What is the Sacrament of Penance: and of the necessity of the same.
Chap. 1.

First. FOr the comfort of such as are truely penitēt, to the end that they may haue some knowledg of this so holsome a Sa­crament, and a briefe instruction, how they ought to prepare them selues, for the obtaining of that grace, which therin our Lord doth vse to bestow, togither with the remission of their sinnes: I will in­treat first in generall of this Sacra­ment, what it is, & how necessary and conuenient for our saluation: And afterward what partes it hath briefly discoursing of euery one in [Page 2]particuler.

Second. Penaunce therfore is a Sacramente instituted by Christ our Sauiour, in the which by the ministery of the Priest, all actuall sinnes are remitted, and all bonds dissolued, which concerned sinne, wherwith mans cōscience was in what maner soeue [...] intangled: the euerlasting punishmēt, also of hell, is pardoned, and part of that tem­porall punishment, which is dew to sinne, & sometimes all the same wholly, according to the disposi­tion of the Penitent.

Third. Certaine it is that if man, after he was created by God in the state of Innocency, had con­serued him selfe without the spott of sinn: he should haue had no ne­cessity of Sacraments. But wheras by the transgression of Gods com­maundement, he, togither with all [Page 3]his posterity made that miserable shipwracke: he was by his most mercifull Creatour succoured in the Euangelicall law, by the Sacrament of Baptisme, as by a first Ta­ble or bourd, wherwith the wret­ched man, hauing broken the ship of Innocency, might saue his life, and recouer the grace he lost. But because so many are the temptati­ons and daungers of this tempesti­ous world, and so great our frailty, that often times it happeneth, that loosing by new sinnes this first ta­ble of the grace of Baptisme, we returne miserablye to our owne drowning: our most benigne Re­deemer, vnwilling to leaue vs with out remedy, hath prouided for vs this Sacrament of PENAVNCE, as a second table, wherby we may be saued, and deliuered from the daunger of euerlasting death.

Fourth. Wherby we may ga­ther how greatthe necessity of this Sacrament is. Wheras (according to the determination of the Coun­cell of TRENT) it is no lesse ne­cessary for the saluation of such as haue sinned mortallye after Bap­tisme, than is the Sacramēt of Bap­tisme, for such as haue not yet ben regenerat. Wherfore, as of those, which are not regenerate of water and the Holy ghost, it is written, that they shall not enter into the kingdome of Heauen: So after the losse of the innocency of Baptisme If a man haue not recourse, and be taketh not him selfe vnto this ta­ble of PENAVNCE: without all doubt, vaine is the hope of his sal­uation.

Fifth. This Sacrament was al­so a most conuenient remedy, and very proportionate for our infirmi­tie: [Page 5]inuented by that heauenlye Phisition, who had very well felte the pulse of our weake and feeble nature. Wherfore with his infinite wisdome he prouided conuenient remedies, opposite vnto our euell disposition: ordaining, that as the first man, after he had sinned, did hide him selfe, and excuse his sinn before God: So if a man would re­turne into grace: he should mani­fest & accuse him selfe before men. And, as a sinner transgressing the precepts of God, doth proudly ex­alte and oppose him selfe against God: so if he would obtaine par­don, he should humble and pro­strate him selfe at the feete of ano­ther man: Also, that, as a man with his sinne, doth iniury and disho­nour vnto God: So, if he would be forgiuen by God, he should dis­couer his soares & dishonour him [Page 6]selfe before men. And finally, that looke what things he had disordi­nately loued, and wherin he had taken delight: returning vnto Pe­naunce, he should detest the same, and conceaue against thē a deadly hatred.

Sixth. On the otherside, al­though the rootes of PENAVNCE do seme at the first sight to be hard and bitter: yet notwithstāding, for the great profitt, which a man re­ceiueth therby, the fruites therof are most sweet and pleasant. For PENAVNCE doth make vs to re­turne into the grace of God, and vniteth vs with him in most straite frendshipp. Which reconciliation in such as deuoutlye receaue this Sacrament, is wont for to cause a singuler great peace and tranq [...]il­lity of conscience, together with an exceeding great sweetnesse of spirite.

Seuenth. Wherfore this Di­uine remedye being so profitable vnto our soules: euery Christian (if he loue his owne saluation) ought to shunne the being long time en­wrapped in his sinns: but so soone as he perceaueth that he hath in­curred, any mortall filth: to runne without any delay to washe him selfe in this fountaine of the mercy of God: and this, not onely once a yeare (contenting him selfe only not to do against the precepte of the Church:) but more c [...]en [...] for the great and many profites which the soule receaueth therby, & for the great daungers wherin she re­maineth when shee suffereth her selfe to grow ould, with the bur­then of sinne still lying vpon her.

Eigth. Fower euells and da­mages there are, which mortall sinne doth cause vnto the soule, [Page 8]when it is harboured therin.

Ninth. First: at what time so­euer a man is in mortall sinne, whē afterward he falleth againe into the same, although it be with the very same circumstances: yet, is not this second sinn of equall fault with the former: but much more greiuous: and consequentlye, the third, greater than the second: and so in order, infinitely encreaseth the fault, and punishment of euery sinn. And the reason here of is: be­cause how much more time God graunteth vnto the sinner for his conuersion and returning vnto his grace, so much the more encrea­seth his ingratitude: whilest he v­seth ill that time, and rather offen­deth him with new sinnes euery day more and more.

Tenth. The second euell is, because when a man remaineth in [Page 9]one sinne, the way is made more easy for the fall into another. For as S. GREGORY saieth, Such is the burthen of sinne, that if pre­sently it be not amended: with the waight thereof it draweth a man for to committ another sinne: and this other, vnto a third: and so con­sequently there is made of many sinnes, as it were a chaine, of ma­ny linckes, wherof one draweth the other: and who pulleth one, pulleth all. For euen so a man, if falling into one sinne he doth not quickly arise: by litle and litle he falleth into many others.

Eleuenth. The third euell is, that he which is in mortall sinne, looseth all the good works which he doth: because they auaile not to obtaine any meritt of euerlast­ing life. And although he should afterward return into Gods grace: [Page 10]notwithstanding, they are all lost. Wherfore, without repentance of his sinne, he reapeth no fruite, nei­ther of A [...]mes, nor of Praiers, nor of Fastings, nor of Indulgences, no not of Martyrdome it selfe, and sheding his bloode for Christ, if that he be not penitēt for his sinn: but onely such thinges are auaile­able for the obtaining of tempo­rall benefittes, and as a disposition vnto repentance.

Twelfth. The last euell that sinn cat seth vnto the soule: is, that al [...]aies the gate of Gods mercye and pardon is more shut against it. For vnto the sinner, there remai­neth no other good or ref [...]ge, but onely faith, and hope of the mercy of God. But by how much the more he lingereth in sinne, by so much he is farther of from mercy, and approcheth vnto gods i [...]sti [...]: [Page 11]alwaies prouoking more his anger for to take reuenge of his sinnes.

Thirtenth. Finally: as we see it happeneth in exteriour thinges, that how much the more a spotte in a garment is suffered to conti­new, so much the harder it is after­ward to take it away: and by how much the more seldome a man combeth and trimmeth his haire, by so much the more they are knotted together and filled with filth: So also a soule by how much the more it deferreth her purgatiō by Confessiō, with so much the more difficultye afterward it is clensed & purged: and so much the more also it is intangled with the multi­tude of sinnes, and casteth it selfe into so great anxietye, that with great difficulty, by neuer so Skil­full a Confessour, it may be freed therof: and besides it ingendereth [Page 12]& nourisheth in it selfe the worme of conscience which although it should neuer feele in this life: yet shall it in the hower of death bee more fiercelye tormented therby: and much more afterward in the other worlde, where this worme shall neuer die, and the fier, wher­with it shall be burned shall neuer be extinguished.

