the corne for the chaffe is light and mounteth hye the wynde caryeth it about and so it is lost and the corne which is heauy abydeth lowe on the grounde and is gathered vp and put in garners of the fermour and is kepte for the common profite and the chaffe is brent lost and deâ—oured of beastes and in this wyse are the proude people reysed and enhaunsed through the entisement of the fiende of hell then fal downe by the moyst rayne of death which maketh them heauy and causeth them to tomble by the strength of their superbious blastes into the forneyse euerlasting and there to be brent and deuoured with the horrible beastes of hell ¶ secondly sayde lazarus i haue seene in hell a fiudde frosen as yse wherin the enuious men and women were plunged vnto the nauill then sodainly came ouer them a right cold and a great winde that greued and payned them ryght sore when they would euite and eschew the wonderfull blastes of the wynde they plunged into the water wyth great shoutes cryes lamentable to heare these be the enuious people enuye is doloure and sorowe of the harte of the felicitie and prosperytie of other the whych synne is soueraignely cursed for that it is contrarye to charity that is soueraygne heade of all vertues wherby it is great sygne of reprobacyon for by it the fiendes knowe them that shall be dampned as charitie is sygne of saluation and whereby god knoweth who shall be saued enuyous people ben fellowes vnto the deuyll for if so be that an enuyous man do winne then is he very glad and if he leese he is full angry with them enuyous folke ben so infette and corrupte that good odoures to them stynketh and sweete thinges vnto them semeth sower in likewise is the good name and prosperity of other but stinking things and sower to them be swete the whych ben vices reproches aduersities and euill fortunes that they knowe or heare sayde of other the enuious folke seke their welth in the aduersitie of other as when of the harme of other they seke the good in reioysing them but with this they be not yet satisfyed but of a new they be tormented for they haue not such ioy without displeasance and affliction at their hart wherby they be tormented for he that seketh his welth in the aduersitie of an other is lyke to hym that seketh the fier in the bottome of a water or that loketh for woll on an vrchins backe the which thinges be but all follyes and abusions enuy is but the goodes and felicities of this worlde for the cursed synne of enuy may not ascende into heauen it is a synne difficile to heale for it taketh toote and is fyxed in the hart secretly wherfore it is harde and vnpossible for to be done away by medicine wherefore with great paynes is any made hole that is infected with it the enuious mens toungs be likened vnto a three edged sword that hurteth and cutteth three maner of wayes the firste he hurteth and woundeth his owne soule the seconde him that he telleth his tale vnto and thirdly he sleyeth him by whom he felleth his cursed tale thus endeth enuy and foloweth the history of wrath. wrath. ¶ thirdly sayd lazarus i haue seene in hell a great caue tenebrous and obscute full of tables lyke bochers stalles or a great bochery where as irefull men and women were thorow pearced with trenchynge knyues and sharpe glayues with long speares perced their bodyes wherewith the moste horryble and fearefull bochers of hell hewed and detrenched them wyth their glayues and knyues impiteously wythoute ceasing so as peace maketh the conscience of a man to be the dwellinge place of god so cursed wrath maketh it the habitation of the deuil wrath efisketh and leseth the eye of reason for in a wrathful man reason is banished ther is nothing that kepeth so much the image of god in man as sweetnes peace and loue for almighty god wil be there as peace and concord is but wrath chaseth theÌ„ fro man so that our lord may haue no abyding the wrathful man is lyke to a demoniacle the which hath the deuill within him causing him to torment and striue with himselfe foming at the mouth and gnasshing with his teeth for the intollerable payne the whych the enemy doth to him in likewise the wrathfull man is tormented by wrath and doeth oftentymes worse then the demoniacle for without pacience they beate the one with the other sayinge iniuries reproches vyllanies geue them selues to the deuill body and soule and say and do many vnlawfull and domageable things by wrath sometime the deuill getteth an hole generation or all a counâ—rey when wrath is set then commeth noyse then vengaunce that destroyeth and leeseth all the which hapneth sometime through one wrathfull man as an yreful dogge the which moâ—ed and put strife amonge other the fysher troubleth the water that the fysh may not see his nette to the ende that they may goe therein and be taken in likewise the deuill troubleth the man by wraâ—h to the ende that he knowe not the harme that he commised by his wrathfull hart and courage fourthly sayd lazarus i haue scene in hel an horrible hall darke and tenebrous wherin was a great multitude of serpentes bygge and small where as slouthfull men and women were tormented with bytings and stingings of venemous wormes the which perced them through in diuers parts of their bodies wounding them to the hart with inextinguible payne of slouthfull people slouth is tristesse of spirituall goodes that should be ordeyned to god wherfeore they loue to serue god as they ought to doe with hart and mouth and by good operacyons who that wyll loue god ought to knowe him redemptour and sauiour of all goodnesse that we haue had and receyued euery daye knowledging our selfs sinners great foly it is when by slouth in the time of this breniate life we gather not goodes for the life