offered vpon the crosse for our redemption And so don you receyue the same that the prest in the masse dothe receyue at the aulter and he none other neyther more or lesse than you do but that he doth there consecrate receyue in bothe the fourmes because he doth there represent the persone of Christe and doth there ministre make that oblacion sacrifice offerynge not for hym selfe alone but for all Christianes as Christe dyd Not witstondyng yf the same preste shulde an other tyme out of masse be communed houseled as you be he shuld receyue as you do and none other than you do ¶ And thus I pray you be content for this mater and forthwith after your communioÌ„ do not you as many do renne forthe make haste vnto brekefaste or dyner or vnto bodyly recreacioÌ„ but rather gyue some thankes vnto our lord as becommeth a good Christian ¶ A prayer to be sayd immediately after your communioÌ„ and houselynge IN moost huÌ„ble Ex missale moost lowly and most harty louynge maner / with moost due reuerence I thanke the good lorde moost holy father eterne euerlastynge God that by the bountye of thy mercyfull grace woldest vouchsafe thus to refresshe and fede me with the brede of lyfe the holy sacred body precyous blode of thy sonne our lorde god sauyour Iesu Christe And I beseche thyne infinite pyteouse goodnes that this most high and holy sacrament of our saluacion that I most vnworthy wretche and moost vyle caytife haue nowe receyued come neuer hereafter in iudgement condempnacion vnto me for myne euyll merites deseruynges but rather good lorde it may come vnto the profyte and comforte of my body and vnto the saluacion and helthe of my soule vnto the lyfe euerlastyng Amen ¶ An other prayer for the same tyme. MOost swete lord sauyour Iesu I beseche thy grace for the vertue in the honour of thy moost holy body and blessyd blode whiche althoughe moche vnworthy I haue here now receyued graunt and gyue me the inwarde swetenes of thy charitie / who le vnfayned loue of all good persoÌ„s spirituall myght and strengthe in all temptacions purity of harte clennes of coÌ„science and in all my conuersacyon of lyfe suche Christiane disciplyne / good maners / behauyours as may auoyd all actyue sklaunder occasion gyueÌ„ And also to be vnto all ê‘sons exaÌ„ple of good edificacioÌ„ So that by thy gracyouse guydynge and gouernaunce I maye go forwarde and increace in thy religion with perseuerant constancy accordynge vnto that state degre that thou good lord haste called me vnto Amen ¶ A deuoute prayer / moche vsed vnto this sacrament with the Englysshe after the Latine ¶ The Antheme O Sacrum conuiuium in quo Christus sumitur recolitur memoria passionis eius mens inpletur gracia Et future glorie nobis pignus datur Alleluia ¶ That is to meane O Meruelouse solempne and holy sacred feest in that whiche feest our lord and sauiour Christe is receyued The memory and remembraunce of his passion is renewed called vnto mynde Our soule / harte / and mynde is replete and fulfylled with grace and comfort And the pledge and ernest token of the glory ande euerlastynge ioye blysse to come is vnto vs gyueÌ„ and delyuered ¶ Alleluya ¶ This Ebrew worde Alleluya of foure sillables in sowne and speakynge is as moche to meane as though you sayd in Englyssh All you people that ben here presente laude prayse your creatour and maker ¶ The versicle âšœ Panem de celo prestitisti eis Thou hast gyueÌ„ good lord vnto thy people this breade frome heuyn ¶ The responde or answere âšœ Omne delectamentum in se habentem Alleluya And this breade hathe in it selfe all delectament and pleasure ¶ Oremus âšœ Praye we or lett vs praye ¶ The collecte DEus qui nobis sub sacramento mirabili passionis tue memoriaÌ„ reliquisti tribue quesumus ita nos corporis sanguinis tui sacra misteria venerari vt redemptionis tue fructum in nobis iugiter sentiamus / qui viuis et regnas deus Per omnia secula seculorum Amen ¶ That is to meane GOod lorde sauyour Iesu the vnder this meruelous sacrament hast left vnto vs the memory remembraunce of thy passion Graunt vnto vs we beseche the so to honour worshyppe the holy sacred misteryes of thy blessyd bodye blode that we therby may coÌ„tynually vnderstande perceyue and fele in vs / the fruite / effecte / the profyte / and auayle of thy redemptyon lorde / that lyuest and reignest with god the father / in the vnitie of the holy ghost very selfe same essenciall god by all worldes of worldes Amen ¶ A lesson for your masse tyme whan you be not communed or houseled YOu muste nowe remembre that as is sayd before euery preste in the masse dothe represent and vse the person / and offyce of Christe / and doth in the same masse make oblacioÌ„ and offer the holy sacrament / not for hym selfe alone / but also for all faythfull Chrystians And therfor euery deuoute louer of Christ in clene lyue / couetynge / desyrynge / and wysshynge with feruoure of hart and mynde / to receyue there with the preste in euery masse the same sacramente shall doutles receyue a greate effecte and vertue therof Wherfore it may be for you moche meritoryous / profytable so in the masse tyme / and specially towarde the Agnus to prepare / ordeyne / and dyspose your selfe / with affectioÌ„ of hart / with desyre deuocioÌ„ of mynd with the charyte loue of all your whole soule vnto your lorde sauyour as thoughe you shuld at the same masse be actually coÌ„muned and houseled with the preste ¶ A prayer for the same purpose O Moost swete lord and sauyour Iesu Oratio doctoris Nydar pro communione spirituali thou knowest wel that I moche do couete and with all my harte / haue greate desyre now to receyue this blessed sacrament And wolde to god that accordyng vnto my wysshe and desyre I were vnto thy pleasure in thy syght so well disposed in my soule that now at this tyme / and euery day And if it myght coÌ„uenieÌ„tly be many tymes in the day I myght be able worthely to receyue it But lord Thou knowest what I am thou dost se and beholde my hart / my hole desyre of mynde soule / is openly sprade and knoweÌ„ before thy face / yet good lord I beseche the gracyous bountie and infinite goodnes graunt me this one peticyon / that is / that I maye nowe at this tyme / and in euery masse receyue spiritually in to my soule / some effecte vertue of this maruelouse misterie And so to be parteyner of the same / that my hart maye perceyue fele the swetenes of thy godly preseÌ„ce And that my soule all enflamed fyered with desyre and deuocion / may
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
I may nowe at this tyme receyue this holy sacrifice of thy blessed body and blode with puryte of hart clenenes of conscience with the gracious fountayne of deuout swete teares with desyre drede with honour and reuerence / with mekenes of harte / and feruour of loue / with spirituall gladnes and heuenly ioy And yf it may please thy goodnes lorde let me be somwhat reysed vp in spirite I dare not say vnto the very felynge and perceyuynge but vnto some maner lytle smake or taste of the swetenes of thy godly mooste pleasaunt presence and vnto the deuocion of thy holy aungels and sayntes that here be now presente about the same / and that I maye with them fynally be there present where now they be Amen O Moost gentyll lorde mercyfull sauyour Iesu / I beseche the for this holy mystery of thy blessed body and blode wherwith we vnworthy wretches ben dayly fed in thy churche and dayly wasshed clensed sanctified and made hole / and so parteyners of thy moost hygh diuinity and godhed Graunt me lord and gyue me the precious garment of innocency with suche garnysshe of other garmētes therunto accordyng as best may please thy grace Wherwith apparelled / bawned / dressed I may as in my nupciall and weddynge clothyng in good and clene cōscience approche vnto thy presence So that this celestiall heuenly sacrament ryceyued may be vnto me helth and saluacion of soule and body / vnto lyue euerlastynge Amen GOod swete mayster moste hyghly lerned / and best expert phisicion lord Iesu my sauyour I beseche thy gentyll harte to cure and hele my infyrme / feble / syke hart frome all maner of langoures / diseases / and sykenesses / Palate is the rofe of the mouthe and so to refourme and season the palate of my soule and mynd that I neuer sauer fele ne taste any maner of swetenes but onely thy selfe For thou good lord arte the moost swete sauored bred / the moost white / pleasaunte and most noble and beste nourisshynge bread / the bread of all breades / the bread paynmayne of pleasure the bread of all fortitude and strength / the bread of all vnderstandynge and knowledge / the bread of all grace good wyll / the bread of lyfe that hast in thy selfe all maner of delectament and pleasure / gyuest lyfe vnto the world And of thy moost excellent charity doste euer contynually refresshe and fede vs with thyne owne selfe yet in thy selfe doste nothyng waste / minushe / ne faynte / or fayle Let my hart good lord therfore fede vpon the / spiritually eate and drynke the / be so fed of the / that my soule may be fully saciat and fylled of the swete sauyour and taste of the sauory swetenes of thy diuine presence GOod swete lorde / I beseche the come thy selfe / entre in to my hart make clene myne inward partes from all inquinamētes / and filthynes of mynd and of spirite Entre good lord into my soule / make me whole frome all synfull diseases Sanctifye clēse me now and at al tymes vnto thy selfe for thy selfe Be thou good lord thy selfe both the phisicion the medicin / the salue and the surgeon the helth and conseruaciō of both my body soule Put awaye from me good lord all the crafty assayles and the sleyghty wyles of myne enimies that they haue nothynge to do with me but that thou lord alone may occupy me wholly vnto thy selfe so that nothyng els haue any tyme power ouer me but that I alwaye preserued and defended by this blessyd sacramēt may go forth contynue profyte perseuerantly in the pathe and way of my profession / thy holy christiā religion with due obseruaūce reguler disciplines christiā maners and all due catholyke obedience perteynyng vnto the same And that I neuer consent ne lene vnto any of them that ben contrarious thereunto Amen Ex cano ne miss GOod blessyd lorde father omnipotent eterne euerlastynge god I moost entierly beseche thy goodnes to graunt me grace so worthely now to receyue this holy sacred body and blessyd blode of my swete sauyour Iesu Christe that I may therby deserue to haue full remission and forgyuenes of all my synnes and to be replete and fulfylled with thy holy spirit and to haue thy peace For thou alone art my lord thou only my god / and non other thou lorde the entiere and inward loue of my hart / the true quietude and sure rest of my mynde the whole desyre of my soule Whose gloryouse