Impenitence Infidelity Ignorance Vain Sorrow slowly evill hope Curiosity Idlenesse Evagation letting to do good Desolation Out of the which xvii branches commeth Cliv small branches which bringeth a man to everlasting damnation and pains perpetuall The first branch of Sloth Evâ—l thought Superfluous thoughts To delight in thinking evil Thinking that sin is a sweet thing Long abiding in thinking evill Dolorous cogitations How they may hurt any secretly That imputeth his deed unto other How doing evill they may be said good Detestable thought How they may do evill How doing evil they may persevere How they may resist to the good The ii branch of Sloth Annoy of wealth To sinne by custome For that other sinneth in like wise For the custome is so for to do For there is none that reproveth the evill doing Sinning by malice When any loveth evill and doth accomplish it When any loveth the good and doth it not When any hateth the good and loveth the evill Or by desire not to love it When any doth good against his will When any reioyceth not in doing good When it displeaseth them not if they do evill The iii. branch of Sloth Readiness to ill By constance In leaving the good which they know Changing oft times their purpose and counsell Weak in adversity and raise himself in prosperity By pusillanimity Withdrawing him from the good Mistrusting in the grace of God Fearing to begin any good thing By curiosity Seeking new things and unprofitable Pleasantly to hear tales and fables Seeking new tydings by his own will The iiii branch of Sloth Pusillanimity Dread where they ought not Dreading that which is to come is no domage Loosing the spirituall goods for the temporall If temporall adversity seem over grievous Dread more than they should Making great sorrow for that thou hast lost Sorrowing that they have which they desire Making sorrow if any thing hap against thy will Dread them they should not As detractors when thou livest iustly As defending the evill for to please them Or it noyeth them not if any do well The v. branch of Sloth Evill will Will to do evill That it be to the dishonor of God To the damage and preiudice of his neighbours To the damnation of the soul. Customably for to do evill For the declaration of thy evill For the displeasure of the good For they do that which they please and will Delighting in evill as much as they may Not resisting evill cogitations Loving evill delectations Appetiting that they may delight in evill The vi branch of Sloth Breaking vows By negligence When any maketh a vow and mispraiseth to do it That doth lesse to vow then he hath promised That fullfilleth not his vow as he should By forgetting Of secret vows or things to them belonging Of vow promised to himself or other Of vow made to enter into religion By dispraising Not accomplishing his vow when he may Or that may not and doth none other good semblable Or that they have no letting for to accomplish it The vii branch of Sloth Impenitence Living and do no penance By finall penance and never to repent By delation from day to day of repenting By misprising that they will not repent them Not having shame to sin When after sin they be ready to sin again When they shame not of the sin they have done Or without sorrow reioyce them to have done ill Purpose for to sin Being in will to accomplish mortall sinne After they have sinned purpose to abide in it Seeking occasion to fall into every sin The viii branch of Sloth Infidelity Not beleeving that they should beleeve As the Iews beleeved and other unfaithfull men That will not hear the articles of the faith Or that heareth them and will not beleeve in them Beleeving that they should not In false Gods as doe the Sarazens In Idols or in some Simulachres Or beleeve in devilish things as witches do Beleeving unstedfastly Doubt in that they ought to beleeve stedfastly Beleeve and not stedfastly as they ought to do Easily to let himself be deceived of his faith The ix branch of Sloth Ignorance Indiscretion Do without counsell which should be counselled Doing without manner they ought to hold Doing without wisedome things that is needfull That they ought to understand Dispraising knowledge and will not be taught Not travelling to learn that they ought to know Not purposing and not caring for to learn Not willing to know For they run and will take no pain to learn For to have excusation of not knowing For sloth and negligence of learning The x. branch of Sloth Vain sorrow In noysomness of living When good things bee displeasant When all things been annoying When all that they do is done heavily False hope Presuming too much of the mercy of God Not going from sin trust in the mercy of God Living in sin without the dread of God Dispraising For the straightnesse of iustice of God For the greatness of the sinne that they have coÌ„mited To mistrust in the mercy of God The xi branch of Sloth Slownesse Toward forbidden things When any exposeth him too much in perill of sin When any are too much assured for to do sin When any exposeth him too much in temptations Toward holsome counsell Not willing to be good and leave the doing ill Not honoring the good and love it better than the ill Dispraising the counsell of good folk Toward the commandement Not doing the commandement that they ought Dispraising the commandement or him that made it Not loving any thing that is commanded The xii branch of Sloth Evill hope Despise men of good fame Continuing in doing evill