that euer was done before or that shuld be done after / as though all that synne had ben his synne he the doer therof onely trespasser So was ê“phecied he shuld do Esai liii âšœ Vere languores nrÌ„os ipse tulit dolores nrÌ„os ipse portauit / et posuit dnÌ„s in eo iniquitateÌ„ oiÌ„m nrÌ„m that is to say âšœ Verely he hath suffred our langores and he hathe borne our dolours sorowes and hurtes our lorde hathe leyde vppon hym the iniquitie / wykydnes of all vs. Here nowe in this place you may bryng coÌ„uenyently into your meditacion all the lyfe of our lorde / and sauyour Iesu after the maner of our sayd boke for housholders / or in some other forme of notable auctours you haue many / we haue also set the same forthe at length but bycause so many haue wryten therin we haue not cured to sende it forthe in prynt There is also a lytle werke in print the oure reuerend father dyd put forth / that for this mater is moche profitable / you may haue it for i d. yf you se but only the tytles you shall lyke it well and so is the golden letany with many other / wheÌ„ you coÌ„me vnto the ende of that holy / and most profitable / also vnto this entrepryse of communion / moste conuenient meditacion that you haue sene / byholded well in your soule all the processe of his passyon / dethe / and buryall / then loke agayne / who he was that dyd all thys for whom he dyd so greate and wonderfull thynges Remembre well he was a great lorde thyn owne propre lord and for whome suffred he all thys For the his seruauÌ„d bonde caytyue he was not onely a lorde but also a kynge an emperour kynge of kynges Apoc. xix and lorde of lordes / and of all that haue dominacion gouernauÌ„ce And for whom dyd he suffre For the man hys owne vile subiecte And yet forther he was not onely a kynge lorde but also very God / creator / and maker of all And for whome dyde he thus For a stynkyng lumpe of drytty and slyme erthe And yet se what he was aboue all thys a speciall frende and most trewe louer that for faythfull freÌ„deshyppe very feruent loue / and therin excedyng passyng all loue dyd all this And for whom dyd he so For a false traytor a moste vnkynde wretche his enemy foo And yet he most innoceÌ„t for the moste gylty And yet coÌ„sydre not onely how excelleÌ„t great the dignite of his person was that dyd all this but also howe great a thyng it was that he dyd / for so vnworthy a ê‘son Fyrst where he was esseÌ„ciall god / he made him selfe maÌ„ to make the a god And where he was in most hyghe honour he the selfe same essenciall honour most honorable he made hym selfe moste vyle spitefull to gyue the honour to make the honorable yet wher he was iÌ„ most hygh liberte he hym selfe the very liberte fredom of all liberties he made hym selfe bonde to gyue the fredom to put the at liberte And to coÌ„clude he that was the very selfe life of all lyuynge creatures toke wylfully / after most peynfull passion most shamefull deth / and all to gyue the lyfe Loke well nowe se what can be or who maye haue more charite then one frende to suffre dethe for an other he toke that deth as I sayde for his enemie Nowe you haue thus in your meditacion brought our sauyour vnto dethe nowe se hym buried after whiche deth and buriall no man may after the course of the worlde do more for his frend but as is sayde dye for hym / yet not withstondyng oure sauioure dyd more / for wher by his deth he had lefte his frendes in greate sorowe disconfort he sone after reysed hym selfe by his godly power vnto lyfe agayne / and appered vnto them / whiche thinge amonge the people of this worlde had bene a meruelouse ioy / and conforte / of theyr louynge freÌ„de / and suerly so it was vnto his disciples frendes But yet consydre a forther kyndnes / that is that he dyd not onely aryse and appere in the same selfe body but also where that body at his deth was all deforme as a lepre out of frame and fashoÌ„ by reason of moste cruell intrety dealyng he repared the same agayn vnto the syght / and coÌ„forte of his frendes into a more goodly more brawtuouse forme than it was byfore with clearty bryghtnes vnspekeable And where that body byfore was heuy and dull and myght not by nature be remoued from one place vnto a nother but in due space of tyme he made hyt nowe of suche agilite so quycke so nimble / so lyght and so swyft that it myght be in two or thre many mo places in a moment / in the space or tyme of the loke or twynklynge of an eye And yet where that body was byfore his dethe so grosse in quantite that it myght not entre but into a due space of mesure in lengthe and brede accordynge vnto the same body it myght now after his resurrexcion entre go thorough any dores wyndowes / stone walles as the sonne goeth through the glasse And yet ouer all this where that body was byfore passible and mortall myght suffre and dyd suffre payne passion hurt or greue and also dethe now he brought it into such a state and case that it is impassible and immortall that is to say neuer maye suffre any noyans ne euer possible to dye agayne Rom. vi This haue we shewed not onely for the ordre of your meditacion but also for the syngular coÌ„fort of all synfull soules IdeÌ„ .iiii. That as our lorde Iesu dyed for our synnes and arose agayne for our iustificacioÌ„ so euery synful soule wyllynge to forsake synne hauyng the fayth of Christe maye dye and be buried with our sauyoure in his holy sacramentes baptisme and coÌ„fession Ro. vi and so leuyng all deformite of synne the soule may arayse vnto a newe maner forme of lyuyng and be more speciouse beawtuouse and more goodely in the syght of god Luc .xv. and more acceptable then euer it was byfore more ioye shall be made in heuen for one suche a person retorned froÌ„ synne theÌ„ for many other that neuer dyd synne let this suffice for the fourthe consyderacion of your sayd meditacioÌ„ that is to say in coÌ„syderyng the werke of iustificacioÌ„ ¶ The fyft consyderacion of the werke of remuneracion NOwe lett vs ê“cede forther vnto the worke of remuneracion or rewardyng and all is to moue and stere your affectioÌ„ your loue and deuocion vnto our lord For although in the syght of this world it were a maruelouse great kyndnes for any frende to paye his frendes dette and delyuer him out of pryson
