the corne for the chaffe is light and mounteth hye the wynde caryeth it about and so it is lost and the corne which is heauy abydeth lowe on the grounde and is gathered vp and put in garners of the fermour and is kepte for the common profite and the chaffe is brent lost and deâ—oured of beastes and in this wyse are the proude people reysed and enhaunsed through the entisement of the fiende of hell then fal downe by the moyst rayne of death which maketh them heauy and causeth them to tomble by the strength of their superbious blastes into the forneyse euerlasting and there to be brent and deuoured with the horrible beastes of hell ¶ secondly sayde lazarus i haue seene in hell a fiudde frosen as yse wherin the enuious men and women were plunged vnto the nauill then sodainly came ouer them a right cold and a great winde that greued and payned them ryght sore when they would euite and eschew the wonderfull blastes of the wynde they plunged into the water wyth great shoutes cryes lamentable to heare these be the enuious people enuye is doloure and sorowe of the harte of the felicitie and prosperytie of other the whych synne is soueraignely cursed for that it is contrarye to charity that is soueraygne heade of all vertues wherby it is great sygne of reprobacyon for by it the fiendes knowe them that shall be dampned as charitie is sygne of saluation and whereby god knoweth who shall be saued enuyous people ben fellowes vnto the deuyll for if so be that an enuyous man do winne then is he very glad and if he leese he is full angry with them enuyous folke ben so infette and corrupte that good odoures to them stynketh and sweete thinges vnto them semeth sower in likewise is the good name and prosperity of other but stinking things and sower to them be swete the whych ben vices reproches aduersities and euill fortunes that they knowe or heare sayde of other the enuious folke seke their welth in the aduersitie of other as when of the harme of other they seke the good in reioysing them but with this they be not yet satisfyed but of a new they be tormented for they haue not such ioy without displeasance and affliction at their hart wherby they be tormented for he that seketh his welth in the aduersitie of an other is lyke to hym that seketh the fier in the bottome of a water or that loketh for woll on an vrchins backe the which thinges be but all follyes and abusions enuy is but the goodes and felicities of this worlde for the cursed synne of enuy may not ascende into heauen it is a synne difficile to heale for it taketh toote and is fyxed in the hart secretly wherfore it is harde and vnpossible for to be done away by medicine wherefore with great paynes is any made hole that is infected with it the enuious mens toungs be likened vnto a three edged sword that hurteth and cutteth three maner of wayes the firste he hurteth and woundeth his owne soule the seconde him that he telleth his tale vnto and thirdly he sleyeth him by whom he felleth his cursed tale thus endeth enuy and foloweth the history of wrath. wrath. ¶ thirdly sayd lazarus i haue seene in hell a great caue tenebrous and obscute full of tables lyke bochers stalles or a great bochery where as irefull men and women were thorow pearced with trenchynge knyues and sharpe glayues with long speares perced their bodyes wherewith the moste horryble and fearefull bochers of hell hewed and detrenched them wyth their glayues and knyues impiteously wythoute ceasing so as peace maketh the conscience of a man to be the dwellinge place of god so cursed wrath maketh it the habitation of the deuil wrath efisketh and leseth the eye of reason for in a wrathful man reason is banished ther is nothing that kepeth so much the image of god in man as sweetnes peace and loue for almighty god wil be there as peace and concord is but wrath chaseth theÌ„ fro man so that our lord may haue no abyding the wrathful man is lyke to a demoniacle the which hath the deuill within him causing him to torment and striue with himselfe foming at the mouth and gnasshing with his teeth for the intollerable payne the whych the enemy doth to him in likewise the wrathfull man is tormented by wrath and doeth oftentymes worse then the demoniacle for without pacience they beate the one with the other sayinge iniuries reproches vyllanies geue them selues to the deuill body and soule and say and do many vnlawfull and domageable things by wrath sometime the deuill getteth an hole generation or all a counâ—rey when wrath is set then commeth noyse then vengaunce that destroyeth and leeseth all the which hapneth sometime through one wrathfull man as an yreful dogge the which moâ—ed and put strife amonge other the fysher troubleth the water that the fysh may not see his nette to the ende that they may goe therein and be taken in likewise the deuill troubleth the man by wraâ—h to the ende that he knowe not the harme that he commised by his wrathfull hart and courage fourthly sayd lazarus i haue scene in hel an horrible hall darke and tenebrous wherin was a great multitude of serpentes bygge and small where as slouthfull men and women were tormented with bytings and stingings of venemous wormes the which perced them through in diuers parts of their bodies wounding them to the hart with inextinguible payne of slouthfull people slouth is tristesse of spirituall goodes that should be ordeyned to god wherfeore they loue to serue god as they ought to doe with hart and mouth and by good operacyons who that wyll loue god ought to knowe him redemptour and sauiour of all goodnesse that we haue had and receyued euery daye knowledging our selfs sinners great foly it is when by slouth in the time of this breniate life we gather not goodes for the life eternall but in these dayes many one be slouthfull to do wel and diligent to do euill so that if they were diligent to do well as they be to do euill they were right happy also slouth is the beginner of sinne and a great enemy to god for he letteth men and women to serue god and to know their maker and redeemer and sender of all goodnesse that they haue here they be great fooles that be so slouthfull here in this litle time of this shorte lyfe that will gather no goodes to bringe the soule to euerlasting lyfe but nowe a dayes people be slouthfull in doinge of good and full dilygent to euyll and if they were as diligent to do good as euill they were full of grace nowe he that will thinke as after his death is not wise for then he shall haue but the good dâ—edes that he hath done in hys lyfe before then shall he sorowe and playne of the time that he hath loste by slouth
when they wene to be better for their goods or weneth to be worse without them to be ashamed that they lacke riches in their nede for pompes delighting him to haue a great houshold reioysing them in the fair shape of their bodies or in new fashion or multitude of his clothes for honours wheÌ„ thei desire to be honored with others good willing to be honored and dread or to the end it may be said that they be mighty the third braunch of pride glad of euill doing declaring their sinnes for to be praysed of cursed and vnhappy people or for to shew that thei be prompt to euil doing delighting in recordation of his euill dedes being glad that they be euill for that they loue the frendship of the world or for they dout not the righteousnes of god or els they loue not god with their hart to haue no shame of euyll doing for they know not which is vertue ne vice nor to amend themselues be not willing for to be sene gladly when he doth euill the fourth braunch of pride bosting of sinne praysing thy selfe openly before all folkes or few or secretly before one or by himselfe seking occasion for to be praysed onely in shewing theÌ„ selfe better then they be couering their euils that they be not seene telling their good dedes that they may be knowen hiding their sinnes that they apere not great wâ—ening that they be wise and be not to be great in iudgement with him selfe onely dispraising the vnderstandinge of other presuming their owne vertue the grace of god. the .v. braunch of pride inobedience openly again-saying dispraysinge his maister or theÌ„ that be aboue him dispraysing the merites that come of obedience desyring to be such that he may gaynesay other doing vnduly all that they ought to do wheÌ„ negligeÌ„tly thy do that that thy ought to do or when they do it otherwyse then apperteyneth or for to let domage and to haue profite for to require grace importunate when they haue custome in sinne fall oft therin enuiously and frowardly asking grace for it insaciatly perseuering without amending the .vi. braunch of pride disdayne dispraysing other for their ignorance and fault of vnderstanding for their pouertie and scarsenes of riches for their sicknes and deâ—â—ute of members preferringe themselues before other shewing him selfe conning in some workes in praysing their dedes disprayse them of other in considering of lesse then he exalt himselfe dispraysing other lesse then himselfe that will compare themselfe for riches or science or they which be almost as great as he or which in things abouesaid are aboue him the .vii. branch of pride to tempt god. desiring to sinnefull liuing for they consider but sensible thinges for they will not beleue things that they see not to iudge thinges to come or they happen to expose them selfe in perill to beleue them selfe that god should deliuer them or to disprayse and die in such daungerous perill or beleue in destenies that otherwise it may not be not helping them selues fro perill for they will vse no reason for to helpe themselfe for they wil vse their owne folly without counsell for they be to slouthfull not willing to labour the viii braunch of pride excesse to go before thy betters vnworthely usurping the might that they ought not to haue exceding the power to them committed or giuen treating them euill that be vnder their puissance to absteine theÌ„ ouer much for they ben lesse worthy in such authoritie for they are to cruel to them that be subiect to make himself hated may profite by faire spech to oppresse the poore men or seruaunts by might or riches of his frendes for violence that the soueraignes may do for the riches or great goods that they haâ—e the .ix. branch of pride dispraysing putting his soule in perill being in deadly sinne without repenting him being in sinne and care not for to know it or to vnderstande it and reioyce of it caring not for things to come not beleuing the life to come for the good people beleuing the life to come but not stedfastly or to beleue it well and not amende their liues prefer the body to the soule being diligeâ—t to the body negligent to the soule desiring temporall goodes and not spirituall nourishing continually the flesh in delytes the .x. branch of pride false goodnes unrightful to be dispraysed for his presumptions arrogance and pride for his vaineglory vaunting and praysing or for to shew to liue of auantage uniustly willing to be praysed when they delite in worldly louings when they haue dread for to be dispraysed for to desire to be honored without cause to do good in an euil intent for ignorance when they beleue not to do good wickedly do good in hope that it shal turne to euil fraudulently doing it for to deceaue other the .xi. branch of pride hardnes being vnkind in their dedes to be impitious ond not proue the truth by entreating ouer straightly the rightful things traueling more then of right them that be iust to be fierce ouer cruell when there is none affection ne loue vnto other to finde new maners to do euill to haue no shame to do crueltie importunitie when one desireth a thing euer continually or when one is ouer hasty to haue his duty or to be ouer enuious in asking it the .xii. braunch of pride presumption beleue no man but them selfe in gainsaying alway in the dedes of other not beleuing that other then do good for god for his owne dedes to be content of him selfe speaking of high thinges exalting him selfe and shewing that he is great to contrary his neighbours or other such in blaspheming god and holy saintes beleue more in himselfe then he should do when any will not know their owne defautes when any disprayseth the fautes of other undertaking to come to that they may not the â—iii branch of pride rebellion hard them self in fighting that may not suffer paciently to be smitten to grudge against the will of god for to be smitten blaspheme god and his saintes resist to god. to let any good to be done not to helpe to do good when they may or to be sory that any body should do good to vpholde euill for to do â—inne more liberally for familiarity that they haue to him y sinneth or that this sinne that they defende the .xiiii. branch of pride obstinacion by fasting will not heare their betters to teach them good ne to do therafter ne mendeth them not wilfully to do euill for to be mended not willing to forsake euill doing for they will not leaue their euill custome or els they geue not them to do good or that they reioyce them in euill doing to be hardened in euill to do against things that are doutfull to beleue that thing good that is not to geue themselues to euill without remedy the .xv. branch of pride sinne wittingly sinning deadly by presumption or vnderstanding to do euill or by ignorance that