operations In having hope to do evill all only Or doing them both together Not fearing shame Not caring what thing is said of thee Nor caring if any be slandered by thee Not seeking that any be edified by thee Doing good in evill intention Fraudulently and thou knowest it well Without discretion not caring to whom nor how Cauteously for thou wilt not know it The xiii branch of Sloth Curiosity Seeking unprofitable things Willing to understand the thing that is cause of sin Laboring to confound other by force of language For to be called wise of Ideots and fools Delighting to vain things To draw and go to such as be dissolutioâ—s Or that they do and make dissolute Or make thee take heed unto all vanities Doing that none other can do Making new things that were never seen Or that they learn things that be evill Or things that bee only for to make folk laugh The xiv branch of Sloth Idlenesse Ceasing to do good That is to say good cogitations To good words And to good works Seeking to do evill That is to know the concupiscence of the flesh The concupisence of the eyne is avarice And to live proudly Not resisting to do evill For love that they have to evill For annoy they have to goodnesse For negligence of themselves The xv branch of Sloth
anxia forsitan ardet THe mortall man living in this world is well compared to a ship on the sea or on a perillous river bearing rich marchandise which if it come to the port where the marchant desireth he shall be happy and rich The ship as soon as it is entered into the sea unto the end of her voâ—age night and day is in perill to be drowned or taken with enemies for in the sea be perills without number Such is the body of man living in the world the marchandise that he beareth is his soul his vertues and good workes the port or haven is death paradise for the good to the which who that goeth thither is soveraignly rich the sea is the world full of sinnes for who that assaieth for to passe it is in perill to leese body soul and all his goods to be drowned in the sea of hell froÌ„ the which God keep us Amen CHAP. XIV Here followeth the field of vertues IN walking furthermore in the field of vertues in the way of health for to come to the tower of sapience it necessarily behoveth to love God for without the love of God none caÌ„ be saved anâ— who that will love him ought first to know him for of his knowledge one commeth to his love that is Charitie the soveraigne of all vertues They knowledge God and love him that keep his commandements they misknow him that do not so to whom in the great necessity of their deceasing and at the day of iudgment shall misknow them and say to them I know ye not nor wot not what ye be go ye cursed out of my company Knowledg we then God and love him and if we will do thus know we first our self by the knowledge of our self we shall come to the knowledge and love of God and the more wee know our self the better we shall know God and if we be ignorant of our self we shall have no knowledge of God To this purpose we must note one thing and know seaven The thing wee must note is this whosoever knoweth himself knoweth God and shall not be damned and who is knoweth not himself knoweth not God and shall not be saved understand of them that have wit and discretion with lawfull age of the which knowledge none is excused after he hath sinned deadly for to say that he was ignorant By this appeareth the ignorance of himself of God right perillous Deadly sin is beginning of all evill contrarily knowledge of God and of himself is soveraign science and vertue beginning of all goodnesse The seven things we ought to have been the xii articles of the faith which wee ought to beleeve stedfastly Also the petitions coÌ„tained in the Pater noster by the which we demand all things necessary for our health and that we ought to hope in him also the commandements of the Law and of the holy Church which ensigneth us what we should do and what we should not do and all things belonging to the same Also if we be in the grace of our Lord or not And howbeit we may not know it certainly neverthelesse wee may have some coniectures which be good to know and knowledge of GOD. Also knowledge of himselfe by the which things we may come to the true love and charitie of God to accomplish his commandements and merit in the realme of heaven wherein wee shall live perdurably Of the iii. first is enough said that is to know the twelve articles of the faith in the which lieth our faith and beleefe and the things that we ought to demand of God be contained in the Pater noster wherein our hope lyeth Also the ten commandements of the Law and of holy Church whereas charity is shewed in such as keep them by probation of the love of God and doe his commandements and good works Now will we speak of the other foure and first of the vocation in which we be which is the fourth thing that each man ought to know Each man ought to know his vocation the things belonging to the same be iust and honest for his health and rest of his conscience A good shepheard ought to know the art of sheep-keeping and to govern sheep and lead them into pastures and to heale them when they be sicke and sheere them in season to the intent through his default no damage come to his master In like wise hee that laboureth the corne to know what ground were good for every manner of graine and ought to till the earth and when time is to sow weed reape and thresh so that his Master may have no