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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

couetous craftie and deceitful The eigth Commaundement THou shalt beare no false witnesse that is to saie refraine thy tong from al harme dammage both of thy self thy neighbour and from al maner of lying il report or witnesse How it is broken THis Commaundement is broken in bearing any false witnesse to the dammage of our neighbour or in hearing the same with good wil or in procuring and causing any other to do the same Also in vttering disclosing any mans faultes openly whereas few men doe openly know them or in bewraying his secrete faultes in aggrauating and augmenting his defectes and imperfections in hiding and dissembling his vertues in belying any man in praising or commending ought without cause and to no purpose and good ende or for any euil intent effec● in angring or prouoking any man to indignation without cause or reason in murmuring grudging lying glosing accusing backbyting giuing priuie scoffes defaming il suspecting in being curious and spying to know other mennes liues secretes and in bewraying the same in slaundering and sowing tales to defame him to empaire his good name to sprede abrode or to enlarge yl reporte of him to iudge yl of any mā Also in hearing gladly and giuing eare to other that do such like things or in not letting nor forbidding them if we may in reioycing at the yl report of our neighbour to be sorie that he hath a good report name to be enuious of his giftes graces good qualities good dedes not to giue good counsel when we may do any good thereby or to omit and refuse or neglect to speake wel and giue good witnesse of our neighbour when time and place requireth How this Commaundement is fulfilled THis Commaundemente is kept and fulfilled by doing good to our neighbours with our woordes where occasion and nede requireth by doing the contrarie things of al that is afore said specially by vsing truth in al our doings and sayings and in such witnesses and testimonies as we shal giue of our neighbour beeing glad to set foorth his vertues to couer and hide his faultes to excuse his defectes and imperfections to construe take in the best part al things that are doutful may any wise be drawen to a good meaning likelyhod to speake and thinke wel of him without contrarying or gaine-saying the manifest truth to procure endeuour when it is in our power that other also doe the same finally to kepe and haue in vs alway charitie the whiche as S. Paule saith for that it is patient gentle doth suffer al couer al taketh al in good part except that which is euidently il of it self or hath a spice and parttaking with yl Of brotherly warning and correction IT perteineth also to the affirmatiue parte of this Cōmaundement to admonish warne our brother charitably Wherin there is some particular mentiō consideration to be had and that is that wheras the same is a medicine of the soule whereby our neighbour may auoide and come out of syn or not fal into it it is requisite behoueful to be circumspect warie in appliyng the same to the partie at suche time and season as we shal perceiue it to take effect do good or els see some likelyhood that it shal do no harme and then we are bound to vse the same vnder paine of great sinne And whereas al men in some respect or other are of duetie bounde herevnto yet Prelates Preachers Rulers Magistrates Householders and men of age authoritie are more specially bound thereto eche one according to his degree and state The Commaundementes of the Church which are six SIx Cōmaundements there are in the whole Church which are in maner general the which we are bound to kepe eche man in his vocation degree bycause of the bounden duety we haue to obey the Churche as our spiritual Mother them that are Rulers Officers in the same for that thei are in Gods room place The first THe first Commaundement is to heare Masse vppon Sondaies al holy daies that are kept according to the custome of eche Prouince and Diocese How this is fulfilled THis Cōmaundement is fulfilled in hearing one Masse to the end and if it may be the High Masse and that which is of the present daie and feast to heare the same with al reuerence deuotiō and with good affections and motions in our hartes in desiring and calling for the grace of God and fully purposing to forsake sinne How it is broken JT is broken in not dooing any thing of this aforesaid or in doing the contrarie The second TO fast suche daies as the Church commaundeth that is to witte the Lent the fower Imber daies the Eues Fasting daies on Fridaies and Saturdaies to eate like as in the Lent conformably and according to the custome of the Countrie and Diocese wherein a man liueth This precept conteineth in it two things to witte Christian abstinence and sobrietie which is to eate once in the daie measurably the other is the appointmēt of such meates as are to be forborne as flesh egges cheese milke or any of these without necessitie and license How this is broken IT is broken by not fasting on such daies aforesaid without some reasonable cause and