eternall but in these dayes many one be slouthfull to do wel and diligent to do euill so that if they were diligent to do well as they be to do euill they were right happy also slouth is the beginner of sinne and a great enemy to god for he letteth men and women to serue god and to know their maker and redeemer and sender of all goodnesse that they haue here they be great fooles that be so slouthfull here in this litle time of this shorte lyfe that will gather no goodes to bringe the soule to euerlasting lyfe but nowe a dayes people be slouthfull in doinge of good and full dilygent to euyll and if they were as diligent to do good as euill they were full of grace nowe he that will thinke as after his death is not wise for then he shall haue but the good dâ—edes that he hath done in hys lyfe before then shall he sorowe and playne of the time that he hath loste by slouth
mens tables for lechery and lycorousnes for company that they may eate the more for to fulfyll the better their appetite ¶ here endeth the braunches and small sprayes of gluttony and hereafter foloweth the .v. braunches and sprayes of lechery as they folowe and ensue one after another the which ben these lechery immundicitie not geuinge the dette abusing of his fiue wyttes and superfluitie out of the whych branches issueth and groweth many other small branches and sprayes to the number of .xlv. the whych braunches if they be fyxed and set in the inwarde delyte of a man or of a woman will make them grow to the eternall perdicion both of body and soule the first branch of lechery lechery fornication with all women maryed or widowes with a mayden yet being a virgin with common women or them that are corrupt aduoutry when a man cōpanieth with other then his wife or women with other then their husbands or that they be both in mariage excesse with man or woman of their lygnage with any man or woman of their affinitie or that the one partie be of religion the .ii. branch of lechery immundicitie of thought long delectation of thinking of lechery geuing consent to such delectation enforcing him to accomplish his will by worke of body pollusion by night by to much eating drinking by habitacion or company of women euill cogitacion to accomplish such worke of both together mouing or touching the flesh by delectation accomplishing worke of will naturally or any wise not naturally the .iii. branch of lechery not geuing the det for hate when they loue other then their party when they knowe that they be not loued of their party or they are dispitefull and rigorous for to shew traueyling for they feare the infernall paynes for dreade to haue pouerty for feare of labour that they haue of noryshing for abhomination some hath abhomination in that they be accustomed or for immundicitie of the worke whē any disprayse or hate the cōpany of his party the .iiii. branch of lechery abusing thy .v. wittes exposing thē selues in perill sometime by the reason of some persons and other times danger of the place and other season by reason of the time not drawing from it of the worke when they know it is naught from the perill and know that it is dangerous or for they provoke to such worke in perill delyting them in it in the worke and sinne of the flesh or desire and will to accomplish it or in thought and memory to haue done it the .v. branch of lechery superfluitie in clothing in iewels rynges sygnets and ouches in preciousnes of gownes gyrdels clothings in the composition or fashion newly gotten by delytes by wantonnes of children playing or being ydle by delectacion of their body taking al their eases in doing all that the hart desireth by expence spending largely for the prayse of the world geuing where it apperteyneth not to geue for his delites hath spent to much of his goodes explicit ¶ here endeth the braunches of all the .vii. deadly synnes as they be afore rehersed wyth all the small braunches also shewing howe that three commeth of the great braunches eche by hym selfe and out of them three groweth .ix. and so euery braunch hath small sprayes springyng out of them so there is no man ne woman lyuinge but he synneth venially as it is written sepcie◠in die cadet iustus lo if the righteous man do sinne .vii. tymes a day by veniall sinnes then we wretched sinners howe ofte do we sinne in a day god wot full ofte but yet for veniall sinne is many remedies also for deadly sinne is fewe remedies and but four specially as confession contricion satisfaction and penance but the first is thou must be sory for thy sinnes secondly to make a meke confession thirdly do satisfaction and fourthly performe thy penance adioyned by the confessour for penaunce is dette that we must pay to god for our sinne committed and therfore neuer loke to haue forgeuenes of thy sinnes without repentance also sinne is perillous afore our lord iesu christ for .iii. maner of reasons the first he giueth no warning when he smiteth thee the seconde for as he findeth thee so will he iudge thee the thyrde when thou art deade remedy is past and gone here foloweth the paynes of hell comminatories of synnes to punish the sinners as lazarus recompted after that he was rysen as he had seene in the parties infernals as it appeareth by these fygures ensuing one after an other capitulo .viii. our sauioure and redemer iesu christ a little before his blessed passion beinge in bethanye entred into the house of a man named symon for to take his corporall refection and as he was sytting at the table with his apostles and disciples there being lazarus brother to mary magdalene and martha the whych our lorde had raysed from death to lyfe the whych thinge symon douted and prayed our lorde for to commaunde lazarus to shewe afore the assistentes what