damage by him Semblably a Surgion ought to know how to comfort and heale such folkes as hee hath charge of without hiding of his art or Surgery Consequently a Marchant ought to know the utterance of his marchandise to others with no more fraud than he would himself should have Also an Advocate or a Proctor ought to know the rites and customes of places that by their fault Iustice be not perverted A Iudge also ought to know both the parties heard who hath right and who hath wrong and iudge equally after true Iustice. Also a Priest or a religious man ought to know their orders and keep them and above all things ought to know the law of God and teach them unto the ignorant And thus of all other vocations For all them as know not their vocation be not worthy to be and live in peril of their soules for their ignorance The fift that all men ought to know is if he have discretion and understanding to know if he be in the grace of God or not And how it be right difficile for God only knoweth it neverthelesse we may have coniectures that sheweth it and sufficient for Shepheards and lay people to know if they be in the love of the Lord if they have coniecture to be in it therefore there ought none to repute themselves iust but ought to humble themselves ask him mercy as maketh sinners become and none other Principally we ought to know this science when we will receive the body of Iesus Christ. For who that receiveth his grace and goodnes receiveth his salvation and who that receiveth him otherwise receiveth everlasting damnation of the which thing every man is iudge in himself of his owne conscience and none other The coniectures whereby we may know if that we be in the grace of God or not The first coniecture is when we do travel for to clense our conscience of our faults by penance as much as if we laboured to get some great good that wee be not culpable of any deadly sin done or in will to doe nor in any sentence then it is good coniecturing to be in the grace of God The second coniecture that sheweth in like wise to be in the grace of God is when we bee more prompt and ready to good observing and keeping the
service and use the office the benefit and the dignity in the which I am for sir I bear your similitude and image which is reputed right worthie noble whereof humbly I yeeld thee graces and thanks Fiftly Lord thou hast given me the skie and his fair ornaments the Sun the Moon and the Starres that the day and night serveth me giving brightnes and light without to be recompenced by me whereof I yeeld to thee graces and thanks Sixtly Lord I knowledge thou hast made Paradise readie for to give me where I shal live with thee in ioyes without end if I do thy wil and keep thy commandements also I knowledge thy other infinit goodnes each day done to me by thy bounty the which ensigneth me to know my God my Saviour and Redeemer wherefore I humbly give thanks to thee By these considerations Shepheards and simple people contempleth the bounty of God and the benefits that they receive of him And know we him and be we not in great knowledge of his benefits in yeelding thanks and praisings to him and recompence of your goods in giving to poor folkes for his sake for ingratitude is a villain sinne that much displeaseth God The seventh and the last thing that each man ought to know is to know himself for it is the best meanes for to come unto the knowledge of God and for to make his salvation so to know himself first Divers folk know many things that know not themselves to whom should profit more to know thēselves than all things in the world They that know the things of the world love them seek them and keep them know not ne love ne praise not ne keep not God in like wise for they know him not What profiteth man to win all the world lose himself for to be damned Better it were for him to leese all the world if it were his if he knew himselfe to be saved Shepheards say the needfull beginning of his salvation is to know himself and contrariwise ignorance of himself is the beginning of damnation anv of all evill that may befall unto him A question of a Master Shepheard to a simple shepheard to weet how he knew himself and he said Shepheard tell me how thou knowest thy self what art thou answer to me And hee said I know my self for I am a Christian man a Shepheard What is it to be a Shepheard And he answered unto that thou askest what man is I say that man is a substance composed of body soul the body is mortall and made of earth as beasts be but the soul is made of spirituall matter as Angells be immortall My body is come of abominable sin and as a sack full of durt and filth and meat for wormes my beginning was vile my life is pain labour feare and in subiection to death and my end shall be wofull but my soul is created of GOD noblie and worthilie to his own image and semblance after the Angels the most fairest and perfect of all creatures by baptism and by faith is made his daughter his spouse his heir of his realm that is Paradise and for her noblenesse and dignitie ought to be a Lady and my body as servant ought to obey her for reason hath ordained and will that it be so and who that doth otherwise and preferreth his body before his soul leeseth the usage of reason and maketh himself semblable unto beasts descending from noble dignity into miserable servitude of sensuality by the which it is grounded so that I know my self man As to the second he demandeth what thing it is to be a