by eating more then once by eating before noone some notable great space of time by eating ouermuche with some sensible excesse or with some euident curiositie delicatenes by eating the night before with apparent fulnes to defraude the fast folowing Also by fasting with vndiscrete abstinences to some euident harme of the bodie by fasting superstitiously Iewishly by eating flesh egges cheese or white meates vppon forbiddē daies without vrgent cause and necessitie and without leaue of the ghostly Father or of the Physition in case thou may haue time and opportunitie to aske leaue libertie therevnto By not absteining from sinne on those daies specially by not exercising our selues in good vertuous deedes vpon the same daies namely in deuotiō in praier whereby our fasting may be fruitful vnto vs. Concerning the maner of obseruing the Saturdaies it is to be noted that bycause there are diuers fashions according to the diuersitie of the Countries the well disposed Christiā man must conforme and frame himselfe vnto the custome of the Countrie where he is abyding if he wil liue without offense of others according vnto S. Ambrose rule And therefore he must also confesse himself of any fault he hath done against suche customes specially if he did it with contempte or with offense vnto others The third Precept TO paie our Tithes and offrings such as of olde customes haue bene wonte to be paid They offend this Precept and are bound to restitution who paie not the same and they that paie them with some defect or with the worst and they that paie not tithes of al suche things as the custome of

A BRIEF FOVRME OF CONFESSION INstructing all Christian folke how to confesse their sinnes so to dispose themselues that they may enioy the benefite of true Penāce 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 ANTVERPIAE Apud Iohannem Foulerum M. D. LXXVI CVM PRIVILEGIO The Contentes of this Booke A Brief fourme of Confession A Treatise to receiue the B. Sacrament made by Sir Thomas More Fol. 52. Certaine Praiers and Meditations of his 67. An Instruction vnto true Charitie 72. An Exhortation in Latin. 74. The same in English 75. A feruent calling for Gods helpe in al tribulation gathered out of certaine Psalmes in Latin. 79. Certaine Praiers of Lodouicus Viues in Latin. 92. Praiers before and after the receiuing of the B. Sacrament 94. Item certaine Praiers of S. Tho. More taken out of his Treatice vpon the Pass●on 100. The Golden Litanie 106. TO THE Right Honourable and Excellent Lady the Duchesse of Feria her Grace IT hath bene long my desire right honourable and vertuous Ladie euer sins I did first see and know the right Noble and most worthy Duke your Graces late Husband to be able to doe some seruice or to shew some token of duetie to so wise and so worthy a Personage as his Grace was Whose vertues were such and his noble Qualities so great and so wel knowen vnto al who neither for sinister affectiō were blinded nor for ignorāce vnapt to esteme and see the same that I may wel saie and doubt whether the Nobilitie of bloud and parentage which was very high and auncient were greater in him or els the vertues and qualities of his minde the whiche alone had bene meete and sufficient to haue made him suche if he had not ben thereto borne by kind and noble Race For if true Nobilitie consist in the gifts of vertue wisedome and prowesse adioyned with some antiquitie of famous and worthie Progenitours I nede not but report the truth hereof to any that knew his Grace but a litle whether he were not abundantly endued with al the same The Antiquitie of his renowned Familie and Ofspring the late Histories of Naples and Spaine do manifestly witnesse to the worlde His liberalitie and passing Freenes in succouring poore Gentlemen and other in necessitie the memorie wherof is yet fresh in the mindes of many so succoured by him his Religious Deuotion toward God and his Catholique Churche his faithful coūsel to his Prince his true and readie seruise in publike affaires at sundry times employed his valour and prowesse in Martial feates wel tried all these Noble Qualities of his Grace being so wel knowen and witnessed to the world must nedes confirme and prooue that he was a very worthy and true Noble-man in deede For whiche cause as I said before seeing and knowing all these high giftes of God and nature to be so plentifully in him I did euer thinke my self bound to be ready to serue him to honor him and to beare that loyal affectiō toward him which true Nobilitie doth of right require of al true honest hartes But now wheras it hath pleased God so sone to bereaue your Grace of so Noble and so deare a Husband and al good men of so great and so hable a Patrone in their necessities and that now the best seruise we can do him is to praie hartily for him yet that former desire of mine is not thus quenched nor dead with him but from him is deriued to such as be leaft behinde him being most nere and deare than vnto him and leaft now to vs as matter whereon stil to exercise our former seruise and duetie And this very cause it was which moued me of late that