Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	great_a	time_n	4,794	5	3.3956	3	true

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 effecâ— 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 maÌ„ 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 CoÌ„maundement to admonish warne our brother charitably Wherin there is some particular mentioÌ„ 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 CoÌ„maundements 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 CoÌ„maundement 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 deuotioÌ„ 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 appointmeÌ„t 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 forbiddeÌ„ 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 deuotioÌ„ 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 ChristiaÌ„ 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

goe to God or abide nought die nought and go to the diuel And than let me now remember that it he shall be saued he shal not faile if I be saued to as I trust to be to loue me very heartily I shall then in likewise loue him And why should I now than hate one for this while which shal hereafter loue mee for euermore And why shoulde I nowe than be enemie to him with whome I shall in time coÌ„ming be coupled in eternal friendship And on the other side if he shall continue nought be damned than is there so outragious eternal sorow towards him that I may well thinke my selfe a deadly cruel wretche if I woulde not now rather pitie his paine than maligne his person If one wil saie that we may well with good conscience wish an euill man harme least he should doe harme to such other folke as are innocente and good I wil not now dispute vpon that point For that roote hath many moe â—â—aunches to be wel weighed and considered than I can now conueniently write hauing none other pen but a cole But verily this wil I saie that I wil giue counsail to euery good frind of mine but if he be put in such a roume as to punnish an euil man lyeth in his charge by reason of his office els leaue the desire of punishmeÌ„t vnto God and vnto such other folke as are so grounded in charitie and so fast cleane vnto God that no secrete shrewde cruell affection vnder the cloke of a iust and a vertuous zeale can crepe in vndermine them But let vs that are no better than men of a meane sorte euer praie for suche mercifull amendment in other folke as our own conscience sheweth vs that we haue nede in our selfe VITA per offensam Dei seruata erit ei qui sic se seruauerit odibilis Nam qui sic vitam tuaÌ„ seruaueris tute postridie vitaÌ„ tuam odio habebis dolebis vehementer mortem te non pertulisse pridie Nam restare tibi mortem recordaberis quae qualis futura sit nescis neque quÃ m citÃ² ventura meritÃ² habes metuere ne morteÌ„ fic dilatam sequaÌ„tur inferorum tormenta vbi desiderabunt homines mori mors fugiet ab eis quum eam mortem quam fugisti secutura fuerint aeterna coelorum gaudia QuÃ m stultum est vitando mortem temporaneam incurrere in aeternaÌ„ nec temporaneam vitare tamen sed pauâ—â—sper differre Nam si inpraesentiarum morteÌ„ vitaris an perpetuÃ´ iam victurus es aut alio tempore sine poena moriturus ImmÃ² continget tibi fortasse quod diuiti longam sibi vitam promittenti Christus impendisse commemorat Stulte hac nocte rapieÌ„t abs te animam tuam CaeterÃ¹m hoc certÃ¨ certum habes quÃ³d mori aliquando debes quae est humanae vitae breuitas viuere diu non potes Denique nec hoc opinor dubitas quÃ²d quuÌ„ fatalis morbus aduenerit appeteÌ„tis mortis molestia coeperit ingrauescere optabis te fuisse prideÌ„ pro animae tuae conseruatione quantuÌ„ms cruciabili morte peremptum NoÌ„ est illud ergo taÌ„ desperatÃ¨ metuenduÌ„ tibi ne fiat quod fuisse factuÌ„ scis te paulÃ² pÃ²st exoptaturuÌ„ Qui patiuntur secundÃ¹m voluntateÌ„ Dei fideli Creatori coÌ„mendant animas suas Charissimi Nolite peregrinari in feruore qui ad tentationeÌ„ vobis fit quasi nouuÌ„ aliquid vobis coÌ„tingat sed coÌ„municantes Christi passionibus gaudâ—te vt in reuelatione gloriae eius gaudeatis exultaÌ„tes Pudeat bonos in bonis timidiores esse quÃ m mali suntiâ— malis Audire siquideÌ„ latrones licet dicentes ignauuÌ„ esse euÌ„ qui refugiat septeÌ„nij voluptateÌ„ ne post patiatur dimidiatae horae suspendium Et Christianum homineÌ„ non pudeat potius aeternaÌ„ vitaÌ„ felicitateÌ„ perdere quam pati velit breueÌ„ mortem paulÃ² citiÃ¹s quaÌ„ tameÌ„ scit se necessariÃ² passurum paulÃ² seriÃ¹s