impery and gouernaunce remayneth perfectly abydeth cōtynueth and indureth for euermore world without ende Amen MI swete lord god Ex eodē father of heuyn the fountayne well and spryng of all bountie goodnes / that moued of thy moost pyteouse mercy woldest vouchesafe that thyn owne sonne our sauiour Iesu Christe shulde descende and come down for vs for our sake vnto this wretched worlde / and here take flesshe and bloode of the blessyd virgyn his mother Mary and therin for vs to susteyne suffre and bere our myseryes moost bytter passyon intollerable and greuous payns and moost cruell and mooste shamefull dethe I beseche the lord graūt me that grace that I may dayly worshype the gloryfy the / and with all the intēt and wyll of my hart I may laude prayse the. And that thou good lord neuer leue ne forsake me / thy pore and wretched seruaunt but of thy depe and great mercy thou clerely forgyue and forget all my synnes So that in clene hart and chast body I may be able to serue the alone / my lorde eterne / euerlastyng / lyuynge / and very God omnipotent Amen Myne owne swete lorde sauyour Iesu very essenciall sonne of almyghty God / that of thy profound depe mercy by the wyll of thy eterne father by the workynge of the holy ghost haste by thy passion and deth quyckened and redemed the world I beseche moost lowly thy holy grace / in the honour of this thy holy sacred body blessed blode whiche I vnworthy wretche presume to receyue for the welthe of my soule that thou wilt vouchsafe to perdō my boldenes and to delyuer me quyte from all iniquities / offenses / all maner of euyls whereby in any tymes I haue or may any tyme hereafter offend or displease thy gracious goodnes And thou good lord make me euer obedient vnto thy wyll and commaundement And that thou neuer suffre me swete lorde to be perpetually departed from the my swete lord sauyour Iesu Christe that with the father with the holy ghoste lyueste and reygnest very selfe same essenciall god / world without ende Amen O Souerayn lorde sauyour Iesu / although I most vnworthy wretche now here do accede presume approche vnto this worthy sacrament of thy mooste precyous body and bloode yet I beseche thy
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
it is that hathe done for you howe excellent the person is And than for whom he dyd For you of whom he had no nede / nor you any thyng had or coulde or might do for him / but all he dyd for loue and of mere charyte / and that also for his enemye / and so beynge in depe prison neuer to be delyuerde but by hym alone Nowe consyder and pondre well who this persone is / and than loke vpoÌ„ your self make collacyon / coÌ„pare both together although there may in deed no coÌ„paryson be made yet se beholde howe great mighty a ê‘son he is / how lytle howe infyrme feble a ê‘son you be howe wyse how well lerned he is / howe lytle lernynge wysdome you haue how ryche he is howe poore you ben / howe excelleÌ„t noble he is how rustycall a vyllayne you be / howe goodly a ê‘son he is and howe vyle fylthy you be how kynde louyng he is howe churlysshe frowarde you be And to conclude he most hyghe god / and you a wretched worme of the earthe he all and you ryght nought After this collacioÌ„ perceyuyng what maner of ê‘sones bothe ben than pondre and wey what howe moche he dyd for you Fyrst he left in maner all heuyn for you and here toke vpon hym your nature / so made you a great estate / cosyn and of kynne vnto almighty god And yet dyd he serue here for you nat onely .vii. yeres as Iacob for Rachell but for a worse more lothsum than Lia all the dayes of his lyfe / and here begyn to remembre that lyfe of our sauyour After some suche auctours as we haue named in the other workes / or at the least vnder suche a shorte fourme as we haue set forth in the boke of housholders Thus his blessyd incarnacyon his ioyfull byrthe / his paynefull circumsicyon his honorable epiphanye / his legall presentacyon / his sorowfull flyght into Egypt / his coÌ„fortable retourne and commynge agayne in to his couÌ„trey / his meruaylous and lerned disputyng with the doctours at .xii. yeres of age his lowly obedyence vnto his parentes his educacyon bryngynge vp vnto the age of nere .xxx. yeres his baptisme his fast in wyldernes / his temptacyon there of the wycked spiryte his victory The callynge eleccyon and chosynge of his apostles and discyples prechynge techynge labours and miracles / his manye wrongfull repreues rebukes / and infamyes of the iewes and theyr malicyous awaytes / his solempe soper / his most meke minystrye / seruyce in the wasshynge of the fete of his apostles The worthy consecracyon of his blessyd body blode in the whiche sacrament all his apostles were made preestes / had the same power his most swete sermon his tediouse agonye / whan he swette water and blode / his fals betrayenge by Iudas and his takynge his presentacyon vnto the bysshoppes Annas and Cayphas And the cruell dealyng of the rues the presentynge of hym by them vnto Pylate by hym vnto Herode by whom mocked and clothed in a whyte fooles cote / he was sende agayne vnto Pylate and by hym examyned and without cause founde put naked and scourged arayde with a purpure garment crowned with thornes with a rede in his haÌ„de as a sceptre al iÌ„ mockeage scorne brought forthe before the iewes by their crye request put agayne into his owne clothes condemned vnto deth his paynefull beryng of the heuy crosse / his fatigacyon / and feyntynge vnder the same so that he fell vnto the grounde / his crucifixon naylyng vpon the crosse his pytefull hangyng vpon the same his deth with a lowde crye The woundynge of his hert after that deth his takyng downe buryall his gloryous resurrection apperynges / his meruaylous ascencyon into heuyn / where he toke for you possessyon of the place that was prepared ordayned for you before the coÌ„stitucyon ordynauÌ„ce of the world Here you may remembre the coÌ„modytes of the place whiche in hit selfe is moste hyghly beauteous fayre goodly and pleasaunte aboue that can be thoughte vpon erthe and of all thynges that ben in this worlde is there plentye and aboundance without any nede or wante possessyon is there of the lande that neuer shall decaye / ryches that neuer shall be minisshed or made lesse And as vnto the coÌ„modites of the body goodes of nature there is youth euer florysshyng fresshe without age or any miseryes therof Beaute and fayrenes without any deformyte / or fadynge Myght and strength without debilyte or feblenes helth without syckenes or disease / all pleasure and neuer payne Euer myrth without any mornyng euer gladnes and neuer sadnes Euer ioy and neuer sorowe of all thynges coÌ„tentacion without any murmure or grudge Euer loue and neuer hate Euer charyte and neuer enuye mercye pitye and compassyon / without any crueltye or vnkyndnes Euer vnyte and peace and neuer varyaunce ne debate Euer trouth and fidelite without any falshed or deceyte Euer iustice equite and ryghte / and neuer oppression / ne wronge Euer due honoure / and reuerence neuer dysdayne ne dyspyte And to conclude there is al that is good / and neuer euyll And of all these thynges constant durans i. Cor. ii without any mynysshynge mutabilyte or chaung And yet ben there mo coÌ„modytes thaÌ„ eare may here eye may se toÌ„ge may tell or any herte may thynke whiche almyghty god hath ordayned for them that loue hym And yet there is vnto all these coÌ„modytes lyfe immortall euerlastyng And yet forthermore you may coÌ„sydre in what company / and with whom you shall vse and inioye the sayd coÌ„modytes There shall you fynde your holy patrones / suche sayntes as you dayly haue serued / the pure company of virgynes / the coÌ„fessours and martyrs / the innocentes the apostles / the patryarches prophetes And the goodly bright company of angels / al redy to present you vnto our lady the blessyd gloryous virgyne Marye / and by her with them to be recommended coÌ„mitted vnto her dere sone our lorde / moste swete sauyour Iesu which wyl nat disdayne to receyue you most beningly gently so to repÌ„seÌ„t offre you vnto the pÌ„seÌ„ce of his most worthy father which by him is also your father Se now good deuout soule beholde loke wel inwardly ê‘ceyue where you nowe ben / with whom With your lorde maister / your very father brother your gouernor gyder / your helpe coÌ„fort your only refuge succour your inward loue your whole hert desyre redemer sauyour your creature maker your god all your good with all the holy sayntes angels of heuyn in the preseÌ„ce / before the throne of the gloryous trinite the father the sone the holy ghost .iii. distinct ê‘soÌ„s one nature
almyghty god and than vse by cōtynuall custome to make a crosse with your thōbe vpon your foreheed or front in sayng of these wordes In nomine patris and than an other crosse vpon your mouthe with these wordes Et filii And the thyrde crosse vpon your breste / saynge Et spūs sancti Amen And if your deuotion be therto ye maye agayne make one hole crosse from your heed vnto your fete from the lefte shulder to the ryght sayng all together In no mine patris filii et spūs sancti Amen That is to meane I do blesse and marke my selfe with thē cognisaunce badge of Christe in the name of the father and in the name of the sone and in the name of the holy ghost that is to saye the holy Trinite .iii. persons and one God Than saye or thynke after this forme Good lorde god my maker redemer here nowe in thy presence I do for this tyme for all the tyme of my hole lyfe byqueth and betake or rather do frely gyue my selfe soule and body with all my harte and mynde vnto the good lorde and vnto thy handes to be thy bonde seruaunte for euer accordynge vnto the promyse made in my baptysme at the font stone And here nowe I do ratyfye and newly confyrme the same and do fully consente in harte mynde therto neuer here after by the helpe of thy grace to contrary the same but to cōtynue in thy lawes good lorde vnto the ende of my lyfe But where thou knowest good lorde the I am a frayle persone infyrme feble weyke of my selfe prone redy ī thought Genesis ▪ viii worde and dede vnto euyll from the begynnynge of my lyfe hytherto I beseche the good lorde god and father of all puysaunce power of all myght strēght that thou wilt defende me from all myne enemyes and gyue me spirituall strenght and power that I may / in the / vaynquysshe and ouercome fle auoyde all suche fraylte lyght maners or disposicions as shuld be cōtrary to thy wyll and pleasure that accordynge vnto this wyll of the spirite whiche thy goodnes hath now frely gyuē vnto me I may destroye the wyll of the flesshe so contynue vnto the ende of my lyfe And yet good lorde where thou knowest also that I am but rude and vnlerned wtout wytte wysdome and due knowlege of the