The interpretation/ and signification of the Mass. ¶ Here beginneth a good devout Book to the honour of god/ of our lady his mother/ & of all saints/ and right profitable to all good catholic persons/ to know how they shall devoutly here Mass. And how salutaryly they shall Confess them. And how reverently and honourably they shall go to the holy Sacrament or table of our saviour Ihesu christ/ with diverse other profitable documentꝭ and orisons or prayers here contained/ Composed and ordained by frere Gararde/ frere mynoure/ of the order of the observants.   

¶ The Prologue.  
IS the scripture doth teach us/ and saint Gregory doth write/ amongs all sacrifices and oblations/ there is no service so acceptable unto god/ as dilection & love of the health of the soul/ as well of himself as of other men the which principally is searched & gotten by the passion of our lord Ihesu christ son of god: in the remembrance whereof/ the most honourable sacrifice of the mass is done & celebrate/ as by the holy sacrament. Wherefore the author of this book willing to induce the people to here mass devoutly/ & to ordain some thing that a man may read or think in the mass time which is a work that doth surmount & pass all the understanding under god both in heaven & earth/ hath written in this book as much as the holy ghost doth show us & devout doctors do write/ and as belongeth to man to know of the same: the which book is divided in three parts as doth appear/ every of them in his place. Therefore he that with great merytis will here mass/ he shall read the orison & prayer which is put at every article. Or if he can not read: he shall devoutly premedyte and think of the life of our lord: and shall say at every article a Pater noster and an Aue. And than he shall have said as many times the Pater noster/ as our lord hath lived years upon the earth/ in the gratitude and kindness of all his great travails and pains/ in watching/ fasting/ praying prechenge/ in his passion/ which he hath suffered for us poor sinners. And trusting in the mercy of god that the man so exercising himself towards god/ shall never be lost nor dampened. And if there were any sick or otherwise feeble of nature or of necessity should go by the countries/ or women in child bed/ or in other necessities that they might not here mass/ they shall exercise themself in reading this little book of the mass/ in offering so to god a good will/ the which for that time shall be sufficient/ saying that otherwise they can not amend it.   


¶ Here beginneth the Regestre or Table of the first Book of the Mass.  

THe first chapter/ wherefore the Mass in all languages is called Missa/ & none otherwise.  
¶ The second chapter/ wherefore commonly the catholic Churches be situate or set in the east and west parties: and the mass is said in the east part.  
¶ The third chapter/ who did say the first mass upon the earth/ and who hath so ordained and composed it since that tyme.  
¶ The fourth chapter/ if the first mass of a new priest be better than the second or third of another priest.  
¶ The fifth chapter/ if it be more for the soul health/ to here mass of a devout & virtuous priest/ than of an evil priest.  
¶ The sixth Chapytre/ if all masses be like good/ as mass of Requiem/ of our Lady/ of the holy sacrament. etc. and which is best.  
¶ The vii chapter/ how a man shall say the seven masses.  
¶ The viii chapter/ if every catholic person be bound to here mass the sunday.  
¶ The ix chapter: if it be commanded to here mass/ as well of all other feasts and holy days/ as of the sundays.  
¶ The ten chapter/ if a man may go on pilgrimage the sundays and other feasts and if servants be bound to here mass the sundays.  
¶ The xi chapter/ if it be sufficient that a man here one mass the sunday/ in leaving the sermon & evensong the same day.  
¶ The xii chapter/ how the man shall behave himself in the mass time/ after the ordinance of the holy church and the law Canon.  
¶ The xiii chapter/ if the man be bound to here mass of his Curate/ and in his own parish.  
¶ The xiiii chapter/ if mass may be said in places not hallowed/ as within the house.  
¶ The xu chapter/ if a man the sunday in the mass time may say that thing which is command him in penance.  
¶ The xvi chapter/ if the man which cometh after that the mass is begun/ be yet bound on the sundays to here another mass.  
¶ The xvii chapter/ if it be requisite/ that the man here and understand the words of the mass.  
¶ The xviii chapter/ what profit cometh by the mass: and what persons may have and use it.  
¶ The xix chapter/ if a man may with out sin say or cause a mass to be said for money.  
¶ The twenty chapter/ In what thing & whereby a man may consider the greatness and dignity of the mass.  
¶ The xxi chapter/ what the person shall read in the morning/ when he doth rise from bed.  
¶ The xxii chapter/ what the man shall say for all christian souls/ when he doth pass by the churchyard.  
¶ The xxiii chapter/ how the man shall dispose himself to here mass.  
¶ The xxiiii chapter: what thing a man shall read when he cometh first before the holy sacrament.  
¶ The xxv chapter/ what thing the man shall read/ when he cometh before the holy cross of our lord Ihesu christ.  
¶ The xxvi chapter/ what thing the man shall read/ when he doth come before the Image of our Lady.  
¶ The xxvii chapter/ how he that doth help & serve at mass ought to behave him.  
¶ The xxviii chapter/ how every man shall gladly help & serve at the mass/ for two reasons.  
¶ The xxix chapter: what fruits he receiveth of god/ that serveth gladly and devoutly at the mass.  
¶ The xxx chapter: if women may help and serve at the mass.  
¶ The xxxi Chapter: if the minister may help and serve & here the holy mass all together. And also if a man may here many masses together and at one time with as great merit as if he heard mass by itself.  
¶ The xxxii chapter/ what the aornementes of the priest doth signify.  
¶ The xxxiii chapter/ what virtue or fruit doth consist and lie in devoutly hearing mass/ the which virtues be in xii manners.   
¶ Here endeth the register or table of the first book of the mass. And hereafter followeth the table of the second book.   

¶ Here beginneth the table of the second book of the mass.  

first a prayer of our blessed Lady in the Son/ in the which you shall merit xi M. years of 〈◊〉. The first article.  
¶ A prayer in the honour of the nativity/ of our saviour Ihesu christ/ for to bear the cross of penance. The ii article.  
¶ A prayer in the honour of the circumcision of our saviour Ihesu christ/ for to be circumcised. The iii article.  
¶ A prayer in the honour of the three kings for pure conscience. The four article.  
¶ A prayer in the honour of the presentation of our saviour Ihesu christ/ because that the humanity of Ihesu christ/ shall not in us be lost. The .v. article.  
¶ A prayer that the sweet child Ihesu fled in to Egypte/ for patiently to bear/ & suffer all persecutions. The vi article.  
¶ A prayer that the sweet Jesus' was three days lost/ for to be sought. The vii arti.  
¶ A prayer that the sweet Jesus' was found in the temple/ for to be always obedient unto god. The viii article.  
¶ A prayer that he was baptized in jordan for to be purified of all sins. The ix article.  
¶ A prayer that our lord Ihesu christ fasted the xl days/ for always to abstain from all sin. The ten article.  
¶ A prayer that Lazarus was resuscyte/ for to be resuscyte. etc. The xi article.  
¶ A prayer that our lord Ihesu rid upon an ass the palm sunday. etc. The xii arti.  
¶ A prayer secondly of the vision and apparition of saint Gregory the which one shall merit xlvi M. years of pardon.  
¶ A prayer that our lord Ihesu christ in holding his last supper. The xiii article.  
¶ A prayer that our saviour christ sweat water and blood. The xiiii article.  
¶ A prayer that our lord Ihesu christ was taken and bound of the cursed jews. The xu article.  
¶ A prayer/ that our Lord Ihesu was brought afore the judges/ where they mocked & reputed him as a fool. The xvi arti.  
¶ A prayer that our lord Ihesu christ was brought before pilate/ for to judge himself. The xvii article.  
¶ A prayer that our saviour christ was condemned to the death. etc. The xviii arti.  
¶ A prayer that our saviour Ihesu christ was crucified and life up in the air upon the cross. The xix article.  
¶ A prayer that our saviour Ihesu christ was drawn and hanged upon the cross. The twenty article.  
¶ A prayer that our lord Ihesu christ was mocked and scorned hanging on the cross. The xxi article.  
¶ A prayer that our lord Ihesu spoke the vii words upon the cross/ for to obtain pardon of the vii deadly sins. The xxii article.  
¶ A prayer that in the death of our lord Ihesu christ/ the son lost his clearness/ for to have compassion of the passion & martyr of Ihesu christ. The xxiii article.  
¶ A prayer that our lord Ihesu christ prayed on the cross/ for to have a good hour/ in the hour of his death. The xxiiii article.  
¶ A prayer that our lord Ihesu christ converted in the cross/ three estates of persons/ for to have and knowledge of the sins for gotten. The xxv article.  
¶ A prayer that our lord Ihesu christ is descended in to hell/ for the delivering of the souls of purgatory. The xxvi arty.  
¶ A prayer that our lord Ihesu was taken of the cross/ for always preserve and proceed in virtues. The xxvii article.  
¶ A prayer that our lord Ihesu christ was put in sepulchre of joseph: for to obtain of god a good holy life. The xxviii article.  
¶ Thirdly a prayer of the glorious resurrection of Ihesu christ/ in the which one shall merit lxxx M. years of 〈◊〉.  
¶ A prayer that our saviour Ihesu christ did resuscyte and rise of the death/ for. etc. The xxix article.  
¶ A prayer that our lord Ihesu christ made ready after his resurrection/ for to be fortified at the holy sacrament. The xxx arty.  
¶ A prayer that our lord Ihesu christ did show his five wounds/ for conservation of the five wits. The xxxi article.  
¶ A prayer that our lord Ihesu christ sent his apostles to preach/ for to obtain of god a strong faith. The xxxii article.  
¶ A prayer that our saviour Ihesu chyrste ascended in to heaven/ for to be always occupied of the things celestyalles. The xxxiii article.  
¶ The xii fruits that the man may obtain in devoutly remembering the passion of our saviour Ihesu christ.   
¶ Here endeth the table of the second book.   

¶ And here beginneth the table of the third Book of the mass.  

THe first chapter/ what thing is necessary for the man that will receive worthily the holy sacrament.  
¶ The second chapter/ how the man goth in three manners of ways to the holy sacrament in deadly sin.  
¶ The third chapter/ if the man may go unworthily to the holy sacrament/ or be dampened for certain deadly sins which he hath forgotten/ and that he knoweth not.  
¶ The fourth chapter/ whereby the man may trust that he receiveth the holy sacrament worthily/ and who is in the state of grace.  
¶ The fifth chapter/ if the man be bound in and for any cause/ to confess him more than ones in the year.  
¶ The vi chapter/ how and in what the man shall search and examine himself that worthily will go to the holy sacrament.  
¶ The vii chapter/ how the man shall confess himself/ first of the xii articles of the holy catholic faith.  
¶ The viii chapter/ of the xii virtues of the holy ghost/ whereof thou shall confess the.  
¶ The ix chapter/ of the xi Capital sins/ which be called crymynall.  
¶ The ten chapter/ of the ten commandments/ the which every person is bound to know.  
¶ The xi chapter/ of the ix. strange sins/ how a man shall confess him of the same.  
¶ The xii chapter/ how a man shall confess himself briefly of the viii beatytudes.  
¶ The xiii chapter/ of the vii gifts of the holy ghost/ and how a man shall confess him of the same.  
¶ The xiiii chapter/ how a man shall confess himself of the vii sacraments/ of the holy church.  
¶ The xu chapter/ how a man shall confess him of the vii deadly sins.  
¶ The xvi chapter/ how a man shall confess himself of the vii works of mercy bodily.  
¶ The xvii chapter/ of the vii works of mercy spiritually.  
¶ The xviii chapter/ how the man may confess him of the six sins/ which be against the holy ghost.  
¶ The xix chapter/ how a man shall confess him of the five senses or wits/ & of the other members of the body.  
¶ The twenty chapter/ how the man shall confess himself of the four sins crying vengeance afore god.  
¶ The xxi chapter/ how the man shall confess him of the four cardinal virtues.  
¶ The xxii chapter/ how a man shall confess him of the iii principal virtues/ called theological.  
¶ The xxiii chapter/ how a man shall confess him of the two commandments: in the which all the other be comprehend.  
¶ The xxiiii chapter/ how a man shall confess him of the cogitations & thought of his heart.  
¶ The xxv chapter/ how a man shall confess himself in general of all his venial sins.  
¶ The xxvi chapter/ what thing man receiveth/ which worthily and in the state of grace/ goth to the holy sacrament.  
¶ The xxvii chapter/ of four manner of folks/ which receiveth only the holy sacrament bodily/ to the damnation of their souls.  
¶ The xxviii chapter/ how greatly he sinneth/ which receiveth the sacrament unworthily.  
¶ The xxix chapter/ of those which receive the holy sacrament spiritually and not bodily.  
¶ The xxx chapter/ what thing a man shall read which desireth spiritually to receive the holy sacrament with his divine grace.  
¶ The xxxi chapter: of those which neither spiritually nor bodily receive the holy sacrament.  
¶ The xxxii chapter/ of them which worthily receiveth the holy sacrament in grace: and how a man may know that he hath received it in grace.  
¶ The xxxiii Chapitre: of the xii virtues and fruits which the man receiveth/ that worthily goth to the holy sacrament.  
¶ A prayer that a man shall say when he goeth to the holy sacrament/ or for to here mass devoutly.  
¶ Another devout prayer that a man shall say in going to the holy sacrament.  
¶ The Magnificat in english.  
¶ A prayer that a man shall read after that he hath worthily received the holy sacrament.  
¶ Another prayer that a man shall say after that he hath been at the holy sacrament/ whereby the benedict giveth moche pardon and indulgence.  
¶ Another prayer after that a man hath been at the holy sacrament.  
¶ Another prayer that a man may say/ when he hath been at the holy sacrament and when he goth thereto/ or every day in the week/ when a man hath herd mass.  
¶ A prayer on the Sondaye to all the saints in heaven.  
¶ A prayer to be said the monday to three archangels and to thy holy angel.  
¶ A prayer to the patriarchs & Prophets on the tuesday.  
¶ A prayer on the wednesday/ to all the apostles/ and to the apostle that ye do honour.  
¶ A prayer the Thursday to all Martyrs and to him that ye do serve.  
¶ A prayer the friday to all Confessors and to him whom ye do serve.  
¶ A prayer on the saturday to our blessed lady and to all virgins/ and to that virgin that ye specially serve.    
¶ Here endeth the table of this present Book of the Mass.   

¶ Here beginneth the first book, containing very profitable doctrines, serving to the Mass divided in xxxiii Chapytres.  

¶ The first chapter: wherefore the Mass in all languages is called Missa/ and none otherwise.  
IN all languages (as Latin/ Hebreu/ Greek/ in english/ French/ and in all other languages) the blessed sacrifice of the Mass: is named and called a Mass. And that is as the Doctors do witness for three causes.  
¶ first Missus in latin doth signify and is as much to say as sent/ for the catholic people do send to the father of heaven by the hands of a Priest/ which is a medytatoure between the father of heaven and the sinner: a sacrifice and oblation praying to obtain by the same grace in the soul/ & pardon of all sins.  
¶ Secondarily Missio is to say: an offering sent unto us from heaven/ from the father almighty/ by the words of the consecration of the priest: in the which consecration the son of god descendeth in body/ unied with the divinity/ the which the priest receiveth to the health of all catholic people/ as well living as deed: being in the state of grace.  
¶ Thirdly Missio is also as much to say as sent without/ For at the beginning of the holy church/ all those which were not baptized in continent after that the gospel was song of the deacon: they were sent out of the church/ the which be named Cate cumini/ that is to say: people blessed of the priest/ but not yet baptized/ wherefore they were not worthy to behold the holy sacrament in the Mass.   

¶ The second chapter/ wherefore commonly the catholic churches be situate/ or set in the east and west parts and the mass is said in the east part.  
ALl good and catholic people shall make their prayers to almighty god being with their visages towards the east part/ where the Son doth rise/ rather than towards the West/ north/ or south/ for after the ordinance of the holy church: the mass is rather said in the east part than in the West/ north/ or south/ and that is for four reasons.  
¶ first to the intent that we do not resemble and be like to the jews/ Sarazyns/ or Turks/ or other infidels/ for the jews do pray/ with their faces towards the West/ the Sarazyns in praying do tour netheyr faces towards the south/ And the Turks and other infidels do make their prayers towards the north. And therefore we do read contrary to them in the north part (from whence all evil doth come and shall come unto us) the holy gospel of the Mass.  
¶ Secondarily/ we pray towards the east part/ for there is Paradyse terrestre situate/ where by right our dwelling place is/ and from whence we be chased & put out for our misdeeds and sins. And to the intent that we may return again in to our country/ out of this valley of misery and sorrow/ where we be but as banished/ which can not enjoy our proper land and country. Therefore we do turn us towards the same/ praying and desiring to come there again.  
¶ Thirdly/ for our Lord the son of god/ hath hung upon the cross/ with his face and visage towards the west part/ and his back towards the east part. Wherefore when we pray in the east part/ we be situate with our visages afore the cross/ beholding in the face of our lord Ihesu christ/ to the intent that by his bitter and sharp passion we may be saved/ we turn us towards his face/ as desiring the same/ otherwise we should be turned towards him with our back and to the contrary.  
¶ Fourthly/ for when our lord did ascend in to heaven/ he was situate in the east part/ where his apostles did worship him/ and where he shall be constitute at the day of judgement. And this doth signify unto us that after we be deed/ we be buried with the head towards the west part/ & the feet in the east part/ for at the day of judgement when we shall be resuscitate from death/ we shall rise as we do lie/ & shall go straight forth without returning/ to the judgement of god sitting in the east part.   

¶ The third chapter/ who did say the first Mass upon the earth/ and who hath so ordained and composed it since that tyme.  
AS the holy scripture doth teach us/ our lord the son of god in his last supper that he made with his apostles in his life/ did institute the holy sacrament: & he only did speak the words of the consecration as a very priest/ after the order of Melchysedech: In the which supper our lord as a sovereign bishop/ did ordain all his apostles priests/ commanding them and also all other priests that shall come after them/ so to do in his remembrance and commemoration.  
¶ After this the apostles said the Mass: speaking the same words that our lord did in blessing the bread/ with a Pater noster: and so the mass was said and accomplished. And in this manner saint Peter died the first mass/ by the space of four years in the east part/ where he was bishop/ & after was constitute bishop in antioch And there he said after the Pater noster/ three orisons.  
¶ Saint james the less said the first mass at jerusalem afore that he was bishop. Saint Marce the evangelist said the first mass in alexandria/ and so all the other apostles in all quarters of the world. After them/ the holy catholic church hath ordained and institute/ to say the epistle and the holy gospel. And finally diverse holy pope's and bishops/ by inspiration of the holy ghost/ as saint Gregory/ saint Basilius'/ saint Celestyn: saint Ambrose/ and saint Austyn/ have ordained & institute it as it is now and ever shall be.   

¶ The fourth chapter/ if the first mass of a new priest be better than the second or the third of another priest.  
THe holy sacrament consecrate of the priest/ is in all masses & of all priests of like power and might/ as touching the holy sacrament. Yet notwithstanding the first mass is commonly more profitable and meritorious: than the second or the third: and that is for four reasons. ¶ The first cause is/ for in the first mass there be many reverences and solempnytes done/ which be not done in other times/ as to come to offer: to hang the church with Tapysserye/ to cast & spread herbs in every place & other ceremonies/ the which be done by devotion: & to move the hearts of catholic people to fervent prayers and orisons. ¶ The second cause is/ for in the first mass the sins be more abundantly pardoned for certain pardons and indulgences given them/ which do here the first mass. ¶ The third cause is: for in the first mass the priests be wont to prepare themself more devoutly: than at another tyme. And therefore their prayers be than more acceptable/ devout/ & fervent to pray for them that do here their first masses for to obtain grace. ¶ The fourth cause is: for in the first mass certain souls be delivered from purgatory/ the which god hath ordained to be delivered at that time/ and not in none other masses: as it is red of saint Gregory/ that in his first mass/ he delivered as many souls as there was folkis hearing his mass and of such examples there be many.   

¶ The fifth chapter/ if it be more for the soul health/ to here mass of a devout and virtuous priest/ than of an evil priest.  
Upon this devout doctors do say/ that we may speak of the mass in three manners.  
¶ first touching the holy sacrament of the blessed body of our lord Ihesu christ/ the which is the most principal in the mass. The mass is as good of an evil priest as of a good/ for the holy sacrament is not worse nor the virtue thereof diminished by the evil priest/ nor better and of greater virtue by reason of the good priest. Yet nevertheless the evil priest being in sin doth receive it to his damnation.  
¶ Secondarily/ a man may consider/ by what person the mass is done and said/ for if it be said by the person/ or vycare/ or chaplain of the church/ for other persons and not for himself/ than the mass is as good of an evil priest/ as of a good and a virtuous priest.  
¶ Thirdly a man may speak of the mass touching the prayers and orisons/ the which the priest saith in the mass time/ And than the mass said of a good and devout priest is more better/ than of a sinner and an evil priest.   

¶ The sixth chapter/ If all the masses be like good: as mass of Requiem/ of our Lady/ of the holy Sacrament. etc. and which is best.  
OF the office or service of the mass we may speak in two manners/ as the Canon law doth show us.  
¶ first there be certain feasts/ which hath their proper office and service/ as Ester/ Pentecoste/ the ascension/ the dedication: All the feasts of our lady: and commonly the Sundays/ and diverse other days. In these high and great feestis it is not convenient (but of necessity) that a man shall say any other mass/ and leave the mass of the great feast. Therefore we shall not cause to say any other mass/ but the same of the day and feast.  
¶ Secondarily/ there be certain days in the week/ which hath no proper office: and than it is best to say the mass/ wherein the priest or the man hath the greatest devotion as of Requiem/ or of the visitation/ annunciation: assumption. etc. And so there be certain masses ordained by certain devout persons/ or by apparition/ the which be very good and profitable to be said as well for these that be living/ as those that be deed. As the pope Boniface hath ordained five masses/ in the honour of the five wounds of our lord/ the which be very devout and profitable. And also there is found in writing for a truth/ that there be vii masses called the golden masses the which said of a devout priest the space of vii days/ every day in remembrance as hereafter is written/ be very profitable/ for to deliver shortly the poor souls out of purgatory/ the which according to the justice of god/ ought to be a long season in the pains of purgatory/ for it is red of a devout priest/ which in one mass delivered a hundreth soul's/ which were seen of another devout man/ flying out of purgatory as thick as sparks of fire.   

¶ The vii chapter/ how a man shall say the seven masses.  
first: the first mass shall be said on the monday in the honour and gratitude/ that our lord Ihesu christ was taken in the garden/ praying that he will deliver the poor and miserable souls out of the prison of purgatory. ¶ Secondarily/ the tuesday the mass shall be said in the honour/ that our lord piteously and cruelly was bound to the pillar/ praying him that he will unbind the souls out of the bands of debt and pains.  
¶ Thirdly/ the wednesdaye mass shall be said in the honour of the injust judgement and sentence that pilate gave of our lord the innocent lamb/ praying that he will deliver the soul from the just sentence that shall be given upon the souls.  
¶ Fourthly/ the Thursday in the honour of the incomparable pains that god suffered hanging on the cross & nailed with great nails of iron/ praying that he will deliver the soul dying bound in purgatory. ¶ fifthly/ the friday the mass shall be said in the honour of all the wounds that our lord had in his blessed body/ which were .v. M.iiii. C.lxv. praying our lord that he will deliver the soul from the wounds of conscience/ wherewith it is maculate and spotted.  
¶ sixthly/ the saturday in the honour that our lord was taken down from the cross & buried: which nevertheless was king of heaven/ praying that he will deliver the soul out of the sepulchre of purgatory. ¶ Seventhly/ the vii mass shall be said in the honour that god did rise gloriously from death the iii day/ praying heartily that by the same resurrection/ he will grant the soul to rise from the pain of purgatory/ so that it may reign with him/ and to five everlastingly.   

¶ The viii chapter: If every catholic person be bound to here mass the sunday.  
EVery good catholic person which is come to lawful age/ is bound & commanded by the law/ to here a hole mass on the sunday/ & that he do not depart out of the church/ unto the last benediction be given of the priest/ except that he have so great and lawful necessity/ that he can not here mass. The necessities be declared by devout doctors in diverse manners.  
¶ first sickness of the body/ so that with out peril he can not go out of his house.  
¶ Secondarily/ those which have many young or sick children/ the which in the mean time: they can not leave alone nor with none other person/ nor they can not bring them with them: for fere that they do not come in to a worse case thereby.  
¶ Thirdly/ in such wise that in some country is the custom when the next friends is deed/ they abide a certain time in the house without coming forth. Yet always by licence they may have mass said in their house. And so it is to understand that may dens that mary/ where it is so accustomed. ¶ Fourthly/ when a town or a castle is besieged and in peril and danger of enemies. And if certain persons be not there present/ the said town or castle should be in danger to be taken/ or might have some other evil chance.  
¶ fifthly/ all that which according to good conscience/ is a just and a lawful cause/ doth excuse man afore god and holy church/ of not hearing mass/ yet nevertheless such a person shall do some other good deed that day or some other day for it/ wherefore when the man can not go to the church/ he shall read in this little book.   

