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
have or to know more than they do Hypocrisy Dissembling by words to be better than they be Seeming by works to be good and be not Desiring praise for his good deeds by other Dispraising themselves for to have praise To dispraise his deeds that other should praise them To repent his doings because they be dispraised Dispraising himself that others may praise him The ii branch of Pride Vain-glory of the world For riches When they ween to be the better for their goods Or weeneth to be worse without them To be ashamed that they lack riches in their need For pompes Delighting him to have a great houshold Reioycing them in the fair shape of their bodies Or in new fashion or multitude of his clothes For honours When they desire to be honoured with other good Willing to be honored and dread Or to the end it may be said that they be mighty The iii. branch of Pride Glad of evill doing Declaring their sins For to be praised of cursed and unhappy people Or for to shew that they be prompt to evill doing Delighting in recordation of his evill deeds Being glad that they be evill For that they love the friendship of the world Or for they doubt not the righteousnesse of God Or else they love not God with their heart To have no shame of evill doing For they know not which is vertue ne vice Nor to amend themselves be not willing For to be seen gladly when he doth evill The iiii branch of Pride Boasting of sin Praising thy self Openly before all folks or few Or secretly before one or by himself Seeking occasion for to be praised only In shewing themselves better than they be Covering their evills that they be not seen Telling their good deeds that they may be known Hiding their sins that they appear not great Weening that they be wise and be not To be great in iudgement with himself only Dispraising the understanding of other Preferring their own vertue before the grace of God The v. branch of Pride Inobedience Openly gain-saying Dispraising his master or them that be above him Dispraising the merits that come of obedience Desiring to be such that he may gain-say others Doing unduly all that they ought to do When negligently they do that they ought to do Or when they do it otherwise than appertaineth Or to let domage and to have profit For to require grace importunate When they have custome in sin and fall oft therein Enviously and frowardly asking grace for it Insatiatly persevering without amending The vi branch of Pride Disdain Dispraising other For their ignorance and fault of understanding For their poverty and scarcenesse of riches For their sicknesse and default of members Preferring themselves before other Shewing himself cunning in some works In praising their deeds dispraise them of other In considering of lesse than he exalt himself Dispraising other lesse than himself That will compare themselves for riches or science Or they which be almost as great as he Or which in things abovesaid are above him The vii branch of Pride To tempt God Desiring to sinfull living For they consider but sensible things For they will not beleeve things they see not To iudge things to come or they happen To expose themselves in perill To beleeve themselves that God should deliver them Or to dispraise and dye in such dangerous peril Or beleeve in destinys that otherwise it may not be Not helping themselves from perill For they will use no reason for to help themselves For they will use their own folly without counsel For they be too slothfull not willing to labour The viii branch of Pride Excesse To go before thy betters unworthily Vsurping the might that they ought not to have Exceeding the power to them committed or given Treating them evil that be under their puissance To abstain them overmuch For they be lesse worthy in such authority For they are too cruel to them that be subiect To make himself hated and may profit by fair speech To oppresse the poor men or servants By might or riches of his friends For violence that the soveraigns may do For the riches or great goods that they have The ix branch of Pride Disprasing Putting his soul in perill Being in deadly sin without repenting him Being in sin and care not for to know it Or to understand it and reioyce of it Caring not for things to come Not beleeving the life to come for the good people Beleeving the life to come but not stedfastly Or to beleeve it well and not amend their lives Prefer the body to the soul. Being diligent to the body and negligent to the soul Desiring temporall goods and not spirituall Nourishing continually the flesh in delights The x. branch of Pride False goodnesse Vnrightfull to be dispraised For his presumption arrogancy and pride For his vain-glory vantuing and praising Or for to shew to live of advantage Vniustly willing to be praised When thy delight in worldly lovings When they have dread to be dispraised For to desire to be honoured without cause To do good in an evill intent For ignorance when they beleeve not to do good Wickedly do good in hope that it shall turn to evill Fraudulently doing it for to deceive other The xi branch of Pride Hardness Being unkind in their deeds To be presumptuous and not prove the truth By entreating over straightly the rightfull things Travelling more than of right them that be iust To be fierce and over cruell When there is none affection ne love unto other To find new manners to do evill To have no shame to do cruelty Importunity When one desireth a thing ever continually Or when one is over-hasty to have his duty Or to be over envious in asking it The xii branch of Pride Presumption Beleeve no man but themself In gainsaying alway in the deeds of other Not beleeving that other then do good for God For his own deeds to be content of himself Speaking of high things Exalting himself and shewing that he is great To contrary his neighbours or other such In blaspheming God and holy Saints Beleeve more in himself than he should do When any will not know their own defaults When any dispraiseth the faults of other Vndertaking to come that they may not The xiii branch of Pride Rebellion Harden him self in fighting That may not sufâ—er patiently to be smitten To grudge against the will of God For to be smitten blaspheme God and his saints Resist to God To let any good to be done Not to help to do good when they may Or to be sorry that any body should do good To uphold evill For to do sin more liberally For familiarity that they have to him that sinneth Or that this sin that they defend The xiiii branch of Pride Obstination By fasting Will not hear their betters to teach them good Ne to do thereafter nâ— mendeth them noâ— Wilfully to do evill for to be mended Not willing to forsake
corn for the chaffe is light and mounteth high and the wind carrieth it about and so is lost and the corn which is heavy abideth low on the ground and is gathered up put in garners of the farmer and is kept for the common profit and the chaffe is burnt lost and devoured of beasts And in this wise are the proud people raised and enhansed through the entisement of the fiend of hell and then fall down by the moist rain of death which maketh them heavy and causeth them to tumble by the strength of their superbious blasts into the furnace everlasting and there to be burnt and devoured with the horrible beasts of hell Secondly said Lazarus I have seen in hell a floud frozen as ice wherein the envious men and women were plunged unto the navel and then suddenly came over them a right cold and a great wind that greeved and pained them right sore and when they would evite and eschue the wonderfull blasts of the wind they plunged into the water with great shouts and crys lamentable to hear These be the envious People ENvy is dolour and sorrow of the heart at the Felicity and prosperity of other the which sin is soveraignly cursed for that is it contrary to Charity that is soveraign head of all vertues whereby it is great sign of reprobation for by it the fiends know them that shall be damned as Charity is sign of salvation and whereby God knoweth who shall be saved Envious people be fellows unto the Devill For if so be that an envious man do win then he is very glad and if he lose he is evill angry with them Envious men be so infect and corrupt that good odors to them stinketh and sweet things unto them seem soure in like wise is the good name and prosperity of other but stinking things and soure to them be sweet the which be vices reproaches adversities and evil fortunes that they know or hear said of other The envious folk seek their wealth in the adversity of other as when of the harm of other they seek the good in reioycing them but with this they be not yet satisfied but of a new they be tormented for they have not such ioy without displeasure and affliction of the heart whereby they be tormented for hee that seeketh his wealth in the adversity of another is like to him that seeketh the fire in the bottome of a water or looketh for wool on an Vrchins back the which things be but follies and abusions Envy is but the goods and felicitys of this world for the cursed sinne of Envy may not ascend into Heaven It is a sinne difficil to heal for it taketh root and is fixed in the heart secretly wherefore it is hard and impossible to be done away by medicine wherefore with great pains is any made whole that is infected with it The envious mens tongues be likned unto a three-edged sword that hurteth and cutteth three manner of ways The first he hurteth and woundeth his own soul. The second him that he telleth his tale unto and thirdly hee slayeth him by whom he telleth his cursed tale Thus endeth Envy and followeth the History of Wrath. Wrath. THirdly said Lazarus I have seen in Hell a great Cave tenebrous and obscure full of tables like Butchers stalls or great