Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	let_v	lord_n	pharaoh_n	2,368	5	10.5791	5	false

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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

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

not to spend of ours but to enrich vs of his and that after so manyfold deadly displeasures done him so vnkindly by vs against so many of his incomparable benefits before don vnto vs How would we now labour foresee that the house of our soule whiche God were coming to reast in should neither haue any poisoned spider or cobweb of deadly sinne hanging in the roofe nor so muche as a strawe or a fether of any light lewde thought that wee might spie in the floure but we would sweepe it awaie But forasmuch good Christen Readers as we neither cā atteine this great point of faith nor any other vertue but by the special grace of God of whose high goodnes euery good thing cometh for as S. Iames saith Omne datum optimum omne donum perfectum de surfum est descendens â Patre luminum Euery good gift and euery perfect gift is from aboue descending from the Father of lightes let vs therefore praie for his gracious helpe in the atteining of this faith and for his helpe in the cleansing of our soule against his coming that he may make vs worthie to receiue him worthily And euer let vs of our owne parte feare our owne vnworthinesse on his parte trust boldly vpon his goodnesse if we forslowe not to worke with him for our owne parte For if we willingly vpon the trust comfort of his goodnes leaue our own deuour vndone than is our hope no hope but a very foule presumption Than whē we come vnto his holy boord into the presence of his blessed Bodie let vs consider his high glorious Maiestie which his high goodnesse there hideth from vs and the proper fourme of his holy Flesh couereth vnder the forme of bread both to kepe vs frō abashment such as we could not peraduenture abide if we such as we yet be should see receiue him in his owne fourme such as he is and also for the increase of the merite of our faith the obedient belief of that thing at his commaundement whereof our eyes and our reason seeme to shew vs the contrarie And yet forasmuche as although we beleeue it yet is that beliefe in many of vs very fame farre from the point of suche vigour and strength as would God it had let vs saie vnto him with the Father that had the dumme sonne Credo Domine adiuua incredulitatem me●m I beleue Lord but helpe thou my lacke of beliefe And with his blessed Apostles Domine adauge nobis fidē Lord increase faith in vs let vs also with the poore Publicane in knowlege of our owne vnworthines say with al mekenes of hart Deus propitius esto mihi peccatori Lord God be merciful to me sinner that I am and with the Centurio Domine non sum dignus vt intres ●ub tectū meum Lord I am not worthy that thou shouldest come into my house And yet with al this remembrance of our owne vnworthines and therefore the great reuerence feare and dread for our ow●e parte let vs not forget on the other side to consider his inestimable goodnesse whiche disdaineth not for all our vnworthinesse to come vnto vs and to be receiued of vs. But likewise as at the sight or receiuing of this excellente memorial of his death for in the remembrance therof doth he thus consecrate giue his own blessed Flesh Bloud vnto vs we must with tender compassion remember and cal to mind the bitter paines of his moste paineful Passion and yet therwithal reioyce and be gladde in the consideration of his incomparable kindnes whiche in his so suffering for vs to our inestimable benefit he shewed declared towarde vs so must we be both sore afeard of our owne vnworthinesse yet therewith be right glad and in great hope at the consideration of his vnmeasurable goodnes S. Elizabeth at the visitation and saluta●ion of our blessed Ladie hauing by reuelation the sure inwarde knowledge that our Ladie was conceiued with our Lord albeit that she was herself suche as els for the diuersitie betwene their ages she wel might and would haue thought it but conuenient and meetely that her yong Cosine should come and visite her yet now bycause shee was Mother to our ●ord she was sore a merueiled of her visitation and thought herself farre vnworthy thereto and therefore said vnto her Vnde hoc vt veniat mater Domini mei ad me Whereof is this that the Mother of my Lorde should come to me But yet for al the abashment of her owne vnworthines she cōceiued throughly suche a glad blessed comforte that her holy child S. Iohn the Baptist hopped in her bellie for ioy wherof shee said Vt facta est vox salutationis tuae in auribus meis exultauit in gaudio infans in vtero meo As soone as the voice of thy salutation was in mine eares the infant in my wombe lepte for ioye Now like as S. Elizabeth by the spirite of God had those holy affections both of reuerence considering her owne vnworthines in the visitation of the Mother of God and yet for all that so great inward gladnesse therewith let vs at this greate high visitation in which not the Mother of God as came to S. Elizabeth but one incōparably more excelling the Mother of God than the Mother of God passed S. Elizabeth doth so vouchesafe to come and visite eche of vs with his most blessed presence that he commeth not into our house but into our self Let vs I saie cal for the helpe of the same holy spirit that than inspired her praie him at this high holy visitation so to inspire vs that we may both be abasshed with the reuerēt dread of our owne vnworthines and yet therewith conceiue a ioyful consolation and comfort in the consideration of Gods inestimable goodnes And that eche of vs like as we may wel saie with great reuerent dread and admiration Vnde hoc vt veniat Dominus meus ad me Whereof is this that my Lord should come vnto me not onely vnto me but also into me so we may with glad heart truly say at the sight of his blessed presence Exultauit gaudio infans in vtero meo The child in my bellie that is to witte the soule in my bodie which should be than such a childe in innocencie as was that innocent infant S. Iohn leapeth good Lord for ioy Now when we haue receiued our Lord and haue him in our bodie let vs not than letre him alone and gette vs foorth about other things looke no more vnto him For litle good could he that so would serue any geast but let al our busines be about him let vs by deuout praier talke to him by deuout meditation talke with him Let vs saie with the Prophet Audiam quid loquatur in me Dominus I wil heare what our Lord wil speake within me For surely if wee set aside al other things and