¶ The ix chapter: if it be commanded to here Mass: as well of all other feasts and holidays/ as of the Sundays.  
WE have it written in the law Canon/ that where there is like and equal reason/ there is also like and equal law. The reason wherefore it is commanded to here mass the Sundays: is because the man than should occupy himself with god/ which thing can not be better done than by hearing of mass/ and should not occupy himself with other bodily work/ the which also for the same reason is defended & forbid in other feasts & holy days. Yet nevertheless as the doctors do witness & write: there be some little feasts ordained by the bishop/ wherein (after the mass is herd) a man may work a little for another/ but not for himself. And this he may do by four manners without sin. ¶ first/ when it is a little work so that by the same he doth not overcome his heart with labour/ and be not evil disposed in his body thereby.  
¶ Secondarily/ when it is great necessity & that the business can not be differed to another day/ for the peril & danger that may come thereof: As when the corn is in the fields: & that it is like to be great rain & other tempests/ or for fere of enemies in the time of war. Than a man may gather together his corn and bring it in to the barn without sin. Also butchers/ bakers and other vytellers may sell their victuals/ without the which the people can not pass or abide unto the next day following. ¶ thirdly/ when it is for the common profit of any town or village/ as to make common ways/ brygges/ or church's/ or such other.  
¶ Fourthly/ when such a work is done for the love of god/ as for poor folks/ which can not help themself/ that is to say to serve them/ to labour for them/ to carry wood or any other manner of thing for the love of god/ this may a man do without sin: yet nevertheless he must always here mass.   

¶ The ten chapter/ If a man may go on pilgrimage the Sundays and other feasts. And if servants be bound to here mass the Sundays.  
Saint Hierome saith/ that that thing which man doth is not acceptable to god when he leaveth that thing undone which he is bound to do: to go in pilgrimage the sunday/ except that it be great need/ and chiefly afore that a man here mass/ can not be done without sin. Than moche more do they sin which do go for their merchandise on the sunday without hearing mass/ and without necessity. If the master command his servant to ride or go/ or to work on the sunday/ and if necessity require it/ than the master nor the servant do not offend/ but if it were not for necessity: than the master doth offend. If the servant do it with out commandment and that he might here mass if he would in rising a little erlyer in the morning/ than the master is excused/ and the servant only shall make acompte thereof afore god.   

¶ The xi chapter: If it be sufficient that a man here one mass the sunday/ in leaving the sermon and evensong the same day.  
AFter the commandment of god: man is bound to keep & sanctify the holy day by good works: not only by one good work as to here mass/ but rather by many good works/ for as Doctors do say/ that man which will accomplish the third commandment of god/ as to sanctify the sunday: he shall do that same day after his power/ two things.  
¶ first he shall here mass as is aforesaid. ¶ Secondarily: he shall also here the sermon if it be possible/ for if the man died leave or lease it by contempt or custom/ he should sin greatly. And if he can not here the sermon/ he shall read in the stead of the sermon some other good thing.  
¶ Thirdly/ the man also shall give that same day an almous for the love of god/ if he be of power. And in case that he be not of substance to give almous it is sufficient/ if he have a good will so to do.  
¶ Fourthly/ the man shall pray that same day for his greatest health.  
¶ fifthly/ he shall remember that day the goodness and benefits that he hath received of god/ principally that god hath create him of nothing/ and hath called him unto the holy catholic faith: And delivered him by his precious blood/ and this doing the man shall love god with all his heart. ¶ sixthly/ the man is also bound the same day/ to make a general confession of all his mortal sins/ the which he hath done since his last confession/ and thereof to have contrition and repentance between god and his conscience. For this commandment of god/ to sanctify the sunday/ no man may accomplish being in the state of deadly sin. Yet nevertheless the man is not bound to confess him but at the time ordained and institute by the church but in certain causes hereafter in the fifth chapter of this book written. Yet he is bound that same day to make a general confession and to have contrition/ and to purpose never after to sin.   

¶ The xii chapter/ how the man shall behave himself in the mass time/ after the ordinance of the holy church and the law Canon.  
WE find written in Canon law in diverse places/ that our mother the holy church hath ordained nine ordinances or manners of the mass/ the which all christian people ought to keep. ¶ first/ the man albeit that he have heard one mass/ yet he shall here the high mass/ if it be not that he be lawfully excused for certain necessities/ as is aforesaid.  
¶ Secondarily/ the man shall also here mass in his parish church/ and he shall not go by contempt to any other.  
¶ Thirdly/ those that will devoutly here mass/ they shall leave their hawks & their dogs at the church door/ or else at home in their houses.  
¶ Fourthly/ the lay people shall not sit or stand by the high altar/ principally whiles that the mass is said. And above all the women shall absent them from the altar.  
¶ fifthly/ the man shall keep silence/ and shall make no trouble nor noise in the mass time/ but shall pray with a fervent heart. ¶ sixthly/ every man when he heareth the gospel red: shall stand upright ready with his body to defend the holy catholic faith/ which god hath spoken in the holy gospel. ¶ Seventhly/ every person hearing the name of Jesus': shall kneel or bow with his knees/ or he shall incline with his heed in sign and token of reverence/ for so oft as the person doth it/ he doth merit threescore days of pardon/ given by two pope's.  
¶ eightly/ all good catholic people shall kneel down of both their knees: when the priest doth life our lord Ihesu in the mass and shall worship the holy sacrament with great reverence.  
¶ The ix every good christian man and woman shall offer some thing at the mass/ for god speaking in the old testament saith Ye shall not come in my presence void or Idle/ that is to say/ that at the lest ye shall offer unto god a fervent prayer and orison. And there where it is the custom/ the man shall give in the mass time temporal goods and offerings. But to this no man is bound except in great & high feasts: after the custom of the country or place.   

¶ The xiii chapter/ If the man be bound to here mass of his Curate/ and in his own parish.  
IT is written in the Canon law/ that he which condemneth his own curate & church/ and goth to here mass in another place: shall be chased out of that church where he goth unto. This commandment hath our mother holy church given/ for to constrain them that do rebel against their curates/ in contemning them and also their mother the holy church/ and to bring them to subjection and humility. Yet nevertheless if any man do go to here divine service in any other church/ without any contempt/ but rather that he hath greater devotion there or better place/ or that he doth here the sermon there and other services/ which he can not here in his parish church or for any other just cause/ he doth not offend/ in case that his bishop or curate have not forbid him the same.   

¶ The xiiii chapter/ If mass may be said in places not hallowed/ as within the house.  
WE have it written in the Canon law/ that in as much as is possible/ a man shall not say mass without places dedicate and hallowed/ and principally in the ships being upon the see/ for the danger that may come thereof. It is better to be said in the fields upon a stone hallowed or dedicate & set in a case of wood with two fair to wells spread upon the same/ or one to well doubled. etc. There can no mass be said in a house or a chamber/ without licence of the bishop: but the freers which be called freers preachers/ & myneurs have privilege and licence to say mass in the house/ in time of necessity/ how be it they may not mynyste the sacrament to no person under the pain of excommunication/ without licence of the Curate.   

¶ The xu chapter/ if a man the sunday in the mass time may say that thing/ which is command him in penance.  
SOme doctors do say/ that the sundays when a man heareth but one mass that he ought not to say or read any thing joined to him in penance The reason is/ for with one penny a man can not pay two creditors or debtors/ & so also a man can not at one time accomplish two commandments/ for ye be bound to here mass and to say your injunction. Against this there be certain other doctors which do say/ that there is none appearance nor reason therein/ for man may observe and keep all the commandments of god at one time/ wherefore a man may at one time here mass & also say his injunction: for otherwise amongs an hundreth persons/ there should not one here mass well/ nor should not also say well his injunction/ which be so simple that they know none otherwise to do. Wherefore he that knoweth how to do/ he shall say his injunction either afore or after the mass for the surety thereof. And that said he shall commend it unto god/ in remembering in the mass time the passion of our lord/ as hereafter is written.   

¶ The xvi chapter/ If the man which cometh after that the mass is begun/ be yet bound on the sundays/ to here another mass.  
Because that all the works of god be perfit/ So he will also that ours in likewise be perfit & not divided nor broken/ for an hundreth pieces do not make one hole peace. It is commanded in the spiritual law/ that every man shall here one hole mass to the end on the sundays and holidays. He that heareth than but a peace of the mass doth not accomplish the commandment of the holy church. But he that cometh a little to late/ after confiteor/ or kyryeleyson/ or there abouts and no further/ he is not bound to here another mass. For a little is in manner as nothing principally when it is not done by contempt/ if he come after that the half or the third part of the mass be done/ than he is bound to here another hole mass. Those that do help and serve at the mass/ which oft times be letted in the mass time/ running for incense/ wine/ or any other thing touching the mass/ be excused/ & they be not bound to here another hole mass.   

¶ The xvii chapter/ if it be requisite that the man here and understand the words of the mass.  
AFter Canon law/ it is commanded to all christian people to here mass/ how be it the priest doth sometime read so low: that those which be but a little from him can not here nor understand the words of the mass. Wherefore the doctors do say/ that it is sufficient if the man be present at the mass whither he here and understand the words or no. And whither he be far of or near/ so that he be present: and it is sufficient if he do see the priest. But if there be any that understand Latyn/ he may go near to the altar when the priest doth read the holy gospel to here it. Therefore many simple folks do evil/ which do make noise and rumour in running here and there when the priest doth life our lord/ and do trouble both the priest and other persons of their devotion. He that can not see our lord without running here and there and troubling other folks/ he shall turn his face to the priest/ in casting his eyes devoutly towards the ground thinking with the Publycane/ which being far of in the temple/ died esteem himself that he was not worthy/ to life up his eyes in to heaven: but knocking on his breast said. O good lord have mercy of me poor sinner/ for the sinner shall oft times cast his eyes towards the ground by humility/ when the priest doth life our lord in the mass/ esteeming himself not to be worthy to behold the holy & blessed sacrament with his eyes.   

¶ The xviii chapter/ what profit cometh by the mass/ and what persons may have and use it.  
OF the mass do come honour: glory/ and health: Honour to god/ glory to the angels/ and saints/ And health to the men and women.  
¶ first of the mass/ the holy & blessed trinity receiveth glory/ honour/ & praise/ in the honour & glory whereof the mass is said & done and the holy trinity is there present. ¶ Secondarily/ the angels and all the saints in heaven do rejoice of the mass/ for they be glad of all thing that is done in the earth to the honour and laud of god/ and principally when god is honoured by them and in them.  
¶ Thirdly/ of the mass doth come profit and comfort to the soul's dying in purgatory. For there is no virtue nor prayer so profitable unto them: as the mass done or said for them/ for by the same/ their deadly sins be forgiven & also venial sins. And that is by the holy sacrament/ which the priest doth offer in remembrance of the passion of our lord Ihesu christ.  
¶ Fourthly/ the mass also giveth comfort and succour to the living persons/ for by the same the man is oft times delivered from many perils of the body: as is declared in the xxiii chapter in the last condition or degree: & in the xxiiii chapter following. ¶ fifthly/ the man also in his life doth get and obtain pardon of many venial sins which he doth commit daily/ whereof he is contrite and sorry.  
¶ And this is in the mass time in seven manners.  
¶ first all those that do say Confiteor with the priest.  
¶ Secondarily/ he that doth incline in bowing his knees/ & doing reverence when he heareth the sweet name of Jesus'.  
¶ Thirdly/ he that kneeleth down to the ground/ when the priest doth read in the Credo. Et homo factus est.  
¶ Fourthly/ he that with great devotion/ beholdeth the holy sacrament when the priest doth lift it.  
¶ fifthly/ he that with contrition and repentance of his sins/ doth knock upon his breast when the priest saith in the Pater noster/ Et dimit nobis debita nostra/ or the man may say the Pater noster with the priest/ And when he shall say/ Et demitte nobis debita nostra/ he may knock on his breast.  
¶ sixthly/ he that doth with humility receive the benediction of the priest/ at the end of the mass.  
¶ Seventhly/ he that after the mass doth receive of the priest or by himself/ the holy water with repentance of his venial sins. And according to the quantity or greatness of the devotion: the venial sins be pardoned and forgiven to the man.   

¶ The xix chapter/ if a man may without sin say or cause a mass to be said for money.  
WE have it written in the holy scripture/ that it is simony to sell that thing/ which is sanctified and dedicate unto god. And that he which doth sell it/ hath received it of god for no thing: And so both he that doth sell it & that doth buy it do commit deadly sin. For it is against all laws/ as against the law of god/ the law of man/ & the law of nature. Wherefore when the intent of the priest is principally upon money/ and maketh merchandise of the mass: And that those which cause the mass to be said/ do take it that they do buy it for so moche money/ they do both commit simony and is deadly sin. Therefore when a man will have a mass said for him or for his friends/ he shall say to the priest. Sir we may not make merchandise of the mass/ but I pray you say so many masses for me or for my friends/ and I will provide for you and recompense your pain. And than ye shall provide him of an honest living according to his estate and degree. For as the apostle saint Paul saith/ he that serveth at the altar/ he must live by the altar/ for the priest hath none other occupation.   

¶ The twenty chapter/ In what thing & whereby a man may consider the greatness and dignity of the mass.  
THe dignity & holiness of the blessed mass may be considered by five reasons.  
¶ first: for in the mass is 〈…〉 the same blessed flesh/ that Marry the mother of god did conceive and the precious blood shed upon the cross on good friday. And therefore saith Crysostome/ that touching the holy sacrament of the altar: the mass is not of less dignity and value/ than the death of our lord god upon the cross for the health of the man. For as the death of our lord hath delivered man from everlasting death/ so is everlasting life given to them/ which be delivered by the mass.  
¶ Secondarily/ a man may consider the dignity of the mass/ for there is always present all the holy company of heaven. That is to say/ the holy trinity/ Marry the mother of god/ with all the holy angels & saints: beholding and worshipping the holy & blessed sacrament. For as saint Gregory saith/ who is he that would doubt that when heaven doth open/ at the time that the priest doth consecrate the sacrament/ and that the son of god as the king of glory/ doth descend upon the altar/ that there doth not come a great multitude & company of holy angels with him. For a mighty king or prince when he will show his majesty he doth take with him/ his nobles/ his knights and other his servants. Should than the king of glory descend himself alone and without company/ I do not believe it. ¶ Thirdly/ ye shall consider that without light the priest may not say mass/ when there should be both Son/ Moon/ and stars shining upon the altar. And that doth signify/ that there shall be in us a hot and fervent love of god/ and a farm & steadfast faith & believe. Also the ornamentꝭ of the mass ought to be dedicate and hallowed. And also the chalice/ the corporas/ the altar clothes and towells/ and other preparementes/ aught also to be hallowed/ or else a man may not say mass. Also he that shall say the mass/ aught to be a priest consecrate: and otherwise he may not/ were he as holy as our lady the mother of god. For all the saints and angels in heaven can not say nor do one mass.  
¶ Fourthly/ ye shall consider that all that is done and said in the mass: hath a singular mystery and devotion in it/ so that the priest doth not say one word/ nor doth not move once his hand in the mass: but it doth signify some thing of the life of our lord. For as Aureolus saith in Compendio theology/ in the sixth book in the xviii chapter/ that the mass (in a manner of speaking) is as full of divine mysteries/ as the see of drops of water/ & the son full of light & the sky full of stars. And also all christian people being here in earth and in purgatory/ and all the saints in heaven/ have a singular joy and gladness of the mass. And some doctors do say/ that there is never a mass said here in earth/ but there is one soul delivered out of purgatory/ or a sinner converted/ or a good and just man preserved and kept from falling in to temptation.  
¶ fifthly/ ye may also consider the high dignity of the mass/ for it is adorned with many diverse languages & praises. first Hebreu/ as Amen/ hallelujah/ sabaoth/ hosanna: also Greek/ as kyry eleyson/ christ eleyson/ also Latin/ as dominus vobiscum/ pax tecum. Also ye here the voice of our lord in the gospel: the which every person ought to here with great devotion/ not sitting nor kneeling/ but standing upright/ ready to fight unto death for to defend it and the holy faith. And as ye do here god speak in the gospel/ so ye here also the voice of angels/ as in Gloria in excelsis deo. Also the voice of the apostles/ as in the epystelles. Also the voice of the sinner/ in the Confiteor. Also ye here the voice of the just man/ as in the gradual or grail/ hallelujah offetorye & communion or common. And therefore every good christian person shall dispose himself devoutly to here mass/ with a fervent heart and with great reverence/ as if he were upon the mount of Caluerye/ & there did see our lord god hanging upon the cross. O with what and how great devotion should we be at the mass/ and should remember the blessed passion of our lord god: the which is represented & showed in the mass.   

¶ The xxi chapter/ what the person shall read in the morning when he doth rise from bed.  
O Lord god Ihesu christ/ I thank the most humbly that thou haste preserved & kept me this night from sudden death/ and also from everlasting damnation/ by the which nevertheless moche people must be separate from thee: the which have not done so many grievous offencꝭ & sins as I have done. But thou hast preserved me to the intent that I may amend mine evil living. Wherefore I pray the good lord/ by thy incomparable mercy/ and by the merits of thy most blessed mother & of all saints/ that thou wilt keep and preserve me this day from all manner of deadly sin and evil thoughts & words/ and from all unlawful works to the intent that I may so with a pure conscience/ enter in to thy temple/ and there to find thy great mercy/ whereby I shall be worthy to be the temple and habitation of the holy ghost/ where thou desirest to dwell And that I may come to the sovereign temple of jerusalem/ there to give the laudes and praises everlastingly with all the saints. Amen.   

¶ The xxii chapter/ what the man shall say for all christian souls/ when he doth pass by the churchyard.  
Health and comfort be to you all christian souls: whose bodies do rest here and in every place. Ihesu christ which hath bought you with his precious blood/ deliver you from the innumerable pains of purgatory/ and bring you amongs the blessed company of heaven. And there do ye remember us/ in praying humbly that we may be in your company/ and crowned in heaven with you everlastingly. Amen.  ¶ Pater noster. ave maria.  

¶ The xxiii chapter/ how the man shall dispose himself to here mass.  
HE that will devoutly and meritoriously here mass in the temple of god/ he shall mount or ascend vi steps or degrees that is to say: that he shall have in himself two virtues/ the which be figured unto us in the temple of Solomon/ which had two degrees or steps going upward. ¶ The first degree or condition is/ to desire to be incontinent and without any tarrying at the service of god/ That is to say/ that as soon as ye here that they ring the first peel to mass/ ye shall cast down all manner of things out of your hands/ and shall go to the service of god/ taking example at the three kings/ which died leave all manner of thing/ and came from the east part searching the little child in Bethleem at the first token & warning of the star. Wherefore all business that come and chance to man going towards the church/ & that he may well let it pass/ he shall let it be undone unto another tyme. And if he can not let it pass without shame/ he shall answer quickly/ as David the prophet said. Good lord thou haste made my feet like to the feet of a heart. Upon this saint Gregory saith/ that when a heart doth run upon a high mountain/ he doth leap over all that he doth meet/ and so shall we do in likewise. For the enemy of god and man which is the devil of hell/ doth search sometimes many ways for to draw man from the service of god/ as from the mass/ sermon/ even song/ and other divine service. Or else if he can not let him from the hole/ yet he will let him from as much as he may: so that many folks do tarry in the way talking or chiding/ or otherwise occupied till that the service of god is half done. Therefore our lord god did forbid his disciples/ to talk or reason with any person in the high way. Wherefore it is good that the man early in the morning do go to mass afore that any person may let him. For as job saith/ he that early in the morning doth search for god/ he shall find him: for than man hath greater devotion/ than at any other time of the day when the wits be occupied.  
¶ The second degree or condition is humility: so that the person ought not to enter in to the church or temple of god/ by great pomp and pride as the Pharazen did. For many folks (which god amend) go to the church more to be seen or to see other/ than for devotion or the health of their soul's/ the which be afore god: as the proud lucifer was in heaven and Adam in paradise. Therefore man shall come to the church with humility/ as did the Publycane knocking on his breast saying. O good lord have mercy of me poor sinner. And than god shall here & exalt his prayer. For saint bernard speaketh a notable word/ saying that man that doth humiliate & meek himself here in earth as low as he can/ god will exalt him as high as he can in heaven. And he that doth exalt himself here in earth as high as he can/ god shall humiliate and cast him as deep in hell as he can. O merciful god/ how deep shall some folks descend in to hell/ which be ashamed through their great pride to humiliate themself afore the. So that in hearing mass/ some persons do walk up and down in the church: other some do sit at their most case/ and other some do kneel but of one knee/ their bonnets fast nailed to their heads/ & so did the jews kneel of one knee/ when they mocked our lord and did spit in his face. O what little knowledge/ love and fere have such folks of god: for the holy angels be standing upright with great reverence and fere/ afore the face of god. And the proud & stinking creature of god the man/ doth swell with pride and without any fere or dread. Ye do see that when a man shall be headed/ that he doth kneel on both his knees/ with his hands joined together afore him that shall do the execution: and the poor & wretched sinner/ is ashamed to humiliate himself afore god. Here what our lord Ihesu doth speak of the man/ he that is ashamed to serve me afore the world/ I will be ashamed of him afore my father celestial. Wherefore the man as soon as he is entered in to the church: shall kneel on both his knees with great humility and meekness of heart in showing to god his sins/ saying. O good lord have mercy of me poor sinner/ or other like words as ye shall find hereafter written/ in the xxx chapter: for such prayer god doth exalt/ and doth ascend in to heaven afore the face of god/ & doth not depart from thence/ unto it hath obtained all thing that it doth demand for the health of the soul.  
¶ The third degree or condition/ to here mass devoutly/ is contrition or repentance of all the deadly sins that the man hath done. And when the man shall thus have mekened & humiliate himself afore god/ he shall have made his peace with god: afore that he will pray for any thing/ For god doth hate the sinners/ & cannot see them which do not repent them of their sins with all their hearts. Therefore our lord speaketh by the prophet Isaiah and saith. When ye enter in to the church and do life your hands on high to me/ I will turn mine eyes from you: and when ye cry to me/ I will not here you/ for your hands be full of blood: that is to say full of sin. Of this ye may have example/ if ye will desire & obtain any thing of a prince or of a great lord/ the which is angry with you & doth hate you: so that he can not abide the sight of you/ ye must first find the means to content and pacify him. And that done/ desire what ye will reasonably & ye shall obtain. For otherwise as saint Gregory saith/ ye should provoke him to be more angry and disposed with you. Therefore as johan Gerson chancellor of Paris doth write/ every man ought one time of the day say this orison & prayer following with all devout premeditation. For if it do chance that the man die suddenly that same day or night: he shall not be dampened nor private of the sight of the glorious face of god/ in case that he do say this prayer with all his heart/ and with contrition and repentance of his sins.  

¶ The prayer.  
O Most benign and merciful god/ I knowledge & confess that I have grievously sinned against thy will and commandment/ above the number of stars. Whereof I am very sorry and contrite in my heart/ and am sorry that I can not repent me a hundreth times more than I do. Wherefore good lord/ I undertake from henceforth/ that if I do live a hundreth years more/ I will keep me (with thy grace) from all deadly sin. And also I have a good and a firm will to confess all my sins at the time ordained by the church/ & will also do penance for all my sins after the council of my confessor.  
¶ The fourth degree or condition is/ to consider that the man being in the church shall cast all temporal & worldly business from his heart/ in as moche as he can possible/ & only shall occupy himself with god and that thing that he doth read or say/ to the intent that he may say with david. O good lord I have cried unto the with all my heart. And that is that thing/ to the which the priest doth monish & exhort us in the mass saying/ Sursum corda/ that is to say/ life up your hearts to almighty god. And than the clerk doth answer in the name of all them that do here the mass/ Habemus ad dominum/ which is to say/ we have our hertis towards god. O would to god that it might be always so: for if we did pray as we ought to do/ we should obtain all thing that we would desire. And therefore god doth not regard the words that we do speak in praying/ but he desire the heart of the man. Wherefore Isodorus saith: that a prayer made and said only of the mouth without any premeditation/ doth as much prevail as the kackeling of a hen. Wherefore when ye will read any thing in praying to god for grace ye shall say thus. O good lord give me thy divine grace to read & say my prayer devoutly/ to the intent that it may be exalted of the. And if any other thing come in my mind/ I do revoke now as for than: this prayer said. God (as saint Thomas doth write) shall receive it all for the best. And therefore the man shall not covet to read moche/ as some do which have sacks full of books/ & great long beads/ as they would tarry all the day in the church. Yet nevertheless they will read all in one mass time/ not regarding what they do read. But the man must pray with a very pure heart/ for the prayer ought to be fervent devout/ & short of words as our lord doth show us in the gospel. Therefore saint Jerome saith: that one Pater noster/ said with devotion/ is better & more profitable than an hundreth without devotion. ¶ The fifth degree or condition is silence so that the man ought to keep him from much talking in the church/ as many folks do not/ as well men as women/ young & old great and small/ but there do talk and jangle as they were in the high street. And other some do walk up and down in the church showing themself as they were in the market/ whereby they do let & trouble other of their devotion/ the which they have not in themself. And other some there be/ which do speak unhonest & vicious words/ no more regarding the temple of god than a tavern/ whereof the devil doth rejoice & is glad. Now is accomplished that David doth speak of the Infidels and saracens saying. Deus venetunt gentes/ hoc est gentiliter viventes. etc. that is to say: the saracens and Infidels/ that is to say/ the christian people living like unto Infidels/ become in to your heritage: that is io say/ in the catholic faith/ and have maculate the holy temple. And without doubt/ the jews have greater reverence in their synagogue/ than many christian people have in the temple of god: where god is always present in the holy sacrament of the altar/ considering/ saying/ and hearing all your words & thoughts. Wherefore when ye do enter in to the church which is the temple of god/ turn your eyes from the people and remember your sins/ and the passion of our lord/ and read some good thing.  
¶ The sixth degree or condition that man shall have to here mass devoutly/ is perseverance/ so that ye shall here the hole mass from the beginning to the ending/ and shall not out of the church unto it be finished/ and that the priest have given the blessing/ except great necessity require it/ & specially on sundays and other holy days for it is so commanded by the law. Against this some do offend which do walk in the churchyard there talking and iangeling/ and when the priest doth life our lord in the blessed sacrament/ they do run and enter in to the church/ as the dog in to the keching/ and incontinent they do go out again. All those that so do by custom & doth not regard the commandment of the holy church/ they do commit a deadly sin at every tyme. O good lord what small devotion/ love/ & fere have the people of god: they be loath to bestow one hour to here mass/ serve god/ and nourish the soul: but they be not loath to mispend three or four hours at the table in eating and drinking/ for to nourish the body the which shall rote and be eaten with worms. O man remember of what virtue the blessing which the priest doth give after the mass is/ for his hands have ministered at the altar: the blessed body of our lord Ihesu christ. So god in the old Testament died bliss the children/ which were blessed of their father's/ as Abraham blessed his son Isaac: Isaac blessed his son jacob/ and jacob all his children of the xii generations of Israel/ by the which blessing god oft times did save and deliver them from many perils and evils. Moche more god will be merciful unto us and keep us from so deign death: if we do receive with all humility the blessing of the priest/ at the end of his mass/ for his hands be moche more holy/ than were the hands of the old fathers. And by the blessing of the priest/ we be made worthy of the blessing of our lord god in heaven. Therefore when the priest giveth the blessing after mass/ ye shall kneel down upon your knees: with your heed bare and inclined towards the ground/ in receiving the same. Whereof we have many fair examples/ the which should be to prolyxe and long to describe. Yet nevertheless ye shall have twain in short words here declared.   

