instruction vnto vs which thyng I was loth vnto bothe bycause I lacked abilite thervnto and also bycause this werke whiche I intēded to be short shuld be therby inlarged Notwithstondyng bycause this werke is so diuided ī particles that as we sayd euery person may take what he wyll accordynge vnto his leyser and deuocion therfore we shall sumwhat to satesfye say our mynde ¶ Of the fyrste cosyderacion and of the fyrst day of creaciō THe fyrst consyderaciō was of the power of god in creacion and productiō of all creatures Gene. i. And we rede in the begynnyng of scripture that almyghty god in the begynnynge made heuen and erth spirituall corporall or bodyly creatures resonable and vnresonable creatures And that he made also the lyght / dyuided that lyght frō darknes And the lyght he called the day and the darknes he called the nyght and this was the werke of the fyrst day of creacion whiche in vs may teche vs how our lorde hath made in euery person an heuen an erth a spirituall partie and an erthly partie and made in vs also the lyght of vnderstandynge and reason / wherby we shulde diuide in our dayly werkes the spirite frō the fleshe the soule from the body / whiche is done by contemplacion or meditaciō after the fourme beforesayd That is to saye that in euery daye of our lyue we shulde somtyme be as well actyue as contemplatyue / and this for the fyrste daye ¶ Of the seconde cōsyderacion / of the seconde day of creacion THe seconde consyderacion was of the wysdom of god in orderyng and guydynge of his creatures And in the seconde day of creacion our lord god made the fyrmament or the skye and so dyuided the waters that were vnder the firmamēt from them that were aboue the firmamēt and called that firmament heuyn Note here that almyghty god made two heuyns / the tone vpon the fyrste day aboue / and the tother the seconde daye / and byneth to diuide as is sayde waters Loke now groūdely vppon this order of the creatures Some be aboue / and some bynethe The hygher heuyn spirituall to rule / order / and guyde the lower heuen temporall and erthely / And the spirituall creatures to rule the bodyly creatures And so those that be vnder and bynethe to be subdued / obedient / ordered in all thynges by thē that be aboue The same order shuld be kepte in vs / not onely euery person in hym selfe but also eueryche vnto other For almyghty god made in man / not onely as is sayde an heuyn hys soule but also an erthe / his body So that the whole man of soule body dothe bere the towme and place of this firmament / whose office and duety is to dyuide the water that is bynethe apperteynynge vnto the sensualite from the water that is aboue called aqua sapientie salutaris the water of helthfull wysdom and of saluatiō Eccl xv A That is to say that mā shuld euer deuyde and departe vice from vertu erthly conuersaciō from heuēly exercise vayne and voyde cogitacion from fructuouse and profytable meditacion and this for the seconde daye ¶ Of the thyrde consyderacion / and of the thyrde day of creacion THe thyrd cōsyderaciō was of the bountie and goodenes loue and liberalitie of god / whiche doth appere in the vtilitie and profyte of the creatures And in the thyrd day of creaciō / our lorde god cōmaunded the waters that were vnder the sayd firmament called heuyn to gader hepe them selfe together into one place and that the drye erthe yet bareyn shulde appere / and whiche thynge done the erth that then was drye and bareyn he called and named to be erthe tyllable / and apte / or disposed to be tylled And the congregacions and hepes of waters he called the see or sees And then he commaundeth the sayd erthe to bryng forth fruite In the vtilitie profyte wherof dyd apere the boūtie goodnes remembred byfore in this thyrde consyderacion But now muste we in lyke maner commaūde by reason all the water of our voluptuous disposicions and viciouse appetites to be gathered and heped into one place that is the worlde leue all those disposicions vnto worldly persones and vnto infidels viciouse and synfull people And lett our bodyly werkes appere synles And although they be yet baren yet maye they be apt by the meane of the sacrament of penaunce to be tylled / and brynge forth the fruitful werkes of vertu grace And thus an ende of this thyrde day ¶ Of the fourth consyderacion / the fourth day of creacion THe fourth cōsideraciō was of the werke of our iustificacion And in the fourthe daye our lorde made the son and the mone / and the sterres / to dyuide the daye and the nyght / the tymes houres / dayes and yeres / and to gyue lyght vnto the erthe The son doth signifie our sauiour Iesu the very sonne of iustice / the mone doth signifie the catholike churche of Christe that taketh lyghte of the sayd sonne our sauyour and so don the sterres also by whō the holy doctours preachers and curates ben signified For these done illumine and gyue lyghte of grace vnto the erthly synfull people / that by theyr ministracion of the blessed sacramentes ben iustified and made apte persones vnto saluacion / and so is the fourthe day applyed and sped ¶ Of the fyft consyderacion and the fyft day of creacion THe fyft consyderacion was of the werke of remuneraciō or rewarde whiche rewarde euery person shall haue accordyng vnto his werkes And in the fyft day our lord made fysshes and foules the fysshys to byde in the see the foules in the ayre By the fysshes euyll werkes bē sygnified and also euyll wordes and thoughtes Mathei xii c For of them sayd our sauiour accountes muste be rendred and made vnto eueryche due reward gyuen And these do remayne in the see of the synfull world / and shall be rewarded there after in payne And the good werkes wordes thoughtes that ben sygnifyed by the byrdes of the ayer / done dwell and abyde in heuenly conuersacion and shal be rewarded in ioy and blysse and let this stand for the fyft day ¶ Of the syxt consyderacion and the syxt day of creacion THe syxt consyderacion was of the werke of gloryficaciō And in the syxte daye our lorde made man after vnto his owne ymage / similitude / and lykenes And surely that was vnto man a great glory an excellent honour and dignitie / vnto the whiche no man may atteyne and come / but he onely that alone dyd ascende vnto heuyn / our lord sauyoure Iesu Ioh. iii. b In the whiche saynge you muste vnderstande Christe and his mēbres all faythfull people that ben lyke vnto hym and done folowe his stepes And thus an ende of the syxt day of creacion ¶ Of the seuenth consyderacion / and of the
¶ A dialoge or coÌ„municacion bytwene the curate or ghostly father the parochiane or ghostly chyld For a due preparacion vnto howselynge âšœ ¶ The werke for housholders with the golden pystle and Alphabete or a crosrowe called and A. B. C. INRI ¶ Vnto the deuoute reders in our lorde god moste swete sauyour Iesu Rychard whytford your pore bedeman of Syon Salutacyon WHere in a lytle werke the of late we send forth at the requeste of deuoute persones vnto housholders we dyd sette forthe / a breue and short forme of confessyon / heryng and perceyuyng that the sayde werke was thankfully and charitably receyued supposynge that so deuoute receyuers ben well exercised / and haue profyted therin we haue nowe here for your fourthere increase of vertue put forth vnto you a nother lesson howe / when you ben disposed mynded to receyue the holy sacrament of the aulter you shuld prepare ordre make your selfe redy spiritually apparele your selfe therunto For I acerteyne you ther is no ê‘sone in this worlde can tell you with how greate reuerence howe depe deuotion howe lowe and meke harte / with howe reuerente drede howe pure and cleane conscience with howe well adornate garnyshed appereled soule with howe firme stedfast fayth with howe hyghe stronge hope with howe ardente feruent in flamyng and burnyng charite any true Christian shulde accede approyche go vnto that honorable meruelouse and moste hyghe mystery where doubtles is presente the very naturall body / and soule flesshe blode of our lord sauyoure Iesu very god / very man in one ê‘sone very christ his humanytie