for feare to haue scarcety of good the .xii. branch of conetise spending abundantly thinges iustly gotten geuing vniustly not caring to whom lesing disordinately the goods that they haue abusing and folishly vsing that they know well thinges vniustly gotten in reteyning them against conscience doing almes with rapine and vsery spending them in carnalities thinges not being his in oppropryeng them to his singuler vsage or appropryeng them to the vsage of other spending them superfluously on other persons the xiii branch of couetyse fraude in forecastings by promises that they may receaue by threatnings in likewise or by sweete wordes being double shewing faire semblant for the good of other or by such semblant diffame other or by faire semblant hurte other procuring euill to him that weneth thou art his frende to him that thou knowest to be thine enemy or indifferently to his frende or enemy the .xliii. branch of couetyse false compunetion euill reconing of that that they owe to other iustly of that which is ought by any wayes or that which is ought to other then him when they do knowe it and yelde it not for drede to yelde it or to be noted for shame that they haue to do it for auarice and loue of reteyning consenting to yll and do it not holding his peace of that he knoweth doing helpe to him that misreconeth willing to hinder him that is misreconed the .xv. branch of couetyse leâ—nge for merinesse for couetyse to please for pleasance that they haue of lesing lightly to swere for that they know not to make other to win hyding that that hurteth none ne helpeth other sometime that it be for temporall goodes sometime to proue any person fraudulently that profiteth sometime and sometime noyeth that profiteth to none and noyeth to some in the doctrine and promise of religion the .xvi. branch of couetyse swearing the members of god. in contemning god and his sayntes for to shew that he is fierce or that they take pleasure to do iniury to god often times by euill custome to sweare often for pleasure that they haue to sweare for contemnement of him that they sweare incautely not taking heede what they sweare doing yll to verefy that they do sweare for not considering that othes should be kept the .xvii. branch of couetyse forswearing by wordes dolorously to deceaue and begyle unwisely of that they know not willingly of that they know not by faith interposed in receiuing any of the sacraments of the church in the selfe thinges that be lawfull or in things that be not lawfull by touching of thinges made swearing vntruly in will to deceaue other or swearing truth wening to sweare false or that sweareth false wening that it be truth the .xviii. branch of couetyse false witnes that thing which they know not bearing witnes of the thing that they know not witnessing the thing wherin they be ignorant dissembling to be ignorant of that they know the thinge that they do knowe for prayse that they haue or ought to haue for loue of him for whom they be witnes for malice that they will not say the truth the thinge that thei wene to know for false opinion that they haue of the thing say that the thing is true and knowe it not nor requiring for the truth and may well the .xix. branch of couetyse playes which be defended as playes made by enchauntment dishonesties in prouoking to dishonesty or the which may greatly noy that be perillous for pleasaunce of him selfe or to please other by accustomance to make such playes or in hope to haue winning to do such playes wyth persons not apperteyning a lay man to play with a religious or a lay man with a priest of clerke or with any man of penaunce the .xx. branch of couetyse being vagabunde for to seeke wayes for to be ydle fayning them selues and be not doing such fantasy without necessitie or in so doing for to deceaue other to be ydle amonge such as trauayle and laboure or among them fayning to be sicke are hole or shewing themselues more sicke then they be to optemper their yl will. in susteyning things sharpe to susteyne deceauing by fayned wordes or by enuy wening to liue without ani thing that is nedeful ¶ here endeth the braunches and small sprayes of the synne of couetise and here foloweth the .v braunches of gluttony eche of them to folowe other in order as to seeke delycate meates gredinesse delycious dressinge eatinge without houre to make excesse out of the which .v. braunches springeth and groweth small sprayes to the number .xlv. the which bringeth euery man and woman that planteth them in the arber of their bodyes vnto delectacion vnto the kitchin of infernall gulfre there to be fed and made faciate with the deuill the chiefe cooke of the kitchin of hell the first branch of gluttony seking delicate meats for the good fauoure against the profite of the soule against the health of the body against the health of both together for the great noueltie for noueltie that it is delicious eating fruites bicause they were good and ripe by composicions of the condicions required in diuers appareling by customance so well to dresse it by lightnes to be ouer abundant without nede by affection and pleasure that they take the .ii. branch of gluttony gredinesse in appetiting meates more precious then longeth for them meane meates and be not content with them lesse meats then the state wher they be required to much delyting in being curious to fyll his belly not seruing god for filling of his wombe eating to often without keping any houre to much fylling them as much as they may deâ—oure meates when he may fyll him and not being content not parting to the pore such meate as they haue the .iii. branch of gluttony delicious dressing by diuers maners for to satisfy all his desyres not refusing to his belly any thing it desireth not refusing any euyll appetite or exquisiuely by arte otherwise then other maketh by study how well that it be difficile to do by labor paine that they take to dresse them condignely nedefull by diuers maners of matters delicious for the swete and fragrant sauours sumptuous not caring for any cost the .iiii. branch of gluttony eating without houre out of time before a lawfull houre and without necessitie or after when the lawfull houre is past or what houre that it be against commandemeÌ„t many times what thing that thou appetitest to eate manifestly that other may know it or secretly when thou onely wilt unlawfully as on fasting dayes to eate flesh in place as eating in the church as meate as eating forbodden thinges the .v. branch of gluttony to make excesse in quantity of meates eating more then is nedefull eating so much that it greueth to soule and body doing domage vnder colour of sicknes in ouer dere meates not caring what they cost if they be delectable ouer delicious aud therfore more dearer dispraysing meates of light price using other
nec ero post tempore pauco milia nunc putrium quorum iam multa voluptas perdita fama silet anima anxia forsitan ardet the mortall man liuing in this world is well compared to a ship on the sea or on a perilous riuer bearing rich marchandise which if it come to the porte where the marchant desireth he shall be happy and rich the ship as sone as it is entred into the sea vnto the ende of her viage nighte and day is in perill to be drowned or taken with enemies for in the sea be perilles without number such is the body of man liuing in the world the marchandise that he beareth is his soule his vertues and good workes the port or hauen is death and paradise for the good to the which who that goeth thither is soueraignely rich the sea is the world full of linnes for who that assayeth for to passe it is in perill to leese body and soule and all his goodes and to be drowned in the sea of hell from the which god kepe vs amen here foloweth the fielde of vertues cap. xiiii in walkinge farthermore in the fielde of vertues and in the way of health for to come to the towre of sapience necessarily behoueth to loue god for without the loue of god none may be saued and who that will loue him ought first to know him for of his knoweledge one cometh to his loue that is charitie the soueraigne of all vertues they knowledge god loue him that kepe his cōmaundements they misknow him that do not so to whom in the great necessitie of their disceassing at the day of iudgement shal misknow them say to them i know ye not nor wote not what ye be go ye cursed out of my cōpany knowledge wethen god and loue him and if we will do thus know we first our selfe and by the knowledge of our selfe we shall come to the knowledge loue of god and the more that we know our selfe the better we shall knowe god if we be ignorant of our self we shal haue no knowledge of god to this purpose we must note one thing and know .vii. the thing that we must note is this who that knoweth himselfe knoweth god shal not be dampned who that knoweth hym not knoweth not god and shall not be saued vnderstande of them that hath wit and discretion with lawfull age of the which knowledge none is excused after he hath sinned deadly for to say that he was ignoraunt by this appereth the ignorance of him selfe and of god right perillous deadly synne is beginninge of all euill and contrarily knowledge of god and of him selfe is soueraigne science and vertue beginning of all goodnes the seuen thinges that we ought to haue ben the .xii. articles of the fayth that we ought to beleue stedfastly also the petitions conteyned in the pater noster by the which we demaunde all things necessary for our health that we ought to hope in him also the commaundementes of the lawe and of the holy church whych ensygneth vs what we should do and what we should not do and all things belonginge to the same also if we be in the grace of our lorde or not and howe be if that we may not knowe it certainely neuerthelesse we maye haue some coniectures whiche be good to knowe and knoweledge of god also knoweledge of him selfe by the whiche thinges we may come to the true loue and charitie of god to accomplyshe hys commaundementes and meryte in the realme of heauen wherein we shall lyue perdurably of the three fyrste is ynoughe sayde that is to knowe the .xii. artycles of the fayth in the whyche lyeth our fayth and beliefe and the thinges that we oughte to demaunde of god be conteyued in the pater noster wherein our hope lyeth also the tenne commaundementes of the lawe and of holye churche where as charitie is shewed in suche as kepe them by probacyon of the loue of godde and do his commaundements and good workes nowe will we speake of the other .iiii. and firste of the vocation in the whiche we be whiche is the fourthe thynge that eche man ought to knowe eche man ought to knowe hys vocation and the thynges belongynge to the same be iuste and honest for his health and rest of hys conscyence a good shepeherde ought to know the arte of shepe kepynge and to gouerne shepe and leade them into pastures and to heale them when they be sycke and shere them in season to the entent that throughe his defaute no dammage come to hys master in likewise he that laboureth the corne to knowe what grounde were good for euery manner of grayne and ought to tyll the earth and when time is to sowe weede repe and threshe so that hys mayster may haue no dammage by hym semblably a surgyon ought to knowe howe to comforte and heale such folkes that he hath charge of wythoute bydinge of hys arte or surgery consequently a marchaunte ought to knowe the vtteraunce of hys marchaundyse to other with no more fraude then he would hym selfe shoulde haue also an aduocate or a proctour ought to knowe the ryghtes and customes of places that by their faulte iustyce be not peruerted a iudge also oughte to knowe bothe the partyes heard who hath right and who hath wrong and iudge egally after true iustyce also a prieste or a relygious man oughte to knowe theyr orders and keepe them and aboue all thynge oughte to knowe that lawe of god and teach them vnto the ignoraunt and thus of all other vocations for all them that knowe not their vocation be not worthy to be and lyue in perill of their sowles for theyr ignoraunce the fyfth that all men ought to knowe is it he haue discretion and vnderstandinge to knowe if he be in the grace of god or not and howe be it righte difficile for god onely knoweth it neuerthelesse we may haue coniectures that sheweth it and sufficient for shepherdes and lay people to know if they be in the loue of the lord and if they haue coniecture to be in it therfore there ought none to repute thēselues iust but ought t◠humble them selues and aske him mercy that maketh sinners become iuste and none other principally we ought to know this scyence when we wyll receaue the body of iesu christe for who that receiueth his grace and goodnes receaueth his saluation and who that receaueth him otherwyse receaueth euerlastinge dampnation of the whyche thinge euerye man is iudge in hym selfe of his owne conscyence and none other the coniectures whereby we may knowe if that we be in the grace of god or not the fyrste coniecture is when we do trauel for to clense our conscience of our soules by penance as much as if we laboured to get some great good that we be not culpable of any deadly sinne done or in will to do nor in any sentence then it is good coniecturinge to be in the
