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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	drink_v	eat_v	53,672	5	7.9202	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68062	A brief fourme of confession instructing all Christian folke how to confesse their sinnes, [and] so to dispose themselues, that they may enioy the benefite of true pena[n]ce, dooing the woorthy frutes therof, according to th'vse of Christes Catholique Church. Newly translated into English, and set foorth together with certaine other godly brief treatises and praiers, as is to be seene in the side folowing.	More, Thomas, Sir, Saint, 1478-1535. aut; Vives, Juan Luis, 1492-1540. aut; Fowler, John, 1537-1579.; Vaux, Laurence, 1519-1585, attributed name.	1576 (1576)	STC 11181; ESTC S121597	62,758	242

and that you my Ghostly Father who are here in Gods place wil giue me penance and absolution and good ghostly counsel praie to our Lord for me And so make an ende adding at the last the reast of the Confiteor thus Ideo precor Beatam Mariam semper Virginem Beatum Michaelem Archangelum Beatum Iohannem Baptistam Sanctos Apostolos Petrum Paulum te Pater orare pro me ad Dominum Deum nostrum After Absolution is giuen which cōsisteth in these words Ego te absoluo in nomine Patris Filij Spiritus Sancti Amen receiuing the same with great faith and deuotion and beleeuing stedfastly that God worketh therein by the merites of his moste blessed and onely Sonne he shal heare the good lessons and penance whiche the Priest shal giue him without delaie fulfil the same if he may conueniently or els as sone as he can giuing alwaies due thankes to our lord And so from thence-forward he must with al diligence procure the amendement of his life asking with al his hart and most instantly the grace helpe of our Lord therevnto without the whiche no good thing can be done FINIS Visitatum approbatum Louanij 27. Decemb. Anno D. 1571. J. Molanus My Flessh is meate in deede This is my Bodie which is giuen for you Treatise to receiue the ●lessed Bodie of our Lord Sacramentally virtually both made by the excellent learned wise vertuous godly man Sir Thomas Moore Knight sometime Lord Chancelour of Englād while he was prisoner in the Tower of London Anno 1534. 1535. THey receiue the blessed Bodie of our Lorde bothe Sacramētally virtually which in due maner and worthily receiue the blessed Sacrament When I saie worthily I meane not that any man is so good or can be so good that his goodnesse could make him of very right and reason worthy to receiue into his vile earthly bodie that holie blessed glorious flesh and bloud of Almighty God himselfe with his celestial Soule therein and with the Maiestie of his eternal Godhead but that he may prepare himselfe working with the grace of God to stand in such state as the incomparable goodnes of God wil of his liberal boūtie vouchsafe to take accept for worthy to receiue his owne inestimable pretious Bodie into the bodie of so simple a seruant Suche is the wōderful boūtie of almighty God that he not only doth vouchsafe but also doth delite to be with men if they prepare to receiue him with honest and cleane soules whereof he saith Delitiae meae esse cum filijs hominum My delite pleasures are to be with the sonnes of mē And how can we doubt that God deliteth to be with the sonnes of men whē the Sonne of God very almighty God himselfe liked not only to become the sonne of man that is to wit the Sonne of Adam the first man but ouer that in his innocent manhode to suffer his painful Passion for the redemption and restitution of man. In remembrance memorial whereof he disdeineth not to take for worthie suche men as wilfully make not themselues vnworthie to receiue the selfe same blessed Bodie into their bodies to the inestimable welth of their soules yet of his high soueraine patience he refuseth not to enter bodily into the vile bodies of those whose filthy minds refuse to receue him graciously into their soules But then do suche folke receiue him only sacramentally not virtually that is to wit they receiue his very blessed Bodie into to theirs vnder the sacramental signe but they receiue not the thing of the Sacrament that is to wit the vertue and the effect therof that is to saie the grace by which they should be liuely mēbers incorporate in Christes holie mystical Bodie but in stede of that liuely grace they receiue their iudgement and their damnation And some such by the outragious enormitie of their deadly sinful purpose in whiche they presume to receiue that blessed Bodie deserue to haue the Diuel through the sufferance of God personally so to enter into their breastes that they neuer haue the grace after to cast him out but like as a mā with bridle and spurre rideth and ruleth an horse maketh him go whiche waie he list to guide him so doth the Diuel by his inward suggestions gouerne guide the man and bridle him from al good spurre him into al euil til he finally driue him to al mischiefe as he did the false traitour Iudas that sinfully receiued that holie Bodie whom the Diuel did therfore first carie out about the traiterous death of the self same blessed body of his most louing Mais●●r which he so late so sinfully receiued within a few houres after vnto the desperate destruction of himselfe And therefore haue we great cause with great dread reuerence to consider wel the state of our own soule when we shal go to the boord of God and as neere as we can with helpe of his speciall grace diligently praied for before pourge and cleanse our soules by confession contrition and penaunce with ful purpose of forsaking from thenceforth the proude desires of the Diuel the greedy couetise of wretched worldly welth and the foule affection of the filthy flesh and be in ful mind to perseuer and continue in the waies of God holy cleannes of spirite Least that if we presume so vnreuerently to receiue this pretiouse margarite this pure pearle the blessed Bodie of our Sauiour himselfe conteined in the sacramental signe of bread that like a sorre of swyne wrooting in the dirte wallowing in the myre wee treade it vnder the filthy feete of our foule affections while we sette more by them than by it intending to walke and wallowe in the puddle of foule filthy sinne therewith the legiō of Diuelles may gette leaue of Christe so to enter into vs as they gate leaue of him to enter into the hogges of Genazareth as they ranne foorthwith with them neuer stinted til they drowned them in the sea so runne on with vs but if God of his great mercie refraine them and geue vs the grace to repent els not faile to drowne vs in the deepe sea of euerlasting sorow Of this great outragious perill the blessed Apostle S. Paul geueth vs gracious warning where he saieth in his first Epistle to the Corinthians Quicunque manducauerit Panem biberit Calicem Domini indignè reus erit Corporis Sanguinis Domini Who so euer eateth the Bread drinketh the Cup of our Lord vnworthily he shal be guiltie of the Bodie and Bloud of our Lord. Here is good Christian Readers a dreadful terrible sentence which God here by the mouth of his holy Apostle geueth against al them that vnwoorthily receiue this most blessed Sacrament that their parte shall be with Pilate the Iewes and with that fals● traitour Iudas sith God r●pute●h the vnworthy

receiuing and eating of his blessed Bodie for a like heinous offense against his Maiestie as he accompteth theirs that wrongfully cruelly killed him And therefore to the intent that we may auoid wel this importable daunger and in suche wise receiue the Bodie Bloud of our Lord as God may of his goodnes accept vs for worthy and therefore not onely enter with his blessed Flesh Bloud sacramentally and bodily into our bodies but also with his holy spirit graciously and effectually into our soules S. Paul in the place before remembred saith Probet seipsum homo sic de pane illo edat de calice bibat Let a man proue himself and so eat of that bread drinke of that cuppe But than in what wise shal we proue our self we may not goe rashly to Gods boord but by a conuenient time taken before We must as I beganne to saie consider wel and examine surely what state our soule standeth in In which thing it wil be not onely right hard but also peraduenture impossible by any possible diligence of our self to atteine vnto the very full vndoubted suretie therof without special reuelacion of god For as the Scripture saith Nemo viuens scit vtrū odio vel amore dignus sit Nomā liuing knoweth whether he be worthy the fauour 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 minde be right that cannot my mind surely know But God yet in this point is of his high goodnes content if we do the diligence that we can to see that we be not in the purpose of any deadly sinne For though it may be that for al our diligence God whose eie pearceth muche more deepe into the bottonie of our heart than our own doth may see therein some suche sinne as we can not see there our selfe for whiche S. Paule saith Nullius mihi conscius sum sed non in hoc iusticatus sum In mine owne conscience I knowe nothing but yet am I not thereby iustified yet our true diligēce done in the search God of his high bountie so farreforth accepteth that he imputeth not any suche secrete lurking syn vnto our charge for an vnworthy receiuing of this blessed Sacrament but rather the strength and vertue thereof pourgeth clenseth that sinne In this prouing examination of our self which S. Paule speaketh of one very speciall point must be to proue and examine ourself and see that we be in the right faith and belief cōcerning the holy blessed Sacramēt it self that is to wit that we verily beleue that it is as in deede it is vnder the forme likenesse of bread the very blessed Bodie flesh bloud of our holy Sauiour Christ him self the very self same Bodie and the very self same bloud that did was shed vpō the Crosse for our syn and the third daie gloriously did arise againe to life with the soules of holy Saincts set out of hel ascended stied vp wonderfully into heauen and there sitteth on the right hand of the Father shall visibly descende in great glorie to iudge the quicke the dead and reward al men after their workes We must I saie see that we firmely beleue that this blessed Sacrament is not a bare signe or a figure or a token of that holy Bodie of Christ but that it is in perpetual remembrāce of his bitter Passion that he suffered for vs the selfe same pretious Bodie of Christ that suffered it by his owne almighty power vnspeakable goodnesse consecrated and giuen vnto vs. And this point of belief is in the receiuing of this blessed Sacrament of such necessitie such weight with them that haue yeares discretion that without it they receiue it plainly to their damnatiō And that point beleeued very ful fastly must needes bee a great occasion to mooue any manne in all other points to receiue it wel For note wel the words of S. Paul therein Qui manducat de hoc pane bibit de calice indignè iudicium sibi manducat bibit non dijudicans corpus Domini He that eateth of this bread and drinketh of this cuppe vnworthily eateth drinketh iudgement vppon him selfe in that he discerneth not the Bodie of our Lord. Lo heere this blessed Apostle wel declareth that he which in any wise vnworthily receiueth this most excellent Sacrament receiueth it vnto his owne damnation in that he wel declareth by his euil demeanour toward it in his vnworthy receiuing of it that he discerneth it not nor iudgeth it nor taketh it for the very Bodie of our Lord as in deede it is And verily it is hard but that this point depely rooted in our breast should sette all our heart in a feruour of deuotion toward the woorthy receiuing of that blessed Bodie But surely there can be no doubt on the other side but that if any man beleeue that it is Christes very Bodie and yet is not inflamed to receiue him deuoutly thereby that man were likely to receiue this blessed Sacrament very coldly and farre from al deuotion if he beleued that it were not his Bodie but onely a bare token of him in stede of his Bodie But nowe hauing the full faith of this point fastly grounded in our heart that the thing whiche we receiue is the very blessed Bodie of Christ I trust there shal not greatly neede any great information farther to teach vs or any great exhortation farder to stirre excite vs with al humble maner and reuerent behauiour to receiue him For if we wil but consider if there were a great worldly Prince which for special fauour that hee bare vs would come visite vs in our owne house what a busines we would then make and what a woorke it would be for vs to see that our house were trimmed vp in euery point to the best of our possible power and euery thing so prouided and ordered that he should by his honorable receiuing perceiue what affection we beare him in what high estimation we haue him we should sone by the comparing of that worldly Prince and this heauenly Prince together betwene whiche twaine is farre farre lesse comparison than is betwene a man a mouse infourme and teach our self with how lowly mind how tender louing heart home reuerent humble maner we should endeuour our selues to receiue this glorious heauenly King the King of al Kinges almightie God himselfe that so louingly doth vouchsafe to enter not only into our house to which the noble man Centurio acknowledged him self vnworthy but his pretious Bodie into our vile wretched carcas his holy spirit into our poore simple soule What diligence can here suffice vs What solicitude can wee thinke heere enough against the comming of this almighty King comming for so special gratious fauor not to put vs to coste

attend vnto him he wil not faile with good inspirations to speake suche things to vs within vs as shal serue to the great spiritual comfort and profit of our soule And therfore let vs with Martha prouide that all our ourwarde busines may be pertaining to him in making cheere to him and to his companie for his sake that is to witte to poore folke of whiche he taketh euery one not onely for his Disciple but also as for himself For himself saith Quic quid vnī ex istis fecistis in nomine meo mihi fecistis That that you haue donne to one of these in my name you haue done it to my self And let vs with Marie also sitte in deuout meditation and hearken wel what our Sauiour being now our geast wil inwardly saie vnto vs. Now haue we a special time of praier whiles hee that hath made vs he that hath bought vs he whom we haue offended he that shall iudge vs he that shall either damne or saue vs is of his great goodnes become our geast and is personally present within vs that for none other purpose but to be sewed vnto for pardon and so thereby to saue vs Let vs not leese this time therfore nor suffer this occasion to slippe whiche we can litle tel whether euer wee shall get it againe or neuer Let vs indeuour our selfe to keepe him stil let vs saie with his twoo Disciples that were going to the Castell of Emaus Mane nobifcum Domine tarie with vs good Lord and then shall we be sure that he wil not goe from vs but if we vnkindely put him from vs. Let vs not plaie like the people of Genazareth whiche praied him to depart out of their quarters bycause they lost their hogges by him when in stede of the hogges he saued the man out of whom he cast the legion of Diuels that after destroyed the hogges Let not vs likewise rather put God from vs by vnlawfull loue of worldly winning or foule filthy lust rather than for the profit of our soule to forbeare it For sure may we be that whan we waxe suche ▪ God wil not tarie with vs but we put him vnkindly from vs Nor let vs not doe as did the people of Hierusalem whiche on Palme Sōdaie receiued Christ royally and ful deuoutly with Procession and on the Fridaie after put him to a shameful passion On the Sondaie cried Benedictus qui venit in nomine domini Blessed be he that commeth in the name of our Lord and on the Fridaie cried out Non hunc fed Barrabam Wee wil not haue him but Barrabas on the Sondaie cried Ofanna in Excelsis on the Fridaie Tolle tolle crucifige eum Surely if we receiue him neuer so wel nor neuer so deuou●ly at Easter yet when so euer we fal after so such wretched sinful liuing as casteth our Lord in such wise out of our soules as his grace tarieth not with vs we shew our selfe to haue receiued him in suche maner as those Iewes did For we do as much as in vs is to crucifie Christ againe Iterum saith S. Paul crucifigentes Filium Dei. Let vs good Christian Readers receiue him in suche wise as did the good Publican Zacheus which when he longed to see Christ bycause he was but lowe of stature did clym vp into a tree our Lorde seeing his deuotiō called vnto him said Zachee come of come doune for this daie must I dwel with thee And he made haste came doune very gladly receiued him into his house But he not onely receiued him with a ioy of a light soone sliding affection but that it might wel appeare that he receiued him with a sure earnest vertuous minde he proued it by his vertuous workes For he foorthwith was contented to make recompense to al men that he had wronged and that in a large maner for euery penie a groote yet offered to geue out also foorthwith the tone half of al his substance vnto the poore men that foorthwith also by by without any longer delaie And therefore he said not Thou shalt here that I shal geue it but he saied Ecce dimidiū bonorū meorū do pauperibus Lo looke good Lorde the tone halfe of my goodes I doe geue vnto poore men With such alacritie with such quicknes of spirite with suche gladnesse and such spiritual reioysing as this man receiued our Lorde into his house our Lord geue vs the grace to receiue his blessed Bodie Bloud his holy soule his almighty God head both into our bodies into our soules that the fruites of our good woorkes may beare witnesse vnto our cōscience that we receiue him worthily and in such a ful faith and such a stable purpose of good liuing as we be boundē to do And than shal God geue a gracious sentence and saie vppon our soule as he said vpon Zacheus Hodie salus facta est huic domui This daie is health saluation come vnto this house which that holy blessed persō of Christ which we verily in the Blessed Sacrament receiue through the merite of his bitter Passiō wherof he hath ordeined his own blessed Bodie in that blessed Sacramēt to be the memorial vouchsafe good Christian Readers to graunt vnto vs al. FINIS CERTAINE Deuout Praiers and GHOSTLY MEDITATIONS made and collected also by the said Sir Thomas Moore whiles he was prisoner in the Tower of London Pater noster Aue Maria. Credo O Holie Trinitie the Father the Sonne and the Holy Ghoste three equal and coeternall Persons one almighty God h●ue mercie on me due abiect abhominable sinful wretc●● me●kely knowledginge before thine high Maiestie my long continued sinfull lyfe euen now my very chilhood hitherto In my childehood in this point and that point c. After my childhoode in this point and that point c. and so forth by euery age Now good gracious Lord as thou geuest me thy grace to knowledge thē so geue me thy grace not in woorde onely but in heart also with very sorowful contrition to repent them vtterly to forsake thē And forgeue me those syns also in which by mine own default through euil affectiōs euil custome my reason is with sensualitie so blinded y I can not discerne thē for syn And illumine good Lorde mine heart geue me thy grace to know thē to acknowledge thē And forgeue me my sinnes negligently forgotten bring them to my minde with grace to be purely confessed of them Glorious God geue me from hencefoorth the grace with litle respect vnto the worlde so to set firmely fixe mine heart vpon thee that I may say with thy blessed Apostle S. Paule Mundus mihi crucifixus est ego mundo Mihi viuere Christus est mori lucrum Cupio dissolui esse cum Christo. Geue me the grace to amende my life and to haue an eye to mine ende

restat remedij spes solus aspectus tuus propitius procellam hanc saeuissimam serenare potest tranquillare PRO IIS QVI nos regunt REgentium omnium tu es solus Domine exemplar quod aemulentur quod studeant referre quippe qui es optimus ac sapientissimus eaque de causa nec errare potes nec alia facere quā bona Eos Christe quos tuo loco regendis tuis populis tanquā ouiū pastores dedisti lumine tuae claritatis illustra igne tu● amoris accende vt luce praeeunte quae sunt optima videant amore sancto incensi ea concupiscant in teque vnum semper intenti non quod ipsis collibitum sit sequantur sed quod tu praecepisti omniaque sua ad te propofitum exemplar dirigant vt ipsi probé fungantur munere abs te mandato nos sub illis quietam piamque vitam transigamus A Praier to be said before the receauing of the Blessed Sacrament I Adore and worship thee geue thankes vnto thee my moste louing Lorde Iesu Christe for thy innumerable benefits and giftes geuen vnto me moste vnworthy All those I yeeld offer vnto thee into an euerlasting laude and praise I geue vnto thee thanks for al the goodnes that euer thou diddest shew or euer wilt shew vnto any reasonable creature I geue thee thankes for all the mercies of thy most swete goodnes I geue thee thankes for thy holy Incarnation Natiuitie Infancie Childhod Manstate labours sorowfull cares Passion Death Resurrection and thine Ascension I moste humbly thanke thee that thou hast vouchsafed to admitte me most vile sinner to the noble and liuely feast of this thy holy table O gracious Iesu I beseche thee for that loue that in maner constreigned thee to be incarnated to suffre to die for me that thou wilt make me fully cleane frō all sinne make me to please thee in all thyng Adorne garnish my beggarly and poore soule with thy mercies and vertues Graunt merciful Iesu that I may with most hūble reuerēce with burning desire and chaste affection receiue the most venerable Sacrament of thy blessed Bodie in memorie of all those things that thou hast vouchsafed to doe to speake to suffre for my saluation Graunt good Lord that I may performe this thing most purely to the euerlasting glorie of thy name to the honour of thy moste sweet Mother Virgin Marie and to the honour of thy blessed Saint N. to the honour of all thy blessed Saintes Angels of heauē to the soule health of me of N. and to the soules health of all Christen people quicke dead Haue mercy good Lord haue mercy vpon thy Churche haue mercy good Lord vpō this place this companie Graunt that here be alway humilitie peace charitie chastitie and clennesse Graunt that we all may worthily amende and correct our selues and that we feare thee and serue thee ●aithfully that we may loue thee please thee I commend vnto thy mercy all our busines and al our necessities be mercifull vnto all those for whom thou hast shed thy precious blood Graunt vnto the quicke forgeuenesse grace graunt vnto the faithful departed reast and light euerlasting AMEN Another Prayer before the receauing of the holy Sacrament O Benigne Iesu that wouldest suffer so many greuous paines yea death it selfe for the loue of mankind great meruelous is thy charity O good God for that thy charity that thou vouchesafedst with thy precious bloud to wash away our synnes I pray thee gracious Lorde that thou forgeue me all the synnes that I haue done thought or said in pride in wrath in enuie in couetousnes in glotonie in slouth in lecherie in vnclēnes of body and of soule in mispending of my fine wittes in breaking thy commaundements in wasting the time of my lyfe in vice in that I haue not folowed vertue nor done those ghostly deedes that I mought ought to haue done O mercifull Iesu with that precious bloud that thou didst shed on the Roode for our saluation wash al the syns away that I haue done since my birth cōfort make me hoole with the holy Sacramēt which thou hast ordeined left here on earth to be our medicine life through which we should liue after thee with thee thou in vs For good Lord thou saidst at that holy worke when thou madest it and gauest it to thy Disciples Panis quem ego dabo caro mea est pro mūdi vita qui manducat me ipse viuit propter me ipse manet in me ego in eo O thou holy mightiful Prieste Bishop that by thy diuine might madest the worthy Sacramēt of thy precious Body in fourme of bread geue me grace to receiue it this day with puritie of heart cleannes of soule with loue dread and stedfast beleefe O benigne God I acknowlege cōfesse to thy high goodnes that I am not worthy to come vnto thy boorde to be fed with so royall meate as is thy blessed Body But gracious Lorde I beleeue verily that thou maist make me worthy who haste made al thing of nought of sinful hast made righteous holy O almighty God for this thy great might I pray thee that thou make me worthy hable to receaue thy precious Bodie deuoutly with al reuerence with perfect mekenes holynes with full contrition and teares of deuotion with spiritual comforte of gladnes of thy presence O blessed Bodie in fourme of bread come and entre into my mouth and hart that by thy diuine presence my soule be fed yea fastened to thee with perfect charitie O Lord fill me with grace and strengthen me that I may euer herafter liue after thy wil that I may liue in thee and thou in me Iesu for thy great bountie saue me from al perils teache cōfort my soule in all doubtes dreads cleanse me frō all vices suffer nothing to abide in my hart but only thy self which are my souls lyfe leach O heauēly meate o ioy of Angels o soules strength o precious Bodie that geu●th endlesse helpe mercifull lord Iesu thus didst thy self say Ego sum panis viuus qui de coelo descēdi si quis māducauerit ex hoc pane viuet in aeternum O thou Bread of lyfe that diddest descēde from heauen who that eateth this bread shal liue euerlastingly O blessed Iesu make me now at this time worthy to receiue this Sacramēt that is thy precious Body that I may liue euerlastingly with thee in thy presence see thee face to face euer to ioy in thy goodnes in blisse euerlasting AMEN A Praier to be said after the receiuing of the Blessed Sacrament I Adore worship thee geue my humble heartie thankes vnto thee moste mercifull Lorde Iesu Christe which hast vouchsafed to admit me most vile sinner vnto the noble liuely feast of thy

nowght O My swete Sauioure Christ whō thine owne wicked disciple entangled with the diuel thorowe vile wretched couetice betraied inspire I beseche thee the maruaile of thy Maiestie with the loue of thy goodnes so depe into mine heart that in respect of the lest point of thy pleasure my mind may set alway this whole wretched world at nought The ix Praier of Christes true loue toward vs and that we may truely loue him againe O My swete Sauioure Christ which throwgh thine vndeserued loue towarde Mankinde so kindely woldest suffer the paineful death of the Crosse suffer not me to be cold nor luke warme in loue againe toward thee The x. Praier for keping of Christes holy Law and following his exāple in compting our selues but pilgrims on earth ALmightie Iesu Christe whiche wouldest for our ensample obserue the law that thou camest to change and being maker of the whole earth wouldest haue yet no dwelling house therin geue vs thy grace so to keepe thine holy Law and so to recken oure selfe for no dwellers but for pilgrimes vppon earth that we maie longe and make haste walking with faithe in the waie of vertuous woorkes to come to the glorious countrey wherein thou haste bought vs enheritaunce for euer with thine owne precious Bloode The xi Praier against Pride and for mekenes and charitie toward frind or foe ALmightie Iesu my swete Sauiour Christ whiche wouldst vouchesafe thine owne almightie hands to wesh the fete of thy twelue Apostles not only of the good but of the very traitour to vouchsafe good Lorde of thine excellent goodnes in suche wise to weshe the sowle feete of mine affections that I neuer haue suche Pride enter into mine heart as to disdaine either in friende or foe with mekenes charitie for the loue of thee to file mine handes with weshing of their feete The xij Praier for true faith feruent deuotion and fruteful receauing the ghostly Foode of the Sacramēt of Christes own blessed Bodie and Blood. OVr most deare Sauiour Christe which after the finishing of the old Paschal sacrifice hast instituted the new Sacrament of thine owne blessed Body and Bloode for a memorial of thy bitter Passion geue vs such true faith therein such feruent deuotion therto that our soules may take fruitfull ghostly Foode thereby Sir Thomas More made no mo Praiers vpon the last points of the Passion as he did hit●erto vpon these first Hereafter followe certaine deuout and godly Praiers commonly called The Golden Litanie The Goldē Litani in English. LOrd haue mercy vpō vs Christ haue mercy vpō vs Lorde haue mercy vpon vs and graunt vs vertue of soule and minde in earth and aboue earth that we may serue thee after the pleasure of thy will. God euerlasting Father by thy heauēly vertue haue mercy vpon vs. The Sonne of god Redemer of the world haue mercy vpō vs. The holy Ghoste by thy goodnes haue mercy vpon vs. God the increace vndiuided Trinitie haue mercy vpon vs. By thy Diuine nature haue mercy vpon vs. By thy infinite meekenes haue mercy vpon vs. By thy selfe and all goodnes that in thee thou beholdest haue mercy vpon vs. By the creation of heauen earth all things that in them are haue mercy vpon vs. By thy goodnes that didst creat Angels haue mercy vpon vs. By the loue that thou haddest when thou createdst mā to thine owne similitude haue mercy vpon vs. By the greate loue that thou hadst to redeeme man after his fall haue mercy vpon vs. By that ineffable loue that thou haddest when thou didst chuse the worthy Virgin Marie to be thy Mother haue mercy vpon vs. By the holy name of Marie haue mercy vpon vs. By the Conception of the Virgin thy Mother the which was sanctified in her Mothers wombe haue thou mercy vpon vs. By the holy Natiuitie of her haue mercy vpon vs. By the perfite puritie and mekenes of her haue mercy vppon vs. By the most humble affectiō whiche she toke of thee in the lap of the Father in her Virgin Womb haue mercy vpon vs. By the mekenes of thy high Maiestie that thou disdainedst not to descend into the Wombe of the Virgin Marie haue mercy vpon vs. By the fraise nature of ours that it pleased thee to take for our sinne not abhorring the same haue mercy vpon vs. By thy holy Natiuitie that thou wouldest vouchesafe to be borne of a Maide haue mercy vpon vs. By the ineffable ioye whiche thy Mother had in thy birth haue mercy vpon vs. By the colde Cribbe in the whiche with vile clothes thou were wound and put and nourished with maidēs milke haue mercy vpon vs. By the ioy of the shepherds whiche honoured thee in the Cribbe haue mercy vpon vs. By thy painfull Circumcision shedding of thy precious Bloode and by thy holy Name Iesus by al thy holy Saints haue mercy vpon vs. By the oblation and praier of the three Kinges haue mercy vpon vs. By the oblation wherewith thou were offered vp in the Tēple haue mercy vpon vs. By thy fleeing into Egipt and by all the necessitie that thou suffredst there with the Virgin thy Mother haue mercy vpon vs. By thy going againe from Egipt into Nazareth and obedience that thou were vnder thy parentes haue mercy vpon vs. By thy humble and meke cōuersation that thou hadst on earth in the time of three and thirty yeres that thou were conuersant haue mercy vpon vs. By thy meke obedience and paines haue mercy vpon vs. By thy holy meditations in worde and worke haue mercy vpon vs. By thy Baptisme and appearing of the holy Trinitie haue mercy vpon vs. By thy holy stedfast contem●lations and knelings ouercōming of the fiendes tentation in deserte haue mercy vpon vs. By thy thyrst hungre colde and heate whiche in this vale of miserie thou suffredst haue mercy vpon vs. By the sorowe of thy hearte labour and wearines haue mercy vpon vs. By thy greate pouertie and contemplation haue mercy vpō vs. By the obtrectation of thine enemies toward thee haue mercy vpon vs. By thy watchings and praiers haue mercy vpon vs. By thy holsome doctrine benefites strength of resisting in that thou yeldedst not to thine enemies haue mercy vpon vs. By the tokens wonders and miracles that thou diddest haue mercy vpon vs. By thy meke swete and holy cōuersatiō haue mercy vpō vs. By thy holy teares and thy meeke entring into Ierusalem on Palme-sonday haue mercy vpon vs. By the inflamed desire that thou hadst to redeme vs haue mercy vpon vs. By thy meeke washing of thy Disciples and Iudas the traitours feete haue mercy vpō vs. By thy moste louing institution of the worthy Sacrament of thy blessed Body and Blood Lord haue mercy vpon vs. By the profound loue in that thou sufferedst thy Disciple S. Ihon to rest on thy Breaste at thy laste Supper haue mercy vpon vs. By the peace that thou didst geue to thy Disciples haue mercy

vpon vs. By thy holy Wordes sermons haue mercy vpon vs. By thy passing great heauines that thou hadst when thou didst praie to thy Father in the garden nigh to the Mount of Oliuete haue mercy vpon vs. By the vertue of thy praier that thou offeredst vp three times haue mercy vpon vs. By thy painefull fearefull death haue mercy vpon vs. By thy agonie when thou offredst thy selfe willingly to the death in obeying thy Father haue mercy vpon vs. By the sheding of thy Blood for anguish haue mercy vpō vs. By the mekenes in that thou woldst be comforted of the Angel comfort me in al times and haue mercy vpon vs. By the triumphant wil that thou hadst when thou wentst to mete them that sought thee vnto death haue mercy vpon vs. By the fearefull taking a●d violent laying on handes of the Iewes haue mercy vpon vs. By thy immutable goodnes that thou refusedst not to take the kisse of Iudas the traitour and that thou healedst the eare of the Bishops seruant that was striken of haue mercy vpon vs. By the holy Bondes in the whiche thou were taken ledde away by the braids in which thou were made wery that night haue mercy vpon vs. By the buffet which thou suffredst at the Seate of Annas the Bishop and other vnknowing thee haue mercy vpon vs. By the loue and charitie that thou hadst when thou were led bounden before the Bisshoppe Cayfas haue mercy vpon vs. By the false witnesse lyes by whiche thou were vniustly condēned haue mercy vpon vs. By the vile spittings and illusions haue mercy vpon vs. By thy buffettes and stripes haue mercy vpon vs. By the blindfolding of thy holy