and his diuinite The blessed trinite father sone holy ghost also our blessed lady saynte Mary with in numerable multitude and nowmbre / of gloryouse aungels and holy sayntes ben ther also present all how be it inuisible doyng therunto that holy sacrement due honour reuerence / and obeysaunce Hit is therfore muche conuenient / and necessarie that due and diligeÌ„t preparation / shulde be made therunto when so euer hit be receyued Not withstoÌ„dynge I do not requyre ne moue you to rede and recounte all that here is wryten / at euery tyme yet were it good so to do if you haue tyme but that hit maye lyke you to rede hit ones ouer and then to marke out suche places as beste done lyke you / and vse theÌ„ or parte of them as you haue tyme and leyser and thus fare you well in our Lorde who blesse you all Amen ¶ A dialoge or communicacion bytwene the curate or ghostly father and the parochiane or ghostly chylde For a due preparacion vnto how selyng ¶ The ghostly chylde Syr I thanke you for the charitable labours you toke with me wheÌ„ I was last with you And I haue accordynge vnto your coÌ„maundement called my houshold together and taught theym the same lesson that you then and before tyme. haue taught me And for the more suerty I haue caused all your sayd lessons to be set forth in prynt that other persones may haue as we haue edificacion therby ¶ The ghostly father ¶ Good ghostly chylde I am ryght glad of your so deuout mynde and good wyll to profet in vertue our lorde be praysed And I shal be glad as my duety to conforte you therin nowe that you haue a good fundation grownd therunto by that forme and maner of lyuyng and also if you by fraylte offende and fall therfrome by the remedy of the holy sacrament of confessyon I shall shewe you an ordre and a good waye or meane how you shuld prepare and make your selfe redy vnto the holy sacrameÌ„t of the aulter when you shall be communed or howseled For saynt Poule commauÌ„ded his disciples to proue i. Cor. xi and examen well them selfe in conscience byfore they shulde approyche or go vnto this holy sacrament For who so euer sayth he do receyue it vnworthely doth receyue hit vnto his owne iudgement and condempnation And our sauyour hym selfe dothe shewe howe this holy sacrament shulde euer be ministred in the memorie and remembraunce of hym Luc. xxii Saynt Paule also how oft so euer you receyue the sacrament saythe he so oftymes shuld you represent and shewe the deth of Christ i. Cor. xi vnto the tyme he come vnto the last iudgement By these sayde auctorites confirmed by our mother the holy church with many holy doctours doth appere that two thynges shal be conuenient necessary vnto euery persone that shall receyue this holy sacramente That is to saye Fyrste due serche of conscience so that no maner of synne vnto knoweledge and remembrauÌ„ce remayne or be left therin The seconde that the persones so clered in conscieÌ„ce / shuld ordre appoynte them selfe vnto some maner of memorie by meditacyon or contemplacion / of our lorde / and sauyour Iesu / and of the actes of our saluation I wold therfore aduyse all maner of persons / that wheÌ„ they wyll accede approych vnto this holy mistery they fyrst be confessed if they coÌ„ueniently can haue a ghostly father / for although they know not theyr conscience charged with any mortall or deedly synne yet shall the approbacion of theyr ghostly father be vnto theym both confortable / and also suerty And for this parte / the forme of confession that we sett forthe in the other werke for housholders may serue you / hit is but lytle / and of lytle pryce / so maye the rather be ioyned hervnto and both bownden to gether and you more redely maye haue at hande that is referred froÌ„ the tone vnto the tother For the seconde parte that is meditation / muche necessarie for you at this tyme I wolde counseyle you the of destinate harte appoynted and wylfull purpose you shulde fyrste geder yourselfe vnto your selfe that is to say your soule harte mynde and wyll in as muche as you may with all force and diligence holly clerely from all cures cares charges and busynes of the worlde and frome all bodyly maters and all cogitatioÌ„s and thoughtes that by any meanes myght lett you hynder you in this exercise and so to compell your spirite to labor alone herin And then coÌ„mend your selfe wholy vnto our lorde thus In manus tuas domine commendo spiritum meuÌ„ redemisti me domine deus veritatis That is to saye âšœ good lorde god / I commende / byquethe / render / gyue / and bytake my spirite / my harte / my mynde / and soule / wholly vnto thy haÌ„des power and gouernaunce For thou good lorde the very god of trouthe haste redemed bought me And those persones that bene lerned maye saye this ympne The fyrst verse VEni creator spiritus mentes tuoruÌ„ visita imple superna gratia qÌ„ tu creasti pectora âšœ That is to meane Come vnto vs good lord god holy ghost creatour and maker of all the worlde with the father and the sone Visite and
lytle leyser the exercise that we set forth in the later ende of your boke for housholders be very good vnto them that haue tyme conuenient we shall shewe our poore mynde makynge protestatioÌ„ that we done not hereby persuade any persones to leue or forsake theyr owne vsed exercises takyn of any good and sufficient auctorite approued by theyr ghostly fathers or by any other famous persone of auctorysed lernyng except the spirite of god moue them therunto ¶ Of your meditacion the fyrst consyderation of the werke of creacion For the more redynes we haue diuided this meditacion in .viii. consideracions whiche done folowe by order The fyrst consyderacion ¶ Fyrste aryse and lyft vp your selfe your harte your mynde and soule to haue meditation and to Hugo de setoÌ„ Victore de oê‘ibus trium dierum thynke vpon god hym selfe the father the sone and the holy ghoste thre destinct persones and one essenciall god one nature and one substaunce And here fyrst coÌ„syder his myghty power howe greate myghty a thynge it was to make any thynge of nought muche more than to make so many thynges in nombre vnto any mere creature innumerable the spirites angelicall the sterres of the firmameÌ„te / the grauell or sande of the see the dust and powder of the yerthe the dropes of rayne with all other suche to longe to wryte And yet not onely to consyder the multitude but also the magnitude how great they ben in quantite howe myghty they ben in vertu strength and power Se and beholde the hyght of heueÌ„ the depnes of hell the great moles rokkes or hepes of mouÌ„teynes the bredthe and length of the see and flodes The space and largenes of feldes with such other whereof to meruayle you may sone be wery and feynt but yet so to meruele is a good werynes / let this be for the fyrst consyderacion ¶ The seconde coÌ„syderacion of the wysedome of god the werke of gouernauns TVrne vp then the eye / or syght of your soule mynde loke vpoÌ„ the wysdome of god in the orderynge of these creatures coÌ„syder the heuyns the planetes and sterres howe they ben sett in ordre and done kepe coÌ„tynually theyr owne proper place and theyr perpetuall course and mouynges without chaunge or stoppage lykewyse of the .iiii. elementes the Fyre / the Aer / the Water / and the yerth eueryche in theyr owne rowme and proper place Consyder also the pulcritude beawte of them and of all creatures vnder them in theÌ„ Se howe fayre how goodly howe well framed and fasshoned how well fygured well fauored they ben loke vpoÌ„ theyr qualites / and vertues through you shall well therby perceyue the infinite wysdom and excellent science coÌ„nyng of hym that thus dyd ordre / and doth so gouerne and coÌ„tynue them you shall delyte haue affection and pleasure therin So that with great woÌ„der and merueyle you shall saye / crye with the prophet Psal xci ¶ Delectasti me domine in factura tua c. That is to meane âšœ Thou haste good lorde gyuen to me delectacion and pleasure in consyderacioÌ„ of thy facture and creacion of this worlde Psal ciii For thou good lorde hast made all thinges in wysdom And saynte Paule sayth Rom. xi