he had sene in the other world and our lorde gaue him leue to speake and then the sayd lazarus recounted how that he had sene in the parties infernalles of hell many great and intollerable paines where as sinnefull men and women were payned firste of pryde and consequently of all the .vii. deadly sinnes eche payne by him selfe first sayde lazarus i haue seene in hell wheles right hie set on an hyll the which was to looke on in maner of mylles incessantly turning about by great impituosity roring and whirling as it were thunder and the wheles were fyxed full of hookes and crampions of iron and steele and on them were hanged and turned the proud men and women for their pryde with their prynce capitayne and master lucifer pryde amonge all other synnes is a kynge a captayne and master and as a king hath a great company of people in the same maner hath pryde a great company of vyces and as a king kepeth that which is his in likewise doth pryde kepe the proude folke that be in his iurisdiction great signe of reprobacion it is for to perseuer longe in pryde pryde then is a synne that displeaseth god aboue all other sinnes as much as humilitie pleaseth him amonge vertues and there is no sinne that maketh a man more semblable to the deuill then pride doth for the proude man wil not be as the other men but he must be as the pharisien with the deuill and for that the proude man will enhaunce him selfe aboue other men the deuill doth with him as the crowe hauyng a harde nutte in his byl the which he may not cracke she beareth it vp a hye in the ayre and then letteth it fal vpon a stone wheron it breaketh and then she discendeth and eateth it in likewyse the deuyll reyseth the proude man and woman for to let them fall in the harde paynes of hell as much difference is betwene pryde and humilitie as the chaffe and
he is xxiiii yeres olde ¶ then commeth maye that is bothe fayre and pleasaunte for then byrdes syngeth in woodes end forestes nyghte and daye the sonne shyneth hotte and as then is man moste ioyfull and pleasant and of delyuer strengthe and seketh playes sportes and lusty pastyme for then is he full xxx yere ¶ then commeth iune and then is the sonne hyest in his meridiornall he may ascende no hyer in his stacion his glemeringe golden beames ripeth the corne and when man is xxxvi yere he may ascend no more for then hath nature gyuen hym beauty and strengthe at the full and rypeth the sedes of parfyte vnderstandynge ¶ then commeth iuly that our fruytes byn set a sonninge and our corne a hardenynge but then the sonne begynnethe a lyttle for to dyscende downewardeâ— so man then goth fro youth towarde age beginneth for to aquaynt him with sadnes for then he is xlii yere ¶ after that then commeth august then we gather in our corne and also the fruytes of the earth and then doth man his diligence to gather for to fynde hym selfe withall in the tyme that he may nother gette nor wyn and theÌ„ after that vi yeares is he .xlviii. yere olde ¶ then commeth septembre that wynes be made and the fruites of trees be gathered and then therewithall he doth freshly begynne to garnyshe his house and make prouysion of nedefull thinges for to lyue in wynter whiche draweth very nere and then is man in his most ioyfull and couragious estate prosperous in wysedome purposynge to gather and kepe as muche as shulde be sufficient for him in his olde age when he maye gather no more and these vi yeares maketh him liiii yeares ¶ and then commeth octobre that all is into the forsayde house gathered but corne and also other maner fruytes and also the labourers soweth newe sedes in the earth for the yere to come and then he that soweth nought shal nought gather and then in there other vi yeres a man shal take him selfe vnto god for to do penaunce and good workes and then the benefytes the yere after his death he may gather and haue spiritual profyte and then is man ful in the terme of lx yeres ¶ then commeth nouembre that the dayes be very shorte and the sonne in maner geueth lyttle heate and the trees leseth theyr leues the fieldes that were grene loke hore and gray then al maner of herbes be hid in the ground and then appereth no floures and then winter is come that the man hath vnâ—derstandinge of age and hath lost his kyndely heate and strength his teeche begynne to rotte and also to chattre and then hath ho no more hope of longe lyfe but desyreth to come to the lyfe euerlasting and these .vi. for this mouth maketh him .lxvi. yeres ¶ then commeth decembre ful of colde with frost and snowe with greate wyndes and stormy wethere that a man may not laboure nor nought do the sonne is theÌ„ at the lowest that it may desceÌ„de theÌ„ the trees the earth is hiâ— in snowe theÌ„ it is good to holde them ny the fyreâ— to spende the goodes that they gathered in sommer for then beginneth maÌ„s heare to waxe whyte and gray and his body croked feble then he leseth his perfyte vnderstanding and that vi yeares maketh hym full lxxii yeres and if he lyue any more it is by his good gydynge and dyetynge in his youth howe be if it is possyble that a man may lyue tyl he be an hundred yere of age but there is but fewe that commeth thereto ¶ wherfore i sheparde sayde moreouer that of lyuynge or dyinge the heauenly bodyes may sâ—ere a man bothe to good and euyll without doute of assuceâ—ie but yet may man withstande it by his one freewyll to do what he will him selfe good or bad euermore aboue the which inclinacyon is the myghte and wyll of god that longeth the lyfe of man by his goodnesse or to take it shorte by his iustice ¶ wherfore we wyll shewe you of the bodyes celestyall and of theyr nature and mouynges and this present booke is named the composte for it comprehendeth fully all the