¶ Example.  
WE read that there was a couereur of houses: which being upon the top or hight of a house there working/ suddenly fell down to the ground/ without hurting himself or having any manner of harm. The people saying this did run unto him/ thinking that he was deed/ and they did find him hole & sound: and they did say unto him. Thou haste been well blessed this day/ He answered and said it is true: for I had this day the blessing/ which the priest gave after the mass/ whose hands had touched the body of our lord Ihesu christ. And my faith & believe was/ that after the blessing which I received humbly after the mass I should not die suddenly without confession/ as now ye may see.   

¶ Example.  
WE read moreover of two men which were compaygnons & fellows in merchandise/ of the which the one received always the blessing of the priest/ and the other never did regard nor care for it. And one day as they were going in their journey/ there came a great tempest of thunder and lightning/ of the which tempest he that was never wont to receive the blessing of the priest nor to regard it/ was stryken to death/ and the other which was always wont to receive the blessing/ was saved and not hurt.    

¶ The xxiiii chapter/ what thing a man shall read when he cometh first before the holy sacrament.  

¶ orison.  
O Blissed and merciful lord Ihesu christ/ I commend this day in the presence of thy holy body and at all times: my soul and my body by the virtue of thy holy nativity: thy blessed cross/ and sharp and bitter passion/ & thy glorious resurrection. O father everlasting god almighty/ thou art the beginning and the end of all creatures/ thou art the way and the truth and the health of all men. O father everlasting/ I cry and call principally unto the for my help & aid/ by the virtue of the holy sacrament/ to the intent that thou wilt defend me from all thing that may be hurtful to the health of my soul. Albeit that I am a poor sinner/ Yet nevertheless I am thy unworthy creature/ redeemed and delivered by the precious blood of thy son. And I believe steadfastly in thee: wherefore good lord defend me always from all perils and dangers of mine enemies visible and invisible/ and from all venom and poison in meats and drinks/ from shame and sudden death/ by the virtue of the holy sacrament/ in the which I put all my hope and believe. O holy and most worthy sacrament in the which be unied in godhead/ the father/ the son/ and the holy ghost/ thou dost exalt all that do cry and call unto the and that do believe in the. Therefore exalt me now specially in all that is necessary & healthful for my soul/ & that from henceforth I may accomplish and fulfil thy will.    

¶ The xxv chapter/ what thing the man shall read/ when he cometh before the holy cross of our lord Ihesu christ.  
O Lord Ihesu christ/ I pray the by the virtue of the same orison & prayer/ that thou didst make in great anguish and pain of heart/ under the mount of olyvete: where for fere & dread of death/ thou didst sweet drops of blood running down to the ground. Offer and show that same blood to thy father celestial/ against the multitude of my sins/ and deliver me at the hour of death/ from all fere and dread which I have deserved for my sins.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ which hath died upon the cross for me poor sinner/ I pray the that thou wilt show & offer to thy father celestial/ all the pain and bitterness of thy passion/ and specially when thy blessed soul departed out of thy blessed body/ against the multitude of my sins. And deliver me at the hour of death from all pain/ which I have deserved for the multitude of my sins. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ/ I pray the by the inestimable love: that caused the to descend from heaven unto earth/ there to suffer death upon the cross most cruelly for me poor sinner/ to show and offer the same unto thy father celestial: against the multitude of my sins. And after this life to open me the gate of heaven. Amen.  ¶ Pater noster. ave maria.  

¶ The xxvi chapter/ what thing the man shall read/ when he doth come before the Image of our Lady.  
O Most benign Mary daughter of the father of heaven mother of the son of god/ espouse of the holy ghost: I pray the that as the father celestial of his great might & power hath exalted the in the highest throne of heaven/ so I pray the most benign virgin and mother marry/ to succour and help me and all my friends. And to defend us from the temptations of our enemy. Amen.  ¶ ave maria. 
O Most humble mother of Ihesu christ Mary: thou art a paradise of joy & the hid treasure of the secret of god: I pray the that as the son of god of the might & power of his incomprehensible wisdom hath adorned thee/ that over and above all the saints thou should use & have the fruition most perfitly/ of the face & presence of the holy trinity: so I pray the most pure virgin mary/ that thou stand by me & assist me and all my friends at the hour of death/ in remplishing and in putting in our soul's/ the light of the holy catholic faith/ to the intent that our faith/ be not occupied with error.  ¶ ave maria. 
O Most sweet marry/ beauty of the angels/ flower of the patryarkꝭ/ masters of the apostles/ courage of the martyrs/ sweet fountain of the confessors honour and joy of virgins/ consolation & solace of all sinners/ I pray the that as the holy ghost hath remplysshed and filled the of his sweetness and divine grace to the intent that thou be the most benign and merciful next after god/ so I beseech the most holy & immaculate virgin marry/ that thou wilt be present by me and all my friends after the time of our life: in shedding and putting in to our souls the sweetness of the divine dissection & love/ so that we may joy with the and with all saints everlastingly. Amen.   

¶ The xxvii. chapter/ how he that doth help the mass ought to behave him.  
first he that doth serve & help the priest at mass/ he must beware that he do not behold the priest/ in the face.  
¶ Secondarily/ that which he doth give to the priest/ he shall give it with both his hands.  
¶ Thirdly/ he shall be diligent to prove and know the water from the wine.  
¶ Fourthly/ he shall abstain in as much as he may/ from to moche spitting and kowghing or making any noise/ specially when the priest is in his Memento.  
¶ fifthly/ he shall not greatly give his mind to read any prayers in the mass time: but rather shall take heed diligently that there do lack nothing/ and shall keep dogs from the altar.  
¶ sixthly/ he shall not kneel between the courteyne & the altar/ in beholding what the priest doth upon the altar. Also he shall not kneel behind the curtains: but shall be of the one side of the priest/ partly behind him.  
¶ Seventhly/ he shall take heed that he do answer the priest perfitly: and that he do light the candle of wax in time/ and to put it out when the priest after the mass hath given the blessing. And when the priest hath finished his first Memento/ he shall prepare himself to light the torch or candle in time/ and to ring the little bell to the elevation.  
¶ eightly/ he shall take heed that he be pure and clean in his conscience/ that is to say that he have contrition of all his sins/ & also that he be clean without in his body and in his hands: so that he do not file the book towells/ altar clothes/ or other aornementes. He shall take heed also/ that he do not touch the chalice/ patyne/ or corporas/ for if he do he doth offend.  
¶ Nynthly/ he shall fold the vestments & the aornementes honestly after the mass: and shall lay them in their place. And this done he may deserve and merit moche.   

¶ The xxviii chapter/ how every man shall gladly help and serve at the mass/ for two reasons.  
THe first reason is/ for the service that we do to the priest in the mass time/ god will reward us for it as we had done it unto himself: for the priest is not there before the altar as sir Iohn: but he is there as the son of god hath hanged upon the cross  
¶ The second reason is/ that to serve god the man of him is made. And therefore there is no man so mighty of power nor so noble/ that aught to be ashamed to serve god. For our lord Ihesu christ saith/ he that is ashamed to serve me: I will also be ashamed of him afore my father celestial. O with what love and diligence should we serve him/ which hath given sight unto us being blind/ the which (we being private of our hands & feet) hath restored them again unto us: and we being deed he hath resuscitate us to life/ and moche more hath god done for us.  
¶ The third reason is/ for to the intent that we serve our lord god/ he hath commanded his angels to serve us and to keep us/ to the intent that we may come to heaven/ where the son of god himself shall serve us. ¶ The fourth reason is/ for to the intent that we should be more bound to serve him/ he hath made himself man mortal/ & hath served us in his own person/ by the space of xxxiii years in great poverty and misery/ wherefore by all right we be bound to serve him. And yet much more hath he done for us/ he hath shed his blood for us/ and suffered death for us/ to the intent that we may reign with him in his glory.  
¶ The fifth reason is/ for god hath made all things to serve us/ as in heaven the angels/ the son/ the moon/ and the firmament/ in the air the birds/ in earth the beestis and other creatures: in the water the fishes to the intent that by them we should be monished to serve him.  
¶ The sixth reason is/ for god shall give him that gladly doth help and serve at the mass/ a singular reward in heaven/ more than to other hearing the mass only/ as it is written.   

¶ The xxix chapter/ what fruits he receiveth of god/ that serveth gladly and devoutly at the mass.  
THe first virtue is/ that god doth never suffer such a person to fall so far in sin/ but that he shall rise sooner out of the same by true penance/ than another that doth not help ne serve at the mass.  
¶ The second virtue or fruit is/ that such a person is not only preserved & kept as another man of his proper angel/ but also there be many other angels nigh unto him: and always ready to help him and praying for him.  
¶ The third virtue is/ that the good works which he doth/ be more acceptable unto god and more profitable to men/ as well living as being deed/ than of other which do not help and serve at the mass.  
¶ The fourth virtue is: that he which doth help and serve at the mass/ shall be in all his business and causes more dyscryte and wise than other men.  
¶ The fifth virtue is/ that the mercy of god shall never forsake that man in his great necessity/ but shall always be ready at his most need.  
¶ The sixth virtue is/ that god shall give him/ which devoutly and diligently helpeth and serveth at the mass: a singular grace here in earth/ and a great reward in heaven/ as he saith in the gospel/ he that doth serve and minister unto me in the earth/ he shall be honoured of my father in heaven. For to help and serve at the mass/ is a service appertaining unto angels. Yet nevertheless god will be served of man in earth. Therefore every man ought gladly help & serve at the mass/ for it is no shame/ but great honour to serve god. The fathers ought to cause their children to learn to help mass/ for that person shall not serve god in heaven: which hath not served him in earth.   

¶ The xxx chapter/ if women may help and serve at the mass.  
IT is prohibit & forbid in the Canon law/ for women to preach openly/ or to give incense upon the altar/ or to touch the chalice/ the patyne/ or corporas. And therefore the women shall not wash the linen clothes of the same afore that the priest hath washed them. But that women may not help the mass/ we have not so great commandment in the law/ for the holy church doth admit the spiritual persons: and maidens may help and serve at the mass in necessity/ which they shall not do if there be any man present that can do it. wherefore the maidens when they shall help the mass in necessity/ they shall always look devoutly afore them/ and shall not behold the priest in the face/ But they shall kneel down honestly behind the priest and shall not come to near the altar for the dignity of the holy sacrament.   

¶ The xxxi chapter/ if the minister may help and serve and here the holy mass all together. And also if a man may here many masses together & at one time with as great merit/ as if he heard every mass by itself.  
AS the doctors do write: the life of all good and just catholic people is as a company of merchants in the which that that the one doth win the other doth lease. So it is with all them that be in the love and grace of god and of holy church/ so that they be not only part takers of the mass at the which they be present with their eyes/ but also so long as they be in the state of grace and in the love of god/ they be part takers of all the good deeds that be done in the holy church through out all this world/ of all good and just catholic people. And the contrary is of them which be in deadly sin/ which do not merit for themself any reward in heaven/ for they be deed afore god and also their good works. O if the sinner did remember this in taking it to the heart/ what goodness should come unto him.   

¶ The xxxii chapter/ what the aornementes of the priest/ doth signify.  
first the altar where the priest saith the mass/ doth signify the cross of our lord god.  
¶ Item the priest at the altar/ doth signify our lord upon the cross. ¶ Item the chalice afore the priest/ doth signify the sepulchre of our lord.  
¶ Item the corporas signifieth the linen cloth/ in the which our lord was wrapped in the sepulchre.  
¶ Item the linen cloth of the chalice/ signifieth the little cloth put upon the face of our lord in the sepulchre/ for to wipe the sweet.  
¶ Item the patyne of the chalice signifieth the stone that did cover the sepulchre. ¶ Item the amiss which the priest doth put on his heed/ signifieth the cloth which the jews did bind afore the eyes of our lord when they did mock him.  
¶ Item the albe which is white and long/ signifieth the white and long rob/ wherewith Herode died clothe our lord in derision.  
¶ Item the long stoyle that the priest hath about his neck/ signifieth the cord the which the jews did cast about the neck of our lord/ and afterward about his body when they did take him in the garthen. ¶ Item the short stoyle or maniple the which the priest hath on his left arm signifieth the cord with the which the hands of our lord were bound/ for when they died unbind him they left the cord hanging at the left hand.  
¶ Item the cord/ wherewith the priest is gird/ signifieth the cord wherewith our lord Jesus' was bound to the pillar. ¶ Item the chesuble which is the upper vestment of the priest/ closed behind and before and without fashion open of both sides/ signifieth the rob of purple/ wherewith pilate died clothe our lord when he did mock him.  
¶ Item the cross upon the chesuble upon the shoulders of the priest & goth to the ground behind/ signifieth the heavy cross of our lord of xu foot of length/ the which he bore upon his shoulders upon the mount of Caluarye.  
¶ Item the crown of the heed of the priest doth signify the crown of thorns/ which our lord ware upon his heed.  
¶ Item the little peacꝭ upon the albe upon the hands of the priest/ and also hanging behind and before at the feet of the priest/ do signify the great nails/ which were stricken through the hands and feet of our lord upon the cross.  
¶ Item the bread which is consecrate/ is verily the blessed body of our lord/ And the wine after the consecration/ is the precious blood of our lord abundantly shed upon the cross. This may a simple person which can not read thus think and remember in the mass time/ and to occupy himself with the passion of our lord.   

¶ The xxxiii chapter/ what virtue or fruit doth consist and lie in devoutly hearing mass: the which virtues be in xii manners.  
THe first virtue or fruit is/ as some doctors do write/ that the man doth merit more whiles that he doth here mass devoutly/ than if he should give for gods sake/ as moche ground & land as he could pass and go over in the space of the same mass. O what may he than deserve which doth here every day three or four masses. And what doth he lease/ & what count shall he make afore god at the day of judgement/ which hath not so great business/ but that he may here one mass at the left every day. O what it shall grieve you that ye have lost so moche. This ye shall understand according to the dignity and excellentness of the mass.  
¶ The second virtue is/ that the holy angels be glad to be nigh unto that person in keeping him when he hath herd mass. As David saith/ god died command his angels to keep and preserve you/ in all your ways and business.  
¶ The third virtue is: that the man beholding with devotion and reverence the holy sacrament in the mass/ as saint Austyn saith/ god doth give him that same day all things necessary for his body. Item vain words and unadvised oaths be forgiven and pardoned/ and he is preserved from sudden death. A man doth lease no time whiles that he doth here mass. All the steps in coming and in going/ be counted of the holy angel. And if the man died the same day that he hath herd mass without receiving the sacrament/ god shall count it as spiritually received.  
¶ The fourth virtue is/ that the person being in sin oft times in the mass time by the presence of the holy sacrament/ doth receive a good inspiration: so that from thenceforth he doth convert him from his sins As the good thief upon the cross/ Marry Magdaleyne afore the feet of our lord. If they had not been present with our lord/ peradventure they should not have had pardon of their sins.  
¶ The fifth virtue or fruit is: that the man hearing mass devoutly/ receiveth spiritually the holy sacrament so that he desire it devoutly. And so it may chance that the man hearing mass devoutly/ shall obtain more grace than the priest which doth it/ for the priest is not always equally well disposed And so may the man every day/ receive the holy sacrament spiritually.  
¶ The sixth virtue is/ that the man hearing mass and being in the state of grace/ is part taker of all the masses done throughout all the world/ and that is more or less after as the man is in the love and favour of god. For it is one of the articles of the holy catholic faith/ as in the communion of the holy church.  
¶ The seventh virtue is/ that the prayer of them which do here the mass/ is sooner heard and exalted of god in the mass time/ than at any other time/ for than the priest & the holy angels which be about the altar do help you to pray.  
¶ The eight virtue is/ that the souls being in purgatory/ whiles that the man doth here the mass and doth pray for them have a singular absolution during the same mass/ for there is nothing that doth bring them so shortly out of the pains of purgatory/ as to cause to say or to here devoutly mass for them.  
¶ The ninth virtue is/ that it is better to here one mass in our life time: than to cause an hundreth to be said or heard for us after our death. And also that it is better that the man cause a mass to be said for him in his life: than an hundreth after his death. The reason is/ for the man may now deserve & merit moche with a mass/ but not after his death: but only that he doth find that thing/ which he hath deserved in his life. An hundreth thousand masses now done can not augment one moment of glory & joy after this time: but by a mass which I do here/ I may obtain that I shall not come in purgatory/ but after our death/ the mass delivereth only from purgatory. Is it not better than not to come in to purgatory/ than when a man is there to tarry and look for aid & help to be delivered. ¶ The tenth virtue is/ that a woman hearing mass devoutly/ if it chance that she do labour of child that same day/ she shall be delivered (without fault) the more easily & with less pain/ for the holy angels be very busy and diligent about her. Therefore all women being with child/ if it be possible shall here mass every day for by the virtue of the same/ the fruit or child is preserved. And than shall put their trust in the holy sacrament & in our blessed Lady the mother of god/ and in none other thing.  
¶ The eleventh virtue is/ that all thing that man doth enterprise after that he hath herd mass/ doth prosper and come to good end. And that which the man doth eat & drink after he hath herd mass/ doth profit more to the necessity of nature.  
¶ The twelfth virtue is/ that if the man die the same day that he hath herd mass/ god shall give him a singular grace which otherwise he should not have had. That is say to that god himself or his angels at the last hour of his death: shall help & comfort him as the man hath served god at the mass. For it is written in the holy gospel/ with the same measure that ye have measured/ with the same also I will measure you everlastingly. Amen.   
¶ Thus endeth the first book of the mass. And here followeth the second.   


¶ Prologue.  
HEre beginneth the second book of the mass which is divided in three: as the life of our lord is divided in three diverse times/ & these three times be comprehend in xxxiii years. Also the mass is divided in three parties/ & the three parties in xxxiii articles. ¶ The first time is/ from his humanity unto his passion/ and that doth signify the beginning of the mass: unto the Canon or Sanctus.  
¶ The second time/ from his passion unto his resurrection/ and that doth signify from Sanctus unto that the priest have received the sacrament.  
¶ The third time/ from that unto the finishing of the mass/ & that doth signify after his resurrection/ unto that time that our lord did ascend in to heaven. Upon every time is a prayer/ by the which a man may deserve very pardon. As of our Lady xi M. years/ in the honour of his humanity: of saint Gregory xlvi M. years/ & in the honour of his passion and resurrection lxxx M. years. Some. C.xxxvii. M. years: & at every article is a devout prayer as to pray to almighty god to obtain some virtue or to eschew sin.  
¶ The holy father pope Syxtus the four of that name/ hath given xi M. years of pardon so oft as in the state of grace/ with devotion a man doth say this prayer following afore the Image of our Lady: in the which prayer a man may clearly understand and perceive/ that Marry the holy mother of our lord Ihesu christ/ is a pure and a clean virgin/ and was conceived without any spot of original sin/ the which is clearly declared in this prayer/ where it is said/ thou art conceived without sin. And of this indulgence or pardon/ is a fair Bull in the city of Coleyne.  
blessed be thou Marry holy mother of god/ queen of heaven/ gate of paradise/ lady of the world/ thou art a singular pure virgin conceived without sin Thou haste borne and been delivered of the creature/ redemoure/ and saviour of this world/ wherein I do not doubt but steadfastly do believe. Pray for my sins & deliver and keep me from all evil. Amen.   


¶ The first article of the mass.  
How the priest doth make him ready in the vestry to say mass/ and the deacon and subdeacon do help him/ but the priest alone doth take & cast upon him the chesuble: which doth signify how christ hath taken upon him the nature of man/ and was conceived in the vestry of the blessed body of our lady/ wherein the father and the holy ghost have given aid & help The mynystrer or he that doth help to serve at the mass/ doth signify the angel Gabryell.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that by the will of thy father celestial/ thou hast been conceived by the operation of the holy ghost/ in the blessed body of the virgin mary in all cleanness and without any spot of sin/ I beseech the good lord by the merit of thy dear mother/ that I which have been conceived in malice and sin/ may be purified of all my sins. Amen.   

¶ The second article of the mass.  
How the priest doth go out of the vestry towards the altar with the deacon and subdeacon: where he doth tarry a little space between them with silence/ the which doth signify/ how Jesus' was borne between joseph and our lady/ and laid between an Ox and an Ass.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the because thou hast willed to be borne after the nature of man/ of the virgin mary in this world for our sins/ for the which sins thou hast afterward suffered death upon the cross: I beseech the good lord give me grace so to bear the cross of penance herein earth for my sins/ that I may come to thy glory in heaven. Amen.   

¶ The third article of the mass.  
How the priest being between them saith with great devotion Confiteor/ and doth confess himself as a sinner/ albeit that he hath confessed him self afore of all his deadly sins: which doth signify that the innocent child Jesus'/ did suffer himself to be circumcised as a pure & a clean mirror without any spot.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do humbly thank the for thou hast suffered thyself to be circumcised on the viii day/ after thy nativity with a knife of stone/ for to take away the vengeance of our sins/ and hast commanded that thy holy name should be Jesus'/ I pray the dear lord grant me thy divine grace/ that I may circumcise me with the knife of thy divine fere and dread from all evil temptations/ that I may laud and praise thy holy name Jesus' everlastingly. Amen.   

¶ The fourth article of the mass.  
How the priest after Confiteor goeth to the altar with great reverence/ & lowly inclining himself doth worship god almighty/ which doth signify unto us/ how the three Kings with great reverence & devotion/ have worshipped the sweet child Ihesu/ and have humbly given him their offerings.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou haste wytsau●e to show & manifest thyself to the three kings/ by the tokening of a shining star: & hath brought them home again in to their own country by another way/ I beseech the good lord to illumine the obscuryte and darkness of my conscience/ by the light of thy grace/ that I may give & offer myrrh of fervent devotion/ incense of busy and diligent prayer/ and gold of divine dilection/ that I may come to the way of health. Amen.   

¶ The fifth article of the mass.  
HOw the priest after that with great reverence doth begin the mass/ between deacon and subdeacon at the one side of the altar: which doth signify that Jesus' was presented in the temple/ upon the altar of the sovereign priest/ with great devotion and reverence between joseph & Mary/ and his other friends.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank the that thou hast suffered devoutly and obediently thyself to be presented in the temple by the sovereign priest to the intent that we may be present in heaven with the father celestial. Wherefore father celestial/ I do offer according as I am worthy this day in the mass/ Ihesu christ thy only son for all my sins: and pray the that this oblation be not lost in me. Amen.   

¶ The vi article of the mass.  
How the priest/ the deacon and subdeacon do go from the altar/ & the priest and the deacon do sit them down/ and the subdeacon doth sing the epistle. This doth signify unto us how Jesus' Mary and joseph fled out of their country from the face of Herode where they did dwell in to Egypte/ where joseph laboured for them.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the for thou being young of age/ was constrained to fly from Herode out of thy country in to Egypte amongs the paynims/ I beseech the good lord that thou wilt give me grace/ that I may patiently contemn all persecutions/ tribulations/ and false tales and lies surmised upon me/ to the intent that hereafter I may be found a true pilgrim of jerusalem. Amen.   

¶ The vii article of the mass.  
How the priest doth come again to the altar/ where diligently he doth read the gospel. This signifieth how Jesus' Mary and joseph/ have returned from Egypte in to their country from whence they fled/ by the commandment of the holy angel.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ: I thank the for after that thou had been. seven years in Egypte/ thou returned in to thy city of Nazareth/ I pray the good lord grant me poor sinner to return from my sins/ and so to search/ find/ and hold the here in earth/ that we be not separate from henceforth/ the one from the other for evermore. Amen.   

¶ The viii article of the mass.  
How the priest after that he hath red and heard the gospel: he goth to the mids of the altar and doth sing with a high voice Credo in unum deum. This doth signify that marrow with great joy and gladness hath found her dear son Jesus' in the temple amongs the doctors/ and did go with her in to Nazareth.  ¶ orison. Pater noster. ave maria. Credo. 
O blessed lord Ihesu christ/ I thank the that thou hast rejoiced and comforted thy heavy mother/ in going with her in to Nazareth/ and hast always been obedient unto her/ I pray the good lord govern me always that I may live after thy commandments and those of the holy church/ to the intent that so living I may believe as a good catholic person ought to believe/ in the which I desire to live and die everlastingly. Amen.   