O I merueyle and woÌ„der muche of the ryches and abundaunce of the wisdome science / knowledge and connynge of almyghty god And this for the seconde consyderacion ¶ The thyrde consyderacion of bounte and goodnes YEt go forther / and loke well agayne vpon your god / and ê‘ceyue not onely his moste myghty power / and moste infinite wisedom but also his excellente bounte and goodnes Hit was a meruelouse liberalite / and moste hygh louyng kyndenes of our lord god that hauynge no nede of any creatures for nother he was the better for them nor the worse without them that yet not withstondynge wolde onely of his bountie / and goodnes haue creatures for the welthe onely of the same creatures whiche selfe bountie goodnes more euidently maye appere vnto you if you coÌ„syder the vtilite and profyt of the sayde creatures howe necessarie and nedefull how coÌ„modiouse and profytable howe congruent and conuenient howe pleasaunte and comfortable they all ben eche vnto other all vnto mankynde For all he made for man and maÌ„ for him selfe to laude / prayse / and thanke him therfore and to be vnto hym in all thynges obedient And therunto he put hym in a place of all pleasure called yerthly paradyse And there hauyng all creatures vnto hym obedieÌ„t he made hym lorde / and souerayne of all put all vnto his frewyll liberte except only on tre wherof or of the whiche tre he streytly commauÌ„ded hym vpon determinate payne of lyfe that he shuld not ete ne fede These thynges well consydrede you maye perceyue a maruelouse bountie and moste liberall goodenes and let this be your thyrde coÌ„syderacion so than haue you the consyderacion of the omnipotent / and almyghty power of God appropriate most properly applied vnto the father the fyrst person in trinite And the consyderacion also of the infinite wysdom of god appropriate vnto the sone the secoÌ„de person And thyrdly the consyderacion of the graciouse bowntie / abundauÌ„t goodnes of god appropriate vnto the holy ghost the thyrd person Nowe yet passe forthe in your meditacion vnto ¶ The forth consyderacion of the werke of iustificacion YOu maye yet consyder the singuler grace / fauour / and loue of all .iii. persones one God vnto mankynde in the werke of iustificacion For wheÌ„ the sayd maÌ„ our father AdaÌ„ had by disobedieÌ„ce lost the sayd place pleasure of Paradyse and might by no meanes of hym selfe recouer the same agayn ne retourne therunto the whole trinite father sone holy ghost one god by one assent fell to couÌ„sell of very loue of mankynd decreed determined appoynted that the sone of god seconde persone in the sayde trinite the same selfe essenciall god with the father the holy ghost shulde entrepryse and vndertake to iustifie man agayne / to brynge hym vnto his fyrst astate and aboue that that is to saye to be agayne in as good case and better bothe in ease and pleasure dignite and degree then he was byfore hys fall / and then euer he shulde haue ben yf he had neuer falleÌ„ ne trespassed Qusa gaudium in celo super vno peccatore c. Luc. v. ii So then our louynge lord sauyoure Christe desceÌ„ded and came downe frome the bosome of the father of heuyn into thys vale of myserie / and here toke our frayle and vyle nature therin to suffre and bere all maner of miserie wretchednes payne and woo of the same nature conuenient for hym to bere and suffre except onely synne And althoughe he neuer had ne myght haue any synne yet notwitstandynge he toke vppon hym all the hole synne of man
seuenth day of cessacion reste and pausacion THe .vii. consyderacion was of the werk of fruicioÌ„ that is to say / a ioyfull vse at ful pleasur / holly reioysyng and inioyeng our lorde And in the .vii. day wheÌ„ our lord had made all thynges perfect he ceased and rested and wrought no more but sanctified halowed that day And so after our glorificacion we shal no more merite but rest in our lord and sanctifie hym / laude / prayse / and loue hym / and in hym as is sayd haue all ioy / pleasure i. Cor. ii aboue that any eye maye se any eare may heare any mouth maye speake or any harte maye thynke ¶ Of the .viii. consyderacion / and of the .viii. day of eternite THe .viii. and last coÌ„syderaon was of perseueracion duraunce or suerty of these ioyes And the day of eternite is the day of all perfection wherin the ende and begynnynge be ioyned For that day was before all creatures / without beginnyng and that day shall contynue after all dayes wtout endyng Amen ¶ Thus haue we after our poore vnderstandyng performed this deuout request and yet was not the person coÌ„tent / but that nedely we shuld ioyne vnto these two eyghtes the thyrde .viii. of the .viii. beatitudes of the gospell sayng vnto me the reders be not bound but at theyr pleasure they maye as is sayd take what they wyll ¶ Of the .viii. beatitudes or blessed states of perfection Math. v OVr lorde and sauyour Iesu dyd set forthe in the gospell viii perfections or .viii. states or fourmes of perfection whiche he taught and betoke vnto his disciples by theym vnto vs. And vnto euery perfectioÌ„ or state he assigned appoynted a propre reward as you shall perceyue by ordre ¶ Of the fyrst beatitude THe fyrste beatitude that is the fyrste state of perfectioÌ„ of lyuynge is in latyne thus âšœ Beati pauperes spiritu The Englysshe wherof is The poore in spirite or of spirite bene blessed That is to meane that all suche persones as for the loue of god do lytle set by worldly ryches as to haue any loue or trust vnto theÌ„ but onely as may be necessary for theyr state and degree ben blessed This beatitude or state of perfectioÌ„ may be referred vnto the fyrst consyderacion of the benefyte of creacioÌ„ wherin the myghty power of God was consydered whiche thynge well coÌ„sydered / euery person may lyghtely and sone perceyue he hath no thynge of hym selfe ne any thynge that he maye call properly his owne but that all thynges as in very propertie done apperteyne vnto god and ben here but only lent vnto man wherof to gyue accounte and so may he be reasonably moued to gyue freely vnto god that is his owne and to retayne no thynge in propertie but all to be coÌ„mune in tyme of nede vnto the neyghbour accordynge vnto the wyll and coÌ„maundemeÌ„t of god and this is called pouertie of spirite In them also that haue ryches as lordes and not seruauÌ„tes therof and this is the fyrst and moost lowe degree or state of perfection / whiche notwitstondynge doth conteyne many degrees In the hygest degree wherof done religiouse persones lyue yf they kepe theyr promyse and vowe duely The rewarde of this beatitude / doth folowe Quoniam ipsorum est regnum celorum For the realme and kyngdome of heuens dothe apperteyne and bylonge vnto theÌ„ They that is such persons pore in spirite for god haue here now the property and possession as it may be had in this lyfe of the heuyns after this lyfe they be sure therof For as I sayd there ben two heuens One aboue where God and his sayntes bene And an other bynethe that is the firmament and all thynges conteyned theryn The pore in spirite shall haue the possession of bothe For in this lyfe he hath all that is nedefull prouyded by our lorde a speciall grace to be content with his ordinauÌ„ce and after this myserable lyfe he shall haue the full property and possessioÌ„ of the very laude of euerlastyng lyfe Amen ¶ Of the seconde beatitude THe seconde beatitude and state of perfect lyfe / is âšœ Beati mites Blessed ben the mylde That is to meane / the such ê‘sones as be myld / soft sober curteyse geÌ„tyll restfull pacieÌ„t that in good can vaynquysh euyll Ro. xii d for the tyme can wyll gyue place vnto rebuks checks wylde rughe cruell behauioure ben in this state degre of perfection / whiche degree may be referred vnto the seconde coÌ„syderacion whiche was of the werke of gouernaunce the standeth in the consyderacioÌ„ of the wysedom and knowledge of god / whiche deply coÌ„sydered may lyghtely bryng downe the hyghe proude mynde of any persone so that he shall euidently perceyue that in coÌ„paracion vnto that wysedom he is but a very fole hathe neyther wysedom ne lernyng