compost and more for the dayes houres and momentes and the newe moones and the clippes of the sunne and the moone and of the sygnes that the moone is in euery day and this booke was made for them that be no clerkes to bring them to great vnderstandinge ¶ and this kaleâ—der is deuyded in v. partes ¶ the fyrst of our sygnes of the compost and the kalender ¶ the seconde is the tree of vyces with the peynes of hell ¶ the thyrde is the waye of health of man the tree of vertues ¶ the fourth is physycke and gouernaunce of health ¶ the fyfte is astrologye and physnomy for to vnderstande many disceauynges and which they be by lykelyhod the whyche by nature are inclyned and can do them as ye shall rede or ye come to the ende ¶ for to haue the shepardes vnderstandinge of theyr kalender ye shoulde vnderstande that the yere is the measure of the time that the sonne passeth the xii sygnes retournynge to hys fyrste poynte and is deuyded in the xii monethes ¶ as ianyuere feueryere marche and so forth to december ¶ so the sonne in these xii monethes passeth by xii sygnes one tyme. ¶ the dayes of hys entrynge into the sygnes in the kalender and the dayes also when he parteth the yere as the xii monethes into lii wekes ccc.lxv dayes and when by sext is it is three score and vi one day and xxiiii houres euery houre lx mynnets after these deuysyons ye muste vnderstand for euery yere thre thinges ¶ the fyrst speaketh of golden nombre ¶ the seconde of the letter domynicall and the chyrde is the letter tabuler in the whiche lyeth all the chiefe knoweledge of this kalender for the which letter and nomber to vnderstand al that they wolde whether it be past or to come ye shall put three fygures after the kalender of the whiche the fyrste shall shewe the valure and declaracyon of the two other and it is to be vnderstand that in foure yeares there is one by â—exte the whych hath one daye more then other and also hathe two letters dominicals sygned in one of the forsayde fygures and chaungeth the late day of saynt mathewe the which is vygyl and is put with the day vpoÌ„ on letter by hym selfe ¶ also the letters feryals of thys kalender is to be vnderstande as they 〈◊〉 the other kalenders before the which are the nombres and the other three oâ—â—ter the letters ferials fyrst for bycause the letters dyscendeth lowe is thâ— golden nombre aboue the daye of the newe moone and the which to be thâ— houre momentes of the sayde moneth whiche when they are in seruice bâ—â—fore noone of the day aboue there and when they are blacke seruyce for afteâ—â—noone of the same daye in the places of the nombre betokenethe that nombâ—â—
and shall sorowe that he did no good deedes when he had time space here in this world ¶ here endeth the .v. payne of hel and foloweth the .vi. pain of hell couetise fyfthly sayde lazarus i haue seene in the infernall partyes a great number of wyde cauderons and kettels full of boylynge leade and oile wyth other hote metalles molten in the whiche were plunged and dypped the couetyse men and women for to fulfill and replenish them of their insaciate couetise ¶ the couetous men and women couetyse is a great sinne and a wicked in the syght of god for the couetous man imagineth more to get a peny then the loue of god and had leuer lese god then one halfe peny for often tymes for a lyttle thinge he lyethe and forswereth hym selfe and sinneth deadly the faythe hope the charitie that wolde be in god the couetous man putteth in hys rychesse fyrst fayth for he beleueth to â—aue suche thinges the which be necessary for him soner for his goodes then 〈◊〉 the gyfte of god as if that god mighte not helpe hym or as yf god hadde â—o solicitude of his seruauntes also the couetous man hath hope to haue the more ioye and consolations by his riches then god may gyue hym and also the couetous man setteth al his hert on his goodes not on god thus the couetous man womaÌ„ hath theyr charitie in theyr ryche chestes cofers bagges the couetousman hath his harte on his goodes more theÌ„ one god there as is the hart there is the loue and loue is charytie and so couetous men hath theyr hertes on theyr goodes the couetous man synneth gatherynge his good and in vsynge it euyll and in louynge it ouer muche and sometymes better then he doth god the couetous man is taken in the nette of the deuyl by the which he leseth euerlasting lyfe for small temporal goodes as the birde doth go into a pytfall for a worme leseth his lyfe and as the mouse is taken in a fall or trappe and leseth his lyfe for a lyttle bacon the couetous men and women bin lyke curres or dogges the whiche that kepeth carren and when theyr bellyes be full they lye downe by it and kepeth away the byrdes that they may not eate but dyeth for hunger for faute of that the curres hath to muche in lykewyse the couetous men withholdeth the goodes that pore men may get none letteth them dye for hunger and holdeth them in theyr subiection and the deuyll holdeth the ryche men in his subiection that doth the pore men wronge thus endeth the peyne for the couetous men and here foloweth the vi peyne of hell lazarus gluttony the throte is the gate of the body of maÌ„ so when enemies wil take the castel yf they maye wynne the gate they wil lightly haue all the castell so when the deuyll maye wyn the throte of a man by glottony easely he wyl haue the remenant and entre into the â—ody accompayned of sinnes for the glottons consenteth vnto all vyces â—nd for this cause it were of necessitie to haue a good garde at the gate that â—he deuil entre not for when one holdeth the horse by a bridle he maye lede â—ym where he will so doth the deuyll the glottonous man where hym liste the seruaunt that is ouer easely norished rebelleth ofte ageynst his