and thy lawes all ignoraūt and as an ydiote or foole in all good and spirituall vnderstandyng I byseche the good lorde god that art the essentiall sone of god the father and vnto whome is appropriate all wytte wisdome all science / connynge and knowlege and all ryght perceyuynge vnderstandynge / that thou wylte graunte me the due knowlege of thy selfe by ryght true fayth and the knowlege of all thy benefytes gyftes done to me and all mankynde / grace dewly to thanke the for them And also due knowlege of myne owne selfe of the state and condiciō of my lyfe and cōuersaciō and specially of my wretchednes with due contricion for all my synnes And knowlege also of thy lawes wyll pleasure / so that by no maner of ygnoraunce or mysvnderstandyng I do at any tyme in werke or dede / or in worde or thought any thynge contrary vnto the same And thyrdly good lorde where thou knoweste also that I am ofte tymes obstinate of mynde froward euyll wylled / stubburne of stomake vnkynde of harte / dull / neglygent and slouthfull in all maner of goodnes I beseche the good lord god holy ghost / that arte the spirite and wyll of the father / of the sone and with thē the same selfe essenciall god vnto whome is appropriate and specially appoynted / all boūte / all goodnes / all grace and good wyll that thou woldest voyche saffe to gyue me the grace of good wyll so that I neuer do / saye / ne thynke that shulde be contrary to thy wyll And hauynge vnto the euer a reuerēde drede I may loue the for thy selfe all other in the lorde and for the / so that accordynge vnto the spirituall strength and knowlege that thou hast gyuen me I may apply my wyll hooly vnto thy wyll / so that I haue no wyll propre vnto my selfe but the my wyll be all thy wyll bothe as moche as maye be possyble one wyll And so I maye here in this life ordre my loue and come vnto suche perfection of feruent charyte that by the grace I may attayne vnto the fruiciō of euerlastynge charyte in thy ioyfull presence Amē And good lorde god father of heuē I beseche the take receyue me thus vnto thy grace and haue mercy and pyte vpō me and all thy people And thou lorde God blyssed sone of god the father and sauyour and redemer of the worlde / haue pytie and mercy vpon me and vpō all Christen people And louyng lorde god holy ghost and blessed spirite of god / haue mercy pyte vpō me and alī the worlde Holy and blessed Trinite one selfe same essenciall god / haue pyte mercy vpon me and all myne / vpon all thy creatures Amen And than ones agayne blesse the with In nomine patris as before and thā go forth vnto your busynes where ye wyll Let this be for your mornynge exercise And though you that haue greate thynges to do wolde thynke this prayer and mornynge exercise ouer longe because of your busynes I acerteyne you if it ones were by vse goten redy and incorporate and prynted in the harte and mynde it wolde sone be sayd or thought / and the persone shulde I byleue haue grace to spede the better in other thynges and nothyng forthynke of the spēdynge of the tyme but rather accounte it for greate gaynes in so moche that we purpose to set forth in the ende a lōger exercise for them that haue longer tyme to spēde but nowe we shall go forth herin After the sayd morowe exercise I truste you wyll be well occupied vpon your appoynted course of occupacion For that was our counseyle in the begynnynge that ye shulde appoynte your selfe by a cōtynuall course vnto some certayne occupacion that may be profytable euer to auoyde ydlenes the mother and nourse of all synne and euyll And euer beware of suche occupacions as ben called communly pastymes that is to saye all maner of vnlawfull games / suche disportes as done drawe people rather to vyce thā to vertue whiche more properly maye be called lose tymes than pastymes Math. xii c For syth / by the affyrmaciō of our sauyoure we shall make accoumpte of euery ydle worde / it muste nedes followe that we shall make a more strayte rekenynge of euery ydle or euyll werke Let therfore your sayd appoynted occupacion be alwaye good vertuouse and profytable Syth thā ye must nedes make a rekenynge of euery werke worde and thought for none of these cā be hyd or kept
¶ 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
that euer was done before or that shuld be done after / as though all that synne had ben his synne he the doer therof onely trespasser So was ê“phecied he shuld do Esai liii âšœ Vere languores nrÌ„os ipse tulit dolores nrÌ„os ipse portauit / et posuit dnÌ„s in eo iniquitateÌ„ oiÌ„m nrÌ„m that is to say âšœ Verely he hath suffred our langores and he hathe borne our dolours sorowes and hurtes our lorde hathe leyde vppon hym the iniquitie / wykydnes of all vs. Here nowe in this place you may bryng coÌ„uenyently into your meditacion all the lyfe of our lorde / and sauyour Iesu after the maner of our sayd boke for housholders / or in some other forme of notable auctours you haue many / we haue also set the same forthe at length but bycause so many haue wryten therin we haue not cured to sende it forthe in prynt There is also a lytle werke in print the oure reuerend father dyd put forth / that for this mater is moche profitable / you may haue it for i d. yf you se but only the tytles you shall lyke it well and so is the golden letany with many other / wheÌ„ you coÌ„me vnto the ende of that holy / and most profitable / also vnto this entrepryse of communion / moste conuenient meditacion that you haue sene / byholded well in your soule all the processe of his passyon / dethe / and buryall / then loke agayne / who he was that dyd all thys for whom he dyd so greate and wonderfull thynges Remembre well he was a great lorde thyn owne propre lord and for whome suffred he all thys For the his seruauÌ„d bonde caytyue he was not onely a lorde but also a kynge an emperour kynge of kynges Apoc. xix and lorde of lordes / and of all that haue dominacion gouernauÌ„ce And for whom dyd he suffre For the man hys owne vile subiecte And yet forther he was not onely a kynge lorde but also very God / creator / and maker of all And for whome dyde he thus For a stynkyng lumpe of drytty and slyme erthe And yet se what he was aboue all thys a speciall frende and most trewe louer that for faythfull freÌ„deshyppe very feruent loue / and therin excedyng passyng all loue dyd all this And for whom dyd he so For a false traytor a moste vnkynde wretche his enemy foo And yet he most innoceÌ„t for the moste gylty And yet coÌ„sydre not onely how excelleÌ„t great the dignite of his person was that dyd all this but also howe great a thyng it was that he dyd / for so vnworthy a ê‘son Fyrst where he was esseÌ„ciall god / he made him selfe maÌ„ to make the a god And where he was in most hyghe honour he the selfe same essenciall honour most honorable he made hym selfe moste vyle spitefull to gyue the honour to make the honorable yet wher he was iÌ„ most hygh liberte he hym selfe the very liberte fredom of all liberties he made hym selfe bonde to gyue the fredom to put the at liberte And to coÌ„clude he that was the very selfe life of all lyuynge creatures toke wylfully / after most peynfull passion most shamefull deth / and all to gyue the lyfe Loke well nowe se what can be or who maye haue more charite then one frende to suffre dethe for an other he toke that deth as I sayde for his enemie Nowe you haue thus in your meditacion brought our sauyour vnto dethe nowe se hym buried after whiche deth and buriall no man may after the course of the worlde do more for his frend but as is sayde dye for hym / yet not withstondyng oure sauioure dyd more / for wher by his deth he had lefte his frendes in greate sorowe disconfort he sone after reysed hym selfe by his godly power vnto lyfe agayne / and appered vnto them / whiche thinge amonge the people of this worlde had bene a meruelouse ioy / and conforte / of theyr louynge freÌ„de / and suerly so it was vnto his disciples frendes But yet consydre a forther kyndnes / that is that he dyd not onely aryse and appere in the same selfe body but also where that body at his deth was all deforme as a lepre out of frame and fashoÌ„ by reason of moste cruell intrety dealyng he repared the same agayn vnto the syght / and coÌ„forte of his frendes into a more goodly more brawtuouse forme than it was byfore with clearty bryghtnes vnspekeable And where that body byfore was heuy and dull and myght not by nature be remoued from one place vnto a nother but in due space of tyme he made hyt nowe of suche agilite so quycke so nimble / so lyght and so swyft that it myght be in two or thre many mo places in a moment / in the space or tyme of the loke or twynklynge of an eye And yet where that body was byfore his dethe so grosse in quantite that it myght not entre but into a due space of mesure in lengthe and brede accordynge vnto the same body it myght now after his resurrexcion entre go thorough any dores wyndowes / stone walles as the sonne goeth through the glasse And yet ouer all this where that body was byfore passible and mortall myght suffre and dyd suffre payne passion hurt or greue and also dethe now he brought it into such a state and case that it is impassible and immortall that is to say neuer maye suffre any noyans ne euer possible to dye agayne Rom. vi This haue we shewed not onely for the ordre of your meditacion but also for the syngular coÌ„fort of all synfull soules IdeÌ„ .iiii. That as our lorde Iesu dyed for our synnes and arose agayne for our iustificacioÌ„ so euery synful soule wyllynge to forsake synne hauyng the fayth of Christe maye dye and be buried with our sauyoure in his holy sacramentes baptisme and coÌ„fession Ro. vi and so leuyng all deformite of synne the soule may arayse vnto a newe maner forme of lyuyng and be more speciouse beawtuouse and more goodely in the syght of god Luc .xv. and more acceptable then euer it was byfore more ioye shall be made in heuen for one suche a person retorned froÌ„ synne theÌ„ for many other that neuer dyd synne let this suffice for the fourthe consyderacion of your sayd meditacioÌ„ that is to say in coÌ„syderyng the werke of iustificacioÌ„ ¶ The fyft consyderacion of the werke of remuneracion NOwe lett vs ê“cede forther vnto the worke of remuneracion or rewardyng and all is to moue and stere your affectioÌ„ your loue and deuocion vnto our lord For although in the syght of this world it were a maruelouse great kyndnes for any frende to paye his frendes dette and delyuer him out of pryson