of his natiuitie of his death and passion of his resurrection of his ascension and of his aduaunsing to the iudgemente that often tymes ought to be at our harte by holy medytacions and as to the last what thing a shepherd is i say that it is the knowledge of my vocation as eche hath his as afore is sayd and also to knowe the transgressions of all these foresayde thynges howe manye tymes in eche we haue transgressed for many tymes we haue offended god and who that taketh hede shall â—inde omissions and offences without number the which knowen we ought to doubt and eschew and do penance and thus it is as i know man is christen and shepherde the ballade of a wyse man capitulo .xv. i knowe that god hath tourned me and made me to his owne lykenesse i knowe that he hath geuen to me truly soule and body witte and knowledge ywysse i knowe that by ryghtwise true balaunce after my deedes iudged shall i be i knowe much but i wote not the variaunce to vnderstande wherof commeth my folly i knowe full well that i shall dye and yet my life amende not i i knowe in what pouertie borne a childe this earth aboue i knowe that god hath lente to me abundance of goodes to my behoue i knowe that riches can me not saue and with me i shall beare none away i knowe the more good that i haâ—â— the lother i shal be to dye i knowe all this faithfully and yet my lyfe amende not i i knowe that i haue passed great parte of my dayes with ioy and pleasanâ—e i knowe that i haue gathered sinnes and also do little penance i knowe that by ignorance to excuse me there is no arte i knowe that one shal be when my soule shall departe that i shall wishe that i had mended me i knowe there is no remedy and therfore my lyâ—e amende will i. here foloweth the ballade of the woman shepherde the which ballade is very necessary and profitable to loke vpon capitulo .xvi. in considering my pore humanitie aboue the earth borne with great weping i consider my fragilitie my harâ—e is ouer prest with sinning i consyder death will come verely to take my lyfe but the houre wot not i i consyder the deuill doth watch me the worlde and the fleshe on me watreth straitly i consider that mine enemies they be three that would deliuer me from death to death i consider the many tribulations of this worlde whereof the life is not cleane i consyder an hundred thousand passions that we pore creatures daily fall in i consyder the longer i lyue the worse i am wherfore my conscience cryeth out on me i consyder for synne some be damned as the boke saith which shall euer be deliuered from death to death i consyder that wormes shall eate me my sorowfull body this is credible i consyder that sinners shall be at the iudgement of god most dreadable o iesu christ aboue all thinge most delectable haue mercy on me at the dreadfull day that shal be so maruelous and doughtable which my poore soule greatly doth fray in you that i put my trust and fayth to saue me that i go not from death to death the songe of death to all christen people cap. xvii though my picture be not to your pleasaunce and if ye thinke that it be dreadeable i iiii iv i x xv take in worth for surely in substance the sight of it may to you be profitable there is no way also more doughtable therfore learne knowe your selfe and see loke how i am and thus shall you be and take hede of thy selfe in aduenture rede i for adams apple we must all dye alas worldly people beholde my manere sometime i liued with beautious visage mine eyen be gone i haue two holes here i am meate for wormes in this passage take hede of welth while ye haue the vsage for as i am thou shalt come to dust holed as a thimble what shall thee aduance nought but good deedes thou mayst me trust all with my likenesse ye must all daunce the time that i was in this world liuing i was honoured with lowe and hye but i kepte not my conscience cleane from sinning therfore nowe i do it deare abye lo what auayleth couetise pride and enuy they be the brandes that doth brenne in hell trust not to your frendes when ye be deade rede i nor your executours for fewe doth well but do for thy selfe or euer thou dye and remember whyle thou art liuing that god blessed all thinge without nay excepte synne as recordeth writing the deuill can not clayme thee but by synne i say amende therfore betyme and go the right way i would that i might haue but one houre or two to do penance in or halfe a day but while i lyued i did none do but nowe my dettes i do truly paye thou man i do geue better counsell to thee if that thou wilt do after it then euer any that was shewed te me thou art halfe warned thinke on thy pit and chose of two wayes which thou wilt flit to ioy or payne one of the two in welth or wo for euer to syt nowe at thine owne choyse thou mayst go for god hath geuen thee free will now chose thee whether thou wilt do good or yll here after foloweth the .x. commandements of the deuill i x xv who so will do my commaundements and kepe them well and sure shall haue in hell great torments that euermore shall endure thou shalt not feare god nor thinke of his goodnes to dampne thy soule blaspheme god and his saintes euermore thine owne will be fast doing deceaue men and women and euer be swearing be dronken hardely vpon the holy day and cause other to sinne if thou may father nor mother loke thou loue nor drede nor helpe them neuer though they haue nede hate thy neighbour and hurt him by enuy murder and shed mans blood hardely forgeue no man but be all vengeable be lecherous in dede and in touching delectable breake thy wedlocke and spare not and to deceaue other by falsehode care not the goodes of other thou shalt holde falâ—ly and yelde it no more though they speake curtesly company often with women and tempte them to sinne desire thy neighbours wife and his goodes to be thine do thus hardely and care not therfore and thou shalt dwell with me in hell euermore thou shalt lye in frost and fyre with sicknes and hunger and in a thousand peeces thou shalt be torne a sunder yet thou shalt dye euer and neuer be deade thy meate shal be todes and thy drinke boyling leade take no thought for the blud that god for thee shed and to my kingdome thou shalt be straight led here foloweth the rewarde of them that kepeth these commaundements aforesayde in hell is great mourning great trouble of crying or thunder and noyses roaring with great plenty of wilde fier beating with great strokes like gunnes with
here beginneth the kalender of shepardes newly augmented and corrected ¶ here begynneth the prologue thys boke gentle reader was fyrst corruptly printed in fraunce and after that at the cost and charges of rycharde pynson newly translated and reprinted although not so faythfully as the origynal copy requyred wherfore it is once ageyne ouerseene and perused that the same may be at length correspondent to the actours mind and very profitable for the reader bycause this boke doth teche mani thinges that we be bounde to learne and knowe one peyne of euerlastinge death as the lawes of god sheweth how we maye knowe to kepe his commaundementes and to knowe the remedyes to withstande deadely sinne there be many men and women thynketh them selfe wyse and knoweth and learneth many thinges but that they be bounde to lerne and knowe that they knowe not ¶ as fyrst the x. commaundementes of god and the v. commaundementes of the churche that euery creature that purpose to be saued shuld lerne and knowe and haue them as perfytely as their pater noster you people howe wyl you confesse you and if ye breke any of the x. commaundementes and you know not them ¶ truely there is but fewe that knoweth them ther fore ye that do not know them to your deligence to learne them for ye be bounde to lerne them aswell as to lerne your pater noster ¶ for howe can you keepe our lordes commaundementes and ye knowe them not and ye be bounde to breke not one of them on peyne of dampnation for and if thou breake one thou brekest all offende the lawe in one point and offende in all for and thou breke one thou doest not gods byddyng for he byddeth thee breke none and all that ye do in this world here but if it be of god or in god or for god all is in vayne you shoulde not occupy your selfe in vayne matters but in redinge of good bokes for vanitie engendreth vayne thoughtes and destroyeth deuoâ—ion to man what nede it you to studie on a thinge that is nought studye on your sinne and what grace by god in you is wrought ¶ also in this boke is many mo matters loke in the table here folowinge ¶ the table of the kalender of shepardes ¶ this is the table of this present booke of the shepardes kalender drawen out of frenche into englyshe with many mo goodly eddicions than be chaptered newly put therto first the prologue of the auctour that sayth how euery man may lyue lxxiiii ere 's at the least and they that dye before that terme it is by euyll gouernaunce and by vyolence or outrage of them selfe in theyr youth cap. primo the seconde prologue of the great maister sheparde that proueth in true by good argument al that the fyrst sheparde sayth cap. ii ¶ also a kalender with the fygures of euery sainte that is halowed in thee yere in the whiche is the fygures the houres the momentes and the newe mones cap. iii. ¶ the table of the mouable feastes with the compounde manuel cap. iiii ¶ the table for to knowe and vnderstand euery day in what sygne the mone is in cap. v. ¶ also in the fygure of the eclyps of the sonne and of the moone the dayes houres and momentes cap. vi ¶ the trees and braunches of vertues and of vyces cap. vii ¶ the peyues of hell and howe that they be ordeyned for euery deadly sinne whiche is shewed by fygures cap. viii ¶ the garden and fyelde of all vertues that sheweth a man howe he shulde knowe whether he be in the state of the grace of god or not cap. ix ¶ a noble declaration of thâ— vii princypall peticions of the pater noster and also the aue maria of tht three salutacions which the fyrst made the aungell gabriell the seconde made saynct elisabeth and the thyrde maketh our mother holy churche cap. x. ¶ also the credo in englyshe of the xii articles of our fayth cap. xi ¶ also the x commaundementes in englyshe and the v. commaundementes of the churche catholyke cap xii ¶ also a fygure of a man in a shyppe that sheweth the vnstablenesse of this transytory worlde cap xiii ¶ also to teache a man to knowe the fyelde of vertues cap xiiii ¶ also a shepardes balade that sheweth his frailtie cap xv ¶ also a balade of a woman sheparde that profyteth greatly cap. xvi ¶ also a balade of death that byddeth a man beware betyme cap xvii ¶ also thee x. commaundementes of the deuyll and