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
¶ 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
be referred vnto the .viii. last coÌ„syderacion which was of the sure perseueracion certaynty duraunce of all the benefytes of our lorde A thynge is called perfecte whaÌ„ the ende and begynnynge done frame and mete to gyther and therfore this rewarde is twyse appoynted for to shewe the perfection and excellency therof whiche is also declared further after the declaracion of the sayde persecution where is sayd Math. v you shall be blessed whan the men of this worlde done curse you And whan they do chase you from place to place and vexe and trouble you and whan they shall speke all euyll agaynste you lyeng or makynge lesynges vpon you For me and for my sake / ioye you than and make you gladnes for youre hyre and reward is moche pleÌ„tuouse in heuyns The seruauÌ„tes of Christe haue here nothynge in suerty Heb. xiii for they haue here no city ne dwellynge place of suerty to byde in but done seke for an other lodgyng where the shall be as is sayd in full surety and certaynty / neuer to chaunge ne to be mynysshed of theyr ioy in any parte but euer to remayn in one perfect and moost ioyfull state / blessed euer of our lorde god and moost swete sauyour Iesu whyder he brynge vs that bought vs. Amen Thus haue ye an ende of your meditacioÌ„ Now you muste remebre that before we showed you that as the mother dothe trauell and brynge forthe a chyld / so in a maner doth meditacion after saynte Austin chylde and brynge forthe science Vt sup cunnynge and knowledge wherof we promysed somwhat to speake ¶ Of science or knowledge goteÌ„ brought forth by meditacioÌ„ ALl maner of science cunnynge / and lernyng is goten and brought forth by meditacion Howe be it we do not here inteÌ„de to speke of that scieÌ„ce / whiche lerned men saye is to knowe any thynge by hys cause or causes Whiche scieÌ„ce saynt Austin sayth as of heuenly and erthly thynges to know Vbi supra worldly men don moche prayse loue But they ben moche better men sayth he that set more by the knowledge of them selfe Ibidem For that soule saythe he is more laudable and more to be praysed / that knoweth the selfe mysery and wretchednes thaÌ„ is that soul that without that knowledge dothe seke and serche out the wayes of the sterres and the natures of other thynges The moste hygh moste profytable science after hym is selfe knowledge Whiche is sayth he whan a person by diligent oft vsed meditacion is illumined and lightened vnto the very ê‘ceyuynge and knowledge of hym selfe Se than / loke well / and perceyue that you be a man and not god a man made of nought coÌ„ceyued in synne / nourisshed in your mothers wombe with fylthy lothesum mater borne in mysery wretchydnes here don lyue in peyne labours and shal dye in feare drede sure certeyne thervnto of necessity ineuitable vnauoydable and yet vnsure vncerteyne whaÌ„ where or how in what maner or state you shall dye Perceyuynge than that dethe doth euery where and euer more loke gape wayte for you If ye bewyse thaÌ„ loke you agayne euery where and coÌ„tinually prouyde for it and so shall ye moch lesse feare it This science knowledge is the fruite and profyte of your sayd meditacioÌ„ engeÌ„dred opteyned and goteÌ„ thereby yf you wolde knowe how this science doth come of that meditacioÌ„ / you muste as they saye chowe or chewe your cud agayne / that is / you must haue resorte agayn vnto your sayd consyderacions The .i. coÌ„syderacion Fyrst than whan you consyder and loke well vpon the power of our lord / as in your syrst consyderacion you shall perceyue that he is allmyghty And than agayn lokynge vpon your selfe you shall know well ye be of lytle power or none at all but that you be all infirme feble weyke and sycke And so shall you accede approyche / go vnto this holy sacrament as a sore sycke ê‘sone vnto a sure phisicion And whan you loke forther vpon the wysdome of our lord as in the .ii consyderacion you shall conclude he is all wyse And coÌ„trary lokyng vpoÌ„ your self you shall graunt you be all folysshe and as saynt Austin sayth inwardely say in your hart thought for truthe it is that ye say and so shall you be wyse in approchyng vnto this holy sacrameÌ„t as the ignoraÌ„t blynde vnto the sonne of iustice vnto the true doctour teacher of all verity trouth And yet whaÌ„ you loke agayn vpon the bountie and goodnes of our