necessarye for the mylde persone to be poore in spirite so is it lykewyse necessarye for the persone that mourneth for our lord to be bothe poore and myld And therfore this beatitude may be well referred vnto the thyrde consyderacion which was of the bountie of our lorde god whiche bountie dothe apperteyne vnto the holy ghost the thyrde persone and conclusion or knot of the holy trinite The rewarde of this beatitude and degree of perfection is set forth thus âšœ QuoniaÌ„ ipsi consolabuntur That is for they shall be conforted and haue consolacion Consolacion is a coÌ„fort had of other persons specially in wordes wherby the waylynge person is releued of his sorowe and put in good hope of ioy ease or pleasure Whiche consolacion these maner of mourners shall haue in two maners One in this worlde by the assuraunce of clene conscience voyde of all despayre And after in blysse eterne amoÌ„ge the holy citizens sayntes of heuyn Amen ¶ Of the fourth beatitude of perfecte lyuyng THe fourth beatitude state of perfectioÌ„ is in the gospell âšœ Beati q i esuriuÌ„t et sitiuÌ„t iusticiaÌ„ Blessed be those persons that done hunger thurst iustice That is to meane those persones that feruently don couet desyre iustice ben blessed Iustice is a vertu that doth render gyue to euery person that is ryght he worthy to haue That is vnto god loue drede vnto the parentes and souerayns honour obedience vnto the neyghboure that is frende beneficiall thankes and kyndnes and vnto the enemye that noyeth pacience sufferance and euery persone vnto him selfe due gard and kepynge of the soule due correction of the body / vnto bothe the continuall exercise of vertue good maners and holy conuersacioÌ„ This beatitude may be referred vnto the fourth consyderacioÌ„ whiche was of the werke of iustificacion For the persone of suche hunger thurst ferueÌ„t desyre of iustice shal be sure to be iustyfyed That is / to be made by iustice apte and mete for the heuenly blysse The rewarde of the whiche beatitude doth folowe accordyng âšœ Quoniam ipsi saturabuntur That is for they shall be saturate satiate full fed habundantly contented fulfylled here in this lyfe by the visitacion ordenauÌ„ce / and comfort of our lord Psal xvi And after as the prophete saythe whan his glory shall appere in ioye blysse euerlastynge Amen ¶ Of the fyfte beatitude and state of perfecte lyuynge THe fyfte beatitude state of perfection is âšœ Beati misericordes Eccle. xxx d That is the persons mercifull ben blessed Mercifull I say vnto them selfe / by due reformacion of them selfe Mercyfull vnto the neyghbour by due releuing of misery / and this beatitude maye be referred vnto the .v. coÌ„sideracion which was of the werke or benefite of remuneracioÌ„ or rewarde For as a great gyfte is worse and more than loste vpon the vnkynde person that doth forget it so is it well speÌ„t vpon the kynde that doth remembre it / duely doth thankes therfore And the greatest thanke that can be gyuen vnto our lorde is to be mercifull / and to releue hym in his / for so dothe he accepte that is done for his sake Math. xxv And therfore the rewarde dothe folowe QuoniaÌ„ ipsi misericordiam coÌ„sequeÌ„tur For they shall optayne get mercy here in this lyfe of all theyr synnes / after be rewarded ferre more and aboue theyr deseruynge / more thaÌ„ they loked for / or than they coulde by any meane requyre or desyre / inioye eterne euerlastynge Amen ¶ The syxte beatitude or state of perfecte lyfe THe .vi. beatitude is âšœ Beati muÌ„do corde That is / those persoÌ„s that ben of clene herte beÌ„ blessed That is to meane / such as don kepe theyr coÌ„scieÌ„ce clene vndefowled / or vnspotted / the soule wtout synne For suche persoÌ„s don here lyue the lyfe of auÌ„gels therfore this beatitude or state may be referred vnto the .vi. coÌ„sideracioÌ„ / whiche was of the werke of glorificacioÌ„ And the rewarde is QuoniaÌ„ ipsi deuÌ„ videbuÌ„t For they shall se god The clene hart clere coÌ„scieÌ„ce doeth see god here in this lyfe by whole and full fourmed fayth / by stroÌ„ge hope ferueÌ„t charite / and he doeth se him self by due discusse by diligeÌ„t examinacioÌ„ and serche by due custody and garde of him self And he doth se his neyghbour by loue kyndenes / mercy / pyte i. Cor. xiii And after this lyfe he shal se our lord / face to face as he is with hym be glorified in soule body / world without ende Amen ¶ Of the seuenth beatitude or state of perfecte lyuynge THe seuenth beatitude state of perfection / is âšœ Beati pacifici Blessed be the peacefull That is to meane that suche persons as don make peace / ben blessed Our lorde and sauiour made peace betwyxt god man / he was very peace of hym selfe / and he made also peace bytwene man man Those persons thaÌ„ that done make peace bytwyxte god and theÌ„ self by penaunce due recoÌ„siliacioÌ„ that don make and kepe peace in theÌ„ selfe by due orderyng of the body vnto the soule and bytwyxte them and theyr neyghbours / by the exercyse of pacience / and betwyxte neyghboure neyghbour by charitable kyndenes neyghbourly loue Those I say be of this beatitude / and theyr reward foloweth QmÌ„ filii dei vocabuÌ„tur For they shall be called the chyldreÌ„ of god And this beatitude maye be referred vnto the .vii. consyderacion / whiche was of the werke benefite of fruicion For in that they be the chyldren of god they ben heyres and coheneritours vnto our sauyour and therby shal haue the possession of all heuyn the full fruicion of the deitie godhede to vse at pleasure reioice inioye the same in blysse euerlastynge Amen ¶ Of the .viii. beatitude or blessed state of perfect lyuynge THe eyght beatitude is âšœ Beati qui persecutionem patiuntur propter iusticiam That is those persones that don suffer ê‘secucioÌ„ for iustice ben blessed It is a great perfection as before is sayd feruently to desyre and to loue iustice but to fuffre trouble to bere daunger for iustice is ferre more perfection For alway to suffre euyll is of more perfection thaÌ„ is to do good I meane to suffre euyll for iustice and for the loue of god for els many ê‘sons may suffre payne euyll by theyr own deseruynge and agaynst theyr wyll And many do suffre take greate payne labour to do euyll And these ben not blessyd but rather the contrary The reward of this beatitude doth folow QmÌ„ ipsorum est regnuÌ„ celoruÌ„ That is for the kyngdome of heuyn is theyrs or dothe apperteyn vnto them This rewarde is two tymes named / assigned / or appoynted in these states or beatitudes that is to say fyrst last And therfore may coÌ„ueniently
nowe wholy fully to recouÌ„te and reherce is vnto me for theyr multitude iÌ„possyble Wherfore with moost humble and lowly hart moost harty and desyrous wyll of perfecte contricion I vtterly forsake theÌ„ all And althoughe nothynge of my deseruynge yet good lorde for the honour of thy precious blode the merytes of thy bytter passion and most cruell most paynfull most shamefull deth I instaÌ„tly requyre aske craue moost mekely lowly beseche thy gracious benignity goodnes of mercy forgiuenes And that from hensforthe I maye haue thy grace lorde in whole fayth stronge hope perfecte charite / to fle auoyd and forsake all synne And in all my thoughtes wordes dedes / maners / contenauÌ„ces / behauiours / to ordre my selfe in vertue vnto the pleasure honoure of thy grace the welthe and saluacioÌ„ of my soule and vnto the edificacioÌ„ of all Christians And herunto I beseche our lady saynt Mary thy holy mother euer virgin / all the blessed company of heuen / and all faythfull persones to praye for me Amen ¶ All these partes of the masse yf you may conueniently shulde be herde standynge That is to saye / the office the kyrie Gloria in excelsis and specially the gospell with due reuerence at this worde Iesus The preface also the Pater noster sancte IohnÌ„s Gospell ¶ At the fyrst collectes pystle Myne owne good lorde and moost swete sauyour Iesu I beseche thy goodnes to put away ferre frome me all iniquities and wyckednes / and of thy mercyfull louynge kyndenes kendle in my hart the flamynge fyre of thy ferueÌ„t loue Be not swete lord displeased with me ne kepe in mynd or remembrauÌ„ce the multitude of myne offences For I do not presume good lord to make prayer peticion here before thy godly presence of any goodnes / ryghtwysenes or any deseruyng of my selfe but onely of full hope and trust of thy myseracion mercyfull pytye Take frome me swete lorde this harde and stony hart / and gyue me lord for it a newe hart full of compunction and due contricion And gyue me a stomacke kynde louyng that maye dredfully loue the and louyngly drede the that maye delyte take pleasure in the lorde alone / and wylfully folowe the. And at the laste may ouertake and catche the / fast holde the fully possede the. And fynally in eterne blysse to se the / and fully to inioye the. Amen ¶ After the pystle MOost swete sauyoure and louynge lord Iesu / I beseche thy benignity for the anguysshe of thy holy harte in all thy labours / passioÌ„s / and paynes for me susteyned and suffred And for the effusion and shedyng of thy moost holy sacred blode and for the vertue of thy moost innocent precyouse dethe For the mystery also of this holy sacrament thy blessyd body and moost holy sacred bloode / in the immolacion / offerynge / and sacrifice wherof I moste vyle synner am present moost vnworthy wretche do approche And fynally I beseche the lord for thyne owne selfe haue pytye and mercye vpon me that am I knowe well the moost myserable wretche moost synfull caytyfe vpon erth Purify thou good lorde than / and clense my harte soule froÌ„ all vnlaufull affections So that in this tyme all tymes I maye duely and worthely do the seruice Graunte me good lorde very contricion of all my synnes / the grace also of true coÌ„punction / the fountayn of fruitfull teares / pure deuocion clere clene conscience / the coÌ„tinuall memory and mynd of thy bytter passion precyous dethe And of thy moost coÌ„fortable loue perpetuall feruor and desyre Amen ¶ After the gospell O Moost benigne mercyfull louer of maÌ„kynde my swete lord Iesu / I beseche thy grace for the dolorous painfull smertyng of all thy woundes grauÌ„t me the grace of pacience in all aduersyty and to dispise sett at naught the loue of this world and all the goodes and pleasurs therof and to be coÌ„tent with a necessary and meane liuinge And to kepe firmely and constantly by due perseueraunce vnto my laste ende this state and degree that thou haste put me in And to folowe alway by due obedience thy forther callynges dayly to increase profyte in vertue / and euer to haue contynually the feruent desyre of myne owne cuntrey heuenly home Graunt me forther good lord in all the coÌ„uersacion of my lyfe to haue and kepe due discipline good maner / christian behauyoure vnto the auoydyng euer of thy displeasure of the sclaunder occasion / offence of my neyghbour And so to haue groundely in my hart and soule very and vnfayned mekenes / true faythfull kyndenes and meritorious pacience vnto the pleasure and honour of thy grace / the welth of my