purpose of living and dying the said shepheard saith the thing that we desire most in this world is to live long and the thing that wee most fear is to dye soon thus he travailed his understanding and made great diligence to know and to do things possible and requisite for to live long whole and ioyfully which this present compost and Kalender of Shepheards sheweth and teacheth Wherefore we will shew you of the bodies celestiall and of their nature and movings and this present book is named the compost for it comprehendeth fully all the compost and more for the daies hours and moments and the new Moons and the Eclipse of the Sunne and the Moon and the signs that the Moon is in every day and this book was made for them that be no Clarks to bring them to great understanding He said also that the desire to live long was in his soul the which alway lasteth wherefore hee would that his desire was accomplished after death as afore He said sith the soul dieth not and in her is the desire to live long it should be an infallible pain not to live after death as afore for he that liveth not after his corporal death shall not have that that he hath desired that is to wit to live long should abide in eternal pain if his desire were not accomplished So concluded the said Shepheard necessary things for him and other to know and do that which appertaineth to live after death as afore And truth it is that he which liveth but the life of this world only though hee lived an hundred year he lived not properly long but he should live long that at the end of this present life should begin the life eternall that is to say the life everlasting in heaven So a man ought to perform his life in this world corporally that he may live spiritually without end For as hee said one shall live everlasting without dying and when he hath the perdurable life hee shall bee perfect And also by this point and none otherwise shall be accomplished the desire of long living in this world The foresaid Shepheard also knowledged that the life of this world was soon past and gone wherefore this Shepheard thought that lxxii years in this vale of wretched misery is but a little and a small term of life to the everlasting the which never shall have ending And therefore he saith he that offereth himself here to live vertuously in this world after this life he shall receive the sweet life that is sure and lasteth ever without end For though a man lived here an C. yeer and more it is but a little term to the life to come Therefore saith this shepheard I will live soberly with these small temporal goods that Iesus hath lent me and ever to exile the desire of worldly riches and worldly worship For they that labour for it and have love to their goods and vain worships oft it parteth man from the heavenly treasure It shutteth mans heart that God may not enter and buildeth man a place of no rest in the low land of darknesse CHAP. II. Hereafter followeth another Prologue of the Master Shepheard that sheweth and proveth the Authors Prologue true that is before rehearsed and so the shepheards dispute one with another but this that followeth the Master shepheard saith to the other of the division of this Kalender Here beginneth the Master Shepheard IT is to be understood that there be in the year four quarters that are called Ver Aestas Autumnus and Hyems These de the four seasons of the year as Prime-time is the spring of the year as February March and April these three months Then commeth Summer as May Iune and Iuly and these three months every hearb grain and tree is in his kind in his most strength and fairnesse even at the highest Then commeth Autumne as August September and October then all these fruits waxe ripe and be gathered and housed Then commeth November December and Ianuary and these three months be the Winter the time of little profit We Shepheards say that the age of man is lxxii years and that we liken but to one whole year for evermore we take six years to every month as Ianuary or February so forth for as the year changeth by the twelve months into twelve sundry manners so doth a man change himself twelve times in his life by twelve ages and every age lasteth six year if so be that he live to lxxii for three times six maketh eighteen and six times six maketh xxxvi And then is man at the best and also at the highest and twelve times six maketh lxxii and that is the age of a man Thus must ye reckon for every month six year or else it may be understood by the four quarters and seasons of the year So man is divided into four parts as to youth strength wisedome and age He to be xviii yeer yong xviii yeer strong xviii yeer in wisdome and the fourth xviii yeer to go to the full age of lxxii And now to shew you how man changeth xii times as the xii months do TAke the first six yeer of Ianuary the which is for no vertue nor strength in that season nothing on the earth groweth So man after he is born till he be six year of age is without wit strength or cunning and may do nothing that profiteth Then commeth February and then the days begin to wax in length and the Sunne more hotter then the fields begin to waxe green So the other six yeers till he come to twelve the child beginneth to grow bigger serve and learn such as is taught him Then commeth March in the which the laborer soweth the earth planteth trees edifieth houses the child in these six yeers waxeth big to learn doctrin science and to be fair honest for then he is xviii years of age Then commeth Aprill that the earth and the trees are covered in green and flowers and in every part goods increase abundantly then commeth the child to gather the sweet flowers of hardinesse but then beware that the cold winds stormes of vices beat not down the flowers of good manners that he should bring man to honor for then he is xxiiii yeer old Then commeth May that is both fair and pleasant for then birds sing in woods and Forrests night and day the Sunne shineth hot and as then is man most ioyfull and pleasant and of livelier strength and seeketh plaies sports and lusty pastime for then he is full xxx years Then cometh Iune and then is the sunne highest in his meridional he may ascend no higher in his station his glimering golden beams ripēs the corn and when a man is xxxvi year he may ascend no more for then hath nature given him beauty and strength at the full and ripeneth the seeds of perfect understanding Then commeth Iuly that our fruits been set a sunning and our corn a