mayster the bellye ouer fylled with drinke and meate is rebell to the soule so that it â—oyl do no good operatyons by glottony many bin deade which might haue â—â—ued longer and so they haue bin homicide of theÌ„ selfe for excesse of to muche 〈◊〉 and drynkinge corrupteth the bodyes and engendrethe sycknesses the which often a brydgeth and shorteth the lyues and they that noryshethe well the fleshe prepareth meate for wormes so the glotoÌ„ is coke of wormes a maâ— of worship wold be ashamed for to be coke of a great lorde more ashamed shulde he be to be a coke for wormes they that lyue after the desyre of fleshe lyueth after the rule of the swyne in eatinge without measure lyke an vnreasonable beast this is the hogge as it were an abbot ouer glotonous people of whom they holde theyr order and regule wherby they bin constrayned to kepe them in theyr cloyster that is in the tauerne and ale houses and lykewyse as the hogge theyr abbot lyethe in a rotten dungehill or in the myry puddle so do they alwayes lye in the stynkyng infection of glottony til they be dronken and without wytte ¶ the vii payne sayde lazarus i haue sene a feelde ful of depe welles replenyshed with fyre and sâ—lphre wherout issued smoke thycke coÌ„tagious wherin all lecherous persons were tourmented incessauntly with deuyls of all the vii deadly sinnes lecherye pleaseth moste vnto the deuyll for it fyleth and corrupteth bothe the body the soule together and by lechery the deuyll wynneth twoo sowles at once and many lecherous persons wyll auaunte them selfe and saye that they maye not haue theyr full desyre and luste of that sinne lecherous men and women be more disfourmed and vgly then the deuyll in the superhabundaunce of that sinne he is a foolyshe marchaunte that maketh a bargeyne of the whych he knoweth well that he shall lese thereby and repent hym of his bargayne makynge in lyke maner of wyse eche lecherous man hath great peyne and spendeth hys goodes and his vnderstanding to fulfyll and accomplyshe his lustes and delytes and after repenteth hym of his expence and yet the worste is he is in daunger of his foule tyl he be repentaunt do sufficient penaunce the lecherous men and women lyuinge byn tourmented with three infernall peynes as heate slynke and remors of theyr conscyence for they be hotte by concupiscence they be stynkynge for theyr immundicitie for suche sinne is all stynkynge maculeth the body and soule which all other sines fyleth but the soule ¶ also they bee not without remors of conscyence for the offence that they haue done to god lecherye is the pytte of the deuyll wherein he maketh synners to fall to the whiche many helpeth the deuyll to caste them selfe in it when wyllinglye they go to the brymme knowinge that the deuyll wyll caste them in good it is not to herken women better it is not to beholden them much better it is not to touch them to this sinâ—e belongeth foule wordes bylayne songes dyshoneste touchynges the whiche abhorreth not bawdes hatlottes hores and such as frequenteth and perseuereth in the same thus endeth the vii deadly sinnes fygured eche by hym selfe lyke as lazarus had sene in the partes infernalles here after foloweth the thirde parte of the kalender and composte of shephardes salutarye scyence and gardyn of vertues capitulo ix vuho that wyll haue on a peece of earthe greate habundaunce 〈◊〉 fruite fyrste they ought to take awaye all thynges that bin noâ— some and after laboure it well and then sowe good sedes iâ— lykewyse a man shoulde laboure
nec ero post tempore pauco milia nunc putrium quorum iam multa voluptas perdita fama silet anima anxia forsitan ardet the mortall man liuing in this world is well compared to a ship on the sea or on a perilous riuer bearing rich marchandise which if it come to the porte where the marchant desireth he shall be happy and rich the ship as sone as it is entred into the sea vnto the ende of her viage nighte and day is in perill to be drowned or taken with enemies for in the sea be perilles without number such is the body of man liuing in the world the marchandise that he beareth is his soule his vertues and good workes the port or hauen is death and paradise for the good to the which who that goeth thither is soueraignely rich the sea is the world full of linnes for who that assayeth for to passe it is in perill to leese body and soule and all his goodes and to be drowned in the sea of hell from the which god kepe vs amen here foloweth the fielde of vertues cap. xiiii in walkinge farthermore in the fielde of vertues and in the way of health for to come to the towre of sapience necessarily behoueth to loue god for without the loue of god none may be saued and who that will loue him ought first to know him for of his knoweledge one cometh to his loue that is charitie the soueraigne of all vertues they knowledge god loue him that kepe his cōmaundements they misknow him that do not so to whom in the great necessitie of their disceassing at the day of iudgement shal misknow them say to them i know ye not nor wote not what ye be go ye cursed out of my cōpany knowledge wethen god and loue him and if we will do thus know we first our selfe and by the knowledge of our selfe we shall come to the knowledge loue of god and the more that we know our selfe the better we shall knowe god if we be ignorant of our self we shal haue no knowledge of god to this purpose we must note one thing and know .vii. the thing that we must note is this who that knoweth himselfe knoweth god shal not be dampned who that knoweth hym not knoweth not god and shall not be saued vnderstande of them that hath wit and discretion with lawfull age of the which knowledge none is excused after he hath sinned deadly for to say that