¶ A daily exercise and experience of death/ gathered and set forth, by a brother of Zion richard Whytforde.  
 depiction of a skeleton stabbing a man   

❧ Unto the devout readers.  
IN our lord god, & most sweet saviour jesus salutation. This little treaty, or draght of death, did I write more than twenty years ago/ at the request of the reverend Mother Dame Elizabeth Gybs/ whom jesus pardon/ them Abbes of Zion. And by the oft calling upon/ and remembrance of certain of her devout sisters. And now of late I have been compelled (by the chartable instance and request of divers devout persons) to write it again & again. And because that writing unto me is very tedious: I thought better to put it in print/ whereunto I was the rather moved/ that I perceived by the printers: you have thankfully taken such other poor labours: as we before have send forth. Reed this I pray you once over & after as you like it is but very short: and therefore have I not divided it into chapters: but only into ii parts. In the first part whereof is entreated of the fere/ or dread of death to be excluded, exiled, and utterly put away. In the ii part is put forth. The daily exercise and experience of death.   


❧ Of the daily exercise of death the first part, which is of the fear or dread of death/ to be excluded, exiled and to utterly be put away.  
Reverend Mother, and good devout sisters: you have (many & oftentimes with great instance) required me to write unto you some breve/ or short lesson of death, and how you should prepare and ordain yourself daily thereunto. This lesson is very short & plain after saint Augustine: 
De tempore serm. two. c. xxxix.  for he saith, the lest lesson and the best mean to die well: is well to live. For who so well liveth (saith he) may not evil die. Then done, we learn to die well/ when we learn well to live/ and that lesson can you teach me better than I you. For you have longer used the craft: and given more diligence thereunto. notwithstanding somewhat in part to satisfy your devout minds: somewhat/ after our poor understanding: shall we say. But first (as seemeth unto me) it is necessary & speedful that we enforce and give diligence to avoid, exclude, exile, and put far away: that chyldyssh vain and foolish fear, and dread of death, that many persons have: for doubtless it is both vain and folly: to fear & dread that thing: that by no mean, may be avoided & yet some persons been so afraid of death/ that they shrug, tremble and quake, when they here speak thereof: and run or depart out of company/ because they will not here tell of death. And to excuse their folly they take authority of Aristotle the great philosopher: 
iii. Ethicorun. ca i. troth two. M. xxvi. d. Mar. iiii. d. L. xxii. T two. Co. v. a.  that saith: that of all terrible things, death is most terrible/ & over that our saviour before his passion, was afraid of death, and naturally did abhor it: for the pain thereof. Saint Paul saith also/ that we would not be spoiled of our bodies/ and yet would we have the clothing of immortality upon which/ and upon like authorities they conclude that death is painful, and therefore to be feared and dread. For declaration hereof: you must understand that the dread of death may be taken ii ways, for ii causes/ one for the pain that is in the departing of the soul/ and the body by death. And an other way/ or cause: for the uncertainty of the hour of death and of the state of the person in that hour, or tyme. This fear & dread of death should every person have every hour. But as unto the first fear that is for the dread of the pain in death, that fear is vain. For in death is no pain, or right little to be feared/ as after we shall show. Arystotle saith in deed: 
Vbi su.  that death is terrible & fearful/ but that is unto them alone (saith he) that doubt of any other life after this present life. objection. yet say they: that every man doth abhor and loath death: and doth what he can, to avoid death/ and to prolong life/ and that is general in all living things/ unto that I say, answer. that nature doth work/ and cause in all things: the appetite and desire to be continued and to endure: and last for ever/ and thereunto death infors as much as nature may/ other in themself or in their fruit and kind. But thereof doth not follow that any pain is in death: ne any fear or dread to be take therefore. As by example of trees and fruits as well as of sensible beasts. The trees when they wax old, done naturally put forth new springs from the rote: and the fruits: when they be green and young: will not depart from the tree: nor the sedes from the herb/ or grain, except violence: but when they been full ripe/ then will they naturally of themself/ and by themself depart without any violence. So is it in man: after a like manner: that when the person is in nature young: green, lusty, and strong/ and in the body conformyte / and like state of complections: death is then horrible hugsum, and fearful unto the person because it is then violent. But when the person is full ripe: that is to say/ worn by age, or sickness, unto the point of death. Then is not death unto that person, any thing loathsome, fearful, ne peyneful/ but rather sweet, pleasant, and desirous: and so saith Arystotle in his book of natural philosophy. 
Phi. v.  Mors senum, dulcis est. Iwenum vero: violenta. The death of aged persons (saith he) is sweet and pleasant/ but the death of young persons: is violent and grievous/ yet say I: that the fear is not for the pain of death in departing of the soul. For than is no pain/ but all the pain is in the sickness disease/ and affliction before death. For the persons that (as I said) been worn or wasted unto the point: done die, and depart this life: not only without sorrow or pain: but also with gladness, sweetness, and pleasure. And so saith the same philosopher Arystotle in an other book. 
Aristot. de vita & morte. & Cicero i Tusc.  And so doth also an other great philosophoure/ and learned Tully. And I dare well say, that in death is less pain unto such persons: then is in the prick of a pin, or nedyll unto a whole person. The fear than that our savi-had before his passion/ was not for the pain of death: but it was of the frailty of our nature in his carnal fleshly part for the pains that he knew well should precede/ and go before death. And the pain doth our sensuality/ and our carnal part/ always abhor/ & fear naturally: all though in some persons more/ and some less. For you may see in experience/ that some persons been ready to swoon or talme/ if they see an other person sore wounded/ bleed, or put unto great pains/ & some done shake for fear/ when they here tell how some other persons shall be racked, and strained. And some persons will abhor to look upon the instruments, or ingyns of tourmentrye: as children when they see the rod, or whip. Death therefore is not to be feared/ nor dread for any pain that is therein. Many done die, & depart this life: not only (as we said) without pain/ but also with desire, and pleasure. Which thing we have before, 
Probacy on by reason.  proved by authority/ and good reason/ will conclude the same. For if pain be in death/ that pain must needily be/ other in the body, or in the soul. But in the body (at the point of death) is no pain. For than been all the senses and wits of the body: whereby he should feal pain or pleasure / gone and departed: & the body than in such case (as for feeling pain) as when it is full deed. And as unto the soul/ death is not painful but rather pleasant, and joyful/ as a person that long had been in prison/ and then were suddenly loused and put at liberty. 
De bono mortis.  For (as saint Ambrose saith. The soul is in prison/ while it is in the body, & therefore is it glad to be delivered by death. And to say troth, when the point of death approacheth and draweth near both the parts (in manner) been glad to depart in soundre/ that is to say, 
Marowse they call in the counte● ii husband men that done till their land together  the soul from the body/ & the body from the soul/ as by example of ii marowes or ii such persons that must need labour both together unto such an effect/ & purpose/ as can not come to pass and be fulfilled by one of them alone/ then at night, or when their purpose is ended, they been glad, 
where the tone is not able thereunto alone without help  to departed unto their own proper whomes, lodgings and places. So is it of the soul, and the body/ that here as ii marowse or mates done labour together as in an exile or strange country (for as saint Paul saith) non habemus hic civitatem manentem/ we have not here (saith he) any city or dwelling place/ and when that labour of them both together hath fulfilled the course of nature unto the period/ & point assigned of god/ than done they gladly depart everich toward his proper whom/ that is, the body unto the earth, from whence it came. 
Gene. iii. d.  And the soul unto heaven/ except it be letted with any sin, which may never enter into heaven. Thus have we proved unto you both by authority and by reason/ that in death is no pain, and so that no fear should be taken of any, or for any such pain. yet shall I go further, and prove the same by experience. 
probation by experience  For lady experience hath showed oft-times/ unto many persons, that in death is no pain. For some persons have been in trance/ that for the time have had a large experience of death/ when the body was so desolate of the soul/ that the body felt nothing ne any thing perceived by any of the senses, or wits/ and yet hath the soul (in the same time) seen/ & perceived the state of heaven, hell, or any other place. 
two. Cor. xii. a.  Saint Paul was so in such rapt/ that he could not tell himself whether the soul was in his body, or not. And that was a large and near experience of death/ but yet neither he, ne any of those so take in trance, or rapt/ have made any mention of any pain in their rapt: ergo there is no pain in death. swooning also or talming/ is (in manner) a death/ sith the body (for that time) is destitute/ and void of all the wits and some in such 'swounds, talmes, done expyre, die, and depart this life. yet those that done survive/ recover, & live again/ done evidently show what pain they had, or suffered/ that so departed in their swoon, or talme/ but they confess/ and say plainly: they felt no manner of pain/ but rather a great ease of all pains: ergo in death is no pain. Some persons also have expired and died sleeping (which I doubt not) should have been waked, if a pin or a needle had been thraste, or put through their ears or if fire had brent their finger/ ergo no pain in death. Let us yet go unto a further experience of death. 
Io. xi. d.  Lazare brother to Magdalene and Martha (as the gospel sheweh) was deed four days, and yet raised by our saviour (& many have been raised by miracle. I knew, and spoke with one such myself. But nothing have I heard/ or red of any pain that any of them suffer in death/ ergo, no pain in death, 
Amb. de bonomo●tis &. ii.li. de Cain et Abel. cap. x.  and so doth saint Ambrose plainly/ affyrm in a book that he wrote of the goodness and profit of death. The fear (saith he) that the frail persons have of death/ is rather by the opinion that they conceive of death/ then for the self death. Because they have seen, or herd tell of many great pains, sicknesses, and passions that many done suffer before their death/ and that causeth their frail flesh to abhor, 
De bona mortis. cap. viii.  and to loath death/ because of those pains and griefs. And specially such persons as have a love inordynate unto the vain pleasures of this present life. And those also, that in a whole body, have a sick soul/ & foiled conscience & most done they fear death, that halt and been faint in the faith. And no marvel though such manner of persons do fear, 
In tusubi sup.  & dread death. For (as the learned Cicero saith) if their life had nothing committed ne done/ that were to be feared, they should of death have no dread: wise men done fear sin, which is the act/ and deed of quick, and not of deed persons. 
De bono mortis. ut supra.  We should (saith saint Ambrose) fear & dread our life/ the acts and deeds whereof, done appertain and belong unto ourself/ and been in our own power and at our own will/ & not fear death that is neither in our will, ne power. For whether we will or not: that is/ will we, nill we expire/ and die/ needily we must. 
De remedis for●u it coru & Cice. ubi supra.  Than (as we said before) as the wise man Seneke saith/ it is great folly to fear and dread that thing/ that by no mean may be escaped ne avoided. And who so ever will remain in such fear or dread, 
Cicero ubi sup.  shall never live in quietude and rest of mind. wise men sayeth Cicero/ done not fear death/ but rather done they contemn, despise death/ & set nought thereby/ which thing doutbles, doth much avail, perfect, 
In tusc. ubi sup.  comfort, & strength any person when so ever death shall approach, draw near, and hap unto him/ specially if he be a faithful christyane. 
Cicero ubi sup.  For who so ever not only because death is necessary, and can not be avoided/ but also because that in death is nothing to be feared/ doth despise & set nought by death/ that person/ sayeth he/ shall for a surety have a great succour and help, here to live quietly/ and when the time shall come, to receive death gladly/ and after this present life joyfully to live/ and blessedly.  
❧ Note here how great courage and comfort this pagan giveth men, to despise/ and nothing to fear death. Well sir, say you/ this is soon said, or soon spoken. But yet is not death so soon despised/ ne so lightly set at nought. For we see, & behold many men/ that should have strong hearts, & more boldness than we women, and such also that been taken, & supposed for wise & well learned men/ that been moche afraid of death. Ah good sisters/ you must consider and call unto mind/ that men been made of the same metal, that women been/ and that among them some been as feynte hearted as women/ & therefore take no heed unto them. 
Cicero in tuscu. ut supra.  For although a bold and hardy heart do moche help unto the contempt, and despising of death/ yet may you by the examples and counsels of holy father's/ engender & make in yourself a more strong boldness and hardiness spiritual thereunto/ & specially by comfort and counsel of holy scripture/ which, as a pysician, doth cure the faint and feeble hearts, withdraweth all vain & fruitless cures and cares/ and delivereth the frail heart/ from the delectable poison of all worldly & fleshly pleasures/ and so putteth away all fear and dread. 
Vbi sup.  Reason also, as they said Cicero saith, doth not little avail unto the contempt of death, which as it were by certain precepts, or rules doth confirm/ & raise up the faint cowardouse heart. But above & beyond all things, whole and pure faith, strong and steadfast hope and perfect fervent charity/ done most help thereunto. For these do not only exile, exclude, and put away all fear and dread of death with the most high contempt thereof/ but also done engender and get a fervent covetous desire of death. 
Philip. 1. c.  Saint Paul unto witness saying. Cupio dissolui, et essem cum Christo/ I covet, sayeth he, and desire/ to be dissolved and departed from this life, to be with christ/ for faith doth teach, assure, and give certain knowledge of an other life to come after this life which shall be more pleasant without comparation, than this life is. For to say troth in this life is no manner of pleasure, 
Amb. lib. two. de. Caī●t Abel. ●api. x. Augusti. Catho.  without some manner of passion or pain going before, or following after. And therefore saint Augustyne sayet/ it should rather be called a death than a life/ & contrary this death should be called life/ because it is the end of all deaths (that is to say) the end of all miseries/ all sorrows, all sicknesses, all diseases, all troubles/ all pains which in themself been deaths. 
●mbrosi s de b o ●o mortis. capi-viii. et. Boetius de coosolatione. i i. Cor. xv  And also because it is not only the end of all evils/ but also the beginning of all that is good as of all felicity, joy, gladness, comforth, and pleasure/ & of life everlasting. For as by this wretched life is one passage unto death/ so by this death/ is our return unto life/ for if we should never expire and die/ we should never rise to life again. And if we never rise, we should never be rewarded in our bodies/ for the great miseries & pains that we done here suffer in them for the love of god. 
i Cor. xv  And if that were true/ than were we, as saint Paul sayeth/ in more miserable state, and in worse case than any other people. But our faith doth make us sure and certain of resurrection, where we say. Carnis resurrectionem/ that is to say, I believe the resurrexion of our flesh and bodies/ as in our common Crede. Hope also doth help moche unto the despising of death. For when a person hath full faith that god may and can do all that he will/ & that he is of such goodness that he doth love us all: than doth hope follow that faith/ and so doth verily trust and believe to have (after or in the said resurrexion) everlasting reward, and that reward shall be good and pleasant, joyous and comfortable. It shall be a great reward, as much as may be desired or given/ it shall be all god himself. And this reward than must needily cause a great love, that is charity, & very charity/ and love doth not only despise death/ but also causeth a fervent desire thereof. Here some people done say sir/ if we were certes and sure of that reward after 〈◊〉 death/ we should set little by death, and be content and glad to departed: whereunto I say, that all we may be sure thereof, if we will ourself. For our lord hath freely given us that grace, 
Augusti.  that we may will and so willing & disposing ourself thereunto: he may not of justice/ ne will of his goodness withhold it from us. 
divus Thoma. i. sent.  That reward than he ordained and promised unto them that love him/ & done work there after. Well sir say you, it is hard so well to work in this life/ that we may come unto that reward without pain, after this life: and that pain is it/ that feareth us more, than doth the pain of death/ and causeth us to be so loath to die, and depart hens. For we would live longer to amend our life, and to do penance to avoid or (at the least) to minish & make less that pain. Unto this I say true penance done for the love of god/ may as well in short time as in long, avoid or minish that pain/ as is evident in him that hang by our saviour on the cross unto whom he said. ♣ hody mecum eris in Paradiso. This day shalt thou be with me in paradise: it is than neither the long time: nor the short: nor yet the penance that doth put away: or make less that pain of itself: but the love of god/ for whose sake that penance is done, and that love may be in a person fervent in short time as well as in long/ and all the penance that is done, 
Grego. probatio a mortis.  is nothing but a proof of that love/ & so as long as we bide in this corruptible sorry body we must love/ and ever prove that love by continual penance and good works forsaking all sin. For else is all the penance & the works void and lost. But yet followeth not thereof that we should desire long life ne short, but as he will. For to give unto god freely, fully, and wholly our will/ so that we have no will but his, is the greatest gift that we can give unto god, and the thing that he chiefly requireth & desireth of us/ for he doth not desire our affliction ne penance/ but give me saith he thine heart: & that sufficeth me. Than so to give unto him the thing that he first gave freely unto us: that is free will, is that thing that may best avoid or make less that pain. And so to say, think, & will that if he would have us longer in pain/ we should consent and will so to be/ & yet further, we should rather choose & desire pain perpetual after his will: than joy everlasting, contrary unto his will. And this will may be had in few years & shore tyme. To will than, 
Marcu. trism●g. ad E●●l● pium.  and to desire to be with god/ by long or short pain or without any pain, as best shall please his gracious goodness/ is the best mean, next remedy and most sure way to avoid, i'll, and to minish pain/ and in that will (without fear, & dread of death/ or rather despising death) to tarry, bide/ & in every thing to suffer his will & pleasure/ ever ready for death, and looking every hour for death, with fervent desire/ and wish to be with him, and to abide here/ for nothing, but only for him/ so that he be (as saint Paul saith) all our life/ and death (for his sake) be unto us lucre, 
Phil. i.  gains, winning and advantage. The pagan Cicero sayeth, 
In Tus.  that a wise man will never fear death. The reason why is: that death by reason of uncertain chances, doth daily and hourly fall happy, & suddenly come unto every sort/ degree, and manner of ages/ and also because of the shortness of our life, death can not be long absent from us. For (as saint Ambrose sayeth) we may be in certente: that if we live very long: yet shall we die shortly. 
De bono mortis. ca i. & ix.  For the longest of our lives, is very short/ and specially, if we compare it unto the long life of eternity: than is it nothing not so much: as one mote unto the whole earth/ yet the common people, when a young person departeth doth say: oh alas, 
Vbi su.  it is pity that such a person should die thus, and depart before his time/ but hereunto he doth answer. Before the time, sayeth he/ what time done they mean? other that time that they would set and desire: or else that time that god hath determined and appointed? If they mean their time, I will not dispute ne reason with them. But if they mean god's time/ than will I say/ that almighty god doth not give life unto any person for ever/ as his own thing: but rather doth lend it. As debt to be paid, when so ever it shallbe axed, and not at any certain day appointed/ and as the debtor may use the debt so lent, while he hath it/ and yet hath no wrong, although it be axed sooner than he would, or yet than he supposed. So in like manner god hath lent every person life, but he pointed no day when he will axe and have it again/ & that he did because he would that man should be always ready to pay, when so ever he were called upon. How than may any person complain or grudge, when so ever he is taken by death/ sith he received life by that condition. yet sir said they/ the creditor and lender is called hard, that calleth for the debt before the borrower have any gains, or profit thereof/ & so done we think that god dealeth hardly with the young persons/ because he taketh their life, before they have any pleasure thereof. Hereto now (say I) they done suppose (by error) that is nothing true/ that is, that in this life should be pleasure/ which in very deed well considered, is contrary (that is to say) displeasure, pain, misery, woe, and death. And therefore those persons that come to death in their youth/ been much bound to thank our lord: that hath delivered them from those incommodytes and miseries, that they should have had and suffered in longer living. And here the common people suppose an other great error, that is/ that long life should be good and pleasant, where in deed long life taketh away all manner of goods & pleasures of this life/ that is to say, the goods of fortune/ as lands, possessions, gold, silver, and other goods, and cattle. For age in long life spendeth all/ and getteth nothing. It taketh away also the senses and wits of man/ as hearing, 
Cicero ubi sup  sight, smelling, tasting, and touching/ with the other goods of nature: as youth, strength, beauty, and agilyte/ nymlesse and quickens. And yet the goods that been more precious and dear than all these: that is to say, memory, and remembrance/ reason & understanding, cunning, and knowledge/ & maketh many times the will froward. And doth render and make whole man, both in soul and body: full dull in devotion and in all manner of goodness and virtue, wherefore the wysman said. 
Ec. vi. b.  Better is he and more happy that dieth at the mother's womb forthwith after his birth/ than is he that liveth long. No person therefore of any age hath wrong by death for every person (by the law of sin) is in the first day of birth, or rather in the first day of life mortal and subdued unto death/ and in the first day of life, every person beginneth to die. 
Augusti.  And therefore is it not again the law for any person to die at any time, young or old. Let us therefore (good devout chrystyanes) put clean away and utterly exile this frail and false opinion of death/ and let us think verily, and believe/ that in death is no wrong, but all right: no pain, but great pleasure, 
In tus. ubi sup.  all good & nothing evil. For (as the oftsayde Cicero saith) how may that thing be unto any person evil, and hurt? that almighty god hath ordained unto all persons indifferently/ for their good and profit: and as the end of all evils? Good lord, than how curragyously & gladly should that journey and voyage be interprysed & taken/ which ones made and finished no care, ne woe/ no thought ne business/ no turmoil, ne trouble, no strife ne debate/ no pain, ne disease/ no vexation, ne displeasure may remain ne follow but unto them that well hope/ shall well hap/ what time so ever they go. But yet been they most happy/ and gracious, that (in state of salvation) done die, and depart this life, in their youth/ and strength. For unto them (immediately after their death, must needily follow one of these twain (that is) that they must go straight way unto heaven: or else unto pain. If they go unto pain/ than the sooner they die/ & the shorter time they live: the less there, and the shorter time shall be their pain. And over that they shall have the greatest comforde that any creature may have being out of heaven. For the which comforde to be had: any faithful person would be glad to suffer any manner of most cruel & horrible pain or passion (that is to say) surety of salvation. 
Sanctus Thoma. iiii. sent. di. xv. q. iii ar. l.  For all the souls being in pain been commonly sure, & certain of their salvation, that when their penance is paste, and their sins purged/ they know for certente they shall go into heaven unto everlasting joy and comfort. But remember that I said/ they been commonly sure & certain of salvation. For it may be, the some one, or few souls have not that knowledge/ but that god (for some special offence/ and for a special pain & punishment thereof) doth hide, & keep that knowledge from them, as we have in the revelations of our holy mother saint Byrget. And that pain is more alone, than all the pains of the other souls. For that sure knowledge of salvation, 
Live. vi. c. xxxix. ●.  is unto them a singular comfort in all pains, and doth cause them to suffer the pains with good will in the charity of our lord: glad to suffer moche more at his gracious will and pleasure. If those that depart this life, go straight unto heaven: than been they far more happy that from the miseries of this wretched world: they be come unto the pleasant possession of so great unspeakable joy. For you may be sure it is an excellent joy, to be there in company with the pure virgins, the holy confessors/ the glorious martyrs/ divine apostles, sage patryarches/ bright shining angels/ and the virgin mother our blessed Lady, and all these to see and behold with our reverend lord, and sovereign saviour jesus Chryst/ And all before the presence of the blessed trinity/ father son & holy ghost, there praying all for us, and lowly besechinge that high majesty eterne, & everlasting god. For all mankind I think & verily believe that any faithful Christian, would be glad to expire & suffer death every day newly/ if it were possible, & oftimes in the day, so he were sure that he thereby might attain & come unto the pleasure/ why than (now I speak with stomach) why for shame, should we as cowards or children fere & dread death? specially sith death is nothing, but like unto a sleep. For the old philosophers said that sleep was a very image of death: & as one man may know an other by his image although he had never see ne him before: 
two. Mac. xii. johan. xi. job.  so may we know what death is by the image, which is sleep: & so is it called also in scripture in divers places, & our saviour himself said: the lazarus slept when he was dead/ & death also is called a shadow/ but you perceive well & see, that folks been not afraid of a shadow, nor yet of step neither. For oftimes we sleep with our fear or dread, and without any pain or grief/ but rather with desire and pleasure/ why should we than fear death sith we so evidently done ●e & per●eyue by the image how little death is to be dread/ let us therefore put away this opinyonatyve fear and dread of death/ and sith it doth daily approach & wait for us: let us again with glad mind and ready good will, abide and wait for it, and have thereof a thirst and a desire/ rather than any fear or dread: how be it (of a surety) death is then lest feared and most desired: when the life of the person/ may (at the time of death) be of sure and unfeigned godly friends/ comforted with the true testimony and praise of virtue/ wherefore (good devout chrystynes) although your reason & learning be not sufficient to cause or to persuade you/ utterly to despise death/ yet let your well spent life & clear conscience, perform and so satisfy you that you be persuaded: and verily believe as a troth evident and open unto you/ that to live longer were more misery/ & that your life hath be very long or rather overlong. If it had pleased our lord: before and erst to have called you. Thus now (good Chrystianes') let us without any care of death, leave the carnal mourning, and wailing thereof/ unto our suruyving friends/ that with lamentation/ and shall inteere and bury our bodies. And let us take an other manner of care and diligence/ to prepare, apparel, and to order ourself unto that thing that we know well, no person shall avoid nor escape/ believing and trusting verily, that he that made us of nought/ and when we were lost, would so dearly buy us again/ will not suffer us to die. But rather (as I said before) to change this wretched life, for an other more precious and joyful/ & only to be desired. All this hitherto have I said to the intent that you should exile, exclude, and put away far from you, the common fear full fantasy of the odious opinion of death/ and somewhat to engender, and build in you a contrary opinion. A covetous desire to be with our lord. Amen.   

