¶ The Pomander of prayer.  
 monk kneeling to left of cross, praying to Jesus, who stands to right of cross ( "Christ as man of sorrows being adored by a Carthusian" -- British Library description) 
Dne peto minam et non iudicium:  
Fili fuge vince tace quiesce  

The greatest comfort in all temptation.  
Is the remembrance of Christ's passion.     

 "St. Bridget of Sweden" (identified by F.C. Francis in "Three Unrecorded English Books of the Sixteenth Century," The Library, vol. s4-XVII, issue 2 [Sept. 1936]: 191)   

¶ An exhortation to the readers by a brother of Zion.  
Consydering the misery and infelicite of this our most perilous time/ how the flood of sin hath over run all the world so that charity and peace is almost extinct faith dispersed/ hope dyssolued/ virtue & pity outlawed/ sanctyte annulled/ priesthood dystayned/ religion decayed. In manner no constancy in the people/ no fidelity between neighbour & neighbour neither in buying nor selling/ nor any other contract. One scantly may trust another. And now such is the excess of gluttony/ and so the people doth nourish their bodies: that abstinence is banished/ and lechery exalted. Vyrgyns hath lost their diamond of shamefastness/ and have found the rail of boldness/ which is the nurse of wantonness. Matrimony is turned the lust of the body. would god it were not turned in to adultery. where upon our most holy father in heaven/ which was wont with his sweet rod to correct us. Now sore aggrieved and displeased with us/ maketh his terrible sword of justice over us. yea daily with the same doth beat us with famine/ dearth/ and pestilence. with sudden death and strange sickness in in our bodies. And all this is for the sin of our bodies. And over all these with innumerable more myseryes. what division is among the princes and heeds of the church/ I report me unto you. I do fear me to the great hurt and oppression of the people. But very assured I am that it is to the great damage of grace/ & loss of many a soul what kind child of god is there in this world that seeth his father so sore displeased/ and also his mother the catholical church so sore decayed/ but he would be sorry/ tremble/ and quake/ and seek always for remedy how he might again be reconciled to his father & help to redress his mother so wounded & dyffygured that fro the heed unto the foot I wot not in what degree or state of Crystes church I may say that there is the life/ the health/ & the conversation that should be and hath been in chrystianite/ our lord jesus remedy it/ & help it. For only the work of his insuꝑable mercy it must needs be. for it passeth the power of man/ for of man's behalf I see no remedy/ but penance and prayer. And now the hearts of the people be so sore deiete & converted to the asfeccyons of this world. & so deeply encumbered with the study & business thereof/ that their hearts can not pray. But whiles their mother doth pray/ their hearts be full of worldly cogytations/ & distractions of mind. They many times against their wills (to the great loss of the fruit of their prayer) which if it were pure nothing might resist it/ it would ascend to the throne of god as scripture saith. And fro thence it would not depart while it had obtained the petition. 
●●cle. xxxv.  For as saint Austyn saith. impossible it is that the prayer of many shall not be herd. 
●●d fratres ●●heremo ●●. xliiii. et ●●sa. Ad ro●●. xv. luce.  specially when it doth precede of pure & meek hearts. For the gospel of Cryst doth show us the importune prayer with continual perseverance/ albeit the thing seem impossible that we ask of god 
●●le. xxxv. / it will at the last in line the ear of the mercy of god & obtain comfort/ as he showed in the parable of three loves. And not withstanding that we be not his friends: but wretches & sinner's: and therefore by reason of our sin he seeth in us no cause to have pity on us. yet continual prayer will vanquish him/ & incline his mercy & charity to relieve our necessities satisfy: and our requests. 
Luce. xviii  As he showed himself in the similitude of the widow & the unright wise judge/ which for the widows importune and continual cry and clamour was compelled & fain to give sentence with her. 
ps. xc clam●uit adme. ●●  So god will do/ for so he promised unto his people. with what soever sin/ temptation/ sickness/ loss of goods/ or other adversity of the world we be vexed/ call and pray perseverantly and we shall have comfort. 
luce. xviii.  But he biddeth us to pray and cease not. But alas for sorrow that prayer is in manner gone. I mean the continually affection/ mind/ & desire to god & godly things/ with abundance of deeds of pity & alms/ according to their ability. For who hath these he continually doth pray as this treatise following more largely doth declare. And showeth also what is prayer and how we should order our prayer. & ourself in the time of prayer. And how we should make our petition/ with many other great commodities & benefits which cometh by prayer. And specially remedies against wand'ring minds & vain cogitations in time of prayer/ which premysses considering/ & seeing how charity of the people is now very cold. 
eccle. xxix.  And alms which hid in the bosom of the poor was wont to pray instantly/ but now hath ceased/ for little is given in that respect as it hath been. Therefore I was very glad that this treatise fortuned to come to my hands/ sith I found it both good/ devout/ fruitful/ & catholical/ thinking how many hearts of the people should be moche comforted therein/ died cause it to be imprinted. And so much more rather that the drawer and author of it/ is one of the devout fathers of the Cartherhous of Shene. whose virtue and learning is well approved. wherefore devout reder I counsel the to buy this sweet treatise/ & exercise thyself ordering thyself there after. And I doubt not but thou shalt do moche honour to god/ suffrage to all christian people/ and to thyself moche profit and edyfyeng. which almighty god grant to all the readers thereof.  
AMEN.   

¶ Here followeth the table and chapters of this present treatise.  

¶ The prologue of the treatise following.  
¶ The preface.  
¶ The definition of prayer. Capitulo. i.  
¶ That we should oft times use prayer. Ca ij.  
¶ Of the profit that cometh by prayer. Ca iij.  
¶ Of three things necessary to be considered afore the beginning of prayer. Ca iiij.  
¶ How there is two manners of prayers: of the which one is called vocal/ & the other mental. Ca v.  
¶ Of two thinges necessaryly reqired to prayer. Ca vi.  
¶ Of certain things that will give a man occasion to prayer. Ca seven.  
¶ How in time of prayer sometime the mind is much distraught by reason of worldly business. And remedies for the same. Ca viii.  
¶ Of other manner of distractions. And the causes: and remedies of the same. Ca ix.  
¶ How a man may order himself in time of prayer Ca x.  
¶ How after prayer will follow temptations of vainglory. And how they may be eschewed & avoided by divers remedies. Ca xi.  
¶ How the final intent of our prayers should be the laude & praise of good. And how we may lawfully desire in prayer all other things necessary/ referring them to this end. Ca xii.  
¶ For whom we should pray. Ca xiii.  
¶ How he that will have his prayer ascend to god must make it two wings. Ca xiv.   
¶ Thus endeth this present table.  "Salvator mundi" (identified by F.C. Francis in "Three Unrecorded English Books of the Sixteenth Century," The Library, vol. s4-XVII, issue 2 [Sept. 1936]: 191): Christ blessing with right hand and holding orb surmounted by cross in left hand; top left, God the Father (?); top right, a dove representing the Holy Ghost (?) 
Respice in faciem xpi tui    

 "Christ with the instruments of the Passion" (identified by F.C. Francis in "Three Unrecorded English Books of the Sixteenth Century," The Library, vol. s4-XVII, issue 2 [Sept. 1936]: 191) 
¶ The pardon for .v. pater noster. v. aves & a creed with piteous beholding of these arms is xxxii M. & lu years.   

O man unkind  
Bear in thy mind  
My pains smart  
And thou shalt found  
Me true and kind  
Lo here my heart.    

¶ The prologue of the treatise following.  
WIth the grace of god I intend in this treatise following to show how a man ought to order himself in time of prayer/ and what should be the final intent thereof/ & for what things I think it most expedient for to pray. But first of all I shall declare what is prayer after the dyffinytion of saint Augustyn/ and this in the first chapter. In the seconde chapter that a man should oft times use prayer. In the third chapter of the profit that cometh thereby In the four chapter of three things necessary to be considered tofore the beginning of prayer. After this I shall speak of two manner of prayers/ that is to say/ of mental prayer/ & vocal prayer. The which saint Bonaventure divideth in to two parts/ that is in to pure vocal prayer/ & mixed vocal prayer. which is one and which is the other/ it shall be declared in their places. But my special intent & meaning is most of the mixed prayer. For that (as I suppose) is most necessary for to be used of such persons for whom I write this treatise. But peradventure some men will marvel why I did not write this matter in latin style (for then it might have been understand of many persons: as well of aliens as of this land) but in english/ the which but few/ that is to say only english men/ or such as have been conversant in england do understand. The cause is this. I was desire both of learned and of unlerned to write this treatise. Not for the learned (for they understand scripture/ and know this matter better than I) but for the unlerned that lack knowledge of holy scripture/ to instruct them in the order of prayer. That is to say/ to show them for whom/ or what things it is most expedient to pray/ and what should move them to pray devoutly/ and give them occasion to perceiver therein/ with such other as shall be contained in the said treatise following. ¶ Now I have made answer to such points as may be objected of some quick witted persons. I will beseech the devout christians for whom I have taken this labour/ and written this matter at their desire to the honour of god/ and to the profit of their souls and mine/ to look upon it substantially. And not be contented with reading it ones over/ but keep it with them continually/ using oft to read it over/ unto such time as they be very perfect therein/ for I trust the after that they read it the better they shall like it. ¶ And like as a Pomaunder when it is chausted & made warm with continuance in a man's hand giveth a fragrant and sweet smell/ so I trust this Pomaunder of prayer (for so I will this treatise be named) if it be oft times looked on and red with good purpose to practice such things as shall be contained therein/ will give a fragrant smell of spiritual conversation and living to the devout readers of it. The which if it so do/ I pray them to give laud and praising to god therefore. And contrary wise where any thing is amiss ascribe it (I pray them) to my insuffycyency and ignorance/ which lack both learning and eloquence. ¶ Finally I beseech all them specially that shall profyce by this poor treatise/ to pray for me a wretch/ which hath bestowed this labour to the honour of god and their edyfyeng/ that I may work in mine own life these instructions that I have gathered & written for them And I shall pray for them by the grace of god/ who ever be with them.   

¶ Emanuel. ¶ The preface.  
OF late time I have been instantly desired of certain spiritual friends to write some treatise that might be inductyve and also demonstrative (to such devout persons as lack learning and knowledge of holy scripture) how & under what manner they might order themself in prayer. To the performation of this charitable desire and request I know myself unworthy and unable/ both for lack of speculation and practice thereof. Not withstanding I will desire my solycytares in this matter to call with me to our saviour jesus Cryst/ saying as one of this disciples died. Domine doce nos orare. 
Luce. xi.  That is to say Lord or master teach us to pray. This done I shall study with diligence/ some thing to satisfy their desire/ as it shall please our foresaid master jesus to give me grace.   

