¶ A work for householders/ or for them that have the guiding or governance of any company. gathered & set forth by a professed brother of Zion Richard whytforde. And newly corrected & printed again with an addition of policy for housholding/ set forth also by the same brother.  
  

¶ Unto the devout readers: richard Whytforde a professed brother of Zion: due salutation in our lord god and most sweet saviour jesus.  
¶ The preface.  
WHere I had sent forth this poor lesson unto a private person & special friend: the copy thereof came unto the sight of certain devout persons/ that were (as they said) well contented therewith/ and edified thereby. So that they instantly required me/ to put it newly forth in common: supposing in their devout mind/ it should be unto other persons/ as it seemed unto them/ edificatyve & profitable. I beseech our lord/ it so may be. And that you would not ascribe it unto any presumption in me/ but rather unto their devotion & charity. And with like heart & mind/ so to receive it. The end of the preface.   

¶ The argument.  
THe matter is directed principally unto householders/ or unto them that have guiding & governance of any company/ for an order to be kept/ both in themself/ & in them that they have in rule & charge. The end of the argument.   

¶ The self lesson or counsel.  
GOod devout chrystyans/ let us first 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 certainty/ ne yet conjecture of knowledge/ when/ where/ how/ or in what state we shall depart this life. And sure we been/ that as we been found at that time/ so shall we be taken/ & without respite or delay/ forthwith shall we be presented & 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 troth/ without craft or dissimulation/ and (in a moment/ a twyncling of an eye) shall clearly confess all our hole life/ & every wrinkle & part thereof: which confession/ if your life were good/ shall be unto our great honour/ comfort/ reióycing/ & joy everlasting. And contrary/ if it were evil/ it shallbe unto our great shame & rebuke/ unto our endless sorrow and pain/ & 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 & profit unto the health of our souls oft times to remember our last end. 
Eccli. seven.  The wise man saith. 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/ & thou shalt never do sin/ ne continue everlastingly therein. The first point therefore of a good christian/ is to intend and purpose with good heart & constant mind/ to avoid sin/ & diligently to study how to flee & beware of the occasions thereof. And than to appoint himself unto some customable course of good & profitable exercise. 
Psalmo xxxiij.  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. For a form therefore how to follow the same by continuance/ I shall show you my poor advise. I speak unto you good simple & devout souls/ that would fain live well yourself/ and also order & comfort all other unto the same. first than/ begin with yourself. And as soon as you do awake in the morning/ to arise for all day. first suddenly turn your mind & 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. & than an other cross upon your mouth/ with these words et filii. And the third cross upon your breast/ saying et spiritus scti. amen And if your devotion be thereto/ ye may again make one hole cross/ from your heed unto your feet/ & from the lift shoulder unto the right/ saying all together. In nomine pr̄is et filii et spiritus sancti. Amen. That is to mean I do bless & mark myself with the cognysaunce and badge of Chryst/ in the name of the father/ and in the name of the son/ & in the name of the holy ghost/ that is to say/ the holy trinity three persons & 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) byquethe and by take/ or rather do freely give myself/ soul and body/ with all my heart & mind undo thee (good lord) & 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 ratyfy & 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) that I am a frail person/ infirm/ feeble & weak/ & (of myself) prone & ready/ in thought/ word/ & deed unto evil/ from the beginning of my life hitherto/ I beseech the good lord god and father of all puissance and power/ of all mighty & strength/ that thou wilt defend me from all mine enemies/ & give me spiritual strength & power/ that I may (in thee) vaynquyssh & overcome/ flee & avoid all such frailty/ light manners or dispositions/ as should be contrary to thy will & 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. 
Genes. viii.  And yet (good lord) where thou knowest also that I am but rude & unlearned/ without wit/ wisdom & due knowledge of the & thy laws/ all ignorant & as an idiot or fool in all good & spiritual understanding/ I beseech thee (good lord god) that art the essential son of god the father/ & unto whom is appropriate all wit & wisdom/ all science/ cunning & knowledge/ & all right perceiving & understanding/ the thou wilt grant me the due knowledge of thyself by right & true faith/ and the knowledge of all thy benefits & gifts done to me & all mankind/ & grace duly to thank the for them. And also due knowledge of mine own self/ of the state & condition of my life & conversation/ & 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 misunderstanding/ 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 wylly/ stubborn of stomach & unkind of heart/ dull negligent & slothful in all manner of goodness/ I beseech the good lord god holy ghost/ that art the spirit & will of the father and of the son/ & with them the same self essential god/ unto whom is appropriate & specially appointed/ all bounty/ all goodness/ all grace & good will/ that thou wouldest vouchsafe to give me the grace of good will/ so that I never do/ say/ ne think/ that should be contrary unto thy will. And having unto the ever a reverend dread/ I may love the for thyself/ & all other in thee (lord) & 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 and both (as much as may be possible) one will. And so I may here in this life order my love/ & come unto such perfection of fervent charity/ that (by thy 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/ & have mercy & pity upon me & all thy people. And thou lord god blessed son of god the father/ & saviour & redeemer of the world/ have pite & mercy upon me & upon all christian people. And loving lord god holy ghost & blessed spirit of god/ have mercy & pite upon me & all the world. Holy and blessed trinity/ one self & same essential god/ have pity & mercy upon me & all mine/ & upon all thy creatures. Amen. And than ones again bless the with In nomine pr̄is. as before/ & 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 & morning exercise over long/ because of your business I a certain you/ if it were ones (by use) gotten ready & incorporate/ & printed in the heart & mind/ it would soon be said or thought/ & the person should (I believe) have grace to speed the better in other things/ & nothing for think 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 than 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/ and ever to avoid idleness the mother and nurse of all sin & evil. And ever be ware of such occupations as been called commonly 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. 
Math. xii. c.  For sith (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 always good/ virtuous & 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 auditor) 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 fellowship. I would advise you therefore to spend some time thereupon 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 demeanour/ in work/ word/ or thought/ & so go forth unto every place/ time & company as breakfast/ dinner/ supper/ or drinking/ & where you find or perceive any thing that was good/ virtuous and profitable/ ascribe & apply the 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/ stick and bide thereupon/ & bulte it (as they say) & turn it up so down/ & try the weight & danger thereof/ with all the manner & circumstance of the same. So may ye know the quantity thereof/ that is to say/ how great a sin or howly tell it is/ how be it/ none offence can be little the doth offend god/ & surely every sin/ is offence done unto god/ all though it seem to be done unto man. 
j joh. ij. d.  For as the love of god doth begin 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. Consider therefore unto whom the trespass is done/ & so the consideration with the other qualities & quantities of the sin/ shall bring you unto abashment thereof/ & to be sorry therefore/ or (at the least) to will or wish that ye had not so done. Than meekly cry god mercy/ & axe him forgiveness thereof/ with very purpose & mind to be confessed thereof at due time/ & 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/ & so bless yourself/ as you did in the morning/ & your bed also/ & go thereunto/ & so commit yourself all hole body & soul unto the protection/ custody & keeping of our lord/ who give you good night & good rest. Amen. ¶ It shallbe right well also that you call upon such holy saints as you have special devotion unto/ under this form or some other like. Blessed lady Mary mother of god alway virgin/ I beseech the prey for me/ and 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 Gabryell/ saint Raphael/ with all holy angels & archangel's/ I beseech you pray for me & for all people. Saint Iohn baptist & all holy patriarchs & 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 Augustyne/ & all holy confessors all religious persons & hermits. Saint Katherine saint Margarete/ saint Barbara/ & all holy virgins/ I beseech you pray for me/ & 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. But yet some of you will say. Sir/ this work is good for religious persons/ & for such persons as been solitary & done lie alone by themself/ but we done lie two or three sometime together/ & 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 and mock us. O jesus bone. 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/ & many for their master or mistress/ or their sovereigns & some for their friends & fellows/ & specially where great gains should grow thereby unto themself. And for the pleasure of god our father/ & 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 Ventre upon it/ go forth withal. 
Omne principium difficile. labour imbroboina vincit.  In ix days (as they say) the danger shallbe passed/ fear nothing. Every beginning is hard & of great difficult. But importune labour doth vanquish & overcome all things. I tell you/ this daily exercise by custum & use/ shall seem very short & sweet/ profitable & pleasant. Reed it or here it over ones or twice at the least before they cast it away How be it we think it not sufficient nor enough for you to live well yourself/ but that all other christians also live the better for you & by your example/ & specially those that you have in charge & governance/ that is to say/ your children & servants. And me seemeth it should also be a good pastime & moche meritorious/ for you that can read/ to gather your neighbours about you on the holy day/ specially the young sort/ & read to them this poor lesson. For therein been such things as they been bound to know/ or can say/ that is/ the Pater noster/ the ave maria/ & 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. 
Quod novatesta capit: in veterata sapit.  The pot or vessel shall ever savour or smell of the thing wherewith it is first seasoned. And your english proverb saith/ that the young cock croweth as he doth here & learn of the old. you may in youth teach them what ye will/ & that shall they lengest keep & remember. you should therefore above all things/ take heed and care in what company your childer been nourished & brought up. For education & doctrine/ that is to say/ bringing up & learning/ done make the manners/ with good & virtuous persons (saith the prophet) you shallbe good & virtuous. 
Psal. xvij.  And with the evil persons/ you shallbe also evil. Let your childer therefore use & keep good company. The pie/ the say/ and other birds done speak what they most here by ear. The plover by sight will follow the gesture & behaviour of the fowler. And the ape by exercise will work & do as she is taught/ & so will the dog (by violence) contrary to natural disposition/ learn to dance The children 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 & behaviour/ such manners as they see & behold in other persons. And as they been taught/ so will they do/ & in many things they may be compelled unto a continual custom/ which doth alter & change natural disposition. Unto some crafts or occupations a certain age is required in children/ but virtue & vice may be learned in every age. See therefore that in any wise you let them use no company but good and virtuous. And as soon as they can speak/ let them first learn to serve god/ & to say the Pater noster. Aue. and Crede. as I said before. And not only your children/ but also see you & prove/ that all your servants/ what age so ever they be of/ can say the same. And therefore I have advised many persons/ & here now to counsel/ that in every meal/ dinner or souper/ one person should with loud voice say thus.  