¶ The ix article of the mass.  
How the priest with silence doth make ready/ prepare and offer the sacrifice: and afterward goth to the end of the altar & doth wash his hands. This signifieth unto us that christ from the xii years of his age unto xxx years/ did nothing openly that a man can find in writing. Yet nevertheless he was not Idle/ but at the xxx years of his age he went towards jordan/ for to be baptized of saint Iohn baptist.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank & laud the that thou being god almighty/ hast gone in the humanity towards jordan to be baptized/ to the intent that our baptism might be ordained/ confirmed/ & sanctified by the same/ I beseech the good lord grant me poor sinner: that I may so purify me in the baptism of my confession & declaring of my faults and sins/ by thine humble baptism all my sins may be pardoned everlastingly. Amen.   

¶ The ten article of the mass.  
How the priest doth go to the mids of the altar praying all those that be in heaven to pray for him: and than he doth turn him towards the people desiring them also to pray for him. This doth signify that christ did pray for us in the desert or wilderness/ when he did fast xl days and xl nights/ and after was tempted of the evil spirit and enemy of hell.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou being led by the inspiration of the holy ghost in to the wilderness/ there didst fast xl days and xl nights/ and afterward having hungres died overcome thine enemy/ I pray the good lord grant me the virtue of abstinence to fast always from sin/ and to have thirst or desire/ of the virtue of equity & justice/ that I may overcome the temptation of mine enemies. Amen.   

¶ The xi article of the mass.  
How the priest being in the mids of the altar: beginneth to sing with a high voice the preface/ Per omnia secula seculorum. This doth signify that our lord hath preached at his xxx years to the people: the holy catholic faith confirming the same by marvelous miracles: to the honour of his father celestial.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the of the great love that thou hast had for our health/ and for the holy catholic faith/ which thou thyself hath taught and confirmed by miracles/ I beseech the good lord grant me to accomplyss●e that that thou hast taught/ and to believe steadfastly in that/ which thou hast done to the intent that so I may live in thy commandments/ and die in thy holy faith. Amen.   

¶ The xii article of the mass.  
How after that the priest hath song the preface they do sing Sanctus Sanctus Sanctus/ benedictus qui venit in nomine domini. This doth signify how the humble Jesus' on Palm sunday did humbly come in to jerusalem sitting upon an Ass: where the jews did receive him with great reverence: the children did sing: bnndictus qui venit osanna in excelsis.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou haste come voluntarily in to jerusalem to thy passion/ sitting upon an Ass/ I beseech the humbly good lord: that thou wilt so come to me poor sinner/ and visit me by thy divine grace/ to the intent that in body/ soul/ and in all thing/ I may be obedient unto thee/ that thou may govern me for to go/ to be conversant/ to keep silence/ and to speak that thing/ that may be acceptable to thy divine will. Amen.    

¶ The second part of the mass: in the which is declared the passion of our lord Ihu christ: & ye shall read these prayers & shall have xlvi years of pardon.  
O Lord Ihesu christ: I do worship the hanging upon the cross and bearing upon thy heed a crown of thorns/ I pray the that thy cross may deliver me from the evil angel. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ/ I do worship the hanging on the cross all wounded/ to whom gall & vinegar was given to drink/ I pray the that thy words may be remedy to my soul. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ: I do worship the being in the sepulchre: ointed with myrrh and other good odours/ I pray the that thy death may be my life. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ/ I do worship the descending in to hell/ and delivering the prisoners/ I pray the do not suffer me to come there. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ/ I do worship the rising from death/ ascending in to heaven/ & sitting on the right hand of god the father almighty/ I pray the that thou have pity of me. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ/ good pastor and governor/ keep and preserve the good & just men/ and make sinners rightful and just. Have mercy of all faithful souls departed/ and of me poor sinner. Amen.  ¶ Pater noster. ave maria. 
O Lord Ihesu christ/ I do worship the for the bitterness of thy passion/ which thou hast suffered on the cross & specially at the hour that thy holy soul departed from thy blessed body: have mercy on my soul/ when it shall depart from my body. Amen.  ¶ Pater noster. ave maria. 

¶ The xiii article of the mass.  
How after Sanctus/ the priest beginneth with silence secretly the Canon having the curtains drawn: to the intent that he be not troubled/ and doth incline himself very low. This doth signify how our lord Jesus' with the door closed/ hath eaten the paschal lamb with his disciples and afterward he hath inclined himself down to the ground/ washing the feet of his apostles.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the for that thou haste in thy last supper ordained thy holy body to be meat for us/ and thy precious blood to be drink/ to the intent that we may have always remembrance of thee/ I pray the good lord illuminate my heart by thy divine dilection/ to the intent that I desire no thing that may draw me to sin/ but that all thing be bitter unto me/ except only the remembrance of thy blessed passion. Amen.   

¶ The xiiii article of the mass.  
How the priest after the first Memento/ maketh three crosses upon the chalice/ saying secret words. This doth signified show unto us: that our lord hath prayed to his father almighty in the garthen/ three times secretly in the night.  ¶ orison Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou hast willed to sweet for us poor sinners/ water and blood for dread and fere of death/ I pray the good lord for the great pain and anguish that thy heart died suffer/ deliver me from all pain & anguish of the heart: and he'll us both in body & soul/ and grant us help in tribulation/ consolation and comfort in persecution/ pity of our sins passed/ amendment of those that be present protection and defence from those that be to come/ to the intent that thy precious blood be not lost in us. Amen.   

¶ The xu article of the mass.  
How the priest is in his first Memento/ and than he prayeth for all his friends living/ that god may give them grace and maintain them in all goodness. This doth signify & show how our lord Jesus' was taken in the garthen at the most secret time of the night/ praying the jews to spare his disciples & to do them no hurt.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou hast suffered thyself to be taken and bound of the cursed jews/ and so to be led to the house of Annas: to the intent that thou might break the bonds of death & of our sins/ I pray the deliver me from the bonds of mine enemies visible and invisible/ and unbind the bonds of my conscience/ to the intent that I so delivered may laud and praise the everlastingly. Amen.   

¶ The xvi article of the mass.  
How the priest doth make five crosses upon the host afore that he do consecrate it in sacrament. This doth signify that the three first crosses do signify that there was three principal judges examining our lord to death/ as Anna's/ Cayphas/ and pilate. The other two crosses signify the two principal effusyons of blood: as when our lord was scourged & crowned.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that at the hour of prime thou hast suffered thyself to be led to the council of the jews/ before Anna's/ Cayphas/ & pilate/ where they have mocked and despised & reputed the as a sole/ I pray the good lord for the passion & pain that thou didst suffer there/ grant me patiently to bear all manner of mockyngꝭ: despisings/ and wrongs done to me. Amen.   

¶ The xvii article of the mass.  
How the priest maketh clean his hands upon the altar as puryfyenge them. This doth signify how pilate hath washed his hands afore the jews/ as knowledging himself not culpable of the death of the innocent Jesus'/ to the which the jews did seduce him/ for fere of leasing of his office/ & not to be loved of the Emperor.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou hast suffered thyself to be led (as an evil doer) to the consistory of pilate/ I pray the good lord seen me to ascend and go up to the consistory and court of my conscience/ to the intent that there I may judge my fault, and not those of mine even christian: that also I may have no need to care for the judgement of men. But that I may only before thy face be found innocent and not culpable. Amen.   

¶ The xviii article of the mass.  
HOw the priest taketh the host in his hands and doth minister it: lifting the chesuble upon his shoulders/ & doth make him ready to consecrate and offer the holy sacrament and body of our lord. This signifieth how after the sentence of pilate/ our lord made him ready to die taking the heavy cross upon his blessed shoulders/ and went therewith towards the mount of Caluerye.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ: I thank the that thou after the sentence of death which pilate gave of thee/ was charged of thy heavy cross/ preparing thyself to death willingly/ I pray the good lord grant me when my time shall come to give me willingly in to thy hands to live and die/ to the intent that thereby and by thy bitter passion/ I may be delivered from everlasting death. Amen.   

¶ The xix article of the mass.  
How the priest when he hath consecrate the holy sacrament/ he doth lift the body of our lord on high/ afore all the people between his two hands/ as a mediator between god the father & man. This doth signify how the son of god was lift up of the jews/ nailed upon the cross between two thieves and of two sorts of people mocked/ as of the jews and infidels.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank the that after many pains and sorrows suffered here on earth finally thou was crucified and lift up in the air upon the cross with great sorrow & pain/ I pray the good lord lift my heart up to heavenly things: & turn it from all earthly things not necessary for the health of my soul / to the intent that so I may crucify my spirit between the flesh and the world that by desire I may rest in the. Amen.   

¶ The twenty article of the mass.  
How the priest after that he hath lift the blessed body of our lord/ he doth lift the chalice with the precious blood of god. This doth signify how our lord being lift up with the cross/ the jews did let it fall so rudely with the body in to the mortays: that all his wounds and specially the five wounds did run down with blood abundantly as a fountain upon the earth.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank the that thou hast suffered thyself to be drawn and nailed upon the cross/ so that a man might have counted all thy members/ whereof did issue abundantly thy precious blood upon the earth/ I pray the good lord grant me that I may use all my power & virtues in thy service: and to thy honour and not in sin/ to the intent that all my members may laud & praise the everlastingly. Amen.   

¶ The xxi article of the mass.  
How the priest after the elevation doth stand up right with his arms spread abroad/ praying for the people. This doth signify how our lord hanging on the cross/ was mocked of the jews and paynims which did not know him. Yet nevertheless he did pray for them/ which did kill and crucify him/ as for simple folks and infidels which died not know what they did.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou haste suffered to be mocked for me/ to the intent that I may be honoured and exalted in heaven/ I pray the good lord grant me by thy divine grace/ that I never do err nor go from the cross of penance by any temptation/ interyoure or exteryoure/ the which from henceforth I desire to take for my sins/ unto that time that my soul shall be departed from my body. Amen.   

¶ The xxii article of the mass.  
HOw the priest after this doth make vii crosses upon the Sacrament. This signifieth how God hanging on the cross/ died speak these. seven. words in great sorrow and anguish of his heart. The first word/ Father forgive them/ for they can not tell what they do. The ii thou shall be with me this day in paradise. The iii mother see here thy son/ and to his disciple/ se here thy mother. The iiii: O my god/ why hast thou forsaken me. The .v. I am a thrust The vi all is accomplished and ended. The vii father I betake or commend my soul in to thy hands.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the for the vii words that thou hast for me on the cross in great pain & sorrow spoken for the health of my soul/ I beseech the good lord by the virtue of the same words: that thou wilt pardon me of all the offences that I have done in my life/ and in any of the vii deadly sins: as pride/ covetous/ envy/ wrath/ gluttony/ sloth/ and lechery/ whereof I do ask mercy for evermore. Amen.   

¶ The xxiii article of the mass.  
How the priest being in his second Memento/ prayeth for the souls that be departed being in purgatory. This doth signify the great darkness and silence that was throughout the world/ whiles that god did speak on the cross afore that he died for our sins.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank the for from the hour of six unto the hour of noon: the Son lost his clearness or light/ and the world was dark: I beseech the good lord shed and put in to my heart compassion of thy pain and passion/ to the intent that all dignities & joys of this world and of all creatures/ may be dark/ bitter & displeasant unto me everlastingly. Amen.   

¶ The xxiiii article of the mass.  
How the Priest after the Memento with a high voice doth sing to the father celestial: Pater noster quies in celis. This doth signify that our lord preparing himself on the cross to die/ hath cried with a high voice/ the heed inclined/ the eyes closed/ the visage pale/ the voice sorrowing against nature/ O father celestial in to thy hands I do yield my soul.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou hast suffered for me poor sinner/ bitter death upon the cross/ to the intent to deliver me from everlasting death/ I pray the good lord for the bitter passion that thou hast suffered on the cross: and specially at the hour that thy holy soul departed from thy blessed body/ grant me that in all tribulations and pains/ I may only convert and turn me unto thee/ and have mercy of my soul at the hour of death. Amen.   

¶ The xxv article of the mass.  
How the priest doth break the holy sacrament in three parties and saith three times. Agnus dei qui tollis peccata mundi miserere nobis. This doth signify how god hanging on the cross/ hath converted and hath had mercy of three manner of folks. That is to say/ of the thief at his right hand: of Longius which died pierce the heart of our lord with a spear/ and of many other of the common people which were there present.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that thou hanging on the cross/ hast suffered thyself to be taken down of sinners by great love/ wherewith thy divine heart was inflamed of thy great mercy/ I pray the good lord suffer thy great mercy to descend upon the multitude and ignorance of my sins/ to the intent that my soul may be a convenient place of the divine grace here in earth/ and after in the glory. Amen.   

¶ The xxvi article of the mass.  
How the priest breaking the sacrament doth let one peace fall in to the chalice. This doth signify that when the heart of our lord was burst on the cross/ he descended in to hell breaking the same/ and delivered from thence the patriarchs/ prophets/ and the ancient fathers there being prisoners.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank the that incontinent after that thy holy soul was departed from thy body/ thou didst descend in to hell/ there delivering the ancient fathers which were there present/ I pray the good lord descend by thy great mercy & deliver from purgatory: the souls of my father and mother & of all my friends/ where I am bound to pray for them/ to the intent that we & they may laud and praise the everlastingly. Amen.   

¶ The xxvii article of the mass.  
How the priest doth take the pax holding the sacrament a little space in his hands/ and after doth lay it down upon the altar. This doth signify how christ a little while after his death was taken down from the cross/ & laid before the lap of our lady his blessed mother there present & very pensive & dolent.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I thank the that at the hour of vespres or evensong thou was in the arms of joseph deposed and taken down from the cross/ in the presence of thy dear mother and laid before her/ I pray the good lord grant me to ascend every day the steps of virtues and to do no more sin/ for the which thou hast been crucified: to the intent that I may receive the in mine arms of love and dilection/ that it may please the to dwell with me & I with the everlastingly. Amen.   

¶ The xxviii article of the mass.  
How the priest doth take the blessed sacrament with both his hands/ reverently receiving it. This doth signify how god was reverently put in the sepulchre/ between the hands of joseph and Nycodemus: after moche heaviness and sorrow which our lady & other his friends there had showed and made afore that they died let him depart from them.  ¶ orison. Pater noster. ave maria. 
O blessed lord god/ I do thank the for at the hour of compline/ thou hast suffered thyself to be buried & won or wrapped in a white and clean cloth: and to be ointed with precious aromatic/ I pray the good lord grant me to oynte the with clean life & devout prayers/ to wrap the in a white cloth by pure and clean thoughts/ to bear the in mine arms by good works and humility/ and to bury the in my heart by steadfast remembrance of thy bitter passion/ to the end that in glory I may be resuscitate. Amen.    

HEre beginneth the third part of the mass/ of the glorious resurrection of our lord Ihesu christ/ in the which the blessed soul of our lord was templysshed with great joy/ and also marry the mother of god. For as the doctoures do write/ she was so sore travailed on good friday for the intolerable passion of her dare son/ that she was borne home half deed wherefore she did look and tarry for the resurrection of her blessed son/ praying thus. O father celestial I know well that the time is now near: that he should resuscitate himself from death/ wherefore resuscitate him now at this tyme. O my dear son I have seen the all ready wounded long ago. O if I might see the now resuscitate from death & glorified in body. O my dear son thou hast oft times told that on the third day thou would rise from death/ & now it draweth near. Marry thus praying/ as the sunday at midnight her dear son died rise from death/ and died rejoice & make glad his mother afore all other/ wherefore ye shall say in the honour of her this prayer following.  

¶ Who that saith this prayer with repentance of his sins/ shall merit lxxx M. years of pardon.  
O Lord Ihesu christ/ I pray the forth love of that joy which thy mother had/ when thou didst appear to her in the holy night of Ester/ And for that joy that she had/ when she died see the glorified with the divine clearness/ that thou wilt illuminate me with the vii gifts of the holy ghost/ to the intent that all the days of my life I may accomplish thy divine will: which doth live and reign everlastingly. Amen.   

¶ The xxix article of the mass.  
How the priest doth take all that is within the chalice and doth empty it & leave it open. This doth signify how our lord on the third day/ did rise from death and left the sepulchre empty and open/ and did first appear to his heavy mother: & than afterward to his other friends.  ¶ orison. Pater noster. ave maria. 
O blessed lord I thank the that thou haste broken the bonds of death/ and areysing thy holy body from death/ hast glorified the same by the four virtues of the charity or clearness/ I pray the good lord grant me to rise in my soul from the death of sin/ to the intent that from henceforth I may walk in the way of reason that I do not search ne taste any other thing/ but that which shall dure everlastingly in heaven. Amen.   

¶ The xxx article of the mass.  
HOw the priest cometh with the chalice towards the end of the altar taking wine for the perception. This doth signify how our lord after that he was risen from death/ did appear to his disciples eating with them fishes roasted: the which they had taken by the commandment of god.  ¶ orison. Pater noster. ave maria. 
O blessed lord Ihesu christ/ I do thank the that after thy resurrection/ thou hast appeared to thy disciples in eating with them natural meat: I pray the good lord nourish me here in earth with the bread of the holy scripture/ to the intent that after this time I may be part taker of the heavenly and perdurable refection. Amen.   

¶ The xxxi article of the mass.  
How the priest in the mids of the altar doth turn him in disjoining and taking his hands a sondre saith/ Dominus vobiscum. This doth signify how our lord after that he was risen from death/ did appear & show himself amongs his disciples saying/ Pax vobis/ that is to say/ peace be with you/ showing his hands & feet pierced through.  ¶ orison. Pater noster. ave maria. 
O blessed lord I thank the that thou hast appeared to thy disciples/ there where they were with the gates fast shit to them/ and hast showed amongs them thy five wounds/ I pray the good lord shit and close fast the lock of my five wits interyoure & exteryoure from all temptations/ that I may be within illuminate with the light of thy divine grace everlastingly. Amen.   

¶ The xxxii article of the mass.  
How the priest doth turn him saying/ Ite missa est/ that is to say in a manner/ go ye the mystery of the mass is done. This signifieth how god afore that he did ascend in to heaven/ he commanded to his disciples/ to go preach saying/ Go through all the world and preach the holy gospel to all creatures. And he that doth believe and is baptized/ he shall be saved.  ¶ orison. Pater noster. ave maria. 
O blessed lord I do thank the that by the preaching of thine apostles hast called us being infidels/ to the holy catholic faith/ to the end that all those that should believe in the on earth: should have the fruition of the afterward in heaven/ I pray the good lord grant me to believe in heart faithfully/ with my mouth truly/ and by my works fruitfully/ that so I may die salutaryly/ and live pardurably. Amen.   

¶ The xxxiii article of the mass.  
How the priest/ when he hath said and red all: he giveth the benediction upon all those that be there present & than he doth turn him from the people returning thither from whence he came. This doth signify that after that the son of god had accomplished all thing after the will of god his father/ he gave his benediction to all those that were upon the mount of Olyuete/ & did ascend in to heaven where he doth sit on the right hand of god his father.  ¶ orison. Pater noster. ave maria. 
O blessed lord I thank the that after that thou had accomplished all thing in earth/ after the will of the father celestial for the health and profit of us/ thou didst ascend in to heaven/ I pray the good lord draw my heart to the in heaven/ to the intent that only I may love & search the in earth/ and that here being in earth I may be always with the by desire in heaven/ where I may see the sitting on the right hand of thy father. Amen.  
HEre endeth the second book of the mass/ treating of the life/ passion/ and resurrection of our lord Ihesu christ/ in the which every good catholic person may be in his devotion occupied/ and specially in the mass tyme. For as doctors do write there be xii virtues in remembering the life and passion of our lord.  
¶ The first virtue is/ that the sinner oft times is converted thereby/ from his evil & perverse living to good and holy living so that god grant him repentance of his sins/ true confession and penance afore his death.  
¶ The second virtue is/ that the remembrance of the passion of our lord is a medicine against the temptation of the devil. For how great soever the temptation be/ if the man remember cordyally the passion of our lord/ turning his eyes devoutly upon the cross of god/ he shall be delivered from the temptation.  
¶ The third virtue is/ that our lord will make a sure and a steadfast peace between the sinner and his father celestial.  
¶ The fourth virtue is/ that all tribulations: adversities/ sickness/ diseases/ displeasures/ and temptations/ shall be easy and light for that man to bear/ which doth remember the passion of our lord. For saint Gregory saith/ there is no grief/ disease/ nor displeasure/ but we may lightly vanquish it/ if we do remember devoutly the passion of our lord.  
¶ The fifth virtue is/ that such a person hath more knowledge of god what his will is to be done or not to be done/ than the other. ¶ The sixth virtue is/ that our lord giveth devotion to such men and doth exalt their prayer. And therefore when the man is dry of devotion/ he shall turn him self to the passion of our lord where he shall find sweetness and abundant devotion/ And also when any man will pray to our lord for any thing/ be it for himself or for any other quick or deed/ he shall occupy himself first in one of the articles of the passion of our lord: wherein he hath the most devotion: and in such meditation he shall pray/ and without doubt if the thing that he doth desire be to the health of his soul/ he shall obtain it or else a better.  
¶ The seventh virtue is/ as saint bernard saith/ that god is present & near to him that doth remember his passion/ and so oft as the man doth draw his breath and doth take it of the air/ so oft doth he receive a special grace in his soul.  
¶ The eight virtue/ is that the man in remembering heartily the passion of our lord/ may obtain more grace than if all the holy churches/ or all the men in the world should pray for him.  
¶ The ninth virtue is/ that the remembrance & meditation of our lord Ihesu christ/ doth pass and surmount all other corporal operations/ and is acceptable unto god above all things/ after that man hath done true penance for his sins. For as Albertus' magnus doth write/ it is better for man to remember one point of the passion of our lord/ than to fast an hole year bread and water: or to scourge himself till he make the blood run out/ or to say the hole psalter.  
¶ The tenth virtue is/ that the herty and fervent meditation of the passion of our lord is more profitable to man/ than if our lady and all the saints in heaven did pray for him: that is to understand according and after the dignity of the passion of god For in the prayer of saints doth not consist our health: as in the passion of our lord Ihesu christ.  
¶ The eleventh virtue is/ that the man which hath lost & misspent his young age/ may recover that which he hath lost and consumed/ if devoutly and heartily he occupy and exercise himself with the passion of god: So that in short space he may obtain as great reward of god/ as another in long time which doth not occupy himself in the passion of god.  
¶ The twelfth virtue is/ that god shall aid and comfort such a man in the hour of death/ & shall not depart from him unto he come to a good end/ & safely be brought to everlasting life. To the which the father/ the son/ and the holy ghost bring us all. Amen.     

¶ Here beginneth the third book/ containing & showing how a man shall confess him and prepare himself to receive the holy and blessed Sacrament/ and what he shall read then.  