than I say these thynges may greatlye moue you to haue your selfe in good a wayte / study howe ye may auoyde the tone and and obtayne the tother Remembryng specyally howe great a losse it is to lose heuen / and howe vncoÌ„fortable gaynes to wynne hell / howe sone and how lyghtly eyther of them may be goten or lost WhaÌ„ any thyng than of aduersyte / hurt or displeasure fortune or fall vnto you / thynke than or ymagyne that if you were in hell / you shuld haue the same displeasure many worse And so to auoyde those you shall here the better suffre / and for our lorde the more pacyentlye bere all these that nowe be present or may come hereafter And iÌ„ lyke maner / if any good prosperyte or pleasure happe or come vnto you thynke then that if you were in heuen / you shulde haue that pleasure many more excellent ioyes And so for the feruent desyre of those ioyes / you shall set lytell by any worldly comfort or pleasure A good contemplacyon therfore maye it be vnto you in feestes of holy sayntes you may in one englysshe Martyloge breuely se the lyues of many sayntes for euery day in the yere to thynke recorde howe great paynes they suffred here for the loue of our lorde / and howe short they were / howe sone passed / and then agayne howe merueylous rewarde they had therfore in ioye and blysse euerlastyng So the troubles and tormentes of good persons ben sone and shortly gone and ended And the ioyes and pleasures of synfull persones done soone fade and flye for euer The good persons for theyr troubles suffred here vppon erthe / done gette and wynne eterne and euerlastynge glorye Whiche the euyll synfull ê‘sons done lose And contrary these euyll and synfull ê‘sones / for theyr ioye and pleasures here / done obteyne by exchauÌ„ge eterne and euerlastynge shame and rebuke / with payne wo vnspeable Whan so euer that you ben disposed to sluggysshnes or to be drowsye / remysse in prayer or dull in deuocyon / than take this lytell werke / or some other good treatyse and rede therin / and euer note wel the contentes therof and also what is ment therby And yf you be nat therby delyuered or eased therof / than shyfte vnto some other werke or occupacyon so that euer ye auoyde ydlenes and all vayne pastymes / which in dede ben lose tymes And then remeÌ„bre that those that nowe byde in payne eyther in hell or yet in any other place conuenyent / for suche tymes so passed or loste / had leuer than all the world / haue such tyme to redeme theyr paynes by / as you may haue if you wyl Tyme than vnto al persons well occupyed / is very precyous and dere Beware well therfore howe you speÌ„de it or passe it For you can neuer reuoke it nor call it backe / if the tyme passe you by trouble and vexacyoÌ„ / thynke they ben happy and gracyous that ben past this wretched lyfe / and nowe in blysse / for they shall neuer haue any suche mysery And whan you fele a confort or consolacyon spirytual / thanke god therof / and thinke the dampned soules shall neuer haue any suche pleasure And thus let this be for your exercyse in the daye tyme. At nyght whan you go to rest / first make a count with your selfe remembre howe you haue spende or passed the day and tyme that was gyuen you to be vsed in vertue / and how that you haue bestowed your thoughtes / your wordes your werkes And if you fynde no great thynge amysse gyue the whole laude and prayse vnto our lorde god And if you perceyue contrarye / that you haue mispended any parte therof / be sory therfore beseche our lorde of mercye forgyuenes / and promyse and verely purpose to make amendes the nexte day And if you haue oportunite therupon / it shal be full conuenient for you to be coÌ„fessed on the nexte morowe And specyally if the mater / done / sayde / or thought by delyberate consent / do greuouslye wey and worke with a grudge in your conscyence / than wolde I aduyse you neuer to eate nor drynke / tyll you be dyscharged therof / if you may conuenyentlye get a ghostly father Nowe for a conclusyon of this werke put before you / as by case or ymagynacyon .ii. large cyties / one full of trouble / turmoyle and myserye and let that be hell The other cytie full of ioye gladnes confort and pleasure / and let that be heuen Loke wel on theÌ„ bothe for in bothe be many dwellers great companye Then cast and thynke within your selfe what thynge here myght so please you / that you shulde chuse the worse cytye or what thynge shulde displease you on the other party / wherby you shoulde withdrawe your selfe from the vertue that myghte conuey and brynge you vnto the other cytye And whan you haue studyed well hereupon can nothynge fynde / I dare well assure you if you kepe well the preceptes and couÌ„seyles of this lytell lesson / you shall fynde the ryght waye / for the holy ghoste wyll instructe and teche you where you be nat suffycyeÌ„t of your selfe / so you endeuoyre and gyue dilygence to bere awaye and to folowe that here is taught Rede it euery weke ones or twyse / or oftener if you wyll And where you profyt gyue thankes laude prayse vnto our lorde god most sswete sauyour Iesu Chryste who sende you his mercy grace AmeÌ„ ⧠We haue prynted this golden pystle agayne / bycause the other before is nat of the traÌ„slacyon nor edicyon of this auctor ⧠This was brought vnto me in englysshe of an olde translacyon / rughe and rude and requyred to amende it I beseche you to take all vnto the best / and praye for the olde wretched brother of Syon Rycharde Whytforde âšœ The ghostly chylde ♣ Syr I haue nowe done as you commaunded and all is in prynt ⧠The ghostly father YOu haue done well chylde god rewarde you But nowe shall you haue yet an other lesson most profytable for you that is / to make you prest and redy to dye and departe this lyfe And howe you shall nat feare deth / but haue a dayly exercyse and experyence therof as foloweth hereafter âšœ Imprynted by me IohnÌ„ Waylande / at London within the Temple barre / at the sygne of the blewe Garlande Anno. M.D.xxxvii ¶ A dayly exercyse and experyence of dethe / gathered and set forth by a brother of Syon Rycharde Whytforde ⧠Vnto the deuout reders IN our lorde god moost swete sauyour Iesu salutacyon This lytle tretie or draght of deth dyd I wryte more then .xx. yeres a go / at the request of the reuereÌ„de Mother Dame Elizabeth Gybs / whome Iesu perdon / theÌ„ Abbes of Syon And by the oft callyng vpon / and remembraunce of certeyne of hyr deuout systers And
