Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	bread_n	35,000	5	8.1520	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

without grudge of death which to them that die in thee good Lord is the gate of a welthy life Almighty God doce me facere voluntatē tuam Fac me currere in odore vnguentorum tuorum Apprehende manū meam dexteram deduc me in via recta propter inimicos meos Trahe me post te In chamo fraeno maxillas meas constringe quum non approximo ad te O glorious God all sinful feare al sinful sorow pe●sifenes all sinful hope all sinful mirth gladnes take from me And on the other side concerning such feare such heauinesse suche consolacion comfor● gladnes as shal be profitable to my soule Fac m●cum secundum magnam bonitatem tuam Domine GOod Lord geue me the grace in al my f●are and agony to haue recourse to that great ●eare wond●rful agonie that thou my sweete Sa●iour ●adst at the Mo●●t of Oliuete before thy moste bitter Passion and in the meditation thereof to conceiue ghostly comforte and consolatiō profitable for my soule Almighty God take from me all vaine glorious mindes all appetites of mine owne praise al enuie couetousnes glotonie slouth and leachery al wra●hful Aff●ctions al appetite of reuenging all desire or delite of other folkes harme ▪ al pleasure in prouoking any ●erson ●o wrath anger al delite of exprobra●ion and insultatiō against any person in their affliction or calamitie And geue me good Lord an humble lowly quie● peaceable patient charitable kinde tender and pitiful minde with all my workes al my woords all my thoughtes to haue a tast of thy holy blessed Spirite Geue me good Lorde a ful faith a firme hope a feruent charitie a loue to thee good Lord incomperably aboue the loue to my self and that I loue nothing to thy displeasure but euery thing in an order to thee Geue me good Lorde a longing to be with thee not for the auoiding of the calamities of this w●●t●h●d world no● somuch for auoiding of the paines of Purgatorie nor of the paines of hel neither nor somuch for the atteining of the ioyes of heauen in respect of mine own cōmoditie as euen for a very loue to thee And beare mee good Lorde thy loue fauour whiche thing my loue to thee-ward were it neuer so great could not but of thy great goodnes deserue And pardon me good Lord that I am so bolde to aske so high petitions being so vile a sinful wretch and so vnworthy to obtaine the lowest but yet good Lord such they be as I am bound to wish for should be nerer the effectual desire of thē if my manifold sinnes were not the set From which o glorious Trinitie vouchsafe of thy goodnes to wash me with that blessed Bloud that issued out of thy tender bodie o sweet Sauiour Christ in the diuers torments of thy most bitter Passion Take from me good Lorde this luke warme fashion or rather keycold maner of meditation this dulnes in praying vnto thee geue me warmth delight quicknes in thinking vpō thee geue me the grace to long for thy holy Sacraments and specially to reioyce in the presence of thy very blessed Bodie sweete Sauiour Christe in the holy Sacramēt of the Aulter And duly to thanke thee for thy gracious visitatiō therewith at that high memorial with tender compassion to remember cōsider thy moste bitter Passiō Make vs al good Lord virtually participant of that holy Sacrament this daie and euery day make vs al liuely mēbers sweete Sauiour Christe of thy holy Mystical Bodie thy holy Catholique Churche Dignare Domine die isto sine peccato nos custodire Miserere nostrî Domine miserere nostrî Fiat misericordia tua Domine super nos quemadmodum sperauimus in te In te Domine speraui nō confundar in aeternum Ora pro nobis Sancta Dei Genitrix Vt digni efficiamur promissionibus Christi Pro amicis ALmighty God haue mercie on N. c. with special meditation and consideration of euery friend as godly affection and occasion requireth Pro inimicis ALmighty God haue mercie on N. c. on al that beare me euil will would me harme their faults mine together by such easie tender merciful meanes as thine infinite wisedome best cā deuise vouchsafe to amend redresse make vs saued soules in heauen together where we may euer liue and lou● together with thee and thy blessed Saincts O glorious Trinitie for the bitter Passiō of our swēte Sauior Christ. Amen LOrd geue me pacience in tribulation and grace in euery thīg to cōforme my wil to thine that I may truely saie Fiat voluntas tua sicut in coelo in terra The things good Lord that I praie for geue me the grace to labour for Amen Pater noster c. GEue me the grace good Lord to set the world at naught To set my minde fast vpon thee And not to hang vppon the blast of mennes mouthes To be content to be solitarie Not to long for wordly companie Litle and litle vtterly to cast of the world And rid my minde of all the busines thereof Not to long to heare of any worldly things But that the hearing of worldly fantasies may be to me displeasaunt Gladly to be thinkīg of God Pitiously to cal for his helpe To leane vnto the comfort of God. Busily to labour to loue him To know mine owne vilitie and wretchednes To humble meekē my selfe vnder the mighty hand of God. To bewaile my sinnes past For the purging of them paciently to suffer aduersitie Gladly to beare my purgatorie here To be ioyful of tribulation To walke the narowe waie that leadeth to life To beare the Crosse with Christe To haue the last thinges in remembrance To haue euer before myne eye my death that is euer at hand To make death no stranger to mee To foresee and consider the euerlasting fier of hel To praie for pardon before the Iudge come To haue cōtinually in minde the Passion that Christ suffered for mee For his benefites incessantly to geue him thankes To buy the time againe that I before haue lost To absteine from vaine confabulations To eschue light foolish mirth and gladnes Recreations not necessarie to cut of Of worldly substance frinds libertie life al to set the losse at right nought for the winning of Christe To thinke my most enemies my best friends For the bretherne of Ioseph could neuer haue done him so much good with their loue and fauour as they did him with their malice and hatred These mindes are more to be desired of euery man than al the treasure of all the Princes and Kings Christian and Heathen were it gathered and laid together all vpon one heape An Instruction BEare no malice or euil wil to no man liuing for either the mā is good or nought If he be good and I hate him than am I nought If he be nought either he shal amend die good and

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

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