OF THE PARTES of Penaunce.
Chap. 2.

THere be three partes of the Sacrament of PENAVNCE, Contrition, Confession, and Satis­faction. For as a man in three ma­ners sinneth and offendeth God, that is, with hart, wordes & deeds: So is it meere that he submitt him selfe vnto the keies of the Church, [Page 13]in those very thinges wherwith he offended: and that he force him selfe to pacifie Gods wrath: first, with contrition of hart: secondly, with confession of mouth: thirdly, with satisfaction of workes.

Of the first part of Penaunce which is Contrition.
Chap. 3.

1. COntrition, is a sorowe of the soule, and a detestati­on of sinne committed, because it is an offence of God: whome we loue aboue all things: with a firme purpose of chaunging of life, and not offending any more hereafter.

2 Whence we do gather that it it is not sufficient for a man, that he may obtaine grace: only for to leaue sinne, or to make a purpose of a new life: But it is necessarye, [Page 14]that he haue both the [...]re and the other: that is, that he be [...]ry and ha [...]e a detestation of his life past: and withall make a firme resoluti­on of si [...]ing no more. And this sorrow, it is nor necestary tha [...] it be sensible (although this is also very good and profitable, when it may be [...]a [...]) but that it be in the will: which taketh displeas [...]re and de­testaiō against the sinne commit­ted. and resolueth to cōmitt it no more.

3 This sorow also, ought to be the greatest of all other sorowes: because euen as God, for that he is the chiefe good, ought for to be chiefly loued, and his loue must be preferred before all other thinges: So also sinne, by which a man of­fendeth God, is the chiefe euell: Wherfore it ought chieflye and a­boue all thinges to be hated: in [Page 15]such sorte that for nothing in all the world: no, not for to saue our owne life, it is lawfull any maner of way for to sinne: whereas our Lorde saieth: Who loueth his fa­ther or mother more than me, is not worthy of me: and, who seeketh to saue his life, shall loose it. Wher­fore a man ought to wishe, rather to haue suffered what thing soeuer then once to haue offended God, or euer more to offend him.

4 Finallye: it is necessary that the Penitēt cary an hatred toward all his sinnes committed, and be sory for the same. For if he were penitent and sorowfull for some onely, & not for others: this were not trew Penaunce, but counter­feite and feined, according to the saying of S. IAMES. Who-soeuer shall keepe the wholle law but offen­deth in one, is made guilty of all.

[Page 16] 5 Furthermore: it is not suffici­ent, to the end that it may be trew contrition, that a man [...]o sorowe and repent for that which is past: but he ought to make a firme and stedfast purpose of a perfect amēdment of life: as wee reade often­times in the Gospell, that when our Lorde had testered health or donne any benefitt vnto any per­son, he saied: Go and sinne no more.

6 To this Contrition also (if it be a true sorow, ioined with a pur­pose of amendment) appertaineth a resolution of making satisfaction vnto all such as we haue in what­soeuer maner offended, whether it be in life, or in goodes, or in ho­nour: Because as S. AVGVSTINE saieth: Sinne is not remitted, vn­lesse that which was taken away be restored: And also of remitting liberallye and pardoning iniuries [Page 17]which one hath receaued of ano­ther: our Sauiour hauing saied: If you forgiue men their offences, your heauenly Father will forgiue you also your offences: but if you will not for­giue men, neither will your Father forgiue you your offences.

7 To conclude: for the perfe­ction of this vertew, it is necessary that a man haue purpose to con­fesse all his sinns, at the least, those which be mortall: & to do the pe­naunce inioined him by the Priest.

Of the second Part of Penaunce which is Confession.
Chap. 4.

THe second part of Penaunce, is Confession. For although Contrition of it selfe (if it be trew Contrition) hath force for to take away sinne: yet because the Pe [...]i­tent [Page 18]cannot be trewly contrite, if withall he haue not a purpose of Confession: and also because ma­ny times it happeneth, that a man, although he be sory, yet wanteth that perfect sorow which of it selfe is sufficiēt without Confession, for the obtaining of remissiō of sinnes, and the recouering of gods grace: therfore it is necessary, if he may that he go to Confession in dew maner vnto the Priest: to the end, that by vertew of the Keies of the Church he may obtaine remission of his sinnes.

Of the Conditions of Confession.
Chap. 5.

FOwer are the principal condi­tions of Confessiō, that it may be auaileable, for it must be entire diligent, faithfull and obedient.

1 First it ought to be entire. [Page 19]because it is necessary to manifest vnto the Preist all the mortal sinns which a man hath committed, and wherof he could haue remēbrāce: expressing euery one in particuler, in the kind and number, as after­ward shall be declared: procuring for to tell them in such maner, that the Confessor may vnderstand the greuousnes of euery one, and dis­cerne whether it bee Mortall or Venial. Besides, concerning veni­all sinnes, although they take not away Gods grace, but may be left vntold without sinne: notwithstā ­ding it is very well and profitable to confesse them also, as the cu­stome of good and spirituall men doth teach vs.

2 The second condition is, that our Confession be dilgent. that is, that before one goeth to Confessi­on, he prepare him selfe with dili­gent [Page 20]examination of his cōscience. which diligence euery one is boūd for to vse, more or lesse, according to the time wherof he is to make Confession, and according to his owne estate, and profession.

3 The third condition of Con­fession is, that it be faithfull: that is, trew and sincere: not onely not sparing to tell any sinne which a man hath cōmitted; but also not accusing him selfe of those, which he hath not committed, but tel­ling the doubtfull things as dout­full: and the certaine, as certaine. It must also be faithfull: that is, plaine and simple, not arteficially composed: confessing sincerely all sinnes without excuse, or couering or diminishing any thing at all: re­membring that which is written, that our Lord geueth his grace vn­to the humble.

[Page 21] 4 The fourth & last condition is, that it be obedient: that is, that the Penitent haue purpose of do­ing whatsoeuer shall be imposed him by his Confessour: of accep­ting the remedies for his sinnes which shall be prescribed: and a­voiding all occasions of the same which he shall forbidd him: like­wise of makinge restitution, if he haue any thing which belongeth vnto others: or of making satisfa­ction vnto all such as he oweth the same vnto, for whatsoeuer respect: And finally of accepting the Pe­naunce geuen him by his Confes­sour.

Of the matter of Confession: that is, of those thinges which the Peni­tent is bounde to confesse: and first, of the kindes of sinnes.
Chap. 6.

THe Penitent ought to Con­fesse in particuler al the kinds of mortall sinnes. and that he may knowe, which is a mortall sinne, and which is not: He must vnder­stand, that all those sinnes, which are against any particuler precept of God or of the Church, are com­monly mortall. Also, whatsoeuer is against the loue and honour of God, in any matter of importance or which turneth to any greeuous harme of our neighbour: is a mor­tall sinne, and he is bound to con­fesse it: obseruing in euery one of these kinds of sinns, that he ought for to cōfesse, not only that which he hath committed, by outwarde action, but also by thought, and by wordes.

Cōcerning the sinns of thought in three cases a man may sinn mortally, and is bound to confesse the same.