And so shall he begyn to bere a lowe sayle to be mylde and to chuse rather to be gouerned ruled than to rule or gouerne for that appertaynethe chiefely vnto myldenes The rewarde wherof dothe folowe QuoniaÌ„ ipsi possidebunt terraÌ„ That is for they shall possede or haue possession of the erth This terme the erth is takeÌ„ dyuersly One waye for the element that bereth bryngeth forth trees fruytes and graynes In an other maner it is takeÌ„ for the body of man whereof was sayd vnto Adam Gene. iii. erthe thou arte and to erth shalt thou go In a thyrde waye it is takeÌ„ for heuyn the land of life Psalm xxvi and of all these erthes shall the myld haue possessioÌ„ For the mylde persone desyreth no more of this worlde but the sufficient susttentacioÌ„ of the body and so doth he order his body by that sufficiently that he is lorde of all the passions and mocioÌ„s thereof and dothe constrayne the flesshe to serue the spirite the body to be duely subiect / subdued and in all obedient vnto the soule And finally he shall haue full and whole possession of the land that flowed mylke and hony Exo. iii. b that is the lande of lyfe euerlastynge Amen ¶ Of the thyrde beatytude THe thyrde beatitude or state of perfecte lyuynge / is âšœ Beati qui lugent Those persones that done mourne ben blessed This terme mournynge dothe betoken a sorowfull behauyour in coÌ„tenaunce in wordes in araye and suche other lyke behauyoures As in sadde and sorowfull lokes chere and countenaunce in wepynge waylynge / cryenge / complaynynge / wryngynge of handes / tearynge of heares or of clothes chauÌ„ge of araye / as you may se in funerales or buryalles Somtyme caused for the losse of goodes Somtyme of honours / dignities / degrees And somtyme for the losse or dethe of frendes And somtyme althoughe moste seldome for the offence of god ieopardy of soules And also for the feruent desyre of heuyn And this degree or state doth excede both the tother For as it is
lorde make cause vs to be rewarded with thy holy sayntes in eterne euerlastynge glory and ioy âšœ Saluum fac populum tuuÌ„ domine / et benedic hereditati tue et rege eos et extolle illos vsque ineternum We beseche the good lorde make thy people saued soules gyue blessynge to thyne heneretaunce And rule good lord and gouerne theÌ„ And excolle inhaunce magnifye good lord and make them honorable vnto the ende of the world âšœ Per singulos dies bnÌ„dicimê° te / et laudamus nomeÌ„ tuuÌ„ in sclm in seculum seculi We done god lord blysse honour the euery day by day / done laude and prayse thy holy name from tyme to tyme / and from age vnto age for euermore âšœ Dignare domine die isto sine peccato nos custodire Vouchesafe good lord to kepe vs this day / and all our lyfe tyme from synne and trespas âšœ Miserere nrÌ„i dnÌ„e miserere nrÌ„i Haue mercye good lorde vpon vs / haue mercye âšœ Fiat miÌ„a tua dnÌ„e super nos / quemadmoduÌ„ sperauimus in te Let thy mercye / lorde / lyght on vs / as we haue had euer perfecte hope and trust in the. âšœ In te domine speraui / non confundar in eternum I haue alway hoped and perfectely trusted inwardly in the. I beseche the lorde I neuer be coÌ„founded disapoynted ne deceyued Thus endeth that swete prayer / your Te deum ¶ Prayers vnto the ende of masse O Moost benigne lord sauyour moost hyghest preste very Bysshope Iesu Christe / that woldest vouchesafe to offre thyne owne selfe most pure lambe / most immaculate / moost clene and vnspotted hoost in sacrifice vnto the father of heuyn vpon the aultre of the crosse for vs wretched synners And also that woldest gyue leue with vs perpetually thyne owne very flesshe for our spirituall fode and thyne owne precyous blode for our spirituall drynke / I beseche the for the sake of all thy sorowfull woundes for the effusion and shedynge of thy moost precyous blode for the vertue of thy most innocent deth and moost specially for that excellent meruelouse and vnspekeable charity thou had vnto vs wherby thou woldest vouchsafe to washe vs fylthy vnworthy wrethes in thyne owne holy sacred blode I beseche the haue mercy pytie on me forgyue me all my synnes neglygences all offences don eyther by coÌ„mission or omissioÌ„ that is to meane all suche offeÌ„ces as I dyd myght not laufully nor shulde haue don / also all that I myght or shuld haue don / dyd not And sythe good lord amonge all thyne other great mercyfull benefytes thou woldest vouchsafe onely of thy liberall goodnes without any deseruynge of me to call me vnworthy wrethe to the grace of thy fayth and to be one of thy sorte now also forther to receyue me this mistery holy sacrameÌ„t I beseche the lord teache me inspyre my soule to order me selfe thereunto with suche reuereÌ„ce drede and with suche feruour deuocion with suche loue charyte as may be acceptable to thy grace shall come or byseme my state and degre so increace in vertue by the receyuing herof in the same degre as maye be also to the edificacioÌ„ of all persons And I beseche the suffre me neuer to dout of this holy sacrameÌ„t but euermore to ê‘ceyue vnderstande holde beleue thynke speke after the true fayth of thy catholyke church Let good lord thy holy spirite come vnto me and entre into my hart there without wordes or noyse secretly speke vnto my soule / to instructe tell and teache me the very truthe of all that hyghe mystery / for I know well it is very ê“funde hyghe / excepte thy graciouse doctrine ferre aboue my capacite vnderstandyng Wherfore swete sauyour Iesu I now here fully and wholy without any forther discusse or reasonynge moost lowly submyt my selfe vnto thy mercy Besechynge the same / that I may with clene harte and pure coÌ„scieÌ„ce accede approche although vnworthy theruÌ„to And that thou good lord for the swetenes of thy holy harte woldeste vouchesafe to delyuer my synfull soule from all doubt and daunger of synne / and to mundify / purge / and clense my frayle mynde frome all vayne / all vnclene / all noyouse and vnfruitfull cogitacions and thoughtes And to conforte and strenght my faynt and feble hart with the grace of constancy and perseuerauÌ„ce / so that my soule may be made in thy loue and charity the worthy habitacle dwellyng place of thyne hyghe maiesty not onely now at this tyme but also in all tymes vnto the ende of my lyfe And after euer vnto the ende of the worlde Amen O Mooste swete louer of all mankynde lorde and sauyour Iesu / I beseche the for all the whole vertue of thy bytter passioÌ„ / put away from me the spirite of elacion and pryde of enuy and detraction of yre wrathe malyce impacience and of all other morbes diseases and pestilences of the soule And plante good lorde and grounde in my hart and mynd very true mekenes / charity and pacience innocency and the loue of pouerty / due temperaunce / pure chastity / with all suche other vertues / medicynes / and preseruatyues vnto the soule Mortifie good lord and sle in me all libidinouse and vnclene mocions / all carnall desyres and inordinate affectioÌ„s And kyndle lorde and quyken in me the feruour and loue of all vertues and of the perpetuall excercyse and workynge of them / with constant perseueraunce / so that in this tyme and all tymes in body and soule purifyed cleÌ„sed I may worthely receyue this holy sacrament Vnto the high mistery whereof I knowe well do so coÌ„fesse / graunt / knowledge here before thy gloryous face I am vnworthy very moch vnworthy most vnworthy Not only for my great habominable synnes many many neglygences but also for great dulnes wante of deuocion But not witstandyng I know as well agayne so do I beleue in harte and mynde so do knowledge in mouth worde / that thou my lorde god art omnipoteÌ„t almyghty so mayst therfor by thy power infinite if it so please thy grace make me worthy and acceptable For thou alone good lord mayste canst iustifye a synner and of the vyle fylthy wretche make a clene and pleasant person Therfore gracious lord I beseche thy worthy maiesty for thyne almyghty power whiche I firmly stedfastly beleue and for thyne infinite endles wysedom whiche I boldly coÌ„fesse for thyne excellent bounty goodnes wherin I fully hope trust And for all these togyther as one frame me make me worthy and acceptable vnto thy godly presence and grauÌ„t me thyne vnworthy lewde wretched seruauÌ„t of all my synnes very true coÌ„tricioÌ„ due coÌ„punction pure deuocioÌ„ and the feruent flame of thy loue / that