¶ The definition of prayer. Ca i.  

●●. cc. xxxix. ●●p●●e.  FIrst I think it very expedient to show you the definition of prayer that ye may the better know what it is. Saint Austyn saith. Quid autem estoratio: nisi ascentio aīe deterrestribus ad celestia: inquisitio supernorum: invisibilium desiderium? As who should say. Prayer is nothing else but an ascension of the soul from earthly things to heavenly things that be above/ & a desire of things invisible. ¶ we may take this definition that when we pray we should not wilfully suffer the affection of our minds to rest on worldly creatures/ but we should have our desires elevate unto god omnipotent in heaven. And this appeareth well in the beginning of the prayer the which christ died teach to his disciples: where as we say. Pater noster qui es in celis: sanctificetur nomen tuum. 
●●●●thei. vi. ●  O our father the which art in heaven/ santyfied be thy name. This word. In celis (as saith the gloze ordinary) is put there because that we should in time of prayer elevat our minds unto the spiritual hevyns/ where as is the father omnipotent most excellent in his glory. we should so order ourself in prayer that we might truly say with the apostle saint Poule. 
●●●d philip. ●●x.  Nostra autem conversatio in celis est.   

¶ That we should oft times use prayer. Ca ij.  
IN many & divers places of holy scripture we be exhorted and provoked to frequentation of prayer. It is written. 
Ad col. iii.  Orationibus instant vigilantes in eyes in gratiarum actione. Use you to pray instantly/ not slepyngly/ nor slothfully/ but quickly & devoutly giving thanks and praisings to god. ¶ It is also written. Subditus esto dno: et ora eum. 
Psal. xxxv●  Subdue thyself man to thy lord god/ & make thy prayers to him. ¶ Also. Non impediaris orare semper. 
Eccle xvii●  let nothing be impediment to thee/ but that thou mayst be ever in prayer. ¶ Also our saviour christ in the gospel of Luke. Oportet semper orare et non deficere. 
Luce. xviii  ye should ever be praying & never cease. ¶ And the apostle saint Poule. Sine intercessione orate. 
1. Ad thess● v.  That is to say Pray you and cease not. ¶ And also add Timotheum. Volo ergo viros orare in omni loco. I will that men be praying in every place. But because these words soundeth to be very straight/ if we take the literal sense of them. For it is very hard/ and almost impossible for any man ever to continue in actual prayer. A certain holy doctor expounding sayeth. 
Beda suplu came ca xvii.  Nunquam de sinit orare nisi qui desinit bnfacere. As long as a man is doing any good deeds: so long he is praying. And except he cease from doing good deeds: he ceaseth not to pray. This exposition maketh the words beforesaid easy/ & comforteth the readers or hearers of this. yet not withstanding I will exhort every devout chyrstyan to give themself to vocal prayer as nigh as they may conveniently & expedyently. For doubtless thereof will come great profit and manifold fruits/ of the which by the grace of god part I shall briefly and shortly touch   

¶ Of the profit that cometh by prayer. Ca iii.  

mycomelic. ●●lxxviii.  THe holy doctor saint Iohn chrysostom saith. Magnunvere bonum charissimi oro. etc. To bring you in moche latin it is great labour to me/ & but little profit or none to the readers. For my purpose is specially to write to such persons as be unlearned/ & not to them that be learned. wherefore here after I shall leave the latin & speak the sense thereof in english/ trusting that it shall be more compendyous to me/ & more acceptable to them for whom I write. ¶ This doctor Chrisostom saith. Prayer is a thing of great virtue & goodness. For if ye take great perfect by communication with a man that is approbate & singular in virtues. How moche more (saith he) shall the person have that in his prayer speaketh to god/ the which is the lord & giver of all virtues? 
●●e. thirty. de ●●. e.  Saint Augustyn saith that prayer doth call the grace of the holy ghost to a man's soul/ it putteth away all hardness of hertt it maketh fasting & abstinence to be dulcet & delectable to a man's soul. And like as a man can not make a perfect refection or meal without drink/ so fasting without prayer can not perfectly nourish the soul. Prayer causeth a person that is in deadly sin/ & in the state of damnation to rise fro his sin/ & to be made the child of salvation. Prayer (as saith Ludolphe the carthusian in a certain sermon) is a virtue inestimable/ & of sufficient efficacy to impetrate & get all thing that is good/ & to repel & withstand all thing that is not good. By prayer we obtain patience in all sicknesses/ diseases/ and adversities. By prayer we may subdue all evil affections. By prayer we may perceive the subtleties and deceits of our ghostly enemy's/ & be able to resist and avoid them. By prayer we may gladly suffer & strongly bear without tediousness all penytencyall labours & afflictions. By prayer we may be able to profit in the sweet excercises of spiritual living. By prayer we may refrain the bestyall & carnal appetites of our bodies. By prayer we may eschew the delectation of vain thoughts. By prayer we may stablish our hearts in constant purpose & spiritual strength to the pleasure of god. Prayer is much profitable at every necessity/ for by it we may remove & expel fro us all wicked spirits/ & call for our help & consolation the glorious angels of heaven. For as saint Bede saith Like as a thief doth i'll away when he heareth the clamour or noise of his resystenes: so doth our ghostly enemy the devil when he heareth the clamour of prayer. And like as their neighbours come at their calling to help them that be in danger of thiefs/ so do the good angels of god come to help us against our enemy's when we call to them by prayer. The manifold afflictions of king Pharaoh by the prayer of Moses were ever withdrawen & taken away. when the children of Israel murmured against god in desert sometimes he punished them with fire/ sometime with burning serpents/ & sometime by other means/ of the which it were to long to speak now/ but ever when Moses prayed for them our lord withdrewe his sword of vengeance fro them. By prayer king david was delivered fro the prosecutions of Saul & Absalon. By prayer Helyas obtained of god that it did not rain by the space of three years & vi months/ & than he prayed again for to have rain/ & it pleased god to send sufficient thereof for the ꝓduction of fruits & other necessaries By prayer Helyzeus did raise fro death to life the child of the Sunamyte with whom he had his hospitality. It would ask a long space to speak of all the miracles and other things that the prophets and other good men of the old law/ and the apostles with other true christians of the new law hath optened of god by the virtue of prayer. wherefore I will let them pass/ praying you my spiritual friends to be contented with these few/ the which I have now shortly touched. And for a brief conclusion of this matter I shall bring one authority of the gospel that doth sufficiently express what ꝓfite cometh by prayer/ though there were no more in all holy scripture but only it. Our master Chryst in the gospel of Mark sayeth. Quecumque orantes petitis: 
Capitulo. xi  credit qr accipietis: et euenient vobis. That is to say. what soever ye right wisely desire of me by prayer/ believe that ye shall have it and ye shall have it after/ your desire/ or else much better/ & more for your profit. Therefore sing that prayer is of so great dignity/ & so acceptable to god let us not forget to pray/ but let us occupy ourselves therein/ as moche as we may conveniently. But peradventure some men of the world will say. Prayer is ordained to contemplative and religious persons: for they have nothing else to be occupied with/ wherefore let them pray. But we that be men of the world have other business to do/ and therefore we may not be ever running to the church to make our prayers. It shall be sufficient for us to pray on the holy days. I fear me lest there be many of this faculty now of days/ more is the pity. And I think that the cause thereof is blindness of heart engendered by custom of sin. From the which to be delivered our mother holy church doth pray saying. A cecitate cords libera nos domine. I know not what it should avail to exhort such persons to prayer/ except they would first purge their souls from this blindness by contrition/ confession/ & satisfaction/ yet notwithstandyng if they would fall to prayer/ by the virtue thereof/ they might obtain grace to rise the more quickly from their sinful living. But my purpose as now is to write specially to such devout persons/ as I trust will not to their knowledge rest in deadly sin/ for all the temporal lucre's of this world. And I trust of that disposition there be right many. whose number I beseech our lord to multiply & increase. These devout souls I will counsel oft times to use prayer/ & not to make such excuses as the other persons beforesaid do. For as saith saint Iohn chrysostom in his foresaid homily it is no sufficient excuse to say they may not be ever at the church to pray For a man that is well disposed may pray in any place where soever he is. For it is neither the place nor the time that is impediment to prayer. ¶ If a man neither lift up his hands toward the heavens/ nor knee on his knees/ nor make tunsyon on his breast/ yet shall he make a perfect prayer/ if he render to god only a fervent & devout mind. That man that is come of noble blood & rial progeny may be at liberty to frequentate the church and other secret places at his pleasure for his devotion. And therefore may he the more quietly give hymsel e to vocal prayer. And not only when he is secret/ but also when he is in company he may use to pray/ though his prayers be than the shorter. As (for an example) when he sitteth at dinner/ or supper/ or when he is sometimes at other honest recreations: he may lift up his heart unto god saying in his mind/ though he speak nothing with his mouth. jesus have mercy upon me/ & forgive me all my sins. jesus give me grace to be thy true and faithful servant. jesus make me to love the with all my heart/ & all my soul. with such other as it shall please god to put in his mind/ sometimes saying one/ & sometimes another. And if it please him to speak with his mouth he may sometimes say. Aue benign jesus. And sometimes. Aue maria. with such other short prayers as shall come to his remembrance/ the which saint Augustyn calleth Orones iaculatories/ that is to say/ prayers iaculatory: or ready at the hand. And they be very profitable & expedient to obtain grace. Thus may the man of worship occupy himself in prayer. Other men that be of inferyous degrees whither they be merchants/ yeomen/ or crafts men or of what condition soever they be they can not be excused/ but they may use moche prayer if they will. For if they be riding or going in journey they may have space enough thereto/ if they be at home at their occupations or selling of their ware/ yet may they use such short prayers as I have beforesaid in their shops or other places where they be. For god regardeth more the heart & mind of him the prayeth than he doth the place where he prayeth. The prophet Hieremy being in the foul prison/ & standing in clay & dirt/ made his prayers to god. Danyell in the lake of lions died also pray to god. jonas being in the belly of a great fish died not forget to pray. The thief hanging on the cross at the right hand of Cryst made his prayer in few words. job sitting on the donghyl died offer up his prayers to god. And all they by the merits of their prayers was herd of god/ and they obtained their desires to their great consolation and comfort. Here may ye see that god doth accept the dovout prayer of man in what place soever it is said. Therefore my entirely beloved friends: let us exercise ourselves in prayer as much as we may/ never deferring it for the time nor for the place. For every time/ & every place is apt & convenient for prayer. For if we give ourself thus to prayer/ I trust in the goodness of god we shall taste of the wholesome & sweet fruits that cometh thereof/ of the which part I have shortly touched here before.   