First, when, thincking of any matter of mortall sinne, he geueth consent with determinatiō of put­ting it in execution, if there were occasion: although, afterward he do it not.

Secondlye, when a man doth not entend to execute the same, but onely willinglye lingereth in that euell thought, consenting ex­presly to the delight therof.

Thirdly, when although he de termined it not, nor haue expresse will to delight therin: notwithstā ­ding, an euell thought represen­ting it selfe vnto him, & he know­ing it for such, he doth not driue it away, but lingereth some while in the same, and taketh delight ther­in. which sinne is properly called, delectatio morosa, that is lingering delight: For, although there be not expresse consent: yet, is there ver­tuall [Page 24]consent. For, who seeth and knoweth that he hath fier vpon his garment, and will not quench it: it is a token that he desireth to be burnt therby.

Of the number of sinnes.
Chap. 7.

BEsides the kindes of sinnes, a man must also confesse the number: that is, how ofte he hath committed any particuler kind of sinne. and when he doth not re­member distinctly the number, he ought for to tell a little more or lesse, as he can remember. if he cānot do this: yet let him tell how long time he perseuered in that sinne: and whether he was accu­stomed to commit the same so oft as he had any occasion, without resistance: and whether such accasi­on [Page 25]happened almost euery day, or sometimes in the weeke: specify­ing as much as he may the times that it happened vnto him.

Of the circumstances of sinne.
Chap. 8.

1 BEsides the kindes & num­bers of sinnes, it is neces­sary also to confesse the circūstan­ces: which in generall may be re­duced vnto fower principal heads.

2 The first is, when the circum­stāce maketh, that that sinn which of it selfe were veniall, doth be­come mortal: as if one in iest shold take a thinge of an others, for to make him blaspheme: or shoulde steale a penny, with a will to take much more if he could: which wil doth make, that that act which o­therwise would haue bene veniall, [Page 26]becommeth mortall.

3 Secondly, when the circum­stance chaungeth the kind or na­ture of the sinne, causing that act, which was first a sinne of one kind to become a sinn of another kind, or of two kindes together. As a carnall sinne cōmitted with a ma­ried person, is adultrye: with a re­ligious or vowed, is sacrilege: with one of the same kindred, is incest. as also for to steale in the Church, is Sacrilege.

4 Thirdlye, when the circum­stance doth multiplye the sinne, causing that one act is many sinns together. as if one shoulde eate fleshe vpon a Friday in Lent, or if committing one sinne in outward action, he should withall cōmit an other mortall sinne with his mind and thought.

5 Fourthly, when the circum­stāce [Page 27]is necessarily to be expressed, in respecte of some satisfaction which the Penitent is to make: as, when the sinne may happen to be ioined with scandall, or notable harme or iniury of our neighbour, to whome therfore wee maye be bound either to make satisfaction, or recompence.

6 But to the end that euery one may know more in particuler thes circumstances which he is bound for to confesse: he must obserue and expresse in his confession par­ticulerly these seuen circumstāces.

7 The first is, of the person which doth sinne, or with whome the sinne is committed: whether the same be free, or single, or a vir­gine, or maried, or religiouse, or vowed, or in holy orders, or ioy­ned in consanguinity, or affinity.

8 The second circumstance is, [Page 28]of the act it selfe, which is donne contrary vnto the law of God, or against our neighbour: of what quātity the same is, whether great or smalle: whether it were much that was stolne, or litle: whether the person offended were of great importance or no.

9 The third circumstance is, of the place: which in three cases is to be confessed. that is, when a man hath robbed, or shed blood, or committed any cōplete carnall act (although lawfull) in Church, or in any sacred place.

10 The fourth circumstance is, of the meanes which were vsed for the performinge of the sinne: whether it were done with prouo­king and entising others to be ioi­ned in the same, or to cōcurr ther­vnto, (when they were not so dis­posed of them Iesues:) or whether [Page 29]sacred things, or other prohibited meanes were vsed in the same.

11 The fifth, is of the end which a man pretended in sinning, as whē he stealeth weapons, to the ende that hee may kill, or killeth, that, he may steale, or commit adultery & likewise when he doth or speak­eth any thing for to induce others to sinne, or for any other euil ende, or intention.

12 The sixt circumstance is, of the manner in which he sinned: if secreatly, or publikely: with scan­dall of others: or with force & vio­lence: as to robbe with assaulting: and othr like manners which may happen.

13 The seauenth & last circum­stance is, of the time: as if it were forbidden vnder paine of excom­munication, that at such time none should commit such a sinne: In this [Page 30]case a man were bound not onely to confesse the sinne: but also the time of committing thereof.

14 Finally although for to sinne vpon the Holy-day, is not a circum­stance necessary to bee confessed: yet notwithstanding, when vpon some notable day, as were Good-friday, or Easter day, or at such time as a mā doth receiue of God, some special benefit, a man should com­mit any enormous sinne: it semeth more secure in such case, that this circumstance of the time (which so much aggrauateth the sinne) be vttered in Confession.

Of certaine cases wherein the Con­fession is void, & to be reiterated.
Chap. 9.

1 THe first is, want of exami­nation: when the Penitent knowing that he hath many sinnes [Page 31]and hauing beene long time from Confession, hath not first exami­ned his conscience, nor vsed any diligence to remember his sinnes. In this case, if the Confessor doe not supply the default of the Peni­tent: the Confession is voide. For it must needes be that he leaue vn­tolde some sinne or other, which he cannot remember: which were asmuch, as if he left it of purpose.

2 Secondly, when the Penitent doth tel an vntrueth in Confession, in any matter of Mortall sinne.

3 Thirdly, when the penitent o­mitteth of purpose to cōfesse some Mortal sinne, or such as he deemed Mortal: For if he did not esteeme it mortal, but after vnderstood that it was Mortall, it were sufficient to Confesse that sinne alone, without repeating the whole Confession.

4 Fourthly, when the penitent [Page 32]hath not firme purpose and deter­mination to leaue some Mortal sin, or the occasion of that sinne in the which he findeth himselfe.

5 Fifthly, when the Penitent was fallen into some excommunicati­on: & knowing it, did not first pro­cure absolution from the same.

6 Sixthly, when the Confessor is an ignorant person, and the Peni­tent, not so sufficiētly learned, that he can perfectly confesse, and yet notwithstanding hee knoweth the insufficiency of his Confessor, ma­liciously he choseth to Confesse to him. Because in this case, it is like­ly that there happen many errors, which haue neede of greater cure.

7 Seauenthly, when the Confes­sor could not giue Absolution: ey­ther because he had not iurisdicti­on: or because he was notoriously Excommunicate, and not tollera­ted [Page 33]by the Church, and the Peni­tent knewe thereof.

8 In all these cases aforesaide, the Penitent is not onely bound to make his Confession a-newe: but for the iniury which he hath done vnto the Sacrament, by Confessing euelly: he hath cōmitted Sacriledg, and it is a most grieuous sinne.

Of the first Commaundement: that is, of honoring God a [...]oue all thin [...]s.
Chap. 10.

COncerning FAITH: if he haue beleeued whatsoeuer the ho­ly ROMAN Church beleeueth: or rather hath had some cōtrary opi­nion: [Page 34]or with wordes, and exterior signes, hath made any shew of any infidelity, or heresie.

If he haue beene ouer-curious, in desiring to search the matters of FAITH: and if he haue doubted of any article of the same.

If he haue kept bookes, either of Heretickes, or for any other respect forbidden by the Church.