Christian man I answer in my understanding to be a Christian man is to be baptized or christned and follow Iesus Christ of whom we be said Christians for to be baptized and not to follow him or to follow him and not to be baptized saveth not man and therefore when we receive baptism we renounce the devill and all his pomps and we make promise for to follow Iesus Christ when we say we will be baptized and who that keepeth this promise hath the very name of a Christian man And who that keepeth it not is a sinner and a lyer to God and servant to the devil and is no more christian than a dead man or a painting on a wall we say that is a man Here demandeth the master Shepheard in how manie things the Christian man ought to follow Iesus Christ for to accomplish the promise of baptism The simple shepheard answereth I say in six things the first in cleannesse of conscience for there is nothing more pleasant to God than a clean conscience and it will be made clean in two manners one is by baptism when we receive it and the other by patience that is contrition of heart confession of mouth satisfaction of work and then when we be clean we be pleasant to Iesus Christ which with the water of his mercie cleanseth the sinners that do penance and maketh them fair The second thing in which we ought to follow Iesus Christ is humility at the example of him Lord of all the world which humbled him to take our humanity and became mortall that was immortall to live in poverty with us bare oppropried pain and finally suffer to be crucified Thus the christian man ensuing him ought to meek himself The third thing is to hold and love truth and specially three truths the first truth is to know our selves for we be mortall and sinfull and who that dyeth in sin shall be damned and this truth withholdeth sin and exhorteth the sinner to doe penance and amend The second truth is of temporall goods for they be transitory and must be left and this truth dispraiseth them to desire the heavenly goods that be eternall The third truth is of God which is the ioy that all Christian men ought to desire and this truth draweth the Christian mā to love and induceth him to good works for to merit the ioyes of Paradise The fourth thing wherein every man ought to follow Iesus Christ is patience in adversity and in the spirit of life by pennace confirming of our selves in the estate of Iesus Christ of whom the life was all in pain and poverty which he endured for us The fift is in compassion of the poor to the example of Iesus Christ that by his mercie healed the poor of all corporall infirmities and the sinner of all ghostly sicknesse and wee by compassion ought to give of our goods to poor folke and comfort them bodily ghostly The sixt thing wherein the christian man ought to follow Iesus Christ is dolour devotion charity in contemplation of the mysteries of his nativity of his death and passion of his resurrection of his ascension and of his advancing to the iudgement that oftentimes ought to be at our heart by holy meditations And as to the last what thing a shepheard is I say it is the knowledge of my vocation as
hasty brainlesse foolish malicious deceitfull and subtile where he applyeth his wit He hath wine of the Lion that is to say when he is drunken he chideth fighteth and commonly he loveth to be clad in black russet and gray The sanguine hath nature of ayr hot and moist he is large plenteous attempered amiable abundant in nature merry singing laughing liking ruddy and gracious He hath his wine of the ape the more he drinketh the merrier he is draweth to women naturally loveth high-coloured cloth The flegmatick hath nature of water cold and moist he is heavy slow sleepy ingenious commonly he spitteth when he is moved and hath his wine of the sheep for when he is drunk he accounteth himself wisest and he loveth most green colour The mellancholy hath nature of earth cold and dry he is heavy covetous a backbitter malicious and slow His wine is of the hog for when he is drunken he desireth sleep and he loveth cloth of black colour CHAP XLII The judgment of mans body TO come to our purpose of speaking visible signes we will begin to speak at the signes of the head First wee advertise that one ought to beware of all persons that hath default of members naturally as of foot hand eye or other member and though he be but a criple and specially of a man that hath no beard for such be inclined to divers vices and evils and one ought to eschue his company as his mortall enemy Also shepheards say that much and plain hair signifieth a person piteous and debonair They that have red hair be commonly irefull and lack wit and been of little truth Black hair good visage and good colour signifieth very love of Iustice. Hard hair signifieth that the person loveth peace and concord and is of good and subtile wit A man that hath black hair and a red beard signifies to be letcherous disloyall a vanter and one ought not to trust in him The yellow hair and crisp signifieth a man laughing mercy letcherous and deceitfull Black hair and crisp signifieth melancholy letchery evill thought and very large hanging hair signifieth wit with malice Great plenty of hair in a woman signifieth boisterousnesse and covetise A person with great eyes is slothfull unshamefull inobedient and weeneth to know more than hee doth but when the eies be mean ne too big ne too small and that they be not too black nor too green such a man is of good understanding