he was ignoraunt by this appereth the ignorance of him selfe and of god right perillous deadly synne is beginninge of all euill and contrarily knowledge of god and of him selfe is soueraigne science and vertue beginning of all goodnes the seuen thinges that we ought to haue ben the .xii. articles of the fayth that we ought to beleue stedfastly also the petitions conteyned in the pater noster by the which we demaunde all things necessary for our health that we ought to hope in him also the commaundementes of the lawe and of the holy church whych ensygneth vs what we should do and what we should not do and all things belonginge to the same also if we be in the grace of our lorde or not and howe be if that we may not knowe it certainely neuerthelesse we maye haue some coniectures whiche be good to knowe and knoweledge of god also knoweledge of him selfe by the whiche thinges we may come to the true loue and charitie of god to accomplyshe hys commaundementes and meryte in the realme of heauen wherein we shall lyue perdurably of the three fyrste is ynoughe sayde that is to knowe the .xii. artycles of the fayth in the whyche lyeth our fayth and beliefe and the thinges that we oughte to demaunde of god be conteyued in the pater noster wherein our hope lyeth also the tenne commaundementes of the lawe and of holye churche where as charitie is shewed in suche as kepe them by probacyon of the loue of godde and do his commaundements and good workes nowe will we speake of the other .iiii. and firste of the vocation in the whiche we be whiche is the fourthe thynge that eche man ought to knowe eche man ought to knowe hys vocation and the thynges belongynge to the same be iuste and honest for his health and rest of hys conscyence a good shepeherde ought to know the arte of shepe kepynge and to gouerne shepe and leade them into pastures and to heale them when they be sycke and shere them in season to the entent that throughe his defaute no dammage come to hys master in likewise he that laboureth the corne to knowe what grounde were good for euery manner of grayne and ought to tyll the earth and when time is to sowe weede repe and threshe so that hys mayster may haue no dammage by hym semblably a surgyon ought to knowe howe to comforte and heale such folkes that he hath charge of wythoute bydinge of hys arte or surgery consequently a marchaunte ought to knowe the vtteraunce of hys marchaundyse to other with no more fraude then he would hym selfe shoulde haue also an aduocate or a proctour ought to knowe the ryghtes and customes of places that by their faulte iustyce be not peruerted a iudge also oughte to knowe bothe the partyes heard who hath right and who hath wrong and iudge egally after true iustyce also a prieste or a relygious man oughte to knowe theyr orders and keepe them and aboue all thynge oughte to knowe that lawe of god and teach them vnto the ignoraunt and thus of all other vocations for all them that knowe not their vocation be not worthy to be and lyue in perill of their sowles for theyr ignoraunce the fyfth that all men ought to knowe is it he haue discretion and vnderstandinge to knowe if he be in the grace of god or not and howe be it righte difficile for god onely knoweth it neuerthelesse we may haue coniectures that sheweth it and sufficient for shepherdes and lay people to know if they be in the loue of the lord and if they haue coniecture to be in it therfore there ought none to repute thēselues iust but ought t◠humble them selues and aske him mercy that maketh sinners become iuste and none other principally we ought to know this scyence when we wyll receaue the body of iesu christe for who that receiueth his grace and goodnes receaueth his saluation and who that receaueth him otherwyse receaueth euerlastinge dampnation of the whyche thinge euerye man is iudge in hym selfe of his owne conscyence and none other the coniectures whereby we may knowe if that we be in the grace of god or not the fyrste coniecture is when we do trauel for to clense our conscience of our soules by penance as much as if we laboured to get some great good that we be not culpable of any deadly sinne done or in will to do nor in any sentence then it is good coniecturinge to be in the
.xiii. houres and .xv. minutes and the pole reysed .xx. degrees and an halfe the whych largenes is .ccc.xl. myle of earth the seconde clymate begynneth at the ende of the fyrste and the myddes is there as the day hath .xiii. houres an halfe and the pole is reysed ouer the ozyron .xxiiii. degrees and .xv. mynutes and the latytude dureth vnto there as the longest daye hath .xiii. houres and .xlv. mynutes and the pole is reysed .xxvii. degrees and an halfe and thys largenes conteyneth of earth cccc myle iust the thyrde clymate begynneth at the ende of the seconde and the myddes is there as the day hath .xiii. houres the pole is reysed xxx degrees and .xlv minutes and the latytude extendeth vnto there as the loÌ„gest daye hath .xiiii. houres and .xv. mynutes and the pole is reysed .xxiii. degrees and .xl. mynutes the fourth clymate at the ende of the thyrd and the middes is there as the longest day hath .xiiii. houres and an halfe and the pole is reysed .xxvi. degrees and .xx. mynutes the latytude dureth vnto there as the longest daye hath .xiii. houres and xlv mynutes and the pole is reysed .xxx. degrees and the largenes conteyneth of earth .ccc myle the fyfth clymate begynneth at the ende of the fourth aâ—d the myddes is there as the longest day hath xv houres and the pole is reysed .xli. degrees and .xx. mynutes and the latytude dureth vnto there as the longest daye hath xv houres and xv mynutes and the pole is reysed xliii degrees and an halfe and the largenes conteyneth