If knowing any man to be infe­cted with heresie, and incorrigible by other meanes, he haue not de­tected him to whom he ought.

If he haue learned the praiers, & other necessary things, which eue­ry Christiā is bound for to know: as are the cōmaundements of God, & the principal misteries of the faith.

If he haue giuen credit vnto, or vsed any sort of superstition, en­chauntments, deuinings, either by himselfe, or by meanes of other.

If he haue procured by the way of lotts, for to finde out any theft, or to knowe any secret thing.

If he haue carried about him su­perstitious writings, for the hauing his health, or for other ende, or hath in duced others to do the like.

If hee haue giuen credite vnto Dreames, or Southsayings, taking them as a rule of his actions.

If for too much presumption of the mercy of God, he hath com­mitted any sin, or hath perseuered in euil, & deferred his amendment.

If in aduersities hee hath had more confidence in creatures & in worldly helpes, than in God.

If for too much distrust of the mercy of God, he hath despaired of the amendment of life, or of the remission of his sinnes.

If hee haue murmured against God, as though he were not iust, [Page 36]or blaming his prouidence.

If for feare or other humane re­spect, he hath had minde to offend God, or not to doe that which he was bound for his seruice.

If hee haue cursed or blasphe­med God, or his Saintes, & other Creatures: expressing all the man­ners and sortes of those blasphe­mies which he hath spoken.

If he haue exposed himselfe to any daunger of Mortall sinne, or taken delight of any sinne which hee hath donne in time before past.

If hee haue persecuted, or iniu­ried with wordes, Deuout Persons: detracting vnto their good works, and beeing cause that they leaue them: and in perticular, if he haue dissuaded or hindered any from entring into Religion.

Of the second Commaundement, of taking the name of God in vaine.
Chap. 11.

IF hee haue sworne that which was false knowing it to be a lye, or doubting of the same, although it were in lest, or of a matter of small importance.

If hee haue sworne to promise any lawfull thing, which afterward he hath not obserued, or had not intention to performe it, at that time in which he did sweare.

If he haue beene cause that any did sweare false, or not obserue the lawfull oathe which he made.

If he haue sworne in manner of cursing: as men are wonte to say, if I doe not such a thing, lett such or such euell happen vnto me.

If he hath sworne to do any euil or any thing which was a sin: or not to doe any thing which was good.

If in iudgement he hath sworne false, or beeing asked by order of law, he hath not aunswered agrea­blely to the intentiō of the Iudge, or hath counsailed others for to doe the like. In which case not on­ly he sinneth Mortally: but if there­of folowed any harme of his neighbour: he is bound to Restitution.

If hee haue had a custome of swearing ofte, without considera­tion or care, to knowe whether it were true or false.

If he haue made a vow of doing any good thing, & hath not cared to performe it: or hath deferred o­uermuch the execution thereof.

If he haue made any vowe with a minde of not fulfilling it.

If he haue made a vowe of not doing any good thing: or of doing any euell thing, or of doing any good thing for an euell ende.

Of the third Commaundement, of Sanctifying the Holy-Dayes.
Chap. 12.

IF he haue not obserued the holy daies, but either done himselfe, or commaunded others to do such woorkes as are prohibited by the CHVRCH: or consented vnto those which doe the like.

If he haue omitted to heare a whole MASSE vpon the holy-daies commaunded, without law­full cause, or hath beene cause that others did leaue the same.

If being present at MASSE vp­on any holy-day commaunded, he hath beene for any notable time voluntarily distracted, by talking, laughing, or busying himselfe in impertinent thinges.

If hee haue not procured that [Page 40]those which bee vnder his charge doe heare MASSE vpon the holy-daies.

If he haue not gone to Confessi­on at the least once a YEARE, or haue not procured that others of his charge haue donne the same.

If hee haue gone to Confession, without necessary examination of conscience, or without purpose of leauing any sinne, or for shame­fastnesse, or other humane respect, hath concealed any sinne: which is a most grieuous Sacriledge.

If euery yeare at EASTER hee hath Receiued: and that with con­uenient disposition.

If with a conscience or doubt of Mortall sinne, he hath Receiued or Ministred anye Sacrament of the Church.

If hee haue fasted the LENT, VIGILS, & EMBER daies, beeing [Page 41]bound thereunto, and if on such dayes hee hath eaten prohibited meates, or hath beene cause of o­thers doing the same.

If for Gluttony he woulde not haue regarded to doe against anye cōmaundement: or if he haue ea­ten or druncke ouer largely, with notable detriment of his health: or if voluntarily he hath ben dronck.

If he haue violated the Church with any carnall sinne, or with she­ding of blood.

If he haue incurred any excom­munication: or whilest he was ex­communicate, haue receaued any Sacrament, or bene present at the holy offices of the Church: or if he hath conuersed with excommuni­cate persons, or such as were sus­pected of Heresy.

If he haue done any iniury or ir­reuerence vnto Images, Relickes, [Page 42]or other sacred thinges.

If being bound to say his office, he haue omitted it, wholly, or any part therof: or in the saying of it bene voluntarily distracted.

If for slouth or negligence, he hath lefte vndone any good worke vnto which he was bound.

Of the fourth Commaundement, of honouring Parentes.
Chap. 13.

IF he haue borne litle reuerence to his FATHER & MOTHER, despising them, or offending them with Deedes or iniurious Wordes.

If he haue cursed his father or his mother, or detracted their good name, or dishonoured thē in their absence.

If hee haue not obeied his Pa­rents, or Superiours, in iust matters [Page 43]& such as might result to notable detriment of the family, or of their owne soule.

If when his Parents haue beene in necessity, he hath not succoured them, if it were in his power.

If deliberately hee haue desired their death, that he might haue the inheritance, &c.

If he haue not fufilled their Te­stamentes and Last-Willes after their death.

If he haue loued his Parentes in such sort, that for their loue, hee hath not cared to offend God.

If he haue not obserued the iust Lawes & Decres of his s [...]periours.

If he haue detracted or spoken euill of Superiours, Ecclesiasticall, or Seculer, of RELIGIOVS per­sons, Priestes, Teachers, &c.

If hee haue not succoured the Poore, if he could, especially in ex­treame, [Page 44]or grieuous necessity, or if he haue beene sterne or cruell vnto them, intreating them sharply with wordes or deedes.

If those which be FATHERS & MOTHERS, haue cursed, or wish­ed euill vnto their Children.

Also if they haue brought them vp as they shoulde, teaching them their praiers & Christian Doctrine, and reprehending them, and cor­recting them, especially in matter of sinne, and occupying them in some honest exercise, to the ende they be not idle, & take some euell course.

That which is said of Children, is vnderstoode also of Seruauntes, and other of the Family, of whom care is to be had, that they knowe thinges which be necessary, & ob­serue the COMMAVNDEMENTS of God, and of the Church.

Of the fifth Commaundement: Thou shalt not kill.
Chap. 14.

IF hee haue carried hatred to­wardes any person, desiring to be reuenged: and howe long hee hath staied therein.

If hee haue desired any mannes death, or other great euell & do­mage, as well in his bodye, as in good name, honor, temporall and spirituall goods.

If he haue been angry with any person, with mind to doe him any harme, or to be reuenged of him.

If contending with others, or in other sort, he hath striken, woun­ded, or killed: or commaunded, or consented vnto others to doe the same: or (beeing donne by others) approued it, or giuen aide, coun­saile, or fauour thereunto.

