the cause is they say for the sonne among other planets is most worthy wherefore it taketh the worthyesâ— day that is sonday luna domineth the first houre of monday mars the first houre of twesday mercurius of wednesday iupiter for thursdayâ— uenus for fryday and saturnus for saterday the day natural hath xxiiiâ— houres and euery houre reigneth a planet ¶ it is to be noted that when a man will begin to reken at sonday he musâ— reken thus sol uenus mercurius luna saturnus iupiter mars ¶ and when the nombre is fayled he must beginne at the houre that he wolâ— know what planet raigneth the monday he ought to beginne at luna thâ— tewesday at mars the wednesday at mercurie the thursday at iupiter the fryday at uenus the saterday at saturnus and euer when the nomâ—bres of the planets is fayled he must begin by order as it is aforesayd ¶ also it is to be noted that the grekes beginneth theyr daye in the morningâ— the iewes at nonne and the christen men at midnight and ther we oughâ— to beginne to reken for at one of the clocke one sonday in the morning reigâ—neth sol at two reigneth uenus at three reygneth mercurius at foure reiâ—â—neth luna at fiue saturnus at sixe iupiter at seuen mars and at eight bâ—â—gyn againe at sol at nynthe uenus at ten mercurie and consequently of thâ— other by order in order in euery houre ¶ when a chylde is borne it is to be knowne at what houre and if it be in thâ— beginning of the houre in the middes at the ende if it be in the beginninâ— he shall holde of the same planet and of the other afore if it be in the myddes it shall holde of that onely if it be borne in the ende it shall holde of the samâ— of that that commeth next after but neuerthelesse the planet that it is borâ— vnder ne shall not dominieth other that of the day shal be aboue it which iâ— the cause that a childe holdeth of diuers planets and hath diuers conditionâ—◠¶ he that is borne vnder sol shal be prudent and wyse a great speaker thaâ— which he prayseth he holdeth vertuous in him selfe who that is borne 〈◊〉 uenus is loued of euery man good to godwarde and reguler who that 〈◊〉 borne vnder mercurie is well bearded subtyll mylde veritable is not most prudent who that is borne vnder luna hath an hye forehead ruddy merâ— vysage shamefaste and religious who that is borne vnder saturne is haâ—â—dy curteyse of lyuing and is not auaricious who that is borne vnder iuâ—piter is hardy fayre vysage and ruddy chast and vagabonde ¶ who that is borne vnder mars is a great speaker a lyer a thefe a deceyuer bygge and of red colour ¶ they that wyll know of this more euidently let them tourne to the properâ—ties of the seuen planets afore rehersed ¶ a prologue of the authour vpon the twelue signes cap. liii i consyderyng the course of the celestiall bodies the puissaunce of the hya god omnipotente the which hathe made the sonne to shyne vpon the good and euyll that governeth all thinges conteyneth in the firmament on the earthe haue taken on me for to endite this litle treatise for to instruct endoctrine the people not lettred first to know god theyr maker secondly to gouerne theyr bodies and eschue infirmities and thirdly to knowe the course of the firmamente and of the celestiall bodyes conteyned in it with the dysposycyon of the vii planetets but who that wil know his properties ought first to know the monthe that he was borne in the signe that the sonne was in the same day i will not say that such thinges shal be but that the signes haue such properties and is the wyll of god after poetes astronomers aries is the firste signe that sheweth the fortunes of men and women as sayâ—h ptholomeus ¶ the fyrst signe of aries ¶ i fynde that he whiche is borne in the sygne of aries fro mydde marche to mydde apryll shal be of good wytte and shall neyther be riche ne pooreâ— he shall haue domage by his neyghboures he shall haue power ouer deade folkes goodes he shall be sone angry and sone appeased he shall haue dyuers fortunes and discordes he wyll desyre doctrine and haunt eloquent people and shal be experte in many degrees he shal be a lyer and vnstedfast of courage and will take the vengeaunce on his enemyes and he shal be better disposed in youth in all thinges theÌ„ in age vnto .xxxiii. yere he shal be a fornicatour and shal be wedded at xxv yeare yf he be not he shall not be chaste he shal be a mediatour