is to vnderstonde prouffytably faythfully and with perseueraunce is euer more fynally exalted of our lorde prouffytably that is to demauÌ„de the thynge that is vnto the glorye of god vnto the saluacyon of the soule Faythfully that is whan he the whiche maketh the oryson hath true fayth hope and charyte towarde god with â—â—â—gâ— dico vobis petite dabor vobis qÌ„â—ite iuenietis puisate a ê‘ieâ— vobis Petitis et non accipitis eo quam male petatis ia perseuerauÌ„ce whan the prayer the affeccyon and good lyfe and good operacyon perseueren and it it is that yâ—our lorde sayth in the gospell axe seche and knocke axe by prayer seche by affeccyon and knocke by good operacyon for all those that soo done shall receyue that that they wolde many maken De penÌ„ d. iiii capÌ„ CaueÌ„dum dâ— si diuesille aliqd bonuÌ„ noÌ„ egisset vnÌ„ iÌ„â—â—ti seculo remuneracoÌ„em recepisset ne quaquam abrahaÌ„ ei diceret recepistis bo na iÌ„ vita tua AbuÌ„daÌ„t tabercula pÌ„do nuÌ„ iob xii IteÌ„ pÌ„s Ecce iÌ„pu pctoÌ„res habuÌ„daÌ„tes iÌ„ sâ—l â–ª obtinueâ—t diuicias psal lxxii Deus oraÌ„tibusne â—at ê“â—icius â— coÌ„â—â— dit alus â—bus merito eÌ„iratus xvi q. i. ReuertuniÌ„ tpÌ„alia ê“mittuÌ„tur his â— decimas soluuÌ„t lâ—cet sin in pctoÌ„ prayers oblacyons pylgrymages processyons the whiche god exalteth not be it for hym selfe or for other for they haue not the condycyons before sayd As vnto the regarde of goodes and prosperytes temporall the whiche many demauÌ„den and requyren in theyr prayers happeneth oftymes that god them graunteth vnto grete and horryble synners and in hydynge it vnto his frendes the which ben in the estate of grace so as it appereth of the cursyd ryche man vnto whome Abraham answered after the deth Remembre the that god the rewarde of thy goodes as thou haste done in the other worlde And therfore sayth Job that oftymes that the uys people of euyll lyfe haue abouÌ„dance of godes of this worlde for god grauÌ„teth oftymes the godes worldly vnto those agayne whome he is wroth gyueth aduersytes and trybulacyons vnto those the whiche that he holdeth in his loue In lyke wyse as he sayth by saynt JohnÌ„ in his appocalypse These holy scryptures vnto vs declaren in many places ryght playnly what condycyons and cyrcuÌ„stauÌ„ces true prayer ought to haue amonge the whiche there are thyrty specyalles of the whiche agayÌ„ the forme of this treatyse folowen the auctorytes lyne by lyne after theyr ordre with the frensshe ¶ The fyrste condycyon of prayers is that she ought to be made in true fayth Miserere meâ—deus quontam in 〈◊〉 confydit anima mea Secondely with grete hope without doubte Jacobi Postulet in fide nil hesitans de hoc xxiiii q. ii ss ii Citius exaudâ— a deo â—â—ohuÌ„â—liantis â— decâ— milia contâ—â—â—ris aug Thyrdly prayer ought to be made with humylyte Eccle. xxv Oracio humiliantisse nubes penetrabit Fourthly with dyscrecyon without the whiche she is not vnto god pleasaunt Mathei xx Nestitis quid potatis Et ia iiii petitis et non accipitis eo quam male potatis Fyfthly more of the herte than of the mouth in multyplyenge i. reg i. Anna loquebatur in corde suo et vox penitus non audiebatur Syxtly with reuereÌ„ce in humylyte in fere luce xviii Publicanus non audebat leuare oculos suos ad celum Seuenthly she ought to be made secrete and in place pryue Mathei vi Tu auteÌ„ cum oraueris intra cubiculuÌ„ tum et clau so ostio ora patrem Eyghtly in poornes of herte of coÌ„scyence pÌ„s IniquitateÌ„ si aspexi i corde meo noÌ„ exaudiet dnÌ„s Nynethly with terys at the lost spirytuall cordyal Audiui oracioneÌ„ tuaÌ„ vidi lacrimas tuas et ideÌ„ tho Tenthly with atteÌ„cyon vnto the whiche a man speketh and that demauÌ„deth pÌ„s InteÌ„de voci oracoÌ„nis mee rex meus deê° meê° c. ergo et tu atteÌ„de Enleuenthly with grete feruour of spyrite hie xlviii Maledictus â— facit opus dei neglygenter Tweluethly she ought to be accompanyed with gode and holy werkes