Then Gods grace entered into the Schoole of Repentaunce before me saieng I will drawe thée in for it is none but I that sheweth sinners the way to Repentaunce With y t she pluckt me in foorthwith I became an enimie to sin Now therfore let no man glorifie himselfe séeing it is Gods grace that goeth before mans will that by it man is made good Then I entering in after being a little way in the passage waxed wider Gods grace plucking me in by the head Repentaunce thrusting at my féete So then in passing in at the narrow place I left lasciuiousnes my shirt behinde me torne in péeces which she hurled into the dungeon and all my body was scratched This doth Repentaunce prepare hir scholler for if any by mouth doth confesse his former sinnes not hauing inward sorrow hart-griefe for offending God and good intent and full purpose to amend his life he is greatly abused For thinking to haue Gods blessing he shall be sure of curssing But to my purpose Repentaunce put on my naked bodie such apparell as she hir selfe did weare which when I saw I thought vpon the Apostles not that I thought my selfe as good as they but hoping to come by Gods grace to the place where they are I was well content to doe as they did ¶ HOVV TRVE REPENTAVNCE BEgins in vs and how the Knights conscience accused him with the paines he had deserued The fourth Chapter IT is true that Repentaunce as it ought cannot be done without speciall grace from GOD. For the heart of sinfull men cannot chaunge their disordinate life nor turne from their offences nor prepare themselues to GOD without the singular operation of Gods grace The Doctors dispute dayly whether true

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

Repentaunce taketh hir beginning at loue or at feare This question cannot be decided in fewe wordes but to be short I saye it may beginne at both For true Repentaunce being a worke of God he may beginne it as he lyst But when it comes from loue it is not ordinarie or common but meruailous Looke vpon the conuersion of Saint Paule of S. Mathew and the Theefe But ordinarily ●o GOD beginnes Repentaunce in vs by feare as in the third Booke of the Kings when he commaunded Helias to come out of his caue to remaine in the Mount before the Lord and a mightie strong winde passed by that rent the high hills and ragged Rockes before the Lord but the Lord was not in the winde After that came an Earthquake but the Lord was not in the Earthquake After that came a fire but the Lord was not in the fire After that came a softe sounde wherein the Lord was In such sort God sendes to sinners a winde of terrour to breake the mightie Mountaine of pride the heart more harde then the rocke After that comes the troubling of the soule after that comes the conscience grudging the hart of the sinner and accusing him of his euill life but yet the Lord is not there with his quickening Grace Neuerthelesse these be forerunners to prepare the way of the Lord. For when the peruerse will of man is mortified by seruile feare and led almost to hell after comes the swéete sound of Gods grace which reuiueth the soule saieng Lazarus come forth This is the voice that giueth consolation at the hearing whereof we may be bold to depart in peace with assurance of remission of our sinnes But it séemes that Repentance began first in the Knight at loue and that miraculously for he being in the filth of his sinne sodainly by Gods prouidence confessed his folly and loathing his lewde lyfe he required helpe and succour of Gods grace who presently assisted him and brought him out of the sinke of sinne But this manner of conuersion is not ordinarily vsed There are indéede certeine forerunners to the iustifieng of sinners which prepare the way to Gods reuiuing or quickening grace and offereth vnto God a renewed spirit and a pure and vpright heart which manner of conuersion godly people onely doe vse And héereof meaneth the Knight to speake purposing also to shew how it digresseth from Gods grace When Repentaunce had thus apparailed me with haire sackcloth I was set vpon a stoole then Gods grace appeared vnto me with two women one man which was a preacher Now one of the women held in hir right hand a sharp pricking yron rod called the gnawing of y e conscience and in hir left hande she had a red booke whereat I was affraid For as she beheld me my thought she threatened me The other woman was curteous milde and gentle holding in hir right hand a booke of golde couered with pearles and she was called Remembrance Gods grace placed Conscience on my left hand and Remembraunce on my right hand the Preacher Repentaunce and her Damselles about me and then commanded Conscience to open the red booke which when I perceiued and sawe the wordes written with bloud declaring all my offences with tormentes vnto them belonging for my following of Folly I was amazed and became speachlesse Then Conscience with hir yron rod toucht me prickt mee yea pearced my heart and cried aloud vnto me saieng Behold thou wretch view this booke thou shalt sée how thou hast liued euen against God and contrarie to right and reason Thou hast bene a proud arrogant ambitious spitefull at others prosperitie a prolonger of time wrathfull a backbiter iniurious traiterous hatefull couetous of gold more then of God gluttonous wanton shamelesse a stewes haunter giuen to all vices hast transgressed al the commandements of God leading a loathsome life denieng God swearing and blaspheming his name an hainous offender a false witnesse bearer a lyar a desirer of other mens goods disobedient to parents cursing them and wishing their death Furthermore thou hast had neither faith nor hope in God but rather in the force riches honour and friendship of thy kinred with their authoritie I cannot recken vp the rest of thy sinnes for they are vncountable Uerie little care hast thou had of Christs merites or of thy own soules helth but alwaies yéelding to Voluptuousnesse filthines iniquitie When Conscience had thus accused me sorrow for sin fel bitterly a wéeping and oftentimes stroke her brest Then Conscience shewed me what torments I had deserued for following voluptuous affections and for louing them better then God Thou oughtest sayd she to burne in hell fire that neuer quencheth to be nipped with tormēts both of body and soule for euer more Thy laughinges shall be turned to wéeping thy ioye to sorrowe thy songs to cryes yea what paines can be named but thou art like perpetually to suffer thē without hope of redemptiō For this is the due reward of worldly Felicitie and following Folly Bethinke thée now and tell me if it be in thy power to rid thée from these gréeuaunces Hearing my conscience thus speak my thought I sawe hell open to swallowe me vp and with sorrowfull sadnesse I fell to the ground before Gods grace speachlesse but she had compassion vpon me and bad me rise the which I did though halfe in dispaire and to recomfort me shée opned the booke which Remembraunce held in her hand BY COMMAVNDEMENT OF GODS GRACE Remembraunce read to me the goodnesse of God with his promises made to repentaunt sinners The fift Chapter AFter Remembraunce had opened her booke I perceiued the letters were of golde and Azure conteining the great goodnesse and infinit mercie of God to repentaunt sinners with faire promises annexed thervnto Then at commaundement of Gods grace Remembraunce read out of that booke vnto me in this manner S. Paule writing to the Romaines saith Where sinne hath abounded grace hath more abounded He that mistrusteth the mercye of God mistrusteth God to be mercifull and in so dooing he doth God great iniurie For he denieth God to be Loue Truth and Power wherein consisteth all the hope of poore sinners For of his great loue he sent his onely son to take mans nature vpon him in the world that in the same he might suffer death vpon the Crosse for the remission of sinnes Consequently he promised for the loue of his sonne remission and pardon to all poore sinners so often as they require it in faith with a heauy and sorrowfull heart Now God is as true of his promises as he is of power able to performe thē And as he is of power so will he doe whatsoeuer pleaseth him God wil pardon sinners their sins Who then can let him from doing it To whom God pleaseth or hath promised to pardon their sinnes he forgiueth The truth héereof is written in plaine wordes shewed by examples in many places of the