eyes and other reproches that thou suffredst that night haue mercy vpon vs. By thy gracious beholding that thou beheldest Peter by al that labour secret vnknowē torment whiche thou sufferedst that night haue mercy vpō vs. By thy presentation and accusation whiche they broughte against thee before Pilate the Iudge haue mercy vpon vs. By the despising and illusion that thou sufferedst before Herode and the white vesture in the whiche he sent thee to Pilate haue mercy vpon vs. By al the labours that thou sufferedst in going frō one Iudge to an other haue mercy vpō vs. By thy great pacience stilnesse haue mercy vpon vs. By the shamefull pulling of thy clothes and hard binding of thy body to the piller haue mercy vpon vs. By the hard beating of scourges haue mercy vpon vs. By the innumerable woundes of thy precious Body hugely shed out haue mercy vpon vs. By all thy paines dolours colde and shaking and the glad shedding out of thy blood haue mercy vpon vs. By the purple vestement and the crowne of thorne ●hrust fast vpon thy Blessed Head with violence haue mercy vpon vs. By the innumerable paines that thou were tormēted when they smote the croune of thorne with the Kinges sceptre and by the great effusiō of thy precious Blood haue mercy vpon vs. By the scornefull honouring and saluting of the Iewes whē they said Haile King of the Iewes haue mercy vpon vs. By their vile spitting on thy diuine face together with harde strokes haue mercy vpon vs. By al the paines and heauines of heart that thou haddest whē Pilate ledde thee out vnto the people bearing the Crowne of thorne and the purple vestement said Behold the Man haue mercy vpon vs. By that dreadful sentence of death vile name leading thee vnto the mount of Caluarie haue mercy vpon vs. By the loue wherewith thou didst beare the Crosse to the place of paine vpon thy backe haue mercy vpon vs. By the labour anguish shame and beating whiche thou suffredst by the way haue mercy vpon vs. By al thy harde steppes that thou hadst bearing the Crosse when thou wentst to thy death haue mercy vpon vs. By the great wearines of thy shoulders on whiche thou didst beare the Crosse vnto the time thou failed for weakenes haue mercy vpon vs. By the compassion of hearte that thou hadst in meting of thy sorowful Mother in bearing of thy crosse haue mercy on vs. By thy heauy loking ascending vp the high Mount of Caluarie on whiche thou were crucified haue mercy vpon vs. By the stripping of and spoiling of thy clothes in most confusion in the sight of the Virgin thy Mother and all the people haue mercy vpon vs. By thy being naked full of woundes laden with great sorowes enduring the colde of the wind til the Crosse was made ready haue mercy vpon vs. By thy painful stepps when thou wentest nere to the Crosse and thereon was fastened with boysteous nailes haue mercy vpon vs. By thy tender teares weeping haue mercy vpon vs. By the ache of thy veines and sinowes and al thy membres on thy Crosse haue mercy on vs. By the thyrling of thy right hande and shedding of thy precious Bloodde Lorde make vs cleane from all sinne and haue mercy vpon vs. By the thyrling of thy lift hand and by the holy Wound of the same and thy holy Bloode saue vs haue mercy vpon vs. By the sore dryuing of the nailes into thy holy Feete and by the woundes of the same by the flowing out of thy precious Bloud purge vs and reconcile vs to thy Father and haue mercy vpon vs. By the lifting vp of thy most holy Body on the Crosse by the violēt paines wherewith al thy holy membres were rufully pained haue mercy vpon vs. By the heauines of thy heart al the strengthes of thy soule saue me defende me and haue mercy vpon vs. By the diuision or parting of thy vestures and the lot whiche they cast on thy cote without seame in thine owne sight and beholding haue mercy vpō vs. By the loue that thou hadst hanging three houres on the Crosse aliue haue mercy on vs. By the reproches wordes ful of confusiō that thou heardst hāging on the Crosse haue mercy vpon vs. By the blaspheminges and curses shameful reuiling that thou suffredst on the crosse haue mercy vpon vs. By al the dolours that thou suffredst in thy ribbes loynes and shoulders crucified haue mercy vpon vs. By all the paines that thou hadst being spred on the Crosse in thy sinewes veines fete al thy mēbres haue mercy vpō vs. By thy great mekenesse in praying to thy Father for thine enemies haue mercy vpon vs. By thy mercy by which thou promisedst to the thefe paradise haue mercy vpon vs. By the care that thou hadst of thy Mother in thy torment commending her to thy beloued Disciple haue mercy vpon vs. By the sworde of sorowe that went vnto thy Mothers heart and the compassion and teares that she shed out for sorow standing vnder the Crosse haue mercy vpon vs. By al thy holy Teares on the Crosse and in al the time of thy life shedde out for the world haue mercy vpon vs. By thy thirst gall and eysell with