❧ Now shall follow the second part of this enterprise/ of the daily exercise and experience of death.  
❧ Of the exercise and experience of death. The second part of this enterprise.  
FIrst you must know, what is exercise/ and what is experynce/ & how by them you may come unto the knowledge of death. An exercise (than) is an act deed & an use of working or labouring. Than done you exercise virtue, 
Defini. of exercise.  when you put it unto use and working thereof, & the exercise of death/ is the act and use of the working thereof. 
Defini. of experience. i. Meth.  Experience is a knowledge that without any master or teacher is found out and gotyn, by exercise and use. 
Ibidem.  And by many experyences sayeth Aristotle arte/ craft or cunning is engendered and gotyn, so that experience (as he saith) doth apꝑtayne & by long properly unto singular persons & art craft or cunning unto all ꝑsones. And although that artcraft or cunning that is called speculative may be had by learning of a teacher, or by diligent study/ yet this art or craft that we speak of here must needily be had, by experience/ and experience, by exercise and use. So that if you will have the active knowledge of death/ by the art and craft thereof, you must begin first at exercise and use. And yet can no man put a thing unto exercise/ without some introduction and leading thereunto/ other by teaching, study, or natural disposition. you must than know first what the thing is that you shall put in exercise/ and so to have experience, and knowledge thereof (that is to say) you must know what death is/ or what is meant by this term, or word death. For the self term death doth signify/ and is taken diversly in divers manners Sometime death is taken, & called a change of life. So the common people done often use it, as when they say of a deed person/ he is not deed (say they) out he hath changed his life/ and so doth saint Ambrose say, as we showed before. 
De bono mortis.  And yet change of life is called death in divers other manners. As when a person doth fall by sin from good life unto the state of damnation or contrary/ when he doth arise by grace from sin unto the state of salvation. 
Ro. vi. ●,  Saint Paul doth show both unto the Romans/ as when he sayeth that in our baptism we been buried with Chryst unto death from sin/ and we believe we shall arise again with christ unto a new life of grace. 
Rom. i. ●  And for the other part he sayeth, that occasion hath deceived the frail person/ and so hath slain him, & brought him to death. This change of life is, 
Augusti.  that spiritual death/ that (as saint Augustyne sayeth) doth depart god from the soul. For god is the life of the soul/ & when god than is (by sin) departed there from, the soul is deed. And this is the death only to be feared & abhorred/ as the worst death of all deaths/ and yet to say truth, there is none other death evil/ except only that death that must needily follow this death/ that is to say, the death of both body and soul eterne and everlasting damnation. The other manner of death: that I spoke of/ that is: the change of evil life unto good/ 
Rom. vl.  and of the which (as I said) saint Paul wrote unto the Romans: is a good death/ which you and every faithful person have exercised and oft put in use, by reason of the holy sacraments. And when need shall require, been ready so to do/ when I speak here of evil life to be changed: I mean not the state only of mortal or deadly sin. For many persons, that oft done use the sacraments/ done live without any deadly sin/ but I mean the life spotted with any vice or sin. 
Mercu. trismeg.  For a great clerk sayeth. Omne ●onum nostrum, mixtum est cum malo. Every thing good that is ours/ & doth appertain unto us, is mixed or mingled with evil. So that our whole life, is ever mixed, coupled, & cumbered with some vice & evil/ which notwithstanding may (by the grace of the sacraments) be daily purged, and so our life changed/ and we thereby have the exercise, use, & experience of this death. But yet is there an other manner of death called of learned men, meditatio mortis/ that is to mean the meditation (that is to say) the cogitation, thought and remembrance/ the business, tractation or entreaty, mention, & disputation of death. Tota vita philosophorum, meditatio mortis est. All the whole life of philosophers: and wise men (say they) is the commentacyon, remembrance, & mention or disputation of death/ oft mention, remembrance/ oft disputation, and discussyon of any thing doth cause it to be the better known. 
Cicero. Macer. libro. i. de somno Sipionis. Eras. in Enchr.  And men commonly will make oft mention, speak, and talk often of that thing whereunto they have desire, love, or have good mind and affection. And contrary they will not here tell of that thing that they hate, and love not: and so is it of many persons that will not here speak, ne any mention made of death. And if (by chance) any mention be made of death again their minds and wills/ they will lift up the hand and bless them, or else murmur out softly: some superstitious prayers as though they hard speak of the devil/ or of some abominable & cruel deed. And certainly it is no marvel though such persons be afraid to die, and loath thereunto/ because they be not acquoynted with death, nor be exercised there in. But as (in case) a person the long time had lain fettered in prison/ could not for lack of exercise go fast, ne run when he were newly put unto liberty/ so these manner of persons, wrapped in the world/ & fettered in the flesh/ can not quickly and couragyouslye for lack of experience: walk the way of death, which notwithstanding they must needily tread/ & pass whether they will or no. Lack (I say) of exercise use, and experience/ causeth these persons to fear and dread death. As by example, children and some women, or such persons never had experience ne knowledge of a bug that is a parsonage, that in play doth represent the devil at the first sight/ been much afraid thereof: in so much that some persons have been in jeopardy to lose their wit & reason thereby. But when they afterward have knowledge what it was & by use have experience thereof: they been than nothing afraid thereof, but rather done take pleasure there in. So is it of them that have not the experience of death/ because they will not take, but rather will they i'll/ & avoid/ the use & exercise thereof. But & if they knew what/ & how great profit there is in the exercise/ meditation & oft record: & remembrance of death: they would not i'll nor avoid it: but rather with study & diligence give & apply themself daily thereunto. 
Ec. i d. Psalmus. xxxviii.  The wiseman saith. Fili memorare novissima tua. etc. In all thy works soon (saith he) remember thy last end/ and thou shalt never offend god. The prophet therefore prayed unto our lord saying. Notum fac mihi domine finem meum. Good lord (sayeth he) let me have knowledge of my last end, as though he said. Good lord give me grace that (by the daily exercise, and meditation of death) I may have an experience and knowledge of my last end: & evermore to be ready thereunto/ according unto thy will & pleasure. Nothing is more valiant to expel and put away sin from the soul: nor yet more profitable to replenyssh & garnish the soul with good virtues: then is the daily exercise, & meditation of death. But how to put & apply themself unto that exercise, all persons can not tell. For many that fain would have and use the meditation and exercise of death: have not the way, ne know any form or fashion thereof. And yet been there divers forms and ways thereof and all good. For some persons: 
One manner of exercise of death. Tho.  done go no further, but to remember and think that death is the pain of sin inflycted, judged & appointed by almighty god, unto our first parents: and therefore due & right unto all their posterity, followers, and of spring: so that no man after them did ever escape death/ ne never man shall, unto the day of general judgement: & therefore sure it is that we must die: but when or how we can not tell. To have therefore a daily exercise of death. I shall set you here ii forms of this exercise. 
another form or manner of the exercise of death.  The first form is this that in some convenient time of the day or night appointed and chosen for this exercise: you shall imagine, call unto remembrance and so set forth before the eyes & sight of your soul: how you have seen or heard of a person that hath been condemned by judgement, unto bodily death: as to be brent, hanged, or heeded, or such other. Than say or think unto yourself: what and if I were in such case: as that person was I know well, and knowledge unto our lord: that I have deserved more cruel death (for every deadly sin, is worthy more pain/ than any worldly pain) or else if you were in such case as you have dreamed in your sleep, or heard of dreaming/ that you should forthwith go unto the execution of death, without remedy: how than would I do/ or how should I then, or were bound to do for the salvation of my soul/ or if ever you have seen or heard of the manner of them that been near unto their passage/ & lie drawing upon unto death. And the people about some weeping & mourning/ some crying, and calling upon the sick/ to remember our lord god and our most sweet saviour jesus Christ/ our blessed lady with other holy saints. And remember how the sick is than cumbered with sickness and pain: so that he can do little for himself/ all week, feeble, & infirm. And how than, the ghostly enemy the devil would press: and come in before you with a foul sort of ugsome soldiers/ & assail you in many sundry wise/ lay before you the multitude of your sins & all your omyssyons of such good deeds as you might have done/ whereof you were negligent, and all to bring you unto despair of your salvation: & that you should leave your faith/ and have no hope ne trust of mercy. Than remember what comfort it should be unto you at that time/ that you had prepared & made ready before hand for all these matters/ & how oft-times you had seen in your soul all this conclusion: & how often you had reasing up your frail heart despised death and nothing set thereby/ & how you had appointed/ to believe that in death is none evil but great good/ and that you than should make an end of all misery & shortly come unto a better state. Than begin to say unto yourself. I will now in health study, & exercise myself with this form: & specially how I shall answer the loathly best the fiend. I will now in this time present: for the time of death that needily shall come/ left up my hands & heart unto my lord/ & beseech him of grace & secure/ & than will I beseech the good blessed lady mother of mercy: my good angel with my holy patrons there naming such saints as you have in most singular devotion: & all the holy saints of heaven, to be there present with me to aid, comfort, & to strength me again that cruel best. And as unto my sins say you I have gathered them all together (as far as I can remember) & brought them unto the slon there to be polished, rubbed, & scoured (that stone is the holy sacrament of penance) that by the merits of Christ'S precious blood/ hath washed away my sin. For I know well that one drop alone of that most holy sacred blood, were sufficient, and enough/ and far more than enough/ to wash and cleanse all the sin of the world/ and yet shed he all his blood every drop. And therefore (now at this time for and in stead of that time: I put the precious blood with his bitter passion and his most cruel/ and shameful death/ between me & all the sins that ever I did in thought, word, or deed, & betwexe me and his wrath and displeasure. And having full faith and trust unto his promise (that is) that he will graciously receive all penitents unto mercy: I now for then boldly provoke the and defy the most cruel and false fiend, and I straightly charge the in his holy blessed name jesus: that if you have any thing to lay unto my charge: show it now: tell it out. For thou shalt neither confound, ne fear me/ nor yet disconforde me therewith/ but rather do me great pleasure to put me in remembrance.  
❧ If I have forgotten to confess any thing worthy penance/ that I may now (unto thy confusion/ show it and with the will at the ) & desire of perfect contrition, and with indignation: I may cast it at thy face among all the other sins that ever I did by any means/ which sins I utterly forsake, as nothing appertaining unto me. For I am graciously bathed, washed, and cleansed in the precious blood of my sovereign saviour jesus Chryst. And therefore I bequeatheth and commit all my sin, unto the cruel best/ the auctor & beginner of all sin: with the to remain from whence it came and whether it shall/ in the & with the eternally to be punished. And than leaving him there: turn unto our lord god, & unto our sweet saviour jesus. And as if you were than, at the point of death/ axe him heartily forgiveness of all your offences/ and beseech his goodness of mercy and grace, & pray the saints (as I said before) to pray for you, and than (if you be going unto rest, which time is most convenient for this exercise) bless you thus In manus tuas commendo spiritum meum: redemisti me domine deus veritatis. In nomine patris & filii, & spiritus sancti. Amen. Making a cross with a holy candle if you have it present, after the manner that you have/ in your book for householders. And thus do iii times together/ and so go unto rest as you should go unto your grace. This exercise (good devout souls) is not to be despised/ for by daily use and custom/ it shall engender and build in you a great boldness, and hardiness. So that when so ever natural death shall approach/ you shall than, not as a woman or child, but as a very man/ as a strong and mighty champion thus surely armed/ stand stiffly without fear, or dread, and little care/ or rather set nought by death/ but utterly despise death, as every hour and time ready thereunto. 
another exercise of death.  But now we shall lead you forth unto an other exercise of death more high & excellent than this/ & so to have experience of that death/ that more properly is called death/ whereby you shall not only without fere or dread) despise death, but also (as an hungry person) you shall have an avidiouse & greedy appetite to thirst & wyssh for death. And with a fervent mind, and flaming desire/ you shall languor mourn and long for death. saying with saint Paul. 
Phi. i. c  Cupio dissolui et esse cum Christo. I covet wish, & will, to be dissolved from this present life, and to be with Chryst. In this exercise: you shall not only have the experience/ and the full art, science, cunning, and knowledge of death/ but also the very practise of death/ so that you shall every day (when you will) be as verily deed/ according unto the very definition of death. For death (after all auctors) properly taken is. 
The definition & determination of death.  A departing insunder/ of the soul and the body. To depart than the soul from the body: and to render and put either unto his proper and natural place/ is the very practise of death. The proper and natural place or whom of the soul, is heaven. Whereof saint Paul saith. 
Heb. xiii. c.  Non habemus hic civitatem manentem, sed aliam inquirimus: we have here (sayeth he) no dwelling place/ but we do seek and search for an other place. 
Gen. iii. c  And the natural place of the body, is the earth/ for thence it came, and thither it must again/ when so ever than the soul (by diligent study) is occupied wholly in heavenly things/ and the body left without the senses or wits/ that is without hearing, saying, smelling, tasting, and touching/ than is that person as deed. But that a person (for the state of this life) may be in such case/ the philosophours' done show & determine. Tully sayeth. 
Plato. & Cicero in tusc. i. quest.  Fieri potest, ut oculis, et auribus apertis: nihil videamus neque audiamus. It may come to pass (sayeth he) that though our eyes & ears be opyn: yet shall we neither see, nor here. Many a holy person (as saint) Katherine of Seine and divers other) hath been so deep in contemplation that the body (for the time) was with out the senses, so that when they were pricked with pins, or needles, they nothing felt. So than this exercise, standeth all in contemplation, which thing who daily useth shall be so expert, and practised in death/ that when so ever it shall approach and come, it shall be no new thing unto the person. For betwixt natural death, and this death of contemplation, is little difference. For as the person that exspireth and departeth this life/ doth leave and forsake all this world, and all the care of kin or friends/ as father mother, sister, and brother, neighbour/ & the whole pleasure of all. So doth the person, that is deed in contemplation for that time/ leave the body as a lump of clay without any mind, care, or thought thereupon/ or upon any other bodily or worldly thing/ wherefore when death cometh (as I said before) it shall neither be new, nor strange unto the person that hath been daily exercised therein/ & that had so large experience thereof, and often practised the same. But as you have herd of ii marouwse that (for tilling of their land) done labour sore all day together, and at night their labours finished and ended/ done thankfully, and gladly each depart from other unto their own whomes, houses, or dwelling places: so doubtless done the body and the soul, when their labours been accomplished and at an end/ and the due time comen/ they done gladly and joyfully depart, each unto his proper whom/ the body unto his natural place the earth. And the soul as a prisoner newly loosed and put unto liberty/ doth ren straight forth her ready race/ her known course/ her tried and oft trodden path, and her well used way unto her proper and natural place/ that is heaven. But here now you will axe of me/ in what manner of contemplation you may best put this death in exercise/ and so to have the said experience/ and practise of death, whereunto I answer that (although you can teach me that lesson better than I you) I will send you unto the little work that I devised unto your communion, or howseling. For to write and setforth all that here again, should be superfluous. specially sith this work is so little the you may (with small cost) join or bind it with that work. And therefore have I caused it to be printed of the same volume. And yet because you shall not find the end of this little work all naked and bare/ we shall make you a breve and short remembrance of these things that there been said in effect, although not after that same order. 
The order of this death & contemplation  first than purposing at that time to have the very experience, and practise of death/ remember deeply from whence you came. For you were not, ne be of yourself. Than remember that when you had a being/ what you were/ a filthy lump of slimy earth/ and yet again, when that slimy clay was formed and framed up with your soul/ and you a reasonable creature/ & thereunto a creature most noble except angel/ yet were you but an heathen hound/ unto the time you received the grace of baptism. Than remember when, where, how, and of whom/ and by whom you had all that you now have & all that you ever shall have that is or shall be good/ and you shall find (by reason) and perceive that you had never/ ne have, or shall have any thing of yourself but evil. For when you were nothing, you had a beginning in your mother's womb/ and that by sinful generation with full filthy and lothesum matter/ thus you see when, where, and how (that is) when you were not, you had being: where? in your mother's womb/ how by sinful conception. Of whom than had you all, of our lord god alone. And by whom, & what mean? Certainly by the mean of our lord & saviour jesus christ, the second person in trinity very essential god one/ and the same self substance, and nature with the father, and the holy ghost. See well, behold, and consider who it is that hath done for you: how excellent the person is. And than for whom he did. For you of whom he had no need/ nor you any thing had or could or might do for him/ but all he did for love, and of mere charity/ and that also for his enemy/ and so being in deep prison, never to be delivered, but by him alone. Now consider, and ponder well who this person is/ and than look upon yourself make collation/ & compare both together, although there may in deed, no comparison be made. yet see, & behold how great & mighty a person he is/ how little, & how infirm & feeble a person you be, how wise, & how well learned he is/ & how little learning & wisdom you have, how rich he is: & how poor you been/ how excellent & noble he is, & how rustycall a villain you be/ how goodly a person he is, and how vile & filthy you be: how kind & loving he is: & how churlysshe, & froward you be. And to conclude, he most high god/ and you a wretched worm of the earth he all: and you right nought. After this collacton perceiving what manner of persons both been: then ponder and weigh, what & how much he did for you. first he left (in manner) all heaven for you: and here took upon him your nature/ & so made you a great estate/ cousin and of kin unto almighty god. And yet did he serve here for you: not only vii years: as jacob for Rachel: but for a worse & more loathsome than Lia, all the days of his life/ and here begin to remember that life of our saviour. After some such auctors as we have named in the other works/ or at the least under such a short form as we have set forth in the book of householders. Thus his blessed incarnation, his joyful birth/ his painful circumcision: his honourable epiphany/ his legal presentation/ his sorrowful flight into Egypt/ his comfortable return and coming again in to his country/ his marvelous and learned disputing with the doctors at xii years of age, his lowly obedience unto his parents, his education & bringing up unto the age of near xxx years his baptism his fast in wilderness/ his temptation there of the wicked spirit & his victory. The calling election and choosing of his apostles and disciples, preaching, teaching, labours, and miracles/ & his many wrongful repreves, rebukes/ and infamyes of the jews, and their malicious awaits/ his solempe supper/ his most meek minystrye/ & service in the washing of the feet of his apostles. The worthy consecration of his blessed body & blood in the which sacrament, all his apostles were made priests/ & had the same power, his most sweet sermon & his tedious agony/ when he sweat water and blood/ his false betraying (by judas) and his taking his presentation unto the bishops Annas and Cayphas. And the cruel dealing of the ●ues & the presenting of him (by them) unto pilate, & by him unto Herode by whom mocked and clothed in a white fools cote/ he was send again unto pilate and by him examined, and without cause found: put naked and scourged & arrayed with a purpur garment & crowned with thorns with a reed in his hand as a sceptre all in mockeage & scorn brought forth before the jews & by their cry, & request: put again into his own clothes & condemned unto death his pain full bearing of the heavy cross/ his fatigation/ and fainting under the same, so that he fell unto the ground/ his crucifixon & nailing upon the cross & his pitiful hanging upon the same his death with a loud cry. The wounding of his heart after that death his taking down, & burial, his glorious resurrection & apperynges/ his marvelous ascension into heaven/ where he took for you possession of the plate: that was prepared & ordained for you, before the constitution & ordinance of the world. Here you may remember the commodities of the place: which in hit self is most highly beauteous, fair, goodly, and pleasant above that can be thought upon earth and of all things that been in this world, is there plenty and abundance without any need or want possession is there of the land that never shall decay/ & riches that never shall be minished or made less. And as unto the commodities of the body & goods of nature there is youth, ever flourishing fresh without age or any miseries thereof. beauty and fairness, without any deformity/ or fading. Might and strength▪ without debilyte or feebleness health without sickness, or disease/ all pleasure and never pain. Ever mirth without any morning, ever gladness: and never sadness. Ever joy, and never sorrow of all things contentation without any murmur or grudge. Ever love, and never hate. Ever charity, and never envy, mercy, pity, and compassion/ without any cruelty, or unkindness. Ever unity and peace and never variance: ne debate. Ever troth and fidelity: without any falsehood or deceit. Ever justice equity: and right/ and never oppression/ ne wrong. Ever due honour/ and reverence & never disdain ne despite. And to conclude there is all that is good/ and never evil. And of all these things: constant durans, 
1. Cor. two.  without any minishing, mutability or change. And yet been there more commodities than ear may here, eye may see, tongue may tell, or any heart may think. which almighty god hath ordained for them that love him. And yet there is unto all these commodities, life immortal, & everlasting. And yet furthermore, you may consider in what company/ and with whom you shall use, and enjoy the said commodities. There shall you find your holy patrons/ such saints, as you daily have served/ the pure company of virgins/ the confessors, and martyrs/ the innocentes, the apostles/ the patriarchs & prophets. And the goodly bright company of angels/ all ready to present you unto our lady the blessed glorious virgin mary/ and by her with them to be recommended & committed unto her dear son our lord/ & most sweet saviour jesus, which will not disdain to receive you most benignly & gently & so to represent & offer you unto yepresence of his most worthy father which (by him) is also your father. See now (good devout soul) behold, & look well & inwardly, perceive where you now been/ & with whom. With your lord & ma●●ter/ your very father & brother your governor & guider/ your help & comfort your only refuge, & secure your inward love: your whole heart & desire, redeemer & saviour, your creature & maker, your god & all your good: with all the holy saints & angels of heaven in the presence/ & before the throne of the glorious trinity, the father the son & the holy ghost iii distinct persons, & one nature one substance one essential god. See now (I say) and take heed where and with whom you be. And here kneeling or rather dying down prostrate upon your face: remain, bide & dwell here still/ here expyre & die stark deed/ & utterly that no soul ne spirit be left or bide in your body/ but all for the time so far departed/ not only from all things of the world, but also from the self body that there dying as a lump of clay be left without any senses or wits of hearing, saying, smelling, tasting, or touchings. So done we read (as I said before) of saint Ambrose, 
Aug. li. confess.  saint Kathe●yne of Shene with divers other. This is now the most high point of this exercise and practise of death after the very definition of death. Which (as I sade) is called a departing of the soul from the body. For in this death (for that time) your soul is departed from your body, so that you be not than yourself: but deed & clean from yourself. For as the iron dying in the fire/ is by similitude all fire, so been you all one with god. Qui adheret deo/ unus spiritus est. 
i Cor. vi. d.  Who so ever (sayeth saint Paul) doth cleave, and stick fast unto our lord: is with him one spirit. So been you than that same thing that you shall be/ with our lord hereafter, that is all one with him/ dwelling and abiding in him, and he in you so all divine & godly. Say now (good devout soul) if you can think or suppose in con●●●●ce, that any faithful christy 〈…〉 sing this exercise: and so ha 〈…〉 ge so large experience & practice of death/ may have, feel, or perc●yue, any notable pain in death/ syt● now in this death, so oft-times exercised the body pricked with pins or nedyles: feeleth no pain at all. Or how may any horror dread, or fear, trouble or move that person/ that is in such place, with such company and in such case as before we have showed. yet (say you) sir the devil will be present at my death/ what than? say I so peradventure/ he will be at this daily exercise. For so done we read in the lives: and collations of the holy father's/ but that hath always been, and ever shall be unto his confusion/ rebuke, and hurt/ and unto your triumph, glory, & praise. But yet you say, that the sight of that greslye ghost, can not be without great fear: whereunto I say again that although the sight of him be (of itself) horrible, ugly, & fearful/ yet been there divers comforts ready at hand to help. One is that may be sure, he can not hurt you. An other is, 
〈…〉 dive Brigit. li. vi. ca lxxxxiii.  the presence of the holy saints, your said friends the will restrain his power and malicious will. For they been moche more valeant and mighty than he is. And doubt you not they will all be pressed, and ready there at the time about you/ not feigned, but as faithful friends, with whom well acquoynted and fully known/ you been now and of long time have been very familiar and whomely. Trust you surely in them, for they will not deceive you. For if they did, they were not faithful/ but rather feigned friends. For a very friend (saith the wiseman) loveth at all times and ever is proved in necessity or need: & at death is most need. For although good love and faithful friendship/ be well proved in all the life time: yet is it better proved at the time of death/ and best of all after death. For than commonly feigned friends done soon forget. But these friends will never forget you. For as they now (in your health) done daily comfort and defend you in all temptations: so will they at your death deliver you out of all dangers/ & afterward will they deduce, lead, convey, & carry or bear you up unto the place & company before rehearsed. And yet have you no marvel though (in the mean time) they suffer you to be troubled & grudged with the opinion of death & with the dread of that ugly sight. For they done so suffer for your wealth & merit that you thereby may be exercised with death: and so to be ever ready for it. For death only seemeth evil and only is feared by opinion & not of any other right cause. For death of itself is very good & to be looked & waited for, & received of all persons, specially thus exercised/ not only without fear or dread of pain/ but also, as we said before, with fervent desire great joy & gladness as the final conclusion and last end of all miseries, sorrows, and all evils, & as the beginning of all wealth & goodness (that is to say) of everlasting health and salvation in the bliss of heaven. Whither he bring us the bought us, our lord & most sweet saviour jesus Chryst, that liveth and reigneth with god the father/ and with god the holy ghost world without end. Amen.   