that we speke of here must nedely be had by experyence / and experyence by exercyse and vse So that yf you wyll haue the actyue knowledge of dethe / by the arte and crafte therof you must begynne fyrste at exercyse and vse And yet can no man put a thynge vnto exercyse / without some introduction and leadynge therunto / other by techynge studye or naturall disposicyon you muste than knowe fyrst what the thing is that you shall put in exercyse / and so to haue experyence and knowledge therof that is to say you must knowe what dethe is / or what is ment by this terme or worde dethe For the selfe terme deth dothe signifye / and is taken dyuersly iÌ„ dyuers maners Somtyme dethe is taken called a chaunge of lyfe So the coÌ„mune people done often vse it as whan they say of a deed person / he is nat deed say they out he hathe chaunged his lyfe / and so dothe saynte Ambrose say as we shewed before De bono mortis And yet chaunge of lyfe is called deth in dyuers other maners As whan a person dothe fall by synne froÌ„ good lyfe vnto the state of damnacyon or contrary / whan he doth aryse by grace from synne vnto the state of saluacyon Ro. vi â— Saynt Paule dothe shewe bothe vnto the Romaynes / as whaÌ„ he sayeth that in our baptysme we ben buryed with Chryst vnto deth from synne / and we byleue we shall aryse agayne with Chryste vnto a newe lyfe of grace Rom. i. â— And for the tother parte he sayeth that occasyon hathe deceyued the frayle person / and so hathe slayne hym brought him to deth This chaunge of life is Augusti that spirytuall dethe / that as saynt Augustyne sayeth doth departe god from the soule For god is the lyfe of the soule / whan god than is by synÌ„e departed there from the soule is deed And this is the deth onely to be feared abhorred / as the worste dethe of all dethes / and yet to saye trouthe there is none other dethe euyll / except onely that dethe that must nebely folowe this deth / that is to say the deth of both body and soule eterne and euerlastyng damnacyon The other maner of dethe that I spake of / that is the chauÌ„ge of euyll lyfe vnto good / and of the whiche as I sayde saynt Paule wrote vnto the Romanes Rom. vi is a good deth / whiche you and euery faythfull persone haue exercysed and oft put in vse by reason of the holy sacramentes And whan nede shal requyre ben redy so to do / whan I speke here of euyll lyfe to be chauÌ„ged I meane nat the state onely of mortall or deedly synne For many persones that ofte done vse the sacrameÌ„tes / done lyue without any deedly synne / but I meane the lyfe spotted with any vyce or synne Mercu. trismeg For a great clerke sayeth Omne donuÌ„ nostruÌ„ mixtum est cuÌ„ malo Euery thinge good that is ours / doth appertayne vnto vs is mixed or myngled with euyll So that our whole lyfe is euer mixed coupled cumbred with some vise euyll / which natwithstandynge may by the grace of the sacramentes be dayly purged and so our life chauÌ„ged / and we therby haue the exercyse vse experyence of this deth But yet is there an other maner of deth called of lerned meÌ„ meditatio mortis / that is to meane the meditacion that is to saye the cogytacyon thought and remembraunce / the busynes tractacyon or intreatye mencyon disputacyon of dethe Tota vita philosophorum meditatio mortis est All the whole lyfe of philosophers and wyse men saye they is the coÌ„mentacyon remembraunce mencyon or disputacyon of deth / oft mencyon remeÌ„braunce / oft disputacyon and discussyon of any thyng doth cause it to be the better knowen Cicero Macer libro i. de somno SipioÌ„is Eras in Euchr. And men coÌ„munely wyll make oft mencion speke and talke often of that thyng wherunto they haue desyre loue or haue good mynde and affection And coÌ„trarye they wyl nat here tell of that thyng that they hate and loue nat and so is it of many persones that wyll nat here speke ne any mencyon made of deth And yf by chaunce any mencyon be made of dethe agayne theyr myndes and wylles / they wyll lyfte vp the hande and blesse them or els murmure out softly some supersticyous prayers as though they harde speke of the deuyll / or of some abhomynable cruell dede And certaynly it is no meruayle thoughe suche persones be affrayde to dye and lothe therunto / because they be nat acquoynted with deth nor be exercysed therin But as in case a person that longe tyme had layne fetred in prysone / coulde nat for lacke of exercyse go faste ne renne whan he were newly put vnto lyberte / so these maner of persones wrapped in the worlde / fetred in the flesshe / can nat quyckely and couragyouslye for lacke of experyence walke the way of deth whiche natwithstaÌ„dyng they must nedely trede / passe whether they wyll or no. Lacke I say of exercyse vse and experyence / causeth these persones to feare and drede dethe As by example chyldren and some women or such ê‘sones neuer had experieÌ„ce ne knowledge of a bugge that is a personage that in playe dothe represent the deuyll at the fyrst syght / ben moche affrayde therof in so moche that some ê‘sones haue ben in ieoê‘dye to lose theyr wytte reasoÌ„ therby But whaÌ„ they afterward haue knowledge what it was by vse haue experieÌ„ce therof they ben than nothyng affrayde therof but rather done take pleasure ther in So is it of them that haue nat the experieÌ„ce of deth / bycause they will nat take but rather wyll they fle / auoyde / the vse exercise therof But yf they knewe what / how great profet there is in the exercyse / meditacyon oft recorde remeÌ„brauÌ„ce of dethe they wolde nat fle nor auoyde it but rather with studye diligence gyue applye them selfe dayly therunto Ec. i. d. Psalmê° xxxviii The wysemaÌ„ saith Fili memorare nouissima tua c. In al thy werkes sone sayth he remembre thy laste ende / and thou shalte neuer offende god The prophete therfore prayde vnto our lorde sayenge Notum fac mihi domine finem meum Good lorde sayeth he let me haue knowledge of my last ende as though he sayd Good lorde gyue me grace that by the dayly exercyse and meditacyoÌ„ of deth I may haue an experyence and knowledge of my last ende euermore to be redy therunto / accordyng vnto thy wyll pleasure Nothyng is more valyaunt to expell and put awaye synne from the soule nor yet more profytable to replenyssh garnysshe the soule with good vertues then is the dayly exercyse meditacyon of dethe But howe to put apply