of earth cclii myle the vi clymate begynneth at the ende of the fyfth and the middes is there as the longest day hath xv houres and an halfe and the pole is reysed ouer the ozyron xlv degrees and xxiii mynutes of the whych the largenes dureth vnto there as the longest day hath xv houres xlv mynutes the whych largenes conteyneth of earth cc.xii myle the vii clymate begynneth at the ende of the syxt and the middes is there as the longest daye hath xvi houres and the pole is reysed xlviii degrees and xl mynutes the latytude extendeth vnto there as the longest day hath xvi houres and xv minutes and the pole is reysed fifty degres and an halfe and the largenes of the earth conteyneth clxxxvi myle a marueylous consyderation of the great vnderstanding of shepeherdes if case were after the length of the climates one might go about the earth fro orient to occident to his first place some shepards say that this coÌ„passe may almost be made saying that if a man went this coÌ„passe in .xii. naturall dayes going regulerly toward occident and began nowe at midday he should passe euery day naturall the .xii. parte of the circuite of the earth and be .xxx. degrees whereof behoueth that the sonne make a course about the earth and .xxx. degrees ferther or he be retourned on the morowe at the merydien of the sayde man and so the sayde man shoulde haue his day night of .xxvi. houres and should be farther by the .xii. part of a naturall day then if he rested him wherfore it followeth of necessitie that in xii naturall dayes the sayd man should onely haue but xi dayes and .xi. nights somewhat lesse that the sunne should light him but .xi. times resconse .xi times for .xi. dayes and .xi. nightes euery day and nyght of .xxvi. houres maketh .xii. naturall dayes eche day of .xxiiii. houres by semblable consideration behoueth that an other man that should make this course going toward orient haue his day and night shorter then a naturall day by .ii. houres then his day and night should be but of .xii. houres then if be made this course in like space that is to say in .xii. dayes and somewhat more thus if iohn made the course toward occident and peter towarde orient and that robert abode them at the place fro whence they departed the one as sone as the other and that they meete at robert both together peter would say that he had two dayes and two nightes more then iohn robert that had rested a day lesse then peter and a day more then iohn howe well that they haue made this course in .xii. naturall dayes or an hundred or in ten yere all is one this is a pleasant consideration among shepardes how iohn and peter arriueth one selfe day put case it were on sonday iohn wold say it is saterday peter wold say it is monday and robert would say it is sonday ¶ of the pomell of the skyes a sterre named the sterre of the north neere to pole artike called septentrionall cap. xxxviii after the abouesaid things here wil we speake of some sterres in perticuler and first of them that shepards cal the pomel of the skies or sterre of the north wherfore we ought to knowe that we see sensibly the sky turne from orient to occident by the diurnal mouing that is of the first mobile which is made on two points opposites that be the poles of the skie of the which one we see and it is the pole artike and the other we see not that is the pole antartike or of midday which is alwaye hyd vnder the earth by the pole artike that we see is the sterre most approched that shepards call the pomell of the skye the which they say is the highest and most stedfast from vs by the which they haue the knowledge that thei haue of the other sterres and parts of the skie the sterres that be by the said pomel go neuer vnder the earth of the which be the sterres that make the chariot diuers other but they that be far from it go sometime vnder the earth as the sunne the moone other planets under this pomel directly is the angle of the earth in the place where against the sunne is at the houre of midnight of andromeda a sterre fyxed aries is a signe hot and dry that gouerneth the head of man and the face and the regions babylon percy and araby and sygnifieth small trees and vnder him at the .xvi. degree ryseth a sterre fyxed named andromeda that shepardes figureth a mayde in her haire vpon the brinke of the sea set to be deuoured of the monsters of the sea but perseus sonne of iupiter fought with his sworde against the sayde monster and slewe it and then the sayde andromeda was deliuered they that be borne vnder her constellation be in daunger of prison or to dye in pryson but if a good planet take regarde then scape not death and prison aries is the exaltacion of the sunne at the .xix. degree and aries is the house of mars with scorpio where he is most of perseus a sterre fyxed lorde of the spere taurus hath the trees plantes and ympes and gouerneth of man the necke and the throte bol the regions ethiopy egipt and the country about and vnder the .xxii. degree riseth a sterre fyxed of the first magnitude that shepardes call perseus sonne of iupiter