¶ Of three things necessary to be considered afore the beginning of prayer. Ca iiij.  
AFter the mind of the mellyfluous doctor saint bernard in his book of sentences: it is necessary for every person to consider three things tofore the beginning of their prayer. Fyrst what thing they intend to ask in prayer. Secondaryly of whom they ask. thirdly themself that do ask. ¶ As to the first party I say/ it is necessary to consider before their prayer/ what thing they intend to ask in prayer/ lest peradventure they should ask that thing that should be contrary unto charity/ as the death of their enemy's/ damage of their neighbours/ or other such. He that so prayed deserveth not for to be herd of god. 
Ca ●●●.  For he in the gospel of saint Luke/ the sixth chapter doth exhort us for to love our evil willers or enemy's/ and to be beneficial to them that do hate us/ and to pray for them that wrongfully do persecute us. But if we pray for the remission of our sins/ for the grace of the holy ghost/ for virtue/ for spiritual wisdom for faith/ for truth/ for justice/ for meekness/ for patience/ & for such other/ than almighty god of his infinite goodness will quickly hear us/ & grant our desire. For of them that in prayer asketh such things almighty god speaketh by his prophet Esay saying. 
Ca lxv.  when they be speaking I sha●l hear them/ & tofore the & begin to cry I shall graciously hear them. ¶ Secondaryly we must consider of whom we ask any thing by prayer for the salvation of our souls. For we ought to have afore our eyes as the only granter & giver of our petition. That is to say god omnypotent. And in him we must consider two things/ his infenite goodness/ & his superexcellent majesty. His goodness by the which he will freely grant us our desire. And this shall cause us to have a great confidence & trust in him. His majesty by the which he may grant/ & give what soever it shall please him. And this shall cause us to give honour and reverence to him/ as it beseemeth the creature to give to him that died create & make him. ¶ Thirdly we must consider our self's who & what we be that do ask any thing of god by prayer/ that is to say/ that we be wretches of the world and grievous sinner's/ deserving to obtain nothing that we pray for/ as of our own merits: but only by the great mercy & goodness of god. And this will cause us to humylyate & meek ourselves in the sight of god/ and than we may be sure that he will not despise our prayers. 
Ps. C.i.  For the prophet saith. Our lord hath looked on meek men: & he hath not despised their prayer.   

¶ How there is two manner of prayers: of the which one is called vocal & the other mental. Ca v.  
WE read by a holy doctor of two manner of prayers: of the which one is called vocal prayer/ & the other is called mental prayer. Vocal prayer is that/ the which is spoken by moving of the tongue & of the lips: & by pronouncing of the sound. Of this prayer speaketh the prophet in the three psalm/ saying. Voce mea ad dnm clamavi: et exaudivit meed monte scton suo. I cried to our lord with my voice/ & he heard me from his holy hill. And also in the xvij psalm. In tribulatione mea invocavi dnm: et ad deum meum clamavi. Et exaudivit de templo scton suo vocem meam. etc. In my tribulation I inwardly called our lord/ & I cried to my god/ & it pleased him from his holy temple to here my voice. ¶ After the mind of saint Bonaventure in his third question upon the xiiij dystinction/ in the four book of the master of the sentences: vocal prayer may be divided in to two parts/ that is to say in to pure vocal prayer/ & in to mixed vocal prayer. Pure vocal prayer is when a man speaketh the words with his mouth without any affection or devotion of the mind pertaining thereto. And this is but of small merit & little effect/ if there be no intention actual nor virtual going tofore/ but if it have an intention going tofore/ that is to say if a man at the beginning of his prayer lift up his mind to god with good purpose to pray devoutly/ than is this prayer meritorious/ though his mind afterwards by frailty be not much thereon/ it is sufficient to excuse a man of his duty.  
¶ Mixed vocal prayer is that the/ which is spoken with the mouth/ & proceedeth fro the heart with ardent devotion & fervent affection of the mind. This manner of prayer is very good & profitable/ and greatly accepted in the sight of almighty god. And unto such persons the perceive their devotion to increase by speaking of the sweet words in prayer/ this mixed prayer is commonly the beast/ and this I think doth fortune most oft in good devout people of the world (for whom I specially write this treatise) the which have a good mind to serve god. But yet they have not experience of the delectable spiritual life/ nor died never taste the sweet delicious wines of the life contemplative/ which god hath reserveth unto such persons that be as it were sequestrate from the world/ & the affections thereof/ and through the mortification of sensuality be made by the grace of god much spiritual. ¶ The mental prayer (of the which here after I intend to speak/ as it shall please my master jesus for to give me grace) I think is the best/ if it me used soberly and discreetly. For else it is so laborious and so violent/ that within short space it will bring a man unto such debilitation and weakness of brain that it will cast him in great danger of sickness/ or some other great inconvenience.  
¶ Mental prayer is that the which is offered to almighty god with perfect fervour of spirit and devotion of the mind/ without any sound of words spoken by the mouth This prayer is of great effect and profitable if it be used discreetly as I said before. In some case the mixed vocal prayer is better to some persons than is this. But if we shall speak sympliciter and without any such respect I think this mental prayer is the best. For vocal prayer both pure & mixed may be spoken and said when the mind is occupied with vain cogitations of things said or done in the world/ the which pertaineth nothing to their prayer. But this mental prayer is of so noble and so pure nature/ that it will not at that time admit any other thought that should be impediment or letting to it. For when a man prayeth mentally/ his mind is only thereupon/ or upon due circumstances pertaining thereto. And if any other thought by chance do occupy his mind/ for that time he ceaseth to pray mentally. This prayer is of great excellency ad dignity/ and is the very true and faithfully ambassador betwixt god and man's soul. For there can none adversity let him but he will go the right way to the celestial palays/ where as the king of all kings: & lord of all lords doth continually tarry/ & there effectuously with due honour and reverence show the causes of his coming. yea/ and this heavenly messenger ordereth himself so wisely and so amiably that the most high and almyghtyest king and emperor will not lightly deny him any manner of thing that he desireth. But what soever he charitably asketh/ this most heavenly king graciously granteth. On this manner prayed Anna the wife of Helcana/ as it is expressly manifest by the bible in the first book of the kings. when Hely the pressed died behold her face largely perfused with tears of devotion. She prayed to god because she had been all her life without any fruit procreate by the seed of man/ that it would please his mercy & goodness to grant her a son that might be his true servant. ¶ As she prayed in this manner Hely seeing her lips move & hearing no voice thought that she had been inebryate with drinking to much wine. It may well be that she was drunken/ but not of this material wine made of grapes by the craft of man/ but she was drunken with spiritual wine of devotion the which came fro the wyneceller of heaven. whereof the holy ghost/ the third person in trinity is the taverner/ or vyntener. Of how blessed is he/ or she that may be inebryate with this wine? I beseech you all my spiritual friends to pray for me a wretch/ that I may have grace so to order myself that I may deserve some thing to cast of this wine/ to the laud and praise of him that is both wine & vyntener. I mean of this devout & sweet mental prayer/ of the which to speak a little more I hold it expedient. wherefore I will exhort such persons that by grace can & may practice themselve therein to use it with discretion. And if they perceive themself strong of nature & may well away therewith/ to use it oft/ but not long at ones. if they perceive themselves weak or feeble in brain/ it is good for them to use it but little. It is a pretty craft to pray mentally. And there be (as I suppose) but few that be cunning therein. This art perteneth most specially to contemplative persons: & other devout secular persons that have sufficient knowledge of scripture & spiritual things. To other unlearned persons it is most profitable to use the prayer of mouth/ giving thereto the devotion of mind as much as they may. And this for a conclusion (as saith saint Thomas) it is expedient for every person to exercise and use that manner of prayer/ whither it be mental or vocal/ in the which they found most sweetness and increase of devotion.   