nisi poenitear Ã morte teÌ„porali ruiturum protinus in aeternaÌ„ eÃ¢que plenaÌ„ tormeÌ„tis omni morte molestioribus Si quis vel vnuÌ„ coÌ„spicere posset ex daemonibus illis qui magno numero nos expectant vt in aeternum crucient omnes mortalium omniuÌ„ minas vnius terrore floccifaceret Et quaÌ„tÃ² magis floccifaceret si videre posset coeios apertos Iesum frantem sicut vâ—â—it Beatus Stephanus Aduersarius veâ—â—er diabolus sicut leo rugieÌ„s circuit quaereÌ„s queÌ„ deuoret Bernardus Gratias ago magno illi Leoni de tribu Iuda rugire iste potest mordere non potest Qâ—aÌ„tum cuÌ„que minetur noÌ„ simus bestiae vt nos prosternat vacuus ille rugitus VerÃ¨ bestia est verÃ¨ rationis expers qui taÌ„ pusillanimis est vt solo timore cedat qui sola futuri laboris exaggeratione victus ante conflictuÌ„ nÃ³ telo sed tuba prosteruitur NonduÌ„ restitistis vsque ad sanguineÌ„ ait streâ—uus ille dux qui Leonis huius nouerat vanuÌ„ esse rugituÌ„ Et alius Resistite inquit Diabolo fugiet Ã vobis resistite fortes in fide Eos qui spe in DeuÌ„ relicta fugiuÌ„t ad humanum auxiliuÌ„ perituros â—dicit cuÌ„ suo auxilio Sic perijt Saul rex qui murmurans impatiens desperans de Deo quia non statim exauditus esi traÌ„sâ—ulit se ad consuleÌ„dam Phytonissam quum prius omnes Phytonissas edicto publico iussisset puniendas My firme hope is that he whiche so derely bought me will not without mine owne damnable fault leese me to his most malicious enemie The Englissh of the Latine that went before WHo so euer so saueth his lyfe that he displeaseth God thereby shall soone after to his no litle grief ful sore mislyke the same For if thou so sauest thy lyfe thou shalt on the morow so deadly hate thy lyfe that at the heart ful heauy shalt thou be that the day before thou didst not leese thy lyfe For that certaynely dye thou muste shalt thou full surely remember but how or how soone that wotest thou not at all And iust cause hast thou to feare least vpoÌ„ such delay of thy death may haply ensue the euerlasting torments in hel where men shal sore long to die and death shal flee from them whereas by th' enduryng of that death whiche thou so muche abhorrest there should haue vndoubtedly followed the euerlasting ioyes of heauen What foly is it for thee than to auoide this teÌ„poral death as thereby to fall in perill to purchase thy selfe eternal death and yet therewith not to escape thy teÌ„poral death but perhaps for a while only to delaie thy death For put case thou mightest for that whyle eschew the daunger of death art thou sure therfore eyther to continew thy lyfe for euer or at an other time to die feele no paine

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 whoÌ„ Christe said This night thou foole shal â—â—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 loÌ„g here liue thou caÌ„st 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 muâ—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 persecutioÌ„ that is amongest you whiche is sent you for a proufe of your pacience as though some strange thing were befalleÌ„ vnto you but in as muche as ye be partakers of Christes paine Passion ful heartily reioice that you may likewise reioice at the reuelatioÌ„ of his glorie Wel may good men be ashamed to haue lesse courage to do good than euil men haue ã€ˆâ—Šã€‰ doe euil For a maÌ„ may heare theues not let to say that he hath a faint stomacke that wil stick for baâ—â—e an howres hanging to liue seueÌ„ yeres in pleasure And what a shame were it than for a ChristeÌ„ 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 thaÌ„ 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 whoÌ„ 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 caÌ„not 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 ouerthroweÌ„ 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 theÌ„sâ—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 distâ—usted God and so fell in conclusion to seeke counsaile of a wyâ—che whereas for the punishment of all witches he him sâ—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 sâ—me of his last trouble and persecution JMPLORATIO DIVINI AVXILII câ—ntra tentationem cum insullatione contra Daemones ex spe fiducia in Deum DOmine quid multiplicati sunt qui tribulant me multi insurgunt aduersum me Multi dicuÌ„t 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 susâ—epit me Non timebo millia populi â—ircundantis me exurge Domine saluum me fac Deus meus Domine deduc me in iustitia tua proptâ—r inimicos meos dirige in conspecto tuo viam meam Quoniam non est in ore eoruÌ„ veritas cor eorum vanum est Sepulcrum patens est guttur eorum iudica illos Deus DecidaÌ„t Ã cogitationibus suis secundÃ¹m multitudinem impietatum eorum expelle eos quoniam rritauerunt te domine Et laetentur omnes qui speraÌ„t in te maeternum exultabunt habitabis in eis Domine vt â–ª scuto bonae voluntatis tuae coronasti nos Domine deus meus in te speraui â—aâ—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 inimiâ—us animam meaÌ„ vt coÌ„prehendat conculcet in terra vitam meam gloriaÌ„ meam in puluerem deducat Arcum suuÌ„ tetendit parauit illuÌ„ in eo parauit vaâ—a mortis sagittas suas ardentibus effecit Ecce parturit iniustitiaÌ„ coÌ„cepit doloreÌ„ peperit iniquitateÌ„ Lacum aperuiâ— effodit euÌ„ incidit in foueam quam fecit Conuertetur dolor eius in caput eius in verticem ipsius iniquitas eius descendet Confitebor domino secunduÌ„ iustitiam eius psallam nomini domini altissimi In pace in idipsum dormiam requiescam Quoniam tu domine singulariter in spe constituisâ—â— me Miserere mei domine vide humilitatem meaÌ„ de inimicis meis Eâ— sperent in te qui nouerunt nomeÌ„ tuum domine quoniaÌ„ noÌ„ dereliquisti quaeâ—etes te domine Et factus est Dominus reâ—ugium pauperi adiutor in opportunitatibus in tribulatione Vt quid â—omine recessisti longÃ¨ despicis in opportunitatibus in tribulatione Quoniam non in finem obliuio erit pauperis

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 PenaÌ„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 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 Passâ—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 affectioÌ„ were blinded nor for ignoraÌ„ce 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 couÌ„sel 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 affectioÌ„ 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 augmeÌ„ted 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 coÌ„teining 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 affectioÌ„ 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 whoÌ„ 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 amendmeÌ„t of both the same wheras yet the blindnes or malice of some meÌ„ 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

ConfessioÌ„ a cloke or colour of any vice and lewednes sith it is purposely ordeined for a meane and present Remedie against all vice and sinne There is no time nor place now to entre into farther dispicions with suche kind of persons namely the same Argument being already handled by diuers excellent great Clerkes bothe in Latin and in English also Only this I had further to warne the Reader that hauing traÌ„slated this Treatise into our owne Language and being exhorted to set foorth the same for the better information of all sortes in this point it seemed also very expediente to adde therevnto certaine other godly Instructions Meditations Praiers seruing all to the same purpose that is for the auoyding of sinne and purchasing of vertue in the exercise whereof doth consist the whole life of the true beleeuer and folower of christ And this to be and euer to haue bene the Doctrine and practise of the knowen Catholique Churche not onely these present times but al times and ages euen from Christe and his Apostles all along haue do most manifestly testifie shew A BRIEF FOVRME OF SHRIFT OR CONfession according to the vse of Christes Catholike Church The first Chapter Of suche things as the penitent sinner must vnderstand and do for before he go to Confession HE that wil wel duely make his Confession must first of al cal himself to accoÌ„pte certaine houres or daies according to the time that he hath last bene shriuen and so with all diligence cal to minde and remembrance his owne sinnes and offenses And let him not go to the fete of his ghostly Father trusting only vpon that which he shal aske or enquire of him For a thing of suche importance as is for a man to reconcile himself vnto God oughte not to be done sleightly and as a man would say at all aduenture or vpon any sodaine light occasion but of sad and set purpose and vpoÌ„ good aduise taken before entring first into particular accompt with God and with a mans owne conscience in his secrete chamber closest place considering that there he goeth to giue accompt of his life vnto God and vnto the Priest in his name The whiche accompt cannot be made in such sort as it ought to be except there go a diligent examination discussing of the bonds and burdens charges and discharges of our coÌ„science the whiche are our sinnes And therefore the Priest if he wil do wel his duetie ought not to admit and receiue any penitent that is vnprouided in this poiÌ„t vnlesse it be in extreme necessitie For it is a plaine contempt of the Sacrament of Penance and of the Iudgement of God whiche is exercised therein Now than for the better calling to minde and remembrance of our sinnes fiue things are principally to be considered 1. The time passed sinse we were last shriuen and confessed 2. The state of our degree and person 3. The office and daily exercises wherein we haue ben occupied 4. The places wher we haue liued and ben in 5. The persoÌ„s with whome we haue kept company and ben most conuersant The second Point Of what sinnes particular rehearsal and mention is to be made in confession Of Venial sinnes FOr to know vnderstaÌ„d wel what sinnes are to be called to minde for to repent vs of the same to confesse them it is to be noted that the sinnes whiche a man doth commit of his owne wil are of twoe kindes The one are Venial the other Mortal The Venial are those sinnes and negligeÌ„ces into which almost hourely and at euery litle occasion we do fall through our weakenes as are iesting lawghing ouermuche idle talke hastines and sodaine anger for a trifle or to make a leasing without daÌ„mage to our neighbour And generally almost al the euil motions that we haue being either without ful deliberation or coÌ„sent or at least without coÌ„tempt of God or any notable irreuereÌ„ce of him or any notable harme of ourselues or of our neighbours Al these suche as these are called Veniall sinnes for that God our Lorde hauing respect to our weakenes doth easily pardon forgeue vs thâ—same doth not bind vs to any other then temporall paine for them Of such as these did Salamon saie That seuen times in a daie the iust maÌ„ doth fal Signifying thereby vnto vs that euen the very iust and righteous men do oftentimes fall into them And of these sinnes also did S. Iohn meane in his Epistle when he said If we saie that we haue no sinne we deceiue ourselues And therefore for that they are so daily and so common through our weakenes God hath left in his Church byside the Sacrament of Penance many remedies for them And therefore it is not of necessitie to confesse them although it be very laudable and meritorious to be shriuen of them also The principal remedies for these venial sinnes are 1. Almose dedes 2. To knocke vs on the breast with some remorse 3. Often much praier especially the praier of the Pater noster 4. To beare with the defects faulâ—s and froward dealings of our neighbour toward vs. 5. To haue pacience in aduersities and tribulations 6. To Confesse our selues sinners vnto God though it be done generally 7. To heare Masse deuoutly 8. To take holy water The which is vnderstood that it be done with a good deuout motion and with some sorowe of our sinnes Of the sinnes whiche are mortall of the whiche it is necessarily required that particular mention and rehearsall be made in Confession IT remaineth therefore y mortal deadly syns only or such as be doubtful whether they be mortal or no be those whereof we must make accompt particularly in the Sacrament of Confession and Penaunce to the end to repent vs of them to rehearse and open them in shrift wholy plainly And although it be a very hard thing to know the same yet as far as the matter present consideration can admit it is to be vnderstanden that that dede or negligence is a deadly sinne in which of purpose and aduisedly with notable contempt of God or manifest harme of our selfe or our neighbour any of the ten commaundements are broken or els when wee doe any thing against that which our owne conscience doth teache vs in suche sort as is aboue said as for exaÌ„ple to despise God to despaire of his mercy to forsweare or sweare falsely to steale any thiÌ„g of valew not to giue almose if we be able to such as we know to be in necessitie These and suche like whiche are manifest and plaine mortal or deadly sinnes and also suche as in respect of their qualitie or quantitie are doubtful to the penitent or to the Ghostly Father so that they cannot wel be iudged whether they be mortal or venial must of necessitie as we haue said be called to mind and rehearsed of the partie penitent for to repent himselfe

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