it is that hathe done for you howe excellent the person is And than for whom he dyd For you of whom he had no nede / nor you any thyng had or coulde or might do for him / but all he dyd for loue and of mere charyte / and that also for his enemye / and so beynge in depe prison neuer to be delyuerde but by hym alone Nowe consyder and pondre well who this persone is / and than loke vpoÌ„ your self make collacyon / coÌ„pare both together although there may in deed no coÌ„paryson be made yet se beholde howe great mighty a ê‘son he is / how lytle howe infyrme feble a ê‘son you be howe wyse how well lerned he is / howe lytle lernynge wysdome you haue how ryche he is howe poore you ben / howe excelleÌ„t noble he is how rustycall a vyllayne you be / howe goodly a ê‘son he is and howe vyle fylthy you be how kynde louyng he is howe churlysshe frowarde you be And to conclude he most hyghe god / and you a wretched worme of the earthe he all and you ryght nought After this collacioÌ„ perceyuyng what maner of ê‘sones bothe ben than pondre and wey what howe moche he dyd for you Fyrst he left in maner all heuyn for you and here toke vpon hym your nature / so made you a great estate / cosyn and of kynne vnto almighty god And yet dyd he serue here for you nat onely .vii. yeres as Iacob for Rachell but for a worse more lothsum than Lia all the dayes of his lyfe / and here begyn to remembre that lyfe of our sauyour After some suche auctours as we haue named in the other workes / or at the least vnder suche a shorte fourme as we haue set forth in the boke of housholders Thus his blessyd incarnacyon his ioyfull byrthe / his paynefull circumsicyon his honorable epiphanye / his legall presentacyon / his sorowfull flyght into Egypt / his coÌ„fortable retourne and commynge agayne in to his couÌ„trey / his meruaylous and lerned disputyng with the doctours at .xii. yeres of age his lowly obedyence vnto his parentes his educacyon bryngynge vp vnto the age of nere .xxx. yeres his baptisme his fast in wyldernes / his temptacyon there of the wycked spiryte his victory The callynge eleccyon and chosynge of his apostles and discyples prechynge techynge labours and miracles / his manye wrongfull repreues rebukes / and infamyes of the iewes and theyr malicyous awaytes / his solempe soper / his most meke minystrye / seruyce in the wasshynge of the fete of his apostles The worthy consecracyon of his blessyd body blode in the whiche sacrament all his apostles were made preestes / had the same power his most swete sermon his tediouse agonye / whan he swette water and blode / his fals betrayenge by Iudas and his takynge his presentacyon vnto the bysshoppes Annas and Cayphas And the cruell dealyng of the rues the presentynge of hym by them vnto Pylate by hym vnto Herode by whom mocked and clothed in a whyte fooles cote / he was sende agayne vnto Pylate and by hym examyned and without cause founde put naked and scourged arayde with a purpure garment crowned with thornes with a rede in his haÌ„de as a sceptre al iÌ„ mockeage scorne brought forthe before the iewes by their crye request put agayne into his owne clothes condemned vnto deth his paynefull beryng of the heuy crosse / his fatigacyon / and feyntynge vnder the same so that he fell vnto the grounde / his crucifixon naylyng vpon the crosse his pytefull hangyng vpon the same his deth with a lowde crye The woundynge of his hert after that deth his takyng downe buryall his gloryous resurrection apperynges / his meruaylous ascencyon into heuyn / where he toke for you possessyon of the place that was prepared ordayned for you before the coÌ„stitucyon ordynauÌ„ce of the world Here you may remembre the coÌ„modytes of the place whiche in hit selfe is moste hyghly beauteous fayre goodly and pleasaunte aboue that can be thoughte vpon erthe and of all thynges that ben in this worlde is there plentye and aboundance without any nede or wante possessyon is there of the lande that neuer shall decaye / ryches that neuer shall be minisshed or made lesse And as vnto the coÌ„modites of the body goodes of nature there is youth euer florysshyng fresshe without age or any miseryes therof Beaute and fayrenes without any deformyte / or fadynge Myght and strength without debilyte or feblenes helth without syckenes or disease / all pleasure and neuer payne Euer myrth without any mornyng euer gladnes and neuer sadnes Euer ioy and neuer sorowe of all thynges coÌ„tentacion without any murmure or grudge Euer loue and neuer hate Euer charyte and neuer enuye mercye pitye and compassyon / without any crueltye or vnkyndnes Euer vnyte and peace and neuer varyaunce ne debate Euer trouth and fidelite without any falshed or deceyte Euer iustice equite and ryghte / and neuer oppression / ne wronge Euer due honoure / and reuerence neuer dysdayne ne dyspyte And to conclude there is al that is good / and neuer euyll And of all these thynges constant durans i. Cor. ii without any mynysshynge mutabilyte or chaung And yet ben there mo coÌ„modytes thaÌ„ eare may here eye may se toÌ„ge may tell or any herte may thynke whiche almyghty god hath ordayned for them that loue hym And yet there is vnto all these coÌ„modytes lyfe immortall euerlastyng And yet forthermore you may coÌ„sydre in what company / and with whom you shall vse and inioye the sayd coÌ„modytes There shall you fynde your holy patrones / suche sayntes as you dayly haue serued / the pure company of virgynes / the coÌ„fessours and martyrs / the innocentes the apostles / the patryarches prophetes And the goodly bright company of angels / al redy to present you vnto our lady the blessyd gloryous virgyne Marye / and by her with them to be recommended coÌ„mitted vnto her dere sone our lorde / moste swete sauyour Iesu which wyl nat disdayne to receyue you most beningly gently so to repÌ„seÌ„t offre you vnto the pÌ„seÌ„ce of his most worthy father which by him is also your father Se now good deuout soule beholde loke wel inwardly ê‘ceyue where you nowe ben / with whom With your lorde maister / your very father brother your gouernor gyder / your helpe coÌ„fort your only refuge succour your inward loue your whole hert desyre redemer sauyour your creature maker your god all your good with all the holy sayntes angels of heuyn in the preseÌ„ce / before the throne of the gloryous trinite the father the sone the holy ghost .iii. distinct ê‘soÌ„s one nature