rewarde that they shall haue that kepeth them cap xviii ¶ another balade that sainct iohn sheweth in the apocalips of the blacke hors that death rydeth vpon cap. xix ¶ a ballat howe princes and states shulde gouerne them cap. xx ¶ the trees and braunches of vertues and vices with the vii vertues agayne the vii deadly sinnes cap. xxi ¶ also a fygure that sheweth how the xii sygnes raygneth in mans body and which be good and which be bad cap. xâ—ii ¶ a pycture of the phesnomy of maÌ„s body and sheweth in what partes the vii planettes hath domination in man. cap. xxiii ¶ and after the numbre of the bones in mans body foloweth a picture that sheweth of all the veynes in the body how to be let blud in them ca. xxiiii ¶ to know whether that a man be lykely to be sicke or no and to heale them that be sycke cap. xxv ¶ and also here sheweth of the replexion of euyll humoures and also for to clense them cap. xxvi ¶ also howe men shulde gouerne theÌ„ the iiii quarters in the yere ca xxvii ¶ also how men shuld do when physycke doth fayle them for health of body and soule made in balade ryall cap. xxviii ¶ also to shew men what is good for the brayne the eyeÌ„ the throte the brest the harte and stomake properly declared cap. xxix ¶ also the contrary to shewe what is euyll for the brayne the eyen the throte the brest the harte and the stomacke folowinge by and by cap. xxx ¶ also of the foure elementes the similitude of the earth how euery planet is one aboue another which be masculine feminine cap. xxxi ¶ a crafty fygure of the worlde with the xii signes goynge about and also of the mouynges of the heauens with the planetes cap. xxxii ¶ also of the equinoctial the zodiake which is in the ix heauen which coÌ„teyneth the firmament al vnder it with a picture of a spyre cap. xxxiii ¶ of solticion of sommer and solsticion of wynter wyth a fygure of thee zodyake cap. xxxiiii ¶ of the rysynge discendynge of the sygnes in the horyzon cap xxxv ¶ and also of the deuysion of the earthe and the regions with a picture of the mobile cap. xxâ—â—i ¶ of the variacion that is in many habytacions and regions of the earthâ— capitulo cap. xxxvii ¶ also of thee xii sterres fyxed that sheweth what shall happen vnto theÌ„
mens tables for lechery and lycorousnes for company that they may eate the more for to fulfyll the better their appetite ¶ here endeth the braunches and small sprayes of gluttony and hereafter foloweth the .v. braunches and sprayes of lechery as they folowe and ensue one after another the which ben these lechery immundicitie not geuinge the dette abusing of his fiue wyttes and superfluitie out of the whych branches issueth and groweth many other small branches and sprayes to the number of .xlv. the whych braunches if they be fyxed and set in the inwarde delyte of a man or of a woman will make them grow to the eternall perdicion both of body and soule the first branch of lechery lechery fornication with all women maryed or widowes with a mayden yet being a virgin with common women or them that are corrupt aduoutry when a man cōpanieth with other then his wife or women with other then their husbands or that they be both in mariage excesse with man or woman of their lygnage with any man or woman of their affinitie or that the one partie be of religion the .ii. branch of lechery immundicitie of thought long delectation of thinking of lechery geuing consent to such delectation enforcing him to accomplish his will by worke of body pollusion by night by to much eating drinking by habitacion or company of women euill cogitacion to accomplish such worke of both together mouing or touching the flesh by delectation accomplishing worke of will naturally or any wise not naturally the .iii. branch of lechery not geuing the det for hate when they loue other then their party when they knowe that they be not loued of their party or they are dispitefull and rigorous for to shew traueyling for they feare the infernall paynes for dreade to haue pouerty for feare of labour that they haue of noryshing for abhomination some hath abhomination in that they be accustomed or for immundicitie of the worke whē any disprayse or hate the cōpany of his party the .iiii. branch of lechery abusing thy .v. wittes exposing thē selues in perill sometime by the reason of some persons and other times danger of the place and other season by reason of the time not drawing from it of the worke when they know it is naught from the perill and know that it is dangerous or for they provoke to such worke in perill delyting them in it in the worke and sinne of the flesh or desire and will to accomplish it or in thought and memory to haue done it the .v. branch of lechery superfluitie in clothing in iewels rynges sygnets and ouches in preciousnes of gownes gyrdels clothings in the composition or fashion newly gotten by delytes by wantonnes of children playing or being ydle by delectacion of their body taking al their eases in doing all that the hart desireth by expence spending largely for the prayse of the world geuing where it apperteyneth not to geue for his delites hath spent to much of his goodes explicit ¶ here endeth the braunches of all the .vii. deadly synnes as they be afore rehersed wyth all the small braunches also shewing howe that three commeth of the great braunches eche by hym selfe and out of them three groweth .ix. and so euery braunch hath small sprayes springyng out of them so there is no man ne woman lyuinge but he synneth venially as it is written sepcie◠in die cadet iustus lo if the righteous man do sinne .vii. tymes a day by veniall sinnes then we wretched sinners howe ofte do we sinne in a day god wot full ofte but yet for veniall sinne is many remedies also for deadly sinne is fewe remedies and but four specially as confession contricion satisfaction and penance but the first is thou must be sory for thy sinnes secondly to make a meke confession thirdly do satisfaction and fourthly performe thy penance adioyned by the confessour for penaunce is dette that we must pay to god for our sinne committed and therfore neuer loke to haue forgeuenes of thy sinnes without repentance also sinne is perillous afore our lord iesu christ for .iii. maner of reasons the first he giueth no warning when he smiteth thee the seconde for as he findeth thee so will he iudge thee the thyrde when thou art deade remedy is past and gone here foloweth the paynes of hell comminatories of synnes to punish the sinners as lazarus recompted after that he was rysen as he had seene in the parties infernals as it appeareth by these fygures ensuing one after an other capitulo .viii. our sauioure and redemer iesu christ a little before his blessed passion beinge in bethanye entred into the house of a man named symon for to take his corporall refection and as he was sytting at the table with his apostles and disciples there being lazarus brother to mary magdalene and martha the whych our lorde had raysed from death to lyfe the whych thinge symon douted and prayed our lorde for to commaunde lazarus to shewe afore the assistentes what he had sene in the other world and our lorde gaue him leue to speake and then the sayd lazarus recounted how that he had sene in the parties infernalles of hell many great and intollerable paines where as sinnefull men and women were payned firste of pryde and consequently of all the .vii. deadly sinnes eche payne by him selfe first sayde lazarus i haue seene in hell wheles right hie set on an hyll the which was to looke on in maner of mylles incessantly turning about by great impituosity roring and whirling as it were thunder and the wheles were fyxed full of hookes and crampions of iron and steele and on them were hanged and turned the proud men and women for their pryde with their prynce capitayne and master lucifer pryde amonge all other synnes is a kynge a captayne and master and as a king hath a great company of people in the same maner hath pryde a great company of vyces and as a king kepeth that which is his in likewise doth pryde kepe the proude folke that be in his iurisdiction great signe of reprobacion it is for to perseuer longe in pryde pryde then is a synne that displeaseth god aboue all other sinnes as much as humilitie pleaseth him amonge vertues and there is no sinne that maketh a man more semblable to the deuill then pride doth for the proude man wil not be as the other men but he must be as the pharisien with the deuill and for that the proude man will enhaunce him selfe aboue other men the deuill doth with him as the crowe hauyng a harde nutte in his byl the which he may not cracke she beareth it vp a hye in the ayre and then letteth it fal vpon a stone wheron it breaketh and then she discendeth and eateth it in likewyse the deuyll reyseth the proude man and woman for to let them fall in the harde paynes of hell as much difference is betwene pryde and humilitie as the chaffe and
and shall sorowe that he did no good deedes when he had time space here in this world ¶ here endeth the .v. payne of hel and foloweth the .vi. pain of hell couetise fyfthly sayde lazarus i haue seene in the infernall partyes a great number of wyde cauderons and kettels full of boylynge leade and oile wyth other hote metalles molten in the whiche were plunged and dypped the couetyse men and women for to fulfill and replenish them of their insaciate couetise ¶ the couetous men and women couetyse is a great sinne and a wicked in the syght of god for the couetous man imagineth more to get a peny then the loue of god and had leuer lese god then one halfe peny for often tymes for a lyttle thinge he lyethe and forswereth hym selfe and sinneth deadly the faythe hope the charitie that wolde be in god the couetous man putteth in hys rychesse fyrst fayth for he beleueth to â—aue suche thinges the which be necessary for him soner for his goodes then 〈◊〉 the gyfte of god as if that god mighte not helpe hym or as yf god hadde â—o solicitude of his seruauntes also the couetous man hath hope to haue the more ioye and consolations by his riches then god may gyue hym and also the couetous man setteth al his hert on his goodes not on god thus the couetous man womaÌ„ hath theyr charitie in theyr ryche chestes cofers bagges the couetousman hath his harte on his goodes more theÌ„ one god there as is the hart there is the loue and loue is charytie and so couetous men hath theyr hertes on theyr goodes the couetous man synneth gatherynge his good and in vsynge it euyll and in louynge it ouer muche and sometymes better then he doth god the couetous man is taken in the nette of the deuyl by the which he leseth euerlasting lyfe for small temporal goodes as the birde doth go into a pytfall for a worme leseth his lyfe and as the mouse is taken in a fall or trappe and leseth his lyfe for a lyttle bacon the couetous men and women bin lyke curres or dogges the whiche that kepeth carren and when theyr bellyes be full they lye downe by it and kepeth away the byrdes that they may not eate but dyeth for hunger for faute of that the curres hath to muche in lykewyse the couetous men withholdeth the goodes that pore men may get none letteth them dye for hunger and holdeth them in theyr subiection and the deuyll holdeth the ryche men in his subiection that doth the pore men wronge thus endeth the peyne for the couetous men and here foloweth the vi peyne of hell lazarus gluttony the throte is the gate of the body of maÌ„ so when enemies wil take the castel yf they maye wynne the gate they wil lightly haue all the castell so when the deuyll maye wyn the throte of a man by glottony easely he wyl haue the remenant and entre into the â—ody accompayned of sinnes for the glottons consenteth vnto all vyces â—nd for this cause it were of necessitie to haue a good garde at the gate that â—he deuil entre not for when one holdeth the horse by a bridle he maye lede â—ym where he will so doth the deuyll the glottonous man where hym liste the seruaunt that is ouer easely norished rebelleth ofte ageynst his mayster the bellye ouer fylled with drinke and meate is rebell to the soule so that it â—oyl do no good operatyons by glottony many bin deade which might haue â—â—ued longer and so they haue bin homicide of theÌ„ selfe for excesse of to muche 〈◊〉 and drynkinge corrupteth the bodyes and engendrethe sycknesses the which often a brydgeth and shorteth the lyues and they that noryshethe well the fleshe