❧ Thus (after our poor ability) have made an end of this poor labour of the daily exercise, experience and practise of death. *  
When I had written up this little work ready to the printing/ it pleased a wise and well learned man, to take the labour to read it over, and to show his judgement and mind in divers things and places. And among other, because I had made mention in it/ of rap●es or transes (unto the which in deed) very few persons done duly attain or climb, & come so high/ he advised me to warn the devout readers thereof/ that they give not to light credence to all such persons. For many of them have deceived many men, that were full holy and devout. For those may soonest be deceived in such persons, because they ever suppose the best in every person, without suspicion of evil in any person. And they been most glad to here that our lord should so visit and comfort his people. But yet such persons may also in themself be deceived diversly. For some such persons that were simple and very devout, have been deceived by a wicked spirit/ that (to illude and mock them/ hath transfygured and showed him self as an angel of light/ and hath showed unto the persons many things full good and godly/ and some things to come after the form of prophecy, that have truly comen to pass in effect: and all to cause them to give faith and credence unto other things unlawful and false. But to write here, how such a spirit should be known from an angel or a good spirit: it should be a long work, and also superfluus, sith, who so ever have mind to see that matter/ may have it well and plainly setforth and declared in english, by a learned man a bachelor of divinity/ one of our devout brethren, lately departed: whom jesus pardon, master William bond/ in his book called the pilgrimage of perfection in the vii chapter of the second book and in the third and four chapters of the third book, in the iii days journey. Some other persons been deceived only by the corruption of fantasy, which causeth them to think and believe verily, that such things as (by only imagination) come unto their minds, been verily spoken unto them/ as some done think that the crow or other bird, doth say or sing certain words, or that the bell or bells done ring and say after their imagination. And of this sort been many persons, & much different, according to the disease of the heed/ as the fantasy is more or less corrupted. And yet some of them will show many marvelous things, that they believe verily for true, which in deed were never true. But these persons done commonly show nothing that is greatly evil: nor yet any great good/ but that men may fone discern and perceive for fantasies & imagination/ except the persons were some privy sinners. And than will the wicked spirit be ready to put himself in press/ and with that corruption to help forth unto illusion. But yet been other deceivers, though none of this sort/ but of a more develisshe sort very hypocrites, that feign themself to have revelations, & know well they have none such, but that (to deceive the people) seem in a transe or rapt/ when they will, as we read of David, that feigned himself mad, 
i. ●eg. xxi. d.  and in a rage upon a certain time: For a good purpose to save his self. And so played his pagyant, that he frothed or foamed at the mouth/ & raged as thought he had been furious and mad in deed. And so done these wretches the disceyving of many persons wilfully and of purpose. But how to be ware of such wretches and hypocrites: surely it is very hard. For as to give overlyght credence to such persons, is against wisdom: so utterly to condemn them, or to despise them/ is perilous & against virtue. wisdom is therefore, to prove well the spirit before. yet do I now imagine what many persons will say hereunto, that is, that this exercise is a matter over high/ and exceeding the wits and understanding of simple unlearned people. And so is the other work also/ whereunto I do send them in this work, that is to say/ the disposition and ordinance unto comminyon or houseling. Whereunto I say again, that both the works been so divided into such parts: that every person may take what he will, according to his state and condition. Reed the work ones over, and than chose/ for I think there been but few persons: but that they may lightly understand and use one of those exercises. And (as a great learned man said of a work that he had send forth) although this work were so devised: 
Cicero de orato ꝓfecto.  that few persons might attain to the full height and clear understanding thereof: yet should no person despair, ne be discouraged thereby. For as a prick or mark is set in a butt for all men to shoot at: although none hit the prick. Those that done shoot near been not without praise. 
i Cor. ix. d.  And saint Paul sayeth, when there is a glaive set up for renners: all or many done run/ but one catcheth the glaive alone/ and yet is it neither shame ne rebuke, to win the second or the third game. But here in our camp, none that doth assay to run/ shallbe without a synglar reward. 
1. Cor. iii. c.  For (as the same apostle sayeth) every person shall receive his proper wages or reward: according to his labour and deserving. And many times it may here fortune, and come to pass/ that those that come last: shall be first and best rewarded. 
Math. xx. b.  So sayeth our saviour in the gospel. Erunt primi novissimi, et novissimi primi. In this camp/ the first shallbe last, and the last shall (in reward) be first. The respect and weight of this labour: standeth not in the bodily exercise of the outward work/ but in the infors and diligence of the will/ put thereunto your good will and diligence to do what you can: And though it be but very very little that you speed or do in this exercise: that little little, though it be never so little: yet shall it be greatly rewarded. And peradventure, much more merit and reward shall the dull person have by that infors, diligence and good will: than shall the learned and quick witted persons: that more lightly and with less labour done speed in this matter. Let no person therefore despair ne take discomfort with any dullness. For the poet sayeth. Labour improbus omnia vincit. Importune labour doth overcome all things. And yet though some persons can (by no means, fall unto the highest exercise of this lesson: let them fall unto prayer/ and be sorry that they can not fly so high, making protestation/ and call our lord to witness/ that fain & gladly they would do what best might please his goodness/ And let them there commit, recommend, betake, and bequeath themself body and soul unto his hands at that time: as they intend to do, at the hour of death. And beseech his grace/ that this recommendation & bequest, may stand/ and of him be received for that time/ and therewith let them say. In man's tuas. etc. as is beforesaid. Some persons every year once at the least, and some four times, that every quarter ones/ done make their funerals/ that is/ all the solemnity of their burials, with Dirige and mass/ & offer their mass penny themself. And after that/ make a feast & deal alms: as though they were than deed in deed & buried/ also which custom I praise very much. And if that were done every month once or every week/ or yet every day, of them that have ability and time thereunto. I would think & judge it a devout and meritorious observance. For those persons, that by any of these/ or like means, done so prepare & make themself ready to death: may be sure never to die suddenly. For many persons been sore afraid of sudden death/ & done full heartily make prayer, that they never die suddenly. Let them use this manner/ or some one of these forms and manner of exercises/ & they may be sure of their prayer/ that is, never to die suddenly. Study therefore good devout souls, to be ready at every hour/ and pray unto our lord, that you may have the will that saint Paul had, 
Phi. i. c  when he said. I covet and desire/ to be dissolved, and to depart this life/ and to be with Chryst. Whether he bring us all that made us. Amen.   
❧ The old wretch your assured beademan of Zion richard Whytford.   