soule and vnto the edificacion of all persones Amen ¶ In the tyme of the eleuacioÌ„ THe great clerck holy saynt Thomas of Aquine dothe set forth this prayer folowyng as very conuenient to be sayd in this tyme of the eleuacion âšœ Tu rex glorie Christe Tu patris sempiternus es filius And so forth as you haue at matyns The englyshe wherof we haue here sett forth with the latyne / for the increase of your deuocion âšœ Tu rex glorie Christe That is to meane I beleue / confesse / and knowledge that thou good lord Iesu christe my sauyour / beynge here vnder the fourme of brede wyne art the kynge of glory / very god âšœ Tu patris sempiternus es filiê° And that thou good lorde Iesu art the essenciall / eterne and euerlastyng sonne of the father of heuen celestiall âšœ Tu ad liberandum suscepturus hominem noÌ„ horruisti virginis vterum I beleue that thou good lord disposynge / and by determinacioÌ„ concludyng to take the nature of maÌ„ / and so to redeme and delyuer hym frome the bondage of synne dydeste not abhorre ne disdayne the flesshly wombe of the virgyn âšœ Tu deuicto mortis aculeo aperuisti credentibus regna celorum I beleue that thou good lorde the siynge darte of deth vaynquysshed and ouercomen dydest open vnto all thy faythfull people the realme and kyngdome of heuen âšœ Tu ad dexteram dei sedes in gloria patris I beleue that thou good lord that art here ê‘sent in this holy sacrameÌ„t doste syt remayne and rest in the glory of thy father vpoÌ„ the ryght hande of god or thus syttest and doste remayne rest in glory vpoÌ„ the ryght hande of god thy father âšœ Iudex crederis esse veÌ„turus I byleue that all faythfull peopell done beleue that thou shalt come agayne to iudge all the worlde âšœ Te ergo quesumus tuis famulis subueni quos precioso sanguine redemisti Therfore good lord we beseche the / helpe and socoure thy seruantes whom thou hast redemed and bought with thy precious blode âšœ Eterna fac cum sanctis tuis gloria munerari We beseche the also good
displeasure may remayne ne folow but vnto them that well hope / shal wel happe / what tyme so euer they go But yet ben they most happye / and gracyouse that in state of saluacyon done dye and departe this lyfe in theyr youthe / and strength For vnto them immedyately after theyr deth must nedely folowe one of these twayne that is that they must go streyght way vnto heuyn or els vnto payne If they go vnto payne / than the soner they dye / the shorter tyme they lyue the lesse there and the shorter tyme shall be theyr payne And ouer that they shall haue the greattest comforde that any creature may haue beyng out of heuyn For the whiche comforde to be had any faythfull person wold be glad to suffre any maner of most cruell horryble payne or passyon that is to say surety of saluacyon SaÌ„ctus Thoma iiii sent di xv q. .iii. ar l. For all the soules beynge in payne ben coÌ„munely sure certayne of theyr saluacyon that whaÌ„ theyr penaunce is paste and theyr synnes purged / they knowe for certente they shal go into heuen vnto euerlastynge ioy and comfort But remembre that I sayde / they ben communely sure certayne of saluacyon For it may be that some one or fewe soules haue nat that knowledge / but that god for some specyall offence / and for a speciall payne punysshement therof doth hyde kepe that knowledge from them as we haue in the reuelacyons of our holy mother saynte Byrget And that payne is more alone thaÌ„ all the paynes of the other soules For that sure knowledge of saluacyon Live vi c. xxxix r. is vnto them a synguler confort in all paynes and dothe cause them to suffre the paynes with good wyll in the charyte of our lorde glad to suffre moche more at his gracyous wyll and pleasure If those that departe this lyfe go streyght vnto heuyn than ben they ferre more happye that from the miseryes of this wretched worlde they be come vnto the pleasaunt possession of so great vnspekeable ioye For you may be sure it is an excellente ioye to be there in companye with the pure virgynes the holy confessours / the gloryous martyrs / diuyne apostles sage patryarches / bryght shynynge aungels / and the virgyn mother our blessyd Lady and all these to se and beholde with our reuerende lord and souerayne sauyour Iesu Chryst / And all before the presence of the blessyd Trinyte / father son holy ghost there prayenge all for vs and lowly besechinge the hygh mageste eterne euerlasting god For al maÌ„kynd I thiÌ„ke verely beleue that any faithful christiane wold be glad to expire suffre dethe euery day newely / if it were possible oftimes in the day so he were sure that he therby myght atteyne come vnto the pleasure / why thaÌ„ nowe I speke with stomake why for shame shuld we as cowardes or chyldren fere drede deth specially sith deth is nothiÌ„g but like vnto a slepe For the old philosophours said that slepe was a very ymage of deth as one maÌ„ may knowe an other by his ymage althogh he had neuer se ne hiÌ„ before ii Mac. xii IohaÌ„ xi Iob. so may we know what deth is by the ymage which is slepe so is it called also iÌ„ scripture iÌ„ diuers places our sauiour him selfe said the lazarê° slept whaÌ„ he was ded / deth also is called a shadow / but your ê‘ceyue wel se that folkes beÌ„ nat afrayde of a shadow nor yet of step nother For oftimes we slepe with our feare or drede and without any payne or grefe / but rather with desyre and pleasure / why shulde we than feare deth syth we so euydeÌ„tly done se perceyue by the ymage howe lytle dethe is to be drede / let vs therfore put awaye this opinyonatyue feare and drede of dethe / and syth it dothe dayly approche wayte for vs let vs agayne with glad mynde and redye good wyll abyde and wayte for it and haue therof a thurst and a desyre / rather than any feare or drede howe be it of a suretye dethe is than lest feared and most desyred whan the lyfe of the persone / may at the tyme of deth be of sure and vnfayned godly frendes / conforted with the true testymonye and prayse of vertue / wherfore good deuoute chrystynes althoughe your reason lernynge be nat sufficyent to cause or to perswade you / vtterly to dispyse deth / yet let your well spente lyfe clere conscyence perfourme and so satisfie you that you be perswaded and verely beleue as a trothe euydent and opyn vnto you / that to lyue lenger were more miserye / that your lyfe hath be verey longe or rather ouerlonge If it had pleased our lorde before and erste to haue called you Thus now good Chrystianes let vs without any care of deth leaue the carnall mournynge and waylynge therof / vnto our suruyuyng frendes / that with lamentacyon / and shal inteere and burye our bodyes And let vs take an other maner of care and dilygence / to prepare apparell and to order our selfe vnto that thynge that we knowe well no persone shall auoyde nor escape / byleuynge and trustyng verely that he that made vs of nought / and whan we were lost wold so derely bye vs agayne / wyll nat suffre vs to dye But rather as I sayd before to chaunge this wretched lyfe for an other more precyous and ioyful / onely to be desyred All this hytherto haue I sayde to the intente that you shulde exyle exclude and put away ferre from you the commune feare full fantasye of the odious opinyon of deth / and somwhat to ingendre and bylde in you a contrarye opinyon A couetous desyre to be with our lorde Amen ⧠Nowe shall folowe the seconde parte of this interpryse / of the dayly exercyse and experyence of deth ⧠Of the exercyse and experyence of dethe The seconde parte of this interpryse FIrst you must knowe what is exercyse / and what is experynce / howe by them you may come vnto the knowledge of deth An exercyse than is an acte dede an vse of workynge or laborynge Than done you exercyse vertue Defini of exercice whan you put it vnto vse and workyng therof the exercyse of deth / is the acte and vse of the workyng therof Defini of experyence 1. Meth. Experyence is a knowledge that without any maister or techer is founde out and gotyn by exercyse and vse Ibidem And by many experyences sayeth Aristotle arte / crafte or connynge is ingendred and gotyn so the experieÌ„ce as he sayth doth apê‘tayne by long proprely vnto singulare ê‘sones art craft or coÌ„nyng vnto al ê‘soÌ„es And although that artcraft or connyng that is called speculatyue may be had by lerning of a techer or by dylygent studye / yet this arte or craft
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
¶ Imprynted by me IohnÌ„ Waylande / at LoÌ„don within the Temple barre / at the sygne of the blewe Earlande An. M.D.xxxvii ¶ The werke for housholders nowe newly corrected and set forthe into a dyaloge betwene the housholder and his housholde / by a professed brother of Syon Rycharde Whytford with an addicyon of pollecye for housholdynge / set forth also by the same brother INRI ¶ Certayne small werkes of a brothers of Syon Rycharde Whytforde ⧠The contentes of this boke FIrst a dyaloge and coÌ„municacyon betwene the housholder and his housholde ¶ An other dyaloge betwene the curate and his ghostly chylde ¶ Two maners of alphabetes / crosroes / called A. b. c. ¶ A dayly exercyse and experyeÌ„ce of deth / all duely corrected by the selfe auctour and nowe prynted trewely ⧠The sayd auctour requyred me instantly that I shulde nat prynte nor ioyne any other werkes vnto his Specially of vncertayne auctours For of late he founde a werke ioyned in the same volume with his werkes / and bought and taken for his werke / and was nat his But was put there in stede of a werke of his That before was named amonge the contentes of his boke And yet his werke lefte out / as is contayned in this preface here vnto the reders ⧠Vnto the deuout reders Rycharde Whytforde a professed brother of Syon / gretyng in our sauyour Iesu euerlastynge I Suppose and thynke verely good deuout reders / that whan you rede these pore symple werkes some of you that haue had mynde to rede them / wyll nowe meruayle to se and perceyue that these ben the same werkes that went forthe before and nothynge chaunged in substaunce / but onely the tytle and some fewe thynges added Some other wyll paraduenture iudge or feare in me ambicyon that I wold seme to make many werkes / and yet dyd sende forthe but the same newely chaunged or disguysed To satisfye therfore your deuoute myndes with the trothe in trewe coÌ„scyence / there is none such cause But yet causes there ben dyuers appartaynynge bothe vnto you me One cause is that I trust verely you haue them here in a more perfecte lettre than you had before And also more truely prynted For of a suretye the tother letter was moche vicyous and faultye / that in some places that myght seme vnto my neglygencye And also in the same volume or boke / is one of my workes left out / whiche werke is nombred amonge the contentes of the