¶ The prologue.  
EGo sum panis vivus qui de celo descendit: si qis manducauerit ex hoc pane/ vivet in eternum. Iohis sexto In the which words our lord doth resemble himself to bread saying. I am the living bread/ he that doth eat of this bread shall live everlastingly/ not that this bread after the consecration doth live/ but this bread is converted in to lively flesh and blood/ albeit that it doth resemble and appear like bread/ And that for four reasons.  
¶ first/ for the bread nourisheth the man more than any other meat/ so also the holy Sacrament doth nourish the soul of man above all thing/ for a thing is full when there can no more enter therein. The soul of man is of so great importance: that no creature in heaven nor in earth can or may fill it/ but god only which hath made and formed it. This ye may consider/ for albeit that man should have all the joy & all the goods of the world/ yet would he more have and desire/ as those that have a thousand pounds/ would yet have ten thousand/ and those that have ten thousand/ would have twenty thousand. And therefore the heart of man is never content/ have he never so much: except that he have god in his soul/ for he is so great that he only can fill satisfy and content it. And therefore they do err which do say/ if I had such a thing I should be content. O man/ if thou hadst all the world as king Alexandre had/ if thou have not our lord Ihesu christ in thy heart yet shall thou not be content. For as saint Austyn saith. O good lord thou hast made us after thy divine Image & likeness. And therefore our heart is not content till it come unto thee/ my heart may be occupied with & in all things/ but thou only good lord may remplysshe and fill it.  
¶ Secondarily/ our lord doth resemble himself to bread/ for naturally a man can not live without bread/ and bread doth fortify the heart and giveth life to man/ So spiritually the man can not live in the soul/ without using and receiving reverently the holy sacrament/ For by receiving reverently the holy sacrament/ a man doth not only live but also he is preserved here in earth/ in virtue/ in prosperity/ in grace and also hereafter in heaven in joy/ which god himself hath promised us saying/ He that doth eat of this bread shall live everlastingly.  
¶ Thirdly: albeit that the bread is necessary for man as concerning the body/ yet nevertheless it is very evil & dangerous eaten in four manners. So is it also of the holy sacrament which is the bread of the soul.  
¶ first/ the bread eaten in anger & with impatience/ bringeth & causeth great disease and sickness to the man: for the natural heat of the man which doth consume and digest the meat/ doth apply & give itself to the anger and impacyentnes/ and not to the meat. So is it also with them that receive the holy sacrament being in malice & envy: for their sins whereof they be confessed/ be not pardoned and forgiven them And as saint Ambrose writeth/ the man receiveth of god such pardon of his sins/ as he giveth and pardoneth his neighbour and even christian/ for such persons do set their minds more to destroy their enemies/ than to serve god.  
¶ Secondarily/ he that doth eat the bread or meat which is not well handled/ dressed or appointed/ shall find it very unwholesome. So is it also with them that do receive the holy sacrament/ without a fervent preparation of devotion/ as of contrition & confession which be necessary for the man. For as saint Paul saith/ the man shall prove himself first/ that is to say how he is disposed in his conscience/ afore that he receive the holy sacrament/ and than he shall go there.  
¶ Thirdly/ it is very unwholesome to take and eat to much of breed or of meet: for all filling and excess & specially of bread is evil as the Phesycyens do say. So is it also of the holy sacrament/ that is to say/ when the man will inquire further and know more than it doth belong unto him where it is commanded unto him to know or to believe/ he doth fall in a great disease and sickness in his soul as the heretics which believe not in the holy sacrament: because that it is above their understanding/ the which (as Solomon saith) be spoiled of grace and of glory hereafter in heaven. For as saint Bonaventure saith/ there be xxiii mysteries hid and closed in the sacrament which do surmount and pass all our understanding.  
¶ Fourthly/ the bread or meat is not wholesome if that the man do sleep incontinent after that he have taken it/ for thereby do proceed and come fevers and other diseases as Auycene saith. So is it also of the holy sacrament/ that is to say/ when the man after that he hath received the holy sacrament doth fall incontinent again in to deadly sin/ so that he doth not keep the grace of the holy sacrament/ he doth lease all his virtues by him done/ and his soul is deed afore god. And so long as he is yet in sin/ so long he is in damnation of his soul. Therefore saint johan evangelist saith be well aware that thou do not lease that/ that thou hast done/ to the end that thou may receive a great reward in heaven.  
¶ Fourthly/ wherefore our lord doth resemble himself to bread is/ that in all manner that the natural bread is appointed and laboured for the profit of the body/ so is also the living bread spiritually appointed/ in the holy sacrament.  
¶ first/ for to saw the corn fructefully a man must take the time convenient for the same/ as the last part of the year. This doth signify how our lord had made himself man/ in the last age of this world/ when it had dured .v. M.C.xcix. years.  
¶ Secondarily/ by the seed cast in to the earth/ we understand the humanity of our lord buried and covert in earth.  
¶ Thirdly/ by the earth in the which the seed was caste/ we understand the blessed body of our lady/ in the which our lord hath rested.  
¶ Fourthly/ the earth ought to be donged that it may be fertile/ and yet always it is esteemed as nothing worth. We understand by this the parfounde humility of the blessed virgin mary/ the which did not repute and esteem herself to be the worthy servant of our lord god.  
¶ fifthly/ the earth must be laboured and turned. This doth signify how mary was turned by consent to receive the son of god in her virginal womb.  
¶ sixthly/ there is a servant that doth lead and guide the horses turning the earth. This doth signify the angel Gabryell bearing the message/ and dysyring her consent.  
¶ Seventhly/ the earth ought to be moist with the rain celestial/ for otherwise the corn would not spring and come forth of the ground/ which doth signify the holy ghost descended from heaven/ making the blessed virgin marry apt and meet to be the mother of the son of god/ and she to be still a virgin.  
¶ eightly/ the corn is covered under the earth that a man can not see it. This doth signify the marvelous conception of our lord/ by the which the humanity was unied with the deity/ the which thing how it was done/ it doth pass the understanding of all creatures.  
¶ Nynthly/ after that the corn hath been a long space in the earth/ and that it is ripe/ it is cut & laid on the ground. This doth signify how after that our lord had rested nine months in the womb of our lady/ he was borne dying upon the cold earth. ¶ Tenthly/ when the corn hath rested a little upon the ground/ it is taken up & bound together. This doth signify how our lady did take up her dear son from the ground/ binding his members in poor linen clothes.  
¶ eleventhly/ after that the corn is so bound/ it is laid in the grange or barn. This doth signify how our lady did lay her child in the crib of an Ox stall: between an Ox and an Ass.  
¶ Twelfthly/ when the corn hath been a certain space in the grange or barn/ and that the man will use it to his profit/ it is taken & cast down from the mow to be threshed. This doth signify how after that our lord had rested xxxiii years/ he was taken from the company of his disciples by the jews/ who cast him down to the earth.  
¶ The xiii the corn is threshed and all to bet on every side high & low. This doth signify how the jews died cast him down most cruelly before them/ beating and scourging him/ high and low: afore and behind and on every side/ those that were the servants of pilate & the jews. ¶ The xiiii a man doth cleanse it and cast it in the fan from one side to another. This signifieth how sweet Jesus' was sent and led from Annas to Cayphas/ from caiphass to pilate/ from pilate to Herode/ and again from Herode to pilate/ as from one judge to another.  
¶ The xu the corn is gronne and broken so that there is no part thereof left hole. This doth signify how our lord being bound to a pillar/ was so sore bet/ scourged & wounded/ that from the top of his heed unto the souls of his feet was not one place left hole. The two heavy stones of the mill/ were the jews and Romans/ as the servants and sergeants of pilate. ¶ The xvi the corn thus broken is cyfted & caused to pass through the cyve/ which is full of little holes. This doth signify how Jesus' after that he was scourged was crowned with a crown of thorn/ the which did make many holles in his blessed heed whereof did ten down his blessed blood abundantly.  
¶ The xvii the sweet flower or meal/ is minged or mixed/ with daughe or sour paste. This doth signify how pilate hath given and mixed the bitter sentence of death/ with the humanity of our lord Ihesu christ.  
¶ The xviii the bread thus mixed & made/ it is covered with a cloth. This doth signify how after the sentence given by pilate/ the jews did clothe our lord again with his own clothes.  
¶ The xix the bread beginneth to ascend & rise. This doth signify how sweet Jesus' charged with the heavy cross/ did ascend up to the mount of Caluerye.  
¶ The twenty the oven is prepared for to bake the bread. This doth signify that the jews did prepare the cross/ for to crucify our lord upon the same.  
¶ The xxi the fire is put in to the oven/ wherewith it is made hot. This doth signify the brenning & fervent love/ wherewith the heart of our lord was kindled & set on fire for to save mankind.  
¶ The xxii the cools & ashes be drawn out of the oven & the oven made clean. This doth signify how our lord ones again was spoiled of his robes by the jews/ & was left all naked.  
¶ The xxiii the bread is put in to the oven to be baked. This doth signify that the jews did cast our lord upon the cross and there did fasten and nail him with great nails.  
¶ The xxiiii than the oven is just stopped that there go none air forth of it. This doth signify that the son was dark & stopped from his light at the death of our lord Ihesu christ.  
¶ Finally when the bread is well baked it is drawn out of the oven. This doth signify how after that our lord was well dried and baked with the heat of the son/ he was taken down from the cross. And as a man doth shit & lock up the breads so was the body of our lord buried/ shit fast and kept/ and the third day did rise from death. All this done/ the bread is perfit/ whereof our lord Ihesu christ doth speak saying. I am the living bread descended from heaven: all those that do eat of this bread shall live everlastingly. O what it is sweet to here in the ears of sinners. Our lord doth move & exhort us poor sinners spoiled and void of all virtues/ to receive his blessed body for the meat and resection of our soul. But O good lord man may say/ what am I that would presume to receive thee: for neither heaven nor earth can not comprehend thee/ and shall I receive the. O good lord/ how shall I be so bold as to receive thee/ which hath done no manner of good afore thy face/ but oft times have grieved and offended thy divinity. The holy angels tremble for fere in thy presence and the just men fere and doubt thy power: and yet exhorteth and moveth me to receive the. O most benign lord Ihesu if thou hadst not spoken this/ who would believe it. If thou hadst not commanded this/ who would have been so bold as to do it. No the just and good man was an hundreth years in preparing a ship to save eight persons. And how might I prepare myself in so little space to receive thee/ which hast made heaven/ earth and all creatures. Moses' thy faithful servant and friend/ made a tabernacle of precious wooed covered with gold/ for to put in the tables of thy ten commandments/ and jan unclean creature should I presume to receive thee: which hath made all laws & all creatures. Solomon the prudent king was vii years in making a precious temple for to honour & worship the there/ & there did offer thousands of offerings/ and I a poor sinner how shall I be so bold as to receive the in my soul/ which hath not occupied myself devoutly one hour of this day. O good lord what great diligence have they given in the old testament for to please thee/ & how little have I travailed and busied me to receive the worthily. There is great difference between the tabernacle of Moses with the relics/ and thy blessed body. If they have showed such devotion afore the arch or tabernacle of the testament/ moche more should I prepare myself to receive the blessed body of our lord Ihesu christ in the holy sacrament. O father of heaven albeit that I should be a thousand years in preparing myself/ and that I should have the holiness of all saints: the charity of all angels and archangels/ the desire of all just pernes/ yet nevertheless I knowledge myself unworthy to receive thy only son Ihesu christ in the holy sacrament. O man this thou shall understand after the dignity of the holy sacrament/ for there is no person ne creature in heaven so holy/ nor in earth so just that might worthily receive it. But thou shall understand and know for to comfort thee/ that when the man doth prepare him self to it by true contrition and confession that god doth not regard what he is or hath been/ but only doth see & regard if he would be better than he is/ for god doth than forget all his sins/ and doth molyfye himself by the holy sacrament. And therefore the man shall prove and search his conscience in these three points.  
¶ first/ if his conscience doth move and prick him in any of the deadly sins.  
¶ Secondarily/ if his will be unied and joined to the will of god/ so that all thing do please him which doth please god/ & that all thing do displease him/ which doth displease god.  
¶ Thirdly/ if the man do find in him self that charity & the love of god is augmented by the holy sacrament/ and that the fere of god is not diminished. In these points the man shall examine himself. And if he find that by oft times going to the holy sacrament/ the love of god is not fervent and quick in him: and the fere of god is diminished/ than by humility he shall refrain and shall not go so oft. For the life of one man is the death of another/ but if he find that the love of god is more fervent and quick in him by reason of the same/ and that the fere of god doth increase rather than diminish/ he shall oft times go to the holy sacrament after the council of a good confessor and ghostly father. For the desire of god is/ that he may dwell in the heart of man: and by the same habitation or presence of the holy sacrament/ the man doth draw himself from transitory things/ & doth delight in heavenly things. Also by his holy body/ ours is renewed/ & with it is unied and joined: so that all thing is our which belongeth unto him/ so that his heart and ours is all one: our body is his our wits be his/ our power/ and all our members be unied with god by the holy sacrament. Wherefore he doth speak by the prophet David. I have spoken: O men ye be gods and all together children of heaven/ For the soul of man is so unied with god by the holy sacrament: that all the angels cherubins ne seraphins can not find any difference between them two: for where they do move the soul/ thither also they do move god. There was never thing so unied as god is with the soul of man/ for he is nearer and more unied/ than the soul and the body/ which do man a man. This we may consider by many saints and perfit men which have suffered great pains/ punishments/ and torments of tyrants unto death/ that their bodies died depart from their souls. Yet these tyrants could never separate god from their souls with all their tourmentꝭ. This union is greater than if a drop of water were put in to a great ton full of wine/ the which drop of water shall be incontinent converted in to wine. And therefore man if thou wilt proceed from virtue to virtue/ from grace to grace/ from charity to charity/ from desire in to desire/ from the light of grace to the light of glory/ and to come to the perfection of good works/ exercise thyself in the passion of our lord/ and go oft times true ten●ly and worthily to the holy sacrament. For there is nothing that doth quicken the wits so much/ nor that doth illuminate the heart with devotion/ nor that doth lift up the man so much to high contemplation/ as to receive the body of our lord/ and remember his passion. O man if thou wilt also be perfitly purged from sin/ enriched in virtues/ highly illuminate in the holy scripture/ boldly vanquish thine enemies/ be comforted in all pains and tribulations/ live devoutly in earth/ fervently be embraced in thy heart/ to weep sweetly in thy prayers/ oft times to be illuminate/ in thy desires to be farm and steadfast/ to continue in good operations/ to be remplysshed and fulfilled with spiritual joys/ to be drawn to heavenly things/ to know that thing that god hath hid and kept dark/ to die wisely/ & to live everlastingly with god/ exercise thyself here in earth with god in the holy sacrament and his bitter passion. For the man might with such and so great meditation/ desire/ and with such love and devotion receive the holy sacrament that from the lowest throne of angels he should be set in the highest. For god doth not promise nor also reward the man in heaven/ after the multitude of his good works/ but also after the greatness of his desire & love. Therefore many do err which do withdraw themself from the holy sacrament saying. I word very oft times go to receive the holy sacrament/ but I have no spiritual richesse in me/ that is to say virtues wherewith honestly and competently I may aorne my soul for to receive the great king being present in the sacrament The other do say/ I have not in me the water of tears for to cleanse and wash my conscience from all filth and sin. Other do say/ I have no fervent devotion in my prayers/ but I am cold/ feeble/ and slothful towards god. And so they will tarry unto they be rich in virtues: and that they have abundance of tears and fervent devotion: as they were assured thereby to receive god worthily in the holy sacrament. O poor man: there be many Turks/ Sarazyns/ & infidels/ which have done many virtuous deeds & have great devotion in their sacrifice/ yet nevertheless they do consist & be in damnation of their souls. It is not that that god doth search. Our lord Ihesu christ doth desire and demand of us: that we after our poor power prepare ourself by true confession/ repentance/ and contrition and farm purpose never to return more to sin. In this we do prepare ourself. And if our lord god give us this grace/ than we shall turn us to devotion & to the tears of our eyes. And if we can not do it/ we shall commit it to god: and shall not therefore leave and refrain to go to the holy sacrament/ specially if thy heart greatly desire it. That such people do err/ I will show you by three reasons.  
¶ first/ it should be great folly & madness for a poor man being clothed in rich and precious apparel/ to demand and beg of a rich king/ but it should be better that he should come like a poor man showing his poverty and so demanding richesse. So do the poor people that do sit at the church doors/ showing to the rich men their nakedness and poverty: and thereby the rich people be moved with pity. So also shall we do: showing our nakedness of virtues/ how feeble so ever we be/ how cold and flow in devotion/ how indyscryte in words inclined to all sin. These faults & other like showing to god the rich king of jerusalem/ he will aid and help us in our poverty with the treasure of his divine grace/ and shall have mercy of us in likewise as he did to the woman of Canane/ the which humbly did demand and desire to eat with the fytell dogs the crumbs & little pieces of bread/ that did fall from the table. And because that she did not repute herself worthy to receive a great grace/ god did grant her that/ that she did demand/ ye and if she had desired a greater thing. And this is that/ whereof he doth speak by the prophet David The poor shall eat & shall be filled/ and those that do search god shall praise & laud him/ & their heart shall live with god everlastingly. In this ye may consider two things.  
¶ first/ god is the meat of the poor/ in the soul.  
¶ Secondarily/ that they shall eat unto they be full. And because that that is impossible so long as we be here in earth/ unto that we come to heaven where we shall be filled Therefore all devout persons shall dispose themself for to go oft times to the holy sacrament. For as saint Gregory faith/ there is great difference between spiritual meat & carnal meat. For the man may take so moche of carnal meat or joy/ that he shall be weary therewith. But of spiritual meat or joy/ the man can not take so moche that he will be weary therewith/ for the more that he doth take thereof/ the more he doth demand and desire. And of this it is spoken in Ecclesiastico: saying. Those that do eat me shall have hunger. Wherefore he that will go to receive the Sacrament worthily/ he shall do that is in him/ & than he shall commit himself to god/ which will fulfil that that doth lack in the man. The other do complain and say/ that they have not the water of tears for to wash their conscience/ for the which thing they do refrain to go to the holy sacrament/ in depreving their soul from moche fruit. These persons do like fools/ which will not go to the fountain for to have water/ but with their pots full. And should it not be more profitable to go to the fountain with empty vessels/ and to take of the water so moche as shall suffice them. This fountain is our lord Ihesu christ hid in the holy sacrament/ & ready with his divine grace/ to give abundantly to all persons/ as he did speak to the woman standing at the well. He that doth drink of that water that I will give him he shall never have thirst/ but in him shall spring and come forth a living fountain in the everlasting life. And therefore he that hath no thing nor no thing can get of the water of tears in his vessel/ he shall go surely without doubt or fere with a firm faith and believe/ to the abundantly lyvyngly well the which is open to all persons/ that is to say/ the holy sacrament. And thereof thou shall draw and take abundantly/ so moche as thou shall need/ and shall suffice thee/ for if the fountain be to deep/ bind thy vessel to the wood of the cross remembering his bitter passion/ & thou shall fill thy vessel abundantly with the water of tears. And therefore it is that our lord Ihesu christ hath given himself in the holy sacrament/ because that he knoweth well that man is faulty and inclined to all feebleness. If we should have been as perfit as the angels in heaven/ it should not have been needful that our lord god should have given himself in the holy sacrament for our sickness & feebleness. Therefore man shall do that that is in him & shall recommend him to the mercy of god/ For so have all the holy men done/ which be saved by the same.  
¶ There be other that do complain saying that they be not fervent nor hot in the love of god/ and that their hearts be not inflamed in the charity or love of god/ but they be cold. And therefore they will not go to the table of god to receive the holy sacrament These persons do like fools/ as those that be very cold and will not go to the fire to warm them. It were better for them to go to the fire/ than to tarry long from it/ and to suffer in the mean time great cold. This fire is Ihesu christ hid in the holy sacrament/ as the Prophet saith/ Our god is fire which devoureth/ the which fire is god come and descended in earth/ for to illuminate our hearts by all the benefits that he hath done unto us. devotion doth not consist in moche fasting/ praying/ and oft times confessing/ but it doth consist in that that the man be humble of heart/ fervent/ turned towards god/ illuminate with divine charity/ merciful towards his neighbour & even christian having god always afore his eyes. For it is more acceptable unto god/ that the man after that he hath sinned/ turn himself humbly towards god/ than if he had never sinned & should not be humble. Therefore all those that be cold and feeble in the love and charity of god/ shall sometimes prepare themself for to go worthily to the holy sacrament/ for to be so and in such manner holy illuminate with the love of god/ without the which all our good works (as saint Paul saith) be no thing acceptable of god. I do not say that I will council all persons to go oft times to the holy sacrament/ But I say as saint Austyne saith/ I do not laud and praise for to go everydaye to the holy sacrament/ nor also do not dispraise it/ but I give council to receive it every sunday. This doth saint Austyne speak of those/ whose conscience is not known/ whereupon the gloze doth say/ that if the good men go oft times to the holy sacrament it is to be praised when they be in good life/ flying sin and the occasion thereof/ taking also good heed to themself and always occupying themself in the passion of our lord. These folks thus living and not after the sensuality of the flesh: be greatly to be praised/ that they go so oft times to the holy sacrament. And because that the conscience of man is hid and not known whether it be worthy to receive god or no/ therefore the holy doctors do council that every man do after his believe & faith/ that is to say after his conscience/ and the love that he hath towards the holy sacrament. For after the love that the man hath towards the holy sacrament/ he doth perceive and feel devotion and sweetness in his soul/ & the man doth more honour to god in devoutly going to the holy sacrament/ than if he should refrain by and through humility. For the man going devoutly to the sacrament/ he doth convert and turn himself to the divine love & charity/ and in refraining he doth turn him to humility: and because that charity and love do pass all other virtues/ so it is better to go with love to the holy sacrament/ than to refrain by humility. For he that is not letted by sin and might well prepare himself to the same and doth it not/ he doth deprive (in as much as in him is) the holy trinity from his honour/ the angels from their glory/ the holy church from his treasure/ the just men from many graces/ the sinners from pity and mercy/ and the souls in purgatory from deliverance of the pain. Yet not withstanding it is good that the man sometimes withdraw himself through humility from the holy sacrament/ in not going to the table of our lord. For it was as acceptable to god/ that Centurio that noble knight did knowledge himself by humility to be unworthy to receive him in his house/ as Zacheus that rich man which worthily did receive him. This nevetheles shall not be oft times to be done/ specially when the man doth find himself immaculate and without sin. For the holy sacrament is a medicine of the soul against six diseases wherewith the soul is charged. ¶ first/ the man is feeble and hath small courage in virtue/ and is not so virtuous ne doth not so many virtuous deeds/ as he is bound to do. Wherefore god hath made himself little and small in the holy sacrament/ to the intent that no man be afraid of his might & power/ the which we may consider in two manners and sorts.  
¶ first/ it seemeth that god is lesser than the man/ for he doth apply & give his will to the will of the man: so that he doth descend from heaven to the earth upon the altar/ when it pleaseth the man/ that is to say the priest. And doth suffer himself to be used as well of his enemies as of his friends/ & doth show no manner of evil nor adversity. And so it seemeth outwardly that the man is greater than god/ for god is obedient to the man.  
¶ Secondarily/ we may consider the smallness or lytelnes of god in the holy sacrament For he doth give himself so freely to the man/ that he may do with him what he will. He doth suffer the man to use and receive him as he will/ to the intent that every man which is little & poor of virtues: should receive great richesse in his soul.  
¶ The second reason: the man is feeble and ready to sin. Therefore our lord Ihesu christ hath given himself in the sacrament to the intent that the man thereby should vanquish all temptations and inclinations to sin/ For the multitude of our sins towards the power of the holy sacrament is not/ but as a drop of water towards the hole see. So we may always by the holy sacrament/ make satisfaction for our sins. Therefore saint Ambrose saith/ so oft as the man receiveth the holy sacrament so oft receiveth he remission of his sins. And for so moche as man is always ready to sin/ therefore he shall have always with him the medicine of his soul/ for the man can not better reconcile himself to god/ than by the holy sacrament. Therefore those that do not go to the holy sacrament/ do show that they do not desire grace ne mercy of god: thinking to come to heaven with out god. notwithstanding the nearest way to come to heaven/ is by the holy sacrament. Therefore the prophet David saith: assay and prove how sweet our lord god is.  
¶ Thirdly/ the man is environed & amongs his enemies/ as the devil/ the flesh/ and the world. Wherefore the man liveth always with fere and dread/ and is never in surety. And to the intent that the man do not fere being in this great misery and peril/ and that his enemies do not vanquish him nor wound him to death/ therefore god hath given himself in the holy sacrament as a faithful fellow & companion which stiffly will tarry with him and not depart/ unto he have vanquished all his enemies/ the which thing god did promise to his disciples in the last supper: and to all men that do receive him saying/ I will be with you/ unto the end and consummation of the world. This good companion defendeth/ teacheth/ and doth solycyts the man in all thing that he hath to do and that is necessary for him/ and doth keep and take heed of the man/ in all pain/ temptation/ tribulation/ in poverty of spirit/ and in all business that may chance unto him. Therefore the man shall call & demand the coming of this sermon/ for he doth make the slothful person quick/ and that thing that is heavy light/ eager and bitter sweet. And he doth make rich those that be poor: and those that be desolate and in heaviness/ he doth rejoice and comfort them. For saint Paul saith/ I may in him which doth coroborate me/ do all thing/ that is to say in the holy sacrament the man may find in company many sweet joys/ ye if the man would search he should find all that he would/ as victory in temptation/ joy in tribulation/ in sickness patience/ in persecution pleasure. Therefore David saith/ I will not fere what soever man shall do to me for god is with me. ¶ Fourthly/ a good man feareth god for his time lost/ the which he hath consumed in sin without doing any virtuous deeds few or none. In this may be considered the great displeasure of the man: which is moche to be complained/ & that for two reasons. ¶ The first/ that so long as the man is in deadly sin/ so long is he in the malediction of god/ and is everyday more than a hundreth times cursed of the good persons saying their hours/ by the prophet David in the psalter/ where it is written. O good lord cursed be those which do not observe and keep thy commandments.  
¶ Secondarily/ so long as the man is in deadly sin/ he doth lease all his good works that he doth & hath done: And if he die in any deadly sin/ all is lost. O good lord/ how few people do remember that. O man remember that if temporal goods and richesse be lost/ there is no thing lost/ but if the soul be lost/ all is lost: if honour be lost/ moche is lost: but if the soul be lost all is lost. And to the intent that the man do not continue in this misery and that he do not fall in despair: the most benign Jesus' hath given himself in the sacrament/ to the intent that all those which afore were cursed/ by him again may be blessed/ and whose works were deed/ by him should revive. That is to say the good works which once were in life/ which now revive. And so the man doth repair and recover by the holy sacrament/ all his time lost. And in receiving the holy sacrament the man doth a great work/ so that he can do no thing better/ in case that he receive it as it appertaineth after the ordinance of the holy church/ for thereby the misery of the man is amended.  
¶ fifthly/ the man is very poor of virtues/ so that he can do no good thing of himself. Therefore god hath given himself in the sacrament for consolation and comfort/ as a merchant with all the treasure and richesse of his grace and mercy/ so that the man may surely of him demand & ask what soever he will/ and god will give it him by and in the holy sacrament/ to the intent that the man may so satisfy his poverty. Whereof Solomon speaketh saying/ He is come as a ship of a merchant/ the which brought his bread from a far country. This merchant is the divinity: the ship is the humanity/ the which hath brought the divinity from a far country/ as from heaven in to the see of this world. The bread which he hath brought in this ship: is the holy sacrament/ as he saith of himself. I am the living bread descended & come from heaven. This bread is so abundant and so fertile in itself/ that it is sufficient for all those that demandeth it and loveth it. Therefore god saith in the gospel: all my goods be the goods of the man/ for all that I have appertaineth to the man. O good lord what thou art liberal/ large & merciful/ that all thy goods which so richly thou only dost possede: will spend with the man saying/ all my good & richesse of grace & glory/ appertaineth to the. O good lord what small gift thou receivest of me for that that thou givest me in the holy sacrament: god maker of all creatures for one creature/ a man innocent for a man being a sinner/ a noble holy soul for a perverse & unnoble. Wherefore I speak with the prophet David. O good lord what shall I give and render to the for that thou hast given me. I will take the chalice of health/ & I will invoke and call the name of our lord. All those that be poor of virtues in the soul/ they shall go surely without any fere to the holy sacrament as to a rich merchant which shall fulfil all thy demands and desires of his liberality: without giving gold or silver.  
¶ sixthly/ the man is to far from his end of perpetual health/ to the which he was made and formed in this world/ so that of himself he can not come thereto. Nevertheless to the intent that the man do not despair for to come thither/ god hath given himself in a spiritual meat/ in and by the which the man is saved and unied: as he doth speak himself in the gospel/ He that doth eat my flesh and drinketh my blood he abideth in me and I in him. And if it be not that thou eat the flesh of the son of the man and drink his blood/ thou shall never have life in thee/ that is to say in thy soul here in earth & hereafter in heaven. Therefore speaketh saint Austyne in the person of god saying. When thou dost eat me/ I shall not be converted in thee/ but thou in me. For this union the son of god did pray to his father saying. O father save in thy name all those that thou hast given me: so that they may be one with us as we together be one/ I in the and thou in me. O most benign Ihesu thou hast showed in this thy infinite mercy/ for by this meat we do join and make us one in thee/ to the and with the. But many doth receive the holy sacrament with little desire & in great feebleness. It is greatly to be complained/ that so many folkis have so little devotion towards the holy sacrament/ so that for a light occasion they do not go thereto: to the which they should well and diligently always prepare them. But because that they be loath to confess them/ and that it grieveth them to fast/ they do let it pass/ the which is a token of little love that they have towards god. For as saint Gregory saith/ the dilection and love of god is never Idle and void in the man/ For where it is there it worketh great things/ and where it is not there the man is Idle. O if there were but one man in the world worthy to receive the holy sacrament/ how would all the other run to see him and to speak with him. Now our lord Ihesu christ giveth and maketh himself common equally to all persons / wherefore many there be that do not regard him. And therefore when they die/ they find themself naked of virtues in the soul/ and chased from everlasting life/ the which all those only that do eat of this bread shall use and have/ for they shall live everlastingly. Amen.  