/ that the persone hath perfyte faythe and byleue in god / and vnto god ¶ The seconde article Saynte Andrew ¶ Et in Iesum Christum filiuÌ„ eius vnicum dominum nostrum ✿ And I also byleue perfytely vpon our lorde Iesu Christe his onely begoteÌ„ sone that is to say the only begoten sone of the sayd father ¶ The thyrde article Saynte Iohan. ¶ Qui coÌ„ceptus est de spuÌ„ sctoÌ„ natê° ex maria virgine ✿ And also I byleue perfytly the our sayd lorde Iesu was conceyued of the holy ghost borne of our lady saynt Mary she remaynyng abydyng euer euer a virgine ¶ The fourth article ¶ Passus sub pontio Pilato / crucifixus mortuus et sepultus Saynte Iames the more ✿ And also I perfytly byleue that our sayde lorde Iesu dyd suffre his passion was crucified deed and buried vnder the power and iugement of a man called by propre name Poncius / and by his seconde or surename Pylate ¶ The fyfth artycle ¶ Descendit ad inferna Saynte thomas of Inde tertia die resurrexit a mortuis ✿ And I byleue perfytely also / that our sayd lorde Iesu after his sayde passyon and dethe / descended and wente downe vnto the lowe places of hell / and brought forthe froÌ„ thense our fyrste father Adam and all that were there with hym / and that vpoÌ„ the thyrde day after his deth he dyde aryse from deth / and all the bondes therof vnto lyfe euerlastynge ¶ The syxth artycle Saynte Iames / the lesse ¶ Ascendit ad celos sedet ad dexteram dei patris oiÌ„potentis ✿ And also I byleue perfytly that our sayd lorde Iesu dyd ascende and slye vp vnto the hyghest heuens and ther doth syt vpon the ryght hande of god the father oiÌ„potent and almyghty ¶ The seuenth article Saynte Philipe ¶ Inde veÌ„turus est iudicare viuos et mortuos And I also ê‘fytely byleue that he wyll come theÌ„se agayne in to this worlde to iuge all persones quycke and deed ¶ The .viii. article Saynte Bartelmewe ¶ Credo in spiritum sanctum ✿ I byleue perfytly also vpoÌ„ the holy ghost the spirite of the father and of the sone with them both the same selfe god ¶ The .ix. article Saynte Mathewe ¶ Sanctam ecclesiam catholicaÌ„ ✿ I also byleue that the church of Christe is and was / and euer more shal be holy faythfull / therefore I do gyue fayth and credeÌ„ce vnto the same and vnto the determinacions therof ¶ The .x. article ¶ Sanctorum communionem Saynte Symon remissioneÌ„ peccatorum ✿ I byleue also the communioÌ„ of sayntes that is to say / I byleue that all the workes and good dedes of all good holy persones / ben and shal be coÌ„mune so that euery faythfull Christian hath shall haue part with other And also I byleue the remisson of synnes that is to say / that all maner of synnes may and shal be forgyuen / if forgyuenes be duely desyred and axed ¶ The .xi. article ¶ Carnis resurrectionem Saynte Iude called also saint Tadeus ✿ I also byleue the resurrection of our flesshe / that is to saye / I byleue that all maner of persones shall aryse at the daye of dome in soule body with the same flesshe blode and bones that they were borne with and dyed with ¶ The .xii. article Saynte Mathie ¶ Et vitam eternam Amen †And I also byleue euerlastyng lyfe that is to say that after the generall resurrection all maner of persones / as well good as euyll dampned or saued / shall coÌ„tynue in lyfe euerlastynge eyther in ioye or payne neuer departe therfroÌ„ This worde Amen is declared before in the ende of the Pater noster ¶ This maner of the Pater noster Aue and Crede I wold haue vsed rede vpoÌ„ the boke at euery mele / or at the leeste ones a day with a lowde voyce as I sayde that all the persones presente may here it And yet forther I wolde aduyse counseyle all other housholders to se as I do knowe / and proue / that euery persone in theyr house / all that ben vnder theyr gouernaunce and charge can say the same and therfore they muste take the laboure to here them theym selfe and wher nede is to teche them For many that ben aged and can not say wyll be abasshed to lerne it openly and yet if they here it dayly redde after the maner shewed before they shall by vse and custome lerne it very well And some other persones there bene that can saye ryght well / both vpon the boke and without but yet amonge them some bene dullardes and slouthfull and seme negligente and careles / and so done they not saye it but in tyme forgete it / as in maner they hade neuer lerned it I pray you therfore good deuoute housholders do as I do take the payne to here them your selfe at the leeste ones a weke let none escape you / olde nor yong It shall byleue me be vnto you a great discharge of conscience and not without merite greate rewarde And charge them straytly vnder payne of punysshement / that they say it euery day thre tymes at the leest / that is to saye / in the mornynge / at none or myddaye / at nyght Than must you teche them to knowe by ordre the preceptes or coÌ„maundementes of god the names of the .vii. priÌ„cipall synnes of theyr .v. wyttes as thus The coÌ„maundementes of god ben .x. in noÌ„bre The fyrst The fyrst that we shall haue no straunge ne other godes but one alone and hym to loue honoure drede aboue all thynges The .ii. The seconde we may not take the name of god in vayne therfore we may not vse to swere The thyrde The .iii. we must kepe our holy day with close mynde vnto god reuerende deuocion and therfore we may do no bodely or worldly labours for lucre therin .iiii. The fourth we muste with reuerende and due lowly maner do honoure vnto our parentes that is to say vnto our fathers and mothers and we shall haue by the promyse of god longe lyfe therfore .v. The .v. we shall not slee or kyll any persone neyther in dede nor yet in wyll or mynde nor yet may we hate any persone in harte For who so euer so doth i. Ioh. iii. is an homicide and maÌ„sleer .vi. The .vi. we maye do no lechery .vii. The .vii. we may do no thefte .viii. The .viii. we may bere no false wytnes ne make any lye or lesynge .ix. The .ix. we may not coueyte or desyre any wedded or maried persone .x. And the .x. we may not coueyte ne desyre any other mannes goodes These bene the .x. coÌ„mauÌ„demeÌ„tes gyueÌ„ coÌ„mauÌ„ded by almyghty god / gyueÌ„ ben deuyded in two partes as two tables or bokes Exod. xx The fyrste