¶ Of two things necessaryly required to prayer. Ca vi.  
IF that the prayer of man shall be pleasant & acceptable in the sight of god/ it must have ii ꝓpryetes: that is to say/ devotion & continuance. ¶ Fyrst I say our prayers must be offered to god with devotion/ and with inwardly affection of heart & mind/ or else it is no marvel though we be not herd of him to whom we pray. For if a man should make his supplication to a great prince of this world in any necessary cause/ either for himself or for his friend/ & did not speak effectuously nor heartily in the said cause/ but slothfully & as it were slepyngly pronunce his words/ so that the prince might well & evidently perceive that his heart died nothing agree with his words: it is to be supposed that he would deny his petition or supplication. So likewise when the excellent prince of heaven the which knoweth the heart & thought of every person/ doth perceive that in the time of prayer our hearts be not consonant with our words: it is no marvel though he regard not our petitions or prayers. wherefore it is very expedient if our prayers shall be accepted of god/ that we endeavour ourselves to pray with fervour and devotion. ¶ Of certain things that shall give us occasion to devotion in time of prayer I shall show you hereafter by the grace of jesus. But first I intend some thing to speak of the continuance that we should have in prayer.  
¶ Our saviour christ in the gospel of Mathe. doth provoke us not only to prayer saying Petite et accipietis: querite et invenietis: pulsate et aperietur vobis. That is to say. Ask and ye shall have/ seek & ye shall found/ knock & I shall open to you. In these words we may have a great confidence & trust to obtain whatsoever we right wisely desire by prayer. For he that bidded us ask will not deny. If he would have denied/ he would not have bidden us ask. And therefore saith saint Augustyn (Sermon equity de verbis dni in euangelium sedin Matheun). He that counseleth thus to ask/ will he deny? as who would say/ no. But peradventure sometimes he will not grant our petitions by & by/ but defer unto another tyme. And that for divers causes? the which if I should now recite/ they would ask a long time/ therefore I will let them pass all/ except one that is most for my purpose. ¶ After the opinion of divers doctors sometimes almighty god deferreth to grant the petitions of his supplycauntes & servants: because he would that they should continue & persever in prayer. For perseverance in prayer & in every good deed is worthy to to have a great reward/ & therefore it is written. Qui perseveraverit usque in finem hic saluus erit. 
●athe ten  who that in goodness doth persever unto the end/ he shall be saved. And also of the perseverance in prayer it is written. Eccliast. Melior est finis orationis: quam principisi. 
Ca iii.  The end of prayer is better than the beginning. wherefore our master Cryst saith. 
luce. xviii.  Oportet semper orare et non deficere/ ye should persever in prayer and not fail them. Thus doth our saviour jesus speaking in holy scripture/ exhort us to the continuance and perseverance in prayer. And he doth not only council us by his sweet and comfortable words: but also he provoketh us thereto by familiar examples Of the which one we read in the xviij chapter of the evamgelyst Luke. where he sayeth. judex quidam erat in quidam civitate. etc. There was a judge in a certain city the which died not fear god nor man/ unto whom came a certain widow of the same city/ desiring him that she might have right of her adversary. He deferred and would not regard her words of a long season. But yet at the last because of her importunity he remembered himself & said. Though it be so that I dread neither god nor man/ yet for her perseverant instance and desire I will see that her adversary shall do her no wrong/ lest peradventure at the last through her importunity she will be unto me much tedious. This aforesaid parabole spoke our saviour jesus christ for to provoke us unto the continuance of prayer. And in like wise as the judge died differ by a long space/ and yet at the last died condescend unto the desire of the widow because of her continuing instance. So will the most glorious sader of heaven sometime defer for to grant such things as we do desire of him by prayer. But if that we will persever always/ and call to him continually/ at the last he will grant our petitions because of our importunity. ¶ Also of this matter we have another parabole in the gospel of Luke. 
●cc. xi.  where our saviour christ saith. Quis vestrum habebit amicum. etc. which of you hath a friend & goeth to him at midnight saying to him. My friend I pray you lend me three loves of bread/ For I have a stranger comen to me/ & I have no bread to set on the table before him. And he being within saith answering on this manner. I pray you disease me not/ for my doors be shut/ & I and my servants be all in bed. I can not now rise & lend them you. yet he is not contented with this answer/ but tarrieth still continually knocking & calling/ and will not return to his house till he speed of his purpose. I tell you truth (sayeth our master Cryst) if he will not arise because he is his friend/ yet for his improbite or his importunity/ at the last he will arise and lend him as much bread as is necessary. ¶ See here my ghostly friends how our loving lord & master jesus christ showeth to us this parabole to provoke us to the ꝑceveraunce of prayer/ whose council & provocation if we follow/ undoubtedly as this man caused his friend to rise at midnight & lend him bread. So will almighty god (though he defer for a time) give us all thing necessary/ if we call to him with continuance & ꝑfourmaunce of prayer.   

¶ Of certain things that will give a man occasion to pray devoutly. Ca seven.  
I Promise here tofore that I would show you ol such things that will give you occasion to devotion in time of prayer/ wherefore by the gace of jesus now I shall do my diligence to perform that promise ¶ It is a special help to devotion before your prayers to make a due preparation. Therefore it is written. Ante oronem pmpara Eccliam tuam. Before thy prayer prepare thy mind/ or thy soul thereto. 
Ecclesi. xviii. ca  But peradventure some men be ignorant/ & know not how to prepare them/ therefore I shall show them after my simple reason the manner thereof. ¶ Fyrst when ye intend to pray/ tofore the beginning of your prayer: call to mind part of the many & great benefits with the which god of his goodness hath sufficiently in dued you. As the benefits of your creation/ how he created and made your soul to his own similitude or likeness. Of your redemption/ how it pleased the second person in trinity to come fro the glory in heaven unto this vale of misery/ & here to suffer great penury and pains all the time of his life/ and at the last most bitter passion & death on the cross/ for the redemption of you and all mankind. Of your pnseruacyon/ how that god of his singular gracyousnesse hath preserved you from the first day of your nativity to this present time/ giving you meat & drink and clothes & all other things necessary and expedient for you to have. And besides these many times he hath delivered you from the jeopardy of corporal death. where as if ye had been deed at that time/ perchaunce your soul should have been in great danger of damnation/ by the reason of deadly sin/ in the which peraduenture at such time ye were culpable. Of your promised glorification/ how god of his charitable benignity hath predestynate you to be perpetual inheredytare of the kingdom of heaven/ where as ye shall have the fruition and clear sight of his deyte/ the which shall be more joy to you than my pen can write/ heart can think/ or mouth can speak. Remembering these with such other/ as it shall please god at that time to put in your mind/ give laudes and thanks to him/ not only for them: but also generally for all his other benefits the which be innumerable. when ye have thus done/ remember how unthankful and how unkind you have been to him/ that died never before give him due thanks for all such his great benefits/ but most unkindly forgetting them have offended his majesty by the reason of innumerable sin/ the which ye have committed by all the times of your life/ Beseech his grace than of mercy and forgiveness knowledging yourself to be a wretched sinner/ and of so great frailty that ye be neither able of yourself to pray devoutly/ nor to do any other good deed acceptable to him. Desire him meekly and lovingly that he will vouchsafe to direct your prayer/ so that it may be acceptable to him/ & profitable to yourself & all other things necessary to be prayed for/ saying with the prophet david. 
●sal. cxi.  Dirigantur domine oro mea: sicut incensum in conspectu tuo. Good lord I beseech the that my prayer may be directed & ascended in the sight of thee/ like to the sweet odour of incense. Thus ordering yourself as I have now said/ I trust in the mercy of god that ye shall make a convenient pmparacyon going before your prayer. And this take ye for the first thing that shall give you occasion of devotion ¶ The seconde thing that shall cause you devoutly to pray is to remember first what need & necessity ye have of prayer as concerning your own person. Secondayly what need generally all the world hath. And thirdly what need the souls have that be in the pains of purgatory.  
¶ Fyrst I say it shall move you to pray devoutly if ye entirely will consider what need you have of prayer/ as concerning yourself. For if ye examine your conscience deeply/ considering discreetly how your frailty is much inclined to pride/ to wrath/ to envy to sloth/ to gluttony/ to avarice/ to lechery/ & to the spices & branches of them. And on the contrary part how slow ye be to visit the sick persons/ to comfort them that be desolate & lack consolation/ to give alms to the poor people. etc. And how tedious it is for you to here the word of god priched/ to here your mass & other divine service. And how sompnolent & slep● ye be thera●/wt●●●ches there ●●y ●●s: I doubt not but ye shall well perceive that you had great need of prayer for your own person/ & that shall move you to pray devoutly ¶ Secondaryly I think that it will cause you to pray devoutly if ye consider what need all the world hath of prayer. For as saith saint johan the apostle in his 〈◊〉 epistle. 
C●. ●. ●  Mundus totus in maligno positus est. That is to say. all the world it set on unhappiness & mischief. Not so to be understanden that every person in the world is so ill disposed. But that many: & it is to be feared lest the most part be much set to follow the concupiscence of vice & sin. we know by daily experience that in the people of the world stew doth greatly decay/ & vice doth daily encreas & multyply. who is now living that ever saw or heard of me new inventions of pride and vanities than is in these days? who heard ever of more deceits and frauds among kynsfolkes and neighbours? was the sin of the flesh ever more used/ sith the time that Sodom & Gomorre were destroyed than it is now? was there ever greater swearing & blasphemy than is now? It is taken but for a trifle to swear by the precious wounds & body of our saviour jesus Cryst/ & by the mass/ and by the glorious sacrament of the altar. Alas for pity/ it would ask to long space if I should rehearse singularly by himself every great notable vice that is commonly & daily used in the world. But you my spiritual friends that be more conversant in the face of the world than I am/ may see & perceive moche more abusion/ that I cease to speak of now because I will not tarry so long in this matter. But if I shall speak any thing concerning the ministers of Christ's church that should be adorned with grace and virtues to the example of other/ I fear me that among part of them is also moche abusion. who heard ever of more simony? who heard ever of more selling of benefices under colour of pensions. who heard ever of more avarice regning among secular priests than is in these days? To speak of them that be regular/ who saw ever religion more remyshly kept? who saw ever so many apostates that have forsaken their religion & be now insecular habit? And for a conclusion to speak generally of persons of every faculty. who heard ever of more heresy open & suspected than is in these days? Take heed diligent reder & consider/ whither the words of saint Iohn before rehearsed/ may now be verified or not/ where he saith. Mundus totus in maligno positus est. The world is all set on sin. I think there is no man that ꝓfoundly & effectuously doth consider this general misery that is used thrughe the most part of all the world/ but it shall give him occasion to pray devoutly for amendment thereof. And this for the seconde part.  
¶ thirdly to consider how great need the souls that be in the pains of purgatory have of prayer/ will also submynyster plenteous & haboundaunt matter of devotion. For there they be without consolation or comfort/ in great darkness & misery/ suffering pains ineffable and continually calling & crying for mercy/ & for to be relieved with devout prayers: & other charitable deeds of good crystiens yet living in this world. Oh what heart is so hard that will not be mollefyed with compassion upon those poor souls that there be in pains intolerable. It passeth the capacity of all men living to express the greatness of the pains with the which they be grievously tormented. After the mind of some doctors their pains be equal in comparison to the pains of hell. Except that the pains of hell be perpetual/ & the pains of purgatory temporal. There they be sometimes in extreme coldness/ & sometime in inextynguyble hotness. That hotness after the opinion of some catholical men/ as far exceedeth the hotness of this elementary & material fire/ as the hotness of this fire passeth the hotness of the fyguratyf fire painted on a wall. if any such comparison may be made I will speak no more of this matter/ for I can not express/ neither in general nor in special what horrible pains the souls that be there suffer/ and shall do unto such time as they have made condign satisfaction for their trespassses committed/ & not sufficiently punished in this life. Except they be released by the devout prayers (as I said before) & by other good deeds of charitable cristyans' living yet in this world. wherefore every devout person before the beginning of his prayer call to mind the ineffable pains that these souls do suffer/ thinking if he were therewith them how glad he would be to be released by the merits of suffrages & prayers. This doing I suppose that there is no man so cold nor so dull/ but he would stir him to the warmness & fervour of devotion.  
¶ Now have I showed you after my poor manner of certain means: the which well considering before the beginning of prayer will excytate & move your hearts to the fervent sweetness of devotion. yet I intend by the help of jesus briefly to suꝑadde & put one thing more/ & so to make an end of this matter. But peradventure some men will think that I am superfluous in this point. for it would be very long & tedyous to remember so many things ever tofore the beginning of prayer. As to this objection I make this answer. If a man should consider every thing at the large as it is written it would ask a long space. But the effect of them with a quick memory may be so shortly comprehended that they shall not be tedious/ nor any thing grievous to any such whom it shall please to put them in practice. But yet for more compendyousnesse I will that all be not remembered at one time/ and but sometime one/ and sometime another/ and so I think they will be tedious to no man.  
¶ Another mean that will give you occasion for to pray devoutly/ is tofore the beginning to think that either tofore your prayer be accomplished/ or else as shortly as ye have made an end thereof that ye shall depart out of this world/ and be presented to the right wise judge/ there to make a straight account and reckoning of all the time of your life past. But peradventure some will say. why should I think so? For I trust to live many years longer. As to that I say not nay/ but it may so fortune. Notwithshanding you being on live at the beginning of prayer/ if it shall please god/ ye may depart tofore ye have made a perfect end thereof. And if I would affirm this part to be true there is no man living that may truly affirm the contrary. Therefore I hold it much profitable thus for to think. And so doing I trust it will give you great occasion to devotion.   

¶ How in time of prayer sometime the mind is moche dystracte by reason of wordly business And remedies for the same. Ca v. iii.  
LIke as example by every thing that is heavy of the self/ or laden with any thing that depresseth the berer/ sooner & more easily it may descend down the hill/ than it may ascend up the mount. Prayer is an ascension of the mind to god as Damascene saith. 
Li. iiii. ca xxiii ps. xii.  According also to the words of the prophet in his psalm saying. I have lift up mine eyes unto the mounts. That is to say. I have made my prayer to the holy saints in heaven/ as means to god/ of whom I trust help and succour. For my succour and help is of god/ the which made heaven and earth. wherefore every thing that is heavy unto the soul/ doth depress the spirit and letteth perfect devotion/ and causeth many & often times distraction of mind in time of prayer. According to the saying of the Sapience. 
Sapi●●ie. j  The body that is corrupt doth greve & let the soul/ and the senses do depress him/ whose mind is occupied about many thinges. For undubted in time of prayer/ there the mind is moche inclined/ where about in other times it is most occupied. If great study/ business/ and care doth occupy the mind/ as to get temporal riches & honours worldsy ꝓmocyons: or other such pleasures: no marvel if that soul can not be fixed in one thing specially if it be iner spiritual. But prayer sith it is one of the parts of contemplation/ if it be pure/ it hath respect only or principally unto one thing/ which is god almighty. To whom prayer beareth the petition of the heart/ & maketh supplication for help. But the hertes of them that be occupied in many things can not long be fixed on one thing/ wherefore their prayer can not be long pure without distraction of mind. Martha was occupied about many things: 
Luce. x  & therefore she was troubled in her mind. But Mary occupied about one/ did choose the better part. And therefore she was quiet in spirit/ & all together contemplative. Of the which example we may learn/ that sith both these women were holy & moche accept in the favour of god: that the labours of them which been prelate's & take cure of other. and be content for the love of god to leave their contemplation/ & to take labours spiritual or temporal for their subjects/ been much merytoryous. For albeit that they have distractions in their prayer/ & sometime feel not such sweetness & flame of devotion/ as they were wont to have afore they died take that office on them. yet let them be sure: sith their labours is for god/ & helping of souls/ so much more rich is their merits afore god. how much more is their labours & cures? In so much that these householders also/ which discreetly and truly doth occupy the world for the maintaining of their household/ albeit they commonly have dystractions of mind in time of their prayer: yet they not willing to have such evagations of mind: if they often call in their mind to the remembrance of god they shall not lose their merit. For as saint Thomas saith. 
xxij. q● xxxiij. arti xi●  Holy men have sometime evagacyons of mind in time of prayer: And he saith moreover that/ that person doth pray in spirit & truth/ which moved of the instinceyon of the holy ghost proceedeth and gooth to pray. notwithstanding that for weakness of spirit the mind afterward be wand'ring & dystract. For when the mind of him that doth pray ascendeth to god by contemplation/ than anon by cause it is feeble & weak it falleth to evagacyons & wandering minds. But holy men oftentimes calleth in their spirit to remember what they pray/ & so they continue their devotion. And this is one general remedy/ & as a daily medicyn continually to be used of every person against dystractions of mind/ for to conserve their attention/ devotion/ & merit in prayer. Another remedy is oftentimes with actual intent (as moche as frailty will suffer) to do their works and worldly business to the honour of god/ actually referring them to his glory. As saint Paul saith. 
j Co. ●  whither ye eat or drink/ or what somever else ye shall do do all to the glory of god. This exercise of mind used in other prayers/ shall encreas the love of god in their hearts/ whereby thyer spirits shallbe more strong in devotion to avoid great distractions of mind in time of prayer. And it would be noted of every christian man that beside the natural love which he hath to his wife/ children/ & servants/ except in true catholic faith of the chirch he endeavour himself by his good example of life to edify them in virtue/ to the honour of god & profit of their soul's/ he shall do little more to his household than doth the pagan or turk to his famylly. For they daily do labour & provide for their household/ & naturally doth love the same. But the faithful servant of god an true crystyans must do more. ¶ Another remedy against distractions is this It is necessary for all such honest worldly livers which be much troubled with scattering mind in prayer to apply themself to some ordered exercise/ specially in the church of god. As after they have taken holy water knee down in some place where they intend to rest & pray. And all worldly business sequestered all grudges against neighbour all injuries/ & offences clean put out of mind and remit with meek and contrite spirit/ ask god mercy for their unkindness & negligences done & cometh sith the last time they were there and for all undiscrete behaviour & impatiency to his household & neighbours. And thank god for the preservation of him or his/ & all christian people. And for all the benefits of god/ specially for your creation/ redemption & glorification/ which we all trust to have by the means of his sons blessed passion. which then let us call afore our mind. and in sure faith deeply considering the lame seat us meekly thank the father of heaven for his ineffable mercy/ love/ & charity/ that would send his eterne & only beloved son to suff in our nature so painful & ignomyneous a death to redeem man out of the thraldom of the peril. And also with all our hearts thank our said lord jesus christ the son of god for his like love/ mercy/ & charity. To whom (as saint Poule saith. 
Ad Hebre. xii  joy & glory proffered/ all confusion despised) would abstain the cross/ & suffer the most painful death for our salvation. If we would thus order ourselves in the church distractions should have little place in prayer. But if the person be unlettered & much encumbered with wand'ring cogitations of their heart/ than it is expedient for such to have afore their eyes some devout remembrance or object/ as some picture of the passion of christ/ or some other saint/ to whom they have most devotion. That while senses be stayed & fixed in that sensible devout image/ their spirit may more liberally ascend to god or to the saint to whom they pray. And for that consyderation images of saints be set up in the churches as books of lay men. That they reading in them/ their acts & jests suffered for almighty god may be stirred to devotion/ and for to honour god in his holy saints. ¶ Some useth against such dystractions little books/ in the which is contained pictures of the artyeles of the life and passion of our lord jesus/ and turning over their leaves doth worship our lord/ saying for every article a Pater noster/ an Aue & a creed. and this exercise is good for them which be unlearned. & I council them that can have no such books to remember the said articles by the feestes of the year. beginning at the nativity of our lord god/ his circumcision/ his epyphany/ his presentation in to the temple/ his fast and temptation/ his death and bitter passion/ his resurrection/ & ascension/ with other solemn feasts in the year. And for each say the prayer above rehearsed. And this done serve our lady likewise/ beginning at her conception/ nativity/ salutation/ visitation/ purification/ & assumption. And after this the apostles/ martyrs: & other holy saints as their feasts can be called to remembrance/ or as they appear & be reprynted afore them in their images set up in churches. This order used shall call in the mind from worldly business (& so distraction avoided) it shall kindle devotion/ & increase the merit and fruit of prayer.   

¶ Of other manner of distractions. And of the causes and remedies of the same. Ca ix.  
THere be other distractions of mind in time of prayer/ the cause whereof is sin. For like as in bodily sickness he is in great jeopardy that doth abhor all meats: & what so ever he receiveth he casteth & vomiteth it out again: so in likewise he is most far from devotion whose soul is most sore wounded with many & divers mortal sins. For very tedious & unsavoury is prayer and all spiritual things to such a person For if any time he begin to pray/ anon he hath done/ for he is so weak in soul that he can not continue. He can not taste nor digest spiritual things/ because in himself he is all sinful and beestly. No marvel though that person be dystract in prayer/ whose heart is sore wounded & averted fro god & fro the life of grace: I council him to seek for remedy betyme. Go to the lavatory of health/ and with contrite heart make clean & hold confession. Take with him so much more huge contrition & repentant sorrow. How moche more by his sin he hath deserved damnation/ & hath provoked the wrath/ ire/ & indignation of the hie god omnipotent. let him never presume/ but think himself unworthy to come in to the church/ & to appear in the presence of god with an unpenitent heart. But rather with the publican for his sin judge himself unworthy to look up to heaven/ & beat that breast and heart with his fist which hath so grievously offended/ & cry with the publycan. Mercy lord god/ mercy/ mercy. A more sure remedy or more wholesome plaster for his sores can he have none. For like as it is a noble plaster or medycin that healeth not only the wound/ but also taketh a was the scar: which commonly is left in the flesh/ so contrition is a noble medycyn for the soul. For it may be so great and perfect/ that it not only cureth the sin/ but it maketh the sin to be in such detestation/ that it doth away prints/ fantasies/ ꝓnytees/ ill customs/ feebleness/ & other unclean motions to sin/ which sin doth leave behind it in the soul/ or at the least doth so minish them that much they do not trouble the spirit. For albeit that the contrition of some is sufficient to the remission of their sins/ yet it is not always so perfect to take these foresaid & pains & effects away and that causeth or is occasion of fantasies in time of prayer. For when they would be much devout/ and pra most heartily. yea/ sometime in hearing mass/ than the fantasies of their sins is so bryme in their eyes & imagination/ that they have no devotion to prayer And sometime they leave their prayer/ & be so weary of such cogitations: that they fear themselves lest their sins be not forgiven/ or that god doth forsake them/ & is sore displeased with them. and it is not so. For as saint Gregory saith. Sins remit & past/ when they be brought to memory/ they never hurt the soul/ except they please themselves. As when the soul hath delectation in remembrance of them. But if such persons would consider their own self well/ how they never did take such pain & penance/ nor had so perfect contrition & sorrow for their sins that it was able to put away all fantasies thereof/ they should see that of very justice it were expedient for them to have such temptations. For where they have against the will of god wilfully abused their own will in such sins/ it is the great goodness of god that will suffer them to their pain against their wills to be tossed and vexed with the fantasies of the same sins/ to their merit and crown in heaven/ confusion to their ghostly enemy which hath no further power on them/ than without peril to exercise & trouble them only with fantasies/ which commonly is called the temptations of holy men. And therefore let them never leave their prayer nor place for them. So holy scripture admonisheth saying. If the spirit of him that hath power ascend upon the That is as the gloze saith. 
Eccle. x.  If a mighty temptation assail the dymyt not & leave not thy place for it. For the cure & health which cometh thereby in the soul/ shall put away and make cease the gretest sins. For undubted god doth suffer the to be tempted with such fantasies for the mortification of thy senses: purgation of thy sins & for due & perfect satisfaction of the same. ¶ remedies against such fantasies. For these foresaid considerations it is expedient for such persons never to leave their prayer/ but go forth always speaking holy words. For albeit they feel no sweetness in their words: yet the ghostly enemy feeleth thereof great pain/ confusion/ & shame. And if they perceive themself sore altered in their bodies by such thoughts/ arm themself with the sign of the cross & make continually invocation to the passion of our lord for succour saying. Lord thy bitter passion be between me and this temptation. Some as they might (their hearts fixed in the wounds of our lord) hath cried & named continually the holy name of jesus & hath found remedy/ & their temptation hath ceased For like as every thing is cured by his contrary/ & experience showeth that taking sticks fro the fire/ it shall be soon extynct & quenched. So take away the causes & use the contrary virtues of these temptations/ & all other distractions in prayer/ & they shall cease. The causes of distractions in prayer is not only the great enorm lines as heresy/ homicide/ usury/ & other like/ but also great multitude of venial sins & generally all mortal sins be occasion & causes of distraction. 
. cor. iij  For albeit venial sins taketh not grace away fro the soul yet where they be in custom & great abundance the soul can not without great labour attene to feel the sweetness of devotion. for the senses hath so delighted in them as outward & sensyble pleasures: that it can not savour nor taste notably the inward sweetness of the spirit/ which the spirit sore desireth. Among all mortal sins I note vi that specially disposeth to distractions: that is pride/ envy/ ire gluttony/ lechery/ & covetise. Pride inclineth to vain glory/ & hypocrisy/ & to thoughts of elation of him self. for the proud persons mind is so busy that whereso ever he go or bide/ stand or sit he speaketh to himself. And therefore he can do none otherwise in payer but whiles his tongue speaketh one word his heart thinketh another And oftentyme he imagineth that never was nor never shall be. ¶ Remedy for these we may soon have/ if we in time of prayer will take good heed & custody of our heart/ & despise all vainglory & praise of creature. abhor hypocrisy/ & meek ourselves to god. & prepare our hearts specially in the beginning of prayer. For lack of due preparation in the beginning/ & for that we are negligent in ordering our hearts to our prayer/ causeth us to have little devotion in our hertes/ nor sweetness in our prayer. And contrary wise good order in the beginning expelleth distractions: & induceth fervour of spirit. Example we may take of the holy woman judith/ which as scripture showeth when she should make her prayer to god/ she died cast away all her gay array/ & died cloth herself with sack. 
Iu. ix.  cast dust upon her heed/ and fasted & watched in great penance. ¶ Of queen Hester we read also/ that not only she did all these with great weeping & wailing. as it is open in the book of Hester/ but also she filed her heed with dust & dung. 
●e. xiv  And go to every place where she had by her pride & mirth displeased god. & there she teared her here in detestation of her sin. 
Omeli. twenty-three.  ¶ Marry magdalene also when she go to here the holy word of our lords preaching (as saint Gregory saith) she did take with her so great contrition/ that she made a sacrifice of every part of her body/ wherewith she had offended god If she had this preparation of heart when our lord died speak unto her. no less ought we to have when we shall come in presence & speak to god which undoubted we do as doctors saith/ when we pray to him. Than all the malice/ & impatiency should be far fro us/ which causeth distractions of mind in prayer/ nothing more. For Mary for the love which she had to god & her neighbour was worthy to here these words of our lord/ the great multitude of her sins be forgiven/ because she loveth moche/ let us ever remember the words of our saviour. 
Lu. seven  
Ma. vi et. xviij  Except ye remit each other with your hearts▪ your father in heaven will not remit nor forgive your sins. All these examples of these holy women been written in the holy scripture of god/ and left for our example & erudition. let us therefore with Mary magdalene when we shall come to pray/ weep & wail our sins. Call to our remembrance with queen Hester the times/ the places/ the persons/ and the parts of our body. And also the words/ the deeds & the thoughts/ in the which we have offended the hie god omnipotent/ & there tear our here/ that is to be actually sorry for them & have them in detestation/ and be displeased with ourselves/ which so unkindly have offended our most loving & merciful father in heaven. And I praise it much when the meek & contrite heart speaketh to god in the mother tongue/ praising his holy name/ or asking mercy for his sins. Nothing than should be so moche afore our eyes/ nor with moche occupy our hearts as heaven/ which miserably we have lost by sin. And hell to the which we have bound ourself by sin/ and that perpetually except we amend our conversation. let us therefore for cloth/ cloth ourself with sack/ as judith died/ that is to say. meek ourself in our hearts: & evermore remember how unworthy we be to come to the presence of god & speak to him And in this example of this holy woman we may learn & perceive how little it pleaseth god/ or ꝓmoteth praer to come to the church in gay apparel or clothing/ except we use ourself warily therein. For nothing more distracteth the mind/ & hurteth prayer & devotion than the inordynate & curious affections & thoughts of such vanities. ¶ I will not say but it is commendable on the holy day to aborne our bodies honestly/ so that our minds be not alienate fro god thereby. let us also with queen Hester cast dust & dung upon our heads. That is to remember not only how we be mortal/ dust/ ashes/ & earth. & to them torn again we shall. But also cast dung on our heed/ that is knowledge of ourselves the most vile slynking & unkind sinner that liveth. If thou look man straight afore thine eyes/ & judge not thy neyghbour/ for in ease it is not lawful for thee. & I suppose that thou may well think so on thyself/ whom only in heart thou knowest & no other. Many because their conscience murmurs not/ they thynke themself sure/ but that is a falls surety. For as saint Poule saith. I know no sin in my conscience/ but yet in that I am not justified. But the day of our lord shall show & declare what every man is/ when our miserable soul shall be brought afore the tribunal of the hie judge god almighty/ there to abide that most terrible sentence of the justice of god almighty. Either to everlasting life or endless pain. If we would daily exercise ourselves in this manner of pmparation to our prayer not only we should avoid great distractyons of mind but also we should do due fruit of penance for our sins. Some there be which be moche let in prayer by fantasies and divers thoughts and cogitations and yet they be not much intryked nor filed with mortal sin. And the cause of their distraction is supposed to be great abundance of venial sins. For now a days many be given to sports/ games & desolate mirth/ & specially to delicate feeding of meats & drinks & idle speech All which be poison to devotion & much let to prayer & occasion of fantasies. For all such dissolute mirth/ vain speech & feeding is so pleasant to the senses that they suffocate the spirit/ & letteth the soul fro rejoicing in spiritual thinges. Avoid this case & devotion will follow in prayer delight in such vanities/ & not only ye shall drown devotion. but also ye shall make yourself a vessel fit for every temptation. Many there be clean & uncorrupt in body. but for lack of custody of their heart fro the for said vices hath fallen in to great temptacyon of the body/ & so hath been sore troubled with unclean thoughts/ specially in time of prayer. 
de sōn● bono. l● ill j Ca● xxxviij  And all this is suffered of god/ for to suppress their pride nourished by such feeding & dissolution. For the grcte clerk ysid saith god suffreth that proud person because he will not see himself to fall in temptation of lechery/ which is so manifest that sensibly he may see his own bestlynes/ & so learn to meek himself yet some there be that be cleave/ & both virtuous & holy/ & yet be sore troubled with such unclean thoughts & steringes of the body which troubleth them/ & specially in time of prayer. 
two. Cor xii.  & this is suffered of god to keep them in meekness. So had saint Poule the stimulation of his flesh & sore was troubled with it/ & all was to keep him in meekness/ lest the great abundance of grace & revelations should make him proud. wherefore such fantasies & unclean cogitations workith no hurt/ where there is no consent to thenfor more profit is the custody and preservation of meekness with exercise of temptation to the meek person than is hurt to have sometime distraction. Some be so dull in spirit that albeit their conscience doth not moche reprove them of sin/ yet they be very slow to exercise themself in virtue. And such commonly be sleepy & sluggish in their prayer. And the cause thereof I suppose is not only heaviness of complexion/ but also by reason of hotness of conscience they think themself sure without sin. And so put not themself to pain to labour for the increase of grace & devotion/ which peradventure they might have above other if they would put their dylygece thereto/ for they have less impediments than other/ & that causeth than sometime to think in their hearts how they need not to fast/ nor pray moche/ nor watch/ for they have no great sins. But all such which be neither cold nor hot/ but rather do begin to be loathsome to our lord as scripture saith. I would advice them to mark this point well. Better it is after many fynes remit & forgiven strongly to fight for the love of god & for their own salvation/ than in few sins without battle weykely to desire heaven. 
Appoc. ij.  ¶ In all these dystractions & in such otherlike which cometh by reason of sickness or inordynate thought. Remove the cause and ye shall found remedy. But those persons which be dull in spirit I would counsel to use oftentimes deeply some article or point of Crystes passion. such as most sensibly may move them to devotion. ¶ Example who may consider that unspeakable pain which the son of god died suffer for our sins upon the cross/ where neither standing upon carpytes/ nor sitting upon cuysshyns/ but hanging with all the weight of his blessed body upon boisterous nails of iron/ which died tear & rend his hands and feet wherein were most sinews/ veins: & bones to his importable pain. And who may this in true faith deeply consider but it will stir & move him to love and devotion/ & to take pains for their own salvation? For as the flame cometh of the fire/ so cometh devotion of love & charity. wherefore holy persons should be much inward & attended in the time of their prayer. For when the flame of devotion is tender/ sometime the least cast of the sight aside/ or alienation of any other of the senses may extinct it & put it out. notwithstanding that the fire of charity remaineth in their souls: which if they will labour & blow well by the exercise of this foresaid holy point of our lord's passion or any such other/ they may kindle and recover the flame of devotion again to their comfort. which flamme if they can not recover/ making their prayer in charity/ albeit they feel the less sweetness in prayer/ yet so continuing they shall not lose their merit. 
iiii. sen. di. xv.  As saith saint Thomas & other doctors more.   

¶ How a man may order himself in time of prayer. Ca x.  
HEre before after my simple learning I have spoken of certain means: that which used tofore the beginning of prayer may excitate & greatly dispose the mind to the fervour of devotion in the prayers following. But it is oftentimes seen that some men at the beginning of prayer be well & devoutly disposed. & afterwards as they proceed their affection decayeth/ & their devotion beginneth by little & little to be cold. The cause of this as I suppose/ is the multitude of phantasms & vain thoughts the which by the suggestion of our ghostly enemy/ will enterprise to have possession & dominion in the soul of man/ & so to exclude the fervour of devotion & spiritual affection. wherefore how to avoid such unprofityble cogitations I shall show you a remedy the which I think is very expedient for to use ¶ This remedy I have red in a book of revelations the which it pleaseth god to show to a certain holy contemplative father. There he sayeth he saw in his contemplation the soul of a Carthusian assumpted unto heaven of a great compony of glorious angels & fayntes/ where as it was magnyficently glorified/ for the manifold virtuous deeds that he used in the time of his life past. but in special he had one great accidental reward because that he used in the time of saying his service for every verse that he said/ to remember one of the blessed wounds of our saviour jesus christ most plenteously bleeding as hanging on the cross. This is the remedy that I would have my spiritual friends to use against the vain & unprofitable cogitations that in time of prayer will importunely knock at the gates of our hearts. Unto this counseleth the holy apostle saint Peter in the four chapter of his first epistle/ saying. Christo igitur passo in carne: & vos eadem cogitatione armamini. Seeing that Chryst suffered passion in his passable body/ look that ye use the remembrance of the same as a strong armour or defence. The remembrance of this blessed passion may well be called a strong armour. For it is so strong and of such virtue/ that against it there can none of our mortal enemies (that is to say neither the world/ nor the flesh/ nor the peril) prevail nor have the victory. But whanso ever we be most troubled with them/ if we call this to mind/ they will anon vanish away/ as doth the smoke of fire in the air.  
¶ There is no temptations: no tribulations. nor none other adversities that may have the better or upperhand of this. And therefore saint Augustyn on this manner speaketh of himself: In omnibus temptacionnibꝰ. etc. In all temptations/ tribulations/ and adversities I found never so efficacial and sure remedy as in the blessed wounds of our saviour jesus christ. wherefore devout Christians I will exhort and advise you in all trybulations: whither they be spiritual or corporal/ to arm you with this impenetrable harness of the passion of Cryst. That is to say/ with de memory of this blessed wounds. And not only in the time of adversity/ but also in prosperity. And most specially/ as now for my purpose I will council you to use this meditation or remembrance in time of prayer. For very hard it is/ and almost impossible for any man the which doth not understand (at the least) the literal sense of his prayer/ for to keep his mind contynully elevate and lytte up to almighty god in devotion/ and upon the due circumstances thereof. wherefore necessity will cause and compel him to admit some other cogitations and thoughts beside the sense of the prayer. But so it is that every man should eschew and put from him at all times/ but most specially in time of prayer unfruitful and unprofitable thoughts/ and keep his mind steadfastly as much as he may upon good spiritual thoughts but as I suppose there is none more spiritual/ nor more fruitful than is the meditation of the wounds of christ wherefore I will council you that be unlearned & perceive not the literal sense of your prayer. & also I hold it profitable for you that be learned in the time thereof to let your mind be occupied with the remembrance of these precious wounds. If ye thus do/ than shall ye exclude the vain & unprofitable cogitations of worldly things. Than shall ye be much quiet in your souls fro temptations of your ghostly enemy's. Than shall ye be fervent in devotion. And than shall ye offer up to god your prayer more odoriferous/ more sweet/ & more acceptable to him/ than is the fragraunt fume of incense.   

¶ How after prayer will follow temptations of vainglory. And how they may be eschewed & avoided by divers remedies. Ca xi.  
SHortly after this manner of devout prayer or else in the time thereof your ghostly enemy will be busy to tempt you to the vice of vainglory/ & so (if he can) cause you not only to lose the merit of your devout prayer/ but also beside that grievously to offend god/ by the reason of this detestable sin. wherefore it is needful to be cyrspect. & when ye perceive yourself to be assailed with such temptations anon meekly subdue yourself to god/ unfeynedly knowledging that if ye have prayed devoutly it is your duty so to do. And yet be nothing able so to do as of yourself/ but only it cometh of the great goodness & grace of almighty god. That we can do nothing that good is/ as of ourself doth witness saint Poule saying. Non sufficientes sumus. etc. 
two. co. iii.  we be not sufficient as of ourselves to think any good thought/ but all our suffyciency is of god. That all thing that is good cometh of the grace of god it appeareth well by the words of the same apostle in another place where he saith that he hath taken more labour in preaching that word of god than all the other apostles. But than he quickly something withdrawing these words saith. Non ego: sed gratia dei mecum. It was not I. but it was the grace of god with me. Right so my friends when ye be tempted to vainglory/ either for saying of your prayers devoutly/ or for doing any other good deed/ quickly make answer to your ghostly enemy/ saying with saint Poule. It was not I that did this good deed/ but it was the grace of god with me. And by this mean keeping yourselves in meekness/ that is to say Hertely knowledging that no goodness cometh of ourselves but it cometh of the mercy of god/ ye shall not only have the merit of your devout prayer/ but also ye shall deserve a crown in heaven for the victory of your ghostly enemy/ by resisting of his temptations. But it fortuneth many times that when a man hath by the grace of god & such m●●●nes as I have now said/ resisted a temptation of vainglory. by & by there followeth an other temptation to the same vice more subtly & much more craftily than did the first. For when a man hath resisted one temptation of the said vainglory/ the devil will be ready cast in the mind of the resistent/ that he hath done a noble act/ & that he is worthy to have a great reward of god with such other flattering cavilations/ the which be more perilous than the first. And after these if they be resisted/ peradventure he will multiply more/ in so moche that he will trouble the devout man so sore that he shall unneath know what is best for him to do. but I will advise every sweet soul to be of good comfort/ & strong in god/ taking such importune temptations as a scourge or flagellation for his sins past/ in the which he hath grievously offended almighty god. And though he be sore troubled therewith/ yet let him ever have a constant purpose to resist/ as moche as shall lie in him/ making the sign of the cross in his for heed/ and calling to remembrance the blessed wounds of our saviour jesus christ. And than call to him saying as died his disciples. Mathei octavo. when they were troubled with tempests upon the water Domine salua nos: perimus. Save us good lord/ or else we shall perish. ¶ He that will thus do/ let him trust surely to have remedy. And truly he shall not fail thereof/ but quickly he shall be delivered fro the jeopardous tempest of temptation. or else have grace/ strength/ & patiently to suffer them. And after this life glorified in the kingdom of heaven. For he saith by the mouth of his prophet. Psalmo. lxxxx. Quoniam in me speravit: liberabo eum. etc. Because he trusteth in me I will deliver him. I will defend him because he did know my name. He cried on me and I shall graciously hear him. I am with him in his tribulation/ from the which I shall take him & glorify him. ¶ Also the apostle saint Paul in his first epistle unto the corinthians speaketh to the consolation of such persons that be much troubled with temptations saying. Hidelis autem deus. etc. Almighty god is faithful the which wilt not suffer us to be tempted further than he will give us grace for to resist. But in time of temptation he will give you grace to resist/ & also torn it to your great spiritual profit. ¶ Also saint Bernard saith in his fifth sermon de quadragesima. Sub te est o homo appetitus tuus. etc. O man/ saith he: thine appetite is under thine own governance/ and thou art the lord of it. Thy enemy may move thy to temptations/ but it is in thy liberty whither thou wilt consent or not. when he tempteth the to pride/ vainglory/ gluttony/ vanity/ impatience/ lechery/ or any such other/ look thou do not consent. And as oft as thou dost resist/ so oft thou shalt be crowned with crowns of glory. to the which bring us/ be that on the cross died for us. Amen.   

¶ How the final intent of our prayers should be the laud & praise of god. And how he may lawfully desire in prayer all other things necessaryly referring them to this end. Ca xii.  
IT pleased almighty god of his infinite goodness to create & make man to his image and similitude that he & his posterity might supply the places in heaven/ fro whence/ Lucyfer with his adherentes died fall for their pride. for the end that they may perpetually give laudes and praise to their maker with the gloryous angels in heaven wherefore my devout friends we should refer our prayers: & all other good deeds that we shall have grace for to do finally to this end. Not withstanding we may lawfully desire in our prayers all things necessary and expedient both to our soul's/ and also to our bodies. Having ever in purpose the final intent/ of the which I spoke before. After the mind of the sweet and mellyfluous doctor holy saint Bernard saying in his sermon before said. All things that we need to desire in prayer/ may be conclude in three petitions. Of the which one pertaineth to the body/ another to the soul/ the three to the beatitude of the life eternal. In the first petition that pertaineth to the body of man we may lawfullly desire of god all things that be necessary thereto/ as meat/ drink/ & clothes: with such other/ by the which we may be the better sustained in holy service. In the seconde petition we may desire in prayer all thing necessary for our souls: as for grace & virtues. etc. & for these we should pray oft/ devoutly/ & fervently. In the third petition we should desire with all affection & love to have the life eternal. For the end (as I said before) that we may unceasyngly laud & praise that magnyficent lord/ that died create & make us to his likeness. But in these. three petitions it is necessary to observe iii thinges. For in the first many times there is superfluite/ in the seconde impurete/ & in the three elation or pride. For oft times we desire to have super fluite & more than is necessary of temporal things. And sometime we desire to have virtues that we may make ostentacyon/ or host ourselves therein. And peradventure sometime we seek how to obtain the life eternal. Not with humility & meekness but with a falls confidence in our own merries or deservings. Therefore we must take heed when we pray for temporal things that we desire no more but as necessity requireth. when we pray for virtue's that we may be frefro impurete/ that is to say that we desire not virtues to make ostentation & boasting thereof. And when we pray for the life eternal/ that we nothing presume of our own merits or deservings: but only on the great mercy & goodness of god. ¶ And to my purpose that we should refer all these finally to the laud & praise of him that died create & make us/ it appeareth well by the words of saint augustin in his ten omelye where he saith that no true crystyan should desire to have all temporal & transitory things. But all the effect of his intention & prayer should be the eternal beatitude where as he may laud & praise his creator & maker perpetually with all glorious saints. And when it pleaseth god to give us temporal goods according to our prayers/ than should we give him due thankes for them/ & when it pleaseth him to take them fro us: yet nevertheless should we thank him. And in this part keep us indifferent to be contendted when it shall please him to take them fro us. but let us pray devoutly/ heartily/ instantly that he never take him himself nor his grace fro us.   

¶ For whom we should pray. Ca xiii.  
IT is a laudable custom in the church of christ to pray for three states or degrees: in the which be contained such persons for whom it is necessary to pray. That is to say the spiritualty the temporalty/ & the souls in purgatory. The church doth not command us to pray for them that be in heaven/ for they have no need thereof. Nor for the that be in the pains of hell/ for to them prayer can not pro fyte. But we should pray for them that be in this world living/ & for the souls that be in purgatory. ¶ Fyrst we should pray for the spiritualty/ as for our holy father the pope with all his subjects: ministers of the church/ & specially for the bishop our diocesan/ & such as under him hath the cure of our souls: Secondarily we should pray for the temporalty/ & specially for the kings grace/ with all such that under him be rulers & governors of the realm. And in this part every man (if he be of the teporalte) ought pricipally to pray for himself. And if he be of the spiritualty likewise to do in that part/ & than for his parents: kynsfolkes: & bnfanctours'/ & than generally for all other Christians: both good and bad (as saith saint Augustyn in the beginning of his third sermon on the twelve sunday after the trynite.) For the good that they may perfect & encreas in goodness. For the bad that they may have grace to amend. ¶ Also well done it is to pray for heretics & infidels: that they may have grace to forsake their errors & infidelity/ & be reconciled & brought to the verity of christian faith. & Besides these our saviour cyryst biddeth us pray for our enemy's that do persecute and trouble us. And surely so we have great cause. For if we take their persecuryons patiently for the love of god/ they shall greatly augment & encreas our crowns & rewards in heaven. Now to make a short conclusion in this part/ we should pray generally for all things necessary to be prayed for.  
¶ Thirdly we should pray for the souls that been in the pains of purgatory/ & therefore it is written. 
i. machab. i  Sctam ergo & salubris cogitacio. etc. It is an holy & a wholesome thought to pray for the souls that be deed/ that they may be delivered from pain infilicte for their sins. And saint Augustyn saith in his xliiij sermon ad fres in Heremo. Ora ergo ꝓ defunctis. etc. Pray for the souls of them that be deed. And when they come to the life eternal/ they will not forget to pray for you. But it these days there be many heretics that say and affirm that there is no purgatory/ in the which the souls of them that then departed fro this life be purged fro the fylthnesse of sin. But anon as they depart they go either to heaven or to hell. I might bring in divers authorities of holy scripture to confute this false opinion with/ but as now I will let them pass/ partly because thatof late catholical & great famous clerks in their books lately compiled: hath confuted such opinions much more strongly than my simple learning is able to do. And partly because it was my purpose in the beginning to write this poor treatise as an erudition of prayer to such as have but small or none under standing in holy scripture/ & not as a confutation of heretics. But I will beseech you all my spiritual friends for whom I have taken this labour/ in the blessed wounds of our saviour jesus christ/ if ye here any persons speak either of this/ or of any such other false erroneous opynions: that ye give to them no credence/ nor argue ye not with them in the cause if they be learned & poe unlearned/ lest peradventure they might seduce your intelligence by subtle arguments: appearing to your natural reason as they were true/ when it is the contrary. But rather withdraw your presence fro their company/ dyscussing nothing in your mind that exceedeth your learning/ but meekly and steadfastly believe as the church of Cryst doth instruct you And as holy doctors and saints inspired with the holy ghost hath left here behind them on this earth for our erudition. ¶ I will speak no more of this matter now/ but torn again to my purpose/ desiring you over in your devout prayers to remember the souls in purgatory & specially the souls of your parent's kinsfolk and friends/ and benefactors. And of your benign charity for those souls the which I your poor servant & beedman am most bounden to pray for. And generally for all the souls in purgatory/ that it will please almighty god of his infinite mercy to release them fro their pains & take them to his great glory and joy/ the which the same god omnipotent grant to us all immediately after that we depart fro this life. Amen.   

¶ How he that will have his prayer ascend to god must make it two wings. Ca xiv.  

●er. lx. de●●●or●.  Saint Augustin saith that who so ever will have his prayer i'll or ascend to god/ must prepare for it two wings: that is to say/ fasting & alms deeds. And saint Bernard in his fourth sermon upon the epiphany of our lord affirmeth the same/ calling these two wings affliction of the flesh/ & contempt or despising of the world And though these two doctors differ in the words: yet do they concord in the signification of them. For fasting is an affliction or punishment of the flesh/ & giving alms is a dyspising of the world. For ye shall see but few men that hath great affection & love to the goods of the world that will use moche to give alms. But the less affection that a man hath to worldly gods: the more large will he be in giving alms. These doctors do say that when a devout prayer hath these two wings it will i'll into heaven swiftly/ and there without doubt it shall graciously be herd. wherefore I will exhort every devout person discreetly to use fasting & giving of alms. But perchance some man will say to me. I am aeged or greatly diseased with infirmities & sickness that I may not fast. Also I am so poor that I am not able to give alms/ how than should I prepare these two wings for my prayer? ¶ As to the first I make this answer saying/ the abstinence & fasting was not ordained for such as be of great age/ nor for such as be much vexed with infirmities. But it was ordained for such persons as be lusty & strong to subdue & chastise the superfluous fierceness of the flesh/ that by the means thereof the sensual appetites may be the better subgected unto reason. Wherefore if you that be aeged or vexed with infirmitees have a good mind to fast if ye were able thereto. I doubt not but almighty god will accept your good will/ as if ye died perform the thing in deed. This I speak of corporal abstinence or bodily fasting. But there is another called spiritual abstinence:/ that is to abstain fro vices & sins/ in the which a man hath been accustomed by a long season. He that is old or seek may keep this abstinence/ as well or better than he that lusty & strong. And this every true christian man is bound to keep as well the old as the young/ the seek as the hole. The other that is to say corporal abstinence is ordained as for a mean or help to this. The other is good & profitable for such as be able to keep two but this is the better & more perfect & it should be observed of every person. wherefore if the old & seek persons keep this abstinence in deed/ & the other in will/ that is to say/ that they would be glad to keep it if they were able/ it is not to be feared but they do sufficiently prepare this one wing of prayer. And if the other persons that be lusty & strong in their bodies do wisely & discreetly observe both corporal & the spiritual abstinence/ than do they also on their part well prepare this one wing of prayer. ¶ As to the seconde where the seek man saith he is so poor that he is not able to give alms. I make this answer/ saying that (after the mind of saint Augustyn) there is two 
●ru●●ia. xlii  manner of alms the one is to forgive them heartily that hath offended you Or (after saint Gregory) to give instruction of virtues to them that be ignorant/ to give council to them that have need thereof/ to give consolation to them that be comfortless/ & so forth of other like. And this manner of alms he that is in poverty (for temporal goods) may give as largely as he that hath great richesse & worldly substance. The other alms that saint Augustyn speaketh of ●is to give meat to the hungry/ drink to the thirsty/ cloth the naked. etc. To give this alms counceleth us our lord speaking by his prophet ysay/ where he saith. Frange esurienti panem tuum. etc. 
●. lviii.  that is to say. Break thy breed to him that is hungry. Gyve hospitality to the poor people that labour in journey. And when thou seest a man that is naked/ give him clothes. It belongeth specially to the rich man to give this alms/ but not only to him. For the poor man that hath but little substance/ if he give part of that with a good will he shall have as great a reward of god/ as the rich man that giveth great & large alms. And this appeareth well by the words of our saviour Cryst in the gospel of Luke where he sayeth/ that the poor woman that offered but two 
●. xxi.  mynutes: the which be a ferthing/ offered more than all the rich men died. And yet every one of them by large gifts died offer. And if a man be so poor that he hath nothing/ yet if he have only a good mind/ & would be glad for the love of god to give alms if he had worldly substance/ his mind will be accepted for the deed. Now than it appeareth will that every man both poor and rich may give alms both spiritually and corporally as I have beforesaid. wherefore my devout friends I will exhort you to follow the council of the holy man Choby/ where he saith. 
ca iiii.  Ex substantia tua fac elemosinam. etc. Of thy substance look that thou give alms/ & torn not thy face away fro any poor man that doth ask thee/ and than our lord will not torn his face fro the. Have mercy and pity on the poor/ & give to them alms as thy goods will extend. If thou beryche & have great substance give than a large alms. If thou have but little yet give part thereof as thou mayest/ with a good will. If thou have nothing/ yet at the least look that thou have a good mind. This doing thou shalt prepare for the a great reward in the day of necessity. For alms will deliver the from all sin/ and from death that should follow there upon. And it will not suffer this soul to come in darkness/ but it will give the a great hope & trust of salvation/ when thou shalt appear to fore the face of god omnipotent. ¶ Also unto this exhorteth us our master christ in the xi chapter of Luke/ saying. Date elemosinam: et ecce omnia munda sunt vobis. Give ye alms/ and than all things be clean to you. For it is written. Elemosina resistit peccatis. 
Eccle. iii.  Alms doth resist vice and sin. wherefore it followeth in the vij chapter. Elemosinamfacere ne despicias. 
Ca xxxi  Despise not to give alms/ but as it followeth. Conclude elemosinam in sinu pauperis. etc. Pryvely put thine alms in to the bosom of the poor man/ and than it will pray for the to god. For as it is in the iii chapter of the same book. Sicut aqua extinguit ignem. etc. Like as water doth quench the fire/ so alms doth quench the pain ordained for sin. wherefore my entirely beloved friends I will advise you to use oft times to give alms as I have said tofore. And than ye shall perfectly make the seconde wing of prayer. The which prayer set about with the other wing of abstinence and this wing of alms will ascend & i'll quickly unto the celestial country/ & there prepare for you a mansion or dwelling place/ in the which ye shall rest perpetually/ with all blessed angels and saints giving reverence & honour/ land and praise unceasyngly/ to the most glorious trinity. Cui sit honour et gloria per infinita secula seculorum. Amen.  
¶ Thus endeth the treatise called the Pomander of prayer.   

¶ imprinted at London in the Fetestrete/ at the sign of the Rose garland/ by Robert Coplande. The year of our lord. M. CCCCC.xxx. the xxxi day of October.  
 printer's device of Robert Copland (McKerrow 77) 
Robert Coplande.