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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

hart as the greuousnes of his sinnes doth require Let him also accuse himself of the negligence slackenes that he hath vsed in amending his life and in appliyng such remedies and meanes as were nedeful to the amendemēt therof as are continual praiers fastings such like Also for not hauing fulfilled his penance or not fulfilled it wel duely as it ought for neglecting the vse of good godly deedes and for not keping himself auoiding the next occasions and prouocations of sinnes Likewise the vnkindnes that he hath vsed toward God in falling often times into the same sinnes specially if malitiously and wilfully And also for not hauing made such due search diligēt examination of his conscience as nede was for therin are cōteined the defectes of al the three partes of penance And then let him foorthwith particularly cōfesse such sinnes as he hath committed against God in breaking and offending his law as far forth as he can cal them to minde by diligence afore vsed and as he shal finde himselfe culpable and guiltie in eche of the ten Commanadements and other dueties the which are here set forth for help of his memorie and better remembrance thereof The second Point Of the examining of our conscience through the ten cōmaundements of God and of the vnderstanding of them AL be it that the ten Commaūdements of our Lord be such that some do forbid vs the euil some do commaund vs the good yet for al that eche Christian mā ought to know that eche one of the Commaundementes doth both these two al at once that is to saie forbid vice and commaund the vertue that is contrary to the same vice As for example in the first Cōmaundement writen in Exodus we are forbid to make any Idolles or to worship them and so it semeth that the abhominable vice of Idolatrie is there forbidden how be it it is withal no lesse charged vnto vs to honour woorship and loue one only God aboue al things the which are vertues contrary vnto Idolatrie Likewise in the seuenth Commaundement God forbiddeth theft and consequently he commaundeth the contrary vertue which is liberalitie and free giuing vnto them that are in necessitie In the fourth he commaundeth expressely that we honour our Parentes and Superiours where it is cōsequently to be vnderstood that the contrarie vice is forbidden vs which is to dishonor disobey them And so in al the other cōmaūdementes the like is found for that there is not one emong them al that commaundeth but that the same forbiddeth also nor any one that forbiddeth but it also commaundeth And therfore the penitēt person shal do wel to kepe this order in running them ouer in examining of his cōscience that he haue regarde in eche Commaundement both to the one and to the other For so is the perfection of the Law of God to be vnderstood that we know how eche precept cōmaundement is fulfilled and how it is broken what is therein commaunded and what forbidden forasmuch as the office duety of the seruant of God doth consist not in the onely auoiding to do yl but as the Prophet Dauid saith in doing good also to our neighbours when occasion requireth The third Point Of the first Commaundement what is forbidden in the same THou shalt make no Idols nor other like grauen Gods for to woorship them What is commaunded therin THou shalt loue and honour thy Lord God onely aboue al things with al thy harte with al thy soule and with al thy strengthes How the same is fulfilled THis cōmaundemēt is fulfilled after this maner to wit that ther be in vs no loue or estemīg of any thing that repugneth is against the loue and regard of God that we neither loue nor esteeme nor honour any creature more or so much as him but that in him onely we put our faith hope loue and trust as in our last end whole final blisse louing him aboue al for his owne sake and al other things for him Putting our whole confidence in him and running vnto him in al our needes and necessities being thankeful vnto him for the benefites that we haue receiued of him To thinke wel of him of his perfectiōs to feare serue him as our Father and onely true Lord to beleue al that holy Church doth teach vs in his name and to confesse the same at such time as neede is to honour his Saincts and friends to haue in due reuerēce his holy Diuine Seruice and the Ceremonies of the same Finally to kepe a due order in charitie giuing the first and chief loue vnto God for his owne