whereas I had newly set forth a brief Latin Chronicle printed before at Paris and had somwhat augmēted it my self and emong other things made mention of the most honourable Duke of Feria both of that he did in England a litle before and after the death of Good Queene Marie and now last of his owne death in departing out of this worlde in so good and so Godly Christian wise al that part of my labour therein I haue dedicated vnto that Noble Impe your Graces moste deare and onely Sonne leaft now vnto you for a very paterne and comfort of his no lesse dere than Noble Father Which when I had done yet was I not so satisfied but tooke it to be against all good maner if in shewing some seruice and honour to the Sonne I should leaue alone the Mother not so much as saluted And therefore whereas I had also translated out of Spanish a short Treatise cōteining a brief fourme or Doctrine of Confession which hath seemed to the learned and vertuous of our Nation here a thing very necessarie 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 doe right wel to dedicate the same smal labour of mine vnto your Honour for a further testimonie of my foresaid affectiō and duetie not only vnto that moste honourable Duke who now no doubte is gone from this transitorie honour to liue in eternal Glorie with god but also vnto your Grace vnto whō I beseke our Lord to send suche continuance and increase of worldly honour and such comfort to mitigate the dolour of his departing hence that you may liue bothe together againe in that life and glorie that neuer shall decaie nor haue end and in the meane time suche good health and fortitude to beare patiently this losse and lacke of him that those Noble vertues which are in your Grace be not letted thereby but may be so exercised together with your Sonne and in training him vp in his Fathers owne steppes that as long as the Mother or Sonne shal liue here the worthy memorie of the Father shall neuer die in mens hartes From Louen the second of April Anno D. 1572. Your Graces most ready Seruitour 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 amendmēt of both the same wheras yet the blindnes or malice of some mē is so great that the very same meanes leaft by Christe and his Apostles in the Church for that end they make so smal account of that they both contemne and condemne the same without al reason raise therat with full vncomely termes it hath semed to many good and vertuous men right necessary to set forth some such Treatise wherein briefly is conteined bothe the right vse and ende of Shrift or Confession and also the due order that eche Christian man ought to kepe and obserue in the same Whiche whoso shal duly peruse and examine shall soone see how litle reason or cause ther is to make

sweare oft times to sweare without cause vse the name of God or of his creatures with smal regard and reuerence To sweare in doubtful things to forsweare to committe periurie To promise and vow euil things or for euil intent purpose Not to fulfil or to delay without necessarie cause any good vow or promise To vse any vain idle othes To breake the Commaundementes of the Church and of our betters and Superiours Also if a religious person doe not conforme and frame his life to the rule and order that he hath vowed or if any person do not qualifie him selfe to such state of life as he hath taken vpon him To blaspheme to denie God to curse and banne Gods creatures To be negligent colde and vndiscrete to be mistrustfull to be ouermuch dul and wandring in praier and in Gods seruice What this Precept commaundeth and bindeth vs vnto JT bindeth vs to the vertues that are contrarie to al this aforesaid chiefely to the seruice and worshipping of god To vse our selues wel and in due order in al that perteineth to the tong and to talke and to spend our time wel as reason ruled by faith shal require To vse al due reuerence vnto al things where the name of our Lord is called vpō as are the seuen Sacramentes holy doctrine and preaching praier vowes taking of othes and al halowed things To cal on Gods holy name in our necessities to giue him thankes with al our heart To sweare when necessarie occasion is offered with al truth with reuerence with lawfull cause To doe eche thing wel and duely according to the rule state and office that we liue in The third Commaundement THou shalt keepe holy the Sonnedaies and holy Feastes of the Church What is commaunded in this Precept TO heare Masse from the beginning to the end deuoutly and the Sermon also if we can To labour and occupie our selues on those daies in recōciling disposing our selues wel toward god To kepe vs from sinne To bestowe those daies chiefely in calling vpon God commending our selues to him with our whole hart And to cal to mind remembrance his benefites towards vs and to be thankeful to him for the same What is forbidden in this Commaundement wherwith the same is broken THis Commaundement is broken with al things that are contrarie to these aforesaid namely by the exercise of handy craftes and wordly affaires occupations which tende and redound al to profit and temporal gaine when as any part of our duetie toward God and his holy Feastes is let thereby except there be some euident and manifest nede that requireth the same for order of charitie and helpe of our neighbour The fourth Commaundement HOnour thy Father and Mother that is to witte thy natural Parentes through whome thou wast borne and brought vp in this world and also the spiritual Prelates Bisshops Pastours Preachers Doctors Scholemaisters al such as haue charge of soules al temporal Gouernours generally al that are in Gods stede as headdes appointed by him for our profit gouernment And by this honour towarde them is meant that we must thinke wel of them reuerence them obey thē helpe succour them in their needes wish them wel procure the same and to praie God specially for thē also to regard haue in honour our Elders and al aged persons What is forbidden in this Commaundement IT is forbidden to do ought that is contrary to this aforesaid in time place when reason doth bind and require the same as to curse or speake yl of our Parents and Superiours not to helpe them not to obey them to giue them il answeres to mocke and scoffe at them to murmur grudge and thinke yl of them to dishonour cōtemne or despise them The Parentes also and Superiours do offend against this Commaundement when they giue not to their childrē or subiectes and to such as are vnder their charge that thing which is due vnto them as is good admonition counsel teaching good hede loking to thē good example and ordinate loue toward them to haue a vigilant eie care of them likewise the husbandes in vsing al these things toward their wiues The fifth Commaundement THou shalt not kil Thou shalt neither do nor desire to do any bodily harme to thy neighbour to wit where there is no commaundement of Superiour or Gouernour that requireth the same or publike Authoritie that may laufully commaund it How this Commaundement is fulfilled and whervnto it doth bind vs. WE must be boūtiful gentle meke courteous charitable merciful both to our frindes and enemies What is forbidden in this Precept and how it is broken JT is brokē in not doing this aforesaid at suche time and place as is mete to be done and also in dooing any of this that foloweth to witte killing wounding stryking cruell vsing euil handling by force and putting to shame or villanie or els in desiring or procuring any of these things to our neighbour Also in giuing of counsel thereto or prouoking the same and stirring vp any to do the like and in dissembling and holding vs stil when we might let and staie the same Also when he that is a Iudge doth passe excede the order of iustice or hath not a good single intēt Moreouer in bearing hatred malice anger wrath and rancour toward our neighbour in railing and vsing euil wordes and croked language or doing any thing that maketh debate and enmitie in piking quarels in taking partes and sides and giuing occasions of harme and offense vnto others in stirring vppe braulings and brablings by stirring vp of coles when they were raked vp that is by ripping vp of old sores and renewing a strife which had ben once appeaced ●n striuing or contentiousely mainteining holding of opinions in beeing at open defiance in earnest ouerlowd speaking calling in scolding and open clamors crying out in rage of passions wherby many times men fall together by the eares and lay handes one on another Also in not giuing aduise warning and counsel in such perilles as may fal on the persōs of our neighbour on his bodie or goodes or any of his also in tourneiments and exercise of feates of Armes not to vse discretion wisedome but dangerously to be rash hastie or to vse any wrath and hatred therein to bid the combate to any person or to doe it or to be present at it or giuing the ground where to fight it The sixth and ninth Commaundement THou shalt not committe adulterie nor any fornicatiō nor desire any other mans wife nor haue any carnal accesse or behauiour vnto her What is commaunded in this Precept TO be chaste to be moderate and sober in eating and drinking honest in wordes and al outward gestures to weare our clothes and apparel in al decent sad graue wise without wanton deuises and honestie according to our degree and calling We are also here

Nay rather it may fortune to fare with thee as it fared with the riche man that assuredly reckened himselfe to liue ful many a yere to whō Christe said This night thou foole shal ●●ey deriue the of thy lyfe And againe this art thou wel assured of that both die ones thou shalt also for that so shortly mans lyfe here passeth awaie that lōg here liue thou cāst not Fynally hereof as I suppose doubtest thou neuer a deale that when the time shall come in which thou shalt lie sicke on thy deathbed and therewith begyn to fele the painful pangs of death so dreadfully drawing on than wilt thou heartyly wish that for the sauing of thy soule thou hadst died a most sharpe cruel death many a daie before Than cause hast thou none pardie so sore to feare that thing to fal which as thou knowest thy self right wel thou wouldst within a while after haue wisshed to haue fallen vnto thee before Who so euer suffer any trouble or aduersitie accordyng to the will of God mu●te wholly committe their soules into the handes of God their trusty and faithfull Creatour Be not discouraged my welbeloued bretherne saith S. Peter by reason of the extreme persecutiō that is amongest you whiche is sent you for a proufe of your pacience as though some strange thing were befallē vnto you but in as muche as ye be partakers of Christes paine Passion ful heartily reioice that you may likewise reioice at the reuelatiō of his glorie Wel may good men be ashamed to haue lesse courage to do good than euil men haue 〈◊〉 doe euil For a mā may heare theues not let to say that he hath a faint stomacke that wil stick for ba●●e an howres hanging to liue seuē yeres in pleasure And what a shame were it than for a Christē man to be content rather to lese the lyfe blisse euerlasting than suffer a short death somewhat afore his time whiche he is so wel assured that needes suffer he shal and that within a while after and but if he repent him in tyme straight vppon his temporal death fal into eternal death the same so horrible and paineful that it farre exceedeth al other kyndes of death If it were possible for a man with his corporal eyes to behold one of those griefly frends which in so great a numbre daily looke long for vs in hell for euer to torment vs the feare of him alone would make him not to regard a rish all the terrible threates that any manne could imagine And how muche lesse would he regard then thā if he might possibly see heauen open Iesus Christe there standing as did the blessed S. Stephan Your aduersary the diuell sayth S. Peter lyke a roring lion renneth about seking whō he may deuoure But hearcke what S. Bernard saith I humbly thanke that mighty Lion of the Tribe of Iuda well rore may this lion but bite me he cānot Threaten he vs neuer so much let vs not be such beastly cowards that for his only rude roryng we fal downe flat to the ground For a very beast is he hath no reason in deede which is either so feble sprited that for feare alone he geueth ouer or so discomfited vpon a vaine imagination of the paines that he may hap to suffer that at the bare blaste of the trumpet before the batayle beginne he is quite and cleane ouerthrowē without any stroke at al. Ye haue not resisted as yet to the sheding of your blood saith the valiant Capitain whiche knewe right well that the roring of this lion was nothing to be passed on And an other saith Stand stiffe against the diuel and he will flee from you Stande stiffe I saie with a strong and stedfast faith for Esaie geueth vs warnyng before that they that hauing no hope of Gods helpe flee for succour to mans helpe shall bothe thēs●lues their helpers with them come to vtter confusion So came Kinge Saul to naught who bycause he was not by and by of God heard at his pleasure murmured grudged and dist●usted God and so fell in conclusion to seeke counsaile of a wy●che whereas for the punishment of all witches he him s●lfe had geuen generally so precise commaundement before Here foloweth a seruent Calling for the helpe of God against all trouble and tentation made and gathered out of certaine Psalmes by the same Sir Thomas Moore in the time as it may s●me of his last trouble and persecution JMPLORATIO DIVINI AVXILII c●ntra tentationem cum insullatione contra Daemones ex spe fiducia in Deum DOmine quid multiplicati sunt qui tribulant me multi insurgunt aduersum me Multi dicūt animae meae Non est salus ipsi in Deo eius Tu autem Domine susceptor meus es gloria mea exaltans caput meum Ego dormiui 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 iustitia tua propt●r inimicos meos dirige in conspecto tuo viam meam Quoniam non est in ore eorū veritas cor eorum vanum est Sepulcrum patens est guttur eorum iudica illos Deus Decidāt à cogitationibus suis secundùm multitudinem impietatum eorum expelle eos quoniam rritauerunt te domine Et laetentur omnes qui sperāt in te maeternum exultabunt habitabis in eis Domine vt ▪ scuto bonae voluntatis tuae coronasti nos Domine deus meus in te speraui ●a●uum me fac ex omnibus persequentibus me libera me Nequando rapiat vtleo 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 meā vt cōprehendat conculcet in terra vitam meam gloriā meam in puluerem deducat Arcum suū tetendit parauit illū in eo parauit va●a mortis sagittas suas ardentibus effecit Ecce parturit iniustitiā cōcepit dolorē peperit iniquitatē Lacum aperui● effodit eū incidit in foueam quam fecit Conuertetur dolor eius in caput eius in verticem ipsius iniquitas eius descendet Confitebor domino secundū iustitiam eius psallam nomini domini altissimi In pace in idipsum dormiam requiescam Quoniam tu domine singulariter in spe constituis●● me Miserere mei domine vide humilitatem meā de inimicis meis E● sperent in te qui nouerunt nomē tuum domine quoniā nō dereliquisti quae●etes te domine Et factus est Dominus re●ugium pauperi adiutor in opportunitatibus in tribulatione Vt quid ●omine recessisti longè despicis in opportunitatibus in tribulatione Quoniam non in finem obliuio erit pauperis