mercyful goodenes it neuer be vnto me condempnacion and iudgement but vnto the profyte and auayle of the eterne and euerlastyng saluacion and helthe of both my soule body Amen O Moost benygne louynge lorde how vyle how wretched and vnworthy am I to receyue so worthy a lorde so royall a prynce so myghty a kynge so noble an Emperour into so pore a coysshe not worthy to be called an house so ferre out of good garnysshe and due apparell Surely moche and very moche and moost vnworthy am I thereunto But gracious lord I beseche thy goodnes that perfectly hast create and made all this worlde of nought with payne infinyte repayred our mortalyte Create and make now in me a newe hart and repayre or rather new frame agayne and facion my hous adorne / appareyll garnylshe / and dresse or fornisshe it so as best may become or beseme thy maiesty / and best maye please thy gentyll hart And of thy moost large and lyberall bouÌ„tye vouchsafe good lord to receyue my wyll mynde / intent / and desyre whiche as here before thy goodly presence I affirme confesse is to receyue the worthely accordynge vnto thy wyll and pleasure / vnto the whiche I wholly yelde / recoÌ„mende / betake my selfe harte / mynd / and wyll / soule body Not onely nowe for this present tyme but also for all tymes for euermore Amen ¶ A lytle before your coÌ„mumon / a prayer O Lyuely flesshe and blood of my louynge lorde Iesu / the reuyuer quyckener of my dethe O precyouse foode immortall / the nouryssher standerde of my lyfe O very matter of my beatitude blessednes O fulfyller and whole contentacion of all my desyres I beseche thy goodnes so worke in me thy grace that by the receyuynge of this glorious sacramente I may be transformed chaunged in to the lord thy selfe / and that I may lyue in the / repause rest in the / loue the lorde alone / and that I maye thynke vpon the alone / thou alone to be sole obiecte spirituall of all my wyttes / the is to say / that I may haue no maner of delectacion nor pleasure to herkeÌ„ or here any thynge but onely the. Nor any thynge to se or beholde but the alone Nothynge to smell but onely thy spirite / nothynge to taste but onely thy swetenes ne euer any thyng to touch with pleasure but the lord alone Be thou good lord alone the whole boke of all my study lernynge and the table of all my fode or fedynge The bed also or the couche of all my rest slepynge And be thou good lord the closet arcke chest coffer casket of all my Iuels treasure ryches Let good lord all my who le fayth beleue be in the alone All my full hope truste in the onely And in the also alone all myne affectioÌ„ loue desyre In the lorde the ê‘fecte tranquilyte rest of all my hart mynd And fynally good lord let the whole traÌ„sformacioÌ„ full exchaunge of bothe my soule bodye be all in the. Se the the more often here by thy grace I receyue the in this blessyd sacramente the more fully and surely I maye in euerlastyng blysse possede and wholy inioye the my swete lorde Iesu that with god the father with the holy ghost dost lyue reigne very god for euermore Amen âšœ Domine secundum actum meum noli me iudicare c. Good lorde do not iudge me after or accordynge vnto myne acte workynge or dede For nothynge haue I done worthy and acceptable in thy coÌ„specte and syght And therfore I most lowly beseche thy maiestye that thou lorde god woldest put away myne iniquite and wyckednes Wasshe and clense me lorde god from hensfort from myne vnryghtwysnes and all defautes make me clene frome all my synne trespas For I haue trespassed and synned vnto the good lord alone And therfor as I sayd byfore I beseche thy maiesty that thou very God wylt put awaye myne iniquite and wyckednes / supply lord all thynges that myght by any meanes promote me vnto this holy mystery Amen HAyle very god very man / and blessyd euer must thou be Ex canone moost holy flesshe sacred blod of Christe my sauyour Iesu / vnto me aboue all thinges moost hygh swetenes / moost delectable pleasure and mooste syngular comfort Be good lord vnto me both gyde and way / fode / and lyfe vnto the remedy of euerlastyng lyfe AmeÌ„ âšœ In nomine patris / et filii âšœ / et spiritus sancti Amen And so receyue our lorde âšœ TAke good hede howe ye take in the hoste For many done full rudely behaue them selfe therin Some done catche the hoost snatche it out of the prestes hande with theyr tethe hastely and so gnaw chewe it as coÌ„mune meat but do not you so Come therunto reuerently and dredefully and with sobrenes Whan the preeste dothe put the hooste into your mouthe open it well and take the hooste vpoÌ„ your tonge and holde it styll a whyle and than it wyll relent / so you may fold it in your mouthe with your tongue and receyue it down with as litle brusur of your tethe as you conueniently maye And yf by chaunce the hooste do stycke and cleue vnto the roufe of your mouth be not troubled therwith but take pacience and fuffre a lytle whyle thaÌ„ may you lyghtely remoue it with your tongue / without any daunger Than with good deliberacion take the chales drynke after the custome whiche custume is in many places to staÌ„d vp to drynke whiche thynge surely I do prayse very moche for that is done in signe and token that no reuerence shuld be done nor gyueÌ„ vnto the drynke for it is no parte of the sacrament And it is not requyred that you shuld drynke any thynge at all thereunto for that drynke is taken onely to brynge downe the hooste wholy and clene into the stomake and therefore it forseth not what lycour you drynke but that the custume is for the honour of the sacrament to drynke wyne For the loue of our lord good deuoute christians I beseche you take no hede vnto these new heretykes that done moue the symple people to requyre to haue to receyue the sacrament in bothe fourmes kyndnes that is to saye / of bread and wyne as the prest doth But good people I praye you beleue stedfastly that in the last parte that you maye perceyue of the hooste sacred is the very quycke body soule of our sauyour Iesu god and man And a quycke body you knowe well is not without both quyck flesshe quyck blode so that in receyuynge that sacred hoost or any part thereof you verely receyue both the body soule / all the quycke flesshe and all the quyck blode of our sauyour Iesu and the very selfe same flesshe and blode that was
/ or els Benedicite after the coÌ„mune beuer The places of scyleÌ„ce ben the church and cloustre / the fraytour and the dortour / yf you be sclaundred / and do take occasyon at the defaute or offence of any ê‘son / then loke well vpon your selfe / whether you be in the same defaut soÌ„tyme your selfe / and than haue compassyon vpon your brother or syster If there be none suche defaut in you / thynke verely and beleue there may be / than do as in lyke you wolde be done vnto And thus as in a glas you may se and beholde your selfe Grudge nat ne complayne vpon any person for any maner cause / except you se and perceyue by large coniecture that you may profyte edyfy therby Nother deny nor afferme your mynde or oppynyon styfly or extremely but that your affyrmacyon denegatioÌ„ or doubt be euer powdered with salt / that is to say / wysdome / discrecyon and pacyence Vse nat in any wyse to mocke / checke or scorne / ne yet to laugh or smyle but ryght seldome And that alway to shewe reuereÌ„ce or louynge maner / lyght countenauÌ„ce or loude behauyour becommeth nat a sad person Let your coÌ„municacyon be shorte with fewe ê‘sones / alway of vertue lernyng / or good and chrystyane edyfycacyon / and euer with suche warenes that no persone in thynges doubtfull maye take any auctoryte of your wordes or sentence Lette all your pastyme be spended in bodely laboures / good and profytable or els godly in study / or that passeth all in holy and deuoute prayer So that the hert mynde be