lxx yeare after nature she shall bringe for the vertuous fruite euery thinge shall fauour her she shall reioyce in dyuers fortunes the dayes of merâ—ury and of soll shal be right good for them and the dayes of mars shal be câ—ntrary and as well the man as the woman shal suffre many temptations so that with great peyne they may resist them they shal delyte to lyue in chastitis but they shal suffre much where so euer it be ¶ of the signe of lybra amonge planettes lybra ought to be remembred for he that is borne from myd september to mydde october shal be ryght mightly praysed and honoured in the seruyce of capytaynes he shall go in vnknowen places and shall get in straunge landes he shal kepe well his owne if he make not releuacion by drinke he will not kepe his promesse he shall be enuyed by syluer and other goodes he shal be maryed and go from hys wyfe he shall speake quyckelye and shall haue no domage amonge his neighbours he shall haue vnder his myghte the goodes of deade folke and shall haue som signe in his membres oxen horse and other beastes shal be gyuen to hym he shall haue domage and iniurye he shall be enryched by woman and experyment euyll fortunes many shal aske counsayle of him he shall lyue .lxx. yere after nature ¶ the woman that is borne in thys tyme shal be amyable and of greate courage she will announce the death of her â—demyes and shall go in places vnknowen she shall be debonayre and mercy reioyce by her husbande if she be not wedded at xiii yere she shall not be chaste shall haue no sonnes by her first husbande she shal go many pylgrimages after xxx yeare she shall prosper better and haue great honoure and prayse then after she shall be greuoussy sycke and shal be brent in the feete aboute .xii. yeare of age and shal lyue .lx. yere after nature the dayes of uenus and of luna for them bin right good and the dayes of mercury contrary and aswell the man as the woman shall be in doubte vnto the death and there is doute in the ende ¶ of the signe of scorpio we rede that he whiche is borne in the sygne of scorpius fro mydde october to mydde nouember shall haue good fortune he shall be a great fornycatour the firste wyfe that he shall haue in mariage shall become to relygyous he will serue gladly to images he shall suffre peyne in hys pryuye membres at the age of xv yeare he shall be hardy as a lyon and amyable of fourme manye faculties shall be gyuen to hym he shall be a great goer in vysytynge diuer countreys for to knowe the customes and statutes of many cytyes and shall haue vyctorye ouer all hys enemyes they maye not hyndre him in no maner wyse he shall haue moneye by hys wyfe and shall suffre dyuers doloures of the stomake he shal be mery and loue the company of mery solke in his right shulder shal be a signe by swete wordes and adulations he shall be deceaued he will often saye one do another he shall haue a wounde with yron he shall be bytten of a dogge or of some other beast he shal be in doute haue dyuers enemies at the age of xxxiii yeare and yf he escape he shall lyue lxxxiiii yeare after nature ¶ the woman that shal be borne in this tyme shal be amyable and fayre and shall not be long with her first husbande and after she shall enioy with another by her good and true seruyce she shall haue honoure victory of her enemies she shal suffre peyne in the stumake she shal be wyse haue woundes in her shulders she ought to feare her later dayes whiche shal be doubtfull by venym and she shall lyue lxx yere after nature the dayes of mars and of saturne to them bin righte agreable and the dayes of iupiter to them byn contrary they shal be swete of worde and prickinge with theyr tayle and wil murmure detractinge other and say otherwyse then they wolde be sayde by ¶ of the signe of sagittarius ye ought to knowe that he which is borne vnder sagittarius fro myd nouember to myd decembre shall haue good effecte and shall haue mercy of euery man the which he seeth he shal obteyne haue bi releuacion he shal go ferre to desert places vnknowen and daungerous shall returne with greate geynes he shall se his fortune encrease from daye to daye he will not hyde that that he hathe he shall haue some signes in his handes or feete he shal be fearefull at xxii yere he shall haue some peryll he shall passe the sea to his lucre shall lyue lxxvii yere viii monthes after nature ¶ the woman that is borne in this tyme shall loue to laboure she shall haue diuers thoughtes for straunge stryfes and may not se one wepe she shal haue victory ouer her enemies she shal spende muche syluer by euyll company she shal be called mother of sonnes and shall suffre many euyls she shall take great peyne to the ende that she maye haue the goodes of her kinsmen she ought to be â—â—ryed at xiii yere and she shall haue peyne in her eyen at xiiiiâ— yere and shal haue by enuye at xviii yere ioye she shall suffre doloure by enuy shal be seperate from ioye and shall lyue lxxii yere after nature the dayes of uenus and luna bin right good the dayes of mars and saturne byn euyl aswel the man and the woman shal be inconstant and vnstable in deedes they shal be of good conscyence and mercyfull better to straungers then to them selfe and they will loue god. ¶ of the signe of capricornus he the whiche is borne vnder capricornus from mydde december to mydde ianuarye shall be yracundious a fornicatoure a lyer and shal be alwayes labouringe shal be nourished with strange thynges he shall haue many crymes and noyses he shal be a gouernour of beastes with four fete he shall not be longe with his wyfe he shall suffre muche sorowe and heuynesse in his youth he shall leaue many goodes and rychesses he shall haue a greate peryll at xvi yeare he shal be of a greate courage he shall haunte honest people shall be ryche by women and shal be conductoure of maydens his brethren wyll make dyuers espyenges vppon him and he shal lyue lxx yere and foure monethes after nature ¶ the woman that is borne in this tyme shal be honest and fearefull she shall surmount her enemies and haue children of three men she will do many pilgrymages in her youth after haue great wyt she shall haue great goodes she shall haue peyne in her eyen and shal be in her beste estate at xxx yeare and shall lyue lxx yeare and foure monthes after nature the dayes of saturne and of mars to them bin good the dayes of soll bin contrary and both maÌ„ and woman shal be reasonable and