anxia forsitan ardet THe mortall man living in this world is well compared to a ship on the sea or on a perillous river bearing rich marchandise which if it come to the port where the marchant desireth he shall be happy and rich The ship as soon as it is entered into the sea unto the end of her voâ—age night and day is in perill to be drowned or taken with enemies for in the sea be perills without number Such is the body of man living in the world the marchandise that he beareth is his soul his vertues and good workes the port or haven is death paradise for the good to the which who that goeth thither is soveraignly rich the sea is the world full of sinnes for who that assaieth for to passe it is in perill to leese body soul and all his goods to be drowned in the sea of hell froÌ„ the which God keep us Amen CHAP. XIV Here followeth the field of vertues IN walking furthermore in the field of vertues in the way of health for to come to the tower of sapience it necessarily behoveth to love God for without the love of God none caÌ„ be saved anâ— who that will love him ought first to know him for of his knowledge one commeth to his love that is Charitie the soveraigne of all vertues They knowledge God and love him that keep his commandements they misknow him that do not so to whom in the great necessity of their deceasing and at the day of iudgment shall misknow them and say to them I know ye not nor wot not what ye be go ye cursed out of my company Knowledg we then God and love him and if we will do thus know we first our self by the knowledge of our self we shall come to the knowledge and love of God and the more wee know our self the better we shall know God and if we be ignorant of our self we shall have no knowledge of God To this purpose we must note one thing and know seaven The thing wee must note is this whosoever knoweth himself knoweth God and shall not be damned and who is knoweth not himself knoweth not God and shall not be saved understand of them that have wit and discretion with lawfull age of the which knowledge none is excused after he hath sinned deadly for to say that he was ignorant By this appeareth the ignorance of himself of God right perillous Deadly sin is beginning of all evill contrarily knowledge of God and of himself is soveraign science and vertue beginning of all goodnesse The seven things we ought to have been the xii articles of the faith which wee ought to beleeve stedfastly Also the petitions coÌ„tained in the Pater noster by the which we demand all things necessary for our health and that we ought to hope in him also the commandements of the Law and of the holy Church which ensigneth us what we should do and what we should not do and all things belonging to the same Also if we be in the grace of our Lord or not And howbeit we may not know it certainly neverthelesse wee may have some coniectures which be good to know and knowledge of GOD. Also knowledge of himselfe by the which things we may come to the true love and charitie of God to accomplish his commandements and merit in the realme of heaven wherein wee shall live perdurably Of the iii. first is enough said that is to know the twelve articles of the faith in the which lieth our faith and beleefe and the things that we ought to demand of God be contained in the Pater noster wherein our hope lyeth Also the ten commandements of the Law and of holy Church whereas charity is shewed in such as keep them by probation of the love of God and doe his commandements and good works Now will we speak of the other foure and first of the vocation in which we be which is the fourth thing that each man ought to know Each man ought to know his vocation the things belonging to the same be iust and honest for his health and rest of his conscience A good shepheard ought to know the art of sheep-keeping and to govern sheep and lead them into pastures and to heale them when they be sicke and sheere them in season to the intent through his default no damage come to his master In like wise hee that laboureth the corne to know what ground were good for every manner of graine and ought to till the earth and when time is to sow weed reape and thresh so that his Master may have no damage by him Semblably a Surgion ought to know how to comfort and heale such folkes as hee hath charge of without hiding of his art or Surgery Consequently a Marchant ought to know the utterance of his marchandise to others with no more fraud than he would himself should have Also an Advocate or a Proctor ought to know the rites and customes of places that by their fault Iustice be not perverted A Iudge also ought to know both the parties heard who hath right and who hath wrong and iudge equally after true Iustice. Also a Priest or a religious man ought to know their orders and keep them and above all things ought to know the law of God and teach them unto the ignorant And thus of all other vocations For all them as know not their vocation be not worthy to be and live in peril of their soules for their ignorance The fift that all men ought to know is if he have discretion and understanding to know if he be in the grace of God or not And how it be right difficile for God only knoweth it neverthelesse we may have coniectures that sheweth it and sufficient for Shepheards and lay people to know if they be in the love of the Lord if they have coniecture to be in it therefore there ought none to repute themselves iust but ought to humble themselves ask him mercy as maketh sinners become and none other Principally we ought to know this science when we will receive the body of Iesus Christ. For who that receiveth his grace and goodnes receiveth his salvation and who that receiveth him otherwise receiveth everlasting damnation of the which thing every man is iudge in himself of his owne conscience and none other The coniectures whereby we may know if that we be in the grace of God or not The first coniecture is when we do travel for to clense our conscience of our faults by penance as much as if we laboured to get some great good that wee be not culpable of any deadly sin done or in will to doe nor in any sentence then it is good coniecturing to be in the grace of God The second coniecture that sheweth in like wise to be in the grace of God is when we bee more prompt and ready to good observing and keeping the