same volume and boke And in stede of my werke is an other heretyke or heretycall werke set in place / and the whole boke solde for my werke / whiche thynge is the most chefe cause of the sayd mutacyon or chaunge For that thynge dothe nat onely put me vnto infamye and sclaunder but also dothe put all the reders in ieopardye of conscyence to be infecte and also in the daunger of the kynges lawes for the manyfolde erronyous opynyons that ben contayned in the same boke Nowe iudge you deuout reders whether these causes ben nat reasonable for the sayd mutacyon and chaunge I praye you therfore of your charyte take all vnto the beste And by my poore aduyse / rede nat those bokes that go forth without named auctours For doubtles many of them that seme very deuout and good werkes ben full of heresyes And your olde englysshe poete sayeth There is no poyson so peryllous of sharpnes as that is that hathe of sugre a swetnes I wolde gladly the welth and nat the ieopardye of your soules our lord god most swete sauyour Iesu my iudge / who kepe you and sende you the increase of grace AmeÌ„ ¶ A Dialoge or coÌ„munycacion bytwene the housholder and his housholde The spekers ¶ Fyrst speketh the housholder than speketh one of the housholde for all the residue The housholder GOod chylderne frendes I had of late couÌ„sell to call you all to gether And for the discharge of my conscience to shewe vnto you a forme of lyuynge fyrst therfore lett vs coÌ„sydre that all we bene mortall as well the ryche as the poore the yonge as the olde there is no difference none excepte all must nedes dye And thoughe we lyue very loÌ„ge yet shall we dye shortly for the lengest lyfe of this worlde is very shorte And yet haue we no certayne ne yet coÌ„iecture of knowlege whaÌ„ / where / howe or in what state we shall departe this lyfe And sure we bene that as we bene founde at that tyme so shall we be takeÌ„ and without respite or delay forthwith shall we be presented and brought before the hyghe iudge that can nat be deceyued to make a counte of all our lyfe past where no man of lawe may speke for vs ne any excuse may serue vs. Our owne conscyence shall there speke and tell playne trouthe wtout craft or dissymulacion and in a momente a twynclynge of an eye shall clerly confesse all our hole lyfe and euery wryncle and parte therof whiche confessioÌ„ if our lyfe were good shal be vnto our great honour comforte reioysynge ioye euerlastynge And contrary if it were euyl it shal be vnto our great shame rebuke vnto our endles sorowe payne and wo euerlastynge We haue nede therfore to be well ware howe we spende our tyme howe we passe this lyfe or rather howe this lyfe passeth vs. And moche shall it auayl and profyte vnto the helth of our soules ofte tymes for to remembre our laste ende The wyse maÌ„ sayth Ecclesi vii ✿ In omnibus operibê° tuis memorare nouissima tua c. In all thy werkes sayth he remeÌ„bre thyne endynge daye what thynges shall come vnto the at thy laste ende and thou shalte neuer do synne ne coÌ„tynue euerlastyngly therin ¶ One of the houshold Syr we all byseche you than that you wyll shewe teche vs that forme meane our waye that you speke of ¶ The houshold The fyrste poynte therfore of a good ChristiaÌ„ is to entende and purpose with good harte constaunte mynde to auoyde synne and dyligently to study howe to fle and beware of the occasyons therof And than to appoynte hym selfe vnto some custumable course of good ê“fytable exercyse Psalmo xxxiii ✿ Diuerte a malo fac bonuÌ„ saythe the prophete Tourne awaye thy face thy harte wyll mynde froÌ„ all euyll and appoynte thy selfe to worke good werkes ¶ The ê‘sone of the houshold Syr hyt is sone sayd Fle euyll do good But I pray you shew vs forther howe to do so ¶ The houshold For a fourme therfore howe to folowe the same by coÌ„tinuaunce I shall shewe you my poore aduyse I speke vnto you good symple and deuoute soules that wolde fayne lyue well your selfe also coÌ„forte all other vnto the same Fyrst than eueryche begynne with your selfe And as sone as you do awake in the mornynge to aryse for all daye Fyrst sodeynly tourne your mynde and remembrauÌ„ce vnto
preuy frō your audytour me thynketh it shulde be a greate suretye for you to make euery day ones your sayd accoūte by your selfe The cōmune prouerbe is that ofte rekenynge holdeth lōg fellawshype I wold aduyse you therfore to spēde some tyme ther vpō at nyght after all your occupaciōs before your bed there knele downe ther begynne to remēbre wheder ye wēte what ye dyd īmediatly after your morowe exercise in what company ye were what was there your behauiour and demanour ī werke worde or thought and so go forth vnto euery place / tyme cōpany as brekefaste / dyner / soupper / or drynkynge / where you fynde or perceyue any thyng that was good / vertuous / and profytable / ascribe and apply that vnto our lorde god gyue vnto him all the glory laude prayse therof / for he alone is the gyuer of all goodnes / so ouer passe that thynge lyghtly And where ye remēbre of any speciall thynge done / sayd / or thought amysse / stycke byde thervpō / bulte it as they say tourne it vp so downe / try the weyght daunger therof with all the maner and circumstaunce of the same So may ye knowe the quātytie therof that is to say howe greate a synne or howe lyttell it is / howe be it none offence cane be lyttell that doth offēde god surely euery synne is offence done vnto god although it seme to be done vnto mā For as the loue of god doth begyn̄e at the loue of the neyghbour For he the loueth nat his neyghbour i. Ioh. ii whō he may se with his bodyly eye or syght sayth saynt Iohn̄ howe may he loue god whome he cā nat so se so in lyke maner the offence of the neyghbour is forth with the offence of god Consyder therfore vnto whome the trespas is done so that consyderacion with the other qualyties and quantyties of the synne shall bryng you vnto a basshemēt therof and to be sory therfore or at the leest to wyll or wysshe that ye had nat so done Thā mekely crye god mercy / and aske hym forgyuenes therof with very pourpose and mynde to be confessyd therof at due tyme and to take and do penaunce therfore And I dare assure you that this maner of accoumpte rekenynge though your synne were neuer so greate shall saue you frō the ieopardy of dānaciō / which is no lytell grace goodnes of God Thanke hym than lowly therfore and so blesse your selfe as you dyd in the morning / and your bedde also / go therevnto and so cōmytte your selfe all hole body and soule vnto the protection / custody and kepyng of our lorde who gyue you good nyght and good reste Amen It shall be ryght well also that ye cal vpon suche holy sayntes as you haue speciall deuocion vnto vnder this fourme or some other lyke Blessed lady Mary mother of god alway vgin I beseche the pray for me for all Christians Holy angell of god what so euer thou be that arte deputed and appoynted vnto my custody I submyttynge me with most lowly obedience beseche the to pray for me for all the worlde Saynt Michaell saynt Gabriell saynt Raphaell with all holy angels archāgels I beseche you pray for me for all people Saynt Iohn̄ baptyste and all holy patriarkes and prophetes I beseche you pray for me for all christendome Saynt Peter saynte Paule saynte Iohn̄ the euangeliste and all holy apostles euāgelistes I beseche you pray for me for all the worlde and you also all disciples of our lorde and holy Innocentes Saynte Stephan and all holy martyres Saynte Augustine / and all holy confessours / all religious persones and heremites Saynt Katheryne / saynt Margarete saynte Barbara and all holy virgines I beseche you praye for me / and for all persones And fynally all you holy sayntes of heuē of euery degre and state where you be I beseche you all in generall / and eueryche in speciall / praye for me all mākynde Here may you brynge in the patrones of your churches or dioces and suche as you haue as I sayd synguler deuotion vnto And here an ende as vnto your selfe ¶ The persone for the housholde Syr / this werke is good for religious persones / and for suche persones as bene solytary and done lye alone by thē selfe / but we done lye .ii. or .iii. somtyme together / and yet in one chambre dyuers beddes so many in company / if we shulde vse these thynges in p̄sence of our fellowes some wold laugh vs to scorne moke vs. ¶ The housholder O bone Iesu O good lorde Iesu what here I nowe I dar well say there bene but fewe persones in Englande but they wolde byde some daunger or rebuke for pleasure of theyr kynge or prynce and many for theyr mayster or maistres or theyr soueraynes and some for theyr frendes and fellowes specially where great gaynes shulde growe therby vnto thē selfe And for the pleasure of God our father and of our swete sauyoure Iesu our brother shulde we be abasshed to take daūger bere a poore mocke or scorne that neuer shall woūde our flesshe ne yet tere our skyn̄e for the pleasure of our pereles prynce kynge of kynges / lorde of all lordes Fye for shame that any christian shulde be so cowardous Ventre vpon it go forth withall In .ix. dayes as they saye the daūger shal be past / fere nothinge Euery begynnyng is harde and of greate diffyculte Omne principium difficile Labor īprobus oīa vincit But īportune labour doth vayn quysshe ouercome all thynges I tell you this dayly exercise by custome and vse shall seme very shorte and swete profytable and pleasaunt Rede it or here it ouer ones or twyse at the leest before you caste it awaye How be it we thynke it nat sufficiēt nor ynough for vs to lyue well our selfe but the all other christians also lyue the better for vs and by our example specially those that we haue ī charge gouernaunce that is to saye our chylder and seruaūtes And me semeth it shuld also be a good pastyme and moche meritorious for you that cane rede to gather your felowes about you on the holy day specially the yonge sorte and rede to them this pore lesson For therin be suche thynges as bothe you and they bene bounde to knowe or can say that is the Pater noster the Aue maria and the Crede / with suche other thynges as done folowe I wold therfore you shuld begynne with them by tyme in youth as sone as they cā speke For it is an olde saynge Quod noua testa capit inueterata sapit The pot or vessell shall euer sauour or smell of the thynge wherew t it is fyrste seasoned And your englysshe prouerbe saythe / that the yong cocke croweth as he doth here and lerne of the olde