prepareth meate for wormes so the glotoÌ„ is coke of wormes a maâ— of worship wold be ashamed for to be coke of a great lorde more ashamed shulde he be to be a coke for wormes they that lyue after the desyre of fleshe lyueth after the rule of the swyne in eatinge without measure lyke an vnreasonable beast this is the hogge as it were an abbot ouer glotonous people of whom they holde theyr order and regule wherby they bin constrayned to kepe them in theyr cloyster that is in the tauerne and ale houses and lykewyse as the hogge theyr abbot lyethe in a rotten dungehill or in the myry puddle so do they alwayes lye in the stynkyng infection of glottony til they be dronken and without wytte ¶ the vii payne sayde lazarus i haue sene a feelde ful of depe welles replenyshed with fyre and sâ—lphre wherout issued smoke thycke coÌ„tagious wherin all lecherous persons were tourmented incessauntly with deuyls of all the vii deadly sinnes lecherye pleaseth moste vnto the deuyll for it fyleth and corrupteth bothe the body the soule together and by lechery the deuyll wynneth twoo sowles at once and many lecherous persons wyll auaunte them selfe and saye that they maye not haue theyr full desyre and luste of that sinne lecherous men and women be more disfourmed and vgly then the deuyll in the superhabundaunce of that sinne he is a foolyshe marchaunte that maketh a bargeyne of the whych he knoweth well that he shall lese thereby and repent hym of his bargayne makynge in lyke maner of wyse eche lecherous man hath great peyne and spendeth hys goodes and his vnderstanding to fulfyll and accomplyshe his lustes and delytes and after repenteth hym of his expence and yet the worste is he is in daunger of his foule tyl he be repentaunt do sufficient penaunce the lecherous men and women lyuinge byn tourmented with three infernall peynes as heate slynke and remors of theyr conscyence for they be hotte by concupiscence they be stynkynge for theyr immundicitie for suche sinne is all stynkynge maculeth the body and soule which all other sines fyleth but the soule ¶ also they bee not without remors of conscyence for the offence that they haue done to god lecherye is the pytte of the deuyll wherein he maketh synners to fall to the whiche many helpeth the deuyll to caste them selfe in it when wyllinglye they go to the brymme knowinge that the deuyll wyll caste them in good it is not to herken women better it is not to beholden them much better it is not to touch them to this sinâ—e belongeth foule wordes bylayne songes dyshoneste touchynges the whiche abhorreth not bawdes hatlottes hores and such as frequenteth and perseuereth in the same thus endeth the vii deadly sinnes fygured eche by hym selfe lyke as lazarus had sene in the partes infernalles here after foloweth the thirde parte of the kalender and composte of shephardes salutarye scyence and gardyn of vertues capitulo ix vuho that wyll haue on a peece of earthe greate habundaunce 〈◊〉 fruite fyrste they ought to take awaye all thynges that bin noâ— some and after laboure it well and then sowe good sedes iâ— lykewyse a man shoulde laboure
and clense hys conscyence of 〈◊〉 his sinnes laboure by holy meditacions and sowe vertues anâ— good operations for to gether fruite of euerlastinge lyfe ¶ then sythe that here before hathe byn spoken of vyces rudely and lyghtâ—â— now it behoueth hereafter to speake of vertues in the thirde parte of this prâ—â—sente boke the whiche shal be as a lyttle garden pleasaunte full of trees anâ— floures in the which the conteÌ„platyue person may sport and play by gooâ— ensignementes gather sundry vertues and edifye hym selfe in good exercyse wherwith his soule shal be enorned and ordeyned afore his spouse iesu chriâ—â— when he shall come to vysyte and dwell with him in the begynnynge of thâ—â— whiche partie shal be the orayson domynicall of our lorde with the declarâ—â—tyon the better to vnderstande it and the sayde partye shall conteyne vi paâ—â—ties the first partie shal be the declaration of the sayde prayer the second of the salutacion angelyke that gabriell made to mary when she conceaueâ— her chylde iesus the iii. shal be of the xii articles of oure faythe the iiii shal be of the x. commaundementes of the lawe the fyfth shal be of the fielde of vertues for the first ye ought to know that by the oraison of our lord that is the pater noster when we saye it we demaunde of god suffysaunce of all thinges necessaay for to salute helpe of our soules of our bodies not only for vs but for all other and for all this cause we ought to haue the sayde orayson in great coÌ„teÌ„placion say it with great devotioÌ„ vnto god and vnto yonge people it shuld betaught sayde to them for though they vnderstande it not yet it profyteth theÌ„ to haue the kyngedome of heuen and they say it in perfyte loue charitie in the pater noster we aske vii peticions by eche peticion we may vnderstande vii other thinges as the vii sacramentes of holy church the vii gyftes of the holy ghoste the vii armures of iustyce spirituall the vii vertues princypall that we shoulde exercyse the seuen workes of mercy bodely the vii workes of mercy ghostly the vii deadlye sinnes that we shulde drede the declaration is this our father that art in heauen thy name be made holy in his peticion we aske of god our father to be his sonnes for otherwyse we can not be called his sonnes nor be our father that his name may be made by vs more holyer then any other thinge wherfore we receaue the sacrament of baptisme without that maÌ„ may not be made the sonne of god to receaue the vertue of meknesse against pryde and theÌ„ to clothe the naked helpe the nedy both bodely ghostly the ii is thy kyngdome come to vs is this peticion in so much thy name of god may not be perfitely halowed of vs in this worlde we aske his realme in the whiche perfitely we shal halowe it for to that kyngdom we be very heirs this peticion is the sacrament of priesthod by the which we are taught to good workes the gift of the holy-ghost is the gift of vnderstanding for to vnderstand desyre the kyngdome of heauen and we arme vs wyth the helme of largenes ageinst coueteous the iii. peticion is thy wil be done in the earth as it is in heauen for it is the faythfull will of god that his wyll shulde be fulfylled that is his coÌ„maundemeÌ„t by this peticion we make obeysauÌ„ce to god in our hertes when we desyre to do his will. by this is vnderstande the sacrament of mariage by the which we auoyde fornication and the gifte af counsell of the holy ghost for to order our obeysance veritably and so we arme vs with the armoure of saluation ageinst enuye the fourthe peticion is our dayely breade gyue vs this day here we aske of god to be susteyned with materiall breade for our bodyes and spiritual bread for our soules that is the bread of lyfe the body of iesu christ the whiche we receaue by faith in mynde of hys passion the ghyft of the holy ghost is strength to be faithfull in oure beliefe take we the sworde of pacience ageynst the synne of yre and vysyte the sycke men bodely and vse vertue of temperaunce ageynst wrathe the fyfte petyâ—ion is forgeue vs oure sinnes as we forgyue all men for trust well he that wyll not forgyue for the loue of godde god wil neuer forgyue hym hys sinnes and these .iii. peticions folowinge we aske of god to be delyuered from al euyll as of the sinne that we haue done deadely by these we aske of god to be assoyled and to gyue vs pardon by his mercye by the whiche we vnderstande the sacrament of penaunce forgyuenisse of sinne the holy ghostes gifte is scyence for to vnderstande the workes of mercy and to escapt synne and so clothe vs with lightnes ageinst couetyse and comforte pore prysoners and gyue good councell to them that aske and nede it and take the vertue of fayth ageynst couetyse the vi peticion is suffre vs not to be ouercome in temptacion by the seconde euyl that is not done but it maye happen we fall by the waye of temptacion here we aske of god to be stedfaste in the fayth that we may gladly do good workes in the vertue of hope and strength to do good dedes withstande temptacion to the which profyteth to vs the sacrament of confirmation whiche giueth to vs the knowledge of god by the vertue of veritie the gift of the holy ghost and so take we the spere of sobernesse ageinst glotony and comforte pilgrimes by vertue of hope the vii peticion is to deliuer vs frome all euyll amen the thirde euill is euyll of peyne that sinners maye haue yf they serue not god by this peticion we aske that we may be delyuered from all peynes and saued in paradyce vnto this say we all amen by these we aske so it be done as we desyre by the whiche we receaue the sacrament of the later anoyntynge that gyueth vs the sure way of saluation the gift of the holy ghoste is drede of iudgementes of god and gyrde vs with the gyrdle of chastitie ageynst lechery and burye we them that be deade bodely and praye for our enemies ghostly get we in vs the vertue of charitie and eschewe the sinne of lechery ¶ thus endeth the salutary scyence and garden of vertues ¶ and hereafter foloweth an other declaration of the pater noster capitulo .x. our father ryght merueylous in his creation swete and louinge ryche of al goods that byn in heauen myrrour of trinitie crowne of iocunditie and tresure of felicitie holy be thy name swete as hony in our mouth thou arte the melodyous harpe that causeth deuocion to sownde in our eares and to haue it continually by the desyre of our hartes thy realme come to vs in the whiche we shal be euer in ioy and rest without trouble and
grace of god the seconde coniecture that sheweth in lykewyse to be in the grace of god is when we be more prompt and ready to good obseruinge and keeping the commaundementes of godde and doe all good workes that we shoulde haue accustomed the third coniecture is when we heare gladly the worde of god as sermons and good counsaylers for our saluation the fourth when we be sory and contrite at our hart to haue commysed and done any sinne the fifth is when with good purpose and wyll of our selues we perseuer to kepe vs from sinne in tyme to come these coniectures be they wherby shepherds and lay people know if they be in his grace or not as muche as in them is possible to knowe the .vi. thinge that euery man ought to knowe is god for all men ought to knowe god for to accomplyshe his wil and commaundement by the which he would be loued with all thy harte with all thy soule and wyth all the force that we haue whyche we may not do if we knowe hym not then who that would loue godde ought to knowe him and the more that they know him the more they loue him wherfore hereafter shall be sayde howe shepherds and simple people doth knowe hym shepherdes and simple people for to haue knowledge of god of theyr possibilitie consyderinge three thinges the firste is that they consyder the ryght great ryches of god his puissaunce his soueraygne dignitie hys soueraygne noblesse his soueraygne ioy and blysse the seconde is for they consyder the right noble ryght greâ—t and marueylous operations and workes of our lord god and the thirde consideration is for they consider the innumerable benefites that they haue receued of god and that continually euery day they receaue of him and by these considerations they come to his cognysance and knowledge fyrst to know god shepherdes and lay people consydereth his great riches plenteous habundaunce of the goodnes that he hath for all the treasures and rychesse of heauen and of the earth be his and all goodnesse he hath made of the which he is fountayne creatour and mayster and distributeth them largely vnto euery creature and he hath no neede of any other wherefore it behoueth to say that he is right rich secondly he is right puissaunt for by his greate puissaunce he hath made heauen earth and the sea with all thinges conteyning vnto them and might vndo them if that it were his will vnto the which puissaunce all other be subiect and trembleth before him for his great excellency and who that woulde consider euery worke of god should finde inough to maruell on by the firste of these considerations god is knowen to be right rich by giftes that he geueth to his friendes and by the seconde he is knowen right puissaunt for to venge him on his enemies thirdly he is soueraignely worthy for all the thinges of heauen and of earth oweth him honoure and reuerence as to their