for some of his frendes and will gladly be busy in the nedes of other he shal be awayted too be domaged he shall haue a signe in the shulder in his heade and in his body yet he shal be ryche by the deathe of other his firste sonne shall not lyue long he shal be in daunger of foure footed beastes he shall haue great syckenesse at xxiii yere and of the escape he shall lyue lxxxv yere after nature ¶ the womaÌ„ that is borne in this tyme shal be prefull suffre great wroÌ„ges from day to day she wil gladly make leasinges and shall lese her husbande recouer a better she shal be sicke at .v. yeare of age and at xxv she shal be in great daunger of death and yf she escape she shal be in doubt tyll .xliii. yeare shal suffer great peyne of the heade the dayes of sol and of mars to them shal be right good and the dayes of iupiter shal be contrary to them and as wel the man as the women shal be semblable to the shepe that euery yere leseth his fleshe of woll and within short space recouereth it ageyne ¶ of the signe of taurus he that is borne in the sygne of taurus fro mydde apryll to mydde may shal be stronge hardye and full of stryfe delycyous and shall possesse goodes gyuen to hym by other menne that he wold haue done shal be incontinent and wyll enforce to himselfe to fynyshe it in his youth be wyll dyspyse euerye person and shal be yrefull he shall go pylgrymages and wyll leaue his frendes and lyue amonge straungers he shall be put in officies and shall exercyse them well and shal be ryche by women he shall be thankelesse and come to good estate he will take vengeaunce on his enemyes he shal be bytten of a dogge and shall experiment many paynes by women and shall be in peryll at xxxiii yeare he shal be in perill of water and shal be greued by syckenesse and venym at xxiii yere and at xxx yere he shal be habundaunt in rychesse and shall ryse to great dignitie and shal lyue .lxxxv. yeare and three monthes after nature and shall se his fortune sorowefull ¶ the women that is borne in thys tyme shal be effectuall labouringe and a great lyer and shall
lxx yeare after nature she shall bringe for the vertuous fruite euery thinge shall fauour her she shall reioyce in dyuers fortunes the dayes of merâ—ury and of soll shal be right good for them and the dayes of mars shal be câ—ntrary and as well the man as the woman shal suffre many temptations so that with great peyne they may resist them they shal delyte to lyue in chastitis but they shal suffre much where so euer it be ¶ of the signe of lybra amonge planettes lybra ought to be remembred for he that is borne from myd september to mydde october shal be ryght mightly praysed and honoured in the seruyce of capytaynes he shall go in vnknowen places and shall get in straunge landes he shal kepe well his owne if he make not releuacion by drinke he will not kepe his promesse he shall be enuyed by syluer and other goodes he shal be maryed and go from hys wyfe he shall speake quyckelye and shall haue no domage amonge his neighbours he shall haue vnder his myghte the goodes of deade folke and shall haue som signe in his membres oxen horse and other beastes shal be gyuen to hym he shall haue domage and iniurye he shall be enryched by woman and experyment euyll fortunes many shal aske counsayle of him he shall lyue .lxx. yere after nature ¶ the woman that is borne in thys tyme shal be amyable and of greate courage she will announce the death of her â—demyes and shall go in places vnknowen she shall be debonayre and mercy reioyce by her husbande if she be not wedded at xiii yere she shall not be chaste shall haue no sonnes by her first husbande she shal go many pylgrimages after xxx yeare she shall prosper better and haue great honoure and prayse then after she shall be greuoussy sycke and shal be brent in the feete aboute .xii. yeare of age and shal lyue .lx. yere after nature the dayes of uenus and of luna for them bin right good and the dayes of mercury contrary and aswell the man as the woman shall be in doubte vnto the death and there is doute in the ende ¶ of the signe of scorpio we rede that he whiche is borne in the sygne of scorpius fro mydde october to mydde nouember shall haue good fortune he shall be a great fornycatour the firste wyfe that he shall haue in mariage shall become to relygyous he will serue gladly to images he shall suffre