If hauing offended others, hee hath refused to demaunde pardon, or reconciliation: or haue not suf­ficiently satisfied for the offence.

If he haue refused to pardon, or to remitte iniuries to those which haue offended him.

If for hatred hee haue omitted for to speake vnto, or to salute o­thers, although without hatred, yet with scandal of our Neig [...]bor.

If in aduersities and misfortunes he haue desired death: or with fury and anger hath stroken and cursed himselfe, or mentioned the diuell.

If he haue cursed others, either aliue or dead: & with what intētiō.

If he haue sowed discorde, or caused enmity betweene others: & what harme hath ensued thereof.

If for hatred or enuye, he hath beene immoderately sorye for the good and prosperity of others as [Page 47]well Temporal as Spiritual, or hath reioiced at any harme or notable damage of others.

If for anger he hath offended o­thers with iniurious and contume­lious wordes.

If he haue flattered others, prai­sing them of any sinful thing.

If with his euell example, or counsaile, or with praising that which was euell, or reprehending that which was good, he hath bin cause that any man lefte any good worke which he had begunne: or if he haue induced him to any sinne, or to perseuerance therein.

If he haue omitted for to cor­rect and admonishe any person of any sinne when he coulde, & pro­bablely hoped thereby the others amendment.

If he haue giuen receipt vnto out-lawes, and murderers, or with [Page 48]his counsaile and fauour, or other­waies, assisted them.

If hee haue spoken euell of his Neighbor, manifesting any secreat fault of his for to discredit him, or cause him other harme.

If he haue stroken iniuriously a­ny ECCLESIASTICALL or RE­LIGIOVS person, wherein also there is Excommunication.

Of the sixt & ninth Cōmandement. Thou shalt not commit Adultery. Thou shalt not desire thy Neighbours Wife.
Chap. 15.

IF hee haue had dishonest & vn­cleane thoughtes, & voluntarily hath staied and delighted therein.

If with deliberate mind he haue desired to sinne with any Man, or [Page 49]Woman: which sin is of the same kinde, of which the worke it selfe woulde be.

If with a libidinous entent hee hath behelde Woemen, or other persons.

If he haue spoken lasciuious & dishonest wordes, with intention to sinne, or to prouoke others vnto sinne, and if he haue hearde wil­linglye and with sensuall delight such speeches.

If he haue actually sinned with any Woman: and of what quality: that is, whether a Virgin, or Mar­ried, or of Kindred, or Affinity.

If he haue with any person sin­ned against nature.

If he haue sinned with persons dedicated to GOD, either by holy Orders, or by Ʋowe, and if he him selfe had holy Orders, or Ʋowe of Chastitie.

If he haue touched vncleanelye br [...]te beastes.

If he haue sinned by himselfe, with any vncleaunesse, and whe­ther at that time he thought of any other person desiring the same: for in that case there be two grieuous Mortall sinnes.

If he haue touched vnchastely himselfe, or others, or permitted the same.

If with desire of sinne he hath sent messages, letters, or presents, or hath beene a meane to induce others vnto sinne, or hath giuen counsaile or aide thereunto.

If he haue gonne to any place, or passed therby, with euil intention, for to see Woemen, & to be deligh­ted in thē, where he must tel of the daungers of sinne, to the which he hath exposed himself, & of the oc­casiōs which he hath not auoided.

If he haue had pollution, either in sleepe, or being a-wake, where­unto hee hath giuen any cause, or afterwardes voluntarily taken de­light and complacence therein.

If he haue borne carnall loue to any person, pursuing the same with desire of sinne, and how long time he hath perseuered therein: and if by his occasion such person haue beene noted with any infamy: also diuers actes and sinnes which hap­pen between persons which beare such loue one to another.

Those which are Married, must examine themselues in particular, if in their minde, thinking of other Woemen, or with their intention, not making their ende the beget­ting of Children, but onely carnall delighte: or with extraordinarye touchings and meanes, they haue committed any sinne against the [Page 52]end and honesty of MARRIAGE.

If he haue read Bokes or Histo­ries which were lasciuious, or dis­honest with sensual and carnal de­light, or with daunger thereof.

Of the seauenth and tenth Com­maundement. • Thou shalt not steale. , and • Thou shalt not desire thy Neigh­bours goods. 
Chap. 16.

IF he haue takē any thing which belonged vnto others, by de­ceipt, or violence: expressing the quantity of the Thefte, [...]nd in par­ticular, if he haue taken any sacred thing, or out of any sacred place.

If he holde anye thing of ano­thers, without the consent of the owner, & doth not restore it pre­sently [Page 53]if he be able.

If for not paiment of his debtes, (when hee is able) his creditours haue sustained any damage.

If finding any thing he hath ta­ken the same with mind to keepe it for himselfe: the like of those thinges which happen to come to his handes, which knowing that they belong to others, he hath not restored to whom he ought.

If in buying or selling, he hath vsed anie deceipte, either in the ware, or in the price, or in the mea­sure, or in the waight.

If he haue bought of those per­sons which coulde not sell: as are Slaues, or Children vnder age.

If he haue bought things that he knewe, or doubted to haue beene stolen: or wittingly hath eaten of any such thinges.

If only in respect of selling vpon [Page 54]trust, he hath solde for more than the iust price: or hath bought for lesse than the iust price, in respecte of paiment made before hande.

If he haue had a determinate will to take or to retaine, any thing of other mens, if he could: Or also, if he haue had a deliberate minde to gaine & encrease his wealth (as men vse to saye) by right, or by wronge.

If he haue committed any sorte of Ʋsury, or made any vsurarious contracte, or entered into any vn­iust trafficke, or partnershippe of merchandise.

If hauing wages, or pay for any Worke, or Office, he hath not donne it well and faithfully.

If he haue defrauded seruaunts, or worke-folkes of their hire: or deferred their paiment, to their hinderance.

If he haue moued anysute in law against iustice, or if in iust sutes he hath vsed any fraude or deceipte that he might preuaile.

If he haue plaied at prohibited games: or if in gaming hee haue vsed & wonne by deceipt, or hath plaied with persons which cannot alienate: as are, Children vnder age, and suc [...]-like.

If he haue defrauded anye iust impost or tolles.

If he haue committed anye Sy­mony in what sort soeuer.

If he haue defrauded the Church of that which was due, as are tithes and such like.

If by vnlawfull meanes & euill information, he haue gotten anie thing which was not due vnto him, or hath vniustly hindered o­thers from the obtaining of anye benefite or commoditie.

If he haue giuē any help, or counsaile, or, in whatsoeuer other man­ner, a-betted to such as haue taken other mens goods: or (being able & bound thereunto) hath not dis­couered or hindered any theft.

Of the eight Commaundement. Thou shalt not beare false Witnesse.
Chap. 17.

IF he haue borne any false wit­nesse in iudgement, or out of iudgement, or induced others to doe the like.

If he haue spoken any vntrueth, with notable preiudice or hurte of his Neighbour.

If he haue detracted from the good name of others, imposing falsely vpon them any sinne, or ex­aggerating [Page 57]their defectes.

If he haue murmured in weigh­ty matters, against another mans life and conuersation, especially of quallified persons, as Prelates, Re­ligious, & Women of good name.

If he haue giuen eare willinglye vnto detractions and murmurings against others.

If he haue disclosed any grie­uous and secret sin of others, wher­upon hath ens [...]ed infamy. Which although it were true, and not spo­ken with euill intention, yet is the speaker bounde to restore againe the good name.