autem dedit filiis hominum Non mortui laudabunt te Domine neque omnes qui descendunt in infernum Sed nos qui vivimus benedicemus Domino Quoniam videbimus coelos tuos opera digitorum tuorum lunam stellas quae tu fundasti Quia subjecisti omnia sub pedibus nostris oves boves universas insuper pecora campi volucres coeli pisces maris Domine Dominus noster quam admirabile est nomen tuum in universa terra CHAP. XXXI Here followeth the shepheards Astrology WHo that will as shepheards that keep sheep in the fieldes without knowing any letter save only by some figures that they make in little Tables of wood have knowledge of the movings and properties of the heavens And divers other things contained in this present compost and Kalender of shepheards the which is extract and composed out of their kalender put in letters so that each may comprise know as they things above said First one ought to know what the figure is the disposition of the world the number and order of the Elements and the movings of Skies appertaineth to be known of every man of free condition and noble engin For it is a fair thing delectable profitale and honest and therewith it is necessary to have divers other knowledges in especiall for the Astrology of shepheards which sheweth how the world is round as a ball And after wise men say there is nothing so round as it For it is rounder than any thing artificiall And moreover in this world we see nothing ne never shall that is so iust and equall round as it self is and is composed of the heaven and the four elements in five princiâ—all parts After that a person ought to know that the earth is in the middle of the world for it is the heaviest element Vpon the earth is the water or the sea but it covereth not the earth to the end that men and beasts may live therein and the part that is uncovered is call'd the face of the earth for it is as the face of a man alwayes uncovered and the part which is covered with water is as the body of man which is cloathed hid On the water is the ayr that incloseth the earth the water and is divided into three Regions one is low whereas inhabiteth beasts and birds another mean whereas been the cloudes the which maketh the impressions as lightnings thunder and other is alway cold the third is the highest whereas is neither wind nor rain nor tempest nor other impressions there be some mountaines that attain unto it as is Olympus that reacheth the highest region of the ayr and the element of fire mounteth to the sky the elements sustaineth the skies as pillars or beames sustaineth a house Of such mouÌ„tains is one in Afâ—â—câ— named Atlas After that is the element of fire which is neither flame ne coales but is pure invisible for the great brightnesse for so much as the water is more clear and light than the earth and the ayr more cleer and light than the water of so much the fire is more cleer light and fayrer than ayr and the skies in equipollent been clearer lighter fairer than the fire the which turneth with the movings of the heavens and the next region of the ayr also in the which is ingendred comets the which been called starres for so much as they be shining and move as stars After the saying of some shepheards the fire is invisible for his subtilty and not for his cleernesse forasmuch as a thing is more cleer of so much it is the more visible for we see the skies well but not the fire for it is overmuch more subtile than the ayr that is invisible for the same cause the earth and the water be thick and therefore they be visible The skies be neither properly heavy ne lighht hard ne soft cleer ne dark hot ne cold sweet ne soure colour ne sound ne such other qualities save that they be hot in vertue for they may cause heat here beneath by their lights movings and influences and be improperly hard for they may not be divided ne broken And also they be improperly colours of light in some parts and bee thick as be the partes of the Stars In the which there may no star nor other party be anusted put to nor none maye be diminished ne taken away and they may neither increase ne wax lesse nor be of other figure than round ne they may not change ne pair ne wax old ne be corrupted ne altered but in light only as in tyme of the Eclipse of the Son and Moon ne they may not rest and stand still ne turn any other wayes later ne sooner in part ne all ne behave them otherwise than after their common course but by miracle divine and therefore the Stars and skies be of another nature than the elements and the things of them composed the which be transmutable and corruptible The Elements and all things of them composed be inclosed within the first skie as the yolke of an eg is inclosed within the white and the first skie is inclosed of the second and the second in the third and the third in the fourth and so of the other The first skie next the elements is the sky of the Moon next is the sky of Mercury and next is the sky of Venus then is the sky of the Sun then is of Mars then of Iupiter and after it of Saturn And thus be the skies of the planets after their order The eighth sky is of the stars fixed and bee called so for that they move more regularly and after one guise than the planets doe Then above which is the first mobile in the which nothing appeareth as shepheards may see Some shepheards say above this ninth skie is one Immobile for it turneth not and above that is one of christall over the which is the sky imperiall in the which is the throne of God of the which sky shepheards ought not to speak but onely of the first mobile and that it containeth all together called the world Of one thing they marvell much that is how God hath distributed the stars that he hath put none in the ninth sky and hath put so many in the eight sky that they may not be numbred and in each of the other seven but one onely in calling the sun and the moon stars as appeareth in the figure hereafter Hereafter the great master Shepheard sheweth more plainly of the four elements and of the similitude of the earth how that every planet is one above another and telleth which of them be masculine as these five Saturn Jupiter Mars Sol and Mercury And of two feminine as Venus and Luna And which of them is northerly and southerly and which be orientall or occidentall CHAP. XXXII Of the movings of the skies and planets SOme movings been of the sky and planets