curteous faithfull and trusty A person that is blear-eyed gogled and squint signifieth malice vengeance cantell and treason They which have great wide eyes and hath long hair on their browes and eye-lids signifieth foolishnesse hard of understanding and robust wit and be evill by nature The persons that have their eyes moving fast from one side unto another and have their sight sharpe and quick signifieth fraud and theft and is of little trust The eyes that been black cleare and shining been the best and the most certain and signifieth wit and discretion and such a person is worthy to be beloved for he is full of truth and of good conditions The eyes that been ardent and sparkling signifieth strong heat force and puisance The eyes that been whitish and fleshly signifieth a person inclined to vice letchery and full of fraud Shepheards say that when a person beholdeth often as abashed shamfast and fearfull and that in beholding it seemeth that he sigheth and he hath small drops appearing in his ties then it is for certain that such persons loveth and desireth the wealth of them that they behold But when any looketh in casting his eyes aside as by wantonnesse such persons be deceitfull and purchaseth to grieve him and such persons will dishonor women and they ought to be taken heed of for such looks be false letcherous and deceivable They that have small greyish eyes and sharp signifieth a person melancholous hardy an evill speaker and cruell And if a little vein appear between the eyes and the nose of a wench they say it signifieth virginity and in a man subtilty of understanding and if it appear great and black it signifies corruption heat and melancholy in women and in man rudenesse and default of wit but that vein appeareth not always But the eies been yellow and have no hair on the browes signifieth meselry and evill disposition of body Great haires and long signifieth rudenesse hard engine and letchery The beetled browes signifieth malice cruelty letchery and envie And when the browes been thin it signifieth subtile engine wit and faithfullnesse Hollow eyes and hanging browes signifieth a person full of evill saying of evill thought a great drinker and comonly applieth his mind to malice A little short visage and a small neck a little slender nose signifieth a person of great heart hasty and irefull A long nose and high by nature signifieth prowesse and hardesse A short raised nose signifieth hastinesse letchery hardinesse and an undertaker a hooked nose that boweth to the upper lip signifieth malice deceit untruth and letchery A great nose and high in the midst signifieth a wise man and well spoken A great nose with wide nostrils signifieth gluttony and ire A red face and short signifieth a person full of riot debate and disloyal A visage neither too short nor too long and that is not overfat with good colour betokeneth a man veritable amiable wise witty serviceable debonair and well ordered in all his works A fat visage and full of red flesh signifieth gluttony negligence rudenesse of wit and understanding A slender face and some-what long signifieth a person well advised in all his workes by good measure A little short visage of yellow colour signifieth a person deceiving untrue malitious and full of harm A visage long and fair signifieth a man hot disloyall spitefull and full of ire and cruelty They that have their mouth great and wide signifieth ire and hardnesse A little mouth signifieth melancholly heavinesse hard wit and evill thought He that hath great lippes hath a token of rudenesse and default of wit Thin Lippes signifieth liquerousnesse and leasing Teeth even set and thin betokeneth a true lover letcherous and of good complexion Long teeth and great signifying hastinesse and yre Long eares signifieth folly but it is a sign of good memory Little eares signifieth letchery and theft A person that hath a good voice well sounding is hardy wise and well spoken A mean voice that is not small ne too great signifieth wit purveiance truth and right wittinesse A man that speaketh hastily is of value A great voice in a woman is an evill sign A soft voice signifieth a person full of envie of suspicion and leasings An over-small voice signifieth great heart and folly Great voice signifieth hastynesse and ire A man that stirreth alway when he speaketh and changeth voyce is envious nice drunk lewd and evill conditioned A person that speaketh temperatly without moving is of perfect understanding of good condition and of good
xxxiii year and if he escape he shall live lxxxiv year after nature The woman that shall be born in this time shall be amiable and fair and shall not be long with her first husband and after she shall inioy another by her good and true service and she shall have honour and victory of her enemies shee shall suffer pain in the stomack she shall be wise and have wounds in her shoulder she ought to fear her later daies which shall be doubtfull by venim and she shall live lxx year after nature The days of Mars and of Saturn to them been right greeable and the days of Iupiter to them been contrary they shall be sweet of word and pricking with their tail and will murmure detracting other and say otherwise then they would be said by Of the sign of Sagittarius YE ought to know that he which is born under Sagittarius from mid November to mid December shall have good effect and shal have mercy of every man the which he seeth he shall obtain and have by revelation