you maye in youthe teche theÌ„ what ye wyll / and that shall they lengest kepe remembre We shuld therfore aboue all thynges take hede and care in what company our chylderen bene nourysshed and brought vp For educacion and doctrine that is to saye bryngynge vp and lernynge done make the maners with good and vertuous persones saythe the prophete you shal be good and vertuous Psalmo xvii And with the euyll persones you shall be also euyll Let our chylder therfore vse and kepe good company The pye the iay and other byrdes done speake what they moste here by eare The plouer by syght wyll folowe the gesture and behauyour of the fowler And the ape by exercise wyll worke and do as she is taught / and so wyll the dogge by violence contrary to naturall disposicion lerne to daunce The chylder therfore that by reason don far excede other creatures wyll bere awaye what they here spoken they shulde therefore be vsed vnto suche company where they shulde here none euyll / but where they maye here godly and Christian wordes They wyll also haue in theyr gestures and behauyoure suche maners as they se beholde in other persones And as they bene taught / so wyll they do / and in many thynges they maye be compelled vnto a contynuall custome / whiche dothe alter and chaunge naturall disposicion Vnto some craftes or occupacions a certayne age is requyred in chylder / but vertu and vyce maye be lerned in euery age We must se therfore that in any wyse you vse no company but good and vertuous And as soone as they can speke we must also teche our chylder to serue god and saye the Pater noster Aue. and Crede as I sayd before And nat only our chylder but also se and proue that all our seruauÌ„tes what age so euer they be of caÌ„ say the same And therfore don we vse dayly the in euery mele / dyner or soupper / one persone shulde with lowde voyce say thus The fyrst peticion PAter noster qui es in celis sanctificetÌ„ nomen tuum ✿ Good lorde god our holy father the arte in heueÌ„ let thy name he sanctified that is to meane / I beseche the graunte vs grace to blesse to honoure to laude and prayse thy holy name The seconde ¶ Adueniat regnum tuum ✿ Good lord god our father that art in heuen / let thy kyngdome come that is I beseche the lorde that all the people of the worlde may come vnto the grace of baptisme and so be the faythfull subiectes of thy realme and kyngdome of Christianite The thyrde ¶ Fiat voluntas tua sicut in celo et in terra ✿ Good lorde god our father that arte in heuen lett thy wyll be wrought in erth as it is wrought in heuen that is to meane I beseche the lorde that all thy christian people here in erth maye perfourme thy wyll and kepe thy coÌ„maundementes after theyr estate and condicion as thy holy angels and sayntes done in heuen after theyr state and degre The fourthe ¶ Panem nostrum cotidianuÌ„ da nobis hodie ✿ Good lorde god our holy father that arte in heuen gyue and graunte vnto vs this day our dayly brede that is to meane I beseche the good lord graunte vnto vs contynually the spirituall fode grace and effecte of thy holy sacramentes Or thus Graunte vnto vs the contynuall grace and effecte of thy holy sacramentes / whiche is the dayly fode of our soules spirituall suerty of our saluacion The fyfthe ¶ Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris ✿ Good lord god our holy father that arte in heuen forgyue vs our dettes as we done forgyue our detters that is to meane I beseche the good lord forgyue and pardon me and all Christians all maner of offences and trespaces done agaynste the and thy lawes / lykewyse as we done forgyue all maner of persones all maner of greues and trespaces done agaynste vs. The .vi. ¶ Et ne nos inducas in teÌ„tationem ✿ Good lord god our holy father that arte in heuen / lede vs nat in to temptacion / that is to meane I beseche the good lord suffre me not ne any Christian to be lede or brought by any temptation / vnto the full consente of any synne The .vii. ¶ Sed libera nos a malo ✿ But good lorde god our holy father that arte in heueÌ„ delyuer me all christians from euyll that is to meane I beseche the good lorde / that not onely thou kepe me and all thy people from all synne and offence of thy goodnes / but also that thou wylte delyuer and make vs quyte of all synnes paste / and conserue and kepe vs continually in the state of grace AmeÌ„ So be it that is to meane / good lorde we beseche the that all these thynges maye come to passe in full effecte / accordynge to our peticion and desyre This prayer of the Pater noster / is the most excellent prayer bycause the our sauyour made it hym selfe / and taught it to his disciples ¶ The Aue Maria is the most plesaunte prayer and of most honoure vnto our blessed lady bycause one parte therof is the salutacion of the angell Gabriell wherby immediatly after her consente she conceyued the sone of god in her wombe And the other parte was spokeÌ„ vnto her by saynt Elizabeth inspired and moued thervnto by the spirite of god the holy ghost And therfore do we set forth the Aue maria after suche maner as we dyd the Pater noster AVe Maria gratia plena dominê° tecum benedicta tu in mulieribus et benedictus fructus ventris tui Iesus AmeÌ„ ⧠Hayle Mari full of grace god is with the. Blessed be thou amoÌ„g women and blessed be the fruyte of thy wombe Iesus Christe god and man Amen So mote it be ¶ That fyrst worde Aue whiche I do Englyshe after the commune maner hayle is a worde of salutacion as we say in commune coÌ„gresses or metynges together God spede you god saue you god blesse you Good morowe / good eueÌ„ god spede god be at your game god be at your werke god sende you with suche other after the maner of the countrey where it is spoken And the last worde Amen it is a worde of consente or desyre that the mater spokeÌ„ before shuld vnderstande what euery worde meaneth ¶ Nowe doth folowe the Crede ¶ The fyrste article CRedo in deuÌ„ patrem omnipotentem Saynte Peter creatorem celi et terre ✿ I byleue vpoÌ„ god the father almyghty maker of heuen of erth This terme In deum / is diuersly Englysshed some done saye / in to god some inwardly in god / some perfytly in god But the mooste commune vse of the countrey of the vnlerned people / is to saye I byleue vpon god and vpon his fayth / but all dothe meane in effecte
seruauÌ„t Let glotony and thy purse stryue and go to lawe together and beware thou well whiche parte thou takest but for the moste parte alway holde with the purse For glotons men of lawe and wytnesses / done speke all of affection but the purse bryngeth in playn euidence and profe the empte barne and the empte bagge But if very negardy shut vp thy purse than arte not thou an euen iudge For nygardy is a folysshe and nedeles fere / and euer lyuynge in pouerte hourdeth muckereth vp he can not tell for whome If you haue pleÌ„ty of corne desyre no derth For those persones that of couetous mynde done procure or desyre derth done procure desyre the deth of the poore and shal be accused as homicides maÌ„sleers Sell thy corne better chepe vnto thy neyghbure althouhg he were thyne enemye thaÌ„ vnto strauÌ„gers For an enemye is somtyme soner vaynquysshed and ouercomen by a kynde dede / than by the swerde Be neuer at debate with thy neyghbure but rather study / laboure to be at one For thou canst haue none so sure a castel / or garde of thy lyfe as is the loue and frendshype of thy neghbure If thou suspecte the womeÌ„ of thy house let other persones rather shewe the / thaÌ„ thou shulde be ouer busy to try out the mater For though it were of thyne owne wyfe / or the wyfe of the husbande it were better vnknoweÌ„ For ones knoweÌ„ it is neuer cured / the wounde is wtout remedy If any remedy be it shal be whan lyke chaunce is herde of other ê‘sones The lest most easy way therin is to dissimule the mater though it were pryuely knoweÌ„ / and pretende ygnorauÌ„ce without any quarell or coÌ„tenaunce but rather by a dyscrete ghostly father let the parties be reformed the synne be not contynued A noble harte / hygh gentyll mynde wyll neuer serche of womeÌ„s maters A shrew wyll soner be corrected by smyling or laughynge than by a staffe / or strokes The beste way to kepe a womaÌ„ good is gentyll intreaty neuer to let her knowe that she is suspected / euer to be counseyled informed with louing maner An olde woman vnclene of lyuyng if the lawe wolde suffre shuld be buried quycke Let your clothynge or aray Of aray be in a meane nor vyle ne precyous but alway fayre honest / and of sad and not of wanton fasshyon A costly garmeÌ„te beyonde or aboue the state and degre of the persone is a sygne and tokeÌ„ of lytell wytte For a woman that hath suffyciente araye to desyre newe / and chaunge is a synge of lytell sadnes âšœ Truste hym rather for thy frende that somwhat doth for the than hym that doth offre hym selfe saynge I am yours in all I can may For in wordes is great plenty of frendes Prouerb xvii c * A true frende loueth at all tymes and neuer fayleth at nede There is no comparyson of ryches vnto a faythfull frende Ecclesi x. b * Neuer repute ne thynke hym thy frende that doth prayse / or boste the vnto thy face or in thy presence Whan you gyue couÌ„seyle vnto a freÌ„de say this semeth best vnto me not thus you muste nedely do For you may soner get rebuke or blame for your couÌ„seyle if it proue not than thaÌ„ke for your good counseyle though it spede well If mynstreles iogulers or gesters come vnto thy house saye thou haste no lodgynge for suche gestes / you kepe neyther Inne nor alestake For if you take pleasure in theyr pastymes you bene full lyke to haue a nother wyfe shortly after whose name is called pouerte or beggry If you fortune to come wher they ben and begynne somwhat to delecte in theyr maters I aduyse you dissymule take vpon you that you herde theÌ„ not / ne set any thynge therby For if they perceue se you but laugh they wyl take that for an ernest to crye largesse / and to haue reward And so importune wyll they be / so shaÌ„fully craue that you shal be yrke and wery of them peradueÌ„ture they wyll fall to rebukynge / braulynge and scoldynge so that you shal be fayne glade to gyue somwhat for fere vnto those galowe clappers worthy in dede to be hanged vp For I tell you god is not pleased with that occupacion except it be as scaÌ„t tolerable or alowable among prynces lordes / and hyghe estates Now for your seruauÌ„tes if you haue a seruauÌ„t of hyghe proude mynde stubburne stomake put hym away lest after he do you harme so do hym that alway doth prayse your maners in all thinges For a flaterer is worse than an enemye your enemy can not lyghtly deceyue you but your seruauÌ„ts or your neyghbours that do prayse you bene surely aboute to deceyue you Ecclesi vii c. xxxiii d If you haue a basshefull dredefull seruaunte fynde hym faythfull / than loue hym cherysshe hym as your owne naturall chyld Make your buyldynges rather for nede than for plesure For the appetyte of buyldyng for pleasure shall neuer haue ende tyll pouerte teche wyt soÌ„what to late Be loth to sell your herytage if you muste nede sell Sell not vnto great persones but rather for lesse vnto the lower persones Better is to sell thaÌ„ to borow by vsury For vsury is lyke a thefe that wolde warne you before what harm he wold do vnto you If you bye or bergayn be not buty fellow with great persones And though he be vnder you yet stryue not with hym leste he put his parte vnto your better or master In all thinges kepe truely faythfully your bonde promyse accordyng vnto your couenauÌ„te Due temperauÌ„ce is a thynge of greate honesty in a houshold let therfore your drynke wyne / ale / or bere / be temperate Strong drynke is more pleasauÌ„te / than holsome Ecclesi xxxi d The wyse man sayth that sobre drynke is the hel-the both of soule and body Ibidem And the wise lerned persone wyl be ryght well contente with lytell drynke that shall not trouble the stomake / but rather cause swete and holsome slepe and of the contrary done come many incoÌ„modytes as there doth folowe Who so euer among many dyuers stroÌ„ge drynkes with haboundauÌ„ce therof is sobre / may be called an erthly god or a god vpon erth wrastle not therwith if you do my couÌ„sell And if by chauÌ„ce you be in coÌ„pany begynne to fele the drynke werke aryse and departe a slepe is more mete for you than any coÌ„pany Who so by wordes wolde excuse droÌ„kennes doth openly declare his owne disease The knowlege iugement of wynes doth nothyng become a yong ê‘sone If a physicion or surgioÌ„ vse to be dronke let him not haue the cure of your disease ne let none of theÌ„ take experience and lerne in you / howe to cure or he le a nother For though they be well lerned / haue not experience it is no wisedome to let theÌ„ proue theyr connyng vpon you Great gaye horses and lytell preaty dogges leue you vnto lordes ladyes A byg labouryng horse a mastyfe or a curre dogge ben good to kepe your house As for haukes houndes huÌ„tyng dogges do spende more than they done get they ben mete and accordyng for states to set ydle seruauÌ„tes on werke but farre vnaccordyng ben they for husbandes ware housholders It is no wysedome to make your owne chyldreÌ„ stewardes or rulers of your houshold or goodes Foles negligeÌ„t or careles ê‘sones haile many misfortunes For that is theyr coÌ„mune excuse whaÌ„ any thyng is wroÌ„g they say thaÌ„ that chaunce or misfortune was cause therof I saye not nay but that chaunce or mysfortune may fall But who so doth folow wysdome lernyng discrecioÌ„ shall seldome accuse mysfortune For diligeÌ„t warenes good hede done seldome coÌ„pany with mysfortune But yet more seldom shall you se mysfortune slouth or neglygeÌ„ce departed in sondre for they doÌ„e coÌ„munely coÌ„pany together The sluggard saythe god wyll helpe hym so longe he trusteth thervnto tyll he be brought vnto beggry For god by the wyse man doth sende the sluggarde for example vnto the Ant or pysmere Prouer. vi to lerne to laboure Iob. v. For man sayth Iob is borne vnto laboure as a byrd to flye Kepe you therfore but fewe ydle persones or men And watche you well take good hede vnto euery ê‘sone of your house And euer poÌ„dre weye and coÌ„sydre your expenses with your gaynes or gettynges Fyrst get and bryng in thaÌ„ spende For it is no good husbaÌ„dry to borow And whan you waxe aged truste rather vnto god than vnto your chyldreÌ„ or freÌ„des That you sede before you you shal be sure to fynde No cofre cheste ne towre may be more sure to kepe treasure than is heueÌ„ Let not therfore the poore passe you What you gyue vnto theÌ„ you gyue vnto Christe And of that you leue behynd you appoynt vnto euery ê‘sone his parte For better were it for you nothing to leue thaÌ„ that stryfe debate shuld be made coÌ„scieÌ„ce blamysshed god offended for your goodes Truste them best to do for your soule not that done loue or say they done loue your soule but that you done perceyue and coniecture done loue theyr owne soule Make your testamente euery yere newe surely sealed by wytnes Laye it where whaÌ„ nede is 〈◊〉 may be founde no man 〈…〉 howe to ende his life The 〈◊〉 sure way to dye well is well to lyue Whiche he graunte vs that bought vs our lord god most swete sauyour Iesu christe Amen Of your charyte pray for the same olde wretche of Syon Rycharde whytforde ¶ Imprynted by me IohnÌ„ waylande / At London within temple barre At the sygne of the blew garlande / Frome the temple gate not farre AnÌ„ M. CCCCC xxxvii
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
swetly brene in thy loue And so without wastyng to remayne contynually and to byde / reste and dwell / with the and in the for euermore For thou alone good lord art my lord and my loue my comforth helth my lust and my lyfe my very god and moost swete soueraigne sauyour Iesu Christe / that lyuest and reignest with god the father in the vnitie of the holy ghost euer with them one god by all worldes of worldes Amen ¶ Finis An ende IT shal be meritoryous for you to recoÌ„mende your frendes quycke and deed vnto your prayers / to haue communion and to be partakers with you / at the wyll of god / as you wold be with them And so in word or in mynd to recounte them by ordre / after suche fourme as we shewed you / set forth in the goldeÌ„ pystle ¶ The ghostly chyld ¶ Syr I thanke you for all your charytable labours with me And yf it please you syr I wyl put this vnto pryntyng as I dyd your tother lesson that moo persons may haue comfort therby ¶ The ghostly father ¶ Sonne I pray you so do And here ben .ii. Alphabetes or crosserowes a prety pystle all of my translacioÌ„ I pray you rede theym and yf you wyll put theym forthe withall And our lorde god and moost swete sauiour Iesu wyll rewarde you who euer blesse you sende you the grace of perseuerauÌ„ce in his seruice and holy loue Amen ¶ The Crossrowe â–ª or A. B. C. ⧠¶ Here done folowe two ⧠opuscules or small werks of saynt Bonauenture / moche necessarie profytable vnto all christiaÌ„s specyally vnto religyous persons put in to Englyshe by a brother of Syon Rychard whytforde ¶ Alphabetum religiosorum ¶ A lytle werke of many prety deuoute lessons / set forth by saynt BonaueÌ„ture after the ordre of the Alphabete / that is to say / after the letters of the crosrowe / or A. B. C. ¶ Amite AMor / in latyn / is Amite / or loue in Englysshe / which is a thynge necessarie / not onely vnto religious persones but also vnto all christianes and commauÌ„ded of almygty god chefely to be had vnto hym selfe and secondary vnto the neyghboure / wherevpon all lawe and lernynge doth hand as in theÌ„ coÌ„prehended coÌ„teyned / for by the depe coÌ„syderacioÌ„ therof euery persone maye take occasyon to haue hym selfe in due garde warenes that he do not offende / and to kepe hym selfe sole closse / without desyre of prayse or reputacion / but rather content to be set at noughte / wherin shall be more soule helth / than to be in fauoure of people ¶ Benignite and beniuolence By the foresayde consyderacion / doth aryse benignite beniuolence / so that the persone shall vnto all other in god for hym be geÌ„tle / beningne curteys / kynde / louynge and charitable vnto no ê‘sone ouer greuous ne coÌ„berous ¶ Custody CVstody of harte doth than folowe that is to say / closse keping of the mynde from all wauerynge / voyde vayne thoughtes And lykwyse the mouthe frome all voyde speche and ydle wordes so also of all the .v. wyttes herynge / seyng / smellyng / tastyng and touchyng / all to be subdued gouerned vnder the rygur of discipline and religious behauyour ¶ Diligence DIligeÌ„ce than is moche profytable in all maner of outward werkes / aswell in diuine seruyce / as in bodyly labours neuer to be ydle / but euery where to be occupyed / yet loue well solytude to be alone and to kepe syleÌ„ce with grauyte / for so maye a persone lyue in quietude and rest / in moost clene conscience ¶ Election ELectyon here vnto is necessary / that is to saye that a persone do electe / and chuse some certeyne exercyse by syde duete wherin they may be occupyed of continuaunce / and that alwaye for the coÌ„mune welthe profyte / and not vnto propre or selfe auauntage or pleasure but rather to affecte and desyre pouerte to lyue with a lyttell in scarcyte without murmure or gruge agayne them that vsed plenty ¶ Flyght FLyght then doth well folowe this appoyntment that is to saye to fle auoyde the coÌ„pany of all maner of suche persones as shuld be coÌ„traryous vnto that appoynted exercyse / for no persone maye both serue god the worlde / ne be occupyed in thynges transytory and heuenly ¶ Grauite GRauyte is a behauyoure in a persone in wordes lokes / couÌ„tenaunce in gesture suche other disciplines whiche is a meane betwene lyghtnes waÌ„tones folysshenes roughnes cruelte rudenes lummyng / lowryng / eluskyshnes / and such other for grauite causeth euer a person to seme wyse / sadde / well manered / coÌ„stant / and faythfull and moche dothe edyfye the neyghbour / so it perseuer and continue as well in prosperite as in aduersyte / aswell in welth as in woe / in payne aswell as in pleasure and euer to prayse thanke our lorde / as well for the one as for the other / knowynge and beleuynge that he accordyng vnto right iudgement / doth alway dispence / mynyster and dispose vnto all maner of persons / without parcialite vnto the beste ¶ Humilite HVmilite maye well be ioyned vnto grauite / for the meke persone the gospell to wytnes Luc. xiiii et xviii dothe obteyne and get grace fauour both of god and man / doth moost valiauntly chase and put to flyght the ghostly enemy / auoyde all synne / mooste surely perseuer in all maner of vertue ¶ Intencyon INtende well / meane well / purpose well and you maye be sure to be rewarded well / for euery acte / werke or dede of man / is iudged after his intent for yf the intencioÌ„ sayth the gospell Mathei vi c be symple and without deceyte in wyll knowledge / than is all the werke pleasaunte and meritoryous And contrary / yf the intent be vycyate blemysshed / than is all the werke after the same maner for our lord beholdeth / poÌ„dered and weyeth the intent of the hart mynde and he loueth moche the pure / clene / symple and iuste persones ¶ Knowledge KNowe god by ryght fayth / knowe thy selfe / by due examinacion / by iust iudgement and ryght condempnacyon / know thy neygbour / by loue / kyndnes and charity For charitie of euery persone doth euer iudge the best / know thy frende / and knowe thy foo iudge no persone to be thy foo or enemye / but hym that doth consayle entyce or moue the vnto synn or els that doth flater the and fauour thy defaut And thynke thou those persones thy beste frendes that be moost playn with the / and redy to reforme in the that is amysse And beleue thou that they done moost profyte the that done moost noye the / oppresse and kepe the vnder / and then yf thou sauour of the spirite and taste well howe swete the yoke is of our lord