butchery whereas irefull men and women were thorow pierced with trenching knives and sharpe glaives and with long spears pierced their bodys wherewith the most horrible and fearfull butchers of hell hewed and betrenched them with their glaves and knives impitiously without ceasing AS peace maketh the Conscience of a man to be the dwelling-place of God so cursed wrath maketh it the habitation of the Devil Wrath efisceth and leeseth the eye of reason for in a wrathfull man reason is banished there is nothing keepeth so much the image of God in man as sweetnesse peace love for Almighty God will be there where peace concord is but wrath chaseth them from man so that our Lord may hâ—ve no abiding the wrathfull man is like to a demoniack the which hath 〈◊〉 devil within him causing him to torment and strive with himself foaming at the mouth and gnashing with his teeth for the intollerable pain the enemy doth unto him In likâ— wise the wrathfull man is tormented by wrath doth oftentimes worse than the demoniack for without patience they beat the one with the other saying iniurys reproaches villanys give themselves to the devel body soul and say and do many unlawfull and domageable things By wrath somtime the Devill getteth an whole generation or all a country When wrath is set then commeth noyse and then vengeance that destroieth and loseth all the which hapneth sometime through one wrathfull man as an irefull does the which moveth putteth strife among other The fisher troubleth the water that the fish may not see his net to the end that they may go therein and be taken In like sort the Devil troubleth a man by wrath to the end that he know not the harm that he committed by his wrathfull heart courage FOurthly said Lazarus I have seen in hell an horrible hall dark and tenebrous wherein was a great multitude of serpents big and small wheras slothfull men and women were tormented with bitings and stingings of venemous worms the which peirced them thorow in divers parts of their bodies wounding them to the heart with unextinguishible pain Of Slothfull people SLoth is tristesse of spirituall goods that should be ordained to God wherfore they love to serve God as they ought to do with heart and mouth and by good operation who that will love God ought to know him to be the Redeemer and Saviour of all goodnesse that wee have had and received every day knowledging our selves sinners Great folly it is when by sloth in the time of this breviate life we gather not goods for the life eternal But in these days many be slothfull to do well and diligent to do evill so that if they were diligent to do well as they be to do evill they were right happy also sloth is the beginner of sin and a great enemy to God for he letteth men and women to serve God and to know their maker and redeemer and sender of all goodnesse that they have here they be great fools that be so slothfull here in this little time of this short life that will gather no goods to bring the soul to everlasting life But now adays people be slothfull in doing of good and full diligent to evil and if they were as diligent to do good as evill they were full of grace Now hee that will think as after his death is not wise for then he shal have but the good deeds that he hath done in his life before then shall he sorrow and plain of the time that hee hath lost by sloth and shall sorrow that he did no good deeds when he had time and space
here in this world Here endeth Sloth and followeth the History of Covetise FIftly said Lazarus I have seen in the infernall parts a great number of wide cauldrons and kettles full of boyling lead and Oyle with other hot metals molten in the which were plunged and dipped the covetous men and women for to fulfill and replenish them of their insatiate covetise The Covetous Men and Women COvetise is a great sin and wicked in the sight of God For the covetous man imagineth more to get a peny than the love of God and had rather lose God than one half penny for oftentimes for a little thing he lieth and forsweareth himself and sinneth deadly The faith hope and charity that should be in God the covetous man putteth in his riches First faith for he beleeveth to have such things the which be necessary for him sooner for his goods than by the gift of God as if that God might not help him or as if that God had no solicitude of his servants Also the covetous man hath hope to have the more ioy and consolations by his riches than God may give them And aâ—so the covetous man setteth all his heart on his goods and not on God and thus the Covetous man and woman have their charity in their rich chests coffers and bags The covetous man hath his heart more on his goods than on God there as is the heart there is their love and love is charity and so covetous men have their hearts on their goods The Covetous man sinneth gathering his goods and in using it evill and in loving it overmuch and sometimes better than he doth God the covetous man is taken in the net of the devil by the which he looseth everlasting life for small temporall goods as the bird doth go into the pitfall for a worm and loseth his life and as the mouse is taken in a fall or trap and loseth his life for a little bakon The covetous men and women bee like curs or dogs the which do keep cartion and when their bellies be full they lye down by it and keep away the birds that they may not eat but dieth for hunger for fault that the curres have too much In like wise the covetous men with-hold the goods that poor men may get none and letteth them dye for hunger and holdeth them in their subiection and the devill holdeth the rich men in his subiection that doth the poor men wrong Thus endeth the pain for the Covetous men Here followeth the vi pain of Hell THe vi pain said Lazarus that I have seen in Hel is in a vale a floud foul and stinking at the brim in which was a table with towels right dishonestly whereas gluttons be fed with toades and other venemous beasts and had to drink of the water of the said floud THe throat is the gate of the body of man so when enemies will take the castle if they may win the gate they will lightly have all the castle So when the devill may win the throat of a man by gluttony easily he will have the reâ—nant and enter into the body accompanied of sins for the gluttons consent unto al vices And for this cause it were necessary to have a good guard at the gate that the devil enter not For wheÌ„ one holdeth a horse by the bridle he may lead him where he will so doth the devill the gluttenous man where him list The servant that is over easily nourished rebelleth oft against his master the belly over filled with meat drink is rebell to the soul so that it wil do no good operations By gluttony many be dead which might have lived longer so they have bin homicides of themselves for excess of too much eating and drinking corrupteth the bodies and engendereth sicknesses the which often abridgeth and shortneth the lives And they that nourish well the flesh prepare meats for worms and so the glutton is cook of worms A man of worship would be ashamed for to be a cook of a great Lord more ashamed should he be to be a cook for worms They that live after the desire of the flesh live after the rule of the Swine in eating without measure like an unreasonable beast This is the hogge as it were an Abbot over gluttonous people of whom they hold their order and regule whereby they bee constrained to keep them in their cloister that is in the Tavern and Ale-houses And like wise as the hog their Abbot lyeth in a rotten dunghill or in the miry puddle so do they alwaies lie in the stinking infection of gluttony till they be drunken and without wit The vii pain said Lazarus I have seen a field ful of deep wells replenished with fire and sulphur whereout issued smoak thick and contagious wherein all lecherous persons were tormented incessantly with devils OF all the vii deadly sinnes Letchery pleaseth most unto the Devill for it filleth and corrupteth both the body and the soul together and by Letchery the Devil winneth two souls at once and many letcherous persons wil avant themselves and say that they may not have their full desire and lust of that sinne Letcherous men and women bee more deformed and ougly than the devill in the superaboundance of that sinne He is a foolish marchant that makes a bargain of the which hee knoweth right well that hee shall lose thereby and repent him of his bargain again In like manner of wise each Letcherous man hath great pain and spendeth his goods and his understanding to fulfil and accomplish his lusts delights and after repenteth him of his expence and yet the worst is he is in daunger of his soul till he be repentant and do sufficient penance The letcherous men and women living bee tormented with three infernall pains as heat stink and remorse of their Conscience For they be hot by concupiscence they be stinking by their immundicity for such sinne is all stinking and maculateth the body and soul where all other sinnes file but the soul. Also they be not without remorse of conscience for the offence they have done to God Letchery is the pit of the devill wherein he maketh sinners to fall to the which many helpeth the devil to cast themselves in it when willingly they go to the brimme knowing that the devill will cast them in good it is not to hearken to women better it is not to behold them and much better it is not to touch them To this sinne belongeth foul words villain songs dishonest touchings the which abhorreth not bawds harlots whores and such as frequenteth and persevereth in the same Thus endeth the seven deadly sinnes figured each by himself like as Lazarus had seen in the parts infernall CHAP. IX Hereafter followeth the third part of the Kalender and Compost of Shepheards salutary Science and Garden of vertues WHo that will have on a peece of earth great abundance of fruit first they ought to take away all things that
be noysome and after labour it well and then sow good seeds In like wise a man should labour and cleanse his conscience of all his sins labour by holy meditations and sow vertues and good operations for to gather fruit of everlasting life Then sith that here before hath been spoken of vices rudely and lightly now it behoveth hereafter to speak of vertues in the third part of this present book the which shall be as a little garden pleasant full of trees flowers in the which the contemplative person may sport play by good ensignments gather sundry vertues and edify himself in good exercise wherewith his soul shall bee enormed and ordained after his spouse Iesus Christ when he shall come to visit and dwell with him In the beginning of the which part shall be the Orason dominicall of our Lord with the declaration the better to understand it and the said part shall contain six parts The first part shall be the declaration of the said prayer the second of the salutation Angelike that Gabriel made to Mary when shee conceived her child Iesus the third shall be of the twelve articles of our faith the iv shall be of the ten Commandements of the Law the v. shal be of the field of vertues For the first ye ought to know that by the orison of our Lord that is the Pater noster when wee say it wee demand of God suffisance of all things necessary for salute and help of our souls and of our bodys not only for us but for all other and for all this cause we ought to have the said orison in great contemplation say it with great devotion unto God And unto young people it should be taught and said to them for though they understand it not yet it profiteth them to have the kingdom of heaven and they say it in perfect love and charity In the Pater noster we ask seven petitions by each petition we may understand seven other things as the seven Sacraments of holy Church the seven gifts of the holy ghost the seven armours of iustice spirituall The seven vertues principall that wee should exercise The seven works of mercy bodily The seven works of mercy ghostly The seven deadly sinnes that we should dread The declaration is this Our father which art in heaven thy name be made holy In this petition we ask of God our Father to be his Sons for otherwise we cannot be called his Sons nor he our Father and that his name may be made by us more holy than any other thing wherefore we receive the Sacrament of baptism without that man may not be made the Son of God and to receive the vertue of meeknesse against pride and then to cloth the naked and help the needy both bodily and ghostly The second is thy kingdome come to us in this petition Insomuch the name of God may not be perfectly hallowed of us in this world we ask his realm in the which perfectly we shall hallow it for to that kingdome we be very heirs This petition is the sacrament of priesthood by the which we are taught to good works and the gift of the holy ghost is the gift of understanding for to understand and desire the kingdome of heaven and we arm us with the helm of largess against covetous The third petition is thy will be done in earth as it is in heaven for it is the perfect will of God that his will should be fulfilled that is his commandement by this petition we make obeisance to God in our hearts when we desire to do his will by this is understood the sacrament of marriage by the which we avoid fornication and the gift of counsell of the holy ghost for to order our obeysance veritably and so we arm us with the armour of salvation against Envy The fourth petition is our daily bread give us this day Here we ask of God to be sustained with materiall bread for our bodies and spirituall bread for our souls that is the bread of life the body of Iesus Christ the which wee receive by faith in mind of his passion The gift of the holy ghost is strength to be faithfull in our belief take we the sword of patience against the sinne of ire and visit the sick men bodily and use vertue of temperance against wrath The fift petition is forgive us our sinnes as we forgive all men for trust well he that will not forgive for the love of God God will never forgive him his sinnes And these three petitions following we ask of God to be delivered from all evill as of the sin that we have done deadly and by these wee ask of God to be assoiled and to give us pardon by his mercy by the which we understand the sacrament of penance and forgiveness of sinne the holy ghosts gift is science for to understand the works of mercy and to escape sin And so clothe us with lightnes against covetise comfort poor prisoners and give good counsell to them that ask and need it and take the vertue of faith against covetise The vi petition is suffer us not to be overcome in temptation by the second evill that is done but it may happen and we fall by the way of temptation Here we ask of God to be stedfast in the faith that we may gladly do good works in the vertue of hope and strength to do good deeds and to withstand temptation to the which profiteth to us the sacrament of confirmation which giveth to us the knowledge of God by the vertue of verity The gift of the holy ghost so take we the spear of soberness against gluttony comfort Pilgrims by vertue of hope The vii petition is to deliver us from evill Amen The third evill is evill of pain that sinners may have if they serve not God by this petition we ask that we may be delivered from all pains and saved in Paradice unto this say we all Amen By these we ask so it be done as we desire By the which we receive the sacrament of the latter annointing which giveth us the sure way of salvation the gift of the holy ghost is dread of iudgements of God and gird us with the girdle of chastity against letchery and bury we them that be dead bodily and pray for our enemies ghostly get in us the vertue of charity and eschue the sin of letchery Thus endeth the Salutary science of the garden of vertues CHAP. X. Hereafter followeth another declaration of the Pater noster OVr Father right marvellous in his creation sweet and loving rich of all goods that be in heaven mirror of trinity crown of iocundity and treasure of felicity Holy be thy name and sweet as hony in our mouth thou art the melodious harp that causeth devotion to sound in our ears and to have it continually by the desire of our hearts Thy realm come to us in the which we shall be
commandements of God and doe all good workes that we should have accustomed The third coniecture is when wee hear gladly the word of God as Sermons and good counsellers for our saluation The fourth when we be sorry and contrite at our heart to have commised and done any sin The fift is when with good purpose and will of our selves we persever to keep us from sin in time to come These coniectures be they whereby Shepheards and lay people know if they be in his grace or not as much as in them is possible to know The sixt thing that every man ought to know is God for all men ought to know God for to accomplish his will and commandement by the which he would be loved with all thy heart with all thy soul and with all the force that we have which we may not doe if we know him not then who that would love God ought to know him and the more that they know him the more they love him wherefore hereafter shall be said how Shepheards and simple people doe know him Shepheards and simple people for to have knowledge of God of their possibility considering 3 things The first is that they consider the right great riches of God his puissance his soveraign dignity his soveraign noblenesse his soveraign ioy and blisse The second is for they consider the right noble right great and marvellous operations and workes of our Lord God And the third consideration is for they consider the innumerable benefits that they have received of God and that continually every day they receive of him and by these considerations they come to his cognisance and knowledge First to know God Shepheards and lay people consider his great riches plenteous abundance of the goodnesse that he hath for all the treasures and riches of heaven and of the earth bee his and all goodnesse he hath made of the which he is fountaine creator and master and distributeth them largely unto every creature and he hath no need of any other Wherfore it behoveth to say that he is right rich Secōdly he is right puissant for by his great puissance hee hath made heaven earth and the sea with all things contained in them and might undoe them if it were his will unto the which puissance all other be subiect and tremble before him for his great excellency And who that would consider every work of God should find enough to marvell on By the first of these consideratiōs God is known to be right rich by gifts that he giveth to his friends and by the second he is known right puissant for to avenge him on his enemies Thirdly he is soveraignly worthie for all the things of heaven and earth oweth him honour and reverence as to their Creatour and him that made them as wee see children honour father and mother of whom they be descended by a generation and all things be descended of God by a creation to whom ought to be given great reverence and he is so worthie Fourthly hee is soveraignly noble for who that is soveraignly rich puissant and worthie him behoveth to be soveraignlie noble but none other but God hath riches puissance and dignity as he hath wherfore of such nobles ought to be said that he is right noble Fifthly he hath soveraign ioy for he that is rich puissant worthie and right noble is not without soveraign ioy and this ioy is full of all goodnesse and ought to be our felicitie to the which we hope to come That is to know and see God in his soveraign ioy and gladnesse for to have with him eternall ioy that ever shall endure And this is the first consideration of GOD. that shepheards and other simple people ought to have Secondly for to know God considering his great noblenesse and marvellous workes the bounty and the beauty of the things that he hath made for it is commonly said one may know the workman by the work· Knowledge wee then the work of God and knowledge we that his beauty bounty shineth in the operations that he hath made which if they bee fair and good the workman that hath made them must needs bee fair and good without comparison more than any thing that he hath made Be it considered of the heavens and the things therein set what noble and marvellous work how may one consider their excellence beauty Bee it considered also as we may of the earth the right noble marvellous works of God the gold the silver and all manner of metals precious stones in it the fruits that it beareth the trees the beasts that it sustaineth and of the bountie that it nourisheth Be it in like wise considered of the sea the rivers the fish nourished in them The weather the elements the ayre the winds the birds that flie in them and all the usage and service of men And consider the workeman that of his puissance hath made all by his sapience hath right well ordered his works and governeth them by his great bounty and by this manner we may know God as shepheards and simple folkes in considering his work Thirdly for to know God consider the great benefits that we receive daily of him which may not be numbred for their great multitude nor spoken of for their noblenesse dignity albeit in their hearts be vi principally noted For the which another Shepheard giving praises to God said in this manner Lord God I know thou hast indued me with thy infinit benefits by thy great bounty First the benefit of thy creation by the which thou madest me a reasonable man unto thy image and similitude giving me body and soul and raiment to clothe me Lord thou hast given me my wits of nature understanding for to govern my life my health my beautie my strength and my science for to get my living honestly I yeeld to thee graces and great thankes Secondly Lord I know the goodnes of my redemption how by thy misericordious pity thou boughtst me dearly by the affection of thy most precious bloud paines and torments that for me thou hast suffered finally endured death thou hast given me thy body thy soul and thy life for to keep me from damnation wherefore humblie I yeeld to thee graces and great thankes Thirdlie Lord I know the goodnesse of my vocation how of thy great grace thou hast called me again for to inherit thy eternall benediction and also thou hast given unto me faith and knowledge of thine owne self as baptism and all the other sacraments that none intendment may comprize their noblenesse and dignity that so many times hath pardoned me of my sinnes Lord I know that this is to mee a singular gift that thou hast not given to them which have no knowledge of thee whereof I am more beholding humblie bound I yeeld thee graces and thanks Fourthly Lord I knowledge that thou hast given this world and the things that be therein made for my
each hath his as afore is said also to know the transgressions of all these aforesaid things how many times in each we have transgressed for many times we have offended God and who that taketh heed shall find omissions and offences without number the which known we ought to doubt and eschue and do penance And thus it is as I know man is christian and shepheard CHAP. XVI The ballad of a wise man I Know that God hath turned me And made me to his owne likenesse I know that he hath given to me truly Soul and body wit and knowledge ywis I know that by right wise true ballance After my deeds iudged shall I be I know much but I wot not the variance To understand whereof commeth my folly I know full well that I shall die And yet my life amend not I. I know in what poverty Borne a child this earth above I know that God hath lent to me Abundance of goods to my behove I know that riches can me not save And with me I shall beare none away I know the more good I have The lother I shal be to die I know all this faithfully And yet my life amend not I. I know that I have passed Great part of my days with ioy and pleasance I know that I have gathered Sinnes and also doe little penance I know that by ignorance To excuse me there is no art I know that once shal be When my soule shall depart That I shall wish that I had mended me I know there is no remedy And therefore my life amend will I. CHAP. XVI Here followeth the ballad of the woman Shepheard the which Ballad is very necessary and profitable to look upon IN considering my poor humanity Above the earth born with great weeping I consider my fragility My heart is overprest with sinning I consider death will come verily To take my life but the hour wot not I. I consider the devill doth watch me The world and the flesh on me warreth straitly I consider that mine enemies they be three That would deliver me from death to death I consider the many tribulations Of this world whereof the life is not clean I consider an hundered thousand passions That we poor creatures daily fall in I consider the longer I live the worse I am Wherefore my conscience cryeth out on me I consider for sin some be damned as the book saith Which shall ever be delivered from death to death I consider that worms shall eat My sorrowfull bodie this is credible I consider that sinners shall be At the iudgment of God most dreadable O Iesus Christ above all things delectable Have mercy on me at the dreadfull day That shall be so marvellous and doutable Which my poor soul greatly doth fraie In you that I put my trust and faith To save me that I go not from death CHAP. XVII The song of death to all Christian people Though my picture be not to your pleasance And if ye think that it be dreadable Take in worth for surely in substance The sight of it may to you be profitable There is no way also more doubtable Therefore learn know your self and see Look how I am and thus shall you be And take heed of thy self in adventure read I For Adams apple we must all die Alas worldly people behold my manner Sometime I lived with beauteous visage Mine eine be gone I have two holes here I am meat for wormes in this passage Take heed of wealth while ye have the usage For as I am thou shalt come to dust Holed as a thimble what shall thee advance Nought but good deeds thou maist me trust All with my likenesse ye must dance The time that I was in this world living I was honored of low and hie But I kept not my conscience clean from sinning Therefore now I doe it dear abye Lo what availeth covetise pride and envy They be the brands that doe bren in hell Trust not to your friends when ye be dead read I Nor your executors for few doe well But doe for thy self ere ever thou die And remember while thou art living That God blessed all things without nay Except sin as accordeth writing The devill cannot claim thee but by sin I say Amend therefore betime and go the right way I would that I might have but an houre or two To doe penance in or halfe a day But while I lived I did none doe But now my debts I doe truely pay Thou man I doe give better counsell to thee If that thou wilt doe after it Then ever any was shewed to me Thou art half warned thinke on thy pit And choose of two wayes which thou wilt flie To ioy or pain one of the two In weal or woe for ever to sit Now at thine owne choice thou maist go For God hath given thee free will Now choose thee whether thou wilt do good or ill CHAP. XVIII Hereafter followeth the ten Commandements of the devill WHo so will doe my commandements And keep them well and sure Shall have in hell great torments That evermore shall endure Thou shalt not feare God nor think of his goodnes To damne thy soule blaspheme God and his saints Evermore thine owne will be fast doing Deceive men and women and ever be swearing Be drunken hardly upon the holy day And cause other to sin if thou may Father nor mother look thou love nor dread Nor helpe them never though they have need Hate thy neighbour and hurt him by envie Murder and shed mans bloud hardly Forgive no man but be all vengeable Be lecherous indeed and in touching delectable Breake thy wedlocke and spare not And to deceive other by falshood care not The goods of other thou shalt hold falsly And yeeld it no more though they speak curteously Company often with women and tempt them to sin Desire thy neighbors wife and his goods to be thine Do thus hardly and care not therefore And thou shalt dwell with me in hell evermore Thou shalt ly in frost and fire with sicknes hunger And in a thousand peeces thou shalt be torne asunder Yet shalt thou die ever and never be dead Thy meat shaâ—be toads and thy drink boyling lead Take no thought for the bloud that God for thee shed And to my kingdome thou shalt be straight led Here followeth the reward of them that keep these commandements aforesaid IN hell is great mourning Great trouble of crying Or thunder and noyse roaring With great plenty of wild fire Beating with great stroakes like guns With great frost and water runing And after that a bitter wind comes Which goeth through the soules with ire There is both thirst and hunger Fiends with hookes pulleth their flesh They fight and curse and each other redeem With the sight of the devils dreadable There is shame and confusion Rumor of conscience for evill living They curse themselves with great crying In stinke and smoake evermore lying With other
semblable sicknes O â—n the mouâ—â— in the gummes be four veines that is to wit two above and two beneath the which be let bloud for the chafing and canker in the mouth and for tooth-ach P Between the lip and the chinne is a vein that is letten bloud to give amendment to them that have an evill breath Q In each arme be foure veines of the which the vein of the head is the highest the second next is from the heart the third is of the liver and the fourth is from the milt otherwise called the low liver vaine R The vein in the head taken in the arme ought to bleed for to take away the great replexion abundance of bloud that may annoy the head the eies and the brain and availeth greatly for transmutable heats and swelling of the throat and to them that hath swollen faces and red and to divers other sicknesses that may fall by too great abundance of bloud S The vein of the milt otherwise called the low vein should bleed against all feaver tertians and quartaines and it ought to be made a large and lesse deep wound then in any other vein for fear of wind that it may gather and for more inconvenience for fear of a sinew that is under it which is called the Lezard T In each hand be three veines whereof that above the thumbe ought to bleed to take away the great heat of the visage and for the thicke bloud and humours that be in the head this vein evacuateth more then that of the arme V Between the little finger and the lech finger is letting of bloud that availeth greatly against fever tertians quartaines and against fumes divers other lettings that commeth to the paps and the milt X In each thigh is a vein of the which the bleeding availeth against the dolours and swellings of the genitours and for to avoid and drive out of a mans body humors that be in the groines Y The vein that is under the ancle of the foot without named Sciat of the which the bleeding is much worth against the paines of the branches and for to make depart and issue divers humours which would assemble in the said place and availeth greatly to women for to restrain their menstruosity when they have too great abundance Thus endeth the Anatomy and Flebotomy of the humane bodies and how one should understand them HEre before we have said of the regard of plannets upon the parts of man and the devision and number of the bones of mans body and now followeth to know when any man is whole or sicke or disposed in any wise to sicknesse Wherfore three things been by the which Shepheards know when a man is whole or sicke or disposed to sicknesse If he be whole to maintain and keep him if he be sicke to search remedy to heal him If he be disposed to sicknesse to keep him that he fall not therein And to know each of the said three things the Shepheards put divers signes Health properly attemperance accord and equality of the four equalities of man which be hot cold dry and moist The which when they be well tempered and equall that one surmounteth not the other then the body of man is whole But when they be unequall and distempered that one domineth over another then a man is sicke or disposed to sicknesse and they be the qualities that the bodies holdeth of the elements that they be made and composed of to wit of the fire heat of the water cold of the ayre moist and of the earth dry The which qualities when one is disordered from the other then the body is sicke And if that one destroy the other of all then the body dyeth and the soul departeth CHAP. XXV Signes by the which Shepheards know a man whole and well disposed in his body THe first signe whereby Shepheards know a man to be whole and wel disposed in his body is when he eateth and drinketh well after the convenance of the hunger and thirst that he hath without making excesse Also when he disgesteth lightly and when that he hath eaten and drunken empesheth and grieveth not his stomack Also when he feeleth good saâ—vour and appetite in that he eateth drinketh Also when he is hungry and thirsty at the howres they ought to eat and drinke And when he reioyceth him with merry folke And when they play gladly any play of recreaton with fellows of merry courage Also when he playeth gladly in fields and woods to take the sweet ayre and sport in meddowes by waters sides Also when he eateth gladly with good appetite of butter chees flawnes sheeps milke without leaving any thing in his dish to send to the almes-house And when he sleepeth well without raving dream of his marchandise Also when he feeleth him light and that he waketh well Also when he sweateth soon and that neeseth little or nothing And when he is neither too fat nor too lean Also when he hath good colour in his face and that his wits been all well disposed for to doe their operations as his eyes for to see his eares to hear his nose to smell c. And thus we leave off the continuance of age the disposition of the body and also of the time Of other signes I say nothing but these be the most common and that ought to suffice for shepheards to know the signes of health Signes opposite to the precedents by which shepheards know when they or other been sick FIrst when he will not well eat ne drinke or that they have none appetite to eat at dinner or supper or when he findeth no savour in that he eateth and drinketh or that he is hungry and may not eat when his digestion is not good or that it bee too long Also when he goeth not to the chamber moderately as he ought to doe Also when he is heavy and sad in ioyous companies when sicknes causeth a man to be thoughtfull Semblably when he may not sleep nor take his rest aright and at due howres Also when his members been heavy as his head his legges and his armes And also when he may not walke easily and lightly and that he sheweth not often his colour is pale and yellow or when his wits as his eyes his eares and the other do not kindly their operation In likewise when he may not labour and travel Also when he forgeteth lightly that which of necessity ought to be kept in memory and when he spits often or when his nostrils aboundeth in superfluous humours And when he is negligent in his works when his flesh is blown or swollen in the visage in his legs or his feet or when his eyes be hollow in his head These been the signes that signifieth a man being in sicknesse and who that hath most of the foresaid signes most is sicke CHAP. XXVI Of other manner of signes almost semblable to them abovesaid and sheweth the replexion of evill
THE Shepheards Kalender Newly Augmented and Corrected LONDON Printed by Robert Ibbitson And are to bee sold by Francis Grove neer the Sarazens-head on Snow-Hill without Newgate MDCLVI Here beginneth the Prologue THis Book gentle Reader was first corruptly printed in France and after that at the cost and charges of Richard Pinson newly translated and reprinted although not so faithfully as the Original Copy required Therefore it is once again over-seen and perused that the same may be at length correspondent to the Authors minde and very profitable for the Reader because this Book doth teach many things that we be bound to learn and know on pain of everlasting death as the Laws of God sheweth us how we may know to keep his Commandements and to know the remedies to with-stand deadly sin there be many men and women think themselves wise and know and learn many things but that they bee bound to learn and know that they know not As first the Ten Commandements of God and the Five Commandements of the Church That every Creature that purposes to be saved should learn and know and have them as perfect as their Pater-noster You people how will you confess you and if you break any of the Ten Commandements and you know not them Truly there is but a few that know them therefore yee that do not know them do your diligence to learn them for yee be bound to learn them as well as to learn your Pater-noster For how can you keep our Lords Commandements and yee know them not And yee be bound to break not one of them on pain of Damnation for and if thou breakest one thou breakest all Offend the Law in one point and offend it in all for if thou break one thou dost not Gods bidding for he biddeth thee break none And all that yee do in this World here if it be not of God or in God or for God all is in vain you should not occupy your self in vain matters but in reading of good Books for vanity engendereth vain thoughts and destroyeth devotion in man What need have we to study on a thing that is naught study on your Sin and what Grace by God in you is wrought Also in this Book is many more matters look in the Table following The Table of the Kalender of Shepheards This is the Table of this present Book of the Shepheards Kalender drawn out of French into English with many more godly editions than be Chaptered newly put thereto FIrst the Prologue of the Author that saith that every man may live lxxiv. years at the least and they that die before that term it is by evill government and by violence or outrage of themselves in their youth Cap. primo The second Prologue of the great Master Shepheard that proveth true by good argument all that the first Shepheard saith cap. 2. Also a Kalender with the figures of every Saint that is hallowed in the year in the which is the figures the hours and the moments and the new Moones cap. 3. The Table of the moveable feasts with the compound manuall cap. 4. The Table to know and understand every day what sign the Moon is in cap. 5. Also in the figure of the eclipse of the Sun and the Moon the days hours and moments cap. 6. The Trees and branches of vertues and vices cap. 7. The pains of hell and how they be ordained for every deadly sin which is shewed by figures cap. 8. The garden and field of all vertues sheweâ—h a man how he should know whether he be in the state of the grace of God or not cap. 9. A noble declaration of the seven principall petitions of the Pater noster and also the Ave Maria of the three salutations of which the Angell Gabriell made the first the second was made by Saint Elizabeth and the third maketh our Mother holy Church cap. 10. Also the Credo in English of the 12. articles of our faith cap. 11. Also the ten Commandements in English and the five commandements of the Church Catholike cap. 12. Also a figure of a man in a shippe that sheweth the unstablenesse of this transitory world cap. 13. Also to teach a man to know the field of vertues cap. 14. Also a shepheards ballad that sheweth his frailty cap. 15. Also a ballad of a woman shepheard that profiteth greatly cap. 16. Also a ballad of death that biddeth a man beware in time cap. 17. Also the ten commandements of the devill and the reward that they shall have that keep them cap. 18. Another ballad that Saint John sheweth in the apocalypse of the black Horse that death rideth upon cap. 19. A Ballad how Princes and States should govern them Chapter 20. The trees and branches of vertues and vices with the seven vertues against the seven deadly sins c. 21. Also a figure that sheweth how the twelve signes reign in mans body and which be good and which be bad c. 22. A picture of the phisnomy of mans body and sheweth in what parts the seven Planets hath domination in man c. 23. And after the number of the Bones in Mans body followeth a Picture that sheweth of all the Veins in the body and how to be let blood in them c. 24. To know whether a man be like to be sick or no and to heal them that be sick c. 25 And also here sheweth of the replexion of evil humors and also for to cleanse them c. 26 Also how men should govern them in the four quarters of the year c. 27 Also how men should do when Physick doth fail them for health of body and soul made in a Ballad Royal. c. 28 Also to shew men what is good for the brain the eyes the throat the breast the heart and stomack properly declared c. 29 Also the contrary to shew what is evil for the brain the eyes the throat the breast the heart and stomack following by and by And a good drink for the pestilence c. 30 Also of the four Elements and the similitude of the Earth and how every Planet is one above another and which be masculine and feminine c. 31 A crafty figure of the world with the twelve signs going about an also of the movings of the Heavens with the Planets .32 Also of the equinoctial and the Zodiack which is in their heaven which containeth the firmament and all under it with a picture of a Spire c. 33 Of Solstitium of Summer Solstitium of Winter with a figure of the Zodiack c. 34 Of the rising and descending of the signs in the Horizon c. 35 And also of the division of the earth and the regions with a picture of the mobile c. 36 Of the variation that is in many habitations and regions of the earth c. 37 Also of the twelve stars fixed that sheweth what shall happen unto them that are born under them c. 38 Also a figure of the twelve hours asmuch in earth as in heaven c. 39 Also pictures
heart by knowledge of God In the mouth by confession and praysings to him in worke by exercising of his commandements and good works and the which sheweth them that so doth to have true faith and life that is to say to save theÌ„ And how will that faith in heart be good in the mouth also neverthelesse the best is that which lyeth in good works one doth and is the same faith that lyeth in the heart and mouth for there is but one faith one God And this same Creed ought to be had and known of every man and womaÌ„ having age competent understanding of reason and ought for to say it both in the morning in the evening every day devoutly for it is of right great devotion Therefore a good christian man assoon as he riseth from his bed and is arrayed and clothed kneeleth beside his bed or other where and first blesseth him with the sign of the cross and then saith Credo in deum or I beleeve in God the father almighty as is above said Then after the Pater noster to God and to our Lady the Ave Maria and afterward recommends him to his good Angel in making praier to him saying My good Angell I require thee to keep and govern me In like wise when he goeth to rest at night And so at the least twice in the day at the morrow and in the evening CHAP. XII Fourthly In the book of Jesus is the ten Commandements of the Law that God gave to Moses on the Mount of Sinai for to preach and to teach the people One God only thou shalt love and worship perfectly By God in vain thou shalt not swear nor by that he made truly The Sundays thou shalt keep in serving God devoutly Father and Mother thou shalt honor and shalt live longly Manslayer thou shalt not be indeed willingly Letcherous thou shalt not be of thy body ne consentingly No mans good shalt thou not steal nor withhold falsely False witnesse thou shalt not hear in any wise lyingly The work of the flesh desire but in marriage only The goods of other covet not to have them uniustly Fourthly the said commandements ought to be observed accomplished upon pain of everlasting damnation of body and soul of them have the usage of reasoâ— or without the knowledge of them convenable we may not eschue and fly the sins nor have knowledge of them nor confesse us veritably of our sins wherefore the ignorance of the common by desire affection or other malice excuseth not them that know them not but accuseth and condemneth them and therfore our Lord commandeth them to be had in meditation in their houses and without in sleeping and in waking and in all works And thus we beholden and bound to keep them so that he which never heard speak of them and thinketh not to do evill if he trespasse in one willingly and dieth soon after he should be damned perdurably By this it appeareth that ignorance of the commandements be perillous wherefore each man and women study for to know them learn theÌ„ such as thou must give a reckoning for as your children servants other The five Commandements of the Church FIftly in the book of Iesus been the five Commandements of the holy Church which ought to be kept of all them that have usage of reason after as they be of power And it is said after that they be of power for if the man or woman that may not confesse them or receive at Easter or keep the holy day commanded or that at the fast of obligation when they have will to do them and bee lawfully letted sinne not But every man and woman keep them that Avarice Sloth or desire to see many pleasures as dances plaies or iuglers or dispraising of our mother holy Church be not cause they trespasse the commandement to the end they run not in damnatiâ—â— from the which keep us for the mercy of God Amen Here is to be noted that the transgression of the Commandements of holy Church obligeth deadly sinne and by continuance eternall damnation as doth the obligation of the commandements of the Law of whom is spoken before For they that hear the Priests reading the commandements in the Church on the Sundays in the parochial service time and accomplisheth the said Commandements heareth God and doth his will but all that mispraiseth the Priest and doth not their commandements after the ordinance of the Church mispraiseth God and sinneth mortally CHAP. XIII Hereafter followeth of the man in the Ship that sheweth the unstablenesse of the world Qui finem attendit Foelix qui bene vivit Ergo quisquis ades precor hic sta perlege pensa Mortem praemetuens veniam pete cortere plara De reliquis cautus bene fac te crimine serva Foelix qui potuit tam tutum tangere portum Sed miser est quicunque sub peste gehenne Vive mori presto munda sub mente quietis Semita non virtus Deus optimus anchora portus GOd guide me right that once I might Come to the port of peace Mine exchange make and return take That mine enemies may cease One me followed would me have shallowed In the gulf dangerous With worldly glosse he doth me tosse Among the waves perillous On rases hollow some do me follow Enemies me to take A great number do smite me under I doubt I shall not esâ—ape The fiend with woe the world also My flesh doth me trouble In wake and sleep to me they creep Thus encreaseth my sorrow double They bid me not spare but buy their ware As all worldly vanity They say hope among for to live long Thus do they cumber me The world doth smile me to beguile And so doth the other two Now must I seek some me to keep To save me from my foe I have found one even God alone I need none other aid That by his might put them to flight And made them all afraid He spake to me full courteously And profered me full fair If I do well with him to dwell In heaven to be his heir Versus NOs sumus in hoc mundo sicut navis super mare Semper est in periculo semper timet accubare Praevigilanti nos oportet remigare Ne bibamus de poculo dirae mortis amarae Esto homo res fragilis curis oppressa labore Mortis judicii barathri perplexa timore Si virtus sola tutam dat ducere vitam Virtus sola potest aeternam condere famam Foelicem merita faciunt non copia rerum Grandia non ditant ditat bene grandibus uti Discite nunc mortalis quam sint mortalia vana Praecessere patres matres magnique parentes Nos sequimur paribus ad mortem passibus imus Vnde superbimus in terram terra redimus Super non fueram nec ero post tempore pauco Millia nunc putrium quorum jam multa voluptas Perdita fama silet anima
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
great paines innumerable Man look that thou beware I will smite all at unaware CHAP. XIX It is written in the Apocalyps that Saint John saw an horse of a pale colour on the which horse sate death and hell following the horse The horse signifieth the sinner that hath a pale colour for the infirmity of sin and beareth death for sin is death to the soul and hell followeth for to englut and swallow him if he die impenitent ABove this horse blacke and hideous Death I am that fiercely doe sit There is no fairnesse but sight tedious All gay colours I doe hit My horse runneth by dales and hilles And many he smiteth dead and killes In my trap I take some by every way By townes and castles I take my rent I will not respite one an houre of a day Before me they must needs be present· I slay all with my mortall knife And of duty I take the life Hell knoweth well my killing I sleep never but wake and warke It followeth me ever runing With my dart I slay weake and starke A great number it hath of me Paradise hath not the fourth part Scant the tenth part wrong hath he I cause many to sight at the heart Beware for I give no warning Come at once when I do knocke or call For if thy book be not sure of reckoning Thou shalt to hell body soul and all CHAP. XX. Hereafter followeth how every estate should order them in their degree Of a King THe imperiall might of a Kings maiesty On four pillars grounded is governance First do right Iustice and equitie To poore and rich both in a ballance Then his regall might shall further and advance He to be liberall with force and humanity And after victory have mercy and pitty Of a Bishop O ye half Gods flourishing in prudence Ye Bishops with your devout pastorality Teach the people with delicate eloquence Annoint your flock with Christs divinity Feed the poor people with hospitality Be meek and chast in this millitant Church Do first your self well example of your urch Of Knights O ye Knights refulgent in fortitude With labour and travail to get love nobly Fight for the poor commons that be poor and rude And if need be for the Church thou die Love truth hate wrong and villany Appease the people by thy magnificence And unto whom be a shield of defence Of Iudges O ye Iudges governing the Law Let not your hands be anointed with meed Save all true men rebels hang and draw To avoid favour let righteousnesse proceed For a good name is better than riches indeed Some say that Lawes truth is laid down And therefore love and charity is out of town Of Marchants O ye marchants that never say ho Of lucrous winning you have great pleasure Let conscience guide you where ever ye goe Vnto all men give you weight and measure Deceive no man of falshood take no cure Swear none oathes people to beguile All sleight and usurie from you excile Of Masters O ye masters and housholders all That have servants under your cure Put them to labour whatsoever befall And let the yong folke of awe be in ure After their age intreat each creature Servants wages pay ye well and even If ye do not it crieth vengeance to heaven Of all women O ye women of each manner degree To your husbands be never disobedient Desire not above them the soveraigntie For then ye do as Lucifer did incontinent That would be above the high God omnipotent Shamfastnesse dread cleannesse and chastity Of verie right all these in womanhead should be The generality Goe home ye persons and couch not in Court To teach Christ servants and keep the owne labour Thou niggard sow out thy hoord In houshold and be none extortioner Monk pray preach Frier Marchant go near and fear Dread God keep his law and honour your King And your reward shall you have at your ending Thus endeth the estate and order of every degree CHAP. XXI Of the tree of Vices and after followeth the tree of meeknesse mother and root of all vertues HEreafter followeth the tree of vices and then after that is the tree of vertue set that after every sin beholding they may look on it as a mirror and take of the fruit of spirituall refection and flie the dead tree of vices For after the tree of vices followeth the signification of every nature named in the said tree of vertues and first is humanity or meeknesse mother of all vertues and root of the tree the which wheÌ„ it is stedfast the tree standeth upright and if it fail the tree falleth with all his branches Humility is a voluntarie inclination of the thought and courage comming of the knowledge of God and it hath seven principal branches that constituteth the tree of vertues and they be these Charitty Faith Hope Prudence Attemperance Iustice and Force and out of every of them commeth divers other vertues as the tree sheweth and is declared afterward compendiously The tree of vices Pride root of all sinns Envy Detraction Ioy of adversity Sorrow of prosperity Homicide Wickednesse Susurration Ill machination Covetise Theft Deceiving Forswearing Vsury Rapine Treason Simony The large way Ire Woodnesse Indignation Clamour Blaspheming Great courage Noyse Hate Vaine glory Singularitie Discord Inobedience Presumption Boasting Obstination Hypocrisie The fruit of the flesh Glutony Foolish reioycing Immundicity Too much speaking Eating by leasure Obtuse wit Lickernesse Drunkennesse Sloth Idlenesse Erre in the faith Tristesse Omission Despair Lechery Vnstablenesse Love the world Blind thought Love of himself Precination Hatred of God Vnconsideration Wantonnesse Incontinence The tree of vertues Meeknes root of all vertues Force Felicity Confidence Tolerance Rest. Stablenesse Perseverance Magnificence Iustice. Law Straightnesse Equity Correction Observance Iudgment Veritie The narrow way TeÌ„perance Discretion Moderality Taciturnity Fasting Sobernesse Affliction Dispraising PrudeÌ„ce Dread of God Counsell Memory Intelligence Providence Deliberation Reason The fruit of the soul. Hope Contemplation Ioy. Honesty Confession Patience Compunction Longanimitie Faith Religion Cleannesse Obedience Chastity Continence Affection Virginity Charity Grace Pittie Peace Sweetnes Mercy Forgivenes Compassion Benignitie Concord Of Charitie CHarity is a right high vertue above all other and is an ardent desire well ordained to love God his neighbor and these be the branches grace peace pity sweetnes mercy indulgence compassâ—on benignity and concord Grace is by the which is shewed an effectual service of benevolence amongst friends from one friend to another Peace is tranquillity and rest wel ordained of the courages of them that be concording unto God Pittie is affection and desire to succour and help each one commeth of sweetnes grace of benign thought and courage that one hath Sweetnesse is by the which tranquillity and rest of courage of him that is sweet and honest by none improbity ne by any point of dishonesty Mercie is a pitifull vertue and equall dignation to all with inclination of
compatient courage in them that sustain affliction Indulgence is remission of the evill doing of other by the consideration of himself he hath offended divers to have remission of God for the offences he hath done Compassion is a vertue the which ingendereth an affection or condolent courage for the dolour and affliction that he seeth in his neighbour Benignity is an ardent regard of courage and diligence from one friend to another with a replenishing dulsure and sweetnes of good manners that one hath Concord is a vertue that commeth of covenance of courages concorded and alied in right undefiled in such sort as they abide united and conioyned stedfastly without duplicity or unstablenesse of thought or courage Of Faith FAith is a vertue by the true knowledge of visible things having his thought elevate in holy studying for to come to the beleef of things that we see not and these been the branches Religion Cleannes Obedience Chastity Continence Virginity and Affection Religion is by the which been exercised and done the divine services to God and unto his saints with great reverence great diligeÌ„ce the which services bee done ceremonially sweetly Cleannes or virginity is integrate well and purely kept as well in body as in soul for the regard that a man hath of the love or fear of God Obedience is a voluntary and free abnegation and renouncing of his own wil by pittifull devotion Chastity is cleanlines and the honest habitude of all the body by ardent heat and furiosity of vices so domaged and holden subiects Continence is by the which impetuosity of carnall desires been refrained and withholden by a moderation of counsell taken of himself or other Affection is effusion of pittifull love to his neighbour comming of a reioycing conceived of good faith in them that they love Liberality is a vertue by the which the liberall courage is not kept by any manner of covetise for doing plenteous largition of his goods without excesse but moderately to them that haâ—e need Of Hope HOpe is a mooving of courage abiding stedfastly to take and have the things that a man appetiteth and desireth of the which the branches been contemplation Ioy Honesty confession patience compunction and Longanimity Contemplation is the death and destruction of carnall affections by an interior reioycing of thought elevat to comprise high things Ioy is iocundity spirituall comming of the contempment of the things present and worldly Honesty is a shame by the which a man yeeldeth himself humble toward every man of the which cometh a laudable profit with faire custom and honesty Confession is by the which the secret sicknesse of soul is relevate and shewed unto the confessor to the praysing of God with hope to have mercy Patience is will and inseparable sufferance of adversary and contrary things for hope of eternall glory that we desire to have Compunction is a dolour of great value sighing for fear of the compunction divine or for love of the paiment that we abide Longanimity is infatigable will to accomplish the holy and iust desires that a man hath in his thought Of Prudence PRudence is diligent keeping of himself with discreet providence to know and discern which is good and which is bad and the branches are these Fear of God counsell memory Intelligence Providence and Deliberation Fear of God is a diligent keeping which wakeneth on a man by faith and good manners of the divine commandements Counsell is a subtile regard of thoughts that the causes of such things a man would doe or that a man hath in government be well examined and brought about Memory is a representation imaginative by regard of the thought of things preterities and passed that a man hath seen and done or heard recounted and told Intelligence is for to dispose by vivacity reasonably or evidently the state of the time present or of the things that been now Providence is that that by which a man gathereth in him the advancement of things to come by prudent subtiltie and regard of things passed Deliberation is a consideration replenished maturity and esperance to foresee the begining of such things as one hath delibered and purposed to do or make Of Attemperance ATtemperance is a stedfast and a discreet domination of reason against the impiteous movings of the courage in things illicit and unlawfull and these be his branches Discretion Morality Taciturnity Fasting Sobernesse Affliction and dispraising of the world Descretion is a reason provided assured and moderate of the humane movings to iudge and discerne the cause of all things Morality is to be tempered and ruled iustly and sweetly by the manners of them with whom they be conversant keeping alwayes the vertue of nature Taciturnity is to attemper himself of inutile and dishonest words of the which vertue commeth a fruitfull rest unto him that so himself moderateth Fasting is a vertue of discreet abstinence the which a man keepeth ordained to wake and keep the sanctified things interiors Sobernesse is a vertue pure and immaculate attemperance of the one part and of the other of a man of the body and soul. Affliction of body is it by the which the seeds of the wanton and wilfull thoughts by discreet chastisings be oppressed Dispraising of the world is amorous love that a man or a woman hath to the spirituall things coming and having no regard to the caducke things and transitories of this world Of Justice IVstice is a vertue whereby grace of community is upholden and the dignity of every person is observed and their owne yeelded and the branches be these Law Straightnes Equity Correction Observance Iudgement and vertue Law is by the which all lawfull things bee commanded to be done and to defend all things which ought not to be done Straightnes is by the which iuridicke vengeance is prohibited and straightly is exercised iustice to the transgressors that have offended Equity is a right worthy retribution of merite to the ballance of Iustice right wisely and iustly thought Correction is for to inhibite and defend by the bridle of reason all errors if any bee accustomed for to doe any evill Observance of Swearing is a Iustice to constrain any noisible transgression of Law or Customes promulged to the People Iudgement is by the which after the merits or demerits of any persons heard is that he have torment or suffer death for his evill doing or guerdon and reward for his benefits Verity is that by the which any sayings or doings be recited or shewed by approvable reason without to adiust diminish or to make it any otherwise than it is Of Force FOrce is for to have a sure and stedfast courage among the adversities of labors and perils that may happen to come or into the which a person may fall And the branches be these Magnificence Confidence Tolerance Rest Stablenesse Perseverance and reason Magnificence is a ioyous clearnes of courage administring things laudable and magnificentiall that is to say high or
too much bathing after meat and too much casting eat when thou art over hot either of fever or travell all milk of beasts is evill save of Goats For ache of the womb Take tansie rew and sothernwood and eat it with salt fasting when thou art a fret and it will do it away For to restore the liver Take a quantity of wild tansie and stampe it and drink it with wine or ale nine dayes or more and he shall amend For fatnesse about a mans heart Take the iuyce of fenell and hony and seeth them both together till that it be hard and eat it at even and morn and it shall avoid soon For hardnesse of the womb Take two spoonfull of the iuyce of Ivy leaves and drink thereof three times in the day and thou shalt be whole For the wind in the stomack Take cumin and beat it to powder and mingle it with redde wine and drink it last at night three dayes and he shall be whole For the dropsie Take chickweed clythers ale and oat-meal and make pottage therewith and use it nine dayes and everyday fresh and he shall be whole A good drink for the pestilence For the pestilence take and wash elran a Lilly root and boyl it in white wine til the one half be wasted and then give it the sick to drink and he shall break out full of bladders as he were burnt or scalded with hot water and they will dry and the person wax then whole CHAP. XXIX Hereafter followeth the four elements and the four complexions of man and how and in what time they reign in man AIre Fire Earth and Water The twenty four houres of the day and the night ruleth sanguin cholerick melancholick and flegmatick Six houres after midnight bloud hath the mastery and in the sixe houres afore noon choler reigneth and six houres after noon raigneth melancholy and six hours afore midnight reigneth the flegmatick Thus endeth the four elements and the four complexions CHAP. XXX Here followeth the governance of health WHo will be whole and keep himself from sicknesse And resist the stroke of pestilence Let him be glad and void all heavinesse Flee wicked ayres eschue the presence Of infect places causing the violence Drinking good wines of wholsome meats take Smell sweet things and for thy defence Walk in clean ayr and eschue the mists black With void stomack outward thee not dresse Rising up early with fire have sustain Delight in gardens for the great sweetnesse To be well clad doe thy diligence Keep well thy self from inconvenience In stewes ne bathes no soiorne thou make Opening of the pores this doth great offence Walk in clean ayr and eschue the mists black Eat no raw flesh for no greedinesse And from fruit keep thine abstinence Pullets and Chickens for their tendernesse Eat thou with sauce spare for no expence Veriuice vineger and the influence Of wholsome spices I dare undertake The morrow sleep called golden in sentence Great helpeth against the mists so black For health of body cover from cold thy head Eat no raw meats take good heed hereto Drink wholesome wine feed thee on light bread With an appetite rise from thy meat also With women aged fleshly have not to doe Vpon thy sleep drink not off the cup Glad toward bed at morrow both too And use never late for to suppe And if it so be that leaches to thee fail Then take good heed to use things three Temperate diet temperate travaile Not malicious for none adversity Meek in trouble gald in poverty Rich with little content with suffisance Never grudging merry like thy degree If physick lack make this thy governance To every tale shew thou no credence Be not too hasty ne suddainly vengeable To poor folke do thou no violence Curtesie of language of feeding measurable On sundry meat not greedy at the table In feeding gentle prudence in daliance Close of tongue of word not deceiveable To say the best set alway thy pleasance Have in hate mouthes that be double Suffer at thy table no detraction Have despight of folk that make trouble Of false ravenours and adulation Within thy place suffer no division With thy houshold it shall cause increase Of all welfare prosperity and foyson With thy neighbors live in rest and peace Be cleanly clad after thy estate Passe not thy bonds keep thy promise blive With three folk be not at debate First with thy better beware for to strive Against thy fellow no quarrell to contrive With thy subiect to strive it were shame Wherefore I counsell persue all thy life To live in peace and get thee a good name Fire at morrow and toward bed at Eve Against mists black and ayr of pestilence Betimes at service thou shalt the better chieve First at thy rising to God doe reverence Visit the poor with entire diligence On all needy have compassion And God shall send grace and influence Thee to increase and thy possession Suffer no surfets in thy house at night Ware of suppers and great excesse Of nodding heads and candle light Of sloth at morrow and slumbring idlenesse Which of all vices is chief protectresse Void all drunkennesse lyars and letcherous Of all unthrifty exile the Mistresse That is to say dice playes and hazardous After meat beware make not too long sleep Head foot and stomack preserve aye from cold Be not too pensive of thought take no keep After thy rent govern thy houshold Suffer in time in thy right hand behold Swear none other man to beguile In youth be lusty and sad when thou art old No worldly ioy lasteth but a while Dine not at morrow before thine appetite Clear ayr and walking maketh good digestion Between meals drink not for no forward delight But thirst or travell give thee occasion Over-salt meat doth great oppression To feeble stomackes when they cannot refrain From thing contrary to their complexion Of greedy hands the stomack hath great pain Thus in two things standeth all thy wealth Of soul and body who list them sue Moderat food giveth to man his health And all surfets then he doth eschue And charity to soul is due This receipt bought is of no pothecary Of master Anthony nor of master Hue. To all indifferent riches diâ—tary Nescio quo certo lenta papavere dormit Mensque creatorem nescit iniqua suum En iterum toto lingua crucifigitur orbe En iterum patitur dira flagella deus Factorem factura suum stimulante tyranno Dilectis factis deserit orba suis Inde fames venit inde discordia regum Inde cananeis praedatibusque sumus Inde premit gladius carnalis spiritualem Et vice conversa spiritualis eum Hinc subitos Atropos praedatrix occupat artus Nec sinit ut doleat paenitet atque miser Iure vides igitur quam tecta ligamina nectit Immundus mundus haec duo verba simul Thus endeth the Physick and regiment of health of shepheards Coelum caeli Domini terram