he shall go far to desert places unknown and dangerous and shall return with gaines he shall see his fortune increase from day to day he will not hide that that he hath he shall have some signes in his hands or feet he shall be fearfull at xxii year he shall have some perill he shall passe the sea to his lucre and shall live lxxxii year and viii monthes after nature The woman that is born in this time shall love to labour she shall have divers thoughts for strange strifes and may not see one weep she shall have victory over her enemies she shall spend much silver by evill company she shall be called mother of sons and shall suffer many evils she shall take great pain to the end that she may have goods of her kinsemen She ought to be marryed at xiii year and she shall have pain in her eyes at xiv year and shall have great ioy at xviii year she shall suffer dolour by envy and shall be separate from ioy and shall live lxxii year after nature The days of Venus and Luna been right good the days of Mars and Saturn been evill and as well the man as the woman shall be inconstant and unstable in deeds they shall be of good conscience and mercifull better to strangers then to themselves and they will love God Of the sign of Capricornus HE the which is born under Capricornus from mid December to mid Ianuary shall be â—racundious a fornicatour a lyer and shall be always labouring and shal be nourished with strange things he shall have many crimes and noyses hee shall be a governour of beasts with four feet he shall not be long with his wife he shall suffer much sorrow and heavinesse in his youth he shal leave many goods and riches he shall have a great perill at xvi year shall be of a great courage he shall haunt honest people and shall bee rich by women and shall be conductour of maidens his brethren will make divers espyings upon him and he shall live lxx year and four months after nature The woman that is born in this time shall be honest and fearful she shal surmount her enemies and have children of three men she will go many pilgrimages in her youth and after have great wit she shall have great goods she shall have pain in her eyes and shall be in her best estate at xxx year and shall live lxx year and four monthes after nature The days of Saturn and of Mars to them been good the days of Sol been contrary And both man and woman shall be reasonable and envious Of the sign Aquarius THe man that is born under the sign of Aquarius from mid Ianuary unto mid February shall be lovely and irefull he will not beleeve in vain he shall have silver at xxiv year he shall be in estate he shall win where he goeth or he shall be sore sick and shall be hurt with iron he shall have fear on the water and afterward shall have good fortune and shall goe into divers strange countryes The woman that is born in this time shal be delicious and have many noises for her children she shall be in great perill at the age of xxiv year she shall be in felicitie she shall have domage by beasts with four feet she shall live lxxvii year after nature The days of Venus and of Luna be right good for them the days of Mars and Saturn been contrary and both the man and the woman shall be reasonable and they shall not be over rich Of the sign of Pisces HE that is born under the signe of Pisces from mid February to mid March shall be a great goer a fornicatour and mocker and shall be covetous he will say one thing and doe another hee shall find money hee will trust in his sapience and shall have good fortune he shall be a defender of Orphelius and widdowes hee shall be fearfull on water he shall passe soon all his adversities and shall live lxxiii year and v. months after nature The woman that is born in this time shall be delicious familier in iests pleasant of carriage fervent and shall have sicknesse in her eyes and shall be sorrowfull by shame Her husband will leave her and she shall have much pain with strangers she shall not have her own she shall have pain in her stomack and she shall live lxxvii year after nature The days of Mars and of Saturn to them been contrary and both the man and the woman shall live faithfully Thus endeth the Nativities of men and women after the twelve signes CHAP. LIV. Here after followeth the ten Christian Nations I Pretend in this little treatise to speak of divers Christian nations the which be divided in x. of the which I will declare as I have found written in the latine tongue and will redige it to our English maternal as Shepheards speaketh in the fields after the capacity of mine understanding And if in so doing I have erred I require all other Shepheards for to excuse my youth and to amend where as I have made default And where as I have fayled I submit mee unto amendment for against amends no man may be The first Nation is of Latines IN the Nation of Latines for the superiours is the Emperour and many Kings That is to wit the most Christian redoubted King of England and of France with many noble Dukes Earles Viscountes Barons and Knights and is the nation most resplendishing of all other in honour force and chivalry In the nation of Spain been the Kings of Castile of Aragon of Portingale of Navarre and other Lords In the Nation of Italie is the King of Cicile and the King of Naples and many other Lords as of Venice Florence and Gaone In Almayne beside the Emperour is divers Kings as of Scotland Hungary Boheme Poloney Asia Fryse Ruisse Hornegy Almacie and Croacy and many