¶ The first chapter/ what thing is necessary for the man that will receive worthily the holy sacrament.  
AS the doctors do write/ three things be necessary to every good person that fructefully will receive the blessed sacrament of our lord Ihesu christ. ¶ The first that is necessary for the man/ is pureness and cleanness in the conscience/ so that he be without deadly sin/ in true repentance/ confession/ and steadfast purpose never to sin more/ and to fulfil the commandments of god and those of the holy church. For the holy church doth prohibit and forbid/ that all those that be in deadly sin/ that they shall not receive the holy sacrament/ if they be not first and afore confessed and assoiled. For otherwise in going to the sacrament they sin deadly: in case that they may have or find a confessor. Therefore the man shall prepare him thereunto: as if incontinent after his confession he should die/ and that is sufficient afore Ihesu christ.  
¶ The second is/ that the man shall have fervent devotion/ so that he shall appoint and prepare himself as devoutly as he can possible/ turning himself holy from that thing which for that time and hour might draw him from god and from his devotion. Therefore the man shall have after his confession afore that he go to the sacrament/ a general repentance and contrition of all his venial sins/ specially of those wherein he knoweth himself daily to fall/ be it in vain speaking/ in eating and drinking more than need requireth or in not having patience in tribulation or any other like/ for they do let the person in his devotion. A man may get devotion in two manners/ that is to say by the fere of god/ as in remembering the greatness and multitude of his sins/ and the justice of god. Secondarily/ by the dilection & love of god in remembering his passion and the benefits that he hath showed us.  
¶ The third thing that is necessary for man for to receive the holy sacrament worthily/ is cleanness of the body outwardly/ so that he be not polluted and maculate in the body with sin by the default of nature/ the which may be done in deadly sin/ That is to say when it cometh of carnal thoughts/ or when it cometh of gluttony and excess of meats & drinks. And than it is good for him to refrain for the dignity of the sacrament. It may be done also without sin/ as by feebleness or debility of nature/ by coldness of the body/ by temptation of the devil or otherwise. But he that shall find himself grieved herein: shall take the council of his confessor.   

¶ The second chapter/ how the man goth in three manners of ways to the holy sacrament in deadly sin.  
THe man may be in deadly sin and yet receive the holy sacrament in three manners.  
¶ first/ he may be in deadly sin and know it not/ or he doth trust in god that it is forgiven him/ for he doth not remember it. To this the doctors answer saying/ if it be so that the man afore his confession have examined his conscience after his power/ and according to the prolyxyte of the time that he was last confessed. And than he doth search for a good confessor/ that can help & examine him in that wherein he is ignorant. Who that so goth to the holy sacrament with repentance and contrition of his sins: receiveth in the holy sacrament remission of all his sins/ confessed and forgotten. But if he do run negligently to confess him/ as the dog to the pottage/ without remembering his evil life/ it shall not help nor profit him afore god/ that he hath forgotten his sins. For it seemeth that he careth not for it/ and that he doth despise it.  
¶ Secondarily/ the man may doubt in deadly sin for the errant and variable conscience/ so that he maketh conscience where it needeth not/ whereof cometh oft times great peril. For the variable conscience bindeth the man to elect a good sage and wise confessor/ which hath knowledge and understanding thereof/ and so he shall take away from him the variable conscience or the error of the same. And than he shall go to the holy sacrament: but so long as that error of conscience dureth or the most part/ he shall not go to the sacrament. But if the man doubt if it be deadly sin or no/ he shall confess him afore that he go to the holy sacrament/ or else he shall commit a deadly sin/ in putting him in the peril of deadly sin.  
¶ Thirdly/ the man may yet be in deadly sin/ and that he knoweth well that he hath not confessed him thereof. And nevertheless he should have confessed him thereof/ where he committeth a deadly sin because he doth not know it/ for he is bound to know it. And in so going to the holy sacrament it is deadly sin and the ignorance doth not excuse afore god/ for he might go/ where he might be instructed.   

¶ The third chapter/ if the man may go unworthily to the holy sacrament/ or be dampened for certain deadly sins which he hath forgotten: and that he knoweth not.  
Upon this answereth/ saint Bonaventure that in case that the man have five points in him/ god shall not count his sins forgotten/ albeit that there were many.  
¶ first/ he shall advise himself well afore that he go to his confessor/ in examining his conscience in the ten commandments/ and in the vii deadly sins/ and afterward in his state/ office or craft.  
¶ Secondarily/ he shall pray to god diligently that he may have knowledge of his sins forgotten/ of the which he is ready to confess him and to do penance for the same after the council of his confessor.  
¶ Thirdly/ he shall gladly go to the Sermons for to here and learn/ what thing is deadly sin and what is not.  
¶ Fourthly/ he shall take council with his confessor/ and shall demand that wherein he doubteth/ whether it be deadly sin or venial. For many folks do make no sin of that that is sin/ thinking so to beguile their confessors/ the which nevertheless shall be reputed great sin afore god.  
¶ fifthly/ the man shall keep him in as much as he can and may from deadly sin for those that sin an hundreth times and esteem it no more than if they did it not but ten or twenty times/ it is no marvel if they do forget moche/ the which our lord god will judge at the day of judgement.   

¶ The fourth chapter/ whereby the man may trust that he receiveth the holy sacrament worthily/ & who is in the state of grace.  
Saint Thomas saith/ that no man so long as he liveth here in earth may know certainly if he be in the state of grace/ & if he receive worthily the holy sacrament or no/ except that god do manifest and show it unto him. For saint Paul speaketh of himself/ I do not knowledge me to be culpable in any deadly sin/ yet notwithstanding I am not justified afore our lord god: which knoweth all the hearts. Nevertheless after that the man hath confessed himself afore his confessor/ and hath diligently declared all his sins. There be yet four tokens/ by the which he may surely trust and also have knowledge/ that he is well confessed and that he is in the state of grace/ & so goth worthily to the holy sacrament.  
¶ The first/ if the man after his confession/ gladly doth here the word of god and to speak of god. For our lord saith/ he that is of god/ gladly doth here to speak of god. ¶ The second is/ so long as the man feeleth himself ready to dwell & to serve god/ it is a token that he is in the love of god: for where the charity and love of god is/ there it doth work some good/ and if it can not do it by works/ it doth it by desire. And as saint Gregory saith/ the token of love is the showing of the works.  
¶ The third is/ that the man ought to have a steadfast purpose/ from henceforth never to sin more. For so long as the man is in the mind and will to sin/ so long is he in the state of damnation.  
¶ The fourth is/ that the man ought to have great repentance and contrition of his sins passed. Therefore the man shall not rejoice nor vaunt himself/ nor also shall not rehearse his sins: for by having pleasure and delight in any deadly sin/ a man may commit another deadly sin of new/ and is great peril and danger to the soul. In these four points (as saint Gregory saith) doth consist true and perfit penance.   

¶ The fifth chapter/ if the man be bound in and for any cause/ to confess him more than ones in the year.  
IT is commanded in the Canon law/ that all good & catholic persons which be come to their age (certain great necessities except) at the lest/ ones in the year do confess them and do receive the holy sacrament/ or else he that doth it not/ he shall be excommunicate in his life/ and after his death he shall be buried in the fields like a be'st. Yet notwithstanding doctors do say/ that the man is bound under the pain of a deadly sin/ to confess him in continent and not to tarry to Easter/ and that for four reasons and causes.  
¶ first/ so oft as the man is in peril of his life: as women afore that they begin to travail and labour of their child/ or those that will interpryse any great journey or to go over the see: or those that do go to the war for to fight/ or those that do undertake any thing/ whereof many do die/ or those that be in peril to die/ as in the time of pestilence.  
¶ Secondarily/ those that have commit such sins that common confessors can not assoil them/ or he that may assoil them/ doth come thither where they be: or they may lightly go unto him where he is: as to pardons and such other/ that they be bound to confess them.  
¶ Thirdly/ when the conscience is very unquiet and doth move a man fervently to confess incontinently his sins/ for the conscience beareth witness how the man is disposed within.  
¶ Fourthly/ when the man will receive the holy sacrament or any of the vii sacramentis. In these four causes is the man bound more than ones in the year to confess his sins. Yet all this notwithstanding every good catholic person shall confess himself at the lest four times in the year: albeit that he be not ready to go to the holy sacrament so oft. For a vessel that is used and occupied every day and not made clean but ones in the year/ it will be so foul and filthy at the last that he can not be made clean so it is also of the conscience of man.   

¶ The vi chapter/ how and in what the man shall search and examine himself/ that worthily will go to the holy sacrament.  
A Man that worthily will go to the holy sacrament he shall examine diligently his conscience/ in like case as he will decyve and make a count to a great lord of many debts. And to the intent that every man which can not well confess himself may know the manner how to confess him/ I will write a common and a short manner/ wherein all common sins be enclosed/ in leaving that which appertaineth not to be written/ to the intent that some do not learn that which they know not. And by this the man may learn to confess him/ in adding & taking away as his state and occupation doth require/ or also after as his conscience doth testify and move him: for it should not profit nor be possible to write all manner of sins. Therefore the man shall provide him of a good confessor in continuing with him without running from one to another/ the which shall know his state and life/ to the intent that he may the better help him in that that he shall have forgotten and be ignorant. And thou shall come in time to confession/ so that thou be not last/ and that thou may have space enough to confess thee/ And when thou dost confess the a day before/ and thou dost remember in the mean time any venial sins/ it shall not need to go again to confession/ but to knock upon thy breast with contrition saying. O good lord have mercy of me poor sinner. And keep the in as much as thou can from vain words/ and carnal thoughts and frequentations/ and from breaking thy patience one day after thou hast received the sacrament/ and one day before/ for the dignity of the same.   

¶ The vii chapter/ how the man shall confess himself/ first of the xii articles of the holy catholic faith.  
When thou shall come to thy confession/ kneel down of both thy knees afore thy confessor/ making a cross afore the and say/ In the name of the father/ of the son/ and of the holy ghost. Amen. or In nomine patris. etc. And than say Confiteor if thou can say it unto Ideo precor. And if thou can not say it/ say Benedicite: and than say/ Sir I confess me afore god and you of all my sins that I have done/ sith the first time that I could sin unto this hour. first that I have sinned against the xii articles of the holy faith: that I have not so steadfastly believed in heart/ mouth/ and works as I am bound. I have sometimes also doubted in the holy sacrament or otherwise as thou shall know thyself guilty. If thou haste kept company with jews/ Sarazyns/ Heretics/ or if thou know any other thing/ thou shall tell it.   

¶ The viii chapter/ of the xii virtues of the holy ghost/ whereof thou shall confess thee/ as here followeth.  
I Confess & accuse me/ that I have been negligent and have transgressed in the xii virtues of the holy ghost/ I have not had joy/ gladness/ and love in the service of god/ nor peace with my christian brother: nor patience in adversity/ nor longanymyte or continuance in the service of god/ nor holiness in my life/ nor pity in being conversant with other folks/ nor also measure and soberness in my manners/ mine apparel/ and in my works/ nor meekness & jentylnes with them that I have haunted and daily kept company/ nor humility in my thoughts and deeds/ nor truth in my words: nor pureness in my desires and concupisbence.   

¶ The ix chapter of the xi capital sins/ which be called crymynall.  
I Do confess and accuse me: that I have sinned in many of the crymynall or capital sins. If thou find thyself culpable any wise in any of the same thou may tell it.  
¶ As to sin against the faith of the trinity  
¶ To sin against nature.  
¶ To sin in manslaughter.  
¶ To sin against the equity and justice of the majesty of any prince or prelate.  
¶ To sin in robbing the churchis by force  
¶ To sin in carnal meddling with any of his lineage.  
¶ To sin in adultery in the state of marriage.  
¶ To sin in conspiracy or in making tumour by force amongs the commonalty.  
¶ To sin in bearing false witness and that he doth know it false.  
¶ To sin in simony.  
¶ To sin by haunting usury.   

¶ The ten chapter/ of the ten commandments/ the which every person is bound to know.  
YEt I confess and accuse me of the ten commandments of our lord Ihesu christ.  
¶ Of the first commandment: that I have not loved our lord god with all my heart above all things I have not also worshipped him as I ought to do/ nor I have not had so steadfast faith in him as I am bound/ but sometimes I have believed those which have used necromancy/ or witch craft/ or heretics which have spoken against the holy church.  
¶ Of the second commandment/ that I have taken the name of god in vain with out any necessity/ for I have sworn oft times for a little cause/ which I have known to be contrary/ wherewith I have oft times deceived mine even christian. I ha● also caused other to swear and curse/ because that I would not believe them of their word. I have also sworn not only by god and by his blessed members and passion/ but also by his saints/ as by the mother of god/ by saint johan/ & in other manners.  
¶ Of the third commandment/ that I have not sanctified the sunday & holy day/ by true contrition of my deadly sins/ by my prayers/ by hearing mass and the sermon/ and by giving almous/ but I have in this time searched my profit in demanding money of my debtors/ buying and selling that that was not greatly necessary. I have suffered my servants to labour without necessity/ so that they could not here mass. I have occupied myself that same day more than in other days/ with worldly pleasure: as in eating/ drinking and in carnal frequentation.  
¶ Of the fourth commandment/ that I have not honoured my father and mother: nor have not obeyed them/ nor helped them in their necessity/ but I have vexed and disposed them: and have wished them deed in my heart. I have not also after their death faithfully prayed/ nor caused to pray for their souls. I have not also been obedient to my spiritual prelate's and ancient fathers and to them/ and to the holy church I have not borne honour and showed reverence as I am bound. I have not perfectly paid my offerings and duties of the holy church. I have spoken and kept company with those that were excomunycate/ with usurers/ heretics & other Infidels.  
¶ Of the fifth commandment/ that I have slain and killed my christian brother or neighbour by will and desire/ albeit that in deed I have not fulfilled it/ And that unjustly and against reason I have caused them to be imprisoned/ or I have done them hurt and damage in their bodies and goods. I have hurt/ wounded/ or bet some/ I have not kept well my children/ so that they be departed out of this world/ baptized or not baptized.  
¶ Of the sixth commandment/ that I have done unclean and unlawful works with unlawful persons not married/ or in adultery with persons married/ or with virgins and maidens whom I have deflowered and violate/ or with my kinsfolks/ or gossep/ or against nature/ or with thyself/ or if thou have give thy faith secretly to any person without any witness or without the commandments of the church/ and so hath carnally meddled afore that thou was married.  
¶ Of the seventh commandment/ that I have take and also by force without right or reason the goods of other men out of holy places or not holy. And that I have solycyte to have some offices or benefycis/ whereby I have oppressed the poor people/ and have taken more than of right I ought to do. I have commit usury secretly or openly I have sold my goods or merchandise dearer by credence than for ready money. I have received the goods of spiritual persons/ or of their servants/ or of children/ and those which can not give any thing without licence. I have not been faithful in my labour and work. I have praised often times my goods and merchandise much above the price that they were worth: in putting the best above in sight. And the worst beneath. I have also deceived folks with evil money. I have not restored the goods which I have wrongfully come to or that thing that I have found. I have evil and unprofitably spent the goods of the church/ or mine own goods. And I have not fulfilled the testament or last will of my friends/ so as I ought to do/ or so soon as I might.  
¶ Of the viii commandment/ that I have given by malice against my neighbour false witness secretly or openly. And I have brought forth against him false witness/ or have brought or turned them by gifts or thretyngꝭ. I have not said the truth that I knew to the profit of my neighbour when it hath been demanded of me/ I have also withdrawn the good name & fame of other persons/ in speaking evil of them behind their backs. And I have mocked/ shamed/ and defamed them.  
¶ Of the ix commandment/ that I have voluntarily consented/ desired and solycyte to sin in Lechery with unlawful persons. And have had pleasure and joy in my foolish and unclean thoughts. I have also apparylled and adorned myself in pride/ for to be better seen & to please other persons/ and for to draw them in to sin at my desire/ And I have gladly gone to such places/ where I might see wanton & vicious persons/ or might be seen my self with concupisbence/ whereof I have had oft times evil dreams/ and default or pollution of nature.  
¶ Of the ten commandment/ that I have desired in my heart against right and reason to have another man's goods: ye if they should have suffered poverty thereby/ And have solycyte to obtain their goods by fraud. I have also bought that/ which I could not by without sin/ as the goods of the usurer/ or that I did know well that it was stolen/ or I have also secretly solycyte for to diffame some person for to have his service or office. And then say/ of these deadly sins/ and of all other that I have done against the commandments of god/ I confess me to be guilty. And demand & desire penance for the same.   

¶ The xii chapter/ of the ix strange sins: how a man shall confess him of the same.  
I Confess and knowledge myself guilty of the ix strange sins/ where as I have offended my lord god in the same.  
¶ first/ that I have commanded other persons to sin/ as the father to command his children/ the master his servants/ the masters her maiden or chambryer/ which is sin against god and the love or profit of his neighbour. And no man ought to do such a thing.  
¶ Secondarily/ that I have given to another evil council/ whereof is come sin or damage: and whereby also other have been oppressed and shamed.  
¶ Thirdly/ that I have consented to do evil in mine offices for money or reward which is sin/ And albeit that I have not done it or commanded it/ yet nevertheless consentyngly I have let it pass without any heed taking thereof. Also of the evil chanced in my house amongs my children and servants/ if I had given contrary commandment or taken heed thereunto/ it should not have chanced/ or else it should have been amended.  
¶ Fourthly/ that I have praised other in their sin and malice/ and that I have taken pleasure and rejoiced myself to hear them rehearse their sins/ whereby I have made myself part taker of their sins. ¶ fifthly/ that I have harboured/ lodged and defended evil persons/ as thieves/ murderer's/ and other unlawful persons living in sin.  
¶ sixthly/ that I have been partner in that thing that hath been stolen/ & gotten with sin.  
¶ Seventhly/ that I have kept silence/ and not argued and spoken in that thing that I was bound by god and mine office to do/ but I have let it pass for fere or for love.  
¶ eightly/ that I have not turned and letted my subjects and servants/ when they did damage or oppress the poor folkis with their beasts/ dogs/ or hawks/ in their corn or fields/ or in their gartheyns/ And also that they have bet/ wounded/ mocked/ and rigorously spoken to the same poor folks and innocentes/ so that they have cursed and sworn great oaths.  
¶ Nynthly/ that I have not showed the malice of another man: to him that might amend and correct it. Also that I have known some hid which hath been stolen and that I have not showed it to him/ to whom it appertaineth. Also that I have seen evident peril of my neighbour both in soul/ body & goods/ whereof I have not counseled & advised him after my power.   

¶ The xii chapter/ how a man shall confess himself breyfly of the viii Beatytudes.  
I Confess me also & knowledge myself guilt in the viii Beatytudes of the soul. ¶ first: that I have not been poor of spirit.  
¶ Secondarily/ I have not been gentle and meek/ in my sickness and adversity.  
¶ Thirdly/ I have not studied and coveted to have the virtue of justice/ for to live justly.  
¶ Fourthly/ I have not been merciful and pitiful towards the poor people.  
¶ fifthly/ I have not been pure of heart towards all creatures/ but double both in word and deed.  
¶ six I have not been peaceable towards all persons/ but rather full of debate and discord.  
¶ Seventhly/ I have not had patience for to suffer adversities.  
¶ eightly/ I have not weeped for my sins/ nor had dew contrition for the same.   

¶ The xiii chapter/ of the vii gifts of the holy ghost/ and how a man shall confess him of the same.  
ALso I confess and knowledge myself guilty/ that I have not in me the vii gifts of the holy ghost.  
¶ first I have not the wisdom for to understand that thing/ which appertaineth unto god.  
¶ Secondarily/ I have not in me understanding for to remember the four extremities/ as death/ the pain of hell/ the day of judgement/ and the joy of heaven.  
¶ Thirdly/ I have not in me wise and sage council/ for to fly & eschew the evil and to choose the best.  
¶ Fourthly/ I have not in me the science/ for to know myself and my works.  
¶ fifthly/ I have no strength in me for to resist evil thoughts and temptations. ¶ sixthly/ I have not in me pity nor compassion of the poor.  
¶ Seventhly/ I have not in me the fere of god/ for to eschew the evil and to follow the good.   

¶ The xiiii chapter/ how a man shall confess himself of the vii sacraments/ of the holy church.  
I Confess & knowledge myself guilty/ that I have not honoured the vii sacraments of the holy church/ as I am bound.  
¶ first: albeit that I am baptized or christened/ yet nevertheless I have not renounced the devil and his works and pomps/ as I promised at the baptism.  
¶ Secondarily/ albeit that I am confirmed/ yet notwithstanding I have not spoken that thing that toucheth the holy catholic faith/ or I have let it pass for worldly fere/ and have been ashamed to speak.  
¶ Thirdly/ I have not honoured ne observed the state of marriage.  
¶ Fourthly/ I have not honoured the pestꝭ and spiritual persons/ nor also the orders of the holy church for the love of god.  
¶ fifthly/ I have not done the penance for my sins to me enjoined by my confessor/ in praying/ fasting/ in almous deed and other like.  
¶ sixthly/ I have not made my confession with such repentance and contrition of my sins/ and so perfitly spoken/ as I ought to do.  
¶ Seventhly/ I have not received the holy sacrament of the altar so worthily/ nor have beholden it with such reverence/ as it appertaineth.   

¶ The xu chapter/ how a man shall confess him of the vii deadly sins.  
ALso I confess & knowledge myself guilty/ to have sinned in the vii deadly sins.  
¶ Fist in pride of heart in words/ in thoughts and in works/ for I have advanced and exalted myself/ & have desired to be hard and seen of other. I have also be proud & presumptuous in my words and deeds/ and have had vain glory in my heart. I have also presumed and boasted myself of my nobleness and fairness/ by reason whereof I have dispraised & despised the other which had it not. I have not regarded the ordinances of the holy church/ but reputed them as no thing/ in keeping company with those that were excommunicate. I have despised both those persons/ that were not so high indygnyte as I/ and also those that were higher and better than I: and I have hayted those that were like & as good as I. I have always willed and desired to have my will fulfilled/ and have always willed to have right and reason/ in excusing me and accusing another. I have also been unkind both to god & man/ for the goods and benefits that I have received of them.  
¶ Secondarily/ I do confess and accuse me of the sin of covetous/ for inordynately and above reason and mine estate/ I have desired and coveted richesse and honour. I have withholden other men's goods/ using them at my pleasure. I have hid & withdrawn myself/ to the intent that I should not give almous to the poor and indigent/ where as nevertheless great necessity was. I have haunted and played at cards and dice for covetous on the sunday and holy days. I have also for money lied for to get honour and benefices. And have written false letters/ used usury. I have also deceived/ stolen & rob/ bet/ sworn/ and given false & evil judgement.  
¶ Thirdly/ I knowledge myself guilty in lechery/ by thought/ word/ and deed/ by myself/ or with unlawful persons/ in haunting/ clipping and kissing unhonestly/ or I have in the state of marriage dysordynately above reason and nature lived for albeit that I have not commit adultery in deed/ yet nevertheless I have consented thereunto in my heart.  
¶ Nota/ Here thou shalt take council briefly and honestly of thy ghostly father/ for a man may sin deadly with his wife in marriage/ in five manners and ways/ the which it is no need to declare here.  
¶ Fourthly/ I confess and knowledge me to have sinned in envy/ for I have hayted and hath been envious for the honour/ good name/ and advancement of my christian brother and neighbour. And by envy I have done the best that hath been in me/ to let him thereof. Also for envy I have be right sorry of his good fortune/ prosperity/ & advancement/ and have been very glad of his misfortune/ tribulation/ and adversity/ troubling and oppressing him to my power where soever I could. I have also defamed him behind his back: and have gladly hearkened and heard other which have spoken evil of him. And I have also made dissension where there was peace & concord. ¶ fifthly/ I have sinned in gluttony/ for I have not fasted and kept abstinence on fasting days/ vigils/ & other commanded by the holy church. I have also eaten afore the time and hour of the repase/ and sometime without appetite/ more for carnal voluptuousness than for the necessity and maintenance of nature. I have also taken meat and drink so abundantly & excessively/ that I have been sick & evil disposed thereby/ having lost reason/ memory/ and understanding. I have caused over delicate and precious meats to be ordained for me/ wherein I have had great pleasure. I have also eaten meatis not lawful to be eaten on such a day/ after the commandments of the holy church.  
¶ six I have sinned in ire and wrath for I have been oft times vexed & angry with my husband/ or my wife/ with my children or my meinie & servants. I have willed through wrath to be venged/ and have desired vengeance. And I have borne in my heart the injury and wrong which hath been done unto me/ and for ire and wrath/ I have not been willing to forgive him that did it/ nor to speak unto him/ but rather I have eschewed his company. I have also for anger and wrath/ cursed & sworn abominably/ and have done all the hurt and damage that I could to my neighbour/ both in his body and goods. Also I have not been willing to here reason nor to be content therewith/ but have cried out against truth. I have made discord & variance/ and without right or reason have holden more with one than with another.  
¶ Seventhly/ I confess me to have sinned in sloth/ where as I have consumed and lost moche goods wherewith I was bound to do good deeds/ and by my conscience exhorted thereto. I have been slothful in gods service/ and to go to confession/ & to do my penance. I have not fulfilled my penance enjoined to me by my confessor: for my sins/ nor promises and vows by me made/ or else slothfully I have fulfilled them. I have been Idle/ & have spent my time in vain. And I have sometimes done good deeds with little devotion/ by heaviness shame or vain glory. I have been also negligent in learning that thing that I was bound to know/ in all these vii deadly sins or in some of them: wherein I have offended my lord god/ I knowledge myself guilty/ and cry god mercy.   

¶ The xvi chapter/ how a man shall confess himself/ of the vii works of mercy bodily.  
I Knowledge me yet to have sinned in the vii bodily works of mercy.  
¶ first I have not fed those that were hungry and indigent persons.  
¶ Secondarily/ I have not given drink to those that were thrustye.  
¶ Thirdly/ I have not harboured ne lodged pilgrims & other lacking lodging And I have not showed the right way to those that went wrong.  
¶ fourthly/ I have not visited/ with mine alms the poor and sick folks. ¶ fifthly/ I have not given clothing to them that were naked.  
¶ sixthly/ I have not delivered those that have been prisoned unjustly and without reason  
¶ Seventhly/ I have not buried nor caused to bury the deed bodies.   

¶ The xvii chapter/ of the vii works of mercy spiritually.  
I knowledge me to have sinned in the vii spiritual works of mercy.  
¶ first/ I have not taught and instruct those that were ignorant/ that thing which was necessary for the health of their soul's/ and to whom I was bound to show and teach.  
¶ Secondarylye/ I have not given them good council which demanded it of me/ whereby they have been in great peril and danger both in body and soul.  
¶ Thirdly/ I have not reproved and correct them which have erred & sinned/ wherein I might have done great profit.  
¶ Fourthly/ I have not corroborate & comfort them/ which have been in despair.  
¶ fifthly/ I have not been willing to forgive them/ which have troubled & vexed me. ¶ sixthly/ I have not patiently borne nor suffered injuries/ wrongs/ despisings/ temptations/ sickness/ oppressions or other adversities.  
¶ Seventhly/ I have not heartily/ affectuously/ and faithful prayed for my friends and for mine enemies/ and for them that I am bound to pray.   

¶ The xviii chapter/ how the man may confess him of the six sins which be against the holy ghost.  
I Confess me if I have any manner or wise sinned in the six sins against the holy ghost.  
¶ first in despair/ that I have not believed through despair that god is merciful/ & will pardon and forgive all sins: after repentance/ contrition/ and confession.  
¶ Secondarily/ that I have willingly spoken against the catholic faith: and have spoken against that which was for the health of my soul.  
¶ Thirdly/ I have been so hard of heart & so rooted in sin/ that I would not be brought out of it.  
¶ Fourthly/ that by presumption I have not dread god nor death/ nor the judgement of god/ but I have thought that I shall be saved without penance and good works. ¶ Fyfthly: that I have been envious for the grace of god in another/ which died withdraw himself from sin/ to good & virtuous living.  
¶ sixthly/ that I have despised to do penance for my sins.   

¶ The xix chapter/ how a man shall confess him of the five senses or wits and of the other members of the body.  
Moreover/ I confess me to have sinned/ & to have offended god in my .v. wits & by all my members.  
¶ first/ that I have trimmed and adorned the here of my heed and brows with great pride. I have not honoured nor showed reverence to god/ and my superiors with my heed/ nor have not been obedient therewith. I have also given mine ears to here unhonest words and communication/ and to detraction. I have not ruled and kept mine eyes from the beholding of unlawful & dishonest syghtꝭ I have delighted to smell with my nose such things as have provoked me to sin. I have also opened my mouth/ to curse/ to swear/ to lie/ and to deceive. I have also abused my tongue for to eat and drink deliciously: and my throat in singing wanton and unhonest songs. I have also abused my hands to myself or to other/ in uncleanness and lechery. I have made my god of my body/ in abundance of eating and drinking/ and uncleanness. I have had many unlawful and unclean thoughts/ & desires in my heart: the which I would have done in deed/ if shame of the world had not letted me. I have misused my legs and feet in going to places/ where as I have greatly grieved god/ whereof I am sorry/ and I cry god mercy.   

¶ The twenty chapter/ how the man shall confess himself of the four sins crying vengeance afore god.  
I Confess me also if I have in any wise offended god/ in the four sins crying to god for vengeance.  
¶ first/ in the sin against nature: that is to say/ when it is done in another place and in otherwise/ than nature and god have ordained it.  
¶ Secondarily/ that I have shed innocent blood/ or have brought any person to death/ without a cause.  
¶ Thirdly/ that I have oppressed and unreasonably persecuted poor orphelyns: widows/ and poor folks.  
¶ Fourthly/ that I have withholden and not duly paid those/ which have faith fully served and laboured for me/ as they have deserved.   

¶ The xxi chapter/ how the man shall confess him of the four cardinal virtues.  
I Have yet sinned in the four cardinal virtues/ whereby I am bound to lead & rule my life.  
¶ first: in me there is not wisdom & prudence to do and accomplish my acts and deeds in time convenient/ as I am bound.  
¶ Secondarily/ I have not in me force & strength to resist evil and perverse inclinations and temptations to sin/ but I have been lightly overcome/ and have fallen in to sin.  
¶ thirdly/ I have not in me the virtue of temperance and mean/ for I have travailed/ and laboured/ fasted/ prayed/ done penance/ and other good deeds without discretion/ so that thereby I have to much feblysshed my body.  
¶ Fourthly/ I have not in me the virtue of justice/ for I have not turned myself from sin/ in not doing the virtue which I was bound to do/ & for mine own profit/ I have forsaken to do the common profit.   

¶ The xxii chapter/ how a man shall confess him of the iii principal virtues/ called theological.  
I Have sinned in the iii principal virtues without the which I can not be saved. ¶ first/ that I have not in me/ steadfast faith with good works.  
¶ Secondarily/ I have not a sure hope of the heavenly goodness for to come.  
¶ Thirdly/ I have not in me a fervent love & charity towards god & my neighbour.   

¶ The xxiii chapter/ how a man shall confess him of the two commandments/ in the which all the other be comprehend.  
I Have sinned/ because I have not loved my lord god and creature with all my heart/ my soul/ and with all my might and power. I have oft times set my heart more in the love of folks/ and in the honour and joy of this world/ in aornementes & voluptuousness of my body/ and in the goods/ richesse/ and other vanities of this world/ than towards god almighty.  
¶ Also I have not loved my christian brother & neighbour as myself/ doing otherwise to him/ than I would had been done to me/ whereof I am sorry & cry god mercy.   

¶ The xxiiii chapter/ how a man shall confess him/ of the cogitations and thoughts of his heart.  
I Do accuse me also/ to have sinned greatly by cogitations and thought of my heart.  
¶ first/ that I have received of our lord god many good inspyrations: steering and moving me to amend my perverse & evil life/ and to turn me to penance/ and that I should do good and leave the evil. These and many other exhortations which I have received of god and of my holy angel I have resist & withstand/ as an ingrate and unkind person.  
¶ Secondarily/ I have not resist & with stand evil thoughts/ which have come unto me by temptation of the flesh or of the devil/ but have persevered of a free will and have thought of them by consent/ if I might have had my purpose: and have left it more for shame and fere of the people: than for the love or fere of god. In these and many other sins venial and mortal/ I knowledge me to have oft times offended my lord god in heart.   

¶ The xxv chapter/ how a man shall confess himself in general of all his venial sins.  
I Have finally sinned and do accuse me of all my venial sins/ which be in great number/ as of vain thoughts/ words/ & deeds: & that I have evil and unprofitably spent and lost my time and that I might have done moche more good than I have done. I have not also said my prayers and penance so heartily and fervently as I ought to do/ and that I have not so devoutly and heartily made my confession. I have not praised and lauded almighty god in all his operations & works. I have filled & nourished my body with eating and drinking more than was need or necessary.  
¶ Of these sins and all other that I have done in my life/ whether they be mortal or venial/ which be in my remembrance and known/ or forgotten & not known by ignorance/ were it waking or sleeping/ by day or by night: all one or with another/ I confess me and knowledge me to have offend god/ crying him mercy/ and desire absolution of you my ghostly father. Et Ideo precor. etc.   

¶ The xxvi chapter/ what thing man receiveth/ which worthily and in the state of grace/ goth to the holy sacrament.  
WE have now heard/ how & in what manner ye shall prepare yourself by confession for to go to the holy sacrament and resteth to declare what virtues and fruits the man receiveth in his soul/ which hath so prepared himself.  
¶ first/ the man receiveth in the holy sacrament/ the same blessed body and flesh that our lady marry the mother of god hath borne in her virginal womb/ & the which hath hang upon the cross/ by the which sacrament also the man is made part taker of all the goodness that our lord hath done in all his life/ in fasting/ praying/ preaching/ in watching/ and in his hard and bitter passion. Also the man thereby is made part taker of all the merits of all the saints in heaven: and of all the good persons in earth.  
¶ Secondarily/ the man receiveth in the holy sacrament/ the holy precious & blessed blood of our lord Ihesu christ: & thereby is purged of all his sins confessed & forgotten. And after the greatness of his devotion/ the multitude of his sins be forgiven him.  
¶ Thirdly/ the man receiveth in the holy sacrament/ the noble soul of our lord Ihesu christ/ the which he did commend hanging on the cross/ to his father god almighty/ whereby man pourchaseth a gage of everlasting life. For if god give to man the greatest thing/ as his own proper soul: he will give also that which is less/ as the perdurable and everlasting life.  
¶ Fourthly/ he receiveth also in the holy sacrament/ the life unied with the body of our lord Ihesu christ/ whereby the man is transformed in god. For as puissance or might is ascribed to god the father/ to the son sapience or wisdom/ and to the holy ghost pity and benignity/ so the man also by the virtue of the holy sacrament/ becometh mighty & strong in prayer/ to resist the evil temptations of the devil of hell. He becometh also sage and wise for to choose virtue and the good from the evil. He doth purchase also in himself great goodness: as love and charity towards god/ and patience and humility.  
¶ fifthly/ the man receiveth by the holy sacrament/ the divinity of our lord: whereby the soul of the man is remplysshed with the sweetness of divine grace. For the man which hath worthily received the holy sacrament/ albeit that the bread or host is consumed and vanished/ yet hath he our lord Ihesu christ abiding in his soul with his grace/ as a spiritual meat of the soul: and so he receiveth the sacrament bodily & ghostly. But if he receive it in deadly sin: he receiveth it bodily/ as the very body of our lord/ but he doth not receive the virtues aforesaid in his soul. For when the sacrament is digest in the body of man/ our lord god doth return unto heaven from whence he came by his grace/ leaving the soul void of all virtue: and possessed of the devil of hell/ as judas the traitor was which received our lord Ihesu christ in the holy sacrament/ in the last supper or collation. And because that he was not in the state of grace but in deadly sin/ therefore he received not the grace of god/ also our lord did not tarry with him. And so there be four manner of folks/ that receiveth the holy sacrament.  
¶ The first receive it bodily & not ghostly  
¶ The second/ receive it spiritually or ghostly and not bodily.  
¶ The third: receive it not neither bodily nor ghostly.  
¶ The fourth/ receive it bodily and not ghostly/ as hereafter is declared to the health of the soul.   

¶ The xxvii chapter/ of four manner of folks which receiveth only the holy sacrament bodily/ to the damnation of their souls.  
THey receive the holy Sacrament bodily to the damnation of their souls.  
¶ first/ those which willingly and knowing themself in deadly sin do go to receive it/ for such folks be deed in their souls. And as saint Austyne writeth: that as the soul of the man is the life of the body/ so is also god the life of the soul/ tarrying and dwelling in the soul/ And god and deadly sin can not dwell together in one place. Therefore saint Paul saith/ that a man shall prove and examine himself afore that he receive the holy sacrament. A sinner shall examine himself in three things/ and so he may go worthily to the holy sacrament.  
¶ first/ if he repent him of all his sins passed.  
¶ Secondarily/ if he be purposed never to sin more.  
¶ Thirdly/ if he have mind and will/ & will accomplish that same will/ to confess all his sins/ and after the council of his confessor to make satisfaction for the same. All those having these three points be in the state of grace/ & without deadly sin. And in case that they should die suddenly/ god will have mercy of them. And may surely receive/ upon the mercy of god the holy sacrament.  
¶ The other which receiveth the holy sacrament unworthily be those which having no knowledge of any deadly sin by them commit/ be in a perverse and evil mind & will to do sin/ as willingly to hurt any man: or to haunt lechery and uncleanness or to be proud or other like. For in all deadly sins whereby a man may damn his soul by the deed/ so he may also damn it without the deed/ only by will & consent. So did judas receive the holy sacrament being in the mischievous will and mind to betray our lord Ihesu christ. And therefore died he receive within him the devil of hell/ and became worse after that he had received the sacrament/ than he was afore. So also the people become worse and more obstinate in sin/ which receive the holy sacrament in an evil and perverse mind and will. They have all an evil mind and will/ which do not eschew occasion to sin: whereby they should fall in sin. ¶ The third manner of folks/ which receive not well the holy sacrament/ be the hypocrites which resemble to be good outwardly/ but within they be full of all uncleanness/ lechery/ and envy. They be such which once in the year come to confession and do promise to amend their living/ but they do the contrary. They be also such which without occasion by feigned humility/ do oft times refrain to go to the holy sacrament/ saying that they be not worthy to receive it/ in reprehending other which oft times go thereunto. If we will speak of the dignity/ there is none worthy to receive it/ in heaven nor in earth/ neither Marry the mother of god nor the apostles. Nor god doth not desire of us such prepayring as doth appertain to his majesty & divinity/ but he desireth only of us such prepayring as is possible to our power/ nor he doth not demand that we do not sin/ or that we have not sinned/ but he desireth only that after that we have sinned/ that we be penitent and sorry therefore/ and that we be in purpose and will never to sin more. For saint Peter in the last supper did receive worthily the holy sacrament/ yet nevertheless he renounced our lord Ihesu christ shortly after/ and all the other apostles did commit a deadly sin with him. Wherefore man shall do that that is in him/ going to the holy sacrament/ & commending him to god.  
¶ The fourth manner of folks/ which receive the sacrament unworthily/ be those which presumptuously go to the holy sacrament in deadly sin/ to much trusting to the mercy of god/ thinking it not to be sin/ which they do make no sin/ which do not examine their conscience afore/ nor remember not their evil and perverse living/ nor also have not contrition in their hearts/ nor do not make their confession. And such folks albeit that they have not knowledge of any deadly sin by them commit/ yet nevertheless they going to the holy sacrament commit a deadly sin/ for they do put themself in peril. Saint Paul saith/ that the man shall examine his conscience afore that he go thereunto. O what number of people there is: which bear many and great sins upon them/ and careth no thing at all therefore. They do chose a confessor which is very simple: which doth lead both the sinner & himself to hell.   

¶ The xxviii chapter/ how greatly he sinneth/ which receiveth the sacrament unworthily.  
THe greatness of the sins of those/ which receive the holy sacrament unworthily and in deadly sin to their everlasting damnation/ may be considered by four reasons.  
¶ first/ for such folks be reputed afore god for murderers of Ihesu christ the son of god. And as saint Gregory saith: they do commit greater sin which do despise god reigning in heaven/ than those which did crucify him in earth. O what penance would a good catholic man do/ which should have crucified our lord/ what penance is he than bound to do/ which hath unworthily received the body of our lord god.  
¶ Secondarily/ such folks be oft times punished in their bodies by sickness/ or by sudden death. And therefore commonly after easter cometh sickness/ pestilence/ and other inconvenience/ And that is because the man so unworthily and in deadly sin receiveth the holy sacrament.  
¶ thirdly/ for they sin more enormely than the jews/ for the jews did sin by ignorance. And as saint Paul saith if they had known it/ they would not have crucified the lord of glory. But the sinners christian men knowledge god/ & know well that they be in great sin. The jews have crucified our lord but ones/ but the christian men do crucify him very oft/ in so much that wittingly they do go to the holy sacrament in deadly sin.  
¶ Fourthly/ such folks receive upon them the judgement of god/ which he shall give upon the dampened souls at the day of judgement/ where he shall say: go ye cursed people to everlasting fire.  
¶ fifthly/ those that unworthily receive the holy sacrament/ be like to judas the traitor/ which did betray and deliver our lord Ihesu to the jews. And it shall chance unto them in hell/ as it did to judas for after that he had unworthily received the holy sacrament: the devil did enter in to him/ so that he died betray our lord Ihesu christ/ wherefore afterward he fell in despair and died hang himself. So they become more obstinate in sin/ those which receive the holy sacrament daily in deadly sin/ & they dare boldly do that thing which other dare not think/ ye and moreover do that thing which the devil dare not do. And as judas delivered our lord to the jews: so in like case men deliver our lord Ihesu christ/ in as moche as they can/ to the devils of hell. For they receive our lord Ihesu christ in the place/ which the devil doth possess/ and appertaineth unto him.  
¶ sixthly/ this is an unkind man/ for he despiseth god his creature/ which for him hath suffered bitter death upon the cross. This is yet a greater unkindness in the man that the divinity & power of god is ready for to come to visit him with his divine grace enclosed in the holy sacrament/ & the man maketh himself unworthy to receive him.  
¶ Seventhly/ such persons be more unhappy than other/ for the sovereign goodness which is god: is hurtful and damnable unto them/ & the medicine of the soul is infirmity and death unto them. For as the holy sacrament is an everlasting life unto them which do receive & use it well so it is death unto those/ which evil & unworthily receive it.   

¶ The xxix chapter/ of those which receive the holy Sacrament spiritually and not bodily.  
THere be yet four manner of folks/ which receive the holy sacrament spiritually or ghostly and not bodily/ that is to say/ they receive the grace of the holy sacrament secretly in their soul's/ albeit that they receive it not visibly in their bodies/ and shall be rewarded afore god/ as if they had received it bodily.  
¶ The first sort which receive it spiritually/ be those which by feebleness of infirmity and sickness can not hold meat in their bodies/ or which do cough much/ or do cast and void phlegm very sore & such other. These persons shall covet and desire heartily to receive it/ in beholding it with great devotion saying. O good lord I do thank the that I may pay/ satisfy/ and content the by a good will & mind. O good lord I thank thee/ that in all places I may find the. O good lord I thank thee/ that no person may hurt or hinder me towards the. And I do thank the good lord that when I have thee/ no person may take me.  
¶ The second sort which receive the holy sacrament spiritually/ be those which suddenly be taken with sudden death/ as mariners on the see/ men of war in the field/ women travailing of child and other like/ which can not have a confessor to confess them/ and to receive the holy sacrament. Such persons having contrition and repentance for their sins and desire to receive the holy sacrament/ have afore god received the holy sacrament in their souls. Yet nevertheless they shall confess themself afore if it be possible/ & shall not trust to much in that/ to the intent that god do not withdraw his grace.  
¶ The third sort be those/ which serve god in pureness of conscience/ yet nevertheless they refrain sometime through humility/ to go to the holy sacrament/ but they here mass with devotion reverently beholding the holy sacrament/ and by desire to receive it. Such persons if so and in such manner they here mass/ they shall be rewarded afore god: as if they had received the holy sacrament.  
¶ The fourth sort which spiritually receiveth the holy sacrament/ be those which be prepared thereto: and humbly desireth to receive it/ but their confessors will not agree thereto. Also relygeous persons which after the rule of their order/ may not go to the holy sacrament/ but on days ordained by their heeds. Yet notwithstanding they desire to receive it sometimes/ the which must be content: for afore god they have received it spiritually. And it is sometimes more acceptable to god that the man do abstain devoutly with Centurio/ than to receive our lord worthily with Zachee. Such persons shall think that god hath seen some thing in them/ wherefore they may not be admit to receive the holy sacrament bodily. And so they may go afore the blessed sacrament/ and shall read devoutly these prayers following/ the which saint Frauncys was wont to say and read with great devotion/ or a man may say them in his chamber afore the crucifix or cross of our lord god/ thinking that the very son of god doth hang there.   

¶ The xxx chapter/ what thing a man shall read which desireth spiritually to receive the holy sacrament with his divine grace.  
THat man which spiritually desireth to receive the body of our lord Ihesu christ with his divine grace/ virtue/ and fruits he shall humble himself perfoundely afore god. And shall read these five prayers devoutly upon his knees or in his chamber in the manner here showed.  
¶ Here thou shalt kneel on thy knees and shall say.  
O Lord Ihesu christ here I am upon my knees afore thy blessed eyes and presence/ as a sinner and an evil doer afore a judge. And I know that after thy justice/ I have lost and forfeit my body & soul. Wherefore I pray the good lord Ihesu christ/ by the sentence of death wrongfully given of thee/ that thou wilt be a merciful judge to me/ when my soul shall depart from my body. Amen.  ¶ Pater noster. ave maria. 
¶ Now thou shalt rise up and say.  
O Good lord Ihesu christ here I am afore thine eyes and in thy presence: as a bond man afore his lord and master/ whom I and all other creatures be bound to serve everlastingly. I pray the good lord Ihesu christ that thou wilt let me know thy dear will in all things to be done/ and to let it be acceptable to thee/ and let me not do that thing/ whereby I may lease thy love everlastingly. Amen.  ¶ Pater noster. ave maria. 
¶ Here thou shalt kneel again/ and shall say heartily.  
O Lord Ihesu christ here I am on my knees afore thy blessed face/ as a poor beggar afore a rich king. I pray the O king of glory: that thou wilt clothe my soul with the vestment of thy divine love/ and to enrich the same with thy grace in all virtue/ & to aorne the same with the pearls of patience/ to the intent that so aorned I may come to the sovereign marriage whereunto thou hast called me. Amen.  ¶ Pater noster. ave maria. 
¶ Here thou shalt rise with fere/ and shall say.  
O Lord god Ihesu christ here I am afore thy reverend presence: as a man afore his dearest friend/ whom I & all other creatures be bound to love/ for thou haste made & delivered us by thy precious blood. O benign Ihesu christ I pray the keep and defend me always/ and grant me to perceive how good and sweet thou art/ to the intent that thereby all pain and joy/ and also all creatures may be bitter unto me. Amen.  ¶ Pater noster. ave maria. 
¶ Now thou shalt kneel again/ and shall say.  
O Lord Ihesu christ here I am humbly on knees afore thy divine eyes/ as a child afore his father: of whom I have received body and soul/ albeit that I have not been at all times obedient/ as a true and faithful child ought to be to his father. I pray the O my father everlasting by thy paternal love/ that thou wilt nourish me here in earth with the heavenly bread/ and in chastising me for my faults/ have mercy of me/ to the intent that so I purified of my sins/ we may rejoice/ thou in me and I in thee/ with all the saints in heaven everlastingly. Amen.  ¶ Pater noster. ave maria.  