lorde as in your .iii. consyderacion ye shall perceyue by the vtility profyte of hys creatures that he is all good and goodnes And agayne lokynge vpon your selfe ye shall fynde your selfe all nought and fruytles / and you shall go vnto this holy mystery as a bareÌ„ beest vnto the mooste fruytfull progenitour begetter of all goodnes vertue And yet agayn whan you loke vpon the werke of iustificacion as in your .iiii. consyderacioÌ„ you shall se meruelouse kyndnes in that he payed your dettes set you at liberty with so great a pryce And contrary yf you loke well on your self and recount how often ye haue wylfully slypped fallen down agayn into the same daungerous dungeon of synne you shal lyghtly coÌ„dempne your selfe of meruelous great vnkyndnes so shall you thaÌ„ make haste vnto this holy sacrameÌ„t as a thefe or traytour founde gylty to aske forgyuenes and pardon But whan you loke vpon the gyfte of remuneracion as in your fyfte consyderacioÌ„ And there perceyue that our lorde dyd not onely redeme you derely but also habundauntly rewarded you you shall fynde in hym excedynge lyberalytye And than agayne lokynge vpon your selfe and consyderynge how lytle labour you haue made / and how lytle study ye haue gyuen to rewarde or gyue hym any thynge agayne ye shall condempne your felfe for a very vnkynde nygarde that nothynge wolde gyue / or els for a very bare wretche that nothynge had to gyue / and so shall you accede and go vnto this sacrameÌ„te as a nedy naked beggar vnto the moste rychest and lyberall lord and he wyl inspyre tell you what you maye gyue hym to content hym that is to say your hart good wyll And yet yf you loke further how aboue beyonde all these gyftes he hath made you honorable goodly bryght beautiouse by his werke of glorificacion as in your syxt consyderacion And agayne lokyng vppon your selfe how many tymes you haue fallen downe into the myre dyrte of vnclene cogitacion you shall renne vnto this blessed borde as a filthy defouled body vnto the ryuer and fountayne of all purity clennes yet loke forther beyond aboue these gyftes honour how meruelouse pleasure and ioyfull gladnes he hath prepared and ordeyned for you in the werke of his fruicioÌ„ / as in your seueÌ„th
coÌ„fession ¶ Not wtstaÌ„dyng I thynke it necessary to shew here yet howe as I lerned of my gostly father that taught me all this lesson you shuld teche your folkes to be ordered vnto the confessyon of these thynges For I haue knoweÌ„ many come vnto coÌ„fessyoÌ„ that could not tell howe to do or what to say there I shall therfore set forth here a short forme and maner therof For ther ben many formes of coÌ„fessions in print set out at lengh Fyrst good deuout christiaÌ„s I beseche your gyue no credeÌ„ce vnto the false heretykes that done depraue set nought by confessyon nor by this holy sacrament of penaunce For I a certayne you those persones what so euer they be that after theyr baptyme and christendome haue done any deedly synne cane neuer be in the state of saluacion wtout the fayth wyll of confession Gene. iii. For almyghty god in euery lawe dyde requyre confession and prouoke euery trespasser thervnto as of our fyrst parentes AdaÌ„ Eue in paradyse whiche confessyoÌ„ if they had mekely made they we shuld haue suffred the lesse payne Leuit. iiii v. In the olde lawe speciall oblacions and sacrifyce was appoynted opeÌ„ly by the prestes to be done for suche synnes amonge the people that were preuy vnknowen vnto all other persones excepte onely the selfe trespassers wherby it must nedes be trouth that they were confessed therof vnto the prestes WhaÌ„ any persone also was suspecte of lepry the iugement and determynacion therof remayned by the ordynauÌ„ce of the lawe vnto the preste Whiche thyng was a playne figure of the sacramente of penaunce and confessyon Math. v And our sauyoure sayde he came not to breke the lawe but rather to accomplyshe and fulfyll the lawe And so he dyd confyrme and ratifye that lawe whaÌ„ he sent the lepres that he cured and heled vnto the prestes Math. viii Luc. xvii And iÌ„ euery cure he dyd vpon the syke persones he expressed mystycally coÌ„fessyon in that he caused them to shew theyr disease before they were cured And saynt Peter his apostle after his ascension dyd requyre confessyon of a man called Ananye Acto v. of his wyfe called Saphirye as appereth in holy scripture of a deedly synne whiche he by the reuelation