first petition.  Pater noster qui es incelis: sanctificetur nomen tuum. Good lord god/ our holy father that art in heaven/ let thy name be sanctified/ that is to mean/ I beseech the grant us grace to bless/ to honour/ to laud and praise thy holy name.  

second.  Adueniat regnum tuum. Good lord god our father the 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/ & so be the faithful subjects of thy realm and kingdom of Christianity.  

third.  Fiat voluntas tua/ sicut in celo et intra. Good lord god our holy father the 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/ & keep thy commandments after their estate & condition/ as thy holy angels and saints done in heaven after their state & degree.  
Panem nostrum cotidianun da nobis hody. 
fourth.  Good lord god/ our holy father that art in heaven/ give & 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 & effect of thy holy sacraments. Or thus. Grant unto us the continual grace & effect of thy holy sacraments/ which is the daily food of our souls/ and spiritual surety of our salvation.  
Et dimit nobis debita nostra: 
fifth.  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 & pardon me & all christians all manner of offences & trespasses done against the & thy laws/ likewise as we done forgive all manner of persons all manner of griefs & trespasses done against us.  
Et ne nos inducas in tentationem. 
sixth.  Good lord god our holy father that art in heaven/ lead us not into temptation/ that is to mean/ I beseech the good lord/ suffer me not/ ne any Christian/ to be led or brought by any temptation/ unto the full consent of any sin.  
Sed libera nos a malo. 
seventh.  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 & all thy people from all sin & offence of thy goodness/ but also that thou wilt deliver & make us quite of all sins past/ & conserve & 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 & desire. This prayer of the Pat noster/ is the most excellent prayer/ because that our saviour made it himself/ & taught it to his disciples.  
The ave maria/ is the most pleasant prayer/ & of most honour unto your blessed lady/ because one part thereof is the salutation of the angel Gabryell/ whereby immediately after her consent/ she conceived the son of god in her womb. 
Luc. j  And the other part/ was spoken unto her by saint Elizabeth/ inspired & moved thereunto by the spirit of god the holy ghost. And therefore done we set forth the ave maria after such manner as we did the Pater nr̄. ave maria gratia plena dns tecum: bnndicta tu in mulieribus et bnndictꝰ fructus ventris tui jesus. Amen. Hail Marry full of grace/ god is with the. Blessed be thou among women/ and blessed be the fruit of thy womb jesus Chryst/ god & 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 meetings 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 come to pass/ or unto effect/ as commonly it is said/ be it/ so be it/ let it be so I grant/ I assent/ with other like. This have we said/ because you should understand what every word meaneth. ¶ Now doth follow the Crede.  

¶ The first article.  

Saint Peter.  CRedo in deum partrem oimpotentem: creatorem celi & terre. I believe upon god the father almighty/ maker of heaven and of earth. This term in deum/ is diversly englysshed/ some done say/ into god/ some/ inwardly in god/ some/ perfectly in god. But the most common use of the country of the unlearned people/ is to say. I believe upon god & upon his faith/ but all doth mean in effect/ that the person hath perfit faith & believe zin god/ & unto god.   