Tho. xii bona eÌ„ oracio cuÌ„ ieiunio Et Mathei v. Beati misericordes Thyrtenthly with perseuerauÌ„ce as from daye to daye froÌ„ good vnto better Actum apostolierant perseuerantes cuÌ„ mulieribus et maria matrem eius By these thynges before sayd appereth the necessyte the noblesse and the prouffyte of the true oryson for as sayth JohnÌ„ Crisostum we shall speke and may spede with god by holy oryson as oftymes as we wyll in marchaundysynge and in askynge all the thynges the whiche vnto vs be necessarye and prouffytable and in this fayth I requyre the mercy of the blyssed swete Jhesus as well for me as the necessyte with all oure moder holy chirche that it hym please vs to pardon and vs to reforme and to brynge in the true obseruauÌ„ce of his blyssed coÌ„mauÌ„dementes and of his holy grace and benedyccyon by the merytes of oure lady his gloryous moder and of all other blyssed sayntes oure poore soules yllumyne to the ende that fynally we may come vnto his blyssed fruccyon amen ¶ Here foloweth a ryght prouffytable applicacyon of the arte of a phesecyan with the practyse the whiche the phesecyan spyrytuall ought to holde with the interrogacyons that a man ought to make vnto hym the whiche is in the artycle of deth Caplm xxvi AS for to seche and conserue the lyfe helth corporall many stodyen ryght desyrouslye as well the theorique as the practyser of the arte of phesyke by more greter reason of as moche as the soule is more noble than the body and the lyfe of glorye more dygne than teÌ„porall euery true crysten man sholde studye in the scyence by the whiche he may purchase and conserue in his soule the lyfe of Inuâ—sibilia enim dei a creatura muÌ„ di ê‘ ea â— facta suÌ„t iÌ„ tellâ—eta coÌ„spiciuntur romÌ„ i. ca. â–ª grace without the whiche a man may not come vn to lyfe eternall And therfore to the ende that we may know and eschewe synne the whiche is the syknes of the soule and the cause of deth eternall foloweth brefe recolleccyon of the arte of physyke spyrytuall founded in the twelue rules of the scyence of physyke corporall for in lyke wyse as vs techeth the ryght gloryous apostle saynt Poul by yâ— meane manduccyon of thynges corporalles sensybles a man may come vnto the contemplacyon of spyrytualles And therfore vnto vs hath gyuen the swete Ihesu cryste the true saumarytayn and physycyans of oursoules the physyke of his holy sacramentes vnder the forme of thynges corporall in fere who answereth as well of the syknes as of the medecyne and also as of the syke body For for asmoche that for the occasyon of the fyrst synne was the etynge of the apple the whiche was a thynge corporall Ihesu cryste vnto vs hath gyuen
synner be bounde hym for too confesse in contynente after that he hathe synned mortally and that he hathe place and tyme and a chapelayne that hath power for to assoyle The answere vnto that no man is bounde regulerly And The answer by the commaundement of holy chirche but one tyme in the yere that is at tyme of ester excepte in .v. cases The fyrst is whan a man wyll receyue the holy sacrament of the awter and that a man hath presbiteruÌ„ idonium for to assoyle hym For as sayth a doctour named Rycardus de media vylla suche a caas may be come that some the whiche hath comytted mortall synne and hath the presence of ony preest non idoniuÌ„ may receyue with out synne the holy sacrament of the awter with coÌ„trycyon without other confessyon in attendynge place and tyme and confessoure more couenable The seconde caas dependeth ynough of the fyrste that is for as moche as holy chirche commauÌ„deth that euery crysten man the whiche hath age competent ought to receyue his creature at the tyme of Ester by the whiche it foloweth that he oughte to be trewly confessed and repentaunce The thyrde is whan suche persone shall be in the artycle of dethe and may haue place and oportunyte to make confessyon The fourth shall be whan ony hath suche synne of the whiche he may not be assoyled but of hym of whome he sholde haue the presence of the whiche presence is it semblable that he nor she shall not it recouere but of the yere The fyfte shall be whan the conscyence of ony man hym prycketh or warneth that he is holden hym to confesse incontynent after that he hath coÌ„mytted his synne mortall that he hath oportunyte that to doo for it is ryght good couÌ„seyll and sure so to do as it it sayd before in the commauÌ„dementes of holy chirche also another questyon that is to knowe yf yâ— curate A questyon be bounde to here the confessyons of his parysshynges as oftymes as they hym requyre The answer The answer he is holden of necessyte to here theyr confessyon whan they hym requyre at the tyme that they be bounden them to confesse by necessyte as is one tyme of the yere after the coÌ„maundement of holy chirche or in the artycle of deth but yf it be more often or in other cases not necessary he shal not be bouÌ„deÌ„ of necessyte but alonely of congruyte as he the whyche syngulerly ought to desyre theyr welth theyr prouffyte But alwayes whan he is requyred and he them wyll not or may not here or vnto them assygne not another confessour than they haue lycence for to prouyde of a confessour for that tyme or for many tymes whan the â—as it shall requyre that confessour in lyke wyse hath power them to assoyle of the case as may the sayd curate also whan ony is in hate dyscencyon with his neyghboure or wyll not doo dygne penaunce for his synnes he is bounde to shewe it in secrete wyse or byfore wytnesse after as the case it requyreth And yf by suche admonycyon he wyll not be corrected he it oughte to renouÌ„ce vnto his souerayne as is the bysshop of the dyoses or vnto his offycyall also he ought to praye for hym and hym ought to recoÌ„maunde vnto the prayers of his other parysshynges and hym to name after good descressyon that it may be vnto his prouffyte and vnto the edifycacyon of his neyghbours and whan he hath done suffycyently these shynges before sayd Than he may be excused before god of the charge and of the gouernyng that he hath of the sayd parysshynges not other wyse In lyke wyse as it appereth by the ryght other holy scryptures ¶ Here foloweth the practyse that the confessoure ought to holde as well agayne hymself as agayne them that he confesseth HOr as moch as the practyse and experyence without grete connynge ys somty me more prouff ytable than is the scyence without experyence Here foloweth a ryght prouffytable insygnemeÌ„t of the practyse that the confessour ought to holde as well for the saluacyon of his soule as of them that he confesseth Fyrst he ought to knowlege and fele in hymself that the excusacyon of the offyce of the confessour may not be duely done nor accomplysshed as vnto theffecte of the sacrament yâ— whyche is to brynge agayne the synner from the estate of synne to the grace of god from deth spyrytuall to lyfe spyrytuall but alonely by the vertu ayde of the creatour where as it is so as for to iustefy these syÌ„ners it is not lesse than the creacyon of the world as it appereth before By the whiche the confessoure ought well to examyne his conscyence in requyrynge the ayde of the holy goost For yf he were bouÌ„de from dedely synne he myght not vnto his saluacy on vnbynde the synner that he confesseth nor haue the ayde knowlege the whiche vnto that is necessary in token of this thynge whan our lorde gaue vnto his appostles the execusyon to confesse he vnto theÌ„ sayd Take receyue the holy goost they that you assoyle shall be assoyled And those that ye wyll not assoyle shall not be assoyled therfore sayen these doctours of theologie the they the whiche admynystren solemly the holy sacramentes as is the baptem confessyon or other in the estate of dedely synne syÌ„nen dedely Also be the confessour warned that in suche mynystracyon he seche pryncypally the honour