If he haue vttered any secrete, which was committed vnto him, or which secretly he came to see, or heare, in which case a man is bounde to restore all dammages which afterward happen by such reuealing.

If he haue opened other mens letters vnlawfully, or for any euill ende.

If he haue rashelye iudged the deedes, or speeches of his Neigh­bor, taking in euil part that which might haue bin well interpreted, and condemning him in his heart of Mortall sinne.

If he haue promised any thing with intention to binde himselfe, & afterward without lawful cause hath omitted to obserue his pro­mise, which is a Mortall sin, when the thing which is promised is no­table, or when for want of perfor­mance of the promise, our Neigh­bor hath had any losse or damage.

Of the sinne of Pride.
Chap. 18.

IF that good which hee hath, (whether it be of Minde, or of Body, or of Fortune) hee hath not acknowledged as of God, but pre­sumeth for to haue it of himselfe, by his proper industry, or, if hee thinke to haue it of God: yet pre­sumeth to haue it by reason of his owne merits, not giuing to GOD the glory of all.

If he haue reputed vainely that he hath any vertue which he hath not, or, to be that which he is not, or, more than that which he is: de­spising others as inferiour vnto himselfe.

If he haue gloried in any thing which is Mortall sinne: as, for to haue taken reuenge, or to haue [Page 60]committed any other sinne.

If to the ende that he might be esteemed and helde for a person of value, hee hath vaunted of anye good, or euel, which he hath done (whether truely, or falselye) with the iniury of God, or of our neigh­bour.

If he haue beene ambitious, de­siring inordinately honours & dig­nities, &c. doing to that ende that which he ought not.

If to the end that he may not be noted and helde of smal accompt, or for feare of the speeches of men he doe that which he ought not, with scandall of his Neighbour: or neglecte to doe that which hee ought: as, to correcte and repre­hende others: to conuerse with good persons: to goe to Confessi­on, & to doe other CHRISTIAN workes.

If he haue stubbornly impugned the trueth: or, because he woulde not submitte himselfe, or seeme to be cōuinced, if he hath obstinately defended his manifest errours, a­gainst his conscience.

If through arrogancye he hath despised others, doing any thing for their dishonour and despight.

If for haughtinesse and pride, he hath beene at excessiue charge, in Apparell, Seruauntes, Dyet, and other vanities, not conuenient vn­to his estate.

Of other Mortall-sinnes, heare is nothing saide: because enough hath beene saide already in the COMMAVNDEMENTS.

Besides al that which hath beene de­clared aboue, those which haue any speciall Office, Degree, or Exercise, must examine them­selues [Page 62]of the defectes and sinnes which in the like estates & Ex­ercises maie particularlye hap­pen, according vnto the obliga­tion which euery one hath.

Of the third part of Penance, which is SATISFACTION.
Chap. 19.

THE third part of PENANCE, is Satisfaction: the which is nothing else but a full and entire paiment of that which a man doth owe for the sinnes he hath com­mitted. For two euells doth sinne bring with it. The one is the spot or fault: The other, is the PAINE, or PVNISHEMENT.

In Confession by vertue of the Bloude of CHRIST which work­eth in this Sacramēt, we are clean­sed [Page 63]from the spot or filthe, and the fault is forgiuen vs, & consequent­ly we are deliuered from the euer­lasting paine which was due vnto the Mortall-faulte. But because it doeth not alwaies happen, that when the fault is pardoned, there is withall released all the Tempo­ral paine, but only the Euerlasting: For the remedy hereof, Satisfacti­on serueth: which when it is not made in this life, it must of necessi­tye be made in the other, in the pains of Purgatory: which (as Saint AVGVSTINE affirmeth) are so great, that they exceed all the tor­ments which the holy MARTYRS haue suffered in this life.

Al the sortes of Satisfactions are reduced vnto these three only. Fa­sting, or other corporall asperities: Almes and Praier, the which are correspondent vnto three good [Page 64]thinges of a man: that is, the goods of the SOVLE, the goods of the BODY, & Exterior goods. Where­fore with these three vertues, a mā doth offer vnto God a perfecte Sa­crifice of himselfe, and of all that is with in him. For by Almes he of­fereth his External goods: with Fa­sting, he maketh a Sacrifice of his proper Flesh: & with Praier, he of­fereth his spirit & mind vnto God.

Also these three maners of Satisfaction, are most conuenient for to extirpate the three principal roots of al sins: which are concupiscence of the Flesh, against which serueth Fasting: concupiscence of the Eies whereunto is opposite Almes: and pride of Life, for the remedy wher of we are to vse Praier.

Also euen as there bee three whome we offende by sinne, that is, GOD, our Neighbour, and our [Page 65]Selues: In like manner, Praier seru­eth for to pacify God: with Almes we make Satisfactiō to our Neigh­bour: with Fasting we chastice our Selues.

And although this Satisfaction may be made two maner of waies: First, whē the sinner voluntarily of his own deuotiō doth any of these workes: Secondly, when the same woorke is enioyned him by the PRIEST in Confession. By both these waies maye Satisfaction be made for sinnes committed. Yet nowithstanding farre greater and more fruite full is the Satisfaction which is made for obediēce of the CONFESSOVR, in respect of the vertue of the SACRAMENT, whereof it is a part: then those Sa­tisfactions which are made by pro­per Deuotion. Besides, that such good workes as are donne volun­tarily, [Page 66]if a man be in state of Mor­tall sinne: neither then, nor after, when he returneth into grace, can auaile him for to make satisfaction vnto God: but the workes which are enioyned by the CONFES­SOVR, although they bee of no profite when they be donne in sin: yet notwithstanding, afterwarde when he returneth into grace, they be of great profit: and serue for the due Satisfaction for sinnes.

And albeit a man also may Sa­tisfie vnto GOD for the same pu­nishement which is due for his sinnes, by meanes of the fauours & INDVLG [...]NCES of the Church, when they be ta [...]en as they ought, that is, in state of the GRAC [...] of GOD: yet not withstanding hee ought not to neglect to helpe him selfe also with the aforesaid works of Satisfaction, asflicting his Body [Page 67]with Fasting, giuing Almes, and occupying himselfe in holy Exer­cises of Praier and Meditation.

Finally all manner of scourges & chastisements which Almighty GOD doth sende vs, as Infirmity, Pouerty, Persecutions, and other Tribulations of this life, (if a man take thē with HVMIL [...]TY & PA­TIENCE) are of great force, not only for to Satisfy for the Tem­poral paines due for our sins, but also for encrease of Grace and Merite. (*⁎*)

Of the profit of often Confession.
Chap. 1

HOWE great is the ne­cessity of the Sacrament of Confession, & howe great profite it bringeth vnto the Soules of the Faithfull, which with D [...]uotion do frequent it: much better is proued by that which euery one doth trie in him­selfe: [Page 70]than either can be exercised by Wordes, or declared in many Volumes. Wherefore CHRIST our Redeemer knowing very well the great necessity which we had of so holesome a medicine, woulde in the end of his Life, vnder the fi­gure of washing his APOSTLES Feete, leaue it vs, as it were in his last Testament, and by his example exhorte vs to vse the same: & this not onely for remedye of Mortall sinnes, but also of Veniall. For that was the meaning of the same our LORD, when he saide, He which is washed, needeth not but to washe his Feete: That is, the condition of our fraile nature beeing such that it cannot long maintain it selfe with­out some spotte of Veniall sinne at the least: it is not sufficient that a man haue by this Sacrament clen­sed his Soul from the filth of Mor­tall [Page 71]sinnes: but it is necessary to the ende that he may maintaine it al­togither pure, that from time to time he washe also the Feete of his affections from the dust of Veriall sinnes. Nowe although the autho­ritye of so great a MASTER, who was the institutor of this Sacra­ment, ought of it selfe to suffice to moue vs to the frequenting there­of: yet notwithstanding I iudge it expedient amongest the many profites which doe resulte thereof in our Soules, to write heere a fewe, that these also may moue vs for to imbrace more willinglye, and to helpe our selues of so singular a be­nefite.