¶ The second article.  
Et in jesum Christum filium eius unicum dnm nostrum. 
Saint Andrew  And I also believe perfitly upon our lord jesus Chryst his only begotten son/ that is to say/ the only begotten son of the said father   

¶ The third article.  
Qui conceptus est de spum sancto/ natus ex maria virgine. 
Saint Iohn  And also I believe perfectly that our said lord jesus was conceived of the holy ghost/ and borne of our ladi saint Marry/ she remaining & abiding ever a virgin.   

¶ The fourth article.  
Passus sub poncio Pilato/ crucifixus/ mortuus & sepultus And also I perfectly believe/ the our said lord jesus did suffer his passion/ & was crucified/ deed/ & buried/ under the power & judgement of a man called by proper name Poncius/ & by his second or surname pilate. 
Saint james the more    

¶ The fifth article.  
Descendit ad inferna: tertia die resurrexit a mortuis. 
Saint Thomas of Ynde.  And I believe perfitly also/ that our said lord jesus after his said passion & death/ descended & went down unto the low places of hell/ & brought forth from thence our first father Adam/ & all that were there with him/ & that upon the third day after his death/ he did arise from death/ & all the bonds thereof unto life everlasting.   

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

¶ The seventh article.  

Saint Philip.  Ind venturus est judicare vivos et mortuos. And I also perfitly believe/ that he will come thence again into this world/ to judge all persons/ quick & deed.   

¶ The eight article.  

Saint Bartholomewe.  Credo in spiritum sanctum. I believe perfitly also upon the holy ghost/ the spirit of the father & 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 Chryst is & was/ & evermore shallbe holy & faithful/ & therefore I do give faith & credence unto the same/ and unto the terminations thereof.   

¶ The ten article.  

Saint Simon.  Sanctorum communionem/ remissionem peccatorum. I believe also the communion of saints/ that is to say/ I believe that all the works & 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 remission of sins/ that is to say/ that all manner of sins may and shallbe forgiven/ if forgiveness be duly desired and axed.   

¶ The xj article.  

Saint Jude/ called also saint Taddeus.  Carnis resurrectionem. 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 & bones that they were borne with & died with.   

¶ The twelve article.  

Saint Mathye.  Et vitam eternam. Amen. And also I believe everlasting life/ that is to say/ that (after the general resurrection) all manner of 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 & red upon the book at every meal/ or at the least once a day with loud voice (as I said) that all the persons present may here it. And yet further I would advise & counsel you/ to se/ know & prove/ that every person in your house/ & all that been under your governance & charge (can say the same/ & therefore you must take the labour to hear them yourself/ and where need is/ to teach them. For many that been aged and can not say/ will be abashed to learn it openly/ & 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 & without/ but yet among them some been dullards & slothful/ & some negligent and careless/ & 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 christians) take the pain to hear them yourself/ at the least 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 vij principal sins/ & of their .v. wits/ as thus. 
first.  The commandments of god been ten in number. The first/ that we shall have no strange ne others gods/ but one alone/ & 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. 
second Thyrde.  The third/ we must keep our holy day with close mind unto god/ & reverend devotion/ & therefore we may do no bodily or worldly loboures for lucre therein. 
Fourth.  The fourth/ we must with reverend & due lowly manner do honour unto our parent's/ that is to say unto our fathers & mother's/ & we shall have (by the promise of god) long life therefore. 
fifth.  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. 
i Io. three c.  For who so ever so doth/ is an homicide & mansteer. The uj We may do no lechery. 
sixth. seven. viii. ix. x.  The vij we may do no theft. The eight we may here 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/ & they been divided in two parts/ as two tables or books. 
Exod. xx.  The first appertaineth & belongeth unto almighty god himself. And in that part been contained the three first commandments/ & 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 vij contained/ which done appertain & belong unto the neighbour. And yet all those vij been again contained in this one commandment of Chryst. love thy neighbour as thyself. ¶ Yet may you go further with them/ somewhat to teach them what they mean. 