glory of god the prouffyte saluacyon of soules not the preyse fauoure or agayn temporall or some other thynge sinistre not purposynge the ryche vnto the poore the wyse worldly man vnto these symple creatures the fayre vnto the foule the noble vnto them not noble but by good iuste cause for asmoche that of one may come more grete good vnto holy chirche or vnto the saluacyon of soules than of the other for yf he haue poornesse of intencyon hym it shall enayde But otherwyse he shall be lyke vn to the candell yâ— brenneth in she wynge the waye vnto other Also be he aduysed that the admynystracyon of the sacrament is meruayllous amonge other grete dyffyculte By the whiche he therin ought to procede demeurely dyscretly without preceptacy on in chastysynge be it to here the synnes to suche or to knytte satysfactyon and penaunce for moche better it is to examyne one or tweyne vnto saluacyon than twenty and foure noughtely Also it is ryght expedyent specyally at this daye that whan these confessours haue the cases the whyche with good cause were other tymes reserued vnto the prelates for the correccyon of synners for with grete payne may a man make ony fruyte in confessyon for the dyuersyte and habundaunce of grete and horryble synnes and of cases the whiche of them cometh as well in olde as in yonge as wel for the sentences of excomynyÌ„g of restytucyons of blasfemynges of ydolatryes of other cases newe and
hoiÌ„bus semel mori et post hoc iudiciuÌ„ â–ª hebre ix c. to daye so that contynually we approche vnto that houre ryght doubfull Here folowen syx aduysemeÌ„tes for to conceyue fere by the whiche we may dysprayse this present worlde and for to prepayre vs to departe surely from this present lyfe THe fyrste auysement is that at the houre of deth of euery creature is the ende of the worlde and the grete Jugement as vnto regarde of the sentence and of thynges the whiche theder comen and ben done vnto the case partyculer of the creature vbi te iuenio ibi te iudicabo resonable for in that estate in the whiche a man is founde in that estate and houre a man is Jugyd and sentence irreuocably vnto the whiche sentence he may not resyste lette or it dyffer by scyence by puyssauÌ„ce by loue or by fauour Alas popes Emperours Kynges Dukes Erles Barons and all other of what so euer preemynence or condycyons be it a man or a woman olde or yonge all by the condycyouegalle we be nowe acyted for to appere vnto suche and soo meruaylous Jugement And full fewe there are the whiche on it thynketh duely The whiche thynge these worldely people shewen clerely by theyr lyfe that they holden and leden the whiche is dampnable for the more parte of them ben begyled DeÌ„s morimut et quast aque delabimur in terraÌ„â— noÌ„ reupttaÌ„tur iii. reg xiiii capitulo by the temptacyon of the deuyll the whiche theÌ„ maketh ymagen that they haue true repentauÌ„ce before that they ben presented vnto the Jugement of god and vnto the houre of the deth as it is sayd wherfore DucuÌ„t iÌ„ bonis dies suos ipuÌ„to ad in ferna desceÌ„duÌ„t 〈◊〉 xxi capitulo they doubte not to contynewe theyr vayn lyfe seculer worldly and whan they comen vnto the ende they fallen by Justice secrete and infynyte in to dyspayre and by the consequent with Judas â—ac aiÌ„aduersieÌ„ ê‘ â—utiâ— petoÌ„r vt morieus obliui scatur suâ—â— duÌ„ viueret et oblitus eÌ„ del an in eternall dampnacyon By the whiche it is well and truely sayd of good lyfe good ende of euyll cometh neuer good And vnto that purpose make these theologyens suche questyon That is to vnderstonde Decentfi milibus hoibus quorum vita erriteriâ— mala vix rueretur saluari vnus â—a si vix iustê° saluabitÌ„ impius peccator vbi pare bunt yf the persone the whiche hath ledde euyll lyfe tyll vnto the syknes or vnto the tyme of the deth may come vnto good ende haue saluacyon The answere After saynt Austen it is not possyble but that he the whiche hath ben of euyll lyfe may haue a good ende but it is ryght harde for as sayth Eusebius in one of his epystles of an hundred M persones the whiche haue contynued an euyll lyfe cometh there one vnto a good ende And vnto that purpose sayth Richarde de media villa that the penaunce is suffycyent vnto saluacyon whan the synner hath dyspleaser of his synne and in purpose neuer to consent vnto mortall synne and of tyme paste maketh a true confessyon and an hole or in purpose that to do in place and in tyme and that vnto all these thynges before sayd it is moued and enduced pryncypally for the loue of god not pryncypally for fere to be daÌ„pned or for other occasyon seuile or temporall or ellys the penaunce that a maÌ„ doeth in the artycle of deth suffyseth not to gete saluacyon and for as moche that ryght fewe of those the whiche haue ben of euyll lyfe haue the condycyons before sayd at the houre of deth it foloweth that of those the whiche dyfferreÌ„ and taryen to do true penaunce tyll the bedde and at the tyme of deth full fewe there aren that be saued For yf it be soo that they haue not wyll to loue god faythfully durynge the tyme that he vnto them gyueth so moch of his goodes and of his graces as may be yâ— body and the soule helth prosperyte of wytte of mynde of goodes erthly â—other thynges how may they hym loue and reclayme with herte pyteous tayth full whan he them shall holde in grete dysti esle in the pryson of greuous syknes in takynge from theÌ„ helth playes dysportes Joyes and gladnesses and all pleasures worldly In the whiche they haue put theyr hertes and theyr studye This thynge is ryght harde for to ymagen That is to vnderstonde that than they loue god by true charyte the whiche prouen these doctours by many reasons the fyrste is for the grete and horiyble passyon of the syknes and of a fere seruyle hatefull in yâ— whiche talleth than the espyryte humayn the whiche hath not god with hym by grace whan there come suche necessyte as Dfie si pauci sunt qÌ„ saluaÌ„iur quame auÌ„t dixit ad illos LoteÌ„ dite itrare ê‘ augustaÌ„ portâ— dito vovis qr multi queraÌ„t itrare noÌ„ potuerunt lu xiii c. IteÌ„ ps vi No eÌ„ imorte â— memor sit tui yf ony hadde the fote in the tyre or in the water sethynge he may not fynde his vnderstondynge Than for to reknowlege his synnes for the grete so rowe that he suffreth and by the consequente may not haue the dyspleaser the whiche is necessary before that god pardoneth the synnet yâ— he gyueth his grace therfore sayth well holy scrypture as vnto suche people they thynke not on god suffycyantly for to fynde grace whan the houre of deth cometh For Justyce and reason requyren yâ— he the whiche hath no wyll to recorne vnto god by promesses and by gyftes by thretenynges by increpacyons that god hath contynued towarde some by thyrty or by fyfty yeres more or lesse As ben predycacyoÌ„s remors of conscyence prosperytes worldly examples and Qui fecit tesine tenoiustificabit te siue te au IteÌ„ greg JustuÌ„ vt â— noluit penitere cuÌ„potuit cuÌ„ voluerit sero sit Jugementes of god they ben comen as in theyr tyme as of the deth of those the whiche they knowen And parauenture them resembâ—n in estate and in maner of lyuynge in other maners without noÌ„bre vnto god called be not in wyll to retorne durynge that he hadde the tyme the houre by the which god them suffreth Justly to fall into dampnacion eternall for he seeth knoweth in his scyence dyuine infynyte that where by M. of dayes of yeres he theÌ„ taryeth yet euer more they abyden in their obstynacyon therfore notwtstondynge that whan the ende cometh theyr necessyte they them wolde coÌ„fesse amende it is to late for to abyde Also as in all case comenly suche penauÌ„ce procedeth of fere seruyle as is the fere pryncypally to be daÌ„pned and Paucos ex his credo saluari â— vsque in fine expectaÌ„t iustificaâ—â— Ne tardescoÌ„uertiad dâ—â—im nec diffeâ—as de die i dieÌ„ eccle