occupyed with the same you speke And whaÌ„ so euer that you praye for any certayne persons / remembre theyr degree state and condicyon For a forme ordre of your prayer / this may be good and a redy waye To folowe the ordre of the .vi. grammatycall cases The nominatyue / the genityue / the datyue / the accusatyue / the vocatyue and ablatyue The nominatyue that is fyrste to praye for your felfe / that you may haue ghostlye strengthe and constancye / that you nat fall in to any deedly offence by fraylte And the ii that you may haue right knowledge of god by fayth and of your selfe by due consyderacyon of your estate and condycyon / and of the lawes of god / for your condyte contynuaunce And thyrdly that you may haue grace and good wyl accordynge vnto the same strenthe knowledge / that hauyng vnto god a reuereÌ„de drede you neuer offeÌ„de hym iÌ„ thought / word nor dede but that ye may euer loue him for him selfe and all his creatures in due ordre for hym and in hym The seconde is the genityue case Then must you pray for your genitours / your progenitours and parentes / that is to saye / your fathers your mothers spirytuall and carnall as your ghostly fathers / or spirytuall soueraynes / your godfaders / your godmothers / youre naturall father and mother / your graundfathers and graundmothers / your brothers and systers / and all your kynne In the thyrde place is the datyue case There must you praye for your benefactours / good doers of whome you haue receyued any maner of gyftes spirytuall or temporall vnto the welth of your soule body In the fourth place is the accusatyue case where you shulde pray for your enemyes / such ê‘sons as by any meanes haue noyed / hurt or greued you / eyther ghostly or bodely / that is to saye / in your soule or maners by any suggestioÌ„ / intysynge / euyll counseyll or euyll example In your fame or good name / by detraccyon / bacbytynge or sclauÌ„deryng / or yet by familyer companye For a person comunely is reputed and supposed to be of suche condicyon / as they ben with whome he hath conuersacyon and companye And for them that haue hurt your body eyther by strokes or by any other occasion haue hyndred the state helthe therof And lykewyse of your goodes or possessyoÌ„s For all these maner of enemyes must you pray / that our lord god wolde forgyue them as you do / and as you forgyuen wolde be and that they may come to ryght charyte and peace The .v. case is called the vocatyue that is to saye the callyng case / where you conuenyently may call / crye and praye vnto our lorde for all maner of ê‘sones that ben out of the state of grace Eyther by infydelyte as turkes sarasyns and suche other / or els by erroure as all maner of heretykes / or els by any deedlye synne or offence to god Pray for al these maner of persones that they may come to the ryght waye of theyr saluacyon In the .vi. last place is the ablatyue case / where you must pray for all them that be taken out of this life / and that dyed or passed the same lyfe in charyte / and that nowe haue nede of prayer In the which you may kepe a forme of the same ordre that is before / that is to saye In stede of the nominatyue where you prayed for youre selfe you may nowe praye for all those that do byde in payne for any defaulte or offence done by your example or occasyon And for the genytyue in the seconde place / for your parentes and all youre kynne departed this lyfe And in the .iii. place for the datiue / pray for your benefactours passed And for the accusatyue in the iiii place / you may praye for them that lye in payne for any occasyon or any example that they gaue vnto you And in the .v. place / for the vocatyue Praye for all them that haue greatest paynes and leaste helpe here by the suffrage of prayers And for the ablatyue in the .vi. and last place Pray you for all soules in general And that you may be the more apte to pray / call thre thynges to your remeÌ„brauÌ„ce / that is to say what you haue ben / what you be and what you shal be Fyrst by reason of your body you were conceyued of the most fylthy abomynable mater of man / shamefull to be spoken / ferre more vyle then the sluch or slyme of the erth / after borne a synfull soule / purged onely by grace And nowe as vnto the bodye you ben a mucke hepe or donghyll more vyle then any vpon erthe / yf you remembre what doth yssue dayly come forth out of the meates ben yssewes of your body / your soule is daylye in some synne or at the least ful lyke to be What you shal be as vnto your body ye may se in experyeÌ„ce / wormes meate and erth agayne And what shall become of youre soule / no man in this worlde can assure you To remembre than the ioyes of heuen and paynes of hell / and that bothe be infynyte endles / and without rebate / but both euer encreasynge and neuer seasynge / neuer haue ease nor reste / but euer contynue and euerlastyng To remembre
them selfe vnto that exercyse all ê‘sones can nat tell For many that fayne wolde haue and vse the meditacyon and exercyse of deth haue nat the way ne knowe any fourme or fassyon therof And yet ben there dyuers fourmes and wayes therof and all good For some persones One maner of exercyse of dethe Tho. done go no forther but to remembre and thynke that deth is the payne of synÌ„e inflycted iudged appoynted by almyghtye god vnto our fyrst parentes and therfore due ryght vnto all theyr posteryte folowers and of sprynge so that no man after them dyd euer escape deth / ne neuer man shall vnto the day of generall iudgement therfore sure it is that we must dye but whan or howe we can nat tell To haue therfore a dayly exercyse of deth I shall set you here .ii. fourmes of this exercyse An other fourme or maner of the exercyse of dethe The fyrste fourme is this that in some conuenyent tyme of the day or nyght appoynted and chosen for this exercyse you shall ymagyne call vnto remembraunce and so set forth before the eyes syght of your soule howe you haue sene or herde of a person that hathe ben condemned by iudgement vnto bodely dethe as to be brent hanged or heded or suche other Than saye or thynke vnto your selfe what and if I were in suche case as that person was I knowe well and knowledge vnto our lorde that I haue deserued more cruel dethe for euery deedly synne is worthy more payne / than any worldly payne or els yf you were in suche case as you haue dremed in your slepe or herde of dremyng / that you shulde forthwith go vnto the execucyon of deth without remedye howe than wolde I do / or howe shulde I then or were bouÌ„de to do for the saluacion of my soule / or yf euer you haue sene or herde of the maner of them that ben nere vnto theyr passage / lye drawyng vpon vnto deth And the people about some wepynge mournyng / some cryenge and callynge vpon the sycke / to remeÌ„bre our lorde god and our moste swete sauyour Iesu Christ / our blessyd lady with other holy sayntes And remembre howe that sycke is than coÌ„bred with syckenes and payne so that he can do lytle for hym selfe / all weke feble infirme And howe than the ghostly enemye the deuyll wolde prese and come in before you with a foule sorte of vgsum souldiours / assayle you in many soÌ„dry wyse / lay before you the multytude of your synnes all your omyssyons of suche good dedes as you might haue done / wherof you were neglygent and all to brynge you vnto dispeyre of your saluacyon that you shulde leaue your faythe / and haue no hope ne trust of mercy ThaÌ„ remeÌ„bre what coÌ„fort it shulde be vnto you at that tyme / that you had prepared made redy before hande for all these maters / howe oftymes you had sene in your soule all this conclusyon howe often you had reasynge vp your frayle hert dispysed deth and nothyng set therby / how you had apointed / to beleue that iÌ„ deth is none euyll but great good / and that you thaÌ„ shuld make an ende of al mysery shortly coÌ„e vnto a better state ThaÌ„ begyn to say vnto your selfe I wil now iÌ„ helth study exercise my selfe with this fourme specially how I shal answere the lothly best that feÌ„de I wyl now iÌ„ this tyme pÌ„sent for the tyme of deth that nedely