A declaration of the said precepts.  
The first   For when 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 so ever than a person doth set his heart & mind upon any creature / more than upon god/ so that he would rather displease god & break his laws & ordinances/ than for to leave & forbear the affection or pleasure of the creature/ than hath he a strange god/ an other 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 superstitious witchcrafts and charms that been moche used/ & done deceive many persons/ that (for the unlawful love unto the helt he of their bodies/ or of their children/ or beasts/ or other goods lost or stolen) will go seek wisemen or wysewomen (for so they done call the devils proctors that done use such witchcrafts & charms) them done they seek I say/ and put themself subject unto the false god the devil and his cerimonyes/ to get health unlawfully by the means of that witchcrafts foreboden by the church/ under pain of cursing. And yet the simple people done suppose and ween they do nothing offend therein. For I have heard them say full often myself. Sir we mean well/ & we dove believe well/ & we think it a good & charitable deed to hele a seek person/ or a seek be'st/ and truth they say/ but yet it is neither good ne chartable to heel them by unlawful mean. And surely that mean is unlawful. For good reason will admit/ that no sore ne 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 hele the person. But in all grievous diseases/ medicine is the common mean of health/ but sure been they that such charms or witchcrafts been no medicines. For than should they heel as well by one person as by an other. And no man believeth they been miracles/ ergo they must nedeli be the devils craft/ that to deceive the simple persons/ doth hurt some/ & teacheth that way unlawful to bring them into 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, that for any creature would lose his soul. But yet some have said to me. Sir/ how may this charm be evil or amiss/ when all things been good/ as by example. The charmer is a good man or a good woman & taketh here a piece of white breed/ & saith over that breed nothing/ but only the Pat noster. & maketh a cross upon the breed/ which things been all good/ than doth he nothing else but lay the piece of breed unto the tooth that acheth/ or unto any other sore/ turning the cross unto the sore or disease/ & so is the person healed. 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 the application of the cross/ which hath no natural operation/ but is a cerimonye unlawful. For although things here been good/ yet done they nothing avail without that ceremony/ & so is all a charm & unlawful & 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/ gyded 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 & took 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 receded plaga. 
Eccl. xxiii B.  The customable swearer/ shall ever be full of iniquity & sin/ and the plague of the vengeance of god shall continually hang over that house. Let not thy mouth be used unto swearing (saith the scripture) For the customable swearer shall never be clean purged of sin. 
Ibidem.  Wherefore I dare well say that swearing is one of the great causes of all these sudden plagues among men & beasts/ as pestilence/ pocks/ sweatings/ 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 and grains/ & cause privily many mischiefs. And yet many persons done think and believe/ that if they swear troth/ they do no sin/ but they been sureli 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 and lawful money. For the kings law is/ that no person shall print or coin 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 & to take an oath/ & 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 & believe in true & unfeigned conscience/ that his oath is true. And else/ that is to say/ without 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 be sin/ and doth provoke the high displeasure of god/ because it is contrary unto his commandment/ to swear false must needs be more sin/ & more provoke his vengeance. e 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 Stondon a little village xxv miles from London/ not far from the high way unto cambridge/ where for a time I did abide/ in avoiding the great plague that both in London and cambridge did then quickly & sharply reign/ 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/ all though (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 god's 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 alehouse at a through fare called Pulcryche .v. miles from ware in the high way to cambridge/ the one side of the which through fare was in the said parish of Stondon/ where this gentleman was/ & called for drink/ & anon he began to swear after this unhappy custom saying. By god's 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 and rain god (as they say) in swearing gods passion/ god's wounds/ god's 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/ & all the joints of his hands & of all his body/ at his navel and fundament/ and at other places of his body/ in marvelous great quantity & streams of blood/ and shooting out his tongue in a marvelous horrible/ ugsome & fearful manner/ as black as pitch/ so that no person durst come near him/ but stood afar of/ & cast holy water toward him/ & so he continued ever swearing/ blaspheming and bleeding/ till he expired and was deed. And on the morrow after they laid him in a cart/ & carried him unto the said church of Stondon/ and ever the body bled 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/ & did openly punish the same/ in example unto all usual swearers. It may also be a good monition & warning for such persons that done misuse the holy day in hawking/ hunting/ and 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/ & 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/ & sent for him to give counsel unto the same person/ a youngman 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 god's bones. And it came to pass that he was taken with a great marvelous sickness/ so that no physic ne medicine could help ne ease him/ but that he lay still in bed so long/ that the flesh & the skin of his arms & fingers/ & of his legs/ thighs/ shynnes/ feet & toes/ did divide insunder/ as though they had been slit with a knife/ so that the bare bones might openly be seen & feeled. And so in the same manner (after he had with great contrition & 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 for swearing/ or false swearing/ which was showed unto me of an honest priest of my familiar acquaintance that was vicar of Haly well/ where saint Wenefredes well is/ beside the abbey of Basing work in flint shire in the borders of wales xiiij miles from Westchester/ which thing he said on his conscience he did see himself & 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/ & met both at a certain place where was a crucifix a holy road that did many miracles/ where upon he should swear/ & so did in the sight & 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 for sworn/ which thing god would have known. For when he would have taken his hands away to depart/ both the hands cleaved & sticked fast unto the seat 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 & hasty moving to & fro/ the step whereupon he stood/ slipped & 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 & delivered/ & lived many years after a good & holy life/ unto the glory of god & great example of them that been swearers. 
li. ijij. ca xviij.  Saint Gregory in his dialogues doth show of a child/ that (as he had herd of other persons) did swear great oaths/ & had pleasure therein/ & suddenly when he was swearing in his father's lap upon his knee/ the devil came & openly ravished & by violence took him from his father/ & carried him away/ that he was never seen after. Here may you perceive the great peril & 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 dying/ 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 for swearing/ & unto false witness. For everich of these daughters/ is worse than the mother. 
Mendacium.  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 & 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 shuldꝭ (by that lie) come to pass/ & be brought about unto effect/ for profit/ advantage/ flattery or pleasure. For when the liar doth covet most subtilely to deceive and would fain and gladly be believed/ than doth the liar most liberally lash out oaths/ & spareth for no cost (as they say) but when such a person doth swear most/ than will a wise person believe him least. 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 & thinketh he can not be believed without he swear many oaths/ & great oaths. Beware therefore of liars/ for common liars been commonly thieves or pykers/ & unclean livers. And (to say the troth) the liar is apt & disposed unto all manner of vices/ because that all liars been the childer of the devil. For the devil was the first liar/ & ever doth continue a liar. 
johan. viii. f.  And (as the gospel saith) he is the father of all liars. Now ponder & weigh (good devout 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 & 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 none such Than say I beware of the liar/ for all common liars been the devils childer/ & done follow their father the devil/ whose property & natural disposition is to lie. I can well grant that you forgive and pardon them that done steel/ pike/ or do lechery for ones or twice/ & labour & look for their recovery & amendment/ but in no wise can I grant that you pardon the liars/ but even forthwith/ as you would cure the sudden pestilence so correct and punish the lie. Wherefore I have set out here a pretty lesson/ which I pray you teach your children/ & every child that cometh into your company you shall (I trust) do much good thereby.  
if I lie/ backbite/ or steel  
if I curse/ scorn/ mock/ or swear  
if I chide/ fight/ strive/ or threete  
Than am I worthy to be beat  
Good mother or masters mine  
if 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. 
Prou. xiii. d.  For the wise man saith/ who spareth the rod hateth the child. And in another place. 
Eccli. seven. c.  If thou have children (saith he) correct them be time/ & hold them under 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 meet/ but if it smell before it be powdered/ all the salt you have shall never make it seasonable. Powder your childer therefore be time/ and than you love them/ & shall have comfort of them. I did appoint the correction before unto the mother or masters/ for commonly they done take the labour of that ministry and service. Not withstanding there may be said father or master/ and 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/ and with a mild & soft spirit/ that ever it be done for the reformation of the person/ rather than for the revenging of the default/ and therefore should you never do any manner of correction while you been vexed/ chafed/ troubled/ wroth/ or angry for any cause/ but rather for that time defer the correction/ and an other time by good deliberation 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 no more 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 proof what pain it is unto us both. And than pay truly/ and afterward forth with forgive them clearly & 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/ & with ungodly words rebuke/ or strike with hastiness to revenge your own cause or appetite/ you shall render the persons more stubborn & stiff hearted/ & render 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/ & also to love you/ and here afterward to bless you/ and pray for you. I pray you therefore/ win & deserve both their blessing and prayer/ & also the blessing and reward of our lord. But because that commonly all persons done use to swear some oath/ in affirming or denying/ that is/ in saying ye/ as granting/ or nay as denying/ which been seldom said nakedly by themself without some addition/ therefore I would have you in avoiding of all vain ones/ to teach your childer 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/ grauntmother: godfather/ godmother: uncle/ aunt/ cousin/ & such like/ without any other addition/ or any of these fond oaths/ as by cock & pie/ by my hood of green/ & such other. 
Math. v.  For Chryst saith in the gospel unto his disciples. Swear not you at all (saith he) in any wise/ that is to mean/ unlawful/ or in vain. And the prophet saith. 
Psal. lxij  Ladabuntur oens qui iurant in eo: quia obstructum est os loquentium iniqua. That is/ those persons that done lawfully swear in god/ shallbe praised and have reward therefore/ and the mouth of evil speakers shallbe stopped/ & they put to shame & rebuke. All this have we spoken for the keeping of the second precept or commandment. 
The iii 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 meet & drink/ the houses must be appareled/ beasts must be cured & looked unto. And veri unfeigned necessity or need doth excuse in conscience. The holy day is ordained of god & the church/ only for the service of god. The due place of that service is the church/ unto all them that may conveniently come thereunto. And unto them that may not/ every honest place of good & lawful occupation is their church. For god is there present where he is duly & devoutly served. Take the pain therefore when you may to go forth yourself/ & 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. For the church (as our saviour saith) is a place of prayer/ not of clattering & talking. 
Math. xxj.  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 sit/ and never to walk in the church And let them here the mass quietly & devoutly/ much part kneeling. But at the gospel/ at the preface/ & at the Pat noster. teach them to stand/ & to make curtsy at this word jesus as the priest doth. Thus in the forenoon 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 & bulbayting/ foteball/ tennis-playing/ bowling/ nor these unlawful games of carding/ dicing/ closhing/ with such other unthrifty pastimes/ or rather losetymes. Wherein (for a surety) the holy day may rather be broken/ than if they went to the plough or cart upon easter 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 always more defoul & break the holy day than doth any bodily work or occupation. Therefore let them beware of the tavern and alehous/ for dread of drunkenness/ or of gluttony/ and 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 & lawful for a reasonable recreation/ and (as much as conveniently may be) let the sexes be departed in all their disports/ that is to say the kinds/ men by themself/ & 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 sermon any time of the day/ let them be there present all that been not occupied in needful & lawful business/ all other laid on 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 misspent 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 and 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 childer unto the parents/ that is to say/ unto their fathers and mothers. teach your childer therefore to axe 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/ & joining them both together/ look up reverently & devoutly unto the heaven/ & say thus. Our lord god bless you child/ & therewith make a cross with the right hand over the child/ saying. In nomine pr̄is et filii et spiritus scti. Amen. And if any child be stiff hearted/ stubborn/ and froward / & will not thus axe blessing/ if it be within age/ let it surely be whysked with a good rod/ & be compelled thereunto by force. And if the persons be of further age/ and past such correction/ and yet will be obstinate/ let them have such sharp & grievous punishment as conveniently may be devised/ as to sit at dinner alone & by themself at a stole in the middle of the hall/ with only brown breed & water/ and every person by order/ to rebuke them as they would rebuke a these or a traitor. 
Deuter. xxj. d.  For in the old law such childer were brought before the hole township/ that is to say the people of the city/ or of that town/ and 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 & punishment. And therefore I think it were much convenient for the parents/ oft times to show unto their childer what commodities & profits/ & what perils & jeopardies done follow the honour & dishonour of the parents/ according unto holy scripture. 
Eccliastici. iiij. A.  Some whereof I have here set forth as is contained in the book of the wise man called Ecclesiasticus/ in the third chapter. Those persons (saith he) that been the childer of Chryst/ been also the childer of this church/ and all such (as though it were by natural disposition) been given and applied of that godly disposition unto obedience and love. All you therefore that been loving children/ be ever obedient unto the judgement & discretion of your parents. And so be you obedient in all your works/ that you thereby may be the childer 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 childer/ & 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 that 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 duly honour his parents/ shall have joy/ pleasure/ and comfort among his own childer. And who so ever is duly obedient unto the father/ doth thereby refresh and moche comfort the mother. And these persons that done due honour unto their parent's/ 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/ & done duly honour them/ and will do them such service/ and in like manner as a bond servant should do unto his lord & master/ as well in work as word/ with all patience and gentleness. Do therefore unto your parent's honour & reverence/ that the blessing of god may thereby light upon you/ and that blessing shall remain & endure unto your last end. The blessing of the parents doth firm and make stable the possessions and the kindred of the childer. And contrary/ the curse of the parents doth eradicate and rote walt & utterly destroy both. Child/ never take thou pleasure ne pride in the rebuke & dispraise of thy parents. 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 & rebuke is it unto the children/ when the parents been without honour & reverence. Good childer/ take good patience with the age of your parent's/ & never displease ne grieve them in all your life. Ane 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 not you despise them/ because of our own strength or better ability. For the pite and compassion that you have unto your parent's/ shall never be forgotten before god. For you shall have good and profit of their offence and sin. And in the justice and right you do unto them/ shall you be edified/ and increase in virtue. And in the time of your tribulation/ that good deed shallbe remembered. 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 & clean loosed & forgiven. That person is of evil name and fame/ that doth forsake the parents in their need And those childer been accursed of god/ that done anger vex and trouble their parents. Child of what state or degree so ever thou be/ do ever thy duty with mildness/ meekness/ and lowliness/ and 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/ & increase in grace. For god doth look upon them that done render and give due thanks/ for the favour & goodness done unto them before. 
Ad verbum ferme translata.  All this now is the very text & letter of the holy scripture in the place before rehearsed. Where you may see and 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 axe their fathers and mother's blessings. For this dare I say/ that all though in case/ the father or mother were an abominable sinner/ or excommunicate/ accursed/ or an heretic and though the child were so also. 
ex grego. li. dialog. iij. ca seven.  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 that 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/ and not without great virtue/ according unto the power and degree of the persons/ and therefore teach them also to axe blessing of every bishop/ abbot/ & every priest/ and of their godfathers & godmothers/ with other devout persons. 
The fift precept.  And let this susfyse for this fourth commandment. ¶ Yet go further unto the fifth commandment/ which is/ to kill or slay no person. teach them there/ that it is not enough the 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 sclaundring/ 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. 
j Iohis iij. c.  For (as scripture saith) who so ever doth here in 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 unto another and as it is a sign and token that privy hatred is in the heart/ and that they do not love their neighbour as themself/ in the true and unfeigned charity of our lord. 
j johan. iiij. d.  And sure it is/ that who so ever doth not holy & fully love his neighbour/ 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 uj precept.  ¶ The uj commandment is that no lechery be done/ which is not meant only for the unlawful deed/ but also for all manner of provocation there unto/ as wanton and light behavyours/ in kissing/ cleping/ & unclean touching/ 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 ghostli enemy doth deceive many persons by the pretence and colour of matrimony/ in private & secret contracts. 
Contracts.  For many men when they can not obtain their unclean desire of the woman/ will promise marriage/ & thereupon make a contract/ promise/ & give faith & troth each unto other/ saying. Here I take the margery unto my wife/ & thereto plight the my troth. And she again unto him in like manner. And after that done/ they suppose they may lawfully use their unclean behaviour/ and sometime the act and 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 passed/ discord doth fall between the parties/ either because that (as the common proverb saith) hot love is soon cold/ 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/ and so unlawfully done marry otherwise/ & live in adultery all their life tyme. And because the church can not openly know that 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/ & 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 seven. commandment is/ do no theft. 
The vij precept.  Herein correct your young persons be tyme. For the child that beginneth to pike at a pin or a point/ will after pike a penny or a pound. And so go forth from an apple unto an ox/ & from a peer to a purse/ or an horse/ and so from the small things unto the great. When you take any child therefore with the manner/ be it never so little a thing/ pay truly at the first time/ & the second time/ prick the pins or the points upon the cap or shoulder in open sight/ and let all the house wonder upon them/ & cry all/ here is the these/ this is the thief/ sese 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 weep in youth/ and suffer shame and rebuke/ than hereafter the father/ mother and 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 valawfully 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 than ponder well and weigh/ what vantage it is to steel or pike/ sith (beside the pain certainly to be suffered in hell or purgatory) the same goods (in valour) must be restored again. Small goods truly gotten/ done grow and encreae unto the great comfort of the persons. And contrary/ evil gotten goods lightly come (as they say) and lightly go/ all waste unto nought/ with the discomfort of the parties/ and great cumbrance of conscience. See than that all goods be well gotten among you. 

The viij precept.  
The ix precept.   ¶ Of the eight commandment you have before some remembrance in the lessons of swearing and dying. ¶ The ix 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 uj and vij commandments/ here now been the wills & desires forbode. 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/ & 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. ¶ Yet must you have a lesson to teach your folks to beware of the seven principal sins/ which been commonly called the vij deadly sins/ but in deed they done call them wrong/ for they been not always deadly sins. 
Of the vij principal sins.  Therefore they should be called capital or principal sins/ and not deadly sins. These been their names by order/ after our division. Pride. Enuy. Wrath. covetise. gluttony. sloth. and lechery. Thus done we order them/ according unto our three ghostly enemies/ the devil/ the world/ and the flesh. For pride/ envy and wrath/ done apperteyn and belong unto the devil/ as chief mover of them. And covetise doth appertain unto the world/ as chief mover thereof. And gluttony/ sloth & 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 sluggysshnes & sloth. And those two between them done ●yre & 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/ & touching. 
The vij works of mercy.  ¶ It shallbe also well done to teach them the vij works of mercy/ which you should (after your power) set such in work as you teach them in voice. That is/ to fede the hungry. To give drink unto the thirsty. To cloth the naked. Herborowe 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.  notwithstanding I think it necessary to show here yet/ how you should teach your folk 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 & 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 these false heretics/ that done deprave & set nought by confession/ nor by this holy sacrament of penance For I acerteyn you those persons whatsoever they be/ that (after their baptism and christendom) have done any deadly sin/ can never be in the state of salvation without the faith and will of confession. 
Genes. iij  For almighty god in every law did require confession/ and provoke every trespasser thereunto/ as of our first parents Adam and Eve in paradise / which confession if they had meekly made/ they and all we should have suffered the less pain. 
Leuiti. iiij. et. v.  In the old law special oblations & 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 truth/ 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 priest. Which thing was a plain figure of the sacrament of penance and confession. 
Math. v.  And our saviour said/ he come not to break the law/ but rather to accomplish & fulfil the law. 
Mat. viii Luc. xvij  And so he did confirm and ratify that law/ when he sent the lepers that he cured & heeled unto the priests. And in every cure he did upon the sick persons/ he expressed mystecally confession/ in that he caused them to show their disease before they were cured. 
Act. v.  And saint Peter his vicar after his ascension/ did require confession of a man called Ananye/ & 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/ & 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 doth commit or do any deadly sin in work/ word/ or by full deliberate consent in thought/ must needly (if they will be saved) be confessed thereof unto a priest. Sith than all christian people have received and used the same so many hundred years/ take you that use and 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 and behaviour (For it is no laughing game) Than kneel down at the place appointed/ and there make a cross upon the forehead or front/ with Innomine patris (as before is showed) and then forth with say thus. Benedicite. And when the priest hath answered/ than say (if the person be learned) Confiteor deo/ beat marry/ omnibus sanctis/ et vobis: peccavi nimis/ cogitation/ locutione/ & opere mea culpa. That is to say for the unlearned/ I confess & knowledge myself guilty unto our lord god/ the blessed lady saint mary/ 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 vij prycyyall 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 and disobedient unto god/ & have not loved him above all things/ but many times set more by mine own frail appetite & sensual desire. For where I should have desired ever the laud & praise of our lord/ & with all meekness of heart accused myself/ I have contrary boasted myself/ or desired & been glad of mine own praise and been loath to be dispraised. And when I have been challenged/ reproved/ rebuked or corrected/ or yet charitably been monished & warned of/ & for my defaults/ I have rebelled there against/ & not meekly received it/ but rather been ready to defend or to excuse myself/ & sometime with a lie/ or a false oath. And for lack of reverend dread & love of our lord/ I have by presumption of pride taken his holy name in vain/ & unlawfully sworn by god/ by our lady/ or the holy saints/ by my faith or troth/ with such other. And for very pride & presumption/ & for lack also of love & dread/ I have misused the holy day in things of pleasure/ or profit unto myself/ & not in his service unto his honour. I have also (of high & proud heart or mind) been disobedient & not done due honour & reverence unto my fathers and mother's spiritual & carnal/ ghostly & bodily/ nor unto mine elders & betters/ but have been many times full obstinate & 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 charitably/ so kind/ so loving & 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/ sleight/ or small occasion/ have lightly and soon been stirred and moved/ wroth and angry/ when any thing hath been done or said contrary unto my mind. And therewith have been ready to revenge the same with forward & vengeable countenance and behaviour/ with high/ hasty/ and ungodly words/ brawling/ chiding/ scolding/ reviling/ rebuking/ railing/ upbraiding/ thrething/ cursing/ baning/ swearing. And if it came thereunto/ in striving/ fighting/ or (at the least in will) (as god forbid) in killing or slaying. Thus by these two great sins of envy and wrath I have broken the fifth and the eight commandment of our lord/ and by many other means offended 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/ & degree of living that god hath sent me/ where it is much better than I have deserved/ or am worthy/ but I have coveted & desired/ wished & willed/ studied and laboured to have more (if any be unlawfully gotten or so withholden/ make plain confession thereof as the matter requireth) Thus by this sin of covetise have I broken the seventh commandment of our lord/ and also 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 meet and drink undiscreetly/ & above that nature did require/ and have picked out and chosen (sometime by sensual appetite) the delicate/ sweet/ and pleasant meets & drinks/ rather for pleasure than for need/ & taken thereof such superfluite (at some times) that I have been thereby sick or diseased/ or at the least 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 take any notable surfeit) after mere 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 & other days also/ & I have been irk weary/ & thought the time of prayer long/ come late thereunto/ & make haste therein/ & oves passed the service of god/ without due reverence/ more by course & custom/ than by any good remembrance or devotion/ & 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/ & 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 and 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 them at sometimes will fully/ & suffered them to hang upon me/ and take in them delectation & 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 and deeds/ but many times have been fullyght 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/ writings/ signs/ tokens/ messages/ kissing/ cleping/ touching/ or other more filthy aid 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 be married or unmarried &c. Thus by this foul sin of lechery/ have I broken the vi and also the ix commandment of god/ & by many other means/ as well in this sin as in all the other of these eight 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 and for all other/ as our lord knoweth me guilty/ and I would confess and knowledge if they came to mind/ I beseech his gracious goodness of mercy and forgiveness. And you my ghostly father of penance and absolution. Et precor sanctam mariam/ omnes sanctos dei/ et 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/ and 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 priest. Sir/ and it please you/ this is my penance/ and than rehearse the same ones or twice yourself/ that you may the more surely here it in mind. For I assure you/ it is jeopardous (after learned men) to forget the penance. And thus an end hereof. ¶ 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 but 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/ & have it ready in mind/ may lightly order & lay up as it were treasure in a chest or coffer/ 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 in any good communication 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 the continuance of virtue/ than this exercise. I beseech you all therefore/ in visceribus Iesu xpi. that is to say/ for the tender love of our lord god and most sweet saviour jesus/ give some labour and diligence thereunto/ & 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 good will and diligence.   

¶ The self table of remembrance.  
¶ The incarnation/ that is/ when (after the salutation 
first  & greeting of the angel Gabryell) 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 Bethleem of the same blessed lady/ without any pain/ she ever remaining virgin.  
¶ The cyrcumsysyon/ when he first shed his precious blood for our redemption.  
¶ The epiphany/ 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/ thou is when he was brought unto the temple with oblation or offering according unto the law/ & also the purification or chirching of our lady.  
¶ The flight into Egypte/ that was when king Herode did pursue our saviour/ and willing surely to slay him/ did cause to slay all the Innocent childer within the coasts and country of Bethleem.  
¶ The disputation/ that was after his return and coming from Egypte again/ when he went with his mother and joseph unto Iherusalem/ and there unknowing unto them remained & tarried/ till that three days after/ with great seeking they found him in the temple disputing among the doctors/ & than was he twelve years of age.  
¶ His humiliation & 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 & dwelled at Nazareth with his blessed mother & with joseph her husband/ ever occupied after their will & mind unto their comfort/ and ever as he grew and increased in age & statute/ 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 heard/ & the holy ghost (in the kind and likeness of a dove) was seen/ which did testify & declare for troth/ that Chryst was god & man/ the mess it & saviour of the world.  
¶ wilderness/ that is/ that immediately & forth with after his said baptism he was led (by the spirit of god) into a wilderness/ not far from the said flood of jordane/ to the end & purpose to be attempted of the devil.  
¶ Fast/ that is/ that he in the wilderness did fast from all manner of food/ meet or drink/ by the space of forty days and forty nights continually together.  
¶ temptation/ that is/ that immediately & forth with after that fast when he began to wax hungry/ the devil did tempt him unto gluttony and unto pride/ and unto covetise.  
¶ Victory/ that is/ that our saviour did confound the devil in all his temptations/ and (for our wealth) had over him the victory and mastery.  
¶ election/ that is/ the choosing of his disciples/ & the appointing and dividing of them into divers degrees and ordres.  
¶ preaching/ that was when he spoke openly unto the people/ and that commonly in parables.  
¶ teaching/ that was when he taught his disciples and 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 into wine/ in feeding of many thousands with a small portion of victual. In curing and healing of all manner of sickness & diseases/ & in showing to many their secret & inward thoughts  
¶ The maundy/ that was the last supper/ that he made to end and conclude the old testament/ by the paschal lamb/ & to ordain & begin the new testament.  
¶ The ministry or service/ that was when he washed the feet of his disciples/ arising thereunto from the souper.  
¶ The consecration/ that was when he returning again unto the table/ did (of breed and wine) consecrate and 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 sermon/ that was when (after all this) he preached unto his apostles a solemn & marvelous sweet sermon/ making special mention of love/ unite/ peace and concord.  
¶ Agony/ that was when he went aside from the company/ with saint Peter/ saint jahn & saint james/ and yet went somewhat from them unto prayer/ wherein he sweet water and 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 kiss showed unto them which was he.  
¶ Taking/ that was when (after that kiss) the soldiers laid hand upon him and took him/ and all his disciples fled and forsook him for the tyme.  
¶ bishops/ that is/ when the soldiers that took him/ brought him unto the bishops Aim and Cayphas/ where he was examined/ and by false witness accused/ and cruelly tormented all that night.  
¶ pilate/ that is/ that on the morrow he was presented by the jews/ and 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/ & he would answer him unto nothing/ than he put upon him a white fools cote/ and with derision & mockery sent him again unto pilate.  
¶ examination/ that was/ when (after many new false accusations of the jews) he further examined him by long process.  

xxxij.  ¶ Flagellation/ that was/ when pilate willing to deliver him (because he found him in all things faultless/ & yet could not appease the cry & malice of the jews) did put him naked/ & tied him unto a pillar/ & 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/ & with a reed in his hand in stead of a sceptre/ & clothed in purpur/ brought him forth among them/ and said in mockage/ behold here your king.  
¶ Condemnation/ that was/ when the jews would in no wise be otherwise content than with his death/ pilate set in a throne as judge/ condemned him/ and judged him unto the death of the cross.  
¶ Fatigation/ that was/ when pilate had put upon him his own clothes again/ & given the said judgement/ than laid the heavy cross upon his neck/ under the which (for very weariness and feyntnes) 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/ & to join & frame his body unto the cross/ whereunto they nailed him with four great nails/ one through the middle of his right hand/ the second through the lift hand/ & through either foot one/ lying the legs on crosswise/ the one overthwart over the other/ & so did they hang him/ & by many rebukes mocked him/ & when he complained of the thirst/ they gave him eisell and gall. 
li. iiij. revelat. been birgitte. ca lxx. b,  And when he had hanged there so peynfully the space of three hours/ he with loud cry commending his spirit & 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 and thraste him unto the heart with a spear.  
¶ Sepulture/ that is to say/ the burying/ when joseph ab Aramathye had axed of pilate his blessed body/ he took him down at compline time/ & 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 & soul/ & appeared first unto our blessed lady his mother/ than unto Mary mawdeleyn/ and after unto the three mary's/ than unto saint Peter/ & after the unto two of his disciples at Emaus. And the same night unto ten of the apostles when all their doors & windows were fast shut & 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 wises/ by many appearings) had sufficiently proved & assured his glorious resurrection/ by the space of xl days/ than in the presence of his mother/ his apostles/ & 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 and disciples/ whereby they were all fulfilled with grace/ & confirmed therein/ as the first church of Chryst/ & so hath continued/ and doth and 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/ and therefore I shall be content to set it out alone in the self words/ which been in number xl ¶ Thus.  
¶ Incarnation/ nativity/ circumcision/ epyphany/ presentation/ egypte/ disputation/ humiliation/ education/ baptism/ wilderness/ fast/ tentation/ 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/ and also to increase in virtue and grace. And yet furthermore to continue therein unto their comfort and joy everlasting/ whereunto he bring us that bought us/ our lord god & most sweet saviour jesus/ who guide you & keep you all. Amen.    