/ and they put to shame and rebuke All this haue we spokeÌ„ for the kepynge of the seconde precepte or coÌ„maundement The thyrde pÌ„cepte ¶ Nowe for the thyrde commaundement I praye you gyue good example in your owne selfe and thaÌ„ teche all yours howe they shulde kepe duely the holy day that is to say in asmoche as conuenientely maye be to be voyde of all maner of worldly bodyly laboures I sayde in asmoche as coÌ„ueniently may be For people must haue meat drynke / the houses muste be appareyled / beastes muste be cured and loked vnto And very vnfayned necessite or nede dothe excuse in coÌ„science The holy daye is ordeyned of god and the churche onely for the seruice of god The due place of the seruyce is the churche vnto all theÌ„ that may conueniently come thervnto And to them that may not / euery honest place of good lawfull occupacion is theyr churche For God is there presente where he is duely and deuoutly serued Take the payn therfore whaÌ„ you may to go forth your selfe / and cal your folkes to followe And whaÌ„ you ben at the churche do nothyng els but that you came for and loke oft tymes vpon them that bene vnder youre charge that all they be occupyed lyke at the leest vnto deuoute christians Mathei xxi For the churche as our sauyour saythe is a place of prayer not of claterynge and talkyng And charge them also to kepe theyr syght in the churche cloce vpoÌ„ theyr bokes or bedes And whyle they ben yong / let them vse euer to knele / stande or syte / neuer to walke in the churche And let them here the masse quyckly deuotly / moche parte knelynge But at the gospell / at the preface / and at the Pater noster teche theÌ„ to stande and to make curtesy at this worde Iesus as the preste dothe Thus in the fore noone let the tyme be spente all in the seruys of god And than in the after noone muste you appoynte them theyr pastyme with great diligence and strayte commaundement Fyrste that in no wyse they vse such vanities as communely ben vsed that is to say / berebaytynge and bulbaytynge foteball tenesplaynge / bowlyng nor these vnlawfull games of cardynge dycynge closshynge / with suche other vnthryfty pastymes or rather losetimes wherin for a suerty the holy day maye rather be brokeÌ„ than if they weÌ„t to the ploughe or carte vpoÌ„ Ester day so it were not done by coÌ„tempte or dispisynge of the commaundement of the lawe ne for vnreasonable couetyse loue of worldly goodes For synne dothe alwaye more defoule and breke the holy daye than doth any bodely werke or occupacion Therfore let them beware of the tauerne alehouse / for drede of dronkennes or of glotony of suspecte places / or wantoÌ„ company for fere of vncleÌ„nes / or lechery / whiche thynges bene vnto youth moste peryllous / of great daunger ieopardy of corrupcion Assigne you therfore and appoynte you them the maner of theyr disportes honeste euer and lawfull for a resonable recreacioÌ„ / and asmoche as conuenieÌ„tly may be lett the sexes be departed in all theyr disportes that is to saye the kyndes meÌ„ by them selfe / and the women by them selfe And also appointe the tyme or space that they be not for any disportes from the seruyce of god Appoynte theÌ„ also the place that you may call or sende for them whan case requyreth For if ther be a sermone any tyme of the daye let them be ther presente all that bene not occupyed in nedefull and lawfull busynes / all other layde a parte let them euer kepe the preachynges rather thaÌ„ the masse if by case they maye not here both To bye and sell or bargayne vpon the holy daye / is vnlaufull excepte it be for very nede Charyte vnto the poore and nedy neyghboures doth lawfully excuse bodely or worldly labours vpon the holy day Loke well you neyther do ne saye wylfully and by deliberacioÌ„ vpon the holy daye any thynge that you knowe in coÌ„science shulde be contrary vnto the honoure of god and thaÌ„ done you iustely kepe your holy daye A very good sure pastyme vpon the holy daye is to rede or to here this boke or suche other good englyshe bokes and gather therunto as many persones as you can For I tell you there shulde be no tyme loste ne mysspente vpon the holy daye Lett this poore lesson nowe coÌ„tente you for these thre coÌ„maundementes of the fyrst table whiche as I sayd done apperteyne belonge vnto almyghty God hym selfe A nother shorte lesson shall we set forth for the commaundementes of the seconde table The .iiii. precepte And fyrste the due reuerende honoure to be done of the chyldren vnto the parentes that is to saye / vnto theyr fathers and mothers Teche your chyldren therfore to aske blessynge euery nyghte knelynge before they go to reste vnder this fourme âšœ Father I beseche you of blessynge for charite or thus Mother I beseche you of charite gyue me your blessynge Than let the father or mother hold vp both the handes and ioynyng them bothe to gether loke vp reuerently deuoutly vnto the heuen and say thus Our lorde god blesse you chylde therwith make a crosse with the ryght hande ouer the chylde / sayng In nomine patris et filii spuÌ„s sancti Amen And if any chylde be styffe harted / stubburne and frowarde and wyl not thus aske blessynge if it be within age let it surely be whysked with a good rodde and be coÌ„pelled thervnto by force And if the persones be of forther age paste suche correction yet wyll be obstynate let theÌ„ haue suche sharpe greuous punysshement as conuenyently maye be deuysed as to fyt at dyner alone and by theÌ„ selfe at a stole in the mydle of the hal / with onely browne breade water and euery persone by ordre / to rebuke them as they wold rebuke a thefe or a traytour Deute xxi d. For in the olde lawe suche chyldreÌ„ were brought before the hole townshype that is to saye the people of the cyte or of that towne there were they stoned vnto deth And certeynly I wold not aduyse ne counseyle any parentes to kepe suche a chylde in theyr house without great affliction and punysshement And therefore I thynke it were moche conuenieÌ„te for ther pareÌ„tes oft tymes to shewe vnto theyr chyldreÌ„ what commodyties and profytes and what perylles ieopardies done folowe the honoure and dishonoure of the pareÌ„tes accordyng vnto holy scripture Some wherof I haue here set forth as is coÌ„teyned in the boke of the wyse man called Ecclesiasticê° Ecclesi iii. â— in the thyrde chapitre Those persones saythe he that bene the chyldren of Christe / ben also the chyldren of his church all suche as thoughe it were by naturall disposicion ben gyuen applyed of that godly disposicion vnto obedience and loue All you therfore that ben