¶ The xxxi chapter/ of those which neither spiritually nor bodily receive the holy sacrament.  
thirdly/ there be some persons which neither spiritually nor bodily/ receive the holy sacrament/ and that do withdraw themself from the lively fountain of grace: whereby they become dry in their soul's/ as a branch cut from a tree.  
¶ first/ they be those which be hard hearted/ obstinate/ and rooted in their evil and perverse living/ and will not leave it/ As those which be in adultery/ those which do lead their lives in a light and common manner/ those which do haunt old filthy/ and unhonest taverns or lodgings/ or which do possess goods unrightfully/ or also which be in envy or such like deadly sins. These persons/ albeit that they sin lease because they do not go to the holy sacrament in such an evil and perverse life: yet nevertheless they sin deadly/ because that one in the year they do not prepare themself to the holy sacrament. For they might leave their sin and confess them thereof/ and so go to the holy sacrament/ where as now they tarry in deadly sin and in the state of everlasting damnation: in the which they may at all hours die.  
¶ Secondarily/ all infidels/ as Turks/ Sarazyns/ Jews/ and paynims/ & other which do not believe in Ihesu christ the son of god & in the holy catholic church. All persons blinded in their malice & sin/ whereby they despise the holy sacrament/ & mock them that do receive it. And because that they believe not in the son of god/ and do not receive him in the holy sacrament/ which is the life of the soul/ therefore they abide and dwell in death/ and be deed in their souls.  
¶ Thirdly/ there be yet some which do not receive the holy sacrament/ as heretics/ that is to say christian people/ which understand the holy scripture otherwise than the holy ghost doth speak it by the prophets and that that is ordained by the holy church/ as to go to confession/ to fast/ to go to the holy sacrament/ to repute as no thing excommunication/ and not to sanctify the holy days/ and to honour our lady & other saints/ or to give any almous in their honour to the poor folks/ to despise and set at nought pardons & indulgences/ and of such other articles they have many. And these persons go not to the holy sacrament when and where they may/ for they believe not in the holy sacrament. And if they go to confession or to the holy sacrament/ they do it without faith/ and because that they shall not be known from other/ and in like case they come to the church to here mass.  
¶ fourthly/ they be those which take so great pain in worldly business/ as to go in to the country for merchandise and other transitory things/ that they forget to receive the holy sacrament. For there be some folks which if they did not give them self thereunto/ they would receive the holy sacrament more than ones in the year/ as on the four principal and solemn feasts/ and the feasts of our lady. But because that they be cold in devotion/ and that they be loath to prepare themself & to confess them they let it pass lightly/ and go not to the holy sacrament/ whereof they shall give a count afore god. For that man that goth so seldom to the holy sacrament/ he becometh so slothful/ so cold and dry to wards god/ that he is oft times weary and loath to think of god: to here of god/ and to serve him. And if he do say one Pater noster: he feeleth himself weary and thinketh it very tedious. This is because that the soul is not oft times fed and refreshed/ whereby it becometh feeble/ cold/ and sick/ and inclined to deadly sin/ wherein it doth make an end of the life.   

¶ The xxxii chapter/ of them which worthily receiveth the holy sacrament in grace: and how a man may know that he hath received it in grace.  
FOurthly/ there be yet some manner of folks which receive the holy sacrament bodily and ghostly in grace/ to the health of souls. These be all good catholic persons/ which have prepared themself thereto with all diligence by true contrition and confession as is aforesaid. These persons will not prepare themself only to receive well and worthily the holy sacrament/ but they be very diligent in keeping and holding it with them. And there is vii tokens whereby a man may know steadfastly/ that god resteth still in his soul/ and in the holy sacrament.  
¶ The first is/ that so long as a man is contrite & sorry for his sins passed when soever he doth remember them: such a person liveth still in his soul. But when a man rejoiceth and taketh pleasure in remembering his sins passed/ than his soul beginneth to die: & god to depart from him with his divine grace.  
¶ The second token is/ so long as a man is diligent to order his thoughts/ words and deeds/ to the profit & health of his soul and to the instruction and example of his neighbour/ and that he do all his business and works with fere/ to the intent that no man take any evil example at him: And that he desire that god only be honoured in all his good works: such folks have god enclosed in their hearts.  
¶ The third token is/ so long as a man hath patience in his tribulation: for no man can tell what a man is inwardly/ afore that he be proved outwardly. Some and many folks esteem themself to be good and holy/ yet they can not suffer or bear patiently one little word/ the which is a token that they be far from the way of perfection/ for holiness consisteth in tribulation. For it is better to have patience in tribulation than to do moche good deeds without patience.  
¶ The fourth token is/ so long as a man hath savour: pleasure/ and joy in the remembrance of everlasting life/ in the word of god/ in the passion of our lord/ and in other like/ god is still resting in his soul. For if he have no pleasure nor savour in these things/ it is a token that his heart is remplysshed and full of worldly and temporal things by carnal joy and pleasure. And such folkis have chased our lord Ihesu christ from their souls: for carnal joy & spiritual consolation/ may not dwell together in one place.  
¶ The fifth token is/ so long as a man is fervent and devout in saying his prayers to god/ and that at that time he put away all rumour and trouble from his heart in as much as he may/ and that he speak godly and fruitful words/ and that he thank god of all his benefits and goodness/ as well for adversity as prosperity. Such a man hath god remaining still in his heart: but when he doth begin to speak detractions or backbitings/ to curse/ or other evil words/ it is a token that he is deed in his soul/ and that god is not with him: For he that is of god/ he will gladly here to speak of god.  
¶ The sixth token is/ so long as a man feeleth himself ready to serve god/ and diligent to all good works/ it is a token that such a man hath been worthily at the holy sacrament. For our lord Ihesu christ moveth the heart and the soul within/ how he shall live and keep him from sin/ for the love of god is never Idle in man for to cause him do well.  
¶ The seventh token is/ so long as a man hath in him the love of god and of his neighbour christian brother/ in loving god above all thing: & doing to his neighbour as he would should be done to him/ as to comfort those that be desolate and comfortless/ to help the poor in their need/ and such like good deeds. This person shall not doubt but that he is in the grace & favour of god.   

¶ The xxxiii chapter/ of the xii virtues and fruits/ which the man receiveth/ that worthily goth to the holy sacrament.  
Finally it is to be declared what virtues and fruits the good man receiveth in going worthily/ to the holy sacrament. Saint johan in the apocalypse died see in paradise xii manner of fruits. The tree is our lord Ihesu christ/ which hath borne and left to us in the holy sacrament xii manner & sorts of fruits against xii. maledictions or cursings/ the which our souls receive in committing a deadly sin.  
¶ first/ sin causeth the soul to be feeble and ready to all evil/ but the holy sacrament healeth the soul of sin/ and maketh it worthy of all virtues.  
¶ Secondarily/ by deadly sin man doth bind himself to everlasting pain and damnation/ but by the holy sacrament he is assoiled of all deadly sin. And after the great devotion that he hath towards the sacrament/ the multitude of pains and torments be remitted.  
¶ Thirdly/ man doth despoil himself by deadly sin/ of all the good works that he hath done in all his life/ so long as he is in deadly sin. But when he doth return to grace/ doing penance humbly for his sins/ and that he receiveth worthily the holy body of god/ god restoreth again to him all his good works.  
¶ Fourthly: deadly sin blindeth man by negligent ignorance/ & maketh him loath to leave his sin/ but the holy sacrament putteth in to the soul of man by his virtue & might: a light of knowledge the which doth illuminate the soul and purify it/ so that from thenceforth man knoweth the will of god/ and the greatness of sin.  
¶ fifthly/ deadly sin maketh place for the devil/ by his temptations in the soul of man/ but the holy sacrament doth arm the soul of man against the devil and his darts or temptations. For where he seeth the blood of our lord/ he flieth from thence and the angels do help the man to fight against the devil and enemy of hell.  
¶ sixthly/ deadly sin inclineth the man and doth pluck him to many other deadly sins/ if it be not incontinent washed & taken away by true penance/ but by the blessed sacrament man becometh steadfast and strong in grace and ready to all virtue so long as he doth not fall to sin again.  
¶ Seventhly/ by deadly sin man is besieged of the devil/ but by the blessed sacrament he is unied with god/ so that he love god: whereby he doth purchase and obtain taste and savour of everlasting life.  
¶ eightly/ the soul of man dieth of everlasting death by deadly sin/ so that it knoweth not what to do that may be acceptable to god/ and to himself profitable/ but the holy sacrament doth preserve and keep the soul of man from the death of sin/ so that he doth abide in the life of grace/ And his works be acceptable to god/ and to himself profitable.  
¶ Nynthlye/ deadly sin maketh a man sorrowful pensive & heavy of heart/ and hard and evil willing to all virtue/ but the blessed sacrament maketh the man worthy meet & ready to all virtue/ and turneth all his inward might towards god/ and spiritual joy and gladness.  
¶ Tenthly/ man doth depryvate himself by deadly sin of the passion/ pain/ and torment of our lord Ihesu christ/ of marry the mother of god/ and of all the saints. Also of all the good works and communion of the holy church/ and of all the goodness in heaven and in earth/ but by the holy sacrament man maketh himself part taker of all the goodness that the son of god hath done upon the earth/ and of all other good deeds.  
¶ eleventhly/ man is daily cursed of god & of the holy church for deadly sin/ whereby man hath always an inconstant and troubled conscience/ but by the holy sacrament he pourchaseth in his soul/ a sweet spiritual joy and gladness/ and great peace and rest in his conscience/ the which doth pass all gladness & pleasure that man may have in all his life in this world.  
¶ Twelfthly/ man is for deadly sin put out of the gate of Paradyse and of everlasting life: & dysinheryte of the sovereign richesse/ but by well and worthily receiving the holy sacrament it is forgiven: as to a child & heir of the precious treasure of the glory of heaven/ the which they only shall possede and everlastingly use and enjoy/ which worthily/ bodily/ and ghostly receive here in earth the holy sacrament/ As christ himself saith as it is written in the beginning of the third book. Hic est panis. etc. This is the bread descended from heaven/ and all those which eateth of this bread shall live everlastingly/ to the which bring us Ihesu christ very god and man/ enclosed and contained in the holy sacrament. Amen.    


¶ This prayer shall a man say when he goth to the holy sacrament/ or for to here mass devoutly.  
I Do salute the most holy body of our lord Ihesu christ/ contained in this sacrament/ I do confess & knowledge the with my lips/ and with my heart I desire & covet thee/ I pray the that thou wilt this day come to comfort my poor soul graciously/ the which desireth and coveteth to receive the holy oblation and fountain of all grace/ to the end that I may be with the in joy and consolation of thy presence/ in body & in soul. O benign lord Ihesu christ/ have not regard to my many fold sins/ but have regard to thy great mercy/ for thou art he by whom all the world is made & delivered. Thou art the innocent lamb which is offered up this day to the father of heaven/ for all the world. O most sweetest heavenly bread. O most joyful buurayge or drink/ give to my mouth a sweet savour of thy wholesome presence/ illuminate me with thy love/ take away my malice and sin: and put in me virtue and grace to the health of my soul. O most worthy sacrament/ I pray the that by thy presence all mine enemies may be chased away/ all my sins forgiven/ and all evil temptation withstand and put away/ grant me a good and holy life/ correct my manners and conditions/ and all my works and deeds/ turn them to thy will. O good lord open heaven & come to me for to illuminate my understanding by this new light/ illuminate my desires/ and corroborate & strengthen my trust and hope/ to the intent that from henceforth my life may so amend/ that finally I may come to good end. Amen.   

¶ Another devout prayer that a man shall say in going to the holy sacrament.  
O Lord Ihesu christ I desire and covet this day to receive thy blessed body/ as perfitly as marry thy most honourable mother received it in her virginal womb: so good lord descend and come in to my soul/ not according and after my deservings/ but after thy great mercy. O lord Ihesu christ I desire and covet this day to receive thy blessed blood/ in washing away all my sins. O lord Ihesu christ/ this day I covet to receive thy blessed spirit/ in recovering all my time lost and misspent. O benign lord Ihesu christ/ I desire this day to receive thy blessed soul/ in infusion of thy divine charity & love. O lord Ihesu christ/ this day I covet and desire to receive thy blessed divinity/ in assurance and security/ of the everlasting life. Amen.  
¶ Say three times this verse afore that ye go to the holy sacrament. O lord god I am not worthy that thou enter in to my house but speak only and my poor soul shall be hole. Than go forth and receive the son of god with all meekness and fervent desire And when thou shalt have received him/ read this prayer which our lady did speak/ after that she had received the son of god/ the which was this psalm. Magnificat anima mea dominum.   

¶ The Magnificat in english.  
MY soul doth magnify our lord. And my spirit hath rejoiced in god my saviour. For he hath beholden the humility of his maid servant/ therefore all generations shall bliss me. For he which is mighty/ hath done great things to me/ and his name is holy. And his mercy is from generation to generation to them that fear him. He hath made power in his arm/ he hath spread abroad the proud hearted men. He hath deposed and put down the mighty men from their place/ & hath exalted the humble persons. He hath remplysshed and filled the hungry and needy persons with goods/ & hath left the rich void. He hath received Israel his son/ remembering his mercy. As he hath spoken & showed to our father's Abraham/ and to his seed for evermore. Glory be to the father/ the son/ and the holy ghost/ through out all the world for evermore. Amen.   

¶ A man shall read this prayer after that he hath worthily received the holy sacrament.  
O Lord Ihesu christ/ thanks & praisings be to thy ineffable and incomparable benignity and goodness: which so lovingly hath made me part taker of thy blessed body/ and precious blood/ wherewith thou hast now nourished & fed my soul. O penetrable and piercing light. O light reluysant and shining above all lights. illuminate and clear my understanding and shine & pierce my soul of all sides. So that no manner of spot do abide there where as thy dignity hath come/ thanks be to our lord god the father in his puissance & majesty/ thanks be to our lord god/ the son in his sapience and wisdom: thanks be to the holy ghost/ in his amiable pity. O lord Ihesu christ/ in these three things thou art one. O amiable lord god Ihesu christ/ I thank the that thou hast vouchsafe to hear me/ a unworthy creature/ and to rejoice & comfort my pensive heart. That that I have desired of thee/ thou hast given it me. And that which of long time I have coveted and desired/ now I have received it. O lord god/ thou art the fruitful tree of our health/ the which thou thyself hath planted in our blessed Lady thy mother/ And of that same thy mother being a virgin thou hast received nature human/ wherewith now I am fed. O lord god/ now is the same self tree planted in earth where there is no humydyte nor moistness of grace. Wherefore I beseech the of mercy/ that in the same it may please the to send the sweet moistness and dew of the holy ghost/ the which shall cause the noble rote which thou good Lord hath planted in my soul to flourish & spring. O high power and majesty of the father enter in to my thoughts. O sapience and wisdom of the son/ enter in to my understanding & intelligence. O pity of the holy ghost/ enter in to my will/ so that these three mighty virtues may answer to thy trinity: from whence they be come. And I beseech the good lord for the great love that thou hast to thy dear mother and to all saints/ that from henceforth thou give me grace to sin no more/ and to fulfil thy will in all things to the which the father/ the son/ and the holy ghost help & lead us. Amen.   

¶ Another prayer that a man shall say after that he hath been at the holy sacrament/ whereby the the pope 〈…〉 giveth moche pardon and indulgence.  
O Most holy soul of Ihesu christ sanctify me. O most pure body of Ihesu christ save me. O most sweet blood of Ihesu christ make me enter in to thy love. O most pure and clear water of the side of our lord Ihesu christ wash me from my sins. O most bitter passion of Ihesu christ comfort and strengthen me. O most fervent sweet of the face of our lord Ihesu christ he'll me. O good lord Ihesu christ here and exalt my prayer/ and in thy wounds hide me/ and do not suffer me to be separate from thee: deliver me from the devil & enemy of hell: at the hour of death help me and let me be set near to thee/ to the intent that everlastingly I may rejoice with all the angels in heaven/ in giving praisings and thanks unto the. Amen.   

¶ Another prayer after that a man hath been at the holy Sacrament.  
O Lord Ihesu christ I pray thee/ that thy body and precious blood/ which I a poor sinner have received/ may remplysshe and satisfy my soul/ and grant that in me there do not abide any spot of sin/ where now the holy sacrament is entered. O good lord saviour of all creatures/ which doth not desire the death of sinners: I beseech the most humbly by thy blessed body & precious blood/ that thou wilt assure me from all fere & dread/ and to grant me peace with all men/ and remission of all my sins/ to the intent that the holy sacrament be not to my damnation/ but to the health and medicine of my soul. I beseech the also grant me grace and felicity/ & health to living persons/ and everlasting rest to those that be deed: and specially have mercy of the souls of my father & mother/ my brother or sister/ and of all my friends which have done me good/ or for the which I am bound to pray. And when the last hour of my life shall come/ that the holy angels may receive me: and bring and lead me to everlasting joy. Amen.  
¶ This prayer may a man say/ when he hath been at the holy sacrament: & when he goth thereto/ or everyday in the week/ when a man hath herd mass.   

¶ A prayer on the sunday to all the saints in heaven.  
O Most holy angels of heaven/ Seraphyn/ cherubin Trones/ Pryncypalytes/ Potestates/ virtues/ Dominations/ Angels/ & archangels/ with all patriarchs/ prophets/ apostles/ Martyrs'/ Confessors: virgins/ and all the chosen souls & friends of god/ which without ceasing be lauding/ praising/ and loving god/ beholding his amiable face/ and tasting his perdurable glory: I pray you all as a poor sinner upon my knees with fervent desire and hole heart: that ye will faithfully pray to god for me and all good catholic persons/ in what estate soever they be in body & in soul. Also for all christian people that god will have prayed for/ and special for those that I am bound to pray for/ be they living or deed/ that it will please god to forgive us all our sins & offences/ which we have done against his divine will to the intent that by your prayers and merits/ we may all obtain grace in our souls & to escape the pain of hell: in posseding everlasting life with you/ the which almighty Ihesu christ grant us. Amen.  ¶ Pater noster. ave maria.  

¶ A prayer to be said the monday to three archangels and to thy holy angel.  
O Holy archaungell saint Mychaell prince and faithful defensoure of the holy church strong and mighty conqueror of the enemies of hell. O saint Gabryell most faithful & sweet messenger of our health. O saint raphael reverend and amiable medicine and phesycyen of god. O three sovereign messengers of the holy trinity: I do call unto you for help/ with my good angel/ which hath me in keeping/ and all holy saints/ which be afore god with incomparable joy lauding god and with one voice saying Sanctus/ Sanctus/ Sanctus/ that is to say: holy lord god of the heavenly company I pray you all together by the incomparable ardent love/ which abundantly ye use and enjoy afore the face of god: that ye will come to help me a poor sinner and all my friends and enemies/ in all manner of necessity: and at all times & in all places to defend keep and conserve us: And illuminate our hertis with the same divine dilection & love/ wherewith ye be illuminate And help us in all temptations and tribulations/ and strengthen us in all virtue and specially succour us in extreme necessity/ and deliver us from the temptation and snare of our enemy/ to the intent that through your help we may at that time obtain a holy and good life/ and may proceed in all virtue/ so boldly fight/ patiently suffer/ and well & happily to die/ that after this life we may come to the everlasting life/ where with you and all saints we may laud and praise our creature everlastingly. Amen.  ¶ Pater noster. ave maria.  

¶ A prayer to the patriarchs and Prophets/ on the tuesday.  
O Holy glorious & reverend father's/ Adam/ Abraham/ Isaac/ and jacob/ Moses/ Aaron/ & joshua/ Samuel/ David/ Helye/ and Helyzeus/ isaiah Hieremye/ and Danyell/ with all other holy Prophets and patriarchs/ messengers of the perpetual truth of god our lord Ihesu christ/ which for our health was borne of a virgin and suffered death/ as ye holy patriarchs have figured in the old testament/ and ye true prophets have prophesied by the might of the holy ghost/ I pray you holy fathers that ye will pray for me a poor sinner to our lord Ihesu christ/ that he will illuminate my heart by the holy ghost/ to the intent that always I may have afore mine eyes/ those extreme things that be to come/ as the judgement/ death/ the pains of hell/ and the everlasting joy of heaven. And so by his grace specially at the hour of death I may be found ready thereto and at the day of judgement I may only trust in him: & by his grace escape the pain of hell/ and that I may be found amongs the number of those which from the east & west shall come to rest in the skirt or lap of Abraham Isaac/ and jacob/ in the everlasting life: the which grant us he that without end liveth & reigneth in the world of worlds. Amen.  ¶ Pater noster. ave maria.  

¶ A prayer on the wednesday/ to all the apostles/ and to the apostle that ye do honour.  
O Heavenly senatures and clear lights & judges of the world holy apostles and evangelists/ saint Peter/ & saint Paul/ saint Andrew: and saint james/ saint johan/ and saint Phylyppe/ saint james/ & saint Mathie/ saint Simon/ and Jude Thadee/ saint Thomas/ & saint Barthylmewe/ saint Mathewe/ saint Luke/ saint Mark/ saint Barnaby/ with all other disciples of our lord Ihesu christ. And specially saint. N. whom I serve and have chosen to be mine advocate and to pray for me. I beseech you all humbly & with my very heart/ to pray to your master our lord Ihesu christ for me/ that he do grant me perfit/ right/ and steadfast faith & hope towards him/ and true charity and love towards god and all persons. And as that he hath drawn you from this world & to despise it/ so draw me also from all carnal joys and worldly love/ and from all transitory things. And that he do grant his divine grace/ to follow his doctrine showed unto us by you: to the intent that at the day of judgement I may appear and come afore the consistory/ as a good child of the holy church/ to live with you in everlasting life. Amen.  ¶ Pater noster. ave maria.  

¶ A prayer the Thursday to all Martyrs/ and to him that ye do serve.  
O Noble knights of god and glorious Martyrs of our lord Ihesu christ/ saint Stephen/ saint Laurence/ saint Xpofore/ saint George/ saint Cornelys/ saint Adryan/ saint sebastian/ saint Lambert/ with all other Martyrs/ which have suffered death for the name and love of god/ with whom ye do reign and rejoice in heaven everlastingly/ and specially saint. N. whom I do serve and have chosen to pray and speak for me. I pray you all for the love of him which hath chosen you/ and for the confessing of whose name/ ye have received glorious martyrdom/ that ye pray for me a poor sinner/ that as he hath given you strength and patience against his enemies in all the great and intolerable torments that they died you/ that he will grant me also by his great mercy and your prayers/ strength/ might/ and patience in all temptations and persuasions of the enemy/ of the world/ and of my flesh/ that I may vanquish & overcome them: and that he do grant me to despise all transitory things/ and to enclose in my heart/ only heavenly things. O shining rubies. O reed roses & heavenly banners/ obtain us of the holy trinity to follow you steadfastly and fervently/ in the holy catholic faith/ to the intent that of the king of heaven Ihu christ/ we may be crowned with the crown of spiritual martyrs in the everlasting life. Amen.  ¶ Pater noster. ave maria.  

¶ A prayer the friday to all Confessors and to him whom ye do serve.  
O Holy blessed Confessors of our lord/ saint Gregory/ saint jerom saint Ambrose/ saint Augustyne/ saint Martyne/ saint Francis/ saint Alexe/ saint bernard/ with all Confessors your dear heavenly company/ which have confessed/ knowledged/ and annunced god in earth: and specially saint. N. whom I serve and have chosen to pray and speak for me/ I pray you all/ O heavenly trumpets by the which god hath been herd/ that as ye have showed & annunced in earth with the heart/ with the mouth/ and with the deeds: that by your prayers I may obtain to believe with heart/ to speak with the mouth/ and with deeds to accomplish that that ye have showed and taught/ to the intent that by your holy doctrine and predication I may receive the blessed name Jesus' with his grace/ whereby I may be saved. O happy and noble lovers and friends of god and possessors of the everlasting life/ pray for me to almighty god/ that by your merits he will grant me to do penance for my sins afore my death/ and to pardon and forgive all that I have misdone in all my life/ against him and my neighbour. And do not despise me poor sinner for the multitude of my sins: but convert me at all times to god/ to the intent that he may send you to be present at my passing of the bitter death: And deliver my poor soul from the fere/ dread/ and pain of hell/ and to bring it in to everlasting joy. Amen.  ¶ Pater noster. ave maria.  

¶ A prayer on the saturday to our blessed lady & to all virgins: and to that virgin that ye specially serve.  
O Noble and honourable mother of god/ I worship & pray to the this day above all virgins/ for thou art queen of all virgins/ which hath been worthy above all women/ to bear him in thy virginal womb: whom I unworthy sinner coveteth and desireth to receive in the holy sacrament/ afore my death. Therefore I pray the most blessed lady with all holy virgins & chosen espouses of god/ saint Katherine/ saint Babara/ saint Agnes/ saint lucy/ saint Cycyle/ saint Agatha/ saint Dorothy/ saint Margarete/ saint Clare/ saint Gertrude: saint Ursula/ with all other virgins and wydowꝭ/ saint Anne/ saint Elyzabeth: & specially the chosen virgin saint. N. whom specially I do serve. I pray you all together with a profound heart/ that ye will faithfully pray for me to your espouse and husband/ that he will take away from me all evil and carnal concupiscences/ & all pride and vanity of the world. And that he will grant me true humility and patience in adversity/ pain/ & torment/ health and holiness in my soul/ true contrition/ perfit confession/ and penance for all my sins/ in all virtue a fervent beginning and a farm and steadfast perseverance unto my death: the which almighty god/ the father/ the son/ and the holy ghost grant me. Amen.    
¶ Here endeth the right devout Book/ of the signification of the Mass/ to the honour of god: of our lady his mother & of all saints.   

¶ Imprinted by me Robert wire/ dwelling at the sign of saint Iohn evangelist/ in saint martin's parish in the field/ in the bishop of Norwytche rents/ beside Charing cross.  
¶ In the year of our Lord God a. M. CCCCC.xxxii. The xiiii day of the month of Octobre.  ¶ Cum privilegio Regali: pro spatio septem annorum.  printer's device of Robert Wyer, featuring John the Evangelist with eagle, and Wyer's name below (McKerrow 68 and 69) 
ROBERT wire.