¶ A breve/ or short monition or counsel of the cure & governance of a household/ according unto policy/ taken out of a pistle of a great learned man/ called bernard dorostre/ and put among the works of saint bernard/ for because the many done judge and think it was his own work. Set forth by the same brother.  
first good devout christians/ take most heed/ & give most diligence to order yourself/ and all yours/ unto our lord/ according unto the poor lesson that goth 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 leather. Spend according unto your gains/ gettings or rents/ and not above. It is also good policy: to have one years rend/ or an years gains in store for chances/ which is not contrary unto Christianity: where extreme/ or very street need: is not perceived in the neighbour. A negligent or reckless person may soon set on fine/ and destroy great substance. Have therefore a good eye/ and guard unto the diligence of your servants/ for under them your goods may soon minish/ & be wasted before you know/ beware/ or have knowledge thereof. If your goods begin to waste: better is/ & less rebuke for you to abstain/ and withdraw your charges: than to fall into neediness/ or danger. An old proverb. Qui plus expendit quam rerum copia tendit. Non admiretur si paupertate. That is.  
Who so done spend behonde their faculty  
No marvel though with need they grieved be.  
It is therefore a great providence/ and 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 axe) ne complain. The sleep of the husband: 
Aristo. in economy  maketh a fat dung hill. And the eye of the master: a fast 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/ or 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 and short lived. 
Ecclesia. xxxj.  Mean feeding with scarcity: is unto the diligent person: pleasant and profitable. Upon the holidays & high feasts: give your household plenty of meet: but selden and few delicates. For the use of delicate food/ will soon mar a good servant. Let gluttony & thy purse strive/ and go to law together: & beware thou well/ which part thou takest/ but for the most part always hold with the purse. For gluttonous men of law and the wytnesers: done speak all of affection/ but the purse bringeth in plain evidence & proof/ the empty barn and the empty bag. But if very nygardy shut up thy purse/ than art not thou an even judge. For nygardy is a foolish and needles fear/ and ever living in poverty/ and hurdeth and 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 and desire the death of the poor/ and shallbe accused: as homicides and man-slayers. Sell thy corn better cheap unto thy neyghbur (although he were thine enemy) than unto strangers. For an enemy is sometime sooner vainquysshed & over comen by a kind deed/ than by the sword. Be never at debate with thy neyghbur/ but rather study/ and labour to be at one. 
Eccl. s. b.  For thou canst have none so sure a castle/ or guard of thy life: as is love and friendship of thy neighbours: 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 thy 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/ and high gentle mind: will never search of women's matters. A shrew will sooner be corrected by smiling or laughing: than by a staff/ or strokes. The best way to keep a woman good: is gentle entreaty/ and never to let her know that she is suspected/ and ever to be counseled & informed with loving manner. An old woman unclean of living (if the law would suffer) should be buried quick. 
Of array.  Let your clothing or array/ be in a mean/ neither vile ne precious/ but always fair and honest/ and of sad/ & not of wanton fashion. A costly garment byhonde: 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 sign 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 and may. For in words is great plenty of friends. 
Prover. xvij. c. Eccl. s. b.  A true friend loveth at all times/ and never feyleth: at nedr. There is no comparison of riches: unto a faithful friend. 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 nedeli 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 mynstrelles/ iogulers/ or jesters come unto thy house: say thou hast no lodging for such jesters/ you keep neither in 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/ & 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/ & to have reward. And so importune will they be/ & so shamefully crave: that you shallbe irk & weary of them/ & peradventure they will fall to rebuking/ brawling/ & 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/ & 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/ and so do him that alway 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 done praise you: been surely about to deceive you. If you have a bashful & 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/ and if you must need/ cell. 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 that would warn you before what harm he would do unto you. If you buy or bargain/ be not buty fellow 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 and faithfully your bond and 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. 
Ecclesia. xxxj. d. Ibidem.  The wise man saith/ that sober drink is the health both of soul & body. And the wise and learned person will be right well content with little drink/ and that shall not trouble the stomach/ but rather cause sweet & wholesome sleep/ and of the contrary done come many incommodities as there doth follow. Who so ever among many and 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 meite for you/ than any company. Who so by words would excuse drunkenness: doth openly declare his own disease. The knowledge and 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/ and have not experience/ it is no wisdom to let them prove their cunning upon you. Great gay horses/ and little pretty dogs: leave you unto lords and ladies. A big labouring horse/ and a mastyfe/ or a cur dog: been good to keep your house. As for hawks/ hounds/ and huntynge dogs: done spend more than they done get/ they been meet & according for states: to set idle servants on work/ but far unacording been they: for husbands and aware householders. It is no wisdom to make your own childer stewards or rulers of your household or goods. Fools and negligent or careless persons: have 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/ and discretion: shall seldom accuse misfortune. For diligence/ warenes/ and good heed: done seldom company with misfortune. But yet more seldom shall you see misfortune and sloth or negligence: departed insunder/ for they done commonly company together. The sluggard saith: god will help him/ & so tongue he trusteth there unto: 
Pro. vi.  till he be brouhht unto beggary. For god by the wise man doth send the sluggard (for example) unto the ant or pysinpre/ to learn to labour. For man (saith job) is borne unto labour: 
job. v.  as a bird to fly. Keep you (therefore) but few idle persons or men. And watch you/ & take good heed unto every person of your house. And ever ponder/ weigh/ and consider your expenses: with your gains/ or gettings. first get/ & bring in/ and 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 send 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 it unto every person his part. For better were for you nothing to leave: than that strife and debate should be made/ conscience blemysshed/ and 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/ & conjecture: done love their own soul. Make your testament every year new/ & surely sealed by witness. Lay it where (when need is) it may be found no man is sure how to end his life. The most sure way: to die well/ is well to live. Which he grant us that bought us/ our lord god/ and most sweet saviour jesus christ. Amen. Of your charity pray for the same old wretch of Zion  
richard Whytforde.    

¶ Imprinted at London in Flete street/ at the sign of the Son/ by me Wynkynde word. The year of our lord god. M. CCCCC. & xxx the twenty day of December.  
 printer's device of Wynkyn de Worde