¶ Imprinted by me Iohn Waylande/ at London within the Temple bar/ at the sign of the blue Garland. An. M.D.xxxvii.   

¶ The work for householders, now newly corrected and set forth into a dialogue between the householder and his household/ by a professed brother of Zion richard Whytford with an addition of policy for housholding/ set forth also by the same brother.  
 depiction of Christ on the cross   

 depiction of Christ and a religious official   

¶ Certain small works of a brothers of Zion richard Whytforde. ❧ The contents of this book.  

FIrst a dialogue and communication, between the householder and his household.  
¶ An other dialogue between the curate and his ghostly child.  
¶ Two manners of alphabetes/ crosroes/ called. A.b.c.  
¶ A daily exercise, and experience of death/ all duly corrected by the self author, and now printed truly.   
❧ The said author required me instantly that I should not print nor join any other works unto his. Specially of uncertain auctors. For (of late) he found a work joined in the same volume with his works/ and bought and taken for his work/ and was not his. But was put there in stead of a work of his. That before was named among the contents of his book. And yet his work left out/ as is contained in this preface here unto the readers.   

❧ Unto the devout readers, richard Whytforde a professed brother of Zion/ greeting in our saviour jesus everlasting.  
I Suppose and think verily good devout readers/ that when you read these poor simple works: some of you that have had mind to read them/ will now marvel to see and perceive that these been the same works that went forth before, and nothing changed in substance/ but only the title, and some few things added. Some other will peradventure judge or fear in me ambition that I would seem to make many works/ and yet did send forth but the same, newly changed or disguised. To satisfy therefore your devout minds with the troth in true conscience/ there is none such cause. But yet causes there been divers appartayning both unto you & me. One cause is that I trust verily you have them here in a more perfect letter than you had before. And also more truly printed. For (of a surety) the other letter was much vicious and faulty/ & that in some places, that might seem unto my neglygencye. And also in the same volume or book/ is one of my works left out/ which work is numbered among the contents of the same volume and book. And in stead of my work, is an other heretic or heretical work set in place/ and the whole book sold for my work/ which thing is the most chief cause of the said mutation or change. For that thing doth not only put me unto infamy and slander: but also doth put all the readers in jeopardy of conscience to be infect and also in the danger of the kings laws, for the manifold erroneous opinions that been contained in the same book. Now judge you (devout readers) whether these causes been not reasonable for the said mutation and change. I pray you therefore of your charity take all unto the best. And by my poor advise/ read not those books that go forth without named auctors. For (doubtless) many of them that seem very devout and good works: been full of heresies. And your old english poet sayeth. There is no poison so perilous of sharpness, as that is: that hath of sugar a sweetness. I would gladly the wealth and not the jeopardy of your souls our lord god, & most sweet saviour jesus my judge/ who keep you, and send you the increase of grace. Amen.   

 Christ with the 12 apostles   


¶ A Dialogue or communication between the householder and his household.  
The spekers.  
¶ first speaketh the householder & than speaketh one of the household for all the residue.  The householder. 
GOod children & friends: I had (of late) counsel to call you all together. And (for the discharge of my conscience) to show unto you a form of living: first therefore let us consider that all we been mortal, as well the rich as the poor, the young as the old, there is no difference, none except, all must needs die. And though we live very long, yet shall we die shortly: for the longest life of this world, is very short. And yet have we no certain, ne yet conjecture of knowledge, when/ where/ how, or in what state we shall depart this life. And sure we been, tha● as we been found at that time, so shall we be taken, and without respite or delay, forthwith shall we be presented and brought before the high judge, that can not be deceived, to make a count of all our life past, where no man of law may speak for us, ne any excuse may serve us. Our own conscience shall there speak and tell plain truth, without craft or dissimulation, and (in a moment, a twinkling of an eye) shall clearly confess all our hole life, and every wrinkle and part thereof: which confession, if our life were good, shallbe unto our great honour, comfort, rejoicing, & joy everlasting. And contrary, if it were evil, it shallbe unto our great shame & rebuke, unto our endless sorrow & pain and woe everlasting. We have need therefore to be well aware, how we spend our time, how we pass this life, or rather how this life passeth us. And moche shall it avail and profit unto the health of our souls: oft times for to remember our last end. The wise man saith. 
Ecclesi. seven.  ✿ In omnibus operibus tuis, memorare novissima tua, etc. In all thy works (saith he) remember thine ending day & what things shall come unto the at thy last end, and thou shalt never do sin, ne continue everlastingly therein.  ¶ One of the household. 
Sir we all beseech you, than, that you will show & teach us that form, & mean our way that you speak of.  ¶ The household. 
The first point therefore of a good Christian, is to intend and purpose with good heart & constant mind, to avoid sin, and diligently to study how to i'll and beware of the occasions thereof. And than to appoint himself unto some customable course of good & profitable exercise. 
Psalmo. xxxiii.  ✿ Diverte a malo, & fac bonum. (saith the prophet) Turn away thy face, thy heart, will, & mind, from all evil, and appoint thyself to work good works.  ¶ The person of the household. 
Sir, it is soon said, flee evil & do good. But I pray you show us further how to do so.  ¶ The household. 
For a form therefore how to follow the same by continuance I shall show you my poor advise. I speak unto you good simple and devout souls, that would fain live well yourself, & also comfort all other unto the same. first than everich begin with yourself. And as soon as you do awake in the morning, to arise for all day. first suddenly turn your mind and remembrance unto almighty god, and than use (by continual custom) to make a cross with your thumb upon your forehead or front, in saying of these words. In nomine patris: and than an other cross upon your mouth, with these words, Et filii. And the third cross upon your breast/ saying, Et spiritus sancti. Amen. And if your devotion be thereto, ye may again make one hole cross, from your heed unto your feet, & from the left shoulder to the right saying all together. In no mine patris & filii et spiritus sancti. Amen. That is to mean, I do bless and mark myself with the cognisance & badge of Christ, in the name of the father, and in the name of the son, and in the name of the holy ghost, that is to say, the holy trinity iii persons and one God. Than say or think after this form. Good lord god my maker & redeemer, here now in thy presence, I do (for this time & for all the time of my hole life) by queth and betake, or rather do freely give myself, soul and body, with all my heart and mind unto thee, good lord, and unto thy hands to be thy bond servant for ever, according unto the promise made in my baptism at the font stone. And here now I do ratyfye and newly confirm the same and do fully consent in heart & mind thereto, never here after, by the help of thy grace, to contrary the same, but to continue in thy laws, good lord, unto the end of my life. But where thou knowest, good lord the I am a frail person, infirm, feeble & weak, & of myself prone & ready, in thought, 
Genesis▪ viii.  word and deed unto evil, from the beginning of my life hitherto: I beseech the good lord god and father of all puissance & power, of all might & strength, that thou wilt defend me from all mine enemies, and give me spiritual strength and power, that I may/ in thee/ vanquish and overcome, i'll & avoid all such frailty, light manners or dispositions, as should be contrary to thy will and pleasure, & that according unto this will of the spirit, which thy goodness hath now freely given unto me, I may destroy the will of the flesh & so continue unto the end of my life. And yet good lord, where thou knowest also that I am but rude and unlearned, without wit wisdom and due knowledge of the and thy laws, all ignorant and as an idiot or fool in all good and spiritual understanding, I beseech the good lord god that art the essential son of god the father, and unto whom is appropriate all wit & wisdom, all science/ cunning and knowledge, and all right perceiving & understanding/ that thou wilt grant me the due knowledge of thyself by right & true faith, and the knowledge of all thy benefits & gifts done to me and all mankind/ & grace duly to thank the for them. And also due knowledge of mine own self, of the state and condition of my life and conversation, and specially of my wretchedness with due contrition for all my sins. And knowledge also of thy laws, will & pleasure/ so that by no manner of ignorance or mysunderstanding, I do (at any time) in work or deed/ or in word or thought: any thing contrary unto the same. And thirdly (good lord) where thou knowest also that I am oft times obstinate of mind, froward & evil willed/ stubborn of stomach & unkind of heart/ dull/ negligent, and slothful in all manner of goodness, I beseech the good lord god holy ghost/ that arte the spirit and will of the father/ & of the son, and with them the same self essential god, unto whom is appropriate and specially appointed/ all bounty/ all goodness/ all grace and good will, that thou wouldest voychesaffe to give me the grace of good will, so that I never do/ say/ ne think that should be contrary to thy will. And having unto the ever a reverend dread, I may love the for thyself, & all other in thee (lord) and for thee/ so that according unto the spiritual strength and knowledge that thou hast given me, I may apply my will holy unto thy will/ so that I have no will proper unto myself, but that my will be all thy will, & both (as much as may be possible) one will. And so I may here in this life order my love, and come unto such perfection of fervent charity that (by the grace) I may attain unto the fruition of everlasting charity in thy joyful presence. Amen. And good lord god father of heaven, I beseech the take & receive me thus unto thy grace. and have mercy and pity upon me and all thy people. And thou lord God blessed son of god the father, and saviour and redeemer of the world/ have pity and mercy upon me and upon all Christian people. And loving lord god holy ghost and blessed spirit of god/ have mercy & pity upon me and all the world. Holy and blessed trinity, one self & same essential god/ have pity & mercy upon me and all mine/ & upon all thy creatures. Amen. And than ones again bless the with, In nomine patris: as before, and than go forth unto your business where ye will. Let this be for your morning exercise. And though you that have great things to do, would think this prayer and morning exercise over long, because of your business I acerteyne you, if it once were by use gotten ready and incorporate and printed in the heart and mind, it would soon be said or thought/ and the person should (I believe) have grace to speed the better in other things, and nothing forthink of the spending of the time, but rather account it for great gains, in so much that we purpose to set forth in the end a longer exercise, for them that have longer time to spend, but now we shall go forth herein. After the said morrow exercise I trust you will be well occupied upon your appointed course of occupation. For that was our counsel in the beginning, that ye should appoint yourself, by a continual course, unto some certain occupation that may be profitable, & ever to avoid idleness the mother and nurse of all sin and evil. And ever beware of such occupations as been called communly pastimes, that is to say, all manner of unlawful games/ & such disports as done draw people rather to vice than to virtue, which more properly may be called lose times than pastimes. For sith/ 
Math. xii. c  by the affirmation of our saviour, we shall make account of every idle word/ it must needs follow that we shall make a more straight reckoning of every idle or evil work. Let therefore your said appointed occupation be alway good: virtuous and profitable. Sith than ye must needs make a reckoning of every work: word and thought (for none of these can be hid or kept privy from your audytour) me thinketh it should be a great surety for you: to make every day once your said account by yourself. The common proverb is, that oft reckoning holdeth long fellawshype. I would advise you therefore to spend some time there upon at night after all your occupations, before your bed, there kneel down & there begin to remember whether ye went & what ye did immediately after your morrow exercise, & in what company ye were, & what was there your behaviour and demanour, in work, word, or thought, and so go forth unto every place/ time & company as brekefaste/ dinner/ supper/ or drinking/ & where you find or perceive any thing that was good/ virtuous/ and profitable/ ascribe and apply that unto our lord god, & give unto him all the glory, laud & praise thereof/ for he alone is the giver of all goodness/ & so over pass that thing lightly. And where ye remember of any special thing done/ said/ or thought amiss/ flycke & bide thereupon/ & bulte it (as they say) & turn it up so down/ & try the weight & danger thereof, with all the manner and circumstance of the same. So may ye know the quantity thereof, that is to say, how great a sin or how little it is/ how be it, none offence can be little that doth offend god, & surely every sin. is offence done unto god, although it seem to be done unto man. For as the love of god doth begun at the love of the neighbour (For he that loveth not his neighbour) whom he may see with his bodily eye or sight (saith saint Iohn) how may he love god (whom he can not so see) so in like manner the offence of the neighbour is forth with the offence of god. 
i joh. two.  Consider therefore unto whom the trespass is done, & so that consideration with the other qualities and quantyties of the sin, shall bring you unto a basshement thereof, and to be sorry therefore, or (at the least) to will or wish that ye had not so done. Than meekly cry god mercy/ and ask him forgiveness thereof with very purpose and mind to be confessed thereof at due time, and to take and do penance therefore. And I dare assure you that this manner of account & reckoning (though your sin were never so great) shall save you from the jeopardy of damnation/ which is no little grace & goodness of God. Thank him than lowly therefore, and so bless yourself, as you did in the morning/ and your bed also/ & go thereunto, and so commit yourself all hole body and soul unto the protection/ custody and keeping of our lord, who give you good night and good rest. Amen. It shall be right well also that ye call upon such holy saints as you have special devotion unto, under this form or some other like. Blessed lady Mary mother of god always ugin, I beseech the pray for me, & for all Christians. Holy angel of god, what so ever thou be that art deputed and appointed unto my custody, I (submitting me with most lowly obedience) beseech the to pray for me & for all the world. Saint Michael, saint Gabriel, saint raphael, with all holy angels & archangel's, I beseech you pray for me & for all people. Saint Iohn baptist and all holy patriarchs and prophets: I beseech you pray for me & for all christendom. Saint Peter, saint Paul, saint Iohn the evangelist, and all holy apostles & evangelists, I beseech you pray for me & for all the world, and you also all disciples of our lord, and holy Innocentes. saint Stephan, and all holy martyrs. saint Augustine/ and all holy confessors/ all religious persons and hermits. Saint Katherine/ saint Margarete, saint Barbara, and all holy virgins: I beseech you pray for me/ and for all persons. And finally all you holy saints of heaven, of every degree and state where you be, I beseech you all in general/ and everich in special/ pray for me & all mankind. Here may you bring in the patrons of your churches or dioceses, and such as you have (as I said) singular devotion unto. And here an end as unto yourself.  ¶ The person for the household. 
Sir/ this work is good for religious persons/ and for such persons as been solitary: and done lie alone by themself/ but we done lie ii or iii sometime together/ and yet in one chamber divers beds & so many in company/ if we should use these things in presence of our fellows, some would laugh us to scorn & mock us.  ¶ The householder. 
O bone jesus. O good lord jesus, what here I now? I dare well say, there been but few persons in England but they would bide some danger or rebuke for pleasure of their king or prince, and many for their master or maistres, or their sovereigns and some for their friends and fellows, & specially where great gains should grow thereby unto themself. And for the pleasure of God our father, and of our sweet saviour jesus our brother, should we be abashed to take danger & bear a poor mock or scorn, that never shall wound our flesh, ne yet tere our skin for the pleasure of our peerless prince king of kings/ & lord of all lords? Fie for shame that any christian should be so cowardous. mure upon it, go forth withal. In ix days (as they say) the danger shallbe passed/ fear nothing. Every beginning is hard and of great difficulty. 
Omne principium difficile. Labour improbus oina vincit.  But importune labour doth vanquish & overcome all things. I tell you, this daily exercise by custom and use, shall seem very short and sweet, profitable and pleasant. Reed it or here it over ones or twice at the least before you cast it away. How be it we think it not sufficient nor enough for us to live well ourself, but that all other christians also live the better for us and by our example, & specially those that we have in charge & governance, that is to say: our childer and servants. And me seemeth it should also be a good pastime and moche meritorious: for you that cane read, to gather your fellows about you on the holy day, specially the young sort and read to them this poor lesson. For therein be such things as both you and they been bound to know, or can say: that is the Pater noster: the ave maria: and the Crede/ with such other things as done follow. I would therefore you should begin with them by time in youth as soon as they can speak. For it is an old saying. The pot or vessel shall ever savour or smell of that thing wherewith it is first seasoned. 
Quod nova resta capit: in veterata sapit.  And your english proverb saith/ that the young cock croweth as he doth here and learn of the old. you may in youth teach them what ye will/ and that shall they longest keep & remember. We should therefore above all things, take heed and care in what company our children been nourished and brought up. For education and doctrine, that is to say, bringing up and learning, done make the manners, with good and virtuous persons (saith the prophet) you shallbe good and virtuous. 
Psalmo. xvii.  And with the evil persons, you shall be also evil. Let our childer therefore use and keep good company. The pie, the jay, and other birds, done speak what they most here by ear. The plover by sight will follow the gesture and behaviour of the fowler. And the ape by exercise will work and do as she is taught/ and so will the dog (by violence) contrary to natural disposition: learn to dance. The childer therefore that by reason done far exceed other creatures will bear away what they here spoken, they should therefore be used unto such company where they should hear none evil/ but where they may here godly and Christian words. They will also have in their gestures and behavyoure such manners as they see & behold in other persons. And as they been taught/ so will they do/ and in many things they may be compelled unto a continual custom/ which doth alter and change natural disposition. Unto some crafts or occupations a certain age is required in children/ but virtue and vice may be learned in every age. We must see therefore that in any wise you use no company but good and virtuous. And as soon as they can speak: we must also teach our childer to serve god and say the Pater noster. Aue. and Crede. as I said before. And not only our childer, but also see and prove that all our servants, what age so ever they be of: can say the same. And therefore done we use daily that in every meal/ dinner or supper/ one person should with loud voice say thus.   