peyne in hys pryuye membres at the age of xv yeare he shall be hardy as a lyon and amyable of fourme manye faculties shall be gyuen to hym he shall be a great goer in vysytynge diuer countreys for to knowe the customes and statutes of many cytyes and shall haue vyctorye ouer all hys enemyes they maye not hyndre him in no maner wyse he shall haue moneye by hys wyfe and shall suffre dyuers doloures of the stomake he shal be mery and loue the company of mery solke in his right shulder shal be a signe by swete wordes and adulations he shall be deceaued he will often saye one do another he shall haue a wounde with yron he shall be bytten of a dogge or of some other beast he shal be in doute haue dyuers enemies at the age of xxxiii yeare and yf he escape he shall lyue lxxxiiii yeare after nature ¶ the woman that shal be borne in this tyme shal be amyable and fayre and shall not be long with her first husbande and after she shall enioy with another by her good and true seruyce she shall haue honoure victory of her enemies she shal suffre peyne in the stumake she shal be wyse haue woundes in her shulders she ought to feare her later dayes whiche shal be doubtfull by venym and she shall lyue lxx yere after nature the dayes of mars and of saturne to them bin righte agreable and the dayes of iupiter to them byn contrary they shal be swete of worde and prickinge with theyr tayle and wil murmure detractinge other and say otherwyse then they wolde be sayde by ¶ of the signe of sagittarius ye ought to knowe that he which is borne vnder sagittarius fro myd nouember to myd decembre shall haue good effecte and shall haue mercy of euery man the which he seeth he shal obteyne haue bi releuacion he shal go ferre to desert places vnknowen and daungerous shall returne with greate geynes he shall se his fortune encrease from daye to daye he will not hyde that that he hathe he shall haue some signes in his handes or feete he shal be fearefull at xxii yere he shall haue some peryll he shall passe the sea to his lucre shall lyue lxxvii yere viii monthes after nature ¶ the woman that is borne in this tyme shall loue to laboure she shall haue diuers thoughtes for straunge stryfes and may not se one wepe she shal haue victory ouer her enemies she shal spende muche syluer by euyll company she shal be called mother of sonnes and shall suffre many euyls she shall take great peyne to the ende that she maye haue the goodes of her kinsmen she ought to be â—â—ryed at xiii yere and she shall haue peyne in her eyen at xiiiiâ— yere and shal haue by enuye at xviii yere ioye she shall suffre doloure by enuy shal be seperate from ioye and shall lyue lxxii yere after nature the dayes of uenus and luna bin right good the dayes of mars and saturne byn euyl aswel the man and the woman shal be inconstant and vnstable in deedes they shal be of good conscyence and mercyfull better to straungers then to them selfe and they will loue god. ¶ of the signe of capricornus he the whiche is borne vnder capricornus from mydde december to mydde ianuarye shall be yracundious a fornicatoure a lyer and shal be alwayes labouringe shal be nourished with strange thynges he shall haue many crymes and noyses he shal be a gouernour of beastes with four fete he shall not be longe with his wyfe he shall suffre muche sorowe and heuynesse in his youth he shall leaue many goodes and rychesses he shall haue a greate peryll at xvi yeare he shal be of a greate courage he shall haunte honest people shall be ryche by women and shal be conductoure of maydens his brethren wyll make dyuers espyenges vppon him and he shal lyue lxx yere and foure monethes after nature ¶ the woman that is borne in this tyme shal be honest and fearefull she shall surmount her enemies and haue children of three men she will do many pilgrymages in her youth after haue great wyt she shall haue great goodes she shall haue peyne in her eyen and shal be in her beste estate at xxx yeare and shall lyue lxx yeare and foure monthes after nature the dayes of saturne and of mars to them bin good the dayes of soll bin contrary and both maÌ„ and woman shal be reasonable and
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„
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
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
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