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

bene done or said not for any hatred of the partie but for the hate of his faultes and offences for the zeale of iustice The seuenth Point Of choosing our Ghostly Father AFter that the Penitēt hath thus disposed himselfe he may go to cōfessiō shriue himself vnto his owne Curate that is to wit vnto such as is appointed by the Prelate or Ordinarie or by any such way laufully admitted allowed to heare cōfessiōs accordīg to the time place Neither let any mā ignorātly aduēture to chuse his ghostly Father after his owne wil pleasure For he putteth himself in great peril by neglecting the care of his owne soule if he loke not who are appointed by the Bishops Prelates in eche Parish or in religious houses by cōsent of the Ordinaries For to any of such he may be bolde to shriue himself to take for his ghostly father the which in dede is the surest way most for his soules helth For he may not seeke who shal sonest assoile him most easily but who cā do it best most to that quiet profit of his owne cōscience vsing therin al such diligēce touchīg the cure of his soule as he would vse in the cure of his bodie being dangerously sicke And let not any man thinke that when by any perdō or Indulgēce it is graūted vnto eche man to chuse his ghostly father he hath therefore free choise to take whom he list and so shriue himselfe For that should cause a confusion in the order of the Churche and leade sowles the next way to hel with no lesse peril harme thā if licēce were giuen in some common wealth that al the ideotes and ignorant persons that were therin might take vpō them to cure al maner of disseases in any sicke bodie which thīg is not to be thought to be the mind entent of Christes high Vicar the Pope and therfore it is there said also that the same ghostly Father must be mete sufficient And whereas the ignorāt person that hath no learning or knowledge can not iudge the same it remaineth that this iudgemēt of the ablenes sufficiēcie of the Ghostly Father do reast in the wil apointmēt of the Prelate Bishop or Ordinarie vnder whose charge and tuition God hath put the soule of the partie by whose iudgement the same partie is bound to be ruled in such like things if he wil walke the right way and proceede in due order as a Christian man should And suche as do otherwise vse these priuileges procure the same it is as much to say in plaine language as to put their soules in peril as if they would liue after their owne pleasure and without good order and in such wise as no man may cal them to accompt of that they are bound to do And so is the state and order of Christes cōmon-welth which God hath appointed in the Churche confounded and vtterly peruerted as we plainly see it is done now adaies Howbeit when the penitent may duely choose his Ghostly Father which we denie not but that in some case that may fal he may lawfully do he must vse al the diligēce therin that is wont to be vsed in the election chusing of such things as are of muche importance vnto vs forasmuch as this is one of the same yea and that the chief most principal of al. And let him consider that in such a Confessour that so shal be chosen there must principally concurre foure qualities to witte 1. That he be not let by any Ecclesiastical Censure wherby he can not assoile from sinnes 2. That he haue knowlege to discerne betwene sinne sinne betwene leaper and leaper 3. That he be discrete able to applie the remedies good counselles that are requisite to enquire of the penitent suche things circumstances as are good profitable to be knowē as the case requireth for behoof of his Ghostly children 4. That he be of good name and estimation of good conuersation of life to the end that his good counselles may take place also that he may therby helpe the Penitent with his good instructions and praiers And by this it may appeare how hard a thing it is and in what dāger he putteth himself that wil take vpon him by his owne iudgement to iudge these qualities or the most parte of them whether they concurre together in the person that he woold chuse for his Ghostly Father whereas it is certaine that few men are of so perfect iudgement yea and that fewe can iudge their owne cōscience and know how to make a good cōfession of their owne sinnes or tel how to say their Pater Noster aright and so much lesse can chuse their owne Ghostly Fathers And therefore the surest way is to submitte themselues both therein and in al other like things to the appointment of their Bishops Ordinaries For whiche humble submissiō obedience of theirs in that case God wil not faile to giue them the more grace in the holy Sacrament of Confession The second Chapter Of Confession and examining our Conscience The first Point What is to be done before the particular opening of our sinnes WHen the penitente sinner commeth vnto his Ghostly Father he must first kneele downe on his knees with al humilitie before him as before one that is in Gods place and so make the signe of the Crosse ✚ on his forehead his mouth and his breast saying In nomine Patris Filij Spiritus Sancti Amen For that now though he haue neuer so good cause to be ashamed both of himself and his sinnes yet notwithstāding al shame he must truely with his mouth confesse vnto God al that is in his heart breast whereby he hath offended him And then must he saie Benedicite whereto as sone as his Ghostly Father hath said Dominus sit in ore tuo c. Let him by and by say his Confiteor in this forme or some like vntil he come to the wordes mea culpa mea maxima culpa COnfiteor Deo omnipotenti Beatae Mariae semper Virgini Beato Michaeli Archangelo Beato Iohanni Baptistae Sanctis Apostolis Petro Paulo omnibus Sanctis tibi pater quia peccaui nimis cogitatione verbo opere Mea culpa mea culpa mea maxima culpa Which in English is thus much to saie I confesse vnto almighty God to the Blessed perpetual Virgin Marie to the Blessed Archāgel Michael to blessed S. Iohn Baptist the holy Apostles S. Peter S. Paule vnto all holy Saintes and to you my Ghostly Father that I haue ouer grieuously sinned in thought word and deede through mine owne fault mine owne fault mine own most grieuous fault This done said let him by by accuse himself and confesse first of al the lacke that he hath of ful perfect repentance and contrition for that he bringeth not with him such sufficient sorow of

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