1 The first petition.  PAter noster qui es in celis: sanctificet nomen tuum. ✿ Good lord god, our holy father the art in heaven let thy name he sanctified: that is to mean/ I beseech the grant us grace to bless, to honour, to laud and praise thy holy name.  

2 The second.  ¶ Adueniat regnum tuum. ✿ Good lord god our father that art in heaven/ let thy kingdom come: that is, I beseech the lord, that all the people of the world may come unto the grace of baptism, and so be the faithful subjects of thy realm and kingdom of Christianite.  
¶ Fiat voluntas tua: 
3 The third.  sicut in celo et in terra. ✿ Good lord god our father that art in heaven, let thy will be wrought in earth as it is wrought in heaven: that is to mean I beseech the lord, that all thy christian people here in earth may perform thy will, and keep thy commandments after their estate and condition, as thy holy angels and saints done in heaven after their state and degree.  
¶ Panem nostrum cotidianun da nobis hody. 
4 The fourth.  ✿ Good lord god our holy father that art in heaven, give and grant unto us this day our daily breed: that is to mean, I beseech the good lord grant unto us continually the spiritual food grace and effect of thy holy sacraments. Or thus. Grant unto us the continual grace and effect of thy holy sacraments/ which is the daily food of our souls, & spiritual surety of our salvation.  

5 The fifth.  ¶ Et dimit nobis debita nostra: sicut et nos dimittimus debitoribus nostris. ✿ Good lord god our holy father that art in heaven, forgive us our debts, as we done forgive our debtors, that is to mean, I beseech the good lord, forgive and pardon me and all Christians all manner of offences and trespasses done against the and thy laws/ likewise as we done forgive all manner of persons all manner of griefs and trespasses done against us.  

6 The vi  ¶ Et ne nos inducas in tentationem. ✿ Good lord god our holy father that art in heaven/ lead us not in to temptation/ that is to mean, I beseech the good lord, suffer me not, ne any Christian, to be lead or brought by any temptation/ unto the full consent of any sin.  
¶ Sed libera nos a malo. 
7 The vii  ✿ But good lord god our holy father that art in heaven, deliver me & all christians from evil: that is to mean, I beseech the good lord/ that not only thou keep me and all thy people from all sin and offence of thy goodness/ but also that thou wilt deliver and make us quite of all sins passed/ and conserve and keep us continually in the state of grace. Amen. So be it: that is to mean/ good lord we beseech the that all these things may come to pass in full effect/ according to our petition and desire.  
This prayer of the Pater noster/ is the most excellent prayer, because that our saviour made it himself/ and taught it to his disciples.  
¶ The ave Maria, is the most pleasant prayer, and of most honour unto our blessed lady, because one part thereof is the salutation of the angel Gabriel, whereby immediately after her consent, she conceived the son of god in her womb. And the other part, was spoken unto her by saint Elizabeth, inspired and moved thereunto by the spirit of god the holy ghost. And therefore do we set forth the ave maria, after such manner as we did the Pater noster.  
AVe Maria gratia plena dominus tecum: benedicta tu in mulieribus et benedictus fructus ventris tui jesus. Amen. ❧ Hail Mari full of grace, god is with the. Blessed be thou among women, and blessed be the fruit of thy womb jesus Christ, god and man. Amen. So moat it be.  
¶ That first word ave, which I do english after the common manner, hail is a word of salutation, as we say in common congresses or metynges together. God speed you, god save you, god bless you. Good morrow/ good even, god speed, god be at your game, god be at your work, god send you, with such other, after the manner of the country where it is spoken. And the last word Amen, it is a word of consent or desire, that the matter spoken before should understand what every word meaneth.  

¶ Now doth follow the Crede.  ¶ The first article. 
CRedo in deum patrem omnipotentem: 
saint Peter.  creatorem celi et terre. ✿ I believe upon god the father almighty, maker of heaven & of earth. This term: In deum/ is diversly englished, some done say/ in to god, some: inwardly in god/ some: perfitly in god. But the most common use of the country of the unlearned people/ is to say. I believe upon god and upon his faith/ but all doth mean in effect/ that the person hath perfit faith and believe in god/ and unto god.  ¶ The second article. 

saint Andrew.  ¶ Et in jesum Christum filium eius unicum dominum nostrum. ✿ And I also believe perfitly upon our lord jesus Christ his only begotten son: that is to say, the only begotten son of the said father.  ¶ The third article. 

saint johan.  ¶ Qui conceptus est de spining scton: natus ex maria virgine. ✿ And also I believe perfitly the our said lord jesus was conceived of the holy ghost, borne of our lady saint Mary: she remaining & abiding ever ever a virgin.  ¶ The fourth article. 
¶ Passus sub pontio Pilato/ crucifixus mortuus et sepultus. 
saint james: the more  ✿ And also I perfitly believe that our said lord jesus did suffer his passion, & was crucified, deed, and buried, under the power and judgement of a man called by proper name Poncius/ and by his second or surename pilate.  ¶ The fifth article. 
¶ Descendit ad inferna: 
saint thomas of jude.  tertia die resurrexit a mortuis. ✿ And I believe perfitly also/ that our said lord jesus: after his said passion and death/ descended and went down unto the low places of hell/ and brought forth from thence our first father Adam: and all that were there with him/ and that upon the third day after his death: he died arise from death/ and all the bonds thereof unto life everlasting.  ¶ The sixth article. 

saint james/ the less.  ¶ Ascendit ad celos: sedet ad dexteram dei patris oimpotentis. ✿ And also I believe perfitly: that our said lord jesus did ascend and sty up unto the highest heavens, and there doth sit upon the right hand of god the father omnipotent and almighty.  ¶ The seventh article. 

saint Philipe.  ¶ Jude venturus est judicare vivos et mortuos. And I also perfitly believe, that he will come these again in to this world, to judge all persons quick and deed.  ¶ The viii article. 

saint Bartelmewe.  ¶ Credo in spiritum sanctum. ✿ I believe perfitly also upon the holy ghost, the spirit of the father and of the son, & with them both the same self god.  ¶ The ix article. 

saint Mathewe.  ¶ Sanctam ecclesiam catholicam. ✿ I also believe that the church of Christ is and was/ and evermore shallbe holy & faithful/ therefore I do give faith and credence unto the same, and unto the determinations thereof.  ¶ The ten article. 
¶ Sanctorum communionem: 
saint Simon.  remissionem peccatorum. ✿ I believe also the communion of saints: that is to say/ I believe that all the works and good deeds of all good & holy persons/ been and shallbe common: so that every faithful Christian hath & shall have part with other. And also I believe the remisson of sins: that is to say/ that all manner of sins may and shallbe forgiven/ if forgiveness be duly desired and axed.  ¶ The xi article. 
¶ Carnis resurrectionem. 
saint Jude: called also saint Tadeus.  ✿ I also believe the resurrection of our flesh/ that is to say/ I believe that all manner of persons shall arise at the day of doom in soul & body with the same flesh, blood and bones that they were borne with and died with.  ¶ The xii article. 

saint Mathie.  ¶ Et vitam eternam. Amen. ✿ And I also believe everlasting life: that is to say, that (after the general resurrection (all manner et persons/ as well good as evil: dampened or saved/ shall continue in life everlasting, either in joy or pain, & never depart therefrom. This word Amen, is declared before in the end of the Pater noster.   
¶ This manner of the Pater noster, ave, and Crede, I would have used & read upon the book at every meal/ or at the leeste once a day with a loud voice (as I said) that all the persons present may here it. And yet further I would advise & counsel all other householders to see (as I do) know/ and prove/ that every person in their house/ & all that been under their governance and charge (can say the same) and therefore they must take the labour to hear them themself, and where need is: to teach them. For many that been aged and can not say will be abashed to learn it openly, and yet if they hear it daily red after the manner showed before: they shall by use and custom learn it very well. And some other persons there been: that can say right well/ both upon the book and without, but yet among them some been dulla●des and slothful and some negligent and careless/ and so done they not say it: but in time forget it/ as in manner they had never learned it. I pray you therefore (good devout householders do as I do) take the pain to hear them yourself: at the leest● once a week & let none escape you/ old nor young. It shall (believe me) be unto you a great discharge of conscience, and not without merit & great reward. And charge them straightly under pain of punishment/ that they say it every day three times at the least/ that is to say/ in the morning/ at none or midday/ & at night. Than must you teach them to know by order the precepts or commandments of god, the names of the vii principal sins, & of their .v. wits, as thus. The commandments of god been ten in number. The first that we shall have no strange ne other gods. but one alone: and him to love. honour & dread above all things. The second we may not take the name of god in vain, & therefore we may not use to swear. The third, we must keep our holy day with close mind unto god, & reverend devotion, and therefore we may do no bodily or worldly labours for lucre therein. The fourth we must with reverend and due lowly manner do honour unto our parents, that is to say unto our fathers and mothers, and we shall have (by the promise of god (long life therefore. The .v. we shall not slay or kill any person, neither in deed: nor yet in will or mind, nor yet may we hate any person in heart. For who so ever so doth: 
i joh. iii.  is an homicide and mansleer. The vi we may do no lechery. The vii we may do no theft. The viii we may bear no false witness, ne make any lie or losing. The ix we may not covet or desire any wedded or married person. And the ten we may not covet ne desire any other man's goods. These been the ten commandments given & commanded by almighty god/ given & been divided in two parts, as two tables or books. 
Exod. xx.  The first appertaineth & belongeth unto almighty god, himself. And in that part be● contained the three first commandments, and all those three commandments been contained in this one commandment of the gospel. love god above all things. And in the second part or second table, been the other seven contained, which done appertain & belong unto the neighbour. And yet all those vii been again contained in this one commandment of Christ. love thy neighbour as thyself. 
A declaration of the said precepts. The first.  ¶ yet may you go ferther with them/ some what to teach them what they mean. For whane you say that we may have no more gods but one alone, that is to mean, that we should love nothing so well as god. When soever that a person doth seat his heart & mind upon any creature, more than upon god/ so that he would rather displease god & break his laws and ordinances, than for to leave & forbear the affection or pleasure of the creature/ than hath he a strange god: another god, for than that thing is his god/ for the which he doth forsake god, and doth contrary unto his will & ordinance. And here (good and devout christians) be well aware, & warn all yours of these suꝑsticious witch crafts and charms that been moche used: and done deceive many persons, that (for the unlawful love unto the health of their bodies, or of their children, or beasts, or other goods lost or stolen) will go seek wysmen or wysewomen (for so they don call the devils proctors that done use such witchcrafts and charms) them done they seek I say, and put them self subject unto the false god the devil and his cerimonyes, to get health unlawfully by the means of that witchcraft foreboden by the church, under pain of cursing. And yet the simple people, done suppose & ween they do nothing offend therein. For I have heard them say full often myself. Sir we mean well/ & we done believe well/ & we think it a good & charitable deed to hele a seek person/ or a seek be'st: & troth they say/ but yet it is neither good ne charitable to help the by unlawful means. And surely that mean is unlawful. For good reason will admit, that no sore sickness may be heeled, but either by nature, or by medicine, or by miracle. If a finger be cut, or small surfeit taken: nature in a while will heel the person. But in all grievous diseases, medicine is the common mean of health: but sure been they that such charms or witchcrafts be no medicines. For than should they heel as well by one person as by another. And no man believeth they been miracles ergo they must needily by the devils craft, that do deceive the simple persons: doth hurt some, & teached that way unlawfully to bring them in his danger. For you will grant that he were a fool, that for the health of his horse leg, would lose one of his own hands, or one of his own eyes/ & yet is he more fool in deed: tha● for any creature would lose his soul. But yet some have said to me. Sir/ how may this charm be evil or a miss, when all things be good/ as by example. The charmer is a good man or a good woman, and taketh here a piece of white bread, and said over the bread nothing: but only the Pater noster, & maketh a cross upon the bread/ which things been all good, than doth he nothing else but lay that piece of bread unto the tooth that acheth or unto any other sore: turning the cross unto the sore or disease, & so is the person heeled. How may this be evil now say they? I say again it is evil and damnable, because the faith & believe of the hole matter resteth in that application of the cross, which hath no natural operation, but is a ceremony unlawful. For although all other things here been good, yet done they nothing avail without that cerymony, & so is all a charm and unlawful and nought, which may evidently be known for nought & unlawful, because the church doth condemn & forbid all such, which thing surely the learned church of god, guided ever by the holy ghost would never have done, if it were good and lawful. And therefore in any wise, let none of your folks use any such. 
The second.  ¶ Now for the second precept, which is that no person should take the name of god in vain, warn your folks & take good heed unto them that they be no common swearers. For it were less jeopardy for you to have in your house a thief or a steler, a lecher or unclean liver, than an usual swearer. For a great oath accustomed, doth provoke the sudden vengeance of god The scripture saith De domo iurantis non recedet plaga. The customable swearer, 
Ecclesi. xxiii. b.  shall ever be full of iniquity & sin/ & the plague of the vengeunace of god shall continually hang over that house. 
Ibidem.  Let not thy mouth be used unto swearing (saith the scripture) For the customable swearer shall never be clean purged of sin. Wherefore I dare well say that swearing is one of the great causes of all these sudden plagues among men and beasts, as pestilence, pocks, swetynges, and moreyns, with such other. And I believe verily none of you would be glad to keep in his house a leper, or any person infected with any of the foresaid plagues And yet is a swearer more perilous than any of them. For his oath may slay or infect your child in the cradle, or strike your beasts in the fields, destroy your corn & grains, and cause privily many mischiefs. And yet many persons done think & believe, that if they swear troth, they do no sin, but they be surely deceived, as by case. If a person would print & coin money of good silver or good gold, keeping also the due weight and fashion, that thing would nothing excuse the person unto the king or his laws, though also he proved the money were good & lawful money. For the kings law is/ that no person shall print or toyne any money but such as be assigned by him, and that also in the place appointed thereunto. So in like manner, the law of god is: that no person shall swear any oath/ except it be at the appointment or commandment of such a person that hath just power to require and to take an oath, and that also must be done in due place, that is to say, before a lawful judge. And so may the person lawfully swear, so ever that the swearer do think and believe in true and unfeigned conscience, that his oath is true. And else that is to say without these circumstances and such other causes expressed in the law no person may swear, though it be never so true that he sweareth. If than to swear true is sin, and doth provoke the high displeasure of god, by cause it is contrary unto his commandment, to swear false must needs be more sin, & more provoke his vengeance. Example shall I show here of both, that is to say, how god is provoked by usual swearing, & how by forswearing & false oaths. This story that followeth I heard at Stondom a little village xxv miles from London not far from the high way unto cambridge/ where for a time I did abide in avoiding that great piage that both in London & cambridge died than quickly & sharply rain, where also this story was open in the knowledge of all the country there about, as done but small time before. A gentleman that was called master Baryngton whose wife was afterward married in cambridge unto a gentleman called master Caryngton, so that there was but one letter changed in her name, that is to say C. for B. And of her also I heard the same story, although (as she said) she was not present. This said gentleman Baryngton was a great swearer, & did customably use great oaths: specially by the blood of our lord, or (as more commonly they swear) by gods blood. And upon a sunday or else a feestfull holy day he went forth on hunting or hawking: & nothing speeding after his mind, he came unto an alehous at a throughfare called Pulcriche .v. miles from ware in the high way to cambridge the one side of the which through fare was in the said parish of Stondom, where this gentleman was, & called for drink: & anon he began to swear after his unhappy custom saying. By gods blood this day is unhappy. And in a while after in swearing so, he bled at the nose, & therewith more vexed he began to rail & rain god (as they say) in swearing gods passion, gods wounds, gods flesh, gods nails, and ever his holy and blessed blood, till at the last he fell ferther to bleed at the ears, at the eyes, at his wrists, and all the joints of his hands, and of all his body, at his navel and fundament, & of other places of his body, in marvelous great quantity and st●emes of blood, & shooting cut his tongue in a marvelous horrible, ugsome and fearful manner, as black as pitch so that no person durst come near him but stead a far of, & cast holy water toward him/ and so he conteynued ever swearing/ blaspheming and bleeding/ iyll he expired and was deed. And the more we after they laid him in a cart/ and carried him to the said church of Stondon, and ever the body bleed till he was buried in the way as they came in very great abundance. This was a plain token that god was much displeased with that swearing, and died openly punish the same/ in example to all usual swearers. It may also be a good monition and warning for such persons that done myseuse the holy day in hawking hunting & such other fruitless occupations or pastimes. Another example of the same usual swearing was showed unto me by a bachelor of divinity called master George work/ a fellow than where I was also fellow, of the queens college in cambridge, and after he was vicar of Harowe on the hill, which thing he said upon his conscience. He saw himself in a merchants house in London, which was his special friend, and sent for him to give counsel unto the same person, a young man that was prentice: or else servant unto the same merchant/ which youngman did use to swear for his common oath/ by the bones of god: or by gods bones. And it came to pass that he was taken with a great marvelous sickness, so that no physic ne medicine might help ne ease him, but that he lay still in bed so long, that the flesh and the skin of his arms and fingers, and of his legs, thighs, shins/ feet & toes/ did divide insunder/ as though they had been slit with a knife, so that the bare bones might openly be seen and feeled. And so in the same manner/ (after he had with great contrition and open confession of that swearing) received the sacraments of the church/ he departed this life unto our lord. Here been now two notable examples of usual swearing. The third shall I show you of forswearing, or false swearing, which was showed unto me of an honest priest of my familiar acquaintance that was vicar of Halywell, where saint Wenefredes well is, beside the abbey of Basin work in Flynt shire in the borders of Wales xiiii miles from Westchester, which thing he said on his conscience he died see himself and was there present with great multitude of other people thousands. A certain man was called to be sworn in a great matter between two parties, which said parties did put the matter holy unto the determination of his oath, and met both at a certain place where was a crucifix: a holy road that did many miracles, whereupon he should swear, and so did in the sight and hearing of a great multitude of people gathered on both parties. And his oath given, he laid both his hands upon the feet of the road/ and swore false & contrary unto his conscience, and so was damnably forsworn, which thing god would have known. For when he would have taken his hands away to depart, both the hands cleaved and sticked fast unto the feet of the road, as though they had been glued or fastened with nails thereunto. And than he would with violence have pulled them of: & than with steering and hasty moving to and fro, the step whereupon he stood: slipped and voided from him. And than hanged he still by his hands, & so remained hanging still continually the space of three days, & marvelous moche people came thither to see and look upon him, of the which many been yet living. So at the last after three days when he had with great contrition openly confessed his default/ & received the sacraments of the church, when the people supposed & thought verily he should there have expired & died he was suddenly loosed and delivered/ and lived many years after a good & holy life/ unto the glory of God and great example of them that been swearers. 
Lib. iiii. cap xviii  ⚜ Saint Gregory in his dialogs doth show of a child, that (as he had herd of other persons) did swear great oaths, & had pleasure therein, and suddenly when he was swearing in his father's lap upon his knee/ the devil came & openly ravished and by violence took him from his father/ and carried him away/ that he was never seen after. Here may you perceive the great peril and jeopardy of swearing. For the love of our lord therefore good devout christians, take good heed thereto/ as well in yourself as in your folks. And yet should you have no less guard or await unto lying, or making of lies or losings. For the lie or losing is very mother unto both the defaults showed last before/ that is to say, unto perjury or forswearing, 
Mendacium.  & unto false witness. For everich of these daughters/ is worse than the mother. For the liar careth little to bear false witness/ and every liar is commonly a swearer/ for else the lie should not be coloured/ dubbed and painted sufficiently to seem true, & specially in a default whereof the liar would fain be excused for dread of punishment or rebuke, or when a matter should (by that lie) come to pass/ & be brought about unto effect, for profit, advantage, flattery or pleasure. For when the liar doth covet most subtly to deceive & fain and gladly would be believed, than doth the liar most liberally lash out oaths, & sparethe for no cost (as they say) but when such a person doth swear most, than will a wise person believe him lest. And by this doth appear, that the common & busy swearers been suspect to be liars. For the liar is cumbered so in conscience, that he supposeth and thinketh he can not be believed without he swear many oaths, and great oaths. Beware therefore of liars. For common liars been commonly thieves or pickers, & unclean livers. And (to say the troth) the liar is 〈…〉 & disposed unto all manner 〈…〉 ces, because that all liars 〈…〉 children of the devil. For th' 〈…〉 was the first liar, and eve 〈…〉 continue a liar. And as the g 〈…〉 saith, he is the father of all 〈…〉 Now ponder and weigh (go 〈…〉 voute christians) I pray you, if you were required whether you would be content to keep in your company a thief or pyker, a person that should enforce and labour to corrupt your wives/ or your daughters/ or yet such a person that were servant or child unto your deadly foo or enemy, I think you will say nay, you would keep no such. Than say I beware of the liar/ for all common liars been the devils children, and done follow their father the devil, whose property and natural disposition is to lie. I can well grant that you 〈…〉 give and pardon them that done 〈…〉, pike, or do lechery: for ones 〈…〉 ice, and labour and look for 〈…〉 ery and amendment, but in 〈…〉 ice can I grant that you 〈…〉 on the liars, but even forth 〈…〉 you would cure the sudden 〈…〉 lence: so correct & punish the lie. Wherefore I have set out here a pnty lesson, which I pray you teach your children, & every child the cometh in to your company you shall (I trust) do much good thereby.  
¶ If I lie, backbite or steel  
If I curse, scorn, moke, or swear  
If I chide, fight, strive or threte  
Than am I worthy to be beat  
Good mother: or masters mine  
If in any of these nine:  
I trespass to your knowing  
With a new rod and a fine  
early naked/ before I dine:  
amend me with a scourging.  
¶ And than I pray you fulfil & perform their petition & request, & think it not cruelly/ but mercifully done. For the wise man saith, 
Proverb xiii d  who spareth the rood: hateth the child. And in another place. 
Eccle seven. c  If thou have children (saith he) correct them betime/ & hold them und while they been young, your daily practise doth show unto you/ that if you powder your flesh while it is new and sweet/ it will continue good meat: but if it smell before it be powdered, all the salt you have shall never make it seasonable. Powder your children therefore betime and than you love them, & shall have comfort of them. I did appoint the correction before unto the mother or master, for commonly they done take the labour of that ministry and service. notwithstanding there may be said father or master, & the staff or foot of the rhyme be all one. But who so ever do the correction, whether it be in lashes, or in words, let it be done with the charity of our lord/ & with a mild and soft spirit: that ever it be done for the reformation of the person/ rather than for the revenging of the default, & therefore should you never do any manner of correction while you be vexed, chafed, troubled, wroth, or angry for any cause, but rather for that time defer the correction, & another time by good delyberation take the persons on part/ or if the trespass be openly known, than do it openly, that all the lookers thereupon may be warned thereby, and give them a good lesson before the correction/ and tell them you do the correction against your mind compelled thereunto by conscience, and require them to put you nomore unto such labour & pain. For if thou do (say you) you must suffer part of the pain with me/ and therefore you shall now have experience and prove what pain it is to us both. And than pay truly, and afterward forthwith forgive them clearly and gently/ so that they do no more so. And in doing thus correction/ you may edify & reform the persons/ & also merit & have thank of our lord. Where if contrary you chide brawl, curse, and with ungodly words rebuke, or strike with hastiness to revenge your own cause or appetite/ you shall render the persons more stubborn & stiff hearted, and engender in them an hatred toward you. And also not only lose your merit, but also deserve pain and the punishment of god, where the other correction done by soberness, shall cause the persons to have you in a reverend dread, and also to love you, & here afterward to bliss you, and pray for you. I pray you therefore, win & deserve both their blessing and prayer/ and also the blessing and reward of our lord. But because that communly all persons done use to swear some oath/ in affirming or denying/ that is in saying ye, as granting, or nay, as denying, which be seldom said nakedly by themself without some addition, therefore I would have you in avoiding of all vain oaths to teach your children to make their additions under this form. ye father, nay father: ye mother/ nay mother: ye brother/ nay brother: ye sister/ nay sister: ye sir/ nay sir: ye dame/ nay dame: or unto the states, master/ masters/ and so forth of all such common terms/ as grandfather, grandmother: godfather, godmother: uncle, aunt, cousin/ and such like/ without any other addition, or any of these found oaths, as by cock & pie, by my hood of green, & such other. For Christ saith in the gospel unto his disciples. 
Math. v  Swear not you at all (saith he) in any wise, that is to mean unlawfully or in vain. And the prophet saith. 
Psalmo. lxii.  ⚜ Laudabuntur oens qui iurant in eo: quia obstructum est os loquentium iniqua. That is those persons that done lawfully swear in god, shallbe praised & have reward therefore, & the mouth of evil spekets shallbe stopped/ and they put to shame and rebuke. All this have we spoken for the keeping of the second precept or commandment. 
The third precept.  ¶ Now for the third commandment. I pray you give good example in your own self, and than teach all yours how they should keep duly the holy day, that is to say (in asmuch as conveniently may be) to be void of all manner of worldly & bodily labours. I said in asmuch as conveniently may be. For people must have meat & drink/ the houses must be appareyled/ beasts must be cured and looked unto. And very unfeigned necessity or need doth excuse in conscience. The holy day is ordained of god and the church, only for the service of god. The due place of the service is the church. unto all them that may conveniently come thereunto. And to them that may not/ every honest place of good & lawful occupation is their church. For God is there present where he is duly and devoutly served. Take the pain therefore when you may to go forth yourself/ and call your folks to follow. And when you been at the church, do nothing else but that you came for, and look oft times upon them that been under your charge, that all they be occupied, like (at the least) unto devout christians. 
Mathei xxi.  For the church (as our saviour saith) is a place of prayer, not of clattering and talking. And charge them also to keep their sight in the church cloce upon their books or beads. And while they been young/ let them use ever to kneel/ stand or site/ & never to walk in the church. And let them here the mass quickly & devoutly/ much part kneeling. But at the gospel/ at the preface/ and at the Pater noster, teach them to stand, and to make courtesy at this word jesus, as the pressed doth. Thus in the fore noon let the time be spent all in the service of god. And than in the after noon, must you appoint them their pastime with great diligence and straight commandment. first that in no wise they use such vanities as commonly been used, that is to say/ berebayting and bulbayting, foteball, tenesplaing/ bowling, nor these unlawful games of carding, dicing, closshing / with such other unthrifty pastimes, or rather losetimes: wherein (for a surety) the holy day may rather be broken, than if they went to the plough or cart upon Ester day, so it were not done by contempt or despising of the commandment of the law, ne for unreasonable covetise & love of worldly goods. For sin doth alway more defoul and break the holy day than doth any bodily work or occupation. Therefore let them beware of the tavern & alehouse/ for dread of drunkenness, or of gluttony, & of suspect places/ or wanton company, for fere of uncleanness/ or lechery/ which things been unto youth most perilous/ & of great danger & jeopardy of corruption. Assign you therefore and appoint you them the manner of their disports, honest ever and lawful for a reasonable recreation/ and (asmuch as conveniently may be (let the sexes be departed in all their disports, that is to say: the kinds, men by themself/ and the women by themself. And also appoint the time or space, that they be not (for any disports) from the service of god. appoint them also the place, that you may call or send for them when case requireth. For if there be a sermone any time of the day, let them be there present all that been not occupied in needful and lawful business/ all other laid a part, let them ever keep the preachings, rather than the mass, if (by case) they may not here both. To buy and sell or bargain upon the holy day/ is unlawful: except it be for very need. charity unto the poor and needy neighbours, doth lawfully excuse bodily or worldly labours upon the holy day. Look well you neither do ne say wilfully, and by deliberation upon the holy day any thing that you know in conscience, should be contrary unto the honour of god, and than done you justly keep your holy day. A very good sure pastime upon the holy day, is to read, or to here this book or such other good english books, and gather thereunto as many persons as you can. For I tell you there should be no time lost, ne mysspente upon the holy day. Let this poor lesson now content you for these three commandments of the first table, which (as I said) done appertain & belong unto almighty God himself. Another short lesson shall we set forth for the commandments of the second table. 
The four precept.   
And first the due reverend honour to be done of the children unto the parents, that is to say/ unto their fathers and mothers, teach your children therefore to ask blessing every night kneeling, before they go to rest under this form. ⚜ Father I beseech you of blessing for charity: or thus. Mother I beseech you of charity give me your blessing. Than let the father or mother hold up both the hands, and joining them both together, look up reverently & devoutly unto the heaven, and say thus. Our lord god bless you child, & therewith make a cross with the right hand over the child/ saying. In nomine patris et filii & spiritus sancti. Amen. And if any child be stiff hearted/ stubborn and froward, and will not thus ask blessing, if it be within age, let it surely be whysked with a good rod, and be compelled thereunto by force. And if the persons be of further age, & passed such correction, & yet will be obstinate, let them have such sharp & grievous punishment as conveniently may be devised, as to fit at dinner alone and by themself at a stole in the middle of the hall/ with only brown bread & water, and every person by order/ to rebuke them as they would rebuke a thief or a traitor. 
duty. xxi. d.  For in the old law such children were brought before the hole townshype, that is to say, the people of the city, or of that town, & there were they stoned unto death. And certainly I would not advise ne counsel any parents, to keep such a child in their house, without great affliction and punishment. And therefore I think it were much convenient for their parents, oft times to show unto their children what commodities and profits, and what perils & jeopardies done follow the honour and dishonour of the parents, according unto holy scripture. Some whereof I have here set forth as is contained in the book of the wise man called Ecclesiasticus, 
Ecclesi. iii. a  in the third chapiter. Those persons (saith he) that been the children of Christ/ been also the children of his church, & all such (as though it were by natural disposition) been given & applied of that godly disposition unto obedience and love. All you therefore that been loving children, be ever obedient unto the judgement and discretion of your parents. And so be you obedient in all your works, that you thereby may be the children of salvation, that is to say, that your obedience be done with the very love of your heart, unfeigned & without dissimulation. For god hath ordained that the father shall have due honour among his children, & the mother in like manner with lowly obedience. Those persons that done love god, will pray unto him for the forgiveness of their sins, & afterward will beware contain & keep themself from them. And in the daily prayer they shall graciously be herd. And like as a person for the surety of his living here doth hoard up & gather treasure/ so done they ordain for the surety of their salvation that duly done honour their parents. This word parents doth signify both the father and mother. Who so ever doth due●y honour his parents shall have joy, pleasure, & comfort among his own children. And who so ever is duly obedient unto the father, doth thereby refresh & moche comfort the mother And these persons that done due honour unto their parents, shall have long life, and in the day of their prayer they shall graciously be herd of our lord, & have their petition. Those persons that have a reverend dread unto our lord god, have in like manner a reverend dread unto their parent's/ and done duly honour them, and will do them such service, and in like manner as a bond servant sh●ld do unto his lord and master, as well in work as word, with all patience and gentleness. Do therefore to your parent's honour and reverence, that the blessing of God may thereby light upon you, and that blessing shall remain and endure unto your last end. The blessing of the parents doth firm and make stable the possessions and the kindred of the children. And contrary, the curse of the parents doth eradicate & rotewalt & utterly destroy both. Child, never take thou pleasure ne pride in the rebuke & dispraise of thy parent's .. For that rebuke is not thy glory, boast, nor praise, but rather thy confusion, shame & rebuke. For the glory and praise of every person, standeth in the honour of the parents. And a great shame and rebuke is it unto the children, when the parents been without honour and reverence. Good children take good patience with the age of your parents, and never displease ne grieve them in all your life. And if they fail in wit or understanding, & thereafter speak or do any thing contrary unto your reason or wit/ take you patience with them, & let the matter pass. And in no wise do you not despise them, because of your own strength or better ability. For the pity and compassion that you have unto your parents, shall never be forgotten before God. For you shall have good and profit of their offence & sin. And in the justice & right you do unto them shall you be edified, and increase in virtue. And in the time of your tribulation, that good deed shallbe remembrede. For as the ice in the frost doth melt by the clear son beams, so shall your sins (by your duty done unto your parents be wasted and clean loosed & for given. That person is of evil name and fame that doth forsake the parents in their need. And those children been accursed of god, that done anger, vex, & trouble their parents. Child of what state or degree so ever thou be, do ever thy duty with mildness, meekness, and lowliness, & than shalt thou be well beloved, and praised above other persons. And the more high estate thou come unto, the more meek and lowly be thou in all things, and than shalt thou in the presence of god have great merit, and increase in grace. For God doth look upon them that done render & give due thanks, for the favour & goodness done unto them before. 
Ad verdum serme translata.  All this now is the very text and letter of the holy scripture in the place before rehearsed. Where you may see & perceive many great commodities and graces that done come unto them that duly done honour their parents. And many great jeopardies and perils, and also the curse of god/ that doth light upon them that will not do their duty of honour and reverence unto their parents. Let therefore your children use and accustom themself, daily to ask their fathers and mother's blessings. For this dare I say, that although in case the father or mother were an abominable sinner, 
ere Gre. lib. d alo. three ca seven.  or excommunicate, accursed/ or an heretic, & though the child were so also. yet might that cross of the blessing of that father or mother save that child from sudden mischief, that else might have come unto that child. And the cross may also do flee or chase away evil spirits, that else should have had power upon that child. The blessing of every good person is good & not without great virtue, according unto the power and degree of the persons & therefore teach them also to ask blessing of every bishop, abbot & every pressed, and of their godfathers & godmothers, with other devout persons. And let this suffice for this fourth commandment. ¶ yet go ferther unto the fifth commandment, which is to kill or slay no person. teach them there/ that it is not enough that they put no person to death by stroke of hand or weepen, but also that they hurt no person in name or fame by detraction, backbiting or sclaundering, or by evil example of living, nor yet that they curse or ban or wish evil unto any person, or yet hate any person in heart. 
i joh. iii.  For (as scripture saith) who so ever doth bear in the heart or mind any hatred, malice, evil will, or stomach against any christian, is an homicide, that is a manslayer or a manqueller. Many persons will say they been in charity, and have no hatred unto any person, and yet will they not speak one to another and that is a sign and token that privy hatred is in the heart, & that they do not love their neighbour as then self, in the true and unfeigned charity of our lord. And sure it is, that who so ever doth not holy and fully love his neighbour, 
i. johan. iiii. d.  whom he may see & behold with his bodily sight, he can never love god/ whom he can not see, nor so behold. This is than the commandment of God: that who so ever doth love god must also love his neighbour. 
The vi precept.  The sixth commandment is that no lechery be done/ which is not mente only for the unlawful deed, but also for all manner of provocation thereunto/ as wanton and light behaviours, in kissing, clipping, and unclean touching, 
Math. v d.  a light look or cast of the sight, with a desire and consent of heart unto the deed, doth break this commandment. Moche more than doth rybauldy break it, and such manner as before is said. The old proverb saith. Who so will none evil do: should do nothing that longeth thereto. The ghostly enemy doth deceive many persons by the pretence and colour of matrimony, in pryvate-secrete contracts. 
Contracts.  For many men when they can not obtain their unclean desire of the woman, will promise marriage, & thereupon make a contract promise, and give faith and troth each unto other saying. Here I take the. N. unto my wife, and thereto plight the my troth. And she again unto him in like manner. And after the done/ they suppose they may lawfully use their unclean behaviour/ & sometime the act & deed doth follow, unto the great offence of god & their own souls. It is a great jeopardy therefore to make any such contracts, specially among themself secretly alone without records, which must be two at the least. For many times after the unlawful pleasure is paste, discord doth fall between the parties, either because that (as the common proverb saith) hot love is soon cold, 
two. Regum. xiii. c  or else by the means of their friends, or by some covetise to have a better marriage they or one of them done deny the contract, & so unlawfully done marry otherwise and live in adultery all their life tyme. And because the church can not openly know the thing that was spoken and done in privity, they been thought and supposed so to live as lawfully in marriage, where in deed before god they done live as naughty packs in damnable adultery and unlawful lechery, and all their children bastards before God, all though they seem otherwise unto the world. Warn therefore your folks there be no such blind bargains in your house or governance. ¶ The vii commandment is, do not theft. Herein correct your young persons betime. 
The vii precept.  For the child that beginneth to ●yke at a pin or a point, will after pike a penny or a pound. And so go forth from an apple unto an ox, and from a peer to a purse, or an horse, & so from the small things unto the great. When you take any child therefore with the mayner, be it never so little a thing: pay truly at the first time, and the second time: and prick the pins or the points upon the cap or shoulder in open sight, & let all the house wonder upon them and cry all: here is the thief, this is the thief, se se the thief. And if they mend not thereby, let them be so brought through the open streets with shame enough, & cruel punishment. For better is it that the child wept in youth, and suffer shame and rebuke, than hereafter the father, mother & friends should weep for sorrow and shame at his hanging and shameful death. And let every person beware of theft For all other sins with contrition/ confession and penance/ may be forgiven clearly, but theft and all goods unlawfully gotten/ can never be forgiven unto the time that restitution be made that is to say, unto the time those goods/ or the valour of them be restored, if the persons (in any wise) may be able thereunto. Let every person ponder well and weigh, what vantage it is to steel or pike, sith (beside the pain certainly to be suffered in hell) the same goods (in valour) must be restored again. Small goods truly gotten, done grow and increase unto the great comfort of the persons- And contrary, evil gotten goods lightly come (as they say) and lightly go, all waist unto nought, with the disconfort of the parties/ & great cumbrance of conscience. See than that all goods be well gotten among you. ¶ Of the viii 
The. viii precept.  commandment you have before some remembrance in the lessons of swearing & lying. ¶ The ix 
The ix precept.  commandment is that no person shall desire in mind nor wish that the wedded make of any other person were lawfully their wedded make. 
The ten precept.  ¶ And the ten commandment is in like manner of the goods. For so should the parties have incommodity, loss, displeasure or discomfort. The deeds of these two commandments were foreboden of god in the vi and vii commandments, here now been the wills and desires foreboden. That thing than that no man may lawfully will: may no man do lawfully. Let them therefore beware that do not only will and desire in mind/ but also done secretly, privily/ and craftily labour to take their neighbours fermes, or his house (as they say) over his heed, or to entice and get away their servants, or any other goods profitable for the parties. For though such things may seem unto the world lawful, surely they be not without the great offence of god/ as contrary unto his commandments. And thus an end of the ten commandments. 
Of the seven principal sins.  ¶ yet must you have a lesson to teach your folks to beware of the seven principal sins, which been commonly called the vii deadly sins, but in deed they do call them wrong, for they been not always deadly sins. Therefore they should be called capital or principal sins: and not deadly sins. These been their names by order, after our division. Pride/ Envy/ Wrath covetise/ gluttony/ Sloth/ and Lechery. Thus done we order them/ according unto our three ghostly enemies/ the devil/ the world, & the flesh. For Pride, Envy, and Wrath, done appertain and belong unto the devil, as chief mover of them. And covetise doth appertain unto the world, as chief mover thereof. And gluttony/ sloth/ and lechery, done belong unto the flesh/ as their chief mover, which three we done put under this order, because that gluttony is a great occasion of sloth. For (as the proverb saith) When the belly is full, the bones would have rest. The full fed glutton is apt unto no good work or labour, but rather all disposed unto sluggysshenes and sloth. And those two between them done stir and provoke most unto lechery.  

The .v. wits.  ¶ teach them also to know the names of the five wits, and to put the first finger of the right hand unto the instruments of the same wits, that is to say unto the ear, the eye, the nose, the mouth, and than to join & clap both the hands together, saying thus. Hearing, saying, smelling, tasting, and touching.  

The vii works of mercy.  ¶ It shallbe also well done to teach them the vii works of mercy. which you should (after your power) set forth in work as you teach them in voice. That is to feed the hungry. To give drink unto the thirsty. To cloth the naked. Herborow or lodge the wayfaring folks/ or them that have need of lodging. Visit the sick. Redeem the prisoner. And bury the deed. Here is now an end hereof. 
A form of confession.  ¶ Not wtstandyng I think it necessary to show here yet how as I learned of my ghostly father that taught me all this lesson you should teach your folks to be ordered unto the confession of these things. For I have known many come unto confession, that could not tell how to do, or what to say there. I shall therefore set forth here a short form and manner thereof. For there been many forms of confessions in print set out at length. first good devout christians I beseech you give no credence unto the false heretics, that done deprave & set nought by confession, nor by this holy sacrament of penance. For I ascertain you those persons what so ever they be, that (after their baptism and christendom) have done any deadly sin, can never be in the state of salvation without the faith & will of confession. 
Gene. iii.  For almighty god in every law died require confession and provoke every trespasser thereunto, as of our first parents Adam & Eve in paradise, which confession if they had meekly made, they & we should have suffered the less pain. 
Levit. iiii ●. v.  In the old law special oblations and sacrifice was appointed openly by the priests to be done for such sins among the people that were privy unknown unto all other persons, except only the self trespassers, whereby it must needs be troth, that they were confessed thereof unto the priests. When any person also was suspect of lepry, the judgement and determination thereof remained (by the ordinance of the law) unto the pressed. Which thing was a plain figure of the sacrament of penance and confession. 
Math. v  And our saviour said, he came not to break the law: but rather to accomplish and fulfil the law. And so he did confirm and ratify that law, when he sent the lepers that he cured and heeled unto the priests. 
Math. viii. Luc. xvii.  And in every cure he did upon the sick persons, he expressed mystycally confession, in that he caused them to show their disease before they were cured. And saint Peter his apostle after his ascension, did require confessy●n of a man called Ananye, 
Acto. v.  & of his wife called Saphirye (as appeareth in holy scripture) of a deadly sin, which he (by the revelation of god) knew they had done/ and because they would not make confession thereof, they were both stricken to death with the vengeance of god. Our mother holy church therefore hath (by the inspiration of the holy ghost) ordained that every person the commit or do any deadly sin in work, word, or by full deliberate consent in thought, must needily (if they will be saved) be confessed thereof unto a pressed. Sith than all christian people have received and used the same so many hundred years, take you that use & custom for sufficient authority to follow the same and to put all manner of contrary opinion clean out of mind, and in no wise to here speak or talk thereof. Now unto our matter. first teach your folks to come reverently unto the ghostly father with meek & sober countenance & behaviour. (For it is no laughing gain.) Than kneel down at the place appointed & there make a cross upon the forehead or front, with In nomine patris (as before is showed) and than forth with say thus. Benedicite. And when the priest hath answered, than say (if the person be learned) Confiteor deo, beat Marie, omnibus sanctis, et vobis, peccavi nimis, cogitation, locutione, et opere mea culpa. that is to say for the unlearned, I confess & knowledge myself guilty unto our lord god, the blessed lady saint Marie, unto all the holy company of heaven/ and unto you my ghostly father that I have offended my lord god many times in my life, and specially sith the last time of my confession, in thought, word, and deed, in many and divers ways, more than I can show, specially in the seven principal sins. Pride, envy & wrath, covetise, gluttony, sloth, and lechery. And by them I have broken his commandments-  
¶ Pride.  
¶ For by the sin of pride I have been presumptuous & disobedient unto god, & have not loved him above all things, but many times set more by mine own frail appetite and sensual desire. For where I should have desired ever the laud and praise of our lord/ and with all meekness of heart accused myself/ I have contrary boasted myself, or desired and been glade of mine own praise & been loath to be dispraised. And when I have been challenged, reproved, rebuked, or corrected, or yet charitably been monished and warned of, and for my defaults, I have rebelled there against, and not meekly received it but rather been ready to defend or to excuse myself, and sometime with a lie, or a false oath. And for lack of reverend dread and love of our lord, I have by presumption of pride taken his holy name in vain, and unlawfuly sworn by god, by our lady, or the holy saints by my faith or truth, with such other. And for very pride and presumption, and for lack also of love & dread: I have misused the holiday, in things of pleasure, or profit unto myself, and not in his service unto his honour. I have also (of high & proud heart or mind) been disobedient and not done due honour and reverence unto my fathers and mother's spiritual & carnal, ghostly & bodily, nor unto mine elders and betters, but have been many times full obstinate and froward unto them. I cry God mercy. Thus (by this foul sin of pride) I have broken four of the principal commandments of our lord, and many other ways have I also offended therein. I beseech his grace of mercy and forgiveness.  
¶ Envy.  
¶ I have also offended my lord god in the sin of envy: for I have not loved my neighbour as myself, nor been so charitable, so kind, so loving and favourable unto all persons: as I would they should have been to me, but rather I have (by suspicion) thought, judged, said or heard of other persons, otherwise than I would they should of me, nor been so glad of their wealth, ne so sorry for their hurt as I would have been of mine own. I cry god mercy.  
¶ Wrath.  
¶ In wrath also I have offended, for lack of due patience, and for light, slight. or small occasion, have leyghtly & soon been stirred & moved, wroth & angry, when any thing hath been done or said contrary unto my mind. And therewith have been ready to revenge the same with froward and vengeable countenance and behavyoure/ with high, hasty, and ungodly words, brawling, chiding, scolding, revyling, rebuking, railing, upbraiding, threating, cursing, banning, swearing. And if it came thereunto, in striving, fighting, or (at the lest in will: as god forbid) in killing or slaying. Thus by these two great sins of envy & wrath I have broken the .v. & the viii. commandment of our lord, in them both. I beseech his grace of mercy and forgiveness.  
¶ covetise.  
In covetise also I have sinned because I have not been content with the goods, state, and degree of living that god hath sent me where it is much better than I have deserved, or am worthy, but I have coveted and desired/ wished & willed, studied & laboured to have more (if any be unlawfully gotten or so with holden, make plain confession thereof as the matter requireth.) Thus by this sin of covetise have I broken the seven. commandment of our lord and the tenth and otherwise diversly offended in covetise. I beseech his grace of mercy and forgiveness.  
¶ gluttony.  
¶ I have also sinned in gluttony, in taking meat & drink undiscreetly/ and above that nature died require, & have picked out & chosen (sometime by sensual appetite) the delicate sweet and pleasant meats and drinks, rather for pleasure than for need/ and taken thereof such superfluity (at some times) that I have been thereby sick or diseased, or at the lest been the more dull both in body & soul, unto all manner of virtue & good exercises (look here whether you have broken any fasts commanded by the law, or been drunk, or taken any notable surfeit) after meat commonly I have been more ready to pass the time in bodily disports and idleness than in labours. I cry god mercy.  
¶ Sloth.  
¶ I have been also much slothful and negligent to serve God, both upon the holy day and other days also, and I have been irk weary, & thought the time of prayer long, come late thereunto, & make haste therein, and over passed the service of god, without due reverence, more by course and custom than by any good remembrance or devotion, and also I have not been diligent to apply myself unto such bodily labours as I have had in charge & sometime have not done the labours at all, or else full slightly done them, and spent the time after mine own appetite full unfruitfully, sometime in wantonness, & sometime in very idleness. I cry god mercy.  
¶ Lechery.  
¶ By the means of these two foul sins of gluttony & sloth/ I have been the more ready unto the third sin of the flesh, that is to say lechery, for I have not been so chaste in soul & body as the state/ degree & manner of my living doth require, not so diligent & ready to put away unclean thoughts or motions of the body as I should be/ but rather followed than at sometimes wylfully, & suffered them to hang upon me, & taken in them delectation and pleasure for the tyme. And when I have been in presence of company, I have not always ordered myself in chaste manner in my looks or sights, countenance and behaviour, words & deeds, but many times have been full light to take or to give occasion. I cry god mercy. Here must you remember suit or provocation unto uncleanness, done or suffered on your behalf, as in words, wittings, signs tokens, messages, kissing, clipping, touching, or other more filthy and unlawful behaviour/ done in deed or in full consent. And so show every thing with the due circumstances, of the time, place, and persons, not naming the persons, but showing the states or degrees of them: as whether they he married or unmarried. etc. Thus by this foul sin of lechery: have I broken the vi & also ix commandment of god, and by many other means, as well in this sin as in all the other of these vii principal sins, have I grievously offended my lord god, broken his commandments, not fulfilled the works of mercy unto my power, and misused my five wits, in hearing, saying, smelling, tasting, and touching. For the which & for all other, as our lord knoweth me guilty, and I would confess & knowledge if they came to mind, I beseech his gracious goodness of mercy & forgiveness. And you my ghostly father of penance and absolution. Et precor sanctam Mariam, omnes sanctos dei, & vos orare pro me. Which is to mean unto the unlearned. And I beseech the blessed lady saint Mary, all the holy company of heaven, & you also my ghostly father to pray for me. And when you have taken your penance, and have been assoiled, than say you unto the pressed. Sir/ and it please you, this is my penance, and than rehearse the same ones or twice yourself/ that you may the more surely bear it in mind. For I assure you, it is ieopardeous (after learned men) to forget the penance. And thus an end thereof. ¶ yet did I promise in the beginning/ to set forth here a further exercise, which I think should be good and profitable for all persons. For the common proverb is, that a great benefit or gift is worse than lost upon such unkind persons that done not remember it, ne give due thanks therefore. It should become therefore every faithful christian to have ever in mind the great and excellent benefit of our salvation. And therefore have I devised here a short table, that doth (in some) contain the hole life of our saviour jesus, that such persons as will can it by heart, and have it ready in mind may lightly order & lay up as it were treasure in a chest or cofre, all such matters of the gospel, & that done appertain unto the acts of our saviour, as been preached where they been present, or that they done here any good communications or readings. And also over this/ they shall have two great profits hereby, one is: that no remedy may better ne sooner chase away all temptations, & put the ghostly enemies to flight, than this remembrance. The second is, that nothing in this world may rather ne more spedefully move a dull heart unto devotion, & unto continuance of virtue, than this exercise. I beseech you all therefore, in visceribus jesu christi: that is to say, for the tender love of our lord god and most sweet saviour jesus: give some labour and diligence thereunto, and daily use the same. It is but short and therefore may it soon be had by heart. And it is very sweet, pleasant and profitable, and therefore should be received with god will and diligence.  
¶ The self table of remembrance.  
The first. ¶ The Incarnation, that is: when (after the salutation & greeting of the angel Gabriel) our saviour was conceived perfit man & very god, in the womb of our blessed lady Mary, ever virgin.  
¶ The nativity, that is the blessed birth of our saviour when he was borne in Bethieme of the same blessed lady, without any pain: she ever remaining virgin.  
¶ The Circumcision/ when he first shed his precious blood for our redemption.  
¶ The Epyphany/ when he was showed and openly declared unto the hole world by the three kings, to be very god, and very man, the saviour of the world.  
¶ The Presentation/ that is when he was brought unto the temple with oblation or offering according unto the law, and also the purification or churching of our Lady.  
¶ The flight in to Egypte, that was when king Herode did pursue our saviour, and willing surely to slay him, died cause to slay all the Innocent children within the coostes & country of Bethleem.  
¶ The disputation, that was after his return and coming from Egypte again, when he went with his mother and joseph unto Jerusalem, & there unknowing unto them remained and tarried/ till that three days after, with great seeking they found him in the temple disputing among the doctors, & than was he xii years of age.  
¶ His humiliation and meek behaviour unto his parents/ that was when he left that high place and exercise of contemplation, and went with them, and was obedient unto them.  
¶ His education or bringing up, that was when he tarried and dwelled at Nazareth with his blessed mother and with joseph her husband, ever occupied after their will and mind unto their conforthe, and ever as he grew & increased in age and statur, so did he appear and show himself in grace and virtue.  
¶ His baptism, that was: when he was baptized of saint Iohn baptist in the flood of jordane, where the voice of the father of heaven was herd, and the holy ghost (in the kind and likeness of a dove) was seen, which did testify and declare for troth, that Christ was god and man, the Messie and saviour of the world.  
¶ wilderness, that is: that immediately and forthwith after his said baptism he was led (by the spirit of god) in to a wilderness/ not far from the said flood of jordane, to the end and purpose to be attempted of the devil.  
¶ Fast, that is: that he in the wilderness did fast from all manner of food, meat or drink, by the space of xl days and forty nights continually together.  
¶ Temptation/ that is: that immediately and forthwith after that fast when he began to wax hungry, the devil did tempt him unto gluttony and unto pride/ & unto covetise.  
¶ Victory/ that is: that our saviour did confound the devil in all his temptations, & (for our wealth) had over him the victory & mastery.  
¶ Election/ that is: the choosing of his disciples, and the appointing and devyding of them in to divers degrees and ordres.  
¶ Preaching, that was when he spoke openly unto the people/ and that communly in paraboles.  
¶ teaching/ that was when he taught his disciples & apostles secretly by themself such mysteries as appertained unto them to know and not unto the common people.  
¶ Labours, that was when he went about from town to town, from cite to cite, from country to country, in hunger, thirst, & cold, and many a weary journey.  
¶ Miracles, which he did in many a sundry manner. In turning water in wine/ in feeding of many thousands with a small portion of victual. In curing & healing of all manner of sickness & diseases, & in showing to many their secret & inward thoughts.  
¶ The Maundy/ that was the last souper, that he made to end and conclude the old testament/ by the pascal lamb/ and to ordain & begin the new testament.  
¶ The ministry or service/ that was when he washed the feet of his disciples arising thereunto from the supper.  
¶ The Consecration, that was when he returning again unto the table, did (of bread & wine) consecrate & make his own holy body and sacred blood, and therewith did common and housel his apostles/ and gave them power to consecrate & make the same, whereby they were all made priests.  
¶ The sermone/ that was when (after all this) he preached unto his apostles a solemn & marvelous sweet sermon making specially mention of love, unite, peace, & concord.  
¶ Agony/ that was when he went a side from the company, with saint Peter, saint Iohn, and saint james/ & yet went somewhat from them unto prayer/ wherein he sweat water & blood for agony/ fere/ care/ and trouble of mind/ for the manner of that bitter passion and most cruel death that he saw to come/ and how little it should be regarded and set by.  
¶ betraying/ that was when the traitor judas that before had sold him unto the jews/ came with a company of harnessed men/ & with a false flattering ●ys●e showed unto them which was he.  
¶ Taking/ that was when (after that kiss) the soldiers laid hand upon him and took him/ & all his disciples fled and forsook him for the tyme.  
¶ Bysshopes/ that is when the soldiers that took him/ brought him unto the bishops Anne and Cayphas, where he was examined, and by false witness accused/ and cruelly tormented all the night.  
¶ pilate, that is: that on the morrow he was presented by the jews, & falsely accused unto pilate.  
¶ Herode/ that is: when pilate had examined him and could not find him in any thing defauty, than did he send him unto Herode the king.  
¶ pilate again, that is: when Herode had examined him in many things/ and he would answer him unto nothing: than he put upon him a white fool's cote/ & with derision and mokery sent him again unto pilate.  
¶ Examination, that was when (after many new false accusations of the jews) he ferther examined him by long process.  
¶ Flagellation, that was: when pilate willing to deliver him (because he found him in all things faultless, and yet could not appease the cry and malice of the jews) did put him naked, and tied him unto a pillar, and caused him to be cruelly scourged, so that no place of his body was untorn or unwounded.  
¶ Coronation, that was when the jews would not yet be satisfied and content, pilate caused him to be crowned with a crown of sharp thorns, and with a reed in his hand in stead of a sceptre/ & clothed in purpur: brought him forth among them, and said in mockage/ Behold your king.  
¶ Condemnation/ that was: when the jews would in nowise be otherwise content than with his death. pilate set in a throne as judge (condemned him) & judged him unto the death of the cross.  
¶ Fatigation/ that was: when pilate had put upon him his own clothes again/ and given the said judgement, than laid the heavy cross upon his neck/ under the which (for very weariness and fayntenes) he fell down (as not able to bear it any further) and than caused they another man to bear it for him unto the place/ that was the mount of Calvary.  
¶ Crucifixion, that was: when he came unto the place, they caused him to put himself naked again, and to join and frame his body unto the cross, whereunto they nailed him with four great nails, 
Lib. iiii. reuelat bten Brygide cap. lxx. b  one through the middle of his right hand, the second through the left hand, and through either foot one, laying the legs on croswyse, the one overthwart over the other, and so did they hang him/ & by many rebukes mocked him/ and when he complained of thirst/ they gave him easel & gall. And when he had hanged there so painfully the space of three hours, he with loud cry commending his spirit and soul unto the father of heaven/ expired & died. And yet after his departing (to be sure of his death) one of the soldiers made a wound in his side & thraste him unto the heart with a spear.  
¶ Sepulture, that is to say: the burying, when joseph ab Aramathie had asked of pilate his blessed body/ he took him down at compline time, and buried him in a new grave or tomb that he had made for himself.  
¶ Resurrection/ that was: when the third day after he did arise in a glorious body and soul, and appeared first unto our blessed lady his mother, than unto Mary magdalene, and after unto the three Maries/ than unto saint Peter, and after that unto two of his disciples at Emaus. And the same night unto ten of the Apostles when all their doors and windows were fast shut and closed up. Thus you may perceive he did appear .v. times that same day of his resurrection.  
¶ Ascension/ that was: when he (in many sundry wyses, by many apperynges) had sufficiently proved & assured his glorious resurrection, by the space of xl days: than in the presence of his mother his apostles, and in the presence of many other disciples, men & women: he did marvelously ascend and sty up into heaven.  
¶ The Mission or sending of the holy ghost, that was when the ten day after the said marvelous ascension according unto his promise he sent down the holy ghost unto his blessed mother/ his apostles & disciples, whereby they were all fulfilled with grace, & confirmed therein, as the first church of christ, and so hath continued/ and doth & shall continue in the church unto the end of the world. Amen. ¶ you now will think this table over long for a daily exercise, but you must remember that the self table is contained in the first words of every article, and the residue is a breve declaration of the same, & therefore I shall be content to set it out alone in self words, which been in nommbre xl  
¶ Thus.  
¶ Incarnation/ nativity/ Circumcision/ Epypham/ Presentation/ Egypte/ Disputation/ Humiliation/ Education/ baptism/ Wilderness/ Fast, Temptation/ Victory/ Election/ Preaching/ Teaching/ Labours/ Miracles/ Maundy/ Ministry/ Consecration/ Sermon/ agony/ betraying/ Taking/ bishops/ pilate/ Herode/ pilate again/ Examination/ Flagellation/ Coronation/ Condemnation/ Fatigation/ Crucifixion/ Sepulture / Resurrection/ ascension/ Mission.  
¶ The end.  
¶ Now you may see this table is not long, but may easily be had by heart, and if it so be, and daily used: I dare well say the persons shall find comfort therein, both to exclude vice/ & also to increase in virtue & grace. And yet furthermore to continue therein unto their comfort & joy everlasting whereunto he bring us that bought us our lord god and most sweet saviour jesus, who guide you & keep you all. Amen.  
¶ The householder.  
¶ Thus have I now (in discharging of my conscience) done & fulfilled the counsel & bidding of my ghostly father that taught me this lesson, which counsel was, that I should call you all before me: as well my wife and children, as mine other servants, men/ women, and children, and to teach you this said and same lesson that he taught me. Now I pray you all and charge you to do your devoir and diligence to follow it and use it.  
¶ Also he delivered unto me an other pretty lesson, which was not his own work, but of his translation as followeth, and bade me also teach it you.  
¶ A breve or short monytion or counsel of the cure and governance of a household, according unto policy. Taken out of a pistle of a great learned man, called bernard Siluestre, & put among the works of saint bernard for because that many done judge and think it was his own work.  
Set forth by the same brother.   

first good devout christians/ take most heed, and give most diligence to order yourself and all yours, unto our lord, according unto the poor lesson that goeth before/ and than see well unto the substance/ and guiding of your house/ and goods. Se first that peace be in the house/ and that you agree all together/ for else all your goods will soon go to nought. Than (after the common proverb) cut your thongs: after, or according unto your ledder. Spend according unto your gains/ gettings/ or rents/ and not above. It is also good policy/ to have one years rent/ or a years gains in store for chances, which is not contrary unto christianity where extreme, or very strait need/ is not perceived in the neighbour. A negligent or reckless person may soon set on fire, & destroy great substance. Have therefore a good eye/ and guard unto the diligence of your servants, for under them your goods may soon mynushe/ and be wasted before you know/ beware or have knowledge thereof/ If your goods begin to waste better is, & less rebuke for you to abstain, & withdraw your charges/ than to fall in to neediness/ or danger. An old proverb. Qui plus expendit quam rerum copia tendit. Non admiretur si paupertate gravetur. That is. ⚜ Who so done spend beyond their faculty/ No marvel though with need they grieved be.  
¶ It is therefore a great providence, & good foresight often to count/ & compare your goods, and your gains with your expenses. Often to oversee your goods, shallbe necessary. For your beasts may take hurt for default of food, all though they nothing ask ne complain. 
Aristotl. in Econo.  The step of the husband: maketh a fat dunghill. And the eye of the master: a fat horse. that is to mean. that the presence of the master: in every corner/ is much profitable. Sumptuous & costly weddings or brydales: been damage/ without honour. Expenses done upon war: been more honourable, than profitable. Better is to suffer some wrong, & to buy peace, than to make war, or to keep war. cost made upon prodigal persons? is clearly lost. cost made upon kin, friends? is reasonable. Feed your household servants: with honest common fare/ without delicates. For the servant that is made a glutton, shall never after mend his manners. gluttony is vile, filthy, and stinking, and will make the negligent and careless person soon rotten & short lived. 
Ecclesi. xxxi.  Mean feeding with scarcity: is unto the diligent person/ pleasant and profitable. upon the holidays & high feasts: give your household plenty of meat, but seldom & few delicates. For the use of delicate food/ will soon mar a good servant. Let gluttony and thy purse strive, and go to law together: and beware thou well, which part thou takest, but for the most part always hold with the purse. For gluttons, men of law, and witnesses/ done speak all of affection, but the purse bringeth in plain evidence and proof, the empte barn and the empte bag. But if very negardy shut up thy purse, than art not thou an even judge. For nygardy is a folysihe and needles fere/ and ever living in poverty, & hoardeth & muckereth up: he can not tell for whom. If you have plenty of corn desire no dearth. For those persons that of covetous mind done procure or desire dearth, done procure & desire the death of the poor, and shallbe accused: as homicides & mansteers. Sell thy corn better cheap unto thy neyghbure (althouhg he were thine enemy) than unto strangers. For an enemy is sometime sooner vanquished and overcomen by a kind deed/ than by the sword. Be never at debate with thy neyghbure, but rather study/ & labour to be at one. For thou canst have none so sure a castle/ or guard of thy life: as is the love and friendship of thy neighbour. If thou suspect the women of thy house: let other persons rather show thee/ than thou should be over busy to try out the matter. For though it were of thine own wife/ or the wife of the husband: it were better unknown. For ones known, it is never cured/ the wound is without remedy. If any remedy be: it shallbe when like chance is herd of other persons. The jest & most easy way therein: is to dissimule thee matter though it were privily known/ and pretend ignorance without any quarrel or countenance, but rather by a discrete ghostly father let the parties be reform that sin be not continued. A noble heart/ & high gentle mind: will never search of women's matters. A sh●ew will sooner be corrected by smile or laughing: than by a staff/ or strokes. The best way to keep a woman good: is gentle entreaty, & never to let her know that she is suspected/ & ever to be counseled & informed with loving manner. An old woman unclean of living (if the law would suffer) should be buried quick. Let your clothing or array, 
Of array.  be in a mean, nor vile ne precious, but always, fair & honest/ and of sad: and not of wanton fashion. A costly garment beyond: or above the state and degree of the person: is a sign and token of little wit. For a woman that hath sufficient array: to desire new/ and change: is a sing of little sadness. ⚜ Trust him rather for thy friend, that somewhat doth for thee: than him that doth offer himself: saying. I am yours in all I can & may. For in words is great plenty of friends. 
Proverb xvii. c  * A true friend loveth at all times, and never faileth at need. There is no comparison of riches: unto a faithful friend. 
Ecclesi. s. v  Never repute, ne think him thy friend that doth praise/ or boast the unto thy face, or in thy presence. When you give counsel unto a friend: say this seemeth best unto me, not thus you must needily do. For you may sooner get rebuke, or blame for your counsel if it prove not: than thank for your good counsel: though it speed well. If mynstreles, iogulers, or jesters, come unto thy house: say thou haste no lodging for such gests/ you keep neither Inn nor alestake. For if you take pleasure in their pastimes: you been full like to have another wife shortly after, whose name is called poverty, or beggary. If you fortune to come where they been, and begin somewhat to delecte in their matters: I advise you dissimule & take upon you that you heard them not/ ne set any thing thereby. For if they perceive & see you but laugh: they will take that for an earnest to cry largesse/ and to have reward. And so importune will they be/ & so shamefully crave: that you shallbe irk and weary of them, & peradventure they will fall to rebuking/ brawling, and scolding, so that you shallbe fain & glad, to give somewhat (for fere) unto those gallow clappers, worthy in deed to be hanged up. For I tell you, god is not pleased with that occupation: except it be (as scant tolerable or allowable) among princes, lords/ and high estates.  
Now for your servants, if you have a servant of high proud mind & stubborn stomach, put him away lest after he do you harm, & so do him that always doth praise your manners in all things. For a flatterer is worse than an enemy: your enemy can not lightly deceive you, but your servants or your neighbours that do praise you been surely about to deceive you. 
Ecclesi. seven. c. ● xxxiii. d  If you have a basshefull & dreadful servant & find him faithful/ than love him & cherish him as your own natural child. Make your buildings rather for need than for pleasure. For the appetite of building for pleasure shall never have end, till poverty teach wit: somewhat to late. Be loath to sell your heritage, & if you must need sell? Sell not unto great persons, but rather for less unto the lower persons. Better is to sell, than to borrow by usury. For usury is like a thief the would warn you before: what harm he would do unto you. If you buy or bergayn, be not butyfellow with great persons. And though he be under you, yet strive not with him lest he put his part unto your better, or master. In all things keep truly & faithfully your bond & promise, according unto your covenant. Due temperance is a thing of great honesty in a household, let therefore your drink wine/ ale/ or bear/ be temperate. Strong drink is more pleasant/ than wholesome. 
Ecclesi xxxi. d  The wise man saith, that sober drink is the health both of soul and body. 
Ibidem.  And the wise & learned person will be right well content with little drink: & that shall not trouble the stomach/ but rather cause sweet and wholesome sleep: and of the contrary done come many incommodities as there doth follow. Who so ever among many & divers strong drinks with abundance thereof: is sober/ may be called an earthly god, or a god upon earth, wrestle not therewith if you do my counsel. And if by chance you be in company, & begin to feel the drink work: arise and depart: a sleep is more meet for you than any company. Who so by words would excuse drunkenness: doth openly declare his own disease. The knowledge & judgement of wines: doth nothing become a young person. If a physician or surgeon use to be drunk, let him not have the cure of your disease ne let none of them take experience, and learn in you/ how to cure or he'll another. For though they be well learned/ & have not experience: it is no wisdom to let them prove their cunning upon you. Great gay horses, and little preaty dogs: leave you unto lords & ladies. A big labouring horse, & a mastyfe, or a cur dog: been good to keep your house. As for hawks, hounds & hunting dogs do spend more than they done get, they been meet and according for states: to set idle servants on work, but far unaccording been they, for husbands & aware householders. It is no wisdom to make your own children stewards or rulers of your household or goods. Foles & negligent or careless persons, hail many misfortunes. For that is their common excuse when any thing is wrong they say than, that chance or misfortune was cause thereof. I say not nay: but that chance or misfortune may fall. But who so doth follow wisdom, learning, & discretion shall seldom accuse misfortune. For diligent wareness, & good heed, done seldom company with misfortune. But yet more seldom shall you see misfortune & sloth or negligence, departed in fondre, for they done commonly company together. The sluggard saith, god will help him, & so long he trusteth thereunto, 
Prover. vi.  till he be brought unto beggary For god by the wise man doth send the sluggard (for example) unto the Ant or pysmere, 
job. v.  to learn to labour. For man (saith job (is borne unto labour, as a bird to fly. Keep you (therefore) but few idle persons or men. And watch you well & take good heed unto every person of your house. And ever ponder, weigh, and consider your expenses, with your gains or gettynges. first get and bring in, & than spend. For it is no good husbandry to borrow. And when you wax aged trust rather unto god than unto your children or friends. That you seed before you, you shallbe sure to find. No coffer, chest, ne tower may be more sure to keep treasure? than is heaven. Let not (therefore) the poor pass you. What you give unto them: you give unto Christ. And of that you leave behind you: appoint unto every person his part. For better were it for you nothing to leave: than that strife & debate should be made conscience blamysshed & god offended for your goods. Trust them best to do for your soul: not that done love, or say they done love your soul, but that you done perceive, and conjecture, done love their own soul. Make your testament every year new, & surely sealed by witness. Say it where (when need is) 〈…〉 ay be found, no man 〈…〉 how to end his life. The 〈…〉 sure way, to die well, is well to live. Which he grant us, that bought us, our lord god, & most sweet saviour jesus christ. Amen. Of your charity pray for the same old wretch of Zion. richard whytforde.    

¶ Imprinted by me Iohn waylande/ At London within temple bar. At the sign of the blue garland/ from the temple gate not far.  
Ann. M. CCCCC. & xxxvii.