creatour and hym that made them as we se children honour father and mother of whom they be discended by a generation and all thinges be discended of god by a creation to whome ought to be giuen great reuerence and he is so worthy fourthly he is soueraignely noble for who that is soueraignely rich puissaunt and worthy him behoueth to be soueraignely noble but none other but god hath riches puissaunce and dignitie as he hath wherefore of such nobles ought to be sayde that he is righte noble fifthly he hath soueraigne ioye for he that is riche puissaunte worthy and right noble is not withoute soueraigne ioye and this ioye is full of all goodnes and ought to be our felicitie to the which we hope to come that is to knowe and see god in his soueraigne ioy and gladnes for to haue with him eternal ioy that euer shal dure and this is the first consideration of god that shepherdes and other simple people ought to haue secondly for to know god considering his great noblesse and maruelous workes the bountie and the beauty of the things that he hath made for it is commonly sayd one may know the workman by his worke knowledge we then the worke of god and knowledge we that his beautie and bountie shineth in the operations that he hath made which if they be fayre and good the workman that hath made them must nedes be faire and good without comparison more then any thinge that he hath made be it considered of the heauens and the thinges therein set what noble and marueylous worke howe may one consider their excellence and bountie be it considered also as we may of the earth the right noble and marueylous workes of god the golde the siluer and all maner of metalles and precious stones in it the fruites that it beareth the trees the beastes that it susteyneth and of the bountie that it norisheth be it in likewise considered of the sea the riuers and the fishe nourished in them the wether the elementes the ayre the windes and the birdes that flyeth in them and all the vsage and seruyce of man and consider the workeman that of his puissaunce hath all made and by his sapience hath righte well ordered his workes and gouerneth them by his great bountie and by this maner we may knowe god as shepeherdes and simple folkes in consideringe his workes thirdely for to knowe god consider the great benefites that we receaue daily of him whiche may not be numbred for their greate multitude nor spoken of for their noblenesse and dignitie al be it in their hartes be vi principally noted for the which an other shepeherde geniuge praysing to god sayde in this maner lorde god i knowe that thou haste endued me with thy infinite benefites by thy great bountie first the benefite of my creation by the whiche thou made me a reasonable man vnto thy image and similytude geuynge me body and soule and rayment for to clothe me lorde thou haste geuen me my wittes of nature vnderstandinge for to gouerne my lyfe my healthâ— my beauty my strength and my scyence for to get my lyuynge honestly i yelde to thee graces and greate thankes secondely lorde i knowe the goodnes of my redemption how by thy misericordious pitie thou bought me dearely by the affection of thy moste precious bloude peynes and torments that for me thou hast suffered and finally endured death thou hast geuen me thy bodye thy soule and thy lyfe for to kepe me from dampnation wherefore humbly i yelde to thee graces and great thankes thirdely lorde i know the goodnes of my vocation how of thy great grace thou hast called me againe for to enheryte thy eternall benediction and also thou haste geuen vnto me fayth and knowledge of thine owne selfe as baptisme and all the other sacramentes that none entendement may comprise their noblesse and dignitie and that so many times hath pardoned me of my sinnes lorde i knowe that this is to me a singuler gifte that thou hast not
geuen to them which haue no knowledge of thee wherof i am more beholding and humbly bound i yelde thee graces and thankes fourthly lord i knowledge that thou hast geuen me this world and the things that be therin made for my seruice and vse the office the benefite and the dignitie in the which i am for syr i beare your similitude and image which is reputed right worthy and noble wherof humbly i yelde to thee graces and thankes fyfthly lorde thou hast geuen me the skie and his faire ornaments the sunne the moone and the sterres that the daye and night serueth me geuinge brightnesse and lyght without to be recompensed of me wherof i yelde to thee graces and thanks syxtly lorde i knowledge that thou hast made paradyse ready for to geue me where i shall lyue with thee in ioyes without ende if i doe thy will and kepe thy commaundementes and also i knowledge thy other infynite goodnes eche daye to me done by thy bountie the whiche ensigneth me to knowe my god my sauiour and redemer wherefore i humbly geue thankes to thee by these considerations shepherds and simple people contempleth the bountie of god and the benefytes that they receaue of hym and knowe we hym and be we not in great knowledge of hys benefytes in yeldinge thankes and praysynges to hym and recompence of your gooddes in geuinge to poore folkes for his sake for ingratitude is a villayne sinne that much displeaseth god the .vii. and the laste thynge that eche man ought to knowe that is to knowe him selfe for it is the beste meane for to come vnto the knoweledge of god and for to make his saluation so to knowe hym selfe fyrst diuers folke knowe many thinges that know not them selfe to whom should profite more to know them selfe then all things in the world they that know the things of the worlde loueth them seeketh them and kepeth them and kâ—owe not ne loue not ne prayse not ne kepeth not god in likewise for they know hym not what profiteth man to win al the world leeseth himselfe for to be damned better it were for hym to leese all the worlde if it were his if he knew him selfe to be saued shepeherdes say that the nedefull beginninge of hys saluation is to knowe hymselfe and contrarywise ignoraunce of hym selfe is the beginning of dampnation and of all euill that may befall vnto him a question of a master shepherde to a symple shepherde to wete how he knewe hym selfe and he sayd shepherde tell me howe thou knowest thy selfe what arte thou aunswere to me and he sayde i knowe my selfe for i am a christian man a shepherde what is to be a shepherde and he aunswered vnto that thou askest what man is i say that man is a substaunce composed of body and soule the body is mortall and made of earth as beastes be but the soule is made of spirituall matter as aungels be immortall my body is come of abhominable sinne and as a sacke full of durte and fylth and meate for wormes my beginninge was vyle my lyfe is payne laboure feare and in subiection to death and my end shal be woful but my soule is created of god nobly and worthely to hys owne image and semblaunce after the aungels the most fayrest and perfyte of all creatures by baptisme and by fayth is made his daughter hys spouse his heire of his realme that is paradyse for her noblenesse and dignitie ought to be a lady and my body as seruant ought to obey her for reason hath ordeyned and will that it be so and who that doeth otherwise and preferreth his body before his soule â—eseth the vsage of reason and maketh him selfe semblable vnto beastesâ— discendinge from noble dignitie into myserable seruitude of sensualitie by the which it is gouerned so that i knowe my selfe man as to the seconde he demaundeth what thinge it is to be a christian man i aunswere in myne vnderstandinge that to be a christian man is to be baptised or christened and folowe iesus christ of whom we be sayde christians for to be baptised and not to folowe him or to folowe him and not to be baptysed saueth not man and therefore when we receaue baptisme we renounce the deuill and all his pompes and we make promyse for to followe iesu christe when we say we will be baptised and who that kepeth this promyse hath the very name of a christian man and who that kepeth it not is a sinner and a lyer to god and seruaunte to the deuill and is no more christen then a deade man or a payntynge on a wall we say that is a man here demaundeth the maister shepâ—herde in howe manye thynges the christian man ought to folowe iesus christe for to accomplishe the promyse of baptisme the simple shepherd aunswereth i say in .vi. thinges the firste is cleanesse of conscience for there is no thinge more pleasaunte to god then a cleane conscyence and it will be made cleane in two maners one is by baptisme when we receaue it and the other by pacience that is contricion of harte confession of mouth satisfaction of worke and then when we be clean we be pleasaunt to iesu christe which with the water of his mercy clenseth the synners that doth penaunce and maketh them fayre the seconde thinge in which we ought to followe iesu christ is humilitie at the example of him lorde of all the worlde whiche humbled him to take our humanitie and became mortall that was immortall lyue in pouertie with vs â—eate oppropried paynes and finally suffer to be crucified thus the christian man ensuinge hym ought to meeke hym selfe the thirde thinge is to holde and loue truth and specially three truthes the firste truthe is to knowe our selfe for we be mortall and sinnefull and who that dyeth in sinne shal be damned this truth witholdeth sinne and exhorteth the sinner to do penaunce and amende the seconde trueth is of temporall goodes for they be transitory and must be lefte and this truth disprayseth them to desire the heauenly goods that be eternal the thyrde truthe is of god which is the ioye that all christian men ought to desire and this truth draweth the christian man to loue and induseth him to do good workes for to meryte the ioyes of paradyse the fourth thynge wherein euery man ought to followe iesu christe is pacyence in aduersitie and in the spirite of lyfe by penaunce confirminge of oure selfes in the state of iesu christe of whome the lyfe was all in paine and pouertie which he endured for vs the fyfth is in compassion of the poore to the example of iesu chryste that by his mercy healed the poore of all corporall infirmities and the sinners of all ghostly sicknes and we by compassion oughte to geue of our goodes to poore folke and comforte them bodely and ghostly the syxth thing wherein the christian man ought to followe iesu christe is doloure deuotion charitie in contemplacion of the mysteries
great frost and water running and after that a bitter winde comes which goeth through the soules with yre there is both thirst and hunger fiendes with hookes pulleth their flesh they fight and curse and eche other redemes with the sight of the deuils dreadable there is shame and confusion rumour of conscience for euill liuing they curse them selues with great crying in stinke and smoke euermore lying with other great paynes innumerable man loke that thou beware i do smite all at vnware it is written in the apocalips that saint iohn sawe an horse of a pale coloure on the which horse satte death and a hell folowinge the horse the horse sygnifieth the sinner that hath a pale coloure for the infirmitie of synne and beareth deathe for synne is death to the soule and hell foloweth for to englut and swalowe him if he die impenitent capitulo .xix. aboue this horse blacke and hideous death i am that fircely doth sitte there is no fairenes but sight tedious all gay colours i do hitte my horse runneth by dales and hilles and many he smyteth deade and killes i x xv in my trap i take some by euery way by townes and castels i take my rent i will not respite one an houre of a day before me they must needes be present i â—lea all with my mortall knife and of duety i take the life hell knoweth well my killing i sleepe neuer but wake and warke it foloweth me euer running with my darte i slea weake and starke a great number it hath of me paradyse hath not the fourth parte scant the tenth part wronge hath he i cause many to sigh at the harte beware for i geue no warning come at once when i do knocke or cal for if thy boke be not sure of reconing thou shalt to hell body soule and all hereafter foloweth how euery estate should order them in their degree capitulo .xx. of a kinge the imperiall might of a kings maiestâ—â— on foure pillers grounded is gouernaâ—â—â—â— first do right iustice and equitie to poore and rich both