1 First therefore a man which doth often CONFESSE, and con­sequently doth often examine his Conscience, is more secure, (be­cause of the freshe memory which [Page 72]he hath of his sins) to CONFESSE them all: and so to make his Con­fession sufficient & entire: where­fore he hath also greater securitie of the remission of his sinnes, & of the obtaining of the GRACE of GOD.

2 Those which often doe Con­fesse, partly because they were late­ly Confessed, or shortly after are to return to Confession: partly also because of the continuall purpose which they haue, and doe often al­so renue a Christian Life, and of not offending God: are more wary in keeping themselues from euell: more easily they rise againe, if they chaunce at any time to fall: and more stoutly they fight and resiste temptations.

3 By the frequenting of this Sa­crament, a man doth alwaies ob­taine greater light, not only for to [Page 73]knowe his sinnes, be they neuer so little: whereas in a faire cloath, more easily are spied small spottes, thā in that which is foul & stained: But also, for to knowe the rootes of them, which are his euell incli­nations and passions: Wherefore when the cause of any infirmity is once founde out, more easie is the cure thereof: & these persons now knowing themselues, knowe how more easilye to keepe themselues from the occasions of sinnes, and to maintaine their SPIRITVAL health.

4 The ofter a man doth CON­FESSE, so much the more through the vertue of the Sacrament, hee getteth alwaies greater grace. And by howe much more he increaseth in grace: so much the more capa­ble doth be become, and more dis­posed to receiue yet greater grace [Page 74]in other Confessions which fol­lowe: whence oftentimes it pro­ceedeth that a sinner often going to Confe [...]ion, for the number of acts which he doth of penance, en­creaseth so much the more in this vertue, that after many Confessi­ons he riseth againe (as Saint THO­MAS noteth) with greater grace & feruour of charity, than he had first before he falled.

5 By CONFFSSION, there is not onely obtained remission of sinnes, but in great part also the re­leasing of the paines due vnto the same sinnes: And this as well by the vertue of the Sacrament, as for that sensible paine of sorrowe, &, of that confusion & shame, which euery one hath in Confessing his sinnes. And it may happen that a mā so oft be Confessed, & receiue the Sacramentall Absolution, that [Page 75]at the length (as saith S. THOMAS in the fourth booke of Sentences.) There may remaine no paine at all for to suffer in Purgatory.

6 To frequent this Sacrament, is a great helpe, and giueth a great light vnto those which will make choise of an estate of life, wherein they maye more easily bee saued: And this, partly through the grace which so oft is communicated vn­to them, whereby they are made more capeable of the diuine inspi­rations: partly through the light which the vnderstanding recea­ueth, by the which it may better knowe what is the will of God, & their greater good: Partly also for the Spirtuall strength which is gi­uen to the will, for the accepting of that which is inspired as better: and finally for the continual coun­saile and direction of the Confes­sor, [Page 76]by whom in the steede of God they are gouerned.

7 He that frequenteth this Sa­crament of Confession, is neither so ofte, nor so grieuously tempted of the Diuell. For euen as the Spi­ders, doe not weaue their webbes, in the houses of riche persons, be­cause they are often broken by such as continually sweepe them away: So in the Soules which are cleansed by often Confession, the Diuel cannot at his pleasure frame or make the snares of his temptati­ons: but rather seeing that his de­ceiptes are often disclosed vnto such as can applye remedy, & that he cannot escape without losse & confusion, in the ende, he runneth away: because (as Saint I [...]ROME saith) Looke howe the power & forc [...] of a Traitor, is brought to nothing, when the treason is reuealed: so those [Page 77]Infernal Theeues doe runne awaye, when they perceiue that they are discouered.

8 By howe much the more sel­dome a man is Confessed, so much the more doth he loose remorse of Conscience, & becommeth insen­sible. In such sort, that those sinnes which are indeede grieuous and Mortall, doe seeme vnto him of no importance: Wherfore with great facility he committeth thē: where­as contrariwise, those which often are Confessed, do get so great wa­rinesse and purity of Conscience, that they feele remorse of neuer so small sinnes: which causeth that they abhorre all grieuous sinnes, & not so easily fall into them.

9 Euen as those which seldome goe to Confession, because they are ordinarily in state of sinne, doe neuer finde peace, nor quiet, al­though [Page 78]they had all the consolati­ons of the worlde: So on the con­trary side, those which through the often vse of this Sacrame [...]t, doe maintaine themselues in grace, al­though they suffer perhaps manie troubles of this life: Yet notwith­standing by reason of the testimo­ny of a good Conscience, they al­waies e [...]ioy an exceeding peace, contentment, and tranquilitye of minde.

10 Euen as those which of [...]en deale with the Puisition, and fol­lowe his precepts, doe liue in good health, & the longer time. So those which often discouer the infirmi­ties of their Conscience vnto their Spirituall P [...]isition, and of him re­ceiue remedies and cou [...]sailes, ac­cording vnto which they gouerne themsel [...]es: doe more ea [...]lye con­serue the health of grace, & more [Page 79]securelye attaine vnto euerlasting Saluation.

11 The houre of Death being so vncertaine, by reason of the so­daine and infinite chaunces, which we see euery day doe happen vnto men: with a more secure Consci­ence, and with greater certainty of their Saluation, doe such goe out of this life, as are woonte often to be Confessed, they beeing alwaies prepared for to die: than those which hauing bin long time from Confession, and found vnprouided by death, either haue not time to make it, or if they doe make it, yet knowe not what it auaileth them, such Confession being made with small preparation, and often imes rather for necessity than for anye good desire. Wherefore concer­ning this pointe doth Saint AV­GVSTINE say: I [...] any man when [Page 80]he is in extremity of sicknesse, shall demaund the Sacrament of Con­fession, and shall receiue the same, and so depart out of this world re­conciled: I confesse vnto you that we will not denye him that which he demaundeth: yet doe we not presume that he departeth in good estate. He which whilest he is in health is reconciled, and doth Pe­nance, & afterward continueth for to liue wel: this man goeth secure out of this life: But he which at the latter ende is reconciled, and doth not Penance, whether he de­part from hence secure: I my selfe am nothing secure: yet do I not say that he shall be damned, neither also doe I say that hee shall be sa­ued. This I knowe not, I presume not I pro [...]ise not.

12 Finally all those great bene­fites & pritiledges, which (as Saint [Page 81]BERNARD writeth) Those per­sons doe enioy, who forsaking the world, do retire themselues vnto a Religious life: are also communi­cated after a sort, vnto those which in the worlde frequenting the Sa­cramentes, doe leade a Spirituall life: that is, that a man, in this estate also liueth more purelye, falleth more rarely, riseth more speedily, walketh more warely, is comfor­ted more ordinarily, reposeth more quietly, dieth more confidently, is purged more quickly, is rewarded more aboundantly.