sake next to loue our owne soules for God and then the soules of our neighbours more then any temporal wordly goodes What is against this Commaundement and how it is broken THis Cōmaundement is broken twoo waies to witte by omitting and leauing vndone any of the things aforesaid in due time and place and when reason ruled by faith requireth the same and againe by doing of things that are contrarie to these aforesaid to wit giuing the honour that is due to God as high soueraigne homage worship seruice vnto any other creature byside him Also in not beleeuing in douting or curiously searching the points and partes of the Catholike faith In communicating taking part or fauouring them that doe suche things In crediting dreames witchcraftes enchantmentes southsayings sorceries the vani●ies of Astrologie to put any trust in any contract or promise made with the Diuel Also to put any fond trust in our owne merites as of our selues or to trust in any earthly things and creatures to hope fondly in God not to put our owne hand labour thereto to despaire of his mercie to cōplaine or finde fault with his iustice to grudge and murmur at his prouidence to abuse and turne to euil his long suffring patience and mercie to tēpt him to blaspheme his holy name or the name of his Saints and frindes to be vnthankeful vnkind vnto him to ronne to some other rather than to him specially in our aduersities and nedes not to behaue ourselues in due maner reuerence in our praiers vnto him to set light by not regard the Diuine Seruice Ceremonies allowed by holy Churche to beare inordinate loue and affection to these inferiour creatures louing them for their own sakes as our last end and blisse and not in due order of Christian charitie The second Commaundement THou shalt not sweare nor take the holy name of God in vaine What is against this Cōmaundement and what is forbidden therin TO abuse in euil and vnworthy maner the Sacramētes Doctrine of Gods holy Religiō of Praier of things properly belonging to his seruice Not to vse al due reuerence vnto God or to his Saintes and to holy Churches places dedicate vnto him To committe outwardly by worde or deede any sacrilege or vnreuerēt act To

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

vinegre giue me to taste of thy swete Spirite and haue mercy vpon vs. By all thy holy Wordes by thee pronounced both vpon the Crosse and in al thy whole life haue mercy vpon vs. By the weeping crie in the whiche thou didst commend thy Spirite to thy Father that our soules may be commended to thee haue mercy vpon vs. By the separation of thy holy Soule from thy blessed and diuine body haue mercy vpō vs. By the enclining of thy holy Head vpon thy breast encline swete Iesus vnto vs and haue mercy vpon vs By the huge dolefulnes of thy death and intolerable brusinges in whiche thy heart was broken haue mercy vpon vs. By the opening of thy side and the read wound of it and the precious Bloode good Lorde pearce our hearte with the speare of thy loue and haue mercy vpon vs. By the precious Bloode and water that ranne out of thy holy 〈◊〉 wash and make vs cleane in the same holy Water and Blood from all our sinnes and haue mercy vpon vs. By the mercy that thou shewedst on the Crosse to the Centurio and al the mercy that euer thou shewedst to mā haue mercy vpon vs. By the descending of thy holy Soule to Limbo Patrum haue mercy vpon vs. By the vertue of thy holy soule wherewith thou brakest vp the gates of hel and deliueredst out the soules of thy friendes haue mercy vpon vs. By the taking down of thy holy Body from the Crosse the solēne Sepulture of it the lamēting of the Virgin thy Mother Marie Magdalen other of thy frinds haue mercy vpō vs. By al the labour wearines sorow heauines that thou suffredst from the daie of thy Natiuitie vnto the houre of the departing of thy holy Soule from thy bodie haue mercy vpon vs. By thy glorious vertuous resurrection in Body Soule haue mercy vpon vs. By the ineffable ioye of thy Mother other of thy frindes and the glorie of thy Resurrection haue mercie vpon vs. By the grace that thou apperedst to Marie Magdelen and other women to thy Disciple in thy impassible body after thy resurrection haue mercy vpon vs. By thy m●ruelous glorious ascēsiō cōfort vs Lord in al our nedes haue mercy vpon vs. By the diuine cōsolation and sending of the holy Ghost into thy Disciples glad vs sanctifie vs strēgth vs in faith hope charitie haue mercy vpon vs. By thy glorious diuine maiestie and the vertue of thy holy name kepe vs gouern vs now euer haue mercy vpon vs. By the Sonne in thy holy Godhed together in thy Manhod hiddē haue mercy vpō vs. By thy selfe and al goodnes and merites that in thee and in thy Mother thou didst behold haue mercie vpon vs. By thy celestial Ministers Michael Gabriel keepers deputed to me al other thy heauenly Spirits haue mercy vpō vs. By the intercession merites of S. Peter S. Paule S. Iohn the Euangelist other of thine Apostles haue mercy vpon vs. By the merites intercession of thy holy Martyrs S. Stephan and S. Laurence and all other haue mercy vpon vs. By the vertues merites of the holy Fathers Confessours S. Augustine S. Hierome S. Chrysostome S. Ambrose and al other haue mercy vpon vs. By the merites praiers of holy S. Anne S. Katherin S. Barbara all other holy Virgins holy widowes chaste women haue mercy vpon vs. By the merits praiers of al thy holy chosen Saintes that are were are for to come in heauē in earth haue mercy vpon vs. Succour vs sweete Iesu in the trembling and strait daie of Iudgemēt graunt vs in this exile trāsitory life those things that be necessarie to the helth of our bodie soule and after this life to liue in ioy with the euerlastingly without end Amen Lorde heare graciously my praiers and let my crie come to thee c. Praie we LOrd giue to the quick grace to the dead rest in especial to thē that I am boundē N. and to the Churche holines peace concord And that thou wilt vouchesafe to take this praier to the honour glorie of thy holy name that thou wilt vouchesafe to haue mercy vpon vs to forgiue vs al our syns graunt euerlastingly that we may perseuer in all goodnes that we may serue thee And after this life we may deserue to raigne with thee in euerlasting glory and life without end FINIS Prou. 24. 1. Ioan. 1. Psal. 140. Matth. 5. Psal. 36. Concil Trident. Sess. 5. cap. 19. x. Cor. 13. Heb. 6. 1. Ioan. 2. Prou. 8. Iohan. 13. Matth. 28. Mat. 8. Mar. 5. Luc. 8. Cap. 11. ● Cor. 11. Eccles. 9. 1. Cor. 4. 1. Cor. 11. Iacob 1. Mar. 9. Luc. 17. Mat. 8. Luc. 1. Psalm 54. Mar. 14. Mat. 21. Mar. 11. Luc. 19. Iohn 12. Heb. 6. Luc. 19. Luc. 19. Gal. 4. Phil. 1. Apocal. 9. Luc. 12. 1. Pet. 4. Actor 7. 1. Petr. 5. Heb. 12. Iacob 4. Esai 31. Apocal. 9. Luc. 12. 1. Petr. 4. 1. Pet. 5. Hebr. 12. Iacob 4. Psalt 5. Psalt 5. Psal. 7. Psal. 4. Psal 9. Psal. 12. Psal. 15. Psal. 16. Psal. 15. Psal. 21. Psal. 24. Psal. 26. Psal. 27. Psal. 29. psal 30. Psal. 33. Psal. 35. Psal. 37. Psal. 38. Psal. ●9 Psal. 41. Psal. 45. Psalt 50. Psal. 54. Psal. 61. Psal. 62. Psal. 66. Name the Sainte of that daie Iohan. 6. Iohan. 6. Name the Sainte of that daie

confesse thesame For if any one of these be willingly leaft out in Confession the partie penitent doth hasard himself in not making his shrifte in suche sorte as he oughte and so should thereby commit a grieuous sinne And in all these sinnes he must not onely make rehearsal of such as he hath committed by dede but also of such as he hath cōmitted by thought or desire and by worde whereas God is also offended by eche of these The third Point Of the Circumstances AGaine in this consideration and calling to minde of thy sinnes for to repent thee and make due confession of them thou must also rehearse make confession not onely of these sinnes as they are alone but also of the circumstances that go with them namely such as increase the sinne in such sort that they change the kinde and nature thereof as when a man committeth any thing against his Parents or spirituall Pastors or sinneth in a halowed place The most common circumstances are seuen 1. Who. 2. How much 3. Why and wherefore 4. In what place 5. At what time 6. By what meanes and instruments 7. How oft or how seldome By the Circumstance Who is vnderstood that the state or qualitie of the person that sinneth must be considered and also of the person against whome or with whome sinne is cōmitted By the circumstance How much is vnderstood the quantitie of the sinne or dammage or contempt that is done in the sinne By the circumstance Why or Wherefore is vnderstood the end or intent where with sinne is done In what place that is to wit whether the place be publike or priuat halowed or vnhalowed At what time to wit whether it were on a holy day or fasting day or a day of publike praier By what meanes and how oft are circumstances plaine inough by themselues The fourth Point Of the first part of Penaunce which is Contrition WHen the Penitēt hath thus considered and called to an accompt the enormitie filth of his sinnes as is aforesaid with the circumstances of the same it behoueth him with true hartie repentance therof to aske God forgiuenes with all humility hope to obteine the same being sory therefore most intierly and earnestly specially for hauing offended God vnto whome so great seruice is due putting no trust in himself but trusting wholy in the merites of Christe Iesu the vertue whereof he shal nowe partake in this holy Sacrament of penāce This sorow repentance of sinnes to the end it may be fruteful must be ioyned principally with fiue thīgs 1. With Faith by whiche we beleue both the threattes the promises of God and the vertue of this Sacrament 2. With humilitie submissiō of our selues wherwith the sinner doth for his parte repute thinke himself vnworthy of forgiuenes or of any good thing 3 With hope of Gods mercy that he may obtaine pardon 4. With trust and confidence in the merites of Christe Iesu by and through whome all pardon is obteined 5. With the loue of God that is to witte that all sorowe and abhorring of sinne be principally for the honour of God for to accomplish the obedience that is due vnto him And bycause this is the chief and principal part of penance it is very expedient that the partie penitent vse al diligence to procure through the helpe of our Lord that he haue no notable defect and fault therein And therefore he ought to further himselfe with al things that are wont to stirre vp and encrease in our soule this so necessarie a fier of Gods loue as for example 1. The knowledge of ourselues and of our exceding and vile basenes 2 The knowledge of the exceeding passing greatnes of God whom we haue offended 3. The due pondering and thinking on our sinnes their filthines and the euilles that they bring with them 4. To thinke on the wrath of God on his iudgement and the paines that our sinnes doe deserue 5. To acknowledge the inestimable benefites which we haue receiued at Gods handes 6. To haue before our eyes his passing manifold mercy and goodnes through the which he casteth of noman that doth hartily seeke him 7. Last of al the exercise of holy praier whereby the giftes of God are obteined The fourth Point Of the secōd part of penance which is Confession IT behoueth also for the perfiting of this Sacrament to haue ful earnest purpose to confesse al our sinnes as is afore said with their circūstances namely such as do notably aggrauate and change the nature or kinde of the sinne And this cōfession must haue fiue principal properties of conditions that is to witte 1. That it be whole 2. That it be plaine 3. That it be faithful 4. That it be discrete 5. That it be humble 1. That it be whole is to be vnderstood that we confesse al our deadly sinnes those that seme doubtful to be such not leauing out nor omitting any one of purpose or yl intent or by any notable negligence For as holy learned men do saie we must not hope for nor craue pardon of our sinnes by halues of God whose woorkes are alwaies whole and perfect 2. That it be plaine is to be vnderstood that it be not done with woordes that may hide and couer the substance and nature of the sinne committed For els it were no Confession but a cloking and couering neither could the sentence of the Priest haue any place bycause the iudge cannot assoyle the thing that he knoweth not 3. That it be faithful not telling one thing for another and not to accuse other or excuse our selues but faithfully to reporte the truth as it was done in deede 4. That it be discrete is to be vnderstood that we confesse our sinnes in such wise that we defame no other persons declaring more then we should in confession and that we leaue not out nor rehearse other impertinent things that are to no purpose 5. That it be humble is to be vnderstood that we confesse our sinnes with shamefastnes confusion not as though we did brag or vaūt of our sinnes nor tel them as one that tolde some storie or tale of things happened in our life but that we remember and cōsider wel before whome we stande and confesse the same The sixth Point Of the third part of penance which is Satisfaction IT behoueth also that the partie penitent when he goeth to the feete of his Ghostly Father do prepare himself to make satisfaction and doe penance for his sinnes The which consisteth of two principal things The one is to auoid kepe himself effectually from deadly sinne and from al dangerous occasions thereof The other is to make recompense to suche persons as he hath offended humbling and submitting himselfe to the rules of good conscience and right and framing himself vnto the qualitie of the offence and trespace according to the discretion and iudgement of his good wise Ghostly Father The first of

the enuie is against the goods of the bodie it goeth against the fift Commaundement when it is in the goods of fortune it goeth against the seuenth and when it is against the prosperitie of good name it goeth against the eigth But when it is in the goodes of grace then it is a diuelish sinne which is against the holy Ghost The Penitent must looke wel what he can accuse himself of herein and the Confessour likewise what he may enquire of touching the same Of the remedie of this sinne and the curing thereof with the power and vertue of Grace THE wickednesse of this more diuelish then humaine sinne whiche doth so muche abase and corrupt the bountie of mans hart is cured with the vertue of Charitie the moste principal vertue emong al vertues and the which most of al doth make vs like vnto God and doth truely make him that hath it the true scholer of Christes schole the which vertue is none other thing but a certaine heauenly fire and heate whiche enflameth the harte of man being capable of God to the loue of God for his owne sake and of our frindes and enemies and al other things for him This vertue whereas it is the most principal frute of the holy Ghost we ought as wel for the hauing as for the preseruing of it to craue the same of God himself with often sighes feruent desires and continual praiers saying alwaies hartily vnto God Adueniat regnum tuum Let the kingdome O Lord of thy holy Ghost come into vs For thy kingdome doth wholly stand and consist in the possessiō of this holy vertue Charitie the which doth make that no other wil remaineth nor raigneth in vs but the wil of God maketh vs apte and able vnto al goodnes For by it we suffer al we beleue al we passe ouer and endure al with quietnes and finally through it we haue al that euer is hid and reuealed in the holy Scriptures as blessed S. Augustine doth saie without it al the rest that remaineth seme it neuer so much is worth nothing at al in deede for any right that it hath to heauen Of Leacherie LEacherie is an inordinate desire about bodily pleasures namely the pleasures of touching In the sixt Cōmaundement we haue at large spokē of this sinne and of al the branches and remedies of the same Of Glotonie GLotonie is an inordinate desire about the pleasures of the taste Suche folke doe offend herein that put ouermuche care and diligence in seeking and prouiding for meates and drinkes Likewise such as eate and drink more than is necessarie for their good health according to their custome bringing vp suche as eate and drinke more than is mete for their estate qualitie Also they that eate drinke for some inordinate purpose as for carnal pleasure or doe seeke for exquisite delicates to fil their delicious appetite hauing no neede of the same Also such as feed with vnhonest vncomly or foule gestures fasshions mocking scoffing toying and suche like maners It is sinne also to mingle any thing in meates that may make other to be distract and byside themselfe and to be a meane or cause that some other do any of these things also to breake the fasting daies Vigils whereof we haue already spoken before Of Temperance and Christian fasting which are the due lauful remedies of this sinne his felow which is Leacherie THis beastly sinne and the sinne of Leacherie that foloweth withal may both be expelled by their contrarie which is the vertue of Temperance which cōsisteth in the moderate vse of eating and drinking of other things of the taste hauing respect to good helth and disposition of the bodie custome estate age abilitie according as reason good discretion and wisedome shal teache without any notable excesse or fault Of Christian Fasting ALso both these sinnes are orderly expelled with the exercise of Christian fasting whiche consisteth in chastening bringing low the whole and lustie bodie with abstinence of meates by good discretion and without superstition making the flesh subiect to the spirite that it rebel not to the same Of the sinne of Auarice or Couetousnes AVarice is an inordinate desire of getting keeping mony other worldly goods Herein do offend Simoniacal persons theeues and robbers Churchrobbers men that vse wicked and vnlauful trades of vniust gaines as vsurers bandes and such like they that withhold that that is another mans they that borow paie not againe when they can they that keepe backe or deceiue any body of a thing laid to pawne or pledge or a thing lost or laid to keepe and put in trust with any man against the wil of the owner Also they that doe not spend in due time maner as is mete for their estate They that are not liberal toward the poore in due order of charitie they that put their whole mind studie in getting or keeping these casual goods of the world forgetting their owne soules God. The rest that toucheth this sinne we haue mencioned in the seuenth Commaundement This sinne is auoided by the exercise of three moral ver●ues Iustice Liberalitie and Mercie or Pitie By Iustice or righteousnes which is the vertue that giueth to eche man that which is his and withholdeth nothing that is anothers By Liberalitie which is the vertue by which these temporal goods are bestowed and spent when and how and to suche as is conuenient By the vertue of pitie or mercie which is a certaine hartie compassion of the necessities and miseries of our neighbour Whereby the hardnes of the minde of the couetous man is mollified and at last moued drawen not to sette his minde on these worldly goods in getting or keping of them in suche wise that he leese God who is our true good and treasure but so to vse them as they are ordeined which is to spend them as is conuenient to the seruice of God and the profit of our selues and of our neighbours Of the sinne of Slouth SLouth is a slackenes or lothing in beginning and pursuing the things that belong to walke in the waie of God. In this sinne doe offend the dul weake sprited which euer finde lettes and inconueniences in good things Also such as are cold luke warme negligent in despeire the wretches that wil put themselues to no labour nor to nothing that good is the slacke delaiers who walke from day to daie differring good things such as haue no regard of the good name of a Christian nor of the duety of their owne vocation in the way and seruice of God especially in praier Also they that put away from them inspirations good motions and contemne the good counselles of God and the Gospelles and the examples of the Saintes and do not that which God and his Spiritual Officers do commaund for and at suche time as they commaund the same Also they that leese and

moste holy table Alas for me wretche For I haue receiued this moste venerable Sacrament to to vnworthily Lorde haue mercy on me Lorde forgeue me I commend that whiche I haue done vnto thy Diuine heart there to be amended to be made perfect Receiue I beseche thee Lorde these most holy mysteries of thy blessed Body which I haue receiued to the euerlasting glory of thy holy name to the honour of thy moste swete Mother the Virgin Marie to the honour of thy blessed Saint N. to the honour of all thy blessed and holy Saintes and Angels of heauen for my soule health and for the soule health of al Christē people quicke and dead Receiue good Lord this most excellēt Sacrament in full amendment purgation satisfaction for all my sinnes and negligences and for the sinnes of all the world Restore by it and make vp againe al my ghostly ruines decaies and supplie my needy pouertie Mortifie by it in me what so euer doth displease thee make me one according to thy heartes desire By it make my spirite my soule and my body conformable to the spirite the soule body of thy holy Humanitie lighten me altogether with the light of thy Diuinitie Graunt by it that I may be stablished in thee that I perfetly with perseuerance loue thee that I may be incorporate vnto thee most nerely vnited vnto thee and that I may be chaunged all whole into thee to the laude of thy blessed name COnuert Lord miserable sinners call againe heretikes and schismatikes Lighten the infidels that know not thee helpe al that be in any necessity trouble helpe all them that haue commended themselues or desired to be commended vnto my praiers Haue mercy vpon my parentes and benefactours Haue mercy vpō al them for whom I am bound to pray and that thou would●st be intreated for Haue mercy on this place and companie Graunt that here be alway humilitie peace charitie chastitie and puritie Graunt that we all may worthily amend correcte our selues that we may feare thee and serue thee faithfully that we may loue thee please thee I commend vnto thy mercy all our businesses and all our necessities Lord be merciful vnto all people for whom thou hast shedde