of god knewe they had done / and bycause they wolde not make confession therof they were bothe strykeÌ„ to deth with the vengeauÌ„ce of god Our mother holy churche therfore hath by the inspiracioÌ„ of the holy ghost ordeyned that euery persone that coÌ„mytte or do any deedly synne iÌ„ werke worde or by full deliberate coÌ„sente in thougt must nedely if they wyll be saued be coÌ„fessed therof vnto a preste Sythe than all christeÌ„ people haue receyued and vsed the same so many hondred yeres take you that vse custome for sufficient auctoryte to folow the same and to put all maner of contrary opinion clene out of mynde and in no wyse to here speke or talke therof Nowe vnto our mater Fyrste teche your folkes to come reuerently vnto the ghostly father with meke sobre countenaunce behauyour For it is no laughynge game Than knele down at the place appoynted there make a crosse vpoÌ„ the foreheed or froÌ„te with In nomine patris as before is shewed and thaÌ„ forth with say thus Benedicite And whan the preest hath answered than say if the persone be lerned Confiteor deo beate Marie omnibê° sanctis et vobis peccaui nimis cogitatione locutione et opere mea culpa that is to saye for the vnlerned I confesse knowlege my selfe gylty vnto our lorde god the blessed lady saynt Marie vnto all the holy coÌ„pany of heueÌ„ / and vnto you my ghostly father that I haue offended my lord god many tymes in my lyfe and specially syth the laste tyme of my confessyon in thought worde and dede in many and dyuers wayes mo thaÌ„ I can shewe specially in the seuen pryncipall synnes Pryde enuy wrath couetyse glotony slouth and lechery And by them I haue broken his commaundementes ¶ Pryde ¶ For by the synÌ„e of pryde I haue ben presumptuous disobedient vnto god haue not loued hiÌ„ aboue all thynges but many tymes set more by myne owne frayle appetyte and sensuall desyre For where I shuld haue desyred euer the laude and prayse of our lorde / and with all mekenes of hart accused my selfe / I haue coÌ„trary bosted my selfe or desyred and bene glade of myne owne prayse bene loth to be dispraysed And whan I haue ben chalenged reproued rebuked or corrected or yet charitably ben monysshed and warned of and for my defautes I haue rebelled there agaynst and not mekely receyued it but rather ben redy to defende or to excuse my selfe and somtyme with a lye or a false othe And for lacke of reuerende drede and loue of our lorde I haue by presumpcion of pryde taken his holy name in vayne and vnlawfuly sworne by god by our lady or the holy sayntes by my faythe or trouthe with suche other And for very pryde and presumption and for lacke also of loue drede I haue mysvsed the holydaye in thynges of pleasure or profyte vnto my selfe and not in his seruyce vnto his honoure I haue also of hyghe proude harte or mynde bene disobedieÌ„t and not done due honoure and reuerence vnto my fathers and mothers spirituall carnall ghostly bodyly nor vnto myne elders and betters but haue ben many tymes full obstynate and frowarde vnto them I crye God mercy Thus by this foule synne of pryde I haue brokeÌ„ foure of the principall coÌ„maundementes of our lorde and many other wayes haue I also offended therin I beseche his grace of mercy and forgyuenes ¶ Enuye ¶ I haue also offeÌ„ded my lord god in the synne of enuye for I haue not loued my neyghbour as my selfe nor ben so charitable so kynde so louynge and fauorable vnto all persones as I wold they shuld haue ben to me but rather I haue by suspicion thought iuged sayd or herde of other persones otherwyse than I wolde they shulde of me nor ben so glade of theyr welthe ne so sory for theyr hurte as I wold haue ben of myne owne I crye god mercy ¶ Wrathe ¶ In wrath also I haue offended for lacke of due pacience and for lyght slyght or small occasion haue leyghtly soone ben styred moued wroth angry whaÌ„ any thynge hath ben done or sayd coÌ„trary vnto my mynd And therwith haue ben redy to reuenge the same with froward and veÌ„geable countenaunce and behauyoure / with hyghe hasty and vngoodly wordes brawlyng chydyng scoldyng reuylynge rebukynge raylynge vpbraydyng thretyng cursyng bannyng sweryng And if it came thervnto in stryuyng fyghtyng or at the lest in wyll as god forbede iÌ„ kyllyng or sleyng Thus by these two great synnes of enuy wrath I haue brokeÌ„ the .v. the viii coÌ„maundement of our lorde in them both I beseche his grace of mercy and