in a balaunce then his regall might shall further and aduauâ—â—â— he to be liberall with force and humanitie and after victory haue mercy and pitie of a byshop o ye halfe gods flouring in prudence ye bishops with your deuoute pastoralitie teach the people with delicate eloquence anoynt your flocke with christes diuinitie fede the pore people with hospitalitie be meke and chast in this militant church do first your selfe well in example of your wyrch of knightes o ye knightes refulgent in fortitude with labour and trauell to get loâ—e nobly fight for the pore commons that be poore and rude and if nede be for the church thou die loue truth hate wronge and vilany apeace the people by thy magnificence and vnto women be shelde of defence of iudges o ye iudges gouerning the lawe let not your handes be anoynted with mede saue all true men rebels hang and drawe to auoyde fauour let righteousnes procede for a good name is better then riches in dede some say that lawes truth is layde adowne and therfore loue and charitie is out of towne of marchants o ye marchants that neuer say ho of lucrous winning ye haue great pleasure let conscience guide you where euer ye go unto all men geue you weight and measure disceaue no man of falshod take no cure swere none othes people to begile all sleyght and vsury from you exile of masters o ye masters and housholders all that haue seruaunts vnder your cure put them to labour whatsoeuer befal and let the yonge folke of awe be in vre after their age entreate eche creature seruants wages pay ye well and euen if ye do not it cryeth vengance to heauen of all women o ye women of eche maner degree to your husbandes be neuer disobedient desire not aboue them the soueraignetie for then ye do as lucifer did incontinent that would be aboue the hie god omnipotent shamefastnes dreade clennesse and chastitie of very right all these in womanhed should be the generalitie go home ye persons and couch not in court go teach christes seruants kepe thy owne labour thou nigarde sowe out thy horde in housholde and be none extorcioner monke pray preach frier marchant go nere ferre dreade god kepe his law and honour your king and your rewarde shall ye haue at your ending thus endeth the estate and order of euery degree of the tree of vyces and after foloweth the tree of meekenes mother and roote of all vertues capitulo .xii. hereafter foloweth the tree of vices and then after that is the tree of vertue set that after euery sinne beholding they may looke on it as a mirror and take of the fruite of spirituall refection and flie the deade tree of vices for after the tree of vertues foloweth the signification of euery vertue named in the sayde tree of vertues and first is humilitie or mekenes mother of all vertues rote of the tree the whych when it is stedfaste the tree standeth vprighte and if it fayle the tree falleth with all his branches humilitie is a voluntary inclination of the thought and courage comming of the knowledge of god and it hath vii principall branches that constitueth the tree of vertues and they be these charitie faith hope prudence attemperance iustice and force and out of euery of them cometh diuers other vertues as the tree sheweth and is declared afterward compendiously the tree of vyces dryde roote of all synnes enuy. detraction ioy of aduersitie sorow of prosperitie homicide wickednes susurracion ill machination couetise thefte disceauing forswearing usury rapine treason simony the large way ire woodnesse indignation clamoure blaspheming great courage nvyse hate uaine glory singularitie discorde inobedience presumption bosting obstination hypocrisy the fruite of the flesh glotony foolish reioysing immundicitie to much speaking eating by leasure obtuse witte lickernesse dronkennesse slouth idlenesse uagation pusillanimitie erre in the faith tristesse omission dispaire lechery unstablenesse loue the world blind thought loue of himself precination hatred of god unconsideratioÌ„ wantonnesse incontinence the tree of vertues mekenesse rote of all vertues force felicitâ—e confidence tollerance rest stablenesse perseuerance magnificence iustyce lawe streightnesse equitie correction obseruance iudgement ueritie the narowe waye teÌ„perance discretion moderalitie taciturnitie fasting sobernesse affliction dispraysing prudeÌ„ce drede of god counceyle memory intelligence prouidence deliberation reason the fruite of the soule hope contemplacion ioye honesty confession pacience compunction longanimitie fayth religion clennesse obedience chastitie continence affection uirginitie charitie grace pitie peace swetenesse mercy forgiuenesse compassion benignitie concorde of charitie charitie is a right hyghe vertue aboue all other and is an ardaunt desyre well ordayned to loue god and hys neighbour and these be the braunches grace peace pytie sweetenesse mercy indulâ—ence compassyon benygnitie and concorde grace is by the whych is shewed an effectuall seruyce of beneuolence amongest friendes from one friende to
an other peace is tranquillitye and reste well ordeyned of the courages of them that be concording vnto god pittie is affection and desyre to succoure and helpe eche one and commeth of swetenesse and grace of beninge thought and courage that one hath swetenesse is by the whych tranquilitie and reste of courage of hym that is sweete and honest by none improbyte ne by any poynte of dishonestie mercy is a pitifull vertue and equall dignation to all with inclination of compacient courage in them that susteyne affliction indulgence is remission of the euyll doinge of other by the consideration of him selfe that he hath offended dyuers to haue remyssion of god for the offences that he hath done compassion is a vertue the whych engendreth an affection or condolent courage for the doloure and affliction that he seeth in hys neyghboure benignitie is an aâ—daunt regarde of courage and dyligence from one friende to an other wyth a resplendyshinge doulsure and swetenesse of good maners that one hath concorde is a vertue that commeth of conuenaunce of courages concorded and alyed in right undefyled in such wyse that they abyde vnied and conioyned stedfastly without duplicitie or vnstablenesse of thoughte or courage of fayth fayth is a vertue by the true knowledge of vysible thinges hauing his thought eleuate in holy studyinge for to come to the beliefe of thinges that we see not and these byn the braunches relygion clennesse obedience chastitie continence uirginitie and affection relygion is by the whych ben exercised and done the diuine seruyces to god and vnto hys sayntes with great reuerence and greate dilygence the which seruices ben done ceremonely and swetely clennesse or virginitie is integrate well and purely kept as well in body as in soule for the regarde that a man hath of the loue or feare of god obedyence is a voluntary and free adnegation and renounsing of his owne wil by pitiful deuotion chastitie is clenlynesse and the honeste habitude of all the body by ardaunte heate and furiositie of vyces so domaged and holden subiectes continence is by the which the impituoâ—itie of carnall desires ben refrayned and wytholden by a moderation of counsell taken of him selfe or of other affection is effusion of pitifull loue to his neighbour comminge of a reioysinge conceaued of good fayth in them that they loue liberalitie is a vertue by the which the lyberall courage is not kept by any maner of couetise for doinge plenteous largition of his goodes without excesse but moderately to them that haue nede of hope hope is a mouynge of courage abyding stedfastly to take and haue the thynges that a man appetyteth and desyreth of the whych the braunches byn contemplacion ioye honestie confession pacience compunction and longanimitie contemplacion is the death and destruction of carnall affections by an interiour reioysinge of thought eleuate to compryse hye thinges ioye is iocunditie spirituall commyng of the contemptinent of the thynges presente and worldly honestie is a shame by the whych a man yeldeth himself humble toward euery man of the which commeth a laudable profit with faire custome and honesty confession is by the which the secrete sicknesse of the soule is reuelate and shewed vnto the confessor to the praysing of god with hope to haue mercy pacience is will and inseperable sufferance of aduersary and contrary thinges for hope of eternall glory that we desire to haue compunction is a dolour of great value sighing for feare of the compunction diuine or for loue of the payment that we abide longanimitie is infatigable will to accomplish the holy and iust desires that a man hath in his thought of prudence prudence is diligent keping of himselfe with dyscreate prouidence to knowe and dyscerne which is good and whych is bad and the braunches are these feare of god counsell memory intellygence prouidence and deliberation feare of god is a diligent keepinge that wakeneth on a man by fayth and good manners of the diuine commaundementes counsell is a subtyll regarde of thoughtes that the causes of such thinges that a man wold do or that a man hath in gouernaunce be well examyned and broughte about memorye is a representacyon imaginatyse by regarde of the thought of thynges pretermes and passed that a man hath seene and done or heard recounted and tolde intelligence is for to dyspose by viuacitie reasonable or euidently the state of the tyme present or of the thinges that byn nowe prouydence is by the whych a man gathereth in hym the aduenement of the thinges to come by prudente subtilitie and regarde of the thinges passed delyberation is a consyderation replenyshed of maturitie and esperaunce tofore the beginning of such thinges as one hath delybered and purposed to do or make of attemperance attemperaunce is a stedfast and a dyscrete domynation of reason agaynst the impytious mouinges of the courage in things illycitie and vnlawefull and these be hys braunches discretion moralitie taciturnitie fasting sobernesse affliction and dispraysing of the world dyscretion is a reason prouyded and assured and moderate of the humayne mouinges to iudge and dyscerue the cause of all thynges moralytye is to be tempered and ruled iustly and sweetely by the maners of them wyth whome they be conuersaunt kepynge alwayes the vertue of nature taciturnitie is to attempre hym selfe of inutyle and dyshonest wordes of the whych vertue commeth a frutefull teste vnto hym that so hym selfe modereth fasting is a vertue of dyscrete abstinence the whych a man kepeth ordeyned to wake and kepe the sanctifyed thynges interiores sobernesse is a vertue pure and immaculate attemperaunce of the one partie and of the other of man that is of the body and soule affliction of body is it by the which the seedes of the wanton and wilfull thoughtes by discrete chastisings be oppressed dispraysinge of the worlde is amorous loue that a man or a woman hath to the spirituall thinges commyng and hauyng no regarde to the caduke thinges and transytories of this world of iustyce iustyce is a vertue wherby grace of communitie is vpholden and the dignity of euery person is obserued and their owne yelded and the branches be these lawe streightnesse equitie correction obseruaunce iudgement and ueritie law is by the which all lawfull thinges be commaunded to be done to defende all thing that ought not to be done streightnes is by the which iuridike veÌ„gance is prohibyte and streightly is exercised iustyce to the transgressours that haue offended equity is a right worthy retribution of merite to the balance of iustyce right wisely and iustly thought correction is for to inhibyte and defende by the brydle of reason all errours if any be accustomed for to do any euyll obseruaunce of swearinge is a iustyce to constrayne any noysyble transgression of lawe or customes prouuâ—gued to the people iudgement is by the which after the merites or demerytes of any persons hearde is that he haue tourment or suffer death for his euill doinge or guerdon and rewarde for his