desyre and consente of harte vnto the dede dothe breke this coÌ„maundemeÌ„t Moche more than doth rybauldy breke it and suche maner as befor is sayd The olde prouerbe sayth Who so wyll none euyll do shulde do nothynge that longeth therto The ghostly enemy dothe deceyue many persones by the preteÌ„ce and coloure of matrymony in pryuate-secrete contractes Contractes For many men whan they cane not obteyne theyr vnclene desyre of the woman wyll promyse mariage thervpoÌ„ make a contracte promyse and gyue faythe and trouth eche vnto other saynge Here I take the. N. vnto my wyfe and therto plyght the my trouth And she agayne vnto him in lyke maner And after that done / they suppose they may lawfully vse theyr vnclene behauyoure / somtyme the acte dede doth followe vnto the great offeÌ„ce of god theyr owne soules It is a greate ieopardy therfore to make any suche contractes specially amonge them selfe secretely alone without recordes whiche must be two at the leest For many tymes after the vnlawfull pleasure is paste discorde dothe fall bytwene the parties eyther bycause that as the coÌ„mune prouerbe sayth hote loue is sonecolde ii ReguÌ„ xiii c or els by the meanes of theyr frendes or by some couetyse to haue a better mariage they or one of them done denye the contracte so vnlawfully done mary otherwyse and lyue in aduoutry all theyr lyfe tyme. And bycause the churche cane not openly knowe the thyng that was spoken and done in priuyte they bene thought and supposed so to lyue as lawfully in mariage wher in dede before god they done lyue as noughty packes in dampnable aduoutry and vnlawfull lechery and all theyr chyldren bastardes before God all though they seme otherwyse vnto the worlde Warne therfore your folkes ther be no such blynde bargaynes in youre house or gouernaunce ¶ The .vii. coÌ„maundement is do not thefte Herin correcte your yong persones betyme The .vii. precepte For the chylde that begynneth to pyke at a pynne or a poynte wyll after pyke a peny or a pouÌ„de And so go forth from an apple vnto an oxe and from a pere to a purse or an horse so froÌ„ the smal thynges vnto the greate Whan you take any chyld therfore with the mayner be it neuer so lytle a thynge pay truely at the fyrste tyme and the seconde tyme and prycke the pynnes or the poyntes vpon the cappe or shulder in open syght let all the house wonder vpon theÌ„ and crye all here is the thefe this is the thefe se se the thefe And if they meÌ„de not therby let theÌ„ be so brought through the open stretes with shame ynoughe cruell punysshement For better is it that the chylde wepte in youth and suffre shame and rebuke than herafter the father mother frendes shuld wepe for sorowe and shame at his hangyng and shamfull deth And let euery persone beware of thefte For all other synnes with contricyon / confessyon and penaunce / may be forgyueÌ„ clerely but thefte and all goodes vnlawfully goteÌ„ / can neuer be forgyueÌ„ vnto the tyme that restitucioÌ„ be made that is to saye vnto the tyme those goodes / or the valure of them be restored if the persones in any wyse maye be able therunto Lett euery persone poÌ„der well and wey what vauÌ„tage it is to stele or pyke syth besyde the payne certaynely to be suffred in hell the same goodes in valure must be restored agayne Small goodes truly goteÌ„ done growe and encrease vnto the greate conforte of the persones-And contrary euyll goteÌ„ goodes lyghtly come as they saye and lyghtly go all wast vnto nought with the disconfort of the parties / great combraunce of conscience Se than that all goodes be well goten amonge you The .viii precepte ¶ Of the .viii. coÌ„maundemeÌ„t you haue before some remeÌ„braunce in the lessons of sweryng lyeng The .ix. precepte ¶ The .ix. coÌ„maundemeÌ„t is that no persone shall desyre in mynde nor wyshe that the wedded make of any other persone were lawfully theyr weded make The .x. precepte ¶ And the .x. commaundemeÌ„t is in lyke maner of the goodes For so shulde the parties haue incommodite losse displeasure or disconforte The dedes of these two coÌ„maundementes were forboden of god in the .vi. and .vii. coÌ„maundemeÌ„tes here nowe bene the wylles and desyres forbodeÌ„ That thyng than that no man maye lawfully wyll may no maÌ„ do lawfully Let them therfore beware that do not onely wyll and desyre in mynde / but also done secretely pryuely / and craftely laboure to take theyr neyghboures fermes or his house as they saye ouer his heed or to entyce and get away theyr seruauÌ„tes or any other goodes profytable for the parties For though suche thynges maye seme vnto the worlde lawfull surely they be not without the great offence of god / as contrary vnto his commaundemeÌ„tes And thus an ende of the .x. commaundementes Of the seuen priÌ„cipall synnes ¶ yet muste you haue a lesson to teche your folkes to beware of the seueÌ„ pryncipall synnes whiche ben coÌ„munely called the .vii. deedly synnes but in dede they do call them wronge for they bene not alway deedly synÌ„es Therfore they shuld be called capitall or principall synnes and not deedly synnes These bene theyr names by ordre after our diuisioÌ„ Pryde / Enuy / Wrath Couetyse / Glotony / Slouth / and Lechery Thus don we ordre theÌ„ / accordynge vnto our thre ghostly enemyes / the deuyll / the worlde the flesshe For Pryde Enuy and Wrath done apperteyne and belong vnto the deuyll as chefe mouer of theÌ„ And couetyse dothe apperteyne vnto the worlde as chefe mouer therof And glottony / slouth / and lechery done belonge vnto the flesshe / as theyr chefe mouer whiche thre we done put vnder this ordre bycause that glotony is a great occasyon of slouth For as the prouerbe sayth Whan the bely is full the bones wolde haue reste The full fedde glotton is apte vnto no good werke or laboure but rather all disposed vnto sluggysshenes and slouth And those two betwene them done styre and ê“uoke most vnto lechery The .v. wyttes ¶ Teche them also to knowe the names of the fyue wyttes and to put the fyrste fynger of the ryght hande vnto the instrumentes of the same wyttes that is to say vnto the eare the eye the nose the mouth and than to ioyne clappe both the handes togeder saynge thus Herynge seynge smellynge tastynge and touchynge The .vii. werkes of mercy ¶ It shal be also well done to teche theÌ„ the .vii. workes of mercy which you shuld after your power set forth in werke as you teche theÌ„ in voyce That is to fede the huÌ„gry To gyue drynke vnto the thursty To cloth the naked Herborow or lodge the wayfarynge folkes / or them that haue nede of lodgynge Visite the sycke Redeme the prysoner And bury the deed Here is now an ende hereof A fourme of
flyght in to Egypte that was whā kynge Herode dyd pursue our sauyour and wyllyng surely to slee hym dyde cause to slee all the Innocent chyldren within the coostes countrey of Bethleē ¶ The disputacion that was after his retourne and cōmynge frōe Egypte agayne whan he wēt with his mother and Ioseph vnto Hierusalem there vnknowynge vnto them remayned and taryed / tyll that thre dayes after with great sekynge they founde hym in the tēple disputyng amōge the doctours than was he .xii. yeres of age ¶ His humiliacion and meke behauyoure vnto his parentes / that was whā he lefte that hyghe place and exercise of contemplacion and went with them and was obedient vnto them ¶ His educaciō or bryngynge vp that was whan he taried and dwelled at Nazareth with his blessed mother and with Ioseph her husbande euer occupied after theyr wyll and mynde vnto theyr conforthe and euer as he grewe encreased in age and statur so dyd he appere and shewe hym selfe in grace and vertue ¶ His Baptysme that was whan he was baptised of saynt Iohn̄ baptiste in the flode of Iordane where the voyce of the father of heuen was herde and the holy ghoste in the kynde and lykenes of a doue was sene whiche dyd testifye and declare for trouth that Christe was god and man the Messie and sauyoure of the worlde ¶ Wyldernes that is that immediatly and forthwith after his sayde baptisme he was led by the spirite of god in to a wyldernes / not farre frome the sayd flode of Iordane to the ende and purpose to be attempted of the deuyll ¶ Faste that is that he in the wyldernes dyd faste frome all maner of fode meat or drynke by the space of .xl. dayes and fourty nyghtes contynually together ¶ Temptaciō / that is that immediatly and forthwith after that faste whan he beganne to waxe hūgry the deuyll dyd tempte him vnto glotonye and vnto pryde / vnto couetyse ¶ Victory / that is that our sauioure dyd cōfounde the deuyll in all his temptaciōs for our welth had ouer hym the vyctory maystry ¶ Election / that is the chosynge of his disciples and the appoyntyng and deuydyng of them in to dyuers degrees and ordres ¶ Preachyng that was whan he spake openly vnto the people / and that cōmunly in paraboles ¶ Teachynge / that was whan he taught his disciples apostles secretly by thē selfe suche misteries as apperteyned vnto thē to know and not vnto the cōmune people ¶ Laboures that was whā he wente aboute from towne to towne from cite to cite from countrey to countrey in hunger thurste colde and many a wery iourney ¶ Miracles whiche he dyd in many a sondry maner In tournyng water in wyne / in fedynge of many thousandes with a small porcion of vytayle In curynge helynge of all maner of syckenes diseases in shewynge to many theyr secrete inward thoughtes ¶ The Maundy / that was the laste souper that he made to ende and conclude the olde testamente / by the pascal lambe / and to ordeyne begynne the newe testament ¶ The ministery or seruyce / that was whan he wasshed the fete of his disciples arisynge therunto frome the soupper ¶ The Consecracion that was whan he retournyng agayne vnto the table dyd of bread wyne consecrate make his owne holy body and sacred blode and therewith dyd cōmune and howsell his apostles / and gaue them power to consecrate make the same wherby they were all made preastes ¶ The sermone / that was whā after all this he preached vnto his apostles a solempne maruelous swete sermō makyng specially mēciō of loue vnite peace cōcorde ¶ Agony / that was whan he went a syde from the company with saynt Peter saynt Iohn̄ and saynt Iames / yet went somwhat from them vnto prayer / wherin he swet water blode for agony / fere / care / and trouble of mynde / for the maner of that bytter passyon and moste cruell dethe that he sawe to come / and howe lytell it shulde be regarded and set by ¶ Betraynge / that was whan the traytoure Iudas that before had solde hym vnto the Iewes / came with a company of harneysed men / with a false flaterynge kysse shewed vnto them whiche was he ¶ Takynge / that was whan after that kysse the soudyers layde hande vpon hym and toke hym / all his disciples fledde and forsoke hym for the tyme. ¶ Bysshopes / that is whan the soudiers that toke hym / brought hym vnto the bysshopes Anne and Cayphas where he was examined and by false wytnes accused / and cruelly tormēted all the nyght ¶ Pylate that is that on the morowe he was presented by the Iewes falsly accused vnto Pylate ¶ Herode / that is whan Pylate had examined hym and coulde not fynde hym in any thynge defauty than dyd he sende hym vnto Herode the kynge ¶ Pylate agayne that is whā Herode had examined hym in many thynges / and he wolde answere hym vnto nothynge than he put vpō hym a whyte foles cote / with derysion and mokery sente hym agayne vnto Pylate ¶ Examinacion that was whā after many newe false accusaciōs of the Iewes he ferther examined hym by longe processe ¶ Flagellacion that was whā Pylate wyllynge to delyuer hym bycause he foūde hym in all thynges fautles and yet coulde not appease the crye and malyce of the Iewes dyd put hym naked and tyed him vnto a pyller and caused hym to be cruelly scourged so that no place of his body was vntorne or vnwounded ¶ Coronacion that was whan the Iewes wolde not yet be satisfyed and contente Pylate caused hym to be crowned with a crowne of sharpe thornes and with a rede in his hande in stede of a septre / clothed in purpure brought hym forth amonge them and sayde in mockage / Beholde your kynge ¶ Condempnacion / that was whan the Iewes wold in nowyse be otherwyse contente than with his deth Pylate set in a trone as iudge condempned him iudged hym vnto the deth of the crosse ¶ Fatigacion / that was whā Pylate hade putt vpon hym his owne clothes agayne / and gyuen the sayde iugement thā layde the heuy crosse vpō his necke / vnder the whiche for very werynes and fayntenes he fell downe as not able to bere it any forther and thā caused they a nother mā to bere it for hym vnto the place / that was the mounte of Caluary ¶ Crucifixion that was whan he came vnto the place they caused hym to put hym selfe naked agayne and to ioyne and frame his body vnto the crosse whervnto they nayled him with foure great nayles Lib. iiii reuelat btē Brygide cap. lxx b one through the mydle of hys ryght hande the seconde through the lefte hāde and through eyther fote one laynge the legges on croswyse the one ouerthwarte ouer the other and so dyd they hang hym