shall coÌ„e / left vp my haÌ„des hert vnto my lord / besech him of grace succour / thaÌ„ wil I besech the good blessed lady mother of mercy my good angel with my holy patroÌ„s there namyng such saintes as you haue in most synguler deuocyon all the holy sayntes of heuen to be there pÌ„sent with me to ayde confort to streÌ„gth me agayne that cruel best And as vnto my synÌ„es say you I haue gadred them al togeder as ferre as I can remeÌ„bre brought theÌ„ vnto the ston there to be polysshed rubbed scoured that stone is the holy sacrament of penaunce that by the merytes of Chrystes precyous blode / hathe wasshed awaye my synne For I knowe well that one drope alone of that most holy sacred blod were sufficyent and ynoughe / and ferre more than ynoughe / to wasshe and clense all the synne of the worlde / and yet shed he all his blode euery drope And therfore nowe at this tyme for and in stede of that tyme I put the precyous blode with his bytter passyon and his most cruel / and shamefull deth / bytwene me all the synnes that euer I dyd in thought worde or dede betwexe me and his wrath and displeasure And hauynge full fayth and trust vnto his promyse that is that he wyll gracyously receyue all penytentes vnto mercy I now for then boldly prouoke the and deffye the most cruell and false fende and I straytely charge that in his holy blessed name Iesu that if you haue any thinge to lay vnto my charge shewe it nowe tell it out For thou shalt nother confouÌ„de ne feare me / nor yet disconforde me therwith / but rather do me great pleasure to put me in remembraunce ⧠If I haue forgoten to confesse any thynge worthy penaunce / that I may nowe vnto thy confusyon / shewe it and with the wyll at the lest desyre of perfect contricyon and with indignacyon I may cast it at thy face amonge all the other synnes that euer I dyd by any meanes / whiche synnes I vtterly forsake as nothynge appertaynynge vnto me For I am gracyously bathed wasshed and clensed in the precyous blode of my souerayne sauyour Iesu Chryst And therfore I bequethe and commytte all my synne vnto the cruell best / the auctor begynner of all synne with the to remayne from wheÌ„s it came and whether it shall / in the with the eternally to be punysshed And than leauyng him there turne vnto our lorde god vnto our swete sauyour Iesu And as yf you were than at the poynt of deth / are hym hertely forgyuenes of all your offenses / and beseche his goodnes of mercy and grace pray the sayntes as I sayd before to pray for you and than yf you be goynge vnto rest whiche tyme is most conuenyent for this exercise blesse you thus In manus tuas coÌ„mendo spirituÌ„ meum redemisti me domine deus veritatis In nomine patris filii spiritus saÌ„cti Amen Makynge a crosse with a holy candell yf you haue it present after the maner that you haue / iÌ„ your boke for housholders And thus do .iii. tymes together / and so go vnto reste as you shulde go vnto your grace This exercyse good deuout soules is nat to be dispysed / for by dayly vse and custome / it shall ingeÌ„dre and bylde in you a great boldnes and hardynes
ê‘don mayster Wyllyam Bonde / in his boke called the Pylgremage of perfeccyon in the .vii. chapyter of the secoÌ„de boke and in the thyrde and .iiii. chapyters of the thyrde boke in the .iii. dayes iourney Some other ê‘sons ben deceyued onely by the corrupcyon of fantasye whiche causeth them to thynke and beleue verely that suche thynges as by onely ymagynacyon come vnto theyr myndes ben verely spoken vnto them / as some done thynke that the crowe or other byrde dothe saye or synge certayne wordes or that the bell or bellys done rynge and saye after theyr ymagynacyon And of this sorte ben many persones moche different accordynge to the disease of the hede / as the fantasye is more or lesse corrupted And yet some of theÌ„ wyll shewe many meruaylous thynges that they beleue verely for true which in dede were neuer true But these persones done coÌ„munelye shewe nothynge that is greatly euyll nor yet any greate good / but that men may fone discerne and perceyue for fantasyes ymagynacyon / except the persones were some preuey synners And than wyl the wycked speryte be redye to put hym selfe in prease / and with that corrupcyoÌ„ to helpe forth vnto illusyon But yet ben other deceyuers thoughe none of this sorte / but of a more deuelisshe sorte very ypocrytes that feyne them selfe to haue reuelacyons knowe well they haue none suche but that to deceyue the people seme in a transe or rapt / whan they wyll as we rede of Dauid i. â—eg xxi d. that feyned him selfe madde and in a rage vpon a certayne tyme For a good purpose to saue his selfe And so playde his pagyant that he frothed or fomed at the mouthe / raged as thoughe he had ben furyous and madde in dede And so done these wretches the disceyuynge of many persones wilfully and of purpose But howe to be ware of suche wretches and ypocrytes surely it is very harde For as to gyue ouerlyght credence to suche persones is agaynst wysdome so vtterly to coÌ„dempne theÌ„ or to dispyse them / is peryllous agaynste vertue Wysdome is therfore to proue well the spiryte before yet do I nowe ymagyn what many persons wyll say hereunto that is that this exercyse is a mater ouer hyghe / and excedynge the wyttes and vnderstandyng of symple vnlerned people And so is the tother worke also / wherunto I do sende them in this worke that is to say / the disposicyon and ordynaunce vnto coÌ„minyon or houselynge Wherunto I saye agayne that bothe the workes ben so deuyded into such partes that euery person may take what he wyll accordynge to his state and condicyon Rede the werke ones ouer and than chose / for I thynke there ben but fewe persones but that they may lyghtly vnderstande and vse one of those exercyses And as a great lerned man sayd of a werke that he had sende forthe althoughe this werke were so deuysed Cicero de orato ê‘fecto that fewe persones myght attayne to the full heyght and clere vnderstandynge therof yet shulde no person dispayre ne be discouraged thereby For as a prycke or marke is set in a butte for all men to shute at althoughe none hytte the prycke Those that done shute nere ben nat wtout prayse i. Cor. ix d. And saynt Paule sayeth whan there is a glayue set vp for renners all or many done renne / but one catcheth the glayue alone / and yet is it nother shame ne rebuke to wynne the seconde or the thyrde game But here in our caÌ„pe none that dothe assaye to renne / shal be without a synglar rewarde i. Cor. iii. c. For as the same apostle sayeth euery person shall receyue his propre wages or rewarde acccordyng to his labour and deseruynge And many tymes it may here fortune and come to passe / that those that come laste shal be fyrst and best rewarded Math. xx b. So sayeth our sauyour in the gospell Erunt primi nouissimi et nouissimi primi In this campe / the fyrst shal be last and the last shall in rewarde be fyrst The respect and weyght of this labour standeth nat in the bodely exercyse of the outwarde werke / but in the infors and dilygence of the wyll / put therunto your good wyll and dilygence to do what you can And thoughe it be but very very lytle that you spede or do in this exercyse that lytle lytle thoughe it be neuer so lytle yet shall it be greatly rewarded And peradueÌ„ture moch more meryte and rewarde shall the dull persone haue by that infors dilygeÌ„ce and good wyll than shall the lerned and quycke wytted persons that more lyghtly and with lesse labour done spede in this mater Let no person therfore dispayre ne take discomforte with any dulnesse For the poete sayeth Labor improbus omnia vincit Importune labour doth ouercoÌ„e all thynges And yet though some persons can by no meanes fall vnto the hyghest exercise of this lessoÌ„ let theÌ„ fall vnto prayer / and be sory that they can nat flye so hygh makyng protestacyon / and call our lorde to wytnesse / that fayne gladly they wolde do what beste myght please his goodnes / And let them there coÌ„mytte recommende betake and bequeth them selfe body and soule vnto his handes at that tyme as they intende to do at the houre of dethe And beseche his grace / that this recommendacyon bequeste may stande / and of hym be receyued for that tyme / and therwith let them saye In manns tuas c. as is beforesayd Some ê‘sones euery yere ones at the least and some .iiii. tymes that euery quarter ones / done make theyr funeralles / that is / all the solempnyte of theyr buryalles with Dirige and masse / offre theyr masse peny them selfe And after that / make a feast dele almes as thoughe they were than deed in dede buryed / also whiche custome I prayse very moch And yf that were done euery moneth ones or euery weke / or yet euery daye of them that haue abilyte and tyme therunto I wolde thynke iudge it a deuoute and meritoryous obseruaunce For those persones that by any of these / or lyke meanes done so prepare make them selfe redy to dethe may be sure neuer to dye sodenly For many persones ben sore affrayde of soden dethe / done ful hartely make prayer that they neuer dye sodenly Let them vse this maner / or some one of these formes and maner of exercyses / they may be sure of theyr prayer / that is neuer to dye sodeÌ„ly Study therfore good deuout soules to be redy at euery houre / and pray vnto our lorde Phi. i. c that you may haue the wyll that saynt Paule had whaÌ„ he sayde I couet and desyre / to be dyssolued and to departe this lyfe / and to be with Chryst Whether he brynge vs all that made vs. Amen ⧠The olde wretche youre assured beademan of Syon Rycharde Whytford
/ 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
/ by many rebukes mocked hym / and whan he coÌ„playned of thurst / they gaue hym eysell gall And whan he had haÌ„ged ther so paynfully the space of thre houres he with lowde crye commendyng his spirite and soule vnto the father of heuen / expired dyed And yet after his departynge to be sure of his deth one of the sowdyours made a wounde in his syde thraste hym vnto the harte with a spere ¶ Sepulture that is to saye the buryinge whan Iosephe ab Aramathie had asked of Pylate his blessed body / he toke hym downe at complyn tyme and buried hym in a newe graue or tombe that he had made for hym selfe ¶ Resurrection / that was whaÌ„ the thyrde daye after he dyd aryse in a gloryous body and soule and appered fyrst vnto our blessed lady his mother than vnto Mary magdalene and after vnto the thre Maries / than vnto saynte Peter and after that vnto two of his disciples at Emaus And the same nyght vnto ten of the Apostles whan all theyr dores and wyndowes were faste shut and closed vp Thus you maye perceyue he dyd appere .v. tymes that same daye of his resurrection ¶ Ascencion / that was whaÌ„ he in many sondry wyses by many apperynges had sufficiently proued assured his gloryous resurrection by the space of .xl. dayes than in the presence of his mother his apostles and in the preseÌ„ce of many other disciples men women he dyd meruelously ascende and stye vp into heuen ¶ The MissioÌ„ or sendyng of the holy ghost that was whan the .x. day after the sayd meruelouse asceÌ„sion accordyng vnto his promyse he sent downe the holy ghost vnto his blessed mother / his apostles disciples wherby they were all fulfylled with grace confyrmed theryn as the fyrste churche of christe and so hath coÌ„tynued / and doth shall coÌ„tynue iÌ„ the churche vnto the ende of the worlde Amen ¶ you now wyll thynke this table ouer loÌ„g for a dayly exercise but you muste remeÌ„bre that the selfe table is conteyned in the fyrst wordes of euery artycle and the resydue is a breue declaracion of the same therfore I shall be contente to set it out alone in selfe wordes whiche ben in noÌ„mbre .xl. ¶ Thus. ¶ Incarnation / Natiuite / Circumcision / Epyphani / Presentation / Egypte / DisputacioÌ„ / HumiliacioÌ„ / EducacioÌ„ / Baptysme / Wildernes / Faste TeÌ„ptacioÌ„ / Victory / ElectioÌ„ / Preachyng / Teachyng / Laboures / Miracles / Maundy / Ministery / ConsecracioÌ„ / SermoÌ„ / Agonye / Betraynge / Takynge / Bisshopes / Pylate / Herode / Pylate agayne / ExaminacioÌ„ / Flagellacion / Coronacion / Condemnation / Fatigation / CrucifixioÌ„ / Sepulture / Resurrection / Ascention / Mission ¶ The ende ¶ Nowe you may se this table is not long but may easely be had by harte and if it so be and dayly vsed I dare well say the persones shall fynde conforte therin bothe to exclude vyce / also to encrease in vertu grace And yet forthermore to coÌ„tynue therin vnto theyr conforte ioye euerlastyng whervnto he bryng vs that bought vs our lord god and most swete sauioure Iesu who guyde you kepe you all Amen ¶ The housholder ¶ Thus haue I nowe in dischargynge of my coscience done fulfylled the cownsell byddynge of my ghostly father that taught me thys lesson whiche cownsell was that I shulde call you all byfore me as well my wyfe and chyldren as myne other seruauntes men / women and chyldren and to teche you thys sayd and same lesson that he taught me Now I pray you all and charge you to do your deuoyr and diligence to followe it and vse it ¶ Also he delyuered vnto me an other prety lesson whiche was not his owne werke but of his translation as foloweth and bad me also teche it you ¶ A breue or shorte monycioÌ„ or counseyle of the cure and gouernaunce of a housholde accordyng vnto policy TakeÌ„ out of a pystle of a great lerned maÌ„ called Bernarde Siluestre put amonge the werkes of saynt Bernarde for bycause that many done iudge and thynke hit was his owne werke Set forth by the same brother FIrste good deuoute christians / take moste hede and gyue moste diligeÌ„ce to ordre your selfe and all youres vnto our lorde accordyng vnto the poore lesson that goeth before / and than se well vnto the substaunce / and guydyng of your house / and goodes Se fyrst that peace be in the house / and that you agre all together / for els all your goodes wyll sone goo to naught Than after the commune prouerbe cut your thoÌ„ges after or accordynge vnto your ledder Spende accordynge vnto your gaynes / gettynges / or reÌ„tes / and not aboue It is also good policy / to haue one yeres rente / or a yeres gaynes in store for chauÌ„ces whiche is not coÌ„trary vnto christianite where extreme or very streyte nede / is not perceyued in the neyghbour A negligeÌ„t or rechles ê‘sone may soone set on fyre destroye great substauÌ„ce Haue therfore a good eye / and garde vnto the diligence of your seruauÌ„tes for vnder theÌ„ your goodes may soone mynushe / and be wasted before you knowe / beware or haue knowlege therof / If your goodes begynne to waste better is lesse rebuke for you to absteyne withdrawe your charges / than to fall in to nedynes / or daunger An olde prouerbe Qui plus expeÌ„dit quam reruÌ„ copia tendit NoÌ„ admiretur si paupertate grauetur That is âšœ Who so done spende beyonde theyr faculte / No meruayle thoughe with nede they greued be ¶ It is therfore a great prouideÌ„ce good foresyght ofteÌ„ to couÌ„te / coÌ„pare your goodes and your gaynes with your expenses OfteÌ„ to ouerse your goodes shal be necessary For your beastes maye take hurte for defaute of fode all though they nothynge aske ne coÌ„playne Aristoti iÌ„ Econo The stepp of the husbaÌ„de maketh a fatte donghyll And the eye of the mayster a fatte horse that is to meane that the presence of the mayster in euery corner / is moche profytable Sumptuous costly weddynges or brydales beÌ„ damage / without honoure ExpeÌ„ses done vpoÌ„ warre ben more honorable than profytable Better is to suffre some wronge to bye peace than to make warre or to kepe warre Coste made vpoÌ„ prodigall persones is clerely loste Coste made vpon kynne frendes is resonable Fede your housholde seruauÌ„tes with honest commune fare / without delicates For the seruaunte that is made a glotoÌ„ shall neuer after mende his maners Glotony is vyle fylthy and stynkyng and wyll make the negligeÌ„t and careles persone soone roten shorte lyued Ecclesi xxxi Meane fedyng with scarcite is vnto the diligent persone / pleasaunte and profytable vpon the holydayes hyghe feastes gyue your housholde plenty of meate but seldome fewe delicates For the vse of delicate fode / wyll soone marre a good