him and this bleding ought to be done after the corpolence of the pacient m in the angles of the eyen be two vaynes the which be let bludde for the rednesse of the eyen or water that runneth continually and for dyuers other sicknesses that may happen and come by ouer great habundance of humours and bludde n in the veyne of the ende of the nose is made a bleding the which is good for a red pimpeled face as be red droppes pustules small skabbes and other infections of the hart that may come therin by the great replection and habundance of bludde and humours and it auaileth against popeled noses and other semblable sicknes o in the mouth in the gummes be foure veynes that is to wit two aboue and two beneath the which be let bâ—udde for the chafinge and canker in the mouth and for tooth ache p betwene the lyppe and the chynne is a veyne that is letten blud to geue amendement to them that haue an euill brest q in eche arme be foure veynes of the whych the veyne of the heade is the hyest the seconde next is from the hart the thirde is of the lyuer the fourth is from the mylte otherwise called the low liuer veyne r the veyne of the head taken in the arme ought to bleede for to take away the great replection and habundance of blud that may anoy the head the eien or the brayne and auayleth greatly for transmutable heates and swellings of the throte and to them that hath swollen faces and red and to dyuers other sicknesses that may fall by to great habundance of blud s the veyne of the mylte otherwyse called the lowe veyne shoulde bleede against all feuer tercians and quarteynes and it ought to be made a large and lesse deepe wounde then in any other veyne for feare of winde that it may gather and for more inconuenience for feare of a synewe that is vnder it that is called the lezarde t in eche hand be three veynes wherof that aboue the tombe ought to blede to take away the great heat of the visage and for the thick blud and humours that be in the heade this veyne euacueth more then that of the arme u betwene the lyttle fynger and the leche fynger is lettinge of bludde that auayleth greatly against all feuer tercians quartaines against flumes and dyuers other lettings that commeth to the pappes and to the mylte x in eche thighe is a veyne of the which the bleeding auayleth against the dolours and swellings of the genitours and for to auoyde and dryue out of a mans body humours that be in the graynes y the veyne that is vnder the ancle of the fote without named sciat of the which the bleeding is much worth against the paines of the haunches and for to make departe and issue diuers humours which would assemble in the sayd placeâ— and auayleth greatly to women for to restraine their menstruosity when they haue to great habundance ¶ thus endeth the anotomy and flubothomy of the humayne bodyes and howe one should vnderstande them here before we haue sayde of the regarde of planets vpon the parties of man and the deuision and number of the bones of mannes body and now foloweth to know when any man is hole or sycke or disposed in any wise to sicknesse wherefore three thinges ben by the which shepardes knowe when a man is hole or sycke or disposed to sicknesse if he be hole to maintaine and kepe him if he be sicke to serch remedy to heale him if he be disposed to sicknesse to kepe him that he fall not therin and for to know eche of the sayde three things the shepards put diuers signes health properly temperance accorde and equalitie of the iiii equalities of man which be hot colde dry and moyste the which when they be well tempered and equall that one surmounâ—e not the other then the body of man is hole but when they be vnequall and mistempred that one domineth ouer another then a man is sicke or disposed to sicknes and they be the qualities that the bodies boldeth of the elementes that they be made composed of that is to wyte of the fier heate of the water colde of the ayre moyst 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 dieth and the soule departeth ¶ signes by the which shepards knowe a man hole and wel disposed in his body capitulo .xxv. the firste sygne whereby shepardes knowe a man to be hole and well disposed in his body is when he eateth and drinketh wel after the conuenaunce of the hunger and thirste that he hath wythout makinge excesse also when he digesteth lightly and when that that he hath eaten and dronken empesheth and greueth not his stomake also when he feleth good sauour and appetite in that he eateth and drinketh also when he is hungry and thirsty at the houres that he ought to eate and drinke also when he reioyseth hym wyth mery folke also when they playe gladly any playe of recreation wyth felowes of mery courage also when he playeth gladly in fieldes and woddes to take the sweete ayre and sporte in medowes by water sydes also when he eateth gladly with good appetite of butter cheese flawnes shepe mylte wythout leauyng any thynge in his dyshe to sende to the almes house and when he sleepeth well wythout rauynge dreamyng of his marchandyse also when he feleth him light and that he walketh well also when he sweateth soone and that neseth lyttle or nothyng also when he is neyther to fatte ne to leane also when he hath good coloure in his face and that hys wittes ben all well disposed for to do their operacion as his eyen for to see hys eares to heare his nose to smellâ— c. and thus we leaue of the conuenance of age the disposition of the body and also of the tyme 〈◊〉 other sygnes i saye nothinge but these be the most common and that ought to suffise for shepardes to know the signes of health signes opposyte to the precedentes by the which shepardes knowe when they or other ben sycke first when he may not well eate ne drinke or that they haue none appetite to eate at dinner supper or when he fyndeth no sauour in that he eateth or drinketh or that he is hungry and maye not eate when his dygestion is not good or that it be to longe also when hâ— goeth not to chamber moderately as he ought to do also when he is heauy and sad in ioyous companyes then syckenesse constreyneth a man to be thoughtfull semblably when he may not sleepe or take hys rest aright and at due houre also when his members ben heauy as his head his legges and his armes and also when he may not walke easely and lyghtly and that he sheweth not often and his coloure is pale or yelowe
when thou art olde no wordely ioye lasteth but a whyle ¶ dyne not at morowe before thyne appetyte clere ayre and walkinge maketh good dygestion betwene meles drynke not for no farwarde delyte but thyrst or trauayle gyue the occasion ouer salt meate doth great oppression th feble stomakes when they can not refrayne fro thynge contrary to theyr complexion of gredy handes the stomake hath greate peyne ¶ thus in two thynges standeth all thy welth of soule and body who lyft them sue moderate fode gyueth to man his health and all surfettes then he doth eschewe and charitie to soule is dewe this receyte bought is of no potycary of mayster anthony ne of mayster hewe to all indifferent ryches dyetary ¶ nescio quo ceto lenta papauere dormit mens que creatorem nescit iniqua suum en iterum toto lingua crucifigitur orbe en iterum patitur dira flagella deus factorem factura suum stimulante tyrannâ— delictis factis desetit orba fuis inde fames venit inde discordia regum inde cananeis predatibusque sumus inde premit gladius carnalis spiritualem et vice versa spiritualis cum hinc fubito atropos predatrix occupatartus nec sinit vt dolcat penite atque miser iure vides igitur quam recta ligamina nectit immundus mundus hec duo verbo simul ¶ thus endeth the physycke and regement of health of shepardes and foloweth theyr astrology capitulo .xxxi. celum celi domine terram autem dedit filius hominum non mortui laudabunt te domineâ—neque omnes qui descendunt in infernum sed nos qui viâ—imus benediximus domino quoniam videbimus celos tuosopera digitorum tuorum lunam stellas que tu fundastâ—â— quia subiecisti omnia sub pedibus nostris 〈◊〉 boues vniuersas in super pecora campi voluâ—â— cres celi pisces maris qui perambulane semitas maris domine dominus noster quam admirabiâ—â— est nomen tuuâ— in vniuersa terra who that wyll as shepardes that kepeth shepe in the fyeldes without knowynge any letter saue onely by some fygures that they make in lyttle tables of wodde haue knowledge of the mouynges and proprfeties of the heauens and dyuers other thynges conteyned in this presente composte and kalender of shepardes the which is extracte and composed out of theyr kalenders and put in letter so that eche maye compryse and knowe as they the thinges aboue sayde fyrste one ought to knowe what the figure is the disposition of the world the nombre ordre of the elementes and the mouinges of the skies aperteyneth to be knowen of euery man of free condicion and noble engin for it is a fayre thinge delectable profitable and honest and therwith it is necessary to haue diuers other knowleges in especiall for the astrology of shepardes whiche sheweth how the worlde is rounde as a ball and after wyse men say there is nothing so round as it for it is rounder then any thinge artyfycyall and more ouer in this worlde we se nothinge ne neuer shal that is so iusâ—e egally rounde as it selfe is and is composed of the heauen and the foure elementes in v. principal parties after that a person ought to knowe that the earth is in the myddes of the worlde for it is the heuyest element upon the earth is the water or the sea but it couereth not al the earth to th ende that men and beastes may lyue therin the partie that is vncouered is called the face of the earth for it is as the face of man alwayes vncouered and the parte that is couered with water is as the body of man that is clothed hidde on the water is the ayre that encloseth the earth and the water and is deuyded in three regions one is lowe where as en habiteth beastes byrdes an other meane where as bin the cloudes the whiche make the impressions as lightninghes thonders and other is alway colde the thirde is the hyeste where as is neyther winde ne rayne nor tempest nor other impression ther be some mountaines that atteyneth vnto it as is olimpus that recheth the hyest region of the ayre and the element of fyre mounteth vnto the skie the elementes susteyneth the skies as the pyllers or beames susteyneth a house of such mountaynes is one in affryke named athlas after that is the element of fyre that is neyther â—â—ambe ne coles but is pure inuisible for the great bryghtenes for of so much as the water is more clere lyght then the earth the ayre more clere light then the water of so muche the fyre is more clere lyght and fayrer then the ayre and the skies in equypoâ—ent bin clerer lyghter fayrer then the fyre the which tourneth with the moâ—inges of the heauens and the next region of the ayre also in the which is engendred câ—nâ—câ—â—s that bin called sterres for that they bin shyninge moueth as the sterres after the sayinge of some shephardes the fyre is inuysible for his subtilitie and not for his clerenes for of as much as a thing is more cler of â—o much it is the more vysible for we se the skies wel but not the fyre for it is ouer much more subtyl then the ayre that is inuisible for the same cause the earth and the water bin thycke and therfore they bin vysyble the skies byn neyther properley heauy ne lyght harde ne softe clere ne darke hotte ne colde swete ne soure colour ne sowne ne such other qualities saue that they bin hot in vertue for they may cause heate here deâ—ethe by theyr lightes mouynges and influeuces byn improprely harde for they maye not be denyded ne broken and also they byn improprely colours of lyghte in some parties and byn thycke as bin the parties of the sterres in the which there maye no starre ne other partie be adusted and put to nor none maye be demynyshed ne taken away and they may neyther encrease ne ware lesse or be of other fygure then rounde ne they may not chaunge enpayre ne waxe olde ne be corrumped ne altered but in lyght onely as in tyme of the eclyps of the son and moone ne they may not rest and stande styll ne tourne any otherwyse later ne sooner in partye ne in all ne behaue them otherwise then after their common courseâ— but by miracle diuine and therfore the sterres and skies byn of another nature then the elementes and the thinges of them composed the whiche byn transmutable and corruptable the elementes and all thinges of them composed bin enclosed within the fyrst skie as the yolke of an egge is enclosed wythin the whyte and the fyrst skie is enclosed of the seconde and the seconde in the thyrde and the thirde in the fourth so of the other the first sky nexte the elementes is the skie of the mone next is the skie of mercury and nexte it the skie of uenus then is the skie of the