thy precious bloude Graunt vnto the quicke forgeuenes and grace vnto the faithful departed reast and life euerlasting AMEN Another Praier after receauing of the Sacrament THankes be vnto thee O holy Father God almightie that thou diddest vouchesafe of thy great pitie to sende thy only Sonne frō thy high Throne into this vale of wo and miserie here to take our nature and shape in the same to suffer most sharp paines bitter deth to bring our soules to thy kingdome and to leaue that precious Bodie here to be our strength cōfort I thanke thee most mercifull Lorde Iesu with all the mighte strength that thou hast geuen me I offer to thee thanks that thou this day hast fed me with thine own precious Body by whiche I hope to haue health of soule euerlasting life with ioy when I depart hence O holy Ghost come good Lorde enflame my hart with thy brenning beames of loue and make me with vertuous swetenes continually to yelde acceptable thankes to the holy and glorious Trinitie O ye three Persons one God glorie laude and honor with all reuerence be offered to you of all creatures without ende Amen Here folowe certaine Praiers taken out of the Treatice vpon the Passion of Christ made by Sir Tho. More Knight while he was prisoner in the Tower of Londō 1534. Ecce Homo Behold the Man. The first Praier or Meditation of the fal of the euil Angels and confirmation of the good O Glorious blessed Trinitie whose iustice hath damned vnto perpetuall paine many proud rebellious Angels whom thy goodnes had created to be parteners of thine eternal glory for thy tēder mercy plant in mine heart such mekenes that I so may by thy grace folow the motiō of my good Angel so resist ●he proud suggestions of those spiteful spirites that fel as I may through the merites of thy bitter Passiō be partener of thy blisse with those holy spirites that stoode now confirmed by thy grace in glorie shal stande for euer The ij Praier or Meditation of the Creation and fall of Mankind ALmightie God that of thine infinite goodnes diddest create our first parents in the state of innocēcie with present wealth hope of heauē to come til through the diuels traine their foly fel by sinne to wrechednes for thy tender pity of that Passion that was paide for their our redemptiō assist me so with thy gracious helpe that vnto the subtil suggestions of the Serpent I neuer so encline the eares of mine heart but that my reason may resist them and master my sensualitie refraine me from thē The iij. Praier of the determinatiō of the Trinitie for the restauratiō and Redemption of Mankind O Holy blessed Sauioure Iesu Christ which willingly didst determine to die for mans sake mollifie mine harde heart and soupple it so by grace that thorowe tender compassion of thy bitter Passiō I may be partener of thine holy redemption The iiij Praier for the fruteful reading or hearing of the Gospel of Christes Passion GOod Lorde giue vs thy grace not to reade or heare this Gospel of thy bitter Passion with our eyen our eares in maner of a passe-time but that it may with compassiō so sinke into our heartes that it may stretche to th' euerlasting profite of our soules The v. Praier for the true receauing of the spiritual Paschal Lambe the very blessed Body of Christe GOod Lord whiche vpon the sacrifice of the Paschal Lambe didst so clearely destroy the first begotten childrē of the Egiptians that Pharao was thereby forced to let the children of Israel depart out of his bondage I besech thee geue me the grace in such faithful wise to receiue the very swete Paschall Lamb the very blessed Body of our swete Sauiour thy Sonne that the first suggestions of syn by thy power killed in myne heart I may safe departe out of the danger of the moste cruel Pharao the diuel The vi Praier for to end this life wel GOod Lorde geue me the grace so to spend my life that when the day of my death shal come though I feele paine in my body I may feele comforte in soule with faithfull hope of thy mercy in dewe loue toward thee charitie toward the world I may through thy grace part hence into thy glory The vij Praier against the following of euil counsel GRacious God geue me thy grace so to consider the punnishment of that false great counsail that gathered together against thee that I be neuer to thy displeasure partener nor geue mine assent to folow the sinful deuise of any wicked counsell The viij Praier against Couetice and for setting the world at

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