To this ende therefore, for the comfort of those deuoute Soules, which desire to conserue thēsel [...]es without spotte. I [...]aue made this briefe treatise, in manner of a Spi­rituall Glasse, in the which from time to time they beholding them selues, maye more easilye deserve [Page 82]their defectes, although neuer so small: that they may afterward by Confession take them away and a­mende them: where as the Spiritu­all persons which attend vnto pu­ritye of life, and aspire vnto Chri­stian perfection, ought with all di­ligence to keepe themselues, not only from Mortall sinnes, from the which nowe by Gods Grace they are wonte to abstain but also from V [...]niall sinnes: And withall, to be be very carefull to bridle their pas­sions, to reforme their affections, and finally to remoue as much as they maye out of their Soules all manner of imperfection.

Those therfore, which are wont often to be Confess [...]d, ought espe­c [...]ally in foure thinges to vse great diligence. First, in the exami [...]ing of their Conscience. Secondly, insor­rowe for their sins. Thirdly, in the [Page 86]acte it selfe of Confession. Fourth­ly, in the purpose and meanes of their amendment.

Of the examining of Conse [...]ence.
Chap. 2.

CONCERNING the first, that is, the examination of Con­science: it helpeth very much for Spiritual prosit, that euery Eucning before going to rest, a man collect himselfe a litle, & do foure things. First, that he giue thankes vnto our Lord for the benefites receiued, & particularly of that day. Secondly, that he Pray for grace and light to knowe his errors & faultes. Third­lye, that he examine his Consci­ence, running ouer all the actions of that day, whether he haue with Thought, Worde, or Decede, off [...]n­ded [Page 82] [...] [Page 86] [...] [Page 84]GOD, or his Neighbour. Fi­nally, if he finde himselfe in anye thing culpable, that hee procure with repentance, and with a firme purpose of amendment, and Con­fession, to returne into Grace with his diuine Maiesty.

Besides this also, when a man is to go to Confession, let him take a litle time, more or lesse, according to the time since he was last con­fessed, and with greater diligence running ouer this examination fol­lowing, let him gather all his de­fects & sinnes which he hath com­mitted in all that time. Whereun­to will be no small helpe for those which haue no greatmemorye, to note euery day in the examination which they make at night, such faultes as they shall finde: to the end, that when they are to goe to Confession, they maye the better [Page 58]remember themselues, & by loke­ing vpon them somewhat before, make their Confession with more peace.

The manner of Examination of Conscience.
Chap. 3.

FIRST, let him examine him­selfe about his last Confession, if he omited to Confesse any sinne for forgetfulnesse, or malice.

If he haue donne his Penance, and performed the counsailes and remedies prescribed him by his Confessour.

Towardes God. And first by Thought.
Chap, 4.

IF hee haue had anye doubte or curiosity in matters of FAITH, or hath giuen credite to Dreames, South-fayings, or other Supersti­tions.

If he haue had that memorye of God which he ought: particular­ly in the MORNING when he ri­seth, and the EVINING when he goeth to rest: asking pardon of his sinnes, and commending him­selfe with some PRAIER to his Maiesly.

If in his trot bles and necessities he hath had confidence in GOD, and yeelded him thankes for the benefites receiued.

By Wordes.
Chap. 5.

THOSE that are bound to re­hearse their Office, or other Praiers: if they haue said them with due deuotion and attention.

If he haue named vainlye the name of God, or complained of him, and of his prouidence, when he was in aduersity: and if he haue spoken with small reuerence of Saintes, and of Sacred thinges.

If he haue sworne without re­uerence or trueth, or necessitye: and what intention he hath had in swearing.

If in anye accident concerning the honor of God he haue omitted for any humane respecte to say and speake that which was agreeable [Page 88]to his glorye: especiallye at such time as he coulde, and was bound to doe it.

If hee haue made any VOVVE which he hath not obserued.

By Deedes.
Chap. 6

IF on the Holy-daies he hath at­tended with particular care vn­to Deuotion, and to the honour of God: and particularlye if he haue heard MASSE, and procured that such as are vnder his charge, haue also heard the same.

If vpon the Holy-daies com­maunded he hath labored, or cau­sed others for to labour, or to doe any forbidden worke.

If he haue kept the VIGILS, & obserued duely the FASTES of the CHVRCH.

If in respecte of his health, or of any other thing, he hath vsed anye superstition.

Towardes his Neighbour. And first by Thought.
Chap. 7

IF he haue beene ready to thinke euill of others, and if in matters of importance, he haue made any rashe iudgement.

If he haue borne hatred or ran­cour towardes any.

If hee haue desired death, or o­ther harme, or hath had a minde to doe any displeasure to any man.

If he haue enuied others, beeing sorye for their good, or reioycing at their euell.

If hee haue had any disordered affection, or sensuall, or carnal loue towardes any person.

By Wordes.
Chap. 8

IF he haue murmured, or detra­cted the good name of others, or falsly, or not with right intenti­on, hath spoken euill of others, or reuealed their secret sinnes.

If hee haue spoken euill of his Prelates and Princes, and murmu­red against them.

If hee haue giuen eare vnto o­thers which did murmur, or speake of vnlawfull thinges, beeing cause with his harkening, that they went on in such speeches.

If hee haue omitted to vse due correction to his Neighbour, when he was bounde & able to performe the same.

If he haue spoken vntruethes, or with preiudice of others, ex­aggerated matters more than they were.

If hee haue spoken iniurious wordes, or mocked, or scoffed, or cursed others: or wished anie harme to his Neighbours, either aliue or dead.

Those which are Parentes, or Rulers of Families, if they haue cursed or wished any cuell to their Children, or others of the Family, or if they haue not reprehended them when it was conuenient, nor procured to make them Learne whatsoeuer a Christian ought to knowe.

If he haue flattered others, or giuen them euill counsaile, prouo­king them to euill, or hindering them from that which is good, or in anye other sort causing them to [Page 92]bee disolute, or to committe anye sinne.

If he haue spoken of such things as are lasciuious or vnseemely: and if heerein hee haue giuen anye e­uill edification, or scandall to his Neighbour.

By Deedes.
Chap. 9

IF he haue beene disobedient to his Father, or Mother, or Superi­ours, & haue not caried them that respecte and honour which is due.

Those which haue a Family, if they haue behaued themselues e­uill towardes the persons thereof: or neglected to correcte them, in [Page 93]thinges which concerne the of­fence of GOD, and the hurte of their soules.

If he haue suffered himselfe to be ouercome with choller: and if he haue donne, or caused any euill to others.

If he haue taken, or vsurped any thing of others, or reteined the hire of others, or broken lawfull promises.

If in buying or selling he haue vsed fraude and deceit: or in other sort damnified his Neighbour in Temporall thinges.

If hee haue omitted to giue Almes, and to succour the poore: according to his ability.

If for anye feare, or humane re­specte, he haue lefte vndonne anie worke appertaining to the glorie of GOD, his Owne, or his Neigh­bours Saluation.

Towardes himselfe. And first by Thought.
Chap. 10.

IF he haue esteemed himselfe of more worth, or goodnesse than others, for any inward or outward goods, which he thinketh he hath: taking therein vaine-glory, & de­siring to bee for that cause more esteemed than others, or commen­ded.

If he haue lingered in idle, vain, or ambitious thoughts, taking ther in delight: or desired inordinately Honours, Riches, Dignities, &c.

Concerning Chastity: if he haue had temptations of the fleshe, or a­ny euil desire, or vnