A BRIEF FORM OF CONFESSION, INstructing all Christian folk how to confess their sins, & so to dispose themselves, that they may enjoy the benefit of true Penance, doing the worthy fruits thereof, according to th' use of Christ's Catholic Church. Newly translated into English, and set forth together with certain other godly brief Treatises and Prayers, as is to be seen in the side following.  
ANTVERPIAE, Apud johannem Foulerum. M. D. LXXVI. CUM PRIVILEGIO.   

The Contents of this Book.  

A Brief form of Confession.  
A Treatise to receive the B. Sacrament, made by Sir Thomas Moore. Fol. 52.  
Certain Prayers and Meditations of his 67.  
An Instruction unto true Charity. 72.  
An Exhortation in Latin. 74.  
The same in English 75.  
A fervent calling for Gods help in all tribulation, gathered out of certain Psalms in Latin. 79.  
Certain Prayers of Lodovicus Vives in Latin. 92.  
Prayers before and after the receiving of the B. Sacrament. 94.  
Item certain Prayers of S. Tho. More, taken out of his Treatise upon the Passion. 100  
The Golden Litanie. 106.    

TO THE Right Honourable and Excellent Lady the Duchess of Feria her Grace.  
IT hath been long my desire (right honourable and virtuous Lady) ever sins I did first see and know the right Noble and most worthy Duke your Grace's late Husband, to be able to do some service, or to show some token of duty to so wise and so worthy a parsonage as his Grace was. Whose virtues were such, and his noble Qualities so great and so well known unto all (who neither for sinister affection were blinded, nor for ignorance, unapt to esteem and see the same) that I may well say and doubt, whether the Nobility of blood and parentage (which was very high and ancient) were greater in him, or else the virtues and qualities of his mind, the which alone had been meet and sufficient, to have made him such, if he had not been thereto borne by kind and noble Race. For if true Nobility consist in the gifts of virtue, wisdom and prowess, adjoined with some antiquity of famous and worthy progenitors: I need not but report the truth hereof to any that knew his Grace but a little, whether he were not abundantly endued with all the same. The Antiquity of his renowned Family and Offspring, the late Histories of Naples and Spain do manifestly witness to the world. His liberality and passing Freeness in succouring poor Gentlemen and other in necessity (the memory whereof is yet fresh in the minds of many so succoured by him) his Religious Devotion toward God and his Catholic Church, his faithful counsel to his Prince, his true and ready service in public affairs at sundry times employed, his valour and prowess in Martial feats well tried: all these Noble Qualities of his Grace being so well known and witnessed to the world, must needs confirm and prove, that he was a very worthy and true Nobleman in deed.  
For which cause (as I said before) seeing and knowing all these high gifts of God and nature to be so plentifully in him, I did ever think myself bound to be ready to serve him, to honour him and to bear that loyal affection toward him, which true Nobility doth of right require of all true honest hearts.  
But now whereas it hath pleased God, so soon to bereave your Grace of so Noble and so dear a Husband, and all good men of so great and so able a Patron in their necessities, and that now the best service we can do him, is to pray heartily for him: yet that former desire of mine is not thus quenched, nor dead with him, but from him is derived to such as be left behind him, being most near and dear than unto him, and left now to us as matter, whereon still to exercise our former service and duty.  
And this very cause it was, which moved me of late, that whereas I had newly set forth a brief Latin Chronicle (printed before at Paris) and had somewhat augmented it myself, and among other things, made mention of the most honourable Duke of Feria, both of that he did in England a little before and after the death of Good Queen Marie, and now last, of his own death, in departing out of this world in so good and so Godly Christian wise: all that part of my labour therein, I have dedicated unto that Noble Imp your Grace's most dear and only Son, left now unto you for a very pattern and comfort of his no less dear, than Noble Father. Which when I had done, yet was I not so satisfied, but took it to be against all good manner, if in showing some service and honour to the Son, I should leave alone the Mother not so much as saluted.  
And therefore, whereas I had also translated out of Spanish a short Treatise containing a brief form or Doctrine of Confession, which hath seemed to the learned and virtuous of our Nation here a thing very necessary and profitable, specially at this time in so great corruption both of true faith, and good life: it came also to mind, that I should do right well, to dedicated the same small labour of mine unto your Honour, for a further testimony of my foresaid affection and duty, not only unto that most honourable Duke, who now (no doubt) is gone from this transitory honour, to live in eternal Glory with God. but also unto your Grace, unto whom I beseek our Lord to sand such continuance and increase of worldly honour, and such comfort to mitigate the dolour of his departing hence, that you may live both together again in that life and glory that never shall decay nor have end: and in the mean time such good health and fortitude to bear patiently this loss and lack of him, that those Noble virtues, which are in your Grace, be not letted thereby, but may be so exercised together with your Son, and in training him up in his Fathers own steps, that as long as the Mother or Son shall live here, the worthy memory of the Father shall never die in men's hearts.  
From Loven the second of April, Anno D. 1572. Your Grace's most ready Servitor, John Fouler.   

To the Reader.  
WHereas in this great corruption of Faith and good life, there is also great want of good instruction for the amendment of both the same: & whereas yet the blindness or malice of some men is so great, that the very same means left by Christ and his Apostles in the Church for that end, they make so small account of, that they both contemn, and condemn the same, & without all reason raise thereat with full uncomely terms: it hath seemed to many good and virtuous men right necessary, to set forth some such Treatise, wherein briefly is contained both the right use and end of Shrift or Confession and also the due order that each Christian man aught to keep and observe in the same. Which whoso shall duly peruse and examine, shall soon see, how little reason or cause there is, to make Confession a cloak or colour of any vice and lewdness, sith it is purposely ordained for a mean and present Remedy against all vice and sin.  
There is no time nor place now, to enter into farther dispitions with such kind of persons, namely the same Argument being already handled by divers excellent great Clerks, both in Latin, and in English also.  
Only this I had further to warn the Reader, that having translated this Treatise into our own Language, and being exhorted to set forth the same for the better information of all sorts in this point: it seemed also very expedient, to add thereunto certain other godly Instructions, Meditations, & Prayers serving all to the same purpose: that is, for the avoiding of sin, and purchasing of virtue, in the exercise whereof doth consist the whole life of the true believer and follower of Christ. And this to be, and ever to have been the Doctrine and practice of the known Catholic Church, not only these present times, but all times and ages even from Christ and his Apostles all along, have & do most manifestly testify & show.   

A BRIEF FORM OF SHRIFT OR CONfession, according to the use of Christ's Catholic Church.  

The first Chapter. Of such things as the penitent sinner must understand, and do, for & before he go to Confession.  
HE that will well & duly make his Confession must first of all call himself to account certain hours or days, according to the time that he hath last been shriven, and so with all diligence call to mind and remembrance his own sins and offences.  
And let him not go to the feet of his ghostly Father, trusting only upon that which he shall ask or inquire of him. For a thing of such importance, as is for a man to reconcile himself unto God, ought not to be done slightly, and (as a man would say) at all adventure, or upon any sudden light occasion: but of sad and set purpose, and upon good advise taken before, entering first into particular account with God, and with a man's own conscience in his secret chamber & closest place, considering, that there he goeth to give account of his life unto God, and unto the Priest in his name.  
The which account cannot be made in such sort, as it aught to be, except there go a diligent examination & discussing of the bonds and burdens, charges and discharges of our conscience, the which are our sins. And therefore the Priest, if he will do well his duty, aught not to admit and receive any penitent that is unprovided in this point, unless it be in extreme necessity. For it is a plain contempt of the Sacrament of Penance, and of the judgement of God which is exercised therein. Now than for the better calling to mind and remembrance of our sins, five things are principally to be considered.  

1. The time passed, sins we were last shriven and confessed.  
2. The state of our degree and person.  
3. The office and daily exercises wherein we have been occupied.  
4. The places where we have lived and been in.  
5. The persons with whom we have kept company and been most conversant.   

The second Point. Of what sins particular rehearsal and mention is to be made in confession. Of Venial sins.  
FOr to know & understand well, what sins are to be called to mind for to repent us of the same, & to confess them: it is to be noted, that the sins, which a man doth commit of his own will, are of two kinds. The one are Venial, the other Mortal. The Venial, are those sins and negligences, into which almost hourly and at every little occasion we do fall through our weakness: as are jesting, lawghing overmuch, idle talk, hastiness and sudden anger for a trifle, or to make a leasing without damage to our neighbour. And generally, almost all the evil motions that we have, being either without full deliberation or consent: or at lest without contempt of God, or any notable irreverence of him, or any notable harm of ourselves, or of our neighbours.  
All these, & such as these, are called Venial sins, for that God our Lord having respect to our weakness, doth easily pardon & forgive us th●same, & doth not bind us to any other then temporal pain for them. Of such as these did Solomon say: That seven times in a day the just man doth fall. 
Prou. 24.  Signifying thereby unto us, that even the very just and righteous men do oftentimes fall into them. And of these sins also did S. john mean in his Epistle, 
1. joan. 1.  when he said: If we say, that we have no sin, we deceive ourselves.  
And therefore, for that they are so daily, and so common through our weakness, God hath left in his Church, beside the Sacrament of Penance, many remedies for them. And therefore it is not of necessity, to confess them, although it be very laudable and meritorious to be shriven of them also.  
The principal remedies for these venial sins, are.  

1. Almose deeds,  
2. To knock us on the breast with some remorse.  
3. Often & much prayer, especially the prayer of the Pater noster.  
4. To bear with the defects, faul●s, and froward dealings of our neighbour toward us.  
5. To have patience in adversities and tribulations.  
6. To Confess ourselves sinners unto God, though it be done generally.  
7. To hear Mass devoutly.  
8. To take holy water. The which is understood, that it be done with a good devout motion, and with some sorrow of our sins.   

Of the sins which are mortal, of the which it is necessarily required, that particular mention and rehearsal be made in Confession.  
IT remaineth therefore, that mortal & deadly sins only (or such as be doubtful whether they be mortal, or not) be those, whereof we must make account particularly in the Sacrament of Confession and Penance, to the end to repent us of them, & to rehearse and open them in shrift wholly & plainly. And although it be a very hard thing to know the same, yet as far as the matter & present consideration can admit, it is to be understanden: that that deed or negligence is a deadly sin, in which of purpose and advisedly with notable contempt of God, or manifest harm of ourself or our neighbour, any of the ten commandments are broken, or else when we do any thing against that, which our own conscience doth teach us, in such sort, as is above said: as for example, to despise God, & to despair of his mercy, to forswear, or swear falsely, to steal any thing of value, not to give almose, if we be able, to such as we know to be in necessity.  
These and such like, which are manifest and plain mortal or deadly sins, and also such as in respect of their quality or quantity are doubtful to the penitent, or to the Ghostly Father, so that they cannot well be judged, whether they be mortal or venial, must of necessity, as we have said, be called to mind and rehearsed of the party penitent, for to repent himself & confess the same. For if any one of these be willingly left out in Confession, the party penitent doth hazard himself, in not making his shrift in such sort as he ought, and so should thereby commit a grievous sin.  
And in all these sins, he must not only make rehearsal of such as he hath committed by deed, but also of such as he hath committed by thought, or desire, and by word, whereas God is also offended by each of these.    

The third Point. Of the Circumstances.  
Again, in this consideration and calling to mind of thy sins for to repent thee and make due confession of them, thou must also rehearse & make confession, not only of these sins, as they are alone, but also of the circumstances that go with them, namely such as increase the sin in such sort, that they change the kind and nature thereof, as when a man committeth any thing against his Parents, or spiritual Pastors, or sinneth in a hallowed place. The most common circumstances, are seven.  

1. Who.  
2. How much.  
3. Why and wherefore.  
4. In what place.  
5. At what time.  
6. By what means and instruments.  
7. How often, or how seldom.   
By the Circumstance, Who, is understood, that the state or quality of the person that sinneth, must be considered, and also of the person against whom, or with whom sin is committed.  
By the circumstance, How much, is understood the quantity of the sin, or damage, or contempt that is done in the sin.  
By the circumstance, Why, or Wherefore, is understood the end or intent, where with sin is done.  
In what place, that is to wit, whether the place be public, or private, hallowed or unhallowed.  
At what time, to wit, whether it were on a holy day, or fasting day, or a day of public prayer.  
By what means, and how often, are circumstances plain enough by themselves.   

The fourth Point. Of the first part of Penance, which is Contrition  
WHen the Penitent hath thus considered and called to an account the enormity & filth of his sins, as is aforesaid, with the circumstances of the same: it behoveth him with true & hearty repentance thereof, to ask God forgiveness, with all humility & hope to obtain the same: being sorry therefore most entirely and earnestly, specially for having offended God, unto whom so great service is due: putting no trust in himself, but trusting wholly in the merits of Christ jesus, the virtue whereof he shall now partake in this holy Sacrament of penance. This sorrow & repentance of sins, to the end it may be fruitful, must be joined principally with five things.  
1. With Faith, by which we believe both the threats, & the promises of God, and the virtue of this Sacrament.  
2. With humility & submission of ourselves, wherewith the sinner doth for his part repute & think himself unworthy of forgiveness, or of any good thing.  
3 With hope of God's mercy that he may obtain pardon.  
4. With trust and confidence in the merits of Christ jesus, by and through whom all pardon is obtained.  
5. With the love of God, that is to wit, that all sorrow and abhorring of sin be principally for the honour of God, & for to accomplish the obedience that is due unto him. And because this is the chief and principal part of penance, it is very expedient, that the party penitent use all diligence to procure through the help of our Lord, that he have no notable defect and fault therein. And therefore he aught to further himself with all things that are wont to stir up and increase in our soul this so necessary a fire of God's love, as for example.  
1. The knowledge of ourselves, and of our exceeding and vile baseness.  
2 The knowledge of the exceeding passing greatness of God, whom we have offended.  
3. The due pondering and thinking on our sins, & their filthiness, and the evils that they bring with them.  
4. To think on the wrath of God, & on his judgement, and the pains that our sins do deserve.  
5. To acknowledge the inestimable benefits which we have received at God's hands.  
6. To have before our eyes his passing manifold mercy and goodness, through the which he casteth of noman that doth heartily seek him.  
7. Last of all, the exercise of holy prayer, whereby the gifts of God are obtained.   

The fourth Point. Of the second part of penance, which is Confession.  
IT behoveth also for the perfiting of this Sacrament, to have full & earnest purpose to confess all our sins, as is afore said, with their circumstances, namely such as do notably aggravate and change the nature or kind of the sin.  
And this confession must have five principal properties of conditions, that is to wit:  

1. That it be whole.  
2. That it be plain.  
3. That it be faithful.  
4. That it be discrete.  
5. That it be humble.   
1. That it be whole, is to be understood, that we confess all our deadly sins, & those that seem doubtful to be such, not leaving out nor omitting any one of purpose, or ill intent, or by any notable negligence. For, as holy learned men do say, we must not hope for, nor crave pardon of our sins by halves of God whose works are always whole and perfect.  
2. That it be plain, is to be understood, that it be not done with words that may hide and cover the substance and nature of the sin committed. For else it were no Confession, but a cloaking and covering: neither could the sentence of the Priest have any place, because the judge cannot assoil the thing that he knoweth not.  
3. That it be faithful, not telling one thing for another: and not to accuse other, or excuse ourselves, but faithfully to report the truth, as it was done in deed.  
4. That it be discrete, is to be understood, that we confess our sins in such wise, that we defame no other persons, declaring more than we should in confession, and that we leave not out, nor rehearse other impertinent things that are to no purpose.  
5. That it be humble, is to be understood, that we confess our sins with shamefastness & confusion, not as though we did brag or vaunt of our sins, nor tell them as one that told some story, or tale, of things happened in our life: but that we remember and consider well, before whom we stand and confess the same.   

The sixth Point. Of the third part of penance, which is Satisfaction.  
IT behoveth also, that the party penitent, when he goeth to the feet of his Ghostly Father, do prepare himself to make satisfaction and do penance for his sins. The which consisteth of two principal things. The one is, to avoid & keep himself effectually from deadly sin, and from all dangerous occasions thereof. The other is, to make recompense to such persons as he hath offended, humbling and submitting himself to the rules of good conscience and right, and framing himself unto the quality of the offence and trespass, according to the discretion and judgement of his good & wise Ghostly Father.  
The first of these two must fail in no wise, neither can fail in him that is truly contrite. For he that doth heartily and effectuousely abhor his sins, will also consequently avoid & shun the same. For otherwise when the penitent himself, or the Ghostly Father seeth that he that is shriven, hath not done his endeavour to keep himself from sins, & from the dangerous and nearest occasions thereof, whereas it is in his hands and free-will to abandon & put away the same: he may well suppose & gather, that he that so shriveth himself, hath not true repentance: & therefore he aught not to assoil him, but warn and admonish him, what is meet for him to do, whereas he is not presently so disposed, that he may be assoiled. For every mind and purpose to forsake sin is not enough for him that will be shriven duly, as he aught to be: but he must have a full & perfect effectual purpose to sin no more. And therefore let the party penitent do all that he can for his part, & all that is requisite to keep himself from sin, & from the evident dangers and occasions thereof. As for example, such as have once promised to avoid their sin, saying that they were of mind & purpose to put away all occasion thereof, & yet have not done so, as keepers of concubines, & usurers are wont to do, and such as live by unlawful and ill trades: the Ghostly father aught not to believe nor assoil them, until they have in deed abandoned & utterly forsaken those occasions that brought them in bondage unto that sin.  
And he that should otherwise do (as many Ghostly Fathers do now adays) it is plainly both to his own peril of damnation, and of the persons that come under his hands to be shriven. For he maketh them believe, that they be at peace and reconciled unto God, & thereby abuseth them, & bringeth them into a worse state than they were in before their shrift and absolution.  
The other part of Satisfaction (which is a recompense & amends of the sins and trespasses committed by the party penitent) must be done with full intent and purpose to make satisfaction, and to do all kind of penance, according to the counsel and advise of the good and discrete Ghostly Father: doing for his part all that he can and certainly knoweth to be needful to be done, for to make his Ghostly father understand, that the mind that he hath to do satisfaction and penance, is true and unfeigned. Wherein it is to be noted, that satisfaction may be done to four kinds of persons, to wit: 

1. To God.  
2. To our betters and Superiors.  
3. To our equals.  
4. To our inferiors.    
1. Unto God, satisfaction is due for every sin, (if we will wholly avoid his wrath) by taking vengeance of ourselves, or willingly bearing all tribulations, penalties, or pains that shall come of him, or that shallbe put upon us by them who are in his stead and place, whether it be almosedeedes, or fastings, or prayers, or pilgrimages, or other like pains, according as the quality of the trespass shall require.  
2. To our betters and Superiors satisfaction is done, by yielding due obedience & humility unto them, namely when the spiritual Rulers of the Church have ordained any thing under the virtue of obedience, by Excommunication, Interdiction, or any like ecclesiastical Censure. So that, if the party penitent have offended his Superiors, and continueth in disobedience unto them, he may not by any pretence be assoiled of such sins except he be first reconciled unto them, in such order & means, as the discrete Ghostly Father shall give him counsel to do, if he can not of himself attain thereunto.  
3. Unto our equals we do satisfaction, by making them amendss for any wrong or harm that we have done them in body, or soul, in their name, or goods. Wherein we must first do all that lieth in us, for to be reconciled unto them, and to make them amends before we go about to be assoiled.  
And if the case be such, that it may be done commodiousely, it is very expedient and requisite, to make all the amends that may be done touching the case, before we come to the feet of our Ghostly Father, to the end to show thereby an evident plain declaration of our good mind and purpose, and so to receive absolution in such sort as is due. For when we delay such satisfaction and amends till afterward, we do commonly either forget the same, or else the good mind that we had to do it, waxeth cold again.  
And if so be the satisfaction & amends be such, that it is to be done by the advise & counsel of our Ghostly Father, the most certain and surest way were to ask counsel first of him, or else of some other discrete person, (as touching our duty to be done in such case) before that we come to confession. And that done, and all amends made for the time & place requisite, than may we well come to receive the benefit of reconciliation, both with God and the world, under the Sacrament of Confession. And this way is none other but the same, which the Primitive Church did use of old time, that ordinarily Satisfaction should always go before Absolution: and thereby was both penance and repentance more truly & effectually used than, than it is now: for that now by overmuch indulgence in giving of penance and in seeing amendss made, & by negligence of Ghostly Fathers, & such as have care of souls, each man is suffered to live as he will, & not only to continue in sin, but also to justify himself therein, & to think he doth well: as though God would condescend & frame himself unto our abuses and wicked minds, 
Psal. 140.  or else be beguiled by our subtle excuses of our sin. Let us beseek him to remedy the same, as a thing longing to him alone.  
Verily this order that we now do here teach and speak of, is very agreeable unto the Gospel, in which Christ himself our redeemer willeth us, that, 
Matth. 5.  when we go to offer our oblation at the Altar, & remember that our brother hath some just quarrel against us: before that we offer the same, we first go & be reconciled unto him, and so come afterwards and make our oblation, the which shall then be accepted of God.  
4. To our Inferiors, our Yongers & Subjects, satisfaction is to be done in such sort, the the authority & office of the Superior be not thereby abated or minished by overmuch submission unto the Inferior. And this is to be understood, when as the wrong & injury done is not evident & great, in the good name, life or goods of the inferior or subject: wherein the advise & counsel of the Ghostly Father is to be had & used with discretion. For if the displeasure & offence be but mean, it shall suffice to 'cause them to understand who seem to have been grieved with hard words or sharp punishment, or any like way, that the same hath been done or said, not for any hatred of the party, but for the hate of his faults and offences, & for the zeal of justice.   

The seventh Point. Of choosing our Ghostly Father.  
AFter that the Penitent hath thus disposed himself, he may go to confession, & shrive himself unto his own Curate, that is to wit, unto such as is appointed by the Prelate or Ordinary, or by any such way lawfully admitted & allowed to hear confessions, according to the time & place. Neither let any man ignorantly adventure, to choose his ghostly Father after his own will & pleasure. For he putteth himself in great peril by neglecting the care of his own soul, if he look not who are appointed by the Bishops & Prelates in each Parish, or in religious houses, by consent of the Ordinaries. For to any of such he may be bold to shrive himself, & to take for his ghostly father, the which in deed is the surest way & most for his soul's health. For he may not seek, who shall soonest assoil him & most easily, but who can do it best, & most to that quiet & profit of his own conscience: using therein all such diligence touching the cure of his soul, as he would use in the cure of his body being dangerously sick.  
And let not any man think, that when by any pardon or Indulgence it is granted unto each man to choose his ghostly father, he hath therefore free choice to take whom he list, and so shrive himself. For that should 'cause a confusion in the order of the Church, and lead souls the next way to hell, with no less peril & harm, than if licence were given in some common wealth, that all the idiots and ignorant persons that were therein, might take upon them to cure all manner of diseases in any sick body, which thing is not to be thought to be the mind & intent of Christ's high Vicar the Pope: and therefore it is there said also, that the same ghostly Father must be meet & sufficient. And whereas the ignorant person, that hath no learning or knowledge, can not judge the same: it remaineth, that this judgement of the ableness & sufficiency of the Ghostly Father do rest in the will & appointment of the Prelate, Bishop, or Ordinary, under whose charge and tuition God hath put the soul of the party, & by whose judgement the same party is bound to be ruled in such like things, if he will walk the right way, and proceed in due order as a Christian man should. And such as do otherwise use these privileges, & procure the same, it is as much (to say in plain language) as to put their souls in peril, as if they would live after their own pleasure, and without good order, and in such wise as no man may call them to account of that they are bound to do. And so is the state and order of Christ's commonwealth which God hath appointed in the Church, confounded and utterly perverted, as we plainly see it is done now adays.  
Howbeit when the penitent may duly choose his Ghostly Father, which we deny not but that in some case that may fall, he may lawfully do: he must use all the diligence therein, that is wont to be used in the election & choosing of such things, as are of much importance unto us, forasmuch as this is one of the same, yea and that the chief & most principal of al. And let him consider that in such a Confessor that so shallbe chosen, there must principally concur four qualities, to wit:  
1. That he be not let by any Ecclesiastical Censure, whereby he can not assoil from sins.  
2. That he have knowledge to discern between sin & sin, between leper and leper.  
3. That he be discrete & able to apply the remedies & good counsels that are requisite, & to inquire of the penitent such things & circumstances as are good & profitable to be known, as the case requireth, for behoof of his Ghostly children.  
4. That he be of good name and estimation, & of good conversation of life, to the end that his good counsels may take place, & also that he may thereby help the Penitent with his good instructions and prayers.  
And by this it may appear, how hard a thing it is, and in what danger he putteth himself, that will take upon him by his own judgement, to judge these qualities (or the most part of them) whether they concur together in the person that he would choose for his Ghostly Father: whereas it is certain, that few men are of so perfect judgement, yea and that few can judge their own conscience, and know how to make a good confession of their own sins, or tell how to say their Pater Noster aright, and so much less can choose their own Ghostly Fathers. And therefore the surest way is, to submit themselves, both therein, and in all other like things, to the appointment of their Bishops & Ordinaries. For which humble submission & obedience of theirs in that case, God will not fail to give them the more grace in the holy Sacrament of Confession.    

The second Chapter. Of Confession, and examining our Conscience.  

The first Point. What is to be done before the particular opening of our sins.  
WHen the penitent sinner cometh unto his Ghostly Father, he must first kneel down on his knees with all humility before him, as before one that is in God's place, and so make the sign of the Cross ✚ on his forehead, his mouth, and his breast, saying: In nomine Patris, & Filij, & Spiritus Sancti, Amen. For that now, though he have never so good cause to be ashamed both of himself, and his sins, yet notwithstanding all shame, he must truly with his mouth confess unto God all that is in his heart & breast, whereby he hath offended him.  
And then must he say, Benedicite, whereto as soon as his Ghostly Father hath said: Dominus sit in ore tuo, etc. Let him by and by say his Confiteor, in this form or some like, until he come to the words, mea culpa, mea maxima culpa.  
COnfiteor Deo omnipotenti, Beatae Mariae semper Virgini, Beato Michaeli Archangelo, Beato johanni Baptistae, Sanctis Apostolis Petro & Paulo, omnibus Sanctis, & tibi pater, quia peccavi nimis cogitation, verbo, & opere: Mea culpa, mea culpa mea, maxima culpa.  
Which in English is thus much to say.  
I confess unto almighty God, to the Blessed perpetual Virgin Marie, to the Blessed Archangel Michael, to blessed S. john Baptist, the holy Apostles S. Peter & S. Paul, unto all holy Saints, and to you my Ghostly Father, that I have over grievously sinned in thought, word and deed: through mine own fault, mine own fault, mine own most grievous fault.  
This done & said, let him by & by accuse himself, and confess first of all, the lack that he hath of full & perfect repentance and contrition, for that he bringeth not with him such sufficient sorrow of heart, as the grievousness of his sins doth require.  
Let him also accuse himself of the negligence & slackness that he hath used in amending his life, and in applying such remedies and means as were needful to the amendment thereof, as are, continual prayers, fastings, & such like. Also for not having fulfilled his penance, or not fulfilled it well & duly as it aught: & for neglecting the use of good & godly deeds, and for not keeping himself & avoiding the next occasions and provocations of sins. Likewise the unkindness that he hath used toward God, in falling often times into the same sins, specially if maliciously and wilfully. And also for not having made such due search & diligent examination of his conscience, as need was: for therein are contained the defects of all the three parts of penance.  
And then let him forthwith particularly confess such sins as he hath committed against God, in breaking and offending his law: as far forth as he can call them to mind by diligence afore used, and as he shall find himself culpable and guilty in each of the ten Commanadements, and other duties, the which are here set forth for help of his memory and better remembrance thereof.   

The second Point. Of the examining of our conscience through the ten commandments of God, and of the understanding of them.  
ALL be it that the ten Commandments of our Lord be such, that some do forbidden us the evil, & some do command us the good: yet for all that, each Christian man aught to know, that each one of the Commandments doth both these two all at once: that is to say, forbidden vice, and command the virtue that is contrary to the same vice. As for example: in the first Commandment written in Exodus, we are forbidden to make any Idols, or to worship them: and so it seemeth, that the abominable vice of Idolatry is there forbidden: how be it, it is withal no less charged unto us, to honour, worship, and love one only God above all things: the which are virtues contrary unto Idolatry. Likewise in the seventh Commandment, God forbiddeth theft, and consequently he commandeth the contrary virtue, which is liberality and free giving unto them that are in necessity. In the fourth, he commandeth expressly, that we honour our Parents and Superiors: where it is consequently to be understood, that the contrary vice is forbidden us, which is, to dishonour & disobey them. And so in all the other commandments the like is found: for that there is not one among them all that commandeth, but that the same forbiddeth also, nor any one that forbiddeth, but it also commandeth.  
And therefore the penitent person shall do well, to keep this order in running them over & in examining of his conscience, that he have regard in each Commandment both to the one and to the other. For so is the perfection of the Law of God to be understood, that we know how each precept & commandment is fulfilled, and how it is broken, & what is therein commanded, and what forbidden: forasmuch as the office & duty of the servant of God doth consist, not in the only avoiding to do ill, 
Psal. 36.  but (as the Prophet David saith) in doing good also to our neighbours when occasion requireth.   

The third Point. Of the first Commandment, what is forbidden in the same.  
THou shalt make no Idols, nor other like graven Gods for to worship them.  

What is commanded therein.  
THou shalt love and honour thy Lord God only above all things, with all thy heart, with all thy soul, and with all thy strengths.   

How the same is fulfilled.  
THis commandment is fulfilled after this manner: to wit, that there be in us no love or esteeming of any thing that repugneth & is against the love and regard of God: & that we neither love nor esteem, nor honour any creature more, or so much, as him: but that in him only we put our faith, hope, love and trust, as in our last end & whole final bliss, loving him above all for his own sake, and all other things for him. Putting our whole confidence in him, and running unto him in all our needs and necessities, being thankful unto him for the benefits that we have received of him. To think well of him & of his perfections, to fear & serve him as our Father and only true Lord, to believe all that holy Church doth teach us in his name, and to confess the same at such time as need is, to honour his Saints and friends, to have in due reverence his holy Divine Service, and the Ceremonies of the same. Finally to keep a due order in charity, giving the first and chief love unto God for his own sake, & next to love our own souls for God, and then the souls of our neighbours more than any temporal worldly goods.   

What is against this Commandment, and how it is broken.  
THis Commandment is broken two ways: to wit, by omitting and leaving undone any of the things aforesaid in due time and place, and when reason ruled by faith requireth the same: and again by doing of things that are contrary to these aforesaid: to wit, giving the honour that is due to God, (as high sovereign homage, worship & service) unto any other creature byside him. Also in not believing, in doubting, or curiously searching the points and parts of the Catholic faith. In communicating, taking part, or favouring them that do such things. In crediting dreams, witchcrafts, enchantmentes, soothsayings, sorceries, the vanities of Astrology, & to put any trust in any contract or promise' made with the Devil. Also to put any fond trust in our own merits as of ourselves, or to trust in any earthly things and creatures: to hope fond in God, & not to put our own hand & labour thereto: to despair of his mercy, to complain or find fault with his justice, to grudge and murmur at his providence, to abuse and turn to evil, his long suffering patience and mercy: to tempt him, to blaspheme his holy name, or the name of his Saints and friends: to be unthankful & unkind unto him, to run to some other, rather than to him, specially in our adversities and needs, not to behave ourselves in due manner & reverence in our prayers unto him, to set light by & not regard the Divine Service & Ceremonies allowed by holy Church: to bear inordinate love and affection to these inferior creatures, loving them for their own sakes, as our last end and bliss, and not in due order of Christian charity.    

The second Commandment.  
THou shalt not swear, nor take the holy name of God in vain.  

What is against this Commandment, and what is forbidden therein.  
TO abuse in evil and unworthy manner the Sacraments & Doctrine of God's holy Religion, & of Prayer, & of things properly belonging to his service. Not to use all due reverence unto God, or to his Saints, and to holy Churches, & places dedicated unto him. To commit outwardly by word or deed any sacrilege, or unreverent act. To swear often times, to swear without cause, & use the name of God or of his creatures with small regard and reverence. To swear in doubtful things, to forswear, & to commit perjury. To promise' and vow evil things, or for evil intent & purpose. Not to fulfil, or to delay (without necessary cause) any good vow or promise'. To use any vain idle oaths. To break the Commandments of the Church, and of our betters and Superiors. Also if a religious person do not conform and frame his life to the rule and order that he hath vowed: or if any person do not qualify himself to such state of life, as he hath taken upon him. To blaspheme, to deny God, to curse and ban God's creatures. To be negligent, cold and undiscrete, to be mistrustful, to be overmuch dull and wandering in prayer, and in God's service.   

What this Precept commandeth and bindeth us unto.  
IT bindeth us to the virtues that are contrary to all this aforesaid, chiefly to the service and worshipping of God. To use ourselves well and in due order in all that pertaineth to the tongue and to talk: and to spend our time well, as reason ruled by faith shall require. To use all due reverence unto all things where the name of our Lord is called upon, as are the seven Sacraments, holy doctrine and preaching, prayer, vows, taking of oaths, and all hallowed things. To call on God's holy name in our necessities, to give him thanks with all our heart. To swear, when necessary occasion is offered, with all truth, with reverence, with lawful cause. To do each thing well and duly, according to the rule, state and office that we live in.    

The third Commandment.  
THou shalt keep holy the Sonnedays, and holy Feasts of the Church.  

What is commanded in this Precept.  
TO hear Mass from the beginning to the end devoutly, and the Sermon also, if we can. To labour and occupy ourselves on those days in reconciling & disposing ourselves well toward God. To keep us from sin. To bestow those days chiefly in calling upon God, & commending ourselves to him with our whole heart. And to call to mind & remembrance his benefits towards us, and to be thankful to him for the same.   

What is forbidden in this Commandment, & wherewith the same is broken.  
THis Commandment is broken with all things that are contrary to these aforesaid, namely by the exercise of handy crafts, and worldly affairs & occupations, which tend and redound all to profit and temporal gain, when as any part of our duty toward God and his holy Feasts is let thereby, except there be some evident and manifest need that requireth the same for order of charity and help of our neighbour.    

The fourth Commandment.  
HOnour thy Father, and Mother: that is to wit, thy natural Parents, through whom thou wast borne and brought up in this world: and also the spiritual Prelates, Bishops, Pastors, Preachers, Doctors, Schoolmasters, & all such as have charge of souls, & all temporal Governors, & generally all that are in God's stead, as heads appointed by him for our profit & government. And by this honour toward them is meant, that we must think well of them, reverence them, obey them, help & secure them in their needs, wish them well, & procure the same, and to pray God specially for them: also to regard & have in honour our Elders, and all aged persons.  

What is forbidden in this Commandment.  
IT is forbidden, to do aught that is contrary to this aforesaid, in time & place when reason doth bind and require the same: as to curse or speak ill of our Parents and Superiors, not to help them, not to obey them, to give them ill answers, to mock and scoff at them, to murmur, grudge and think ill of them, to dishonour, contemn or despise them.  
The Parents also and Superiors do offend against this Commandment, when they give not to their children or subjects, and to such as are under their charge, that thing which is due unto them, as is good admonition, counsel, teaching, good heed & looking to them, good example, and ordinate love toward them, & to have a vigilant eye & care of them: & likewise the husbands in using all these things toward their wives.    

The fifth Commandment.  
THou shalt not kill. Thou shalt neither do, nor desire to do any bodily harm to thy neighbour, to wit, where there is no commandment of Superior or Governor that requireth the same, or public Authority that may lawfully command it.  

How this Commandment is fulfilled, and whereunto it doth bind us.  
WE must be bountiful, gentle, meek, courteous, charitable & merciful both to our friends and enemies.   

What is forbidden in this Precept, and how it is broken.  
IT is broken in not doing this aforesaid at such time and place as is meet to be done, and also in doing any of this that followeth, to wit, kill, wounding, striking, cruel using, evil handling by force, and putting to shame or villainy, or else in desiring, or procuring any of these things to our neighbour. Also in giving of counsel thereto, or provoking the same and stirring up any to do the like, and in dissembling and holding us still, when we might let and stay the same. Also when he that is a judge, doth pass & exceed the order of justice, or hath not a good & single intent. Moreover in bearing hatred, malice, anger, wrath and rancour toward our neighbour, in railing and using evil words and crooked language, or doing any thing that maketh debate and enmity, in piking quarrels, in taking parts and sides, and giving occasions of harm and offence unto others, in stirring up brawlings and brabblings, by stirring up of coals, when they were raked up, that is, by ripping up of old sores, and renewing a strife which had been once appeased: ●n striving, or contentiousely maintaining & holding of opinions: in being at open defiance, & in earnest & overlowd speaking & calling: in scolding and open clamours crying out in rage of passions, whereby many times men fall together by the ears, and lay hands one on another. Also in not giving advise, warning, and counsel in such perils as may fall on the persons of our neighbour, on his body or goods, or any of his: also in tourneiments and exercise of feats of Arms not to use discretion & wisdom, but dangerously to be rash & hasty, or to use any wrath and hatred therein: 
Concil. Trident. Sess. 5. cap. 19  to bid the combat to any person, or to do it, or to be present at it, or giving the ground where to fight it.    

The sixth and ninth Commandment.  
THou shalt not commit adultery, nor any fornication, nor desire any other man's wife, nor have any carnal access or behaviour unto her.  

What is commanded in this Precept.  
TO be chaste, to be moderate and sober in eating and drinking, honest in words and all outward gestures, to wear our clotheses and apparel in all decent, sad & grave wise, without wanton devices, and honesty, according to our degree and calling. We are also here commanded, to procure and seek all the means & remedies that we can, whereby to drive away and avoid the foul sin of lechery, & of all unclean & beastly vice, the which remedies are these that follow.   

The remedies against lechery and uncleanness, and for the better keeping of the sixth Commandment.  
THe first mean & remedy is to refrain & put out of our minds all soul and unclean thoughts & imaginations: to chasten & exercise the body with labours & painful things, as fastings, watchings, visiting of holy places, praying, disciplines that is to wit, afflicting & putting the body to some sensible pain, reading of good books, & the examples & lives of Saints & holy men & women: to flee idleness, & all ill occasions, & lewd wanton companies & conversations: and specially to use continual meditation & thinking on four things: to wit, death, domesdaie & last judgement, hell & heaven: and last of all, with the mortifying of our own desires and wil   

What is forbidden in this Commandment, and how it is broken.  
THis Commandment is broken, in having any carnal access and copulation, how so ever it be, save with a man's own wife. And here the party penitent in his confession must express, in what wise he hath offended in this sin of lechery, in all that he shall found himself guilty and faulty against this Commandment. And though he may not name any person particularly with whom he hath sinned, yet he must particularly declare, with what manner of persons he hath offended our Lord. For the quality of the persons doth altar the nature of the sin: as if it be with one that is a common woman, or otherwise a harlot who is not assured by contract to any other man it is called Simplex fornicatio, single fornication: if with a Virgin or maiden, it is deflowering: if with a married wife, or an espoused woman, it is adultery: if it be done with force & violence▪ it is rape: if with any of our kin within the fourth degree of consanguinity or alliance, it is called Incest: if with any that is religious, or in a hallowed place, it is sacrilege: if it be with a beast in any manner of wise, it is called the sin of bestiality or beastliness.  
Also a man sinneth against this Commandment in any accessories that go before, or go together with it, or ensue upon such acts: as, in beholding and casting of wanton looks, in touching and wanton handling in any manner of wise, in sending messages and messengers to & fro, or letters, gifts, presents, tokens, and such like enticements, as apparel, or any thing longing thereto, or in the wearing and using of his own clotheses and garments to procure wanton affection, in minstrelsy, songs, sweet savours and odours, or any like inventions of amorous devices, that are but allurements tending all to such carnal delights and pleasures.  
Again, this Commandment is broken in misse-using a man's own wife by unhonest conversation with her, or committing any thing against the due order of nature, or by using her any way perilousely while she is with child, or within the time of her natural and monthly course, or on high Feasts and Fasting days.  
Again, in making any contract of Matrimony, or in making and celebrating Marriage against the Orders and Laws of the Church, or against the Decrees and Precepts of our Bishops and Pastors. Item by overmuch eating and drinking for such fleshly purpose, or by eating of meats or taking of things that provoke and stir up the body to such fleshly motions. Finally in leading or keeping company with any person to any such act, or giving counsel, or dissembling & holding our peace, or not letting & staying the same by any mean we can, or helping toward any of all that aforesaid by deed, word, or by any signs: by holding such persons known in house to that end, as brokers or bawds: by holding ourselves & our minds long with delectation in any like thoughts, or consenting with our will to the same, & (to conclude) in all manner of dishonesty, and uncleanness of fleshly lust and appetite, or any thing longing thereunto, this Commandment is violated and broken.    

The seventh and tenth Commandment.  
THou shalt not steal, nor desire any thing that is an other man's: that is to say, thou shalt not steal, nor possess, usurp nor withhold aught that is an other man's, without lawful cause & reason.  

What is commanded in this Precept, and how it is broken.  
THis precept commandeth to keep the virtue of justice and righteousness, which doth not usurp ought that is an other man's, and giveth to each man that that is his: also to be liberal and free, when God and reason demandeth the same, specially towards the poor, if we have wherewithal: and if not, yet at lest with our good will and mind.   

What is forbidden in this Commandment, and how it is broken in sundry wise.  
THis Commandment is broken in leaving undone any thing of that abovesaid, in stealing privily or openly by force and violence, or by taking part, or concealing the same: in taking away hallowed things, or out of hallowed places, or else in commanding or giving consent and counsel thereto, or helping any way to put the same in effect, or in praising any such evil purpose, or not letting the same, if it lie in our power, in not disclosing the same, in not restoring by and by that which hath been wickedly so taken away, if we have wherewithal.  
Also he breaketh this Commandment, that committeth usury, or hath a●y evil trade or occupation wherewith he getteth his living unlawfully, in using of Simony, that is, buying and selling of spiritual things, in selling above the just & reasonable price, also in storing up of things, till they wax dearer, in overing the market, as some cornesellers do to raise dearth, in playing and gamning with overmuch advantage, or using deceit and sleights therein, or gamning with such persons as can not lawfully put away or alienate the same that they play for, as with young men under government, with Receivers, Stewards and such like, or in using great excess therein for great sums, or losing & spending much time in play. For all these are certain spices and kinds of covetousness.  
Also this Commandment is broken in defrauding & not paying all due tributes & customs to our Princes & Magistrates, in using false weights & measures, in selling false & corrupt wares, in abating & altering any wares in substance, quanti●ie, or quality, when they are to be sold, or otherwise exchanged. Also in not paying our debts, if we can & may: or in not doing our best to restore to the right owner any thing that we have found: in not giving almose to the needy, if we can: in desiring or purchasing other men's goods or lands to ourself by any unleeful means: in making evil restitution & payment of any thing borrowed, or occupying of an others: in not spending freely & honestly according to our state & quality, and finally, in being any way covetous, crafty and deceitful.    

The eight Commandment.  
THou shalt bear no false witness: that is to say, refrain thy tongue from all harm & damage both of thyself & thy neighbour, and from all manner of lying & ill report or witness.  

How it is broken.  
THis Commandment is broken in bearing any false witness to the damage of our neighbour, or in hearing the same with good will, or in procuring and causing any other to do the same. Also in uttering & disclosing any man's faults openly, whereas few men do openly know them, or in bewraying his secret faults, in aggravating and augmenting his defects and imperfections, in hiding and dissembling his virtues, in belying any man, in praising or commending aught without cause, and to no purpose and good end, or for any evil intent & effect: in angering or provoking any man to indignation without cause or reason, in murmuring, grudging, lying, glozing, accusing, backbiting, giving privy scoffs, defaming, il suspecting, in being curious and spying to know other men's lives & secrets, and in bewraying the same, in slandering, and sowing tales to defame him, to impair his good name, to spread abroad or to enlarge ill report of him, to judge ill of any man. Also in hearing gladly and giving ear to other that do such like things, or in not letting nor forbidding them if we may: in rejoicing at the ill report of our neighbour, to be sorry that he hath a good report & name, to be envious of his gifts, graces, good qualities, & good deeds: not to give good counsel, when we may do any good thereby, or to omit and refuse, or neglect to speak well and give good witness of our neighbour, when time and place requireth.   

How this Commandment is fulfilled.  
THis Commandment is kept and fulfilled by doing good to our neighbours with our words, where occasion and need requireth, & by doing the contrary things of all that is afore said, specially by using truth in all our doings and sayings, and in such witnesses and testimonies as we shall give of our neighbour, being glad to set forth his virtues, to cover and hide his faults, to excuse his defects and imperfections, & to construe & take in the best part all things that are doubtful, & may any wise be drawn to a good meaning & likelihood: to speak and think well of him, without contrarying or gainsaying the manifest truth, to procure & endeavour, when it is in our power, that other also do the same, & finally, to keep and have in us always charity, the which (as S. Paul saith) for that it is patiented & gentle, 
x. Cor. 13.  doth suffer all, & cover all, & taketh all in good part, except that which is evidently ill of itself, or hath a spice and parttaking with ill.   

Of brotherly warning and correction.  
IT pertaineth also to the affirmative part of this Commandment, to admonish & warn our brother charitably. Wherein there is some particular mention & consideration to be had: and that is, that whereas the same is a medicine of the soul, whereby our neighbour may avoid and come out of sin, or not fall into it: it is requisite & behoveful, to be circumspect & wary in applying the same to the party at such time and season, as we shall perceive it to take effect & do good, or else see some likelihood, that it shall do no harm: and then we are bound to use the same under pain of great sin. And whereas all men in some respect or other are of duty bound hereunto: yet Prelates, Preachers, Rulers, Magistrates, Householders, and men of age & authority are more specially bound thereto, each one according to his degree and state.    

The Commandments of the Church, which are six.  
Fix Commandments there are in the whole Church, which are in manner general the which we are bound to keep, each man in his vocation & degree, because of the bounden duty we have to obey the Church, as our spiritual Mother, & them that are Rulers & Officers in the same, for that they are in God's room & place.  

The first.  
THe first Commandment is, to hear Mass upon Sundays, & all holy days that are kept, according to the custom of each Province and Diocese.  

How this is fulfilled.  
THis Commandment is fulfilled in hearing one Mass to the end, and (if it may be) the High Mass, and that which is of the present day and feast: & to hear the same with all reverence & devotion, and with good affections and motions in our hearts, in desiring and calling for the grace of God, and fully purposing to forsake sin.   

How it is broken.  
IT is broken, in not doing any thing of this aforesaid, or in doing the contrary.    

The second.  
TO fast such days as the Church commandeth: that is to wit, the Lent, the four Imber days, the eves & Fasting days, & on Fridays and Saturdays to eat like as in the Lent, conformably and according to the custom of the Country and Diocese wherein a man liveth.  
This precept containeth in it two things, to wit, Christian abstinence and sobriety, which is, to eat once in the day measurably: the other is, the appointment of such meats as are to be forborn, as flesh, eggs, cheese, milk, or any of these, without necessity and licence.  

How this is broken.  
IT is broken, by not fasting on such days aforesaid, without some reasonable cause, and by eating more than once, by eating before noon some notable great space of time, by eating overmuch with some sensible excess, or with some evident curiosity & delicateness, by eating the night before with apparent fullness to defraud the fast following. Also by fasting with undiscrete abstinences to some evident harm of the body, by fasting superstitiously, & jewishly, by eating flesh, eggs, cheese, or white meats upon forbidden days without urgent cause and necessity, and without leave of the ghostly Father, or of the Physician, in case thou may have time and opportunity to ask leave & liberty thereunto. By not abstaining from sin on those days specially, by not exercising ourselves in good & virtuous deeds upon the same days, namely in devotion & in prayer, whereby our fasting may be fruitful unto us.  
Concerning the manner of observing the Saturdays, it is to be noted, that because there are divers fashions according to the diversity of the Countries, the well disposed Christian man must conform and frame himself unto the custom of the Country where he is abiding, if he will live without offence of others, according unto S. Ambrose rule. And therefore he must also confess himself of any fault he hath done against such customs, specially, if he did it with contempt, or with offence unto others.    

The third Precept.  
TO pay our Tithes and offerings, such as of old customs have been wont to be paid.  
They offend this Precept, and are bound to restitution, who pay not the same, and they that pay them with some defect, or with the worst, and they that pay not tithes of all such things as the custom of the Country is to be paid of.  
This Precept is fulfilled by doing the contrary of all this in due time and order.   

The fourth Precept.  
TO go to shrift once a year at the lest at Easter, & to be confessed to our own Curate, or to such as the Diocesan shall appoint, except we have licence to confess ourselves to some other.  

How this is broken.  
BY not confessing ourselves at this time, by making a feigned confession without the necessary points belonging to the same, by confessing through compulsion, & with an evil will, by not confessing to our own Pastor or Curate, or to such as he shall appoint, except we have leave to choose our Ghostly Father. And if we have leave, by choosing him of purpose that is unmeet, or unlearned, undiscrete, perverse, of evil life, or not attending the thing that he doth, nor giving heed to his cure, as reason would he should.  
This Precept is fulfilled by doing the contrary to all this, in due time and manner.    

The fifth Precept.  
TO receive the blessed Sacrament at the time of Easter, or within eight days before or after, being of lawful age & disposition to the same.  

How this Precept is broken.  
BY not coming to receive within eight days before or after Easter, without the consent of our Ghostly Father.  
Also by receiving & not confessing ourselves before, nor doing satisfaction, nor repenting of our sins, and by not reconciling ourselves unto them that we have offended, if we might conveniently have done it.  
Also by coming to the Sacrament with little faith, or without due reverence & devotion, or not being fasting from the midnight before, or by receiving at the hand of any other than of his own Curate, except he have leave thereunto, and in not giving account to his Curate how he hath used himself, if he have received in any other place for some occasion.  
This Precept is fulfilled by doing the contrary of all this, in due time and order.    

The sixth Precept.  
TO make or keep no weddings or Marriages at such times as are forbidden by the Church, that is to wit, in the Aduent time, and from Ashewednsdaie until Low-Sonnedaie, and from the Monday before Ascension day until Trinity Eve, and upon other days that are high Vigilles, fasting days and solemn Feasts.  

How this Precept is broken.  
WHen weddings are kept upon any of these days or Principal Feasts: which is to be understood, when there is no danger between married folk to fall into any sin by leaving to satisfy this duty of Matrimony. How be it there is never committed deadly sin hereby, except it he by contempt. Also they offend against this Precept, that will wed or marry, & not dispose themselves before with prayer & good motions & devotion to receive duly the holy Sacrament of Matrimony, & the blessings of the Church.      

The third chapter. Of the seven Deadly sins, and remedies for the same.  

Of Pride.  
PRide is an inordinate desire of honour and excellency.  

How is deadly sin committed herein.  
BY not acknowledging God for the giver of the goodness or good thing that a man hath, and in being unkind unto him. Also for a man to pretend more his own honour, than the honour of God, either in the good things that he doth, or in the evil that he refuseth to do. In desiring Honours, Offices, Dignities, Estates, and Preeminencies, to the intent to command, and to be had in reputation, and to be worshipped, not having respect to his own worthiness, aptness, nor desert, nor to the means whereby he procureth the same.  
Again, to press and thrust himself into such dignities & rooms, with inventing new devices, & attempting great enterprises without good ground and assistance to the fame.  
In holding opinion of himself, that he is singular and passing excellent in his own good qualities, and that no man can match him, nor be found equal unto him.  
In despising or disdaigning his neighbours by word or deed, as the which may not be compared unto him.  
In attributing to himself, or rejoicing that other do attribute unto him hon●●●s and dignities that are not convenient for him, in ●osting himself of the same, or of any evil things that he hath done, in bearing over great pomp & countenance either in apparel, far, or retinue, or in the behaviour of his own person, in taking indignation with his neighbours for that they do not worship and esteem him. In desiring to go before his equals, or to make himself equal & not to acknowledge his betters, in disdaining his inferiors, to be sorry that they stand by him in aught that he doth, be it good or ill.  
To wax fond and vain glorious in prosperity, & to murmurre and grudge in adversity, making no account: what he doth deserve.  
To disdain himself of the Office & Vocation that he hath, thinking that he is worthy of better.  
To feign and sergeant holiness when he hath none.  
To hide & cover his faults, when as he is bound to show them. Also they offend in pride, that are wranglers and contentious persons, that will have their own will & mind to take place, and they that are curious to know strange & vain things, and they that will not frame & conform themselves unto the judgement and order of their betters, and of wiser men, and they that are disobedient to their Superiors.   

How a man may avoid this sin & of the virtue of humility.  
A man may avoid & shun this sin by the virtue of humility, which is the beginning & foundation of the Christian building, and consisteth in a certain true knowledge of ourself, and of God, in the will and desire to be subject to God and to his Law, in obeying and following our Superiors and such as have learning & knowledge. In not desiring to go before our equals, nor to despice our inferiors, having such opinion of ourselves and our affairs, as may stand with Christian modesty, exercising ourselves often times in humble things, and breaking the stoutness and excessive haughtiness of our own will, having always before us the example of jesus Christ, and of his Cross, and the examples of his holy Saints for to follow them, and having always our own defects and faults before our eyes, and how much we are bound unto our Lord and Saviour.    

Of Ire or Wrath.  
WRath is an inordinate desire of revengement.  
All the branches and particular members thereof are spoken of before in the fift Commandment, and therefore it shall not be needful here to make any peculiar consideration of the same.  

The remedies of this sin.  
THe remedies hereof are the very same that serve for pride, and withal, the virtue of patience, and continual consideration of the Cross of Christ, with the which our pride and anger of heart must be crucified.    

Of the sin of Envy.  
Envy is a sadness & inordinate grief for the prosperity of our neighbour, or else inordinate joy of his harm & adversity.  
This sin goeth against the fift, the seventh, and eight Commandment. For when the envy is against the goods of the body, it goeth against the fift Commandment: & when it is in the goods of fortune, it goeth against the seventh: and when it is against the prosperity of good name, it goeth against the eight. But when it is in the goods of grace, than it is a devilish sin, which is against the holy Ghost. The Penitent must look well, what he can accuse himself of herein, and the Confessor likewise, what he may inquire of, touching the same.  

Of the remedy of this sin, and the curing thereof with the power and virtue of Grace.  
THE wickedness of this more devilish than humane sin, which doth so much abase and corrupt the bounty of man's heart, is cured with the virtue of Charity, the most principal virtue among all virtues, and the which most of all doth make us like unto God, and doth truly make him that hath it, the true scholar of Christ's school, the which virtue is none other thing, but a certain heavenly fire and heat, which inflameth the heart of man (being capable of God) to the love of God for his own sake, and of our friends and enemies, and all other things, for him.  
This virtue whereas it is the most principal fruit of the holy Ghost, we aught as well for the having, as for the preserving of it, to crave the same of God himself with often sighs, & fervent desires and continual prayers, saying always heartily unto God: Adueniat regnum tuum, Let the kingdom, O Lord, of thy holy Ghost come into us. For thy kingdom doth wholly stand and consist in the possession of this holy virtue Charity, the which doth make, that no other will remaineth nor reigneth in us, but the will of God, & maketh us apt and able unto all goodness. For by it we suffer all, we believe all, we pass over and endure all with quietness, and finally through it, we have all that ever is hid and revealed in the holy Scriptures, as blessed S. Augustine doth say: & without it all the rest that remaineth, seem it never so much, is worth nothing at all in deed, for any right that it hath to heaven.    

Of Lechery.  
Lechery is an inordinate desire about bodily pleasures, & namely the pleasures of touching. In the sixth Commandment we have at large spoken of this sin, and of all the branches and remedies of the same.   

Of Glotonie.  
GLotonie is an inordinate desire about the pleasures of the taste.  
Such folk do offend herein, that put overmuch care and diligence in seeking and providing for meats and drinks. Likewise such as eat and drink more than is necessary for their good health according to their custom & bringing up, & such as eat and drink more than is meet for their estate & quality. Also they that eat & drink for some inordinate purpose, as for carnal pleasure, or do seek for exquisite delicates to fill their delicious appetite, having no need of the same.  
Also such as feed with unhonest, uncomely, or foul gestures & fashions, mocking, scoffing, toying and such like manners. It is sin also, to mingle any thing in meats that may make other to be distracted and byside themself, and to be a mean or cause that some other do any of these things: also to break the fasting days & Vigils, whereof we have already spoken before.  

Of Temperance and Christian fasting, which are the due & lawful remedies of this sin, & his fellow, which is Lechery.  
THis beastly sin, and the sin of Lechery that followeth withal, may both be expelled by their contrary, which is the virtue of Temperance, which consisteth in the moderate use of eating and drinking, & of other things of the taste, having respect to good health and disposition of the body, custom, estate, age & ability, according as reason, good discretion and wisdom shall teach, without any notable excess or fault.   

Of Christian Fasting.  
ALso both these sins are orderly expelled with the exercise of Christian fasting, which consisteth in chastening & bringing low the whole and lusty body with abstinence of meats by good discretion, and without superstition, making the flesh subject to the spirit, that it rebel not to the same.    

Of the sin of Avarice or Covetousness.  
AVarice is an inordinate desire of getting & keeping money & other worldly goods.  
Herein do offend Simoniacal persons, thieves and robbers, church-robbers, men that use wicked and unlawful trades of unjust gains, as usurers, bands, and such like: they that withhold that that is another man's: they that borrow & pay not again, when they can: they that keep back or deceive any body of a thing laid to pawn or pledge, or a thing lost, or laid to keep and put in trust with any man, against the will of the owner. Also they that do not spend in due time & manner, as is meet for their estate. They that are not liberal toward the poor in due order of charity: & they that put their whole mind & study in getting or keeping these casual goods of the world, forgetting their own souls, & God.  
The rest that toucheth this sin, we have mentioned in the seventh Commandment.  
This sin is avoided by the exercise of three moral virtues, justice, Liberality, and Mercy or pity.  
By justice or righteousness, which is the virtue that giveth to each man that which is his, and withholdeth nothing that is another's.  
By Liberality, which is the virtue by which these temporal goods are bestowed and spent, when, and how and to such as is convenient.  
By the virtue of pity or mercy, which is a certain hearty compassion of the necessities and miseries of our neighbour. Whereby the hardness of the mind of the covetous man is mollified, and at last moved & drawn, not to set his mind on these worldly goods, in getting or keeping of them in such wise, that he lose God, who is our true good and treasure: but so to use them as they are ordained, which is, to spend them as is convenient, to the service of God, and the profit of our selves and of our neighbours.   

Of the sin of Sloth.  
sloth is a slackness or loathing in beginning and pursuing the things that belong to walk in the way of God.  
In this sin do offend the dull & weak spirited, which ever find lets and inconveniences in good things. Also such as are cold, lukewarm, negligent, in despair, & the wretches that will put themselves to no labour, nor to nothing that good is: the slack delaiers who walk from day to day, differing good things: such as have no regard of the good name of a Christian nor of the duty of their own vocation in the way and service of God, especially in prayer. Also they that put away from them inspirations & good motions, and contemn the good counsels of God and the Gospels, and the examples of the Saints, and do not that which God and his Spiritual Officers do command, for, and at such time as they command the same. Also they that lose and spend their time ill.  

Of the contrary virtue unto Sloth, which is Hope.  
THis accursed sin is put away from the soul, by the exercise of the Divine virtue of Hope, through the which a man doth attempt things that are hard and above himself, appertaining to God & his holy wil This virtue maketh us to set naught by travails, to pluck up all impediments and contradictions, and to pass little on the difficulties that may come and fall in the way. 
Heb. 6.  S. Paul calleth it the Anchor: and very well. For it worketh that effect in the soul, which the Anchor is wont to do in the sea in the time of storms and tempests: that is, to hold and keep the soul fast & unmovable in her purpose, which is, God, although unto the sense it seem most unpossible or hard, which we hope for, or though it shallbe long delayed, or be yet far of, which we look for. The which whereas it is the very fruit of the holy Ghost, it cannot be gotten nor kept without continuing much in holy prayer. And therefore it is necessary, that the same be much used in the whole process & course of this perilous life, if we will not have the kingdom of sin to prevail and keep us away from our beginning, which is God.    

Of the sin against the Holy Ghost.  
ACcording to the mind & definition of Doctors & learned men, the sin against the holy Ghost is committed by one of these six ways, the which may be reduced to the sins abovesaid, if they be well understood. 

They are these.  
1. To despair of God's mercy.  
2. To presume of our own good deeds and merits.  
3. To gainsay the known truth.  
4. To blaspheme, attributing that, which belongeth to God, unto creatures: or contrariwise.  
5. To envy the grace of our neighbour.  
6. To be obstinate in having no will to do penance.     

The sins mentioned of in Scripture the which do cry unto God for vengeance, are four.  

1. To shed the blood of innocents.  
2. To oppress & persecute the fatherless children & widows, and such as have no power to resist.  
3. The vices of uncleanness against nature.  
4. To withhold the wages of an others labour.    

The works of mercy are fourteen, seven bodily, and seven ghostly.  
The seven bodily works, are these: 

1. To give meat to the hungry.  
2. To give drink to the thirsty.  
3. To clothe the naked.  
4. To lodge the harbourless.  
5. To visit the sick.  
6. To ransom captives and prisoners.  
7. To bury the dead.    
It is to be understood, that we must use these works of mercy toward the needy, when reason and charity bindeth us thereunto, and not to tarry till our neighbour be in extreme necessity, as some stony hearted and wretched persons do. For he that is come to such extreme necessity, can scant take any profit of our charity. It is a sufficient bond for us, to know that our neighbour is in peril to fall into some manifest great harm through such necessity, & so to use our charity toward him according to our ability, and not to content ourself in giving some small wretched alms, as men are wont to do. All these seven works of mercy are fulfilled with the virtue of charitable pity, the which consisteth, as we have said, in having effectual compassion upon the miseries and necessities of our neighbours, so far forth as we are able: & if we can help them none otherwise, yet with our good will always to keep the order which charity requireth. And these are also specially fulfilled, in keeping the fourth, fifth, seventh and eight Commandment, being well understood, & so the Penitent may accuse himself of the same as he findeth his conscience guilty.  

The seven ghostly works of mercy.  
1. To comfort the sorrowful.  
2. To instruct and teach the ignorant.  
3. To counsel them that have need.  
4. To forgive the wrongs that are done unto us.  
5. To suffer and bear with the faults of our neighbours.  
6. To correct & amend the same.  
7. And to pray unto God for them.   
All these are to be done in due time and place, when reason requireth the same, and namely by keeping well the fourth, fifth, and eight Commandment, being well understood.   

Of the five wits and the inward and outward senses, and the two powers of the soul.  
Sin is also committed in the senses and powers of the mind: as 

1. in Seeing,  
2. Smelling,  
3. Hearing,  
4. Tasting,  
5. and Feeling.   Also in wandering of the fancy, and in the discourses and imaginations of the mind, and in the two powers of the soul, which are, the Understanding and Memory: not for that they are properly sins of themselves, whereas in their own actions, they use no free-will, but sin is said to be in them, when we evilly apply them to unlawful uses. And so there needeth not any particular consideration to be made of them, more than that we have already in the ten commandments and in the seven deadly sins. For concerning the Sight, if it be of things that belong to worldly pomp and pride, the desire to see such things shall belong to the sin of Pride, which the Scripture calleth the Concupiscence of the eyes: 
1. joan. 2.  and if it be to see wanton things or women, for to desire them, it appertaineth to the sin of fleshly lust, and to the s●xth & ninth Commandment, and so likewise in smelling and touching. The exercise of the most of these virtues, and the sins against the same we have already touched, when we spoke of such sins, and the Commandments thereto belonging. And so it needeth not to make any particular consideration thereof, minding to be brief in this Treaty, as we did intend.   

The conclusion what is to be done after due examination of our Conscience, & confession of our sins.  
NOw then, after the Penitent hath made his Confession or shrift of all such sins as he thinketh himself guilty, and his conscience grudging at the same, being truly and heartily sorry therefore, & with full purpose and mind to forsake the same, & to avoid the very nearest occasions thereof, & being presupposed also, that he is not in some such reserved case by some sin, but that his ordinary Ghostly Father may assoil him, the which must be referred to his judgement: the Penitent with all humility shall ask absolution and penance of his Ghostly Father, who is there in God's place and office, saying after this manner.  
And in what soever other manner I have offended our Lord and Saviour, beside that which I have here confessed: I would also gladly confess the same, if it came to my mind and knowledge, as God doth know, that I have many ways offended him, which I do not now remember, and that other have also offended through me, and by my negligence, of all which I cry God heartily mercy, and ask him forgiveness, and do beseek the blessed Virgin Marie, and all the holy Saints of heaven, that by their intercession they help me to obtain grace and forgiveness of God, and that you my Ghostly Father, (who are here in God's place) will give me penance and absolution, and good ghostly counsel, & pray to our Lord for me. And so make an end, adding at the last, the rest of the Confiteor, thus:  
Ideo precor Beatam Mariam semper Virginem, Beatum Michaelem Archangelum, Beatum johannem Baptistam, Sanctos Apostolos Petrum & Paulum, & te, Pater, orare pro me ad Dominum Deum nostrum.  
After Absolution is given, which consisteth in these words: Ego te absoluo, in nomine Patris, & Filij & Spiritus Sancti, Amen: receiving the same with great faith and devotion, and believing steadfastly, that God worketh therein by the merits of his most blessed and only Son, he shall hear the good lessons and penance which the Priest shall give him, & without delay, fulfil the same, if he may conveniently, or else as soon as he can, giving always due thanks to our Lord. And so from thenceforward he must with all diligence procure the amendment of his life, ask with all his heart and most instantly the grace & help of our Lord thereunto, without the which no good thing can be done.  
FINIS.  
Visitatum & approbatum Lovanij, 27. Decemb. Anno D. 1571. J. Molanus.     


My flesh is meat in deed.  
This is my Body which is given for you.   
Treatise to receive the ●lessed Body of our Lord Sacramentally, & virtually both: made by the excellent learned, wise, virtuous, & godly man, Sir Thomas Moor Knight (sometime Lord Chancellor of England) while he was prisoner in the Tower of London, Anno 1534. & 1535.  
THey receive the blessed Body of our Lord both Sacramentally, & virtually, which in due manner and worthily, receive the blessed Sacrament. When I say, worthily, I mean not, that any man is so good, or can be so good, that his goodness could make him of very right and reason, worthy to receive into his vile earthly body, that holy blessed glorious flesh and blood of Almighty God himself, with his celestial Soul therein, and with the Majesty of his eternal Godhead: but that he may prepare himself, working with the grace of God, to stand in such state, as the incomparable goodness of God, will of his liberal bounty vouchsafe to take & accept for worthy, to receive his own inestimable precious Body into the body of so simple a servant. Such is the wonderful bounty of almighty God, that he not only doth vouchsafe, but also doth delight to be with men, if they prepare to receive him with honest and clean souls, whereof he saith: Delitiae meae esse cum filijs hominum. 
Prou. 8.  My delight & pleasures are to be with the sons of men.  
And how can we doubt, that God delighteth to be with the sons of men, when the Son of God, & very almighty God himself, liked not only to become the son of man, that is to wit, the Son of Adam the first man: but over that in his innocent manhood to suffer his painful Passion, for the redemption and restitution of man.  
In remembrance & memorial whereof, he disdeineth not to take for worthy such men, as wilfully make not themselves unworthy to receive the self same blessed Body into their bodies, to the inestimable wealth of their souls: & yet of his high sovereign patience, he refuseth not to enter bodily into the vile bodies of those, whose filthy minds refuse to receive him graciously into their souls. But then do such folk receive him only sacramentally, & not virtually, that is to wit, they receive his very blessed Body into to theirs, under the sacramental sign, but they receive not the thing of the Sacrament, that is to wit, the virtue and the effect thereof, that is to say, the grace, by which they should be lively members incorporate in Christ's holy mystical Body: but in stead of that lively grace, they receive their judgement, and their damnation.  
And some such by the outrageous enormity of their deadly sinful purpose, in which they presume to receive that blessed Body, deserve to have the Devil (through the sufferance of God) personally so to enter into their breasts, that they never have the grace after to cast him out: but like as a man with bridle and spur rideth and ruleth an horse, & maketh him go which way he list to guide him: so doth the Devil by his inward suggestions, govern & guide the man, and bridle him from all good, & spur him into all evil, till he finally drive him to all mischief, as he did the false traitor judas, that sinfully received that holy Body, whom the Devil did therefore first carry out about the traitorous death of the self same blessed body of his most loving Master, 
johan. 13.  which he so late so sinfully received, & within a few hours after unto the desperate destruction of himself. 
Matth. 28.   
And therefore have we great cause with great dread & reverence, to consider well the state of our own soul, when we shall go to the board of God, and as near as we can (with help of his special grace, diligently prayed for before) purge and cleanse our souls by confession, contrition, and penance, with full purpose of forsaking from thenceforth, the proud desires of the Devil, the greedy covetise of wretched worldly wealth, and the foul affection of the filthy flesh, and be in full mind to persever and continued in the ways of God & holy cleanness of spirit. Lest that, if we presume so unreverently to receive this precious margarite, this pure pearl, the blessed Body of our Saviour himself, contained in the sacramental sign of bread, that like a sorre of swine rooting in the dirt, & wallowing in the mire, we tread it under the filthy feet of our foul affections, while we set more by them, than by it, intending to walk and wallow in the puddle of foul filthy sin, therewith the legion of devils may get leave of Christ, so to enter into us, 
Mat. 8. Mar. 5. Luc. 8.  as they gate leave of him to enter into the hogs of Genazareth, & as they ran forthwith with them, & never stinted, till they drowned them in the sea, so run on with us (but if God of his great mercy refrain them, and give us the grace to repent) else not fail to drown us in the deep sea of everlasting sorrow.  
Of this great outrageous peril, the blessed Apostle S. Paul giveth us gracious warning, where he saith in his first Epistle to the Corinthians: Quicunque manducaverit Panem, & biberit Calicem Domini indignè, 
Cap. 11.  reus erit Corporis & Sanguinis Domini, Who so ever eateth the Bread, & drinketh the Cup of our Lord unworthily, he shallbe guilty of the Body and Blood of our Lord  
Here is (good Christian Readers) a dreadful & terrible sentence, which God here (by the mouth of his holy Apostle) giveth against all them, that unworthily receive this most blessed Sacrament, that their part shall be with Pilate & the jews, and with that fals● traitor judas, sith God r●pute●h the unworthy receiving and eating of his blessed Body, for a like heinous offence against his Majesty, as he accounteth theirs, that wrongfully & cruelly killed him.  
And therefore to the intent, that we may avoid well this importable danger, and in such wise receive the Body & Blood of our Lord, as God may of his goodness accept us for worthy: and therefore not only enter with his blessed Flesh & Blood sacramentally and bodily into our bodies, but also with his holy spirit graciously and effectually into our souls: S. Paul in the place before remembered, saith: Probet seipsum homo, & sic de pane illo edat, 
●. Cor. 11.  & de chalice bibat: Let a man prove himself, and so eat of that bread & drink of that cup. But than in what wise shall we prove ourself? we may not go rashly to God's board, but by a convenient time taken before. We must (as I began to say) consider well, and examine surely, what state our soul standeth in.  
In which thing it will be not only right hard, but also peradventure impossible, by any possible diligence of ourself, to attain unto the very full undoubted surety thereof, without special revelation of God. For as the Scripture saith: Nemo vivens scit, 
Eccles. 9  utrum odio vel amore dignus sit. Noman living knoweth, whether he be worthy the favour or hatred of God. And in an other place: Si oculus meus fuerit simplex, non cognoscet hoc anima mea I● mine eye be simple, that is to say, if mine intent & my mind be right, that cannot my mind surely know.  
But God yet in this point is of his high goodness content, if we do the diligence that we can, to see that we be not in the purpose of any deadly sin. For though it may be, that for all our diligence, God (whose eye pierceth much more deep into the bottonie of our heart, than our own doth) may see therein some such sin as we can not see there ourself: for which S. Paul saith: Nullius mihi conscius sum, 
1. Cor. 4.  sed non in hoc iusticatus sum, In mine own conscience I know nothing, but yet am I not thereby justified: yet our true diligence done in the search, God of his high bounty so farforth accepteth, that he imputeth not any such secret lurking sin unto our charge for an unworthy receiving of this blessed Sacrament, but rather the strength and virtue thereof purgeth & cleanseth that sin.  
In this proving & examination of ourself, which S. Paul speaketh of, one very special point must be, to prove and examine ourself, and see, that we be in the right faith and belief concerning the holy blessed Sacrament itself, that is to wit, that we verily believe, that it is, as in deed it is, under the form & likeness of bread, the very blessed Body, flesh & blood, of our holy Saviour Christ himself, the very self same Body, and the very self same blood, that did & was shed upon the Cross for our sin, and the third day gloriously did arise again to life, & with the souls of holy Saints set out of hell, ascended & stied up wonderfully into heaven, and there sitteth on the right hand of the Father, & shall visibly descend in great glory to judge the quick & the dead, and reward all men after their works.  
We must (I say) see, that we firmly believe, that this blessed Sacrament is not a bore sign, or a figure, or a token of that holy Body of Christ: but that it is in perpetual remembrance of his bitter Passion that he suffered for us, the self same precious Body of Christ that suffered it, by his own almighty power & unspeakable goodness consecrated and given unto us.  
And this point of belief, is in the receiving of this blessed Sacrament of such necessity & such weight, with them that have years & discretion, that without it, they receive it plainly to their damnation. And that point believed very full & fastly, must needs be a great occasion to move any man in all other points, to receive it well. For note well the words of S. Paul therein: 
1. Cor. 11.  Qui manducat de hoc pane, & bibit de chalice indignè, judicium sibi manducat & bibit, non dijudicans corpus Domini, He that eateth of this bread, and drinketh of this cup unworthily, eateth & drinketh judgement upon himself, in that he discerneth not the Body of our Lord  
Lo here this blessed Apostle well declareth, that he, which in any wise unworthily receiveth this most excellent Sacrament, receiveth it unto his own damnation, in that he well declareth by his evil demeanour toward it, in his unworthy receiving of it, that he discerneth it not, nor judgeth it, nor taketh it for the very Body of our Lord, as in deed it is.  
And verily it is hard, but that this point deeply rooted in our breast, should set all our heart in a fervour of devotion toward the worthy receiving of that blessed Body.  
But surely there can be no doubt on the other side, but that if any man believe, that it is Christ's very Body, and yet is not inflamed to receive him devoutly thereby: that man were likely to receive this blessed Sacrament very coldly, and far from all devotion, if he believed, that it were not his Body, but only a bore token of him in stead of his Body.  
But now having the full faith of this point fastly grounded in our heart, that the thing which we receive, is the very blessed Body of Christ: I trust there shall not greatly need any great information farther to teach us, or any great exhortation farther to stir & excite us, with all humble manner and reverent behaviour, to receive him.  
For if we will but consider, if there were a great worldly Prince, which for special favour that he bore us, would come visit us in our own house, what a business we would then make, and what a work it would be for us, to see that our house were trimmed up in every point, to the best of our possible power, and every thing so provided and ordered, that he should by his honourable receiving, perceive what affection we bear him, & in what high estimation we have him: we should soon by the comparing of that worldly Prince, and this heavenly Prince together (between which twain is far far less comparison, than is between a man & a mouse) inform and teach ourself, with how lowly mind, how tender loving heart, home reverent humble manner we should endeavour ourselves to receive this glorious heavenly King, the King of all Kings, almighty God himself, that so lovingly doth vouchsafe to enter not only into our house (to which the noble man Centurio acknowledged himself unworthy) but his precious Body into our vile wretched carcase, & his holy spirit into our poor simple soul. What diligence can here suffice us? What solicitude can we think here enough, against the coming of this almighty King, coming for so special gracious favour, not to put us to cost, not to spend of ours, but to enrich us of his, and that after so manifold deadly displeasures done him so unkindly by us, against so many of his incomparable benefits before done unto us? How would we now labour & foresee, that the house of our soul (which God were coming to rest in) should neither have any poisoned spider or cobweb of deadly sin hanging in the roof, nor so much as a straw or a feather of any light lewd thought, that we might spy in the flower, but we would sweep it away?  
But forasmuch (good Christian Readers) as we neither can attain this great point of faith nor any other virtue, but by the special grace of God, of whose high goodness every good thing cometh (for as S. james saith, Omne datum optimum & omne donum perfectum, 
jacob. 1.  de surfum est, descendens â Patre luminum, Every good gift, and every perfect gift is from above descending from the Father of lights) let us therefore pray for his gracious help in the attaining of this faith, and for his help in the cleansing of our soul against his coming: that he may make us worthy to receive him worthily. And ever let us of our own part fear our own unworthiness, & on his part trust boldly upon his goodness, if we foreslow not to work with him for our own part. For if we willingly upon the trust & comfort of his goodness leave our own devour undone, than is our hope no hope, but a very foul presumption.  
Than when we come unto his holy board, into the presence of his blessed Body, let us consider his high glorious Majesty, which his high goodness there hideth from us, and the proper form of his holy Flesh covereth under the form of bread, both to keep us from abashment, such as we could not peradventure abide, if we (such as we yet be) should see & receive him in his own form such as he is: and also for the increase of the merit of our faith, & the obedient belief of that thing at his commandment, whereof our eyes and our reason seem to show us the contrary.  
And yet forasmuch as although we believe it, yet is that belief in many of us very fame & far from the point of such vigour and strength, as would God it had: let us say unto him with the Father that had the dumb son: Credo Domine, 
Mar. 9  adiwa incredulitatem me●m, I believe Lord, but help thou my lack of belief. And with his blessed Apostles: Domine, adauge nobis fidem, 
Luc. 17.  Lord increase faith in us: let us also with the poor Publican, in knowledge of our own unworthiness, say with all meekness of heart: Deus propitius esto mihi peccatori, 
Mat. 8.  Lord God be merciful to me sinner that I am: and with the Centurio: Domine, non sum dignus ut intres ●ub tectum meum, Lord, I am not worthy, that thou shouldest come into my house.  
And yet with all this remembrance of our own unworthiness, and therefore the great reverence, fear and dread for our ow●e part: let us not forget on the other side to consider his inestimable goodness, which disdaineth not for all our unworthiness, to come unto us, and to be received of us.  
But likewise as at the sight or receiving of this excellent memorial of his death (for in the remembrance thereof doth he thus consecrated & give his own blessed Flesh & Blood unto us) we must with tender compassion remember and call to mind the bitter pains of his most painful Passion, and yet therewithal rejoice and be glad in the consideration of his incomparable kindness, which in his so suffering for us, to our inestimable benefit he showed & declared toward us: so must we be both sore afeard of our own unworthiness, & yet therewith be right glad and in great hope at the consideration of his unmeasurable goodness.  
S. Elizabeth at the visitation and salutation of our blessed Lady, having by revelation the sure inward knowledge, that our Lady was conceived with our Lord, albeit that she was herself such, as else for the diversity between their ages, she well might and would have thought it but convenient and meetly, that her young Cousin should come and visit her: yet now because she was Mother to our ●ord, she was sore a marveled of her visitation, and thought herself far unworthy thereto, and therefore said unto her: unde hoc, 
Luc. 1.  ut veniat matter Domini mei ad me? Whereof is this, that the Mother of my Lord should come to me? But yet for all the abashment of her own unworthiness, she conceived thoroughly such a glad blessed comfort, that her holy child S. john the Baptist hopped in her belly for joy, whereof she said: ut facta est vox salutationis tuae in auribus meis, exultavit in gaudio infans in utero meo, As soon as the voice of thy salutation was in mine ears, the infant in my womb leapt for joy.  
Now like as S. Elizabeth by the spirit of God had those holy affections, both of reverence, considering her own unworthiness in the visitation of the Mother of God, and yet for all that so great inward gladness therewith: let us at this great high visitation, in which not the Mother of God, as came to S. Elizabeth, but one incomparably more excelling the Mother of God, than the Mother of God passed S. Elizabeth, doth so vouchsafe to come and visit each of us with his most blessed presence, that he cometh not into our house, but into ourself: Let us, I say, call for the help of the same holy spirit, that than inspired her, & pray him at this high & holy visitation, so to inspire us, that we may both be abashed with the reverent dread of our own unworthiness, and yet therewith conceive a joyful consolation and comfort in the consideration of God's inestimable goodness. And that each of us like as we may well say with great reverent dread and admiration, unde hoc, ut veniat Dominus meus ad me? Whereof is this, that my Lord should come unto me? & not only unto me, but also into me: so we may with glad heart truly say at the sight of his blessed presence, Exultavit gaudio infans in utero meo, The child in my belly, that is to wit, the soul in my body (which should be than such a child in innocency, as was that innocent infant S. john) leapeth, good Lord, for joy.  
Now when we have received our Lord, and have him in our body, let us not than letre him alone, and get us forth about other things, & look no more unto him. For little good could he, that so would serve any jest: but let all our business be about him, let us by devout prayer talk to him, by devout meditation talk with him. Let us say with the Prophet: Audiam, quid loquatur in me Dominus, 
Psalm. 54.  I will hear what our Lord will speak within me. For surely if we set aside all other things, and attend unto him, he will not fail with good inspirations to speak such things to us within us, as shall serve to the great spiritual comfort and profit of our soul. And therefore let us with Martha provide, that all our ourwarde business may be pertaining to him, in making cheer to him, and to his company for his sake, that is to wit, to poor folk, of which he taketh every one not only for his Disciple, but also as for himself. For himself saith: Quicksands quid vnim ex istis fecistis in nomine meo, mihi fecistis, That that you have done to one of these in my name, you have done it to myself. And let us with Marie also sit in devout meditation, and harken well what our Saviour being now our jest, will inwardly say unto us.  
Now have we a special time of prayer, whiles he that hath made us, he that hath bought us, he whom we have offended, he that shall judge us, he that shall either damn or save us, is of his great goodness become our jest, and is personally present within us, & that for none other purpose, but to be sewed unto for pardon and so thereby to save us. Let us not lose this time therefore, nor suffer this occasion to slip, which we can little tell whether ever we shall get it again or never. Let us endeavour ourself to keep him still, & let us say with his two Disciples, that were going to the Castle of Emaus: Mane nobifcum Domine, 
Mar. 14.  tarry with us good Lord: and then shall we be sure, that he will not go from us, but if we unkindly put him from us.  
Let us not play like the people of Genazareth, which prayed him to departed out of their quarters, because they lost their hogs by him, when in stead of the hogs he saved the man, out of whom he cast the legion of Devils that after destroyed the hogs. Let not us likewise rather put God from us by unlawful love of worldly winning, or foul filthy lust, rather than for the profit of our soul to forbear it.  
For sure may we be, that when we wax such▪ God will not tarry with us, but we put him unkindly from us. Nor let us not do, as did the people of Jerusalem, which on Palm Sondaie received Christ royally and full devoutly with Procession: and on the friday after put him to a shameful passion: 
Mat. 21.  On the Sondaie cried, Benedictus qui venit in nomine domini, 
Mar. 11.  Blessed be he that cometh in the name of our Lord: and on the friday cried out, Non hunc, 
Luc. 19  fed Barrabam, We will not have him, but Barrabas: on the Sondaie cried, Ofanna in Excelsis, 
john. 12.  on the friday, Tolle, tolle, crucifige eum. Surely if we receive him never so well, nor never so devoutly at Easter: yet when so ever we fall after so such wretched sinful living, as casteth our Lord in such wise out of our souls, as his grace tarrieth not with us, we show ourself to have received him in such manner, as those jews did. For we do as much as in us is, to crucify Christ again: Iterum (saith S. Paul) crucifigentes Filium Dei. 
Heb. 6.   
Let us, good Christian Readers, receive him in such wise, as did the good Publican Zacheus, which when he longed to see Christ, 
Luc. 19  & because he was but low of stature, did clym up into a tree: our Lord seeing his devotion, called unto him, & said: Zachee, come of, & come down, for this day must I dwell with thee. And he made haste, & came down, & very gladly received him into his house. But he not only received him with a joy of a light & soon sliding affection, but that it might well appear, that he received him with a sure earnest virtuous mind, he proved it by his virtuous works. For he forthwith was contented to make recompense to all men, that he had wronged, and that in a large manner, for every penny, a groote, & yet offered to give out also forthwith, the tone half of all his substance unto the poor men, & that forthwith also, by & by, without any longer delay. And therefore he said not: Thou shalt here, that I shall give it: but he said, Ecce, dimidium bonorum meorum do pauperibus, Lo, look good Lord, 
Luc. 19  the tone half of my goods I do give unto poor men.  
With such alacrity, with such quickness of spirit, with such gladness, and such spiritual rejoicing, as this man received our Lord into his house: our Lord give us the grace to receive his blessed Body & Blood, his holy soul, & his almighty God head both into our bodies & into our souls, that the fruits of our good works may bear witness unto our conscience, that we receive him worthily, and in such a full faith, and such a stable purpose of good living, as we be bound to do. And than shall God give a gracious sentence, and say upon our soul, as he said upon Zacheus: hody salus facta est huic domui, This day is health & salvation come unto this house: which that holy blessed person of Christ, which we verily in the Blessed Sacrament receive, through the merit of his bitter Passion (whereof he hath ordained his own blessed Body in that blessed Sacrament to be the memorial) vouchsafe, good Christian Readers, to grant unto us al.  
FINIS.   

CERTAIN Devout Prayers and GHOSTLY MEDITATIONS made and collected also by the said Sir Thomas Moor, whiles he was prisoner in the Tower of London.  

Pater noster. ave Maria. Credo.  
O Holy Trinity, the Father, the Son, and the Holy Ghost, three equal and coeternal Persons, & one almighty God, h●ue mercy on me due, abject, abominable, sinful wretch: meekly knowledging before thine high Majesty my long continued sinful life, even now my very chilhood hitherto.  
In my childhood in this point, and that point, etc.  
After my childhood in this point, and that point, etc. and so forth by every age.  
Now good gracious Lord, as thou givest me thy grace to knowledge them, so give me thy grace not in word only, but in heart also with very sorrowful contrition to repent them, & utterly to forsake them. And forgive me those sins also, in which by mine own default through evil affections & evil custom, my reason is with sensuality so blinded, that I can not discern them for sin. And illumine, good Lord, mine heart, & give me thy grace to know them, & to acknowledge them. And forgive me my sins negligently forgotten, & bring them to my mind, with grace to be purely confessed of them.  
Glorious God, give me from henceforth the grace with little respect unto the world, so to set & firmly fix mine heart upon thee, that I may say with thy blessed Apostle S. Paul, Mundus mihi crucifixus est, 
Gal. 4.  & ego mundo. 
Phil. 1.  Mihi vivere Christus est, & mori lucrum. Cupio dissolui & esse cum Christo. give me the grace to amend my life, and to have an eye to mine end without grudge of death, which to them that die in thee (good Lord) is the gate of a wealthy life. Almighty God, doce me facere voluntatem tuam. Fac me currere in odour unguentorum tuorum. Apprehend manum meam dexteram, & deduc me in via recta propter inimicos meos. Trahe me post te. In chamo & fraeno maxillas meas constringe, quum non approximo ad te.  
O glorious God, all sinful fear, all sinful sorrow & pe●sifenes, all sinful hope, all sinful mirth & gladness take from me. And on the other side concerning such fear, such heaviness, such consolation, comfort, & gladness, as shall be profitable to my soul, Fac m●cum secundum magnam bonitatem tuam, Domine.  
GOod Lord, give me the grace in all my fear and agony to have recourse to that great ●eare & wondered agony, that thou my sweet Saviour ●adst at the Mo●●t of Olivete before thy most bitter Passion, and in the meditation thereof to conceive ghostly comfort and consolation profitable for my soul.  
Almighty God take from me all vain glorious minds, all appetites of mine own praise, all envy, covetousness, gluttony, sloth, and lechery, all wrathful Affection's, all appetite of revenging, all desire or delight of other folks harm▪ all pleasure in provoking any ●erson ●o wrath & anger, all delight of exprobration and insultation against any person in their affliction or calamity. And give me, good Lord, an humble, lowly, quie●, peaceable, patiented, charitable, kind, tender, and pitiful mind, with all my works, & all my words, & all my thoughts, to have a taste of thy holy blessed Spirit.  
give me, good Lord, a full faith, a firm hope, & a fervent charity, a love to thee, good Lord, incomperably above the love to myself, and that I love nothing to thy displeasure, but every thing in an order to thee.  
give me, good Lord, a longing to be with thee, not for the avoiding of the calamities of this wretched world, no● somuch for avoiding of the pains of Purgatory, nor of the pains of hell neither, nor somuch for the attaining of the joys of heaven in respect of mine own commodity, as even for a very love to thee.  
And bear me, good Lord, thy love & favour, which thing my love to thee-ward (were it never so great) could not, but of thy great goodness, deserve.  
And pardon me, good Lord, that I am so bold to ask so high petitions, being so vile a sinful wretch, and so unworthy to obtain the lowest: but yet good Lord, such they be as I am bound to wish for, & should be nearer the effectual desire of them, if my manifold sins were not the set. From which, oh glorious Trinity vouchsafe of thy goodness to wash me with that blessed Blood that issued out of thy tender body, oh sweet Saviour Christ, in the divers torments of thy most bitter Passion.  
Take from me, good Lord, this lukewarm fashion, or rather keycold manner of meditation, & this dullness in praying unto thee: & give me warmth, delight & quickness in thinking upon thee: & give me the grace to long for thy holy Sacraments, and specially to rejoice in the presence of thy very blessed Body, sweet Saviour Christ, in the holy Sacrament of the Altar: And duly to thank thee for thy gracious visitation therewith: & at that high memorial, with tender compassion, to remember & consider thy most bitter Passion.  
Make us all, good Lord, virtually participant of that holy Sacrament this day, and every day make us all lively members, sweet Saviour Christ, of thy holy Mystical Body, thy holy Catholic Church.  
Dignare Domine, die isto sine peccato nos custodire.  
Miserere nostrî Domine, miserere nostrî.  
Fiat misericordia tua Domine super nos, quemadmodum speravimus in te.  
In te Domine speravi, non confundar in aeternum.  
Ora pro nobis, Sancta Dei Genitrix.  
ut digni efficiamur promissionibus Christi.  

Pro amicis.  
ALmighty God, have mercy on N. etc. with special meditation and consideration of every friend, as godly affection and occasion requireth.   

Pro inimicis.  
ALmighty God, have mercy on N. etc. & on all that bear me evil will, & would me harm, & their faults & mine together, by such easy, tender, merciful means, as thine infinite wisdom best can devise, vouchsafe to amend & redress, & make us saved souls in heaven together, where we may ever live and lou● together with thee and thy blessed Saints, O glorious Trinity, for the bitter Passion of our swente Saviour Christ. Amen.  
LOrd give me patience in tribulation, and grace in every thing to conform my will to thine, that I may truly say: Fiat voluntas tua sicut in coelo & in terra.  
The things, good Lord, that I pray for, give me the grace to labour for. Amen.    

Pater noster, etc.  
Give me the grace, good Lord, to set the world at nought.  
To set my mind fast upon thee.  
And not to hung upon the blast of men's mouths.  
To be content to be solitary.  
Not to long for worldly company.  
Little and little utterly to cast of the world.  
And rid my mind of all the business thereof.  
Not to long to hear of any worldly things.  
But that the hearing of worldly fantasies may be to me displeasant.  
Gladly to be thinking of God,  
piteously to call for his help.  
To lean unto the comfort of God.  
Busily to labour to love him.  
To know mine own vility and wretchedness.  
To humble & meeken myself under the mighty hand of God.  
To bewail my sins past.  
For the purging of them patiently to suffer adversity.  
Gladly to bear my purgatory here.  
To be joyful of tribulation.  
To walk the narrow way that leadeth to life.  
To bear the Cross with Christ.  
To have the last things in remembrance.  
To have ever before mine eye my death that is ever at hand.  
To make death no stranger to me.  
To foresee and consider the everlasting fire of hell.  
To pray for pardon, before the judge come.  
To have continually in mind the Passion that Christ suffered for me.  
For his benefits incessantly to give him thanks.  
To buy the time again, that I before have lost.  
To abstain from vain confabulations.  
To eschew light foolish mirth and gladness.  
Recreations not necessary to cut of.  
Of worldly substance, friends, liberty, life & all, to set the loss at right naught, for the winning of Christ.  
To think my most enemies my best friends.  
For the brethren of joseph could never have done him so much good with their love and favour, as they did him with their malice and hatred.  
These minds are more to be desired of every man, than all the treasure of all the Princes and Kings Christian and Heathen, were it gathered and laid together all upon one heap.    

An Instruction.  
Bear no malice or evil will to no man living: for either the man is good, or naught.  
If he be good, and I hate him: then am I naught. If he be naught, either he shall amend & die good, and go to God: or abide naught, & die naught, and go to the devil. And than let me now remember, that it he shall be saved, he shall not fail (if I be saved to, as I trust to be) to love me very hearty, & I shall then in likewise love him. And why should I now than hate one for this while, which shall hereafter love me for evermore? And why should I now than be enemy to him, with whom I shall in time coming be coupled in eternal friendship? And on the other side, if he shall continued naught, & be damned: than is there so outrageous eternal sorrow towards him, that I may well think myself a deadly cruel wretch, if I would not now rather pity his pain, than malign his person. If one will say, that we may well, & with good conscience, wish an evil man harm, lest he should do harm to such other folk as are innocent and good: I will not now dispute upon that point. For that root hath many more ●●aunches to be well weighed and considered, than I can now conveniently writ, having none other pen but a coal. But verily this will I say, that I will give counsel to every good friend of mine, but if he be put in such a room, as to punish an evil man lieth in his charge by reason of his office, else leave the desire of punishment unto God, and unto such other folk as are so grounded in charity and so fast clean unto God, that no secret shrewd cruel affection, under the cloak of a just and a virtuous zeal, can creep in & undermine them. But let us that are no better than men of a mean sort, ever pray for such merciful amendment in other folk, as our own conscience showeth us that we have need in ourself.   

VITA per offensam Dei seruata, erit ei, qui sic se seruaverit, odibilis. Nam qui sic vitam tuam seruaveris, tute postridie vitam tuam odio habebis, & dolebis vehementer, mortem te non pertulisse pridie. Nam restare tibi mortem recordaberis, quae qualis futura sit, nescis, neque quàm citò ventura, & meritò habes metuere, ne mortem sic dilatam sequantur inferorum tormenta, ubi desiderabunt homines mori, & mors fugiet ab eis, quum eam mortem quam fugisti, 
Apocal. 9  secutura fuerint aeterna coelorum gaudia.  
Quàm stultum est, vitando mortem temporaneam incurrere in aeternam? nec temporaneam vitare tamen, sed pau●●sper differre? Nam si inpraesentiarum mortem vitaris, an perpetuô iam victurus es? aut alio tempore sine poena moriturus? Immò continget tibi fortasse, quod diviti longam sibi vitam promittenti, Christus impendisse commemorat: Stulte, hac nocte rapient abs te animam tuam. Caeterùm hoc certè certum habes, quód & mori aliquando debes, 
Luc. 12.  & (quae est humanae vitae brevitas) vivere diu non potes. Denique nec hoc, opinor, dubitas, quòd quum fatalis morbus advenerit, & appetentis mortis molestia coeperit ingravescere, optabis te fuisse pridem pro animae tuae conseruatione, quantūms cruciabili morte, peremptum. Non est illud ergo tam desperatè metuendum tibi ne fiat, quod fuisse factum, scis, te paulò pòst exoptaturum. Qui patiuntur secundùm voluntatem Dei, fideli Creatori commendant animas suas. 
1. Pet. 4.  Charissimi, Nolite peregrinari in feruore, qui ad tentationem vobis fit, quasi nowm aliquid vobis contingat, sed communicantes Christi passionibus, gaud●te, ut in revelatione gloriae eius gaudeatis exultantes. Pudeat bonos in bonis timidiores esse, quàm mali sunti● malis. Audire siquidem latrones licet dicentes, ignawm esse eum, qui refugiat septennij voluptatem, ne post patiatur dimidiatae horae suspendium. Et Christianum hominem non pudeat, potius aeternam vitam & felicitatem perdere, quam pati velit breuem mortem paulò citiùs, quam tamen scit se necessariò passurum paulò seriùs, & nisi poenitear, à morte temporali ruiturum protinus in aeternam eâque plenam tormentis omni morte molestioribus. Si quis vel unum conspicere posset ex daemonibus illis, qui magno numero nos expectant, ut in aeternum crucient: omnes mortalium omnium minas unius terrore floccifaceret. Et quamtò magis floccifaceret, si videre posset coeios apertos, & jesum frantem, sicut v●●it Beatus Stephanus? 
Actor. 7.  Aduersarius ve●●er diabolus, sicut leo rugiens circuit, quaerens quem devoret. Bernardus: 
1. Petr. 5.  Gratias ago magno illi Leoni de tribu juda: rugire iste potest, mordere non potest. Q●antum cumque minetur, non simus bestiae, ut nos prosternat vacuus ille rugitus. Verè bestia est, verè rationis expers, qui tam pusillanimis est, ut solo timore cedat qui sola futuri laboris exaggeratione victus ante conflictum, nó telo, sed tuba prosteruitur. 
Heb. 12.  Nondum restitistis usque ad sanguinem, ait stre●uus ille dux, qui Leonis huius noverat vanum esse rugitum. Et alius: Resistite inquit Diabolo, & fugiet à vobis, resistite fortes in fide. Eos qui, 
jacob. 4.  spe in Deum relicta, fugiunt ad humanum auxilium, perituros ●dicit cum suo auxilio. 
Esai. 31.   
Sic perijt Saul rex, qui murmurans, impatiens, & desperans de Deo, quia non statim exauditus esi, trans●ulit se ad consulendam Phytonissam: quum prius omnes Phytonissas edicto publico iussisset puniendas.  
My firm hope is, that he, which so dearly bought me, will not, without mine own damnable fault, lose me to his most malicious enemy.   

The Englissh of the Latin that went before.  
WHo so ever so saveth his life, that he displeaseth God thereby, shall soon after, to his no little grief, full sore mislike the same. For if thou so savest thy life, thou shalt on the morrow so deadly hate thy life, that at the heart full heavy shalt thou be, that the day before thou didst not lose thy life. For that certainly die thou must, shalt thou full surely remember: but how, or how soon, that wottest thou not at all. And just cause hast thou to fear, lest upon such delay of thy death, may haply ensue the everlasting torments in hell, where men shall sore long to die, and death shall flee from them: 
Apocal. 9  whereas by th' enduring of that death, which thou so much abhorrest, there should have undoubtedly followed the everlasting joys of heaven.  
What folly is it for thee than, to avoid this temporal death, as thereby to fall in peril, to purchase thyself eternal death: and yet therewith not to escape thy temporal death, but perhaps for a while only to delay thy death?  
For put case thou mightest for that while eschew the danger of death: art thou sure therefore, either to continue thy life for ever, or at an other time to die & feel no pain? Nay rather it may fortune to far with thee, as it fared with the rich man, that assuredly reckoned himself to live full many a year, to whom Christ said: This night thou fool, 
Luc. 12.  shall ●●ey derive the of thy life. And again, this art thou well assured of, that both die once thou shalt, & also, for that so shortly man's life here passeth away, that long here live thou canst not.  
Finally hereof, as I suppose, doubtest thou never a deal, that when the time shall come, in which thou shalt lie sick on thy deathbed, and therewith begin to feel the painful pangs of death so dreadfully drawing on: than wilt thou heartily wish, that for the saving of thy soul, thou hadst died a most sharp & cruel death many a day before. Than cause hast thou none pardie, so sore to fear that thing to fall, which as thou knowest thyself right well, thou wouldst within a while after have wished to have fallen unto thee before. Who so ever suffer any trouble or adversity, according to the will of God, must wholly commit their souls into the hands of God their trusty and faithful Creator. Be not discouraged, my well-beloved brethren, 
1. Petr. 4.  saith S. Peter, by reason of the extreme persecution that is amongst you (which is sent you for a proof of your patience) as though some strange thing were befallen unto you: but in as much as ye be partakers of Christ's pain & Passion, full hearty rejoice, that you may likewise rejoice at the revelation of his glory.  
Well may good men be ashamed, to have less courage to do good, than evil men have 〈◊〉 do evil. For a man may hear thieves not let to say, that he hath a faint stomach, that will stick for ba●●e an hours hanging to live seven years in pleasure. And what a shame were it than for a Christian man, to be content rather to lose the life & bliss everlasting, than suffer a short death somewhat afore his time, which he is so well assured, that needs suffer he shall, and that within a while after, and (but if he repent him in time) strait upon his temporal death, fall into eternal death & the same so horrible and painful, that it far exceedeth all other kinds of death.  
If it were possible for a man, with his corporal eyes, to behold one of those griefly friends, which in so great a numbered daily look & long for us in hell for ever to torment us: the fear of him alone would make him not to regard a rish, all the terrible threats that any man could imagine. And how much less would he regard then than, if he might possibly see heaven open, & jesus Christ there standing, as did the blessed S. Stephan?  
Your adversary the devil, saith S. Peter, like a roaring lion runneth about, 
1. Pet. 5.  seeking whom he may devour. But hearcke what S. Bernard saith: I humbly thank that mighty Lion of the Tribe of juda: well roar may this lion, but bite me he cannot. Threaten he us never so much, let us not be such beastly cowards, that for his only rude roaring we fall down flat to the ground. For a very beast is he, & hath no reason in deed, which is either so feeble spirited, that for fear alone he giveth over, or so discomfited upon a vain imagination of the pains that he may hap to suffer, that at the bore blast of the trumpet, before the battle begin, he is quite and clean overthrown without any stroke at al. You have not resisted as yet to the shedding of your blood, saith the valiant Captain, 
Hebr. 12.  which knew right well, that the roaring of this lion was nothing to be passed on. And an other saith, Stand stiff against the devil, 
jacob. 4.  and he will flee from you. Stand stiff, I say, with a strong and steadfast faith: for Esaie giveth us warning before, that they, that having no hope of God's help, flee for succour to man's help, shall both themselves, & their helpers with them, come to utter confusion.  
So came King Saul to nought, who, because he was not by and by of God heard at his pleasure, murmured, grudged, and disinherited God, and so fell in conclusion to seek counsel of a wy●che, whereas for the punishment of all witches, he him self had given generally so precise commandment before.  
Here followeth a servant Calling for the help of God against all trouble and tentation, made and gathered out of certain Psalms by the same Sir Thomas Moor in the time (as it may s●me) of his last trouble and persecution.   

JMPLORATIO DIVINI AUXILII c●ntra tentationem, cum insullatione contra Daemones ex spe & fiducia in Deum.  
DOmine, 
Psalt. 5.  quid multiplicati sunt, qui tribulant me? multi insurgunt adversum me.  
Multi dicunt animae meae, Non est salus ipsi in Deo eius.  
Tu autem, Domine, susceptor meus es, gloria mea, & exaltans caput meum.  
Ego dormivi, & soporatus sum & exurrexi, quia Dominus sus●epit me.  
Non timebo millia populi ●ircundantis me: exurge Domine, saluum me fac Deus meus.  
Domine deduc me in justitia tua propt●r inimicos meos: 
Psalt. 5.  dirige in conspecto tuo viam meam.  
Quoniam non est in ore eorum veritas, cor eorum vanum est.  
Sepulcrum patens est guttur eorum, judica illos Deus.  
Decidant à cogitationibus suis: secundùm multitudinem impietatum eorum expelle eos, quoniam rritaverunt te domine.  
Et laetentur omnes qui sperant in te, maeternum exultabunt, & habitabis in eis.  
Domine ut▪ scuto bonae voluntatis tuae coronasti nos.  
Domine deus meus, in te speravi, 
Psal. 7.  ●a●uum me fac ex omnibus persequentibus me, & libera me.  
Nequando rapiat utleo animam meam, dum non est qui redimat, neque qui saluum faciat.  
Exurge domine in ira tua, & exaltare in finibus inimicorum meorum.  
Persequatur inimi●us animam meam ut comprehendat, & conculcet in terra vitam meam, & gloriam meam in pulverem deducat.  
Arcum suum tetendit, & paravit illum: & in eo paravit va●a mortis, sagittas suas ardentibus effecit.  
Ecce parturit iniustitiam, concepit dolorem, & peperit iniquitatem.  
Lacum aperui●, & effodit eum, incidit in foveam quam fecit.  
Conuertetur dolor eius in caput eius, & in verticem ipsius iniquitas eius descendet.  
Confitebor domino secundum justitiam eius: & psallam nomini domini altissimi.  
In pace in idipsum dormiam & requiescam. 
Psal. 4.   
Quoniam, tu domine, singulariter in spe constituis●● me.  
Miserere mei domine vide humilitatem meam de inimicis meis. 
Psal 9   
E● sperent in te, qui noverunt nomen tuum domine, quoniam non dereliquisti quae●etes te, domine.  
Et factus est Dominus re●ugium pauperi, adiutor in opportunitatibus in tribulatione.  
ut quid, ●omine, recessisti longè, despicis in opportunitatibus in tribulatione?  
Quoniam non in finem oblivio erit pauperis, patientia pauperum non peribit in finem.  
Exurge Domine Deus, exaltetur manus tua, ne obliviscaris pauperum.  
Tibi derelictus est pauper, or phano tu eris adiutor.  
Desiderium pauperum exaudivit Dominus: praeparationem cordis eorum audivit auris tua.  
Dominus in templo sancto suo: Dominus in coelo sedes eius.  
Oculi eius in pauperem respiciunt: palpebrae eius interrogant filios hominum.  
Propter miseriam inopum & gemitum pauperum, nunc exurgam, dicit Dominus.  
Domine, Deus meus, in te speravi, saluum me fac ex omnibus persequentibus me, & libera me.  
Vsquequo, Domine, 
Psal. 12.  oblivifceris me in finem? usquequo avertis faciem tuam à me?  
Quam diu ponam consilia in anima me? dolorem in cord meo per diem?  
Vsquequo exaltabitur inimicus meus super me? respice, & exaudi me Domine, deus meus.  
Illumina oculos meos, ne unquam obdormiam in morte: nequando dicat inimicus meus, Praevalui adversus eum.  
Qui tribulant me, exultabunt si motus fuero: ego autem in misericordia tua speravi.  
Exultabit cor meum in salutari tuo: cantabo Domino, qui bona tribuit mihi, & psallam nomini Domini altissimi.  
Conserua me, Domine, 
Psal. 15.  quoniam speravi in te: dixi Domino, Deus meus es tu, quoniam bonorum meorum non eges.  
Perfice gressus meos in semitis tuis: 
Psal. 16.  ut non moveantur vestigia mea.  
Mirifica mi●ericordias tuas, qui salu●s facias sperantes in te.  

Psal. 15.  Providebat Dominum in conspectu meo semper, quoniam à dextris est mihi, ne commouear.  
Propter hoc laetatum est cor meum, & exultavit lingua mea, in super & caro mea requiescet in spe.  
Tu illuminas lucernam meam domine: Deus meus, illumina ten●bras meas.  
Quoniam in te eripiar à tentatione, in deo meo transgrediar murum.  
Deus meus impolluta via eius, eloquia domini igne examinata, protector est omnium sperantium in se.  
Quoniam quis Deus praeter dominum? aut quis Deus, praeter Deum nostrum?  

Psal. 21.  Ego autem sum vermis & non homo, opprobrium hominum, & abiectio plebis.  
Omnes videntes me deriserunt me: locuti sunt labijs, & moverunt caput.  
Tu es, qui extraxisti me de ventre, spes mea ab uberibus matris meae, in te proiectus sum ex utero.  
De ventre matris meae Deus meus es tu, ne discesseris à me.  
Quoniam tribulatio proxima est, quoniam non est qui adiwet.  
Tu autem, domine, ne elongaveris auxilium tuum à me, ad defensionem meam conspice.  
Et si ambulavero in medio umbrae mortis, non timebo mala, quoniam tu mecum es.  
Virga tua & baculus tuus ipsa me consolata sunt.  
Ad te domine levaui animam meam: Deus meus, in te, confido, 
Psal. 24.  non erubescam.  
Neque irrideant me inimici mei: etenim universi, qui sustinent te non confundentur.  
Delicta iwenturis meae & ignorantias meas ne memineris.  
Secundum misericordiam tuam memento mei tu, propter bonitatem tuam, dne.  
Propter nomen tuum, Domine, propitiaberis peccato meo, multum est enim.  
Oculi mei semper ad Dominum, quoniam ipse evellet de laqueo pedes meos.  
Tribulationes cordis mei multiplicatae sunt, de necessitatibus meis erue me.  
Vide humilitatem meam & laborem meum, & dimit universa delicta mea.  
Dominus illuminatio mea, & falus mea: quem ●imebo?  

Psal. 26.  Dominus protector vitae, meae, à quotrep idabo?  
Si consistant adversum me castra, non timebit cor meum.  
Si exurgat adversum me praelium, in hoc ego sperabo.  
unam petij à Domino, hanc requiran, ut inhabitem in domo Domini omnibus diebus vitae meae.  
ut videam voluntatem Domini, & visitem templum eius.  
Exaudi Domine vocem meam, qua clamavi ad te, miserere mei, & exaudi me.  
Tibi dixit cor meum, ex quisivit te facies mea, faciem tuam domine requiram.  
Ne avertas faciem tuam a me: ne declines in ira à servo tuo.  
Adiutor meus esto, ne derelinquas me, neque despicias me, Deus salutaris meus.  
Credo videre bona Domini: in terra viventium.  
Expecta dominum, viriliter age: confortetur cor tuum, & sustine dominum.  
Ad te, domine, clamabo, Deus meus ne sileas à me: 
Psal. 27.  nequando taceas à me, & assimilabor descendentibus in lacum.  
Psallite domino Sancti eius, & confitemini memoriae sanctitatis eius. 
Psal. 29.   
Quoniam ira in indignatione eius, & vita in voluntate eius.  
Ad vesperam demorabitur fletus: & ad matutinum laetitia.  
Auertisti faciem tuam à me, & factus sum conturbatus.  
Ad te, domine, clamabo, & ad Deum meum deprecabor.  
Quae utilitas in sanguine meo dum descendo in corruptionem?  
In te, domine, speravi, non confundar in aeternum: in justitia tua libera me.  

psal. 30.  Inclina ad me aurem tuam, accelera ut eruas me.  
Esto mihi in Deum protectorem, & in domum refugij, ut saluum me facias.  
Quoniam fortitudo mea & refugium meum estu, & propter nomen tuum deduces me, & enutries me.  
Educes me de laqueo, quem absconderunt mihi, quoniam tu es protector meus.  
In manus tuas, Domine, commendo spiritum meum redemisti me, domine, Deus veritatis.  
Miserere mei, domine, quoniam tribulor, conturbatus est in ira oculus meus, anima mea & venter meus.  
Quoniam defecit in dolore vita mea, & anni mei in gemitibus.  
Infirmata est in pauꝑtate virtus mea, & ossa mea conturbata sunt.  
Super omnes inimicos meos factus sum opprobrium vicinis meis valde, & timor notis meis.  
Qui videbant me, foras fugerunt à me: oblivioni datus sum tanquam mortuus à corde.  
Factus sum tamquam vas perditum: quoniam audivi vituperationem multorum commoratium in circuitu.  
In eo dum convenirent simul adversum me, accipere animam meam consiliati sunt.  
Ego autem in te speravi, domine: dixi, Deus meus es tu, in manibus tuis sortes meae.  
Illustra faciem tuam super servum tuum, saluum me fac in misericordia tua, domine non confundar, quoniam invocavi te.  
Quâm magna multitudo dulcedinis tuae, domine? quam abscondisti timentibus te.  
Ecce, oculi domini super timentes eum, & in eis qui sperant super misericordia eius.  
ut eruat à morte animas eorum, & alat eos in fame.  
Anima nostra sustinet dominum, quoniam adiutor & protector noster est.  
Quia in eo laetabitur cor nostrum, & in nomine sancto eius speravimus.  
Fiat misericordia tua domine super nos: 
Psal. 33.  quemadmodum speravimus in te.  
Accedite ad eum, & illuminamini, & facies vestrae non confundentur.  
Immittet Angelus domini in circuitu timentium eum, & eripiet eos.  
Gustate, & videte, quoniam suavis est Dominus, beatus vir, qui sperat in eo.  
Timete dominum omnes Sancti eius, quoniam non est inopia timentibus eum.  
Divites eguerunt, & esurierunt: inquirentes autem dominum non minuentur omni bono.  
juxtà est dominus his, qui tribulato sunt cord, & humiles spiritu saluabit.  
Filij hominum in tegmine alarum tuarum sperabunt, 
Psal. 35.  inebriabuntur ab ubertate domus tuae.  
Quonan apud te est fons vitae, & in lumine tuo videbimus lumen.  
Dne, 
Psal. 37.  ne in furore tuo arguas me, neque in ira tua corripias me.  
Quoniam sagittae tuae infixae sunt mihi, & confirmasti super me manum tuam.  
Non est sanitas in carne mea à facie irae tuae, non est pax ossibus meis à facie peccatorum meorum.  
Quoniam iniquitates meae super gressae sunt c●put meum, & sicut onus grave gravatae sunt super me.  
Putrue ●unt & corruptae sunt cicatrices meae, à facie insipientiae meae.  
Miser factus sum, & curuatus sum usque in finem: tota die contristatus ingrediebar.  
Quoniam lumbi mei impleti sunt illusionibus: & non est sanitas in carne mea.  
Afflictus sum, & humiliatus sum nimis: rugiebam à gemitu cordis mei.  
Domine, ante te omne desiderium meum: & gemitus meus à te non est absconditus.  
Cor meum conturbatum est, dereliquit me virtus mea: & lumen oculorum meorum, & ipsum non est mecum.  
Amici mei & proximi mei adversum me appropin quaverunt, & steterunt.  
Et qui juxta me erant, delongè steterunt, & vim faciebant, qui quaerebant animam meam.  
Et qui inquirebant mala mihi, locuti sunt vanitates▪ & dolos tota die meditabantur.  
Ego autem tanquam surdus, non audiebam: & sicut mutus, non aperiens os suum.  
Et factus sum sicut homo non audiens, & non habens in ore suo redargutiones.  
Quoniam in te, domine, speravi, tu exaudies me, domine, Deus meus.  
Quia dixi, Nequando supergaudeant mihi inimici mei, & dum commoventur pedes mei, super me magna locuti sunt.  
Quoniam ego in flagella paratus sum, & dolor meus in conspectu meo semper.  
Quoniam iniquitatem meam annunciabo, & cogitabo pro peccato meo.  
Inimici aunt mei viwnt, & confirmati sunt super me: & multiplicati sunt, qui oderunt me iniquè.  
Qui retribuunt mala pro bonis, detrahebant mihi, quoniam sequebar bonitatem.  
Ne derelinquas me, domine: Deus meus, ne discesseris à me.  
intend in adiutorium meum, domine, Deus salutis meae.  
Dixi, Custodiam vias meas, ut non delinquam in lingua mea. 
Psal. 38.   
Posui ori meo custodiam, cum consisteret peccator adversum me.  
Obmutui, & humiliatus sum, & silui à bonis, & dolor meus renovatus est.  
Concaluit cor meum intra me, & in meditatione mea exardescet ignis.  
Locutus sum in lingua mea, Notum fac mihi domine finem meum.  
Et numerum dierum meorum quis est, ut sciam quid desit mihi.  
Ecce mensurabiles posuisti dies meos, & substantia mea tamquam nihilum ante te.  
Veruntamen universa vanitas, omnis homo vivens.  
Veruntamen in imagine pertransit homo, sed & frustra conturbatur.  
Thesaurizat, & ignorat, cui congregabit ea.  
Et nunc quae est expectatio mea? nónne dominus? & substantia mea apud te est.  
Ab omnibus iniquitatibus meis erue me, opprobrium insipienti dedisti me.  
Obmutui, & non aperui os meum: quoniam tu fecisti, amoue à me plagas tuas.  
A fortitudine manus tuae ego defeci, in increpationibus: ꝓpter iniquitatem corripuisti hominem.  
Et tabescere fecisti sicut araneam animam eius, veruntamen vanè conturbatur omnis homo.  
Exaudi orationem meam, domine, & deprecationem meam, auribus percipe lachrymas meas.  
Ne sileas: quoniam advena ego sum apud te, & peregrinus, sicut omnes patres mei.  
remit mihi, ut refrigerer, priusquam abeam, & amplius non ero.  

Psal. ●9.  Beatus vir, cuius est nomen domini spes eius, & non respexit in vanitates, & insanias falsas.  
Multa secisti tu domine, mirabilia tua, & cogitationibus tuis, non est qui similis sit tibi.  
Tu autem, domine, ne longè facias miserationes tuas à me, misericordia tua & veritas tua susceperunt me.  
Quoniam circundederunt me mala, quorum non est numerus: comprehenderunt me iniquitates meae, & non potui ut viderem.  
Multiplicatae sunt super capillos capitis mei, & cor meum dereliquit me.  
Complaceat tibi, domine, ut eruas me▪ Domine ad adiwandum me respice.  
Exultent & laetentur super te omnes quaerentes te, & dicant semper, magnificetur dominus, qui diligunt salutare tuum.  
Ego aunt mendicus sum & pauper, dominus solicitus est meî.  
Adiutor meus & protector meus tu es, Deus meus ne tardaveris.  
Quemadmodum desiderat ceruus ad fontes aquarum: 
Psal. 41.  ita desiderat anima mea ad te, Deus.  
Sitivit anima mea ad Deum fontem vivum: quando veniam, & apparebo ante faciem Dei?  
Fuerunt mihi lachrymae meae panes die ac nocte, dum dicitur mihi cotidie, Vbi est Deus tuus?  
Haec recordatus sum, & effudi in me animam meam, quoniam transibo in locum tabernaculi admirabilis usque ad domum Dei.  
In voce exult●tionis & confessionis, sonus epulantis.  
Quare tristis es anima mea? & quare conturbas me?  
Spera in Deo, quoniam adhuc confitebor illi, salutare vultus mei, & Deus meus.  
Ad meipsum anima mea conturbata est: propterea memor ero tuî de terra jordanis, & Hermonij à monte modico.  
Abyssus abyssum invocat, in voce cataractarum tuarum.  
Omnia excelsa tua & fluctus tui super me transierunt.  
In die mandavit Dns misericordiam svam, & nocte canticum eius.  
Apud me oratio deo vitae meae: dicam Deo, Susceptor meus es.  
Quare oblitus es mei? & quare contristatus incedo, dum affligit me inimicus?  
Dum confringuntur ossa mea, exprobraverunt mihi, qui tribulant me, inimici mei.  
Dum dicunt mihi per singulos dies, Vbi est Deus tuus?  
Quare tristis es anima mea? & quare conturbas me?  
Spera in Deo, quoniam adhuc confitebor illi, salutare vultus mei, & Deus meus.  
Deus noster refugium & virtus: 
Psal. 45.  adiutor in tribulationibus quae invenerunt nos nimis.  
Propterea non timebimus dum turbabitur terra: & transferentur montes in cor maris.  
Sonuerunt & turbatae sunt aquae eorum: conturbati sunt montes in fortitudine eius.  
Fluminis impetus laetificat civitatem Dei: sanctificavit tabernaculum suum Altissimus.  
Deus in medio eius non commovebitur, adiwabit eam deus manè diluculo.  
Miserere meî Deus, 
Psalt. 50.  secundùm magnam misericordiam tuam.  
Et secundum multitudinem miserationum tuarum, deal iniquitatem meam.  
Amplius lava me ab iniquitate mea: & à peccato meo munda me.  
Quoniam iniquitatem meam ego cognosco: & peccatum meum contra me aest semper.  
Tibi ●oli peccavi, & malum coram te feci: ut iustificeris in sermonibus tuis, & vincas cum iudicaris.  
Ecce enim in iniquitatibus conceptus sum & in peccatis concepit me mater mea.  
Ecce enim veritatem dilexisti: incerta & occulta sapientiae tuae manifestasti mihi.  
Asperges me hyssopo, & mundabor: lavabis me, & super nivem dealbabor.  
Auditui meo dabis gaudium & laetitiam: & exultabunt ossa humiliata.  
Auerte faciem tuam à peccatis meis: & omnes iniquitates meas deal.  
Cor mundum crea in me Deus: & spiritum rectum innova in visceribus meis.  
Ne proijcias me à facie tua▪ & Spiritum sanctum tuum ne auferas à me.  
Redde mihi laetitiam salutaris tui▪ & Spiritu principali confirma me.  
Docebo iniquos vias tuas: & impij ad te convertentur.  
Libera me de sanguinibus, Deus, Deus salutis meae & exultabit lingua mea iusti●●am tuam.  
Domine, labia mea aperies: & os meum annuntiabit laudem tuam.  
Quoniam si voluisses sacrificium dedissem utique: holocaustis non delectaberis.  
Sacrificium Deo, spiritus contribulatus cor contritum & humiliatum, Deus non despicies.  
Benignè fac, domine, in bona voluntate tua Zion: ut aedificentur muri Jerusalem.  
Tunc acceptabis sacrificium justitiae, oblationes & holocausta: tunc imponent super altare tuum vitulos.  
Exaudi, deus, orationem meam, & ne despexeris deprecationem meam, 
Psal. 54.  intend mihi, & exaudi me.  
Cor meum conturbatum est in me, & sormido mortis cecidit super me.  
Timor & tremor venerunt super me, & contexerunt me tenebrae.  
Et dixi, Quis dabit mihi pennas sicut columbae, & volabo & requiescam?  
jacta super Dominum curam tuam, & ipse te enutriet.  
Nonne deo subiecta erit anima mea? 
Psal. 61.  ab ipso enim salutare meum.  
Nam & ipse Deus meus, & salutaris meus, susceptot meus, non movebor amplius.  
Quousque irruitis in hominem? interficitis universi vos, tamquam parieti inclinato, & maceriae depulsae.  
Veruntamen Deo subiecta esto anima mea, quoniam ab ipso patientia mea  
Quia ipse Deus meus, & salvator meus, adiutor meus, non emigrabo.  
In Deo salutare meum, & gloria mea, Deus auxilij mei, & spes mea in Deo est.  
Sperate in eo omnis congregatio populi, effundite coram illo corda vestra, adiutor Deus noster in aeternum.  
Semel locutus est Dominus, duo haec audivi, quia potestas Dei est, & tibi Domine misericordia, quia tu reddes unicuique juxta opera ●ua.  
Deus, Deus meus: ad te de luce vigilo. 
Psal. 62.   
Sitivit in te anima mea, quàm multipliciter tibi caro mea.  
In terra delerta, invia, & inaquosa, sic in sancto apparui tibi, ut viderem virtutem tua & gloriam tuam.  
Quoniam melior est misericordia tua super vitas, labia mea laudabunt te.  
Sic benedicam te in vita mea, & in nomine tuo levabo manus meas.  
Sicut adipe & pinguedine repleatur anima mea, & labijs exultationis laudabit os meum.  
Sic memor fui tuî super stratum meum, in matutinis meditabor in te, quia fuisti adiutor meus.  
Et in velamento alarum tuarum exultabo, ad haesit anima mea post te, me suscepit dextera tua.  
Ipsi verò in vanum quaesierunt animam meam: introibunt in inferiora terrae, tradentur in manus gladij, partes vulpium erunt.  
Rex verò laetabitur in Deo, laudabuntur omnes qui iurant in eo: quia obstructum est os loquentium iniqua.  
Deus misereatur nostrî & benedicat nobis, 
Psal. 66.  illuminet vultum suum super nos, & misereatur nostrî.  
ut cognoscamus in terra viam tuam, in omnibus gentibus salutare tuum.  
Confiteantur tibi populi, Deus: confiteantur tibi populi omnes.  
Laetentur & exultent gentes, quoniam iudicas populos in aequitate, & gentes in terra dirigis.  
Confiteantur tibi populi, Deus, confiteantur tibi populi omnes: terra dedit fructum suum.  
Benedicat nos Deus, Deus, noster, benedicat nos Deus, & metuant eum omnes fines terrae.  
FINIS.   

PRECATIOnes johan Lodovici Vivis.  

PRO ECCLESIA Sancta Catholica.  
O Amicissime nostrî Christ, ô Sponse, cui est unicè chara tua Ecclesia, quique pollicitus es, te illi numquam defuturum, auge eam, & fac laetissimam bona sobole patris simillima, nempe tuî: fac nos omnes idem & de te sentire, & in te, ut simus verè unum corpus illud, cuius tu es caput, conglutinati & compacti charitate mutua, de tuo illo perpetuo igne accensa, qui ita nos amasti, ut sanguinem & vitam tuam pro nobis impenderes. O Christé, author & suasor charitatis, pacis, benevolentiae, emolli durissima nostra pectora, & planè fertea, calefac corda nostra glacie concreta & durata, ut mutuò bene cupiamus, quò agnoscant omnes, discipulos tuos esse nos & iam nunc incipiamus vitam illam coelestem exprimere, in qua nulla est dissensio, nullum odium, sed pax & & amor omnium inter omnes.   

Pro pace & coadunatione populi Christiani.  
unum corpus est Ecclesia, à Christo capite per membra omnia descripta, & coagmentata compagine charitatis mutuae membrorum inter se, & cum ipso capite, grand mysterium divinae bonitatis. O caput, ô parens noster, tibi vnī●ae suppetunt vires, quibus quodcunque cordi tibi fuerit, perficias. Congreganoes dispersos, coniunge tot opinionibus dissidentes, dissectosque. uni, quos odia & inimicitiae reddunt diversissimos: fac ut nos omnes, qui Baptismate nominis tui regeniti atque innovati sumus, verè in unum corpus coemamus, dignum te tanto capite, quo vel fingi nihil potest melius, aut maius: unum sentiamus omnes, unum sapiamus, nempe te unum Deum omnipotentem, & nostrî benevolèntissimum, hominem mansuetissimum, affixum cruci propter scelera nostra, redemptorem humani generis, instauratorem mundi universi. Seda Domine tot fluctus, quibus navigium hoc tuum tam variè impetitur & concutitur. Expergiscere, Christ jesus, serva nos, quia instat atque urget naufragium atrox: nullae iam hominum vires, nulla sapientia, nullae opes possunt opem ferre, nulla restat remedij spes, solus aspectus tuus propitius procellam hanc saevissimam serenare potest, & tranquillare.   

PRO JIS QVI nos regunt.  
REgentium omnium tu es solus, Domine, exemplar quod aemulentur, quod studeant referre, quip qui es optimus, ac sapientissimus, eaque de causa nec errare potes, nec alia facere, quam bona. Eos, Christ, quos tuo loco regendis tuis populis, tanquam ovium pastores dedisti, lumine tuae claritatis illustra, igne tu● amoris accende, ut luce praeeunte, quae sunt optima videant, & amore sancto incensi ea concupiscant, in teque unum semper intenti, non quod ipsis collibitum sit sequantur, sed quod tu praecepisti, omniaque sua ad te propofitum exemplar dirigant, ut & ipsi probé fungantur munere abs te mandato, & nos sub illis quietam piamque vitam transigamus.    


A Prayer to be said before the receiving of the Blessed Sacrament.  
I Adore and worship thee, & give thanks unto thee (my most loving Lord jesus Christ) for thy innumerable benefits and gifts given unto me most unworthy. All those I yield & offer unto thee, into an everlasting laud and praise. I give unto thee thanks for all the goodness, that ever thou didst show, or ever wilt show unto any reasonable creature. I give thee thanks for all the mercies of thy most sweet goodness. I give thee thanks for thy holy Incarnation, Nativity, Infancy, Childhod, Manstate, labours, sorrowful cares, Passion, Death, Resurrection, and thine Ascension. I most humbly thank thee, that thou hast vouchsafed, to admit me most vile sinner to the noble and lively feast of this thy holy table. O gracious jesus I beseech thee, for that love that in manner constrained thee to be incarnated, to suffer & to die for me, that thou wilt make me fully clean from all sin, & make me to please thee in all thing. Adorn & garnish my beggarly and poor soul, with thy mercies and virtues.  
Grant merciful jesus, that I may with most humble reverence, with burning desire and chaste affection, receive the most venerable Sacrament of thy blessed Body, in memory of all those things, that thou hast vouchsafed to do, to speak, & to suffer for my salvation. Grant, good Lord, that I may perform this thing most purely, to the everlasting glory of thy name, to the honour of thy most sweet Mother & Virgin Marie, and to the honour of thy blessed Saint N. to the honour of all thy blessed Saints & Angels of heaven, 
Name the Saint of that day.  to the soul health of me, & of N. and to the soul's health of all Christian people, quick & dead.  
Have mercy, good Lord, have mercy upon thy Church, have mercy, good Lord upon this place & this company. Grant that here be always humility, peace, charity, chastity, and cleanness. Grant, that we all may worthily amend and correct ourselves, and that we fear thee and serve thee faithfully: & that we may love thee, & please thee. I commend unto thy mercy all our business, and all our necessities: be merciful unto all those, for whom thou hast shed thy precious blood. Grant unto the quick forgiveness & grace, grant unto the faithful departed, rest and light everlasting.  
AMEN.   

Another Prayer before the receiving of the holy Sacrament.  
O Benign jesus that wouldst suffer so many grievous pains, yea death itself for the love of mankind: great & marvelous is thy charity. O good God for that thy charity, & that thou vouchesafedst with thy precious blood to wash away our sins, I pray thee gracious Lord, that thou forgive me all the sins that I have done, thought, or said, in pride, in wrath, in envy, in covetousness, in gluttony, in sloth in lechery, in uncleanness of body, and of soul, in misspending of my fine wits, in breaking thy commandments, in wasting the time of my life in vice, in that I have not followed virtue, nor done those ghostly deeds that I might & aught to have done. O merciful jesus with that precious blood that thou didst shed on the Rood for our salvation, wash all the sins away that I have done since my birth, comfort & make me whole with the holy Sacrament, which thou hast ordained & left here on earth to be our medicine, & life, through which we should live after thee, & with thee, & thou in us. For, good Lord, thou saidst at that holy work when thou madest it and gavest it to thy Disciples: Panis quem ego dabo, caro mea est, 
johan. 6.  pro mundi vita: qui manducat me, ipse vivit propter me, ipse manet in me, & ego in eo. O thou holy mightiful Priest & Bishop, that by thy divine might madest the worthy Sacrament of thy precious Body in form of bread, give me grace to receive it this day with purity of heart, & cleanness of soul, with love, dread and steadfast belief. O benign God, I acknowledge & confess to thy high goodness, that I am not worthy to come unto thy board to be fed with so royal meat as is thy blessed Body. But gracious Lord, I believe verily, that thou mayst make me worthy who haste made all thing of naught, & of sinful haste made righteous & holy. O almighty God, for this thy great might I pray thee, that thou make me worthy & able to receive thy precious Body devoutly with all reverence, with perfect meekness, & holiness, with full contrition, and tears of devotion, with spiritual comfort of gladness of thy presence. O blessed Body in form of bread, come and enter into my mouth and heart, that by thy divine presence my soul be fed, yea & fastened to thee with perfect charity. O Lord, fill me with grace, and strengthen me, that I may ever hereafter live after thy will, & that I may live in thee, and thou in me. jesus for thy great bounty save me from all perils, teach & comfort my soul in all doubts & dreads, cleanse me from all vices, suffer nothing to abide in my heart, but only thyself which are my souls life & leech. O heavenvly meat, oh joy of Angels, oh soul's strength, oh precious Body that giveth endless help, merciful lord jesus, thus didst thyself say, Ego sum panis vivus qui de coelo descendi: si quis manducaverit ex hoc pane, 
johan. 6.  vivet in aeternum. O thou Bread of life that didst descend from heaven, who that eateth this bread, shall live everlastingly: O blessed jesus, make me now at this time worthy to receive this Sacrament, that is thy precious Body, that I may live everlastingly with thee in thy presence, & see thee face to face, ever to joy in thy goodness in bliss everlasting.  
AMEN.   

A Prayer to be said after the receiving of the Blessed Sacrament.  
I Adore & worship thee, & give my humble & hearty thanks unto thee, most merciful Lord jesus Christ, which hast vouchsafed to admit me most vile sinner, unto the noble & lively feast of thy most holy table. Alas for me wretch. For I have received this most venerable Sacrament to to unworthily.  
Lord, have mercy on me, Lord forgive me. I commend that, which I have done, unto thy Divine heart, there to be amended, & to be made perfect. Receive (I beseech thee Lord) these most holy mysteries of thy blessed Body, which I have received to the everlasting glory of thy holy name, to the honour of thy most sweet Mother the Virgin Marie, & to the honour of thy blessed Saint N. to the honour of all thy blessed and holy Saints and Angels of heaven, 
Name the Saint of that day.  for my soul health, and for the soul health of all Christian people quick and dead. Receive (good Lord) this most excellent Sacrament, in full amendment, purgation, & satisfaction for all my sins and negligences, and for the sins of all the world. Restore by it, and make up again all my ghostly ruins & decay, and supply my needy poverty. Mortify by it in me, what so ever doth displease thee: & make me one according to thy hearts desire. By it, make my spirit, my soul and my body, conformable to the spirit, the soul & body of thy holy Humanity: & lighten me altogether with the light of thy Divinity.  
Grant by it, that I may be established in thee, that I perfectly with perseverance love thee, that I may be incorporate unto thee, & most nearly united unto thee: and that I may be changed all whole into thee, to the laud of thy blessed name.  
Convert (Lord) miserable sinners, call again heretics and schismatics. Lighten the infidels that know not thee, help all that be in any necessity & trouble, help all them that have commended themselves or desired to be commended unto my prayers. Have mercy upon my parents and benefactors. Have mercy upon all them, for whom I am bound to pray, and that thou wouldest be entreated for. Have mercy on this place and company.  
Grant, that here be always humility, peace, charity, chastity, and purity.  
Grant, that we all may worthily amend & correct ourselves, that we may fear thee, and serve thee faithfully, & that we may love thee, & please thee. I commend unto thy mercy all our businesses, and all our necessities. Lord, be merciful unto all people, for whom thou hast shed thy precious blood.  
Grant unto the quick forgiveness and grace, & unto the faithful departed, rest and life everlasting.  
AMEN.   

Another Prayer after receiving of the Sacrament.  
thanks be unto thee, O holy Father, God almighty, that thou didst vouchsafe of thy great pity to send thy only Son from thy high Throne into this vale of woe and misery, here to take our nature and shape, & in the same to suffer most sharp pains & bitter death to bring our souls to thy kingdom, and to leave that precious Body here to be our strength, & comfort: I thank thee most merciful Lord jesus with all the might & strength that thou hast given me: I offer to thee thanks, that thou this day hast fed me with thine own precious Body, by which I hope to have health of soul, & everlasting life, with joy when I departed hence. O holy Ghost come good Lord & inflame my heart with thy brenning beams of love, and make me with virtuous sweetness continually to yield acceptable thanks to the holy and glorious Trinity. O ye three Persons & one God, glory, laud, and honour, with all reverence be offered to you of all creatures without end.  
Amen.   
Here follow certain Prayers taken out of the Treatise upon the Passion of Christ, made by Sir Tho. Moore Knight. while he was prisoner in the Tower of London. 1534.   


Ecce Homo.  
Behold the Man.   

The first Prayer or Meditation, of the fall of the evil Angels, and confirmation of the good.  
O Glorious blessed Trinity, whose justice hath damned unto perpetual pain, many proud rebellious Angels, whom thy goodness had created to be partners of thine eternal glory: for thy tender mercy, plant in mine heart such meekness, that I so may by thy grace follow the motion of my good Angel, & so resist ●he proud suggestions of those spiteful spirits that fell, as I may through the merits of thy bitter Passion, be partner of thy bliss, with those holy spirits that stood, & now confirmed by thy grace, in glory shall stand for ever.   

The ij. Prayer, or Meditation of the Creation and fall of Mankind.  
Almighty God, that of thine infinite goodness, didst created our first parents in the state of innocency, with present wealth & hope of heaven to come, till through the devils train their folly fell by sin to wretchedness: for thy tender pity of that Passion that was paid for their & our redemption, assist me so with thy gracious help, that unto the subtle suggestions of the Serpent, I never so incline the ears of mine heart, but that my reason may resist them, and master my sensuality, & refrain me from them.   

The iij. Prayer, of the determination of the Trinity for the restoration and Redemption of Mankind.  
O Holy blessed saviour jesus Christ, which willingly didst determine to die for man's sake, mollify mine hard heart, and soupple it so by grace, that thorough tender compassion of thy bitter Passion. I may be partner of thine holy redemption.   

The iiij. Prayer for the fruitful reading or hearing of the Gospel of Christ's Passion.  
GOod Lord give us thy grace, not to read or hear this Gospel of thy bitter Passion with our eyen & our ears in manner of a pastime, but that it may with compassion so sink into our hearts, that it may stretch to th' everlasting profit of our souls.   

The u Prayer, for the true receiving of the spiritual Paschal Lamb, the very blessed Body of Christ.  
GOod Lord, which upon the sacrifice of the Paschal Lamb, didst so clearly destroy the first begotten children of the Egyptians, that Pharaoh was thereby forced to let the children of Israel departed out of his bondage: I beseech thee give me the grace in such faithful wise to receive the very sweet Paschall Lamb, the very blessed Body of our sweet Saviour thy Son, that the first suggestions of sin by thy power killed in mine heart, I may safe depart, out of the danger of the most cruel Pharaoh the devil.   

The vi. Prayer, for to end this life well.  
GOod Lord give me the grace so to spend my life, that when the day of my death shall come, though I feel pain in my body, I may feel comfort in soul: & with faithful hope of thy mercy, in dew love toward thee, & charity toward the world, I may through thy grace, part hence into thy glory.   

The seven. Prayer, against the following of evil counsel.  
GRacious God, give me thy grace so to consider the punishment of that false great counsel, that gathered together against thee, that I be never to thy displeasure partner, nor give mine assent to follow the sinful devise of any wicked counsel.   

The viii. Prayer against Covetice, and for setting the world at nowght.  
O My sweet saviour Christ, whom thine own wicked disciple entangled with the devil, thorough vile wretched covetise betrayed, inspire I beseech thee, the marvel of thy Majesty, with the love of thy goodness, so deep into mine heart, that in respect of the jest point of thy pleasure, my mind may set always this whole wretched world at naught.   

The ix. Prayer of Christ's true love toward us, and that we may truly love him again.  
O My sweet saviour Christ, which through thine undeserved love toward Mankind, so kindly wouldest suffer the painful death of the Cross, suffer not me to be cold nor lukewarm in love again toward thee.   

The x. Prayer, for keeping of Christ's holy Law, and following his example in counting ourselves but pilgrims on earth.  
Almighty jesus Christ, which wouldst for our ensample observe the law that thou camest to change, and being maker of the whole earth wouldst have yet no dwelling house therein: give us thy grace so to keep thine holy Law, and so to reckon ourself for no dwellers but for pilgrims upon earth, that we may long and make haste, walking with faith in the way of virtuous works, to come to the glorious country, wherein thou hast bought us inheritance for ever with thine own precious Blood.   

The xi. Prayer, against Pride, and for meekness and charity toward friend or foe.  
Almighty jesus my sweet Saviour Christ, which wouldst vouchsafe, thine own almighty hands to wash the feet of thy twelve Apostles not only of the good, but of the very traitor to: vouchsafe good Lord of thine excellent goodness, in such wise to wash the soul feet of mine affections, that I never have such Pride enter into mine heart, as to disdain either in friend or foe, with meekness & charity for the love of thee, to file mine hands with weshing of their feet.   

The xii. Prayer, for true faith, fervent devotion, and fruitful receiving the ghostly Food of the Sacrament of Christ's own blessed Body and Blood.  
Our most dear Saviour Christ, which after the finishing of the old Paschal sacrifice, hast instituted the new Sacrament of thine own blessed Body and Blood, for a memorial of thy bitter Passion: give us such true faith therein, & such fervent devotion thereto, that our souls may take fruitful ghostly Food thereby.   
Sir Thomas Moore made no more Prayers upon the last points of the Passion, as he did hitherto upon these first.  
Hereafter follow certain devout and godly Prayers, commonly called The Golden Litanie.   

The Golden Litani in English.  
LOrd have mercy upon us. Christ have mercy upon us. Lord have mercy upon us: and grant us virtue of soul and mind in earth and above earth, that we may serve thee after the pleasure of thy william.  
God everlasting Father, by thy heavenvly virtue, have mercy upon us.  
The Son of god Redeemer of the world, have mercy upon us.  
The holy Ghost, by thy goodness, have mercy upon us.  
God the increase & undivided Trinity, have mercy upon us.  
By thy Divine nature, have mercy upon us.  
By thy infinite meekness, have mercy upon us.  
By thyself and all goodness that in thee thou beholdest, have mercy upon us.  
By the creation of heaven & earth, & all things that in them are, have mercy upon us.  
By thy goodness that didst create Angels, have mercy upon us.  
By the love that thou hadst when thou createdst man to thine own similitude, have mercy upon us.  
By the great love that thou hadst to redeem man after his fall, have mercy upon us.  
By that ineffable love that thou hadst, when thou didst choose the worthy Virgin Marie to be thy Mother, have mercy upon us.  
By the holy name of Marry, have mercy upon us.  
By the Conception of the Virgin thy Mother, the which was sanctified in her Mother's womb, have thou mercy upon us.  
By the holy Nativity of her, have mercy upon us.  
By the perfit purity and meekness of her, have mercy upon us.  
By the most humble affection, which she took of thee in the lap of the Father, in her Virgin Womb, have mercy upon us.  
By the meekness of thy high Majesty, that thou disdainedst not, to descend into the Womb of the Virgin Marie, have mercy upon us.  
By the fraise nature of ours that it pleased thee to take for our sin, not abhorring the same, have mercy upon us.  
By thy holy Nativity, that thou wouldst vouchsafe to be borne of a Maid, have mercy upon us.  
By the ineffable joy, which thy Mother had in thy birth, have mercy upon us.  
By the cold Crib, in the which with vile clotheses thou were wound and put, and nourished with maiden's milk, have mercy upon us.  
By the joy of the shepherds, which honoured thee in the Crib, have mercy upon us.  
By thy painful Circumcision & shedding of thy precious Blood, and by thy holy Name jesus, & by all thy holy Saints, have mercy upon us.  
By the oblation and prayer of the three Kings, have mercy upon us.  
By the oblation, wherewith thou were offered up in the Temple, have mercy upon us.  
By thy fleeing into Egypt, and by all the necessity that thou suffered'st there with the Virgin thy Mother, have mercy upon us.  
By thy going again from Egypt into Nazareth, and obedience that thou were under thy parents, have mercy upon us.  
By thy humble and meek conversation, that thou hadst on earth in the time of three and thirty years that thou were conversant, have mercy upon us.  
By thy meek obedience and pains, have mercy upon us.  
By thy holy meditations in word and work, have mercy upon us.  
By thy Baptism, and appearing of the holy Trinity, have mercy upon us.  
By thy holy steadfast contemplation's and knelings, & overcoming of the fiends tentation in desert, have mercy upon us.  
By thy thirst & hunger, cold and heat, which in this vale of misery thou suffered'st, have mercy upon us.  
By the sorrow of thy heart, labour and weariness, have mercy upon us.  
By thy great poverty and contemplation, have mercy upon us.  
By the obtrectation of thine enemies toward thee, have mercy upon us.  
By thy watchings and prayers, have mercy upon us.  
By thy wholesome doctrine & benefits, & strength of resisting, in that thou yeldedst not to thine enemies, have mercy upon us.  
By the tokens, wonders, and miracles that thou didst, have mercy upon us.  
By thy meek, sweet, and holy conversation, have mercy upon us.  
By thy holy tears, and thy meek entering into jerusalem on Palme-sonday, have mercy upon us.  
By the inflamed desire that thou hadst to redeem us, have mercy upon us.  
By thy meek washing of thy Disciples and judas the traitors feet, have mercy upon us.  
By thy most loving institution of the worthy Sacrament of thy blessed Body and Blood, Lord have mercy upon us.  
By the profound love, in that thou suffered'st thy Disciple S. John to rest on thy Breast at thy last Supper, have mercy upon us.  
By the peace that thou didst give to thy Disciples, have mercy upon us.  
By thy holy Words & sermons, have mercy upon us.  
By thy passing great heaviness that thou hadst, when thou didst pray to thy Father in the garden nigh to the Mount of Olivete, have mercy upon us.  
By the virtue of thy prayer that thou offeredst up three times, have mercy upon us.  
By thy painful & fearful death, have mercy upon us.  
By thy agony when thou offeredst thyself willingly to the death, in obeying thy Father, have mercy upon us.  
By the shedding of thy Blood for anguish, have mercy upon us.  
By the meekness, in that thou wouldst be comforted of the Angel, comfort me in all times, and have mercy upon us.  
By the triumphant will that thou hadst, when thou went'st to meet them that sought thee unto death, have mercy upon us.  
By the fearful taking a●d violent laying on hands of the jews, have mercy upon us.  
By thy immutable goodness that thou refusedst not to take the kiss of judas the traitor, and that thou healedst the ear of the Bishop's servant, that was stricken of, have mercy upon us.  
By the holy Bonds in the which thou were taken, & led away, & by the braids in which thou were made weary that night, have mercy upon us.  
By the buffet which thou suffered'st at the Seat of Annas the Bishop and other unknowing thee, have mercy upon us.  
By the love and charity that thou hadst, when thou were led bounden before the bishop Cayfas, have mercy upon us.  
By the false witness & lies by which thou were unjustly condemned, have mercy upon us.  
By the vile spittings and illusions, have mercy upon us.  
By thy buffets and stripes, have mercy upon us.  
By the blindfolding of thy holy eyes, and other reproaches that thou suffered'st that night, have mercy upon us.  
By thy gracious beholding that thou beheldest Peter, & by all that labour & secret unknown torment, which thou suffered'st that night, have mercy upon us.  
By thy presentation, and accusation which they brought against thee before Pilate the judge, have mercy upon us.  
By the despising and illusion that thou suffered'st before Herode, and the white vesture in the which he sent thee to Pilate, have mercy upon us.  
By all the labours that thou suffered'st in going from one judge to an other, have mercy upon us.  
By thy great patience & stillness, have mercy upon us.  
By the shameful pulling of thy clotheses and hard binding of thy body to the pillar, have mercy upon us.  
By the hard beating of scourges, have mercy upon us.  
By the innumerable wounds of thy precious Body, hugely shed out, have mercy upon us.  
By all thy pains, dolours, cold and shaking, and the glad shedding out of thy blood, have mercy upon us.  
By the purple vestment, and the crown of thorn, thrust fast upon thy Blessed Head with violence, have mercy upon us.  
By the innumerable pains that thou were tormented when they smote the crown of thorn with the kings sceptre, and by the great effusion of thy precious Blood, have mercy upon us.  
By the scornful honouring and saluting of the jews, when they said: hail King of the jews, have mercy upon us.  
By their vile spitting on thy divine face together with hard strokes, have mercy upon us.  
By all the pains and heaviness of heart that thou hadst, when Pilate led thee out unto the people bearing the Crown of thorn, and the purple vestment, & said: Behold the Man, have mercy upon us.  
By that dreadful sentence of death, & vile name, leading thee unto the mount of Caluarie, have mercy upon us.  
By the love wherewith thou didst bear the Cross to the place of pain upon thy back, have mercy upon us.  
By the labour, anguish, shame and beating, which thou suffered'st by the way, have mercy upon us.  
By all thy hard steps that thou hadst, bearing the Cross when thou went'st to thy death, have mercy upon us.  
By the great weariness of thy shoulders, on which thou didst bear the Cross unto the time thou failed for weakness, have mercy upon us.  
By the compassion of heart that thou hadst in meeting of thy sorrowful Mother, & in bearing of thy cross, have mercy on us.  
By thy heavy looking & ascending up the high Mount of Caluarie, on which thou were crucified, have mercy upon us.  
By the stripping of and spoiling of thy clotheses in most confusion in the sight of the Virgin thy Mother and all the people, have mercy upon us.  
By thy being naked, full of wounds, laden with great sorrows, enduring the cold of the wind, till the cross was made ready, have mercy upon us.  
By thy painful steps, when thou wentest near to the Cross, and thereon was fastened with boisterous nails, have mercy upon us.  
By thy tender tears & weeping, have mercy upon us.  
By the ache of thy veins and sinews and all thy members on thy Cross, have mercy on us.  
By the thyrling of thy right hand, and shedding of thy precious blood, Lord make us clean from all sin, and have mercy upon us.  
By the thyrling of thy lift hand, and by the holy Wound of the same, and thy holy Blood, save us, & have mercy upon us.  
By the sore driving of the nails into thy holy Feet, and by the wounds of the same, & by the flowing out of thy precious Blood, purge us, and reconcile us to thy Father, and have mercy upon us.  
By the lifting up of thy most holy Body on the Cross, & by the violent pains wherewith all thy holy members were ruefully pained, have mercy upon us.  
By the heaviness of thy heart & all the strengths of thy soul, save me, defend me, and have mercy upon us.  
By the division or parting of thy vestures, and the lot which they cast on thy cote without seam in thine own sight and beholding, have mercy upon us.  
By the love that thou hadst hanging three hours on the Cross alive, have mercy on us.  
By the reproaches & words full of confusion that thou heardst hanging on the Cross, have mercy upon us.  
By the blaspheminges and curses & shameful reviling that thou suffered'st on the cross, have mercy upon us.  
By all the dolours that thou suffered'st in thy ribs, loins and shoulders crucified, have mercy upon us.  
By all the pains that thou hadst being spread on the Cross in thy sinews, veins, feet & all thy membres, have mercy upon us.  
By thy great meekness in praying to thy Father for thine enemies, have mercy upon us.  
By thy mercy, by which thou promisedst to the thief paradise, have mercy upon us.  
By the care that thou hadst of thy Mother in thy torment, commending her to thy beloved Disciple, have mercy upon us.  
By the sword of sorrow that went unto thy Mother's heart, and the compassion and tears that she shed out for sorrow standing under the Cross, have mercy upon us.  
By all thy holy Tears on the Cross, and in all the time of thy life, shed out for the world, have mercy upon us.  
By thy thirst, gall and eisell with vinegar, give me to taste of thy sweet Spirit, and have mercy upon us.  
By all thy holy Words by thee pronounced both upon the Cross, and in all thy whole life, have mercy upon us.  
By the weeping & cry, in the which thou didst commend thy Spirit to thy Father, that our souls may be commended to thee, have mercy upon us.  
By the separation of thy holy Soul from thy blessed and divine body, have mercy upon us.  
By the inclining of thy holy Head upon thy breast, incline sweet jesus unto us, and have mercy upon us,  
By the huge dolefulness of thy death, and intolerable bruisings, in which thy heart was broken, have mercy upon us.  
By the opening of thy side, and the read wound of it, and the precious Blood, good Lord, pierce our heart with the spear of thy love, and have mercy upon us.  
By the precious Blood and water that ran out of thy holy 〈◊〉, wash and make us clean in the same holy Water and Blood from all our sins, and have mercy upon us.  
By the mercy that thou showedst on the Cross to the Centurio, and all the mercy that ever thou showedst to man, have mercy upon us.  
By the descending of thy holy Soul to Limbo Patrum, have mercy upon us.  
By the virtue of thy holy soul, wherewith thou brakest up the gates of hell, and deliveredst out the souls of thy friends, have mercy upon us.  
By the taking down of thy holy Body from the Cross, & the solemn Sepulture of it, & the lamenting of the Virgin thy Mother & Marie Magdalen, & other of thy friends, have mercy upon us.  
By all the labour, weariness, sorrow, & heaviness that thou suffered'st from the day of thy Nativity unto the hour of the departing of thy holy Soul from thy body, have mercy upon us.  
By thy glorious & virtuous resurrection in Body & Soul, have mercy upon us.  
By the ineffable joy of thy Mother, & other of thy friends, and the glory of thy Resurrection, have mercy upon us.  
By the grace that thou apperedst to Marie Magdelen and other women, & to thy Disciple in thy impassable body after thy resurrection, have mercy upon us.  
By thy m●ruelous & glorious ascension comfort us Lord in all our needs, & have mercy upon us.  
By the divine consolation and sending of the holy Ghost into thy Disciples, glad us, sanctify us, & strength us in faith, hope, & charity, & have mercy upon us.  
By thy glorious & divine majesty, and the virtue of thy holy name, keep us, govern us now & ever, & have mercy upon us.  
By the Son in thy holy Godhead together in thy Manhood hidden, have mercy upon us.  
By thyself, and all goodness and merits that in thee and in thy Mother thou didst behold, have mercy upon us.  
By thy celestial Ministers Michael & Gabriel, keepers deputed to me, & all other thy heavenly Spirits, have mercy upon us.  
By the intercession & merits of S. Peter, S. Paul, S. john the Evangelist, & other of thine Apostles, have mercy upon us.  
By the merits & intercession of thy holy Martyrs S. Stephan, and S. Laurence and all other, have mercy upon us.  
By the virtues & merits of the holy Fathers & Confessors S. Augustine, S. Hierome, S. chrysostom, S. Ambrose, and all other, have mercy upon us.  
By the merits & prayers of holy S. Anne, S. Katherine, S. Barbara, & all other holy Virgins, & holy widows & chaste women, have mercy upon us.  
By the merits & prayers of all thy holy chosen Saints, that are, were, & are for to come in heaven & in earth, have mercy upon us.  
Secure us, sweet jesus, in the trembling and straight day of judgement, & grant us in this exile & transitory life those things that be necessary to the health of our body & soul, and after this life to live in joy with the everlastingly without end. Amen.  
Lord hear graciously my prayers, and let my cry come to thee, etc. Pray we.  
LOrd give to the quick grace, to the dead rest, in especial to them, that I am bound, N. and to the Church holiness, peace & concord. And that thou wilt vouchsafe, to take this prayer to the honour & glory of thy holy name, & that thou wilt vouchsafe to have mercy upon us, & to forgive us all our sins: & grant everlastingly, that we may persever in all goodness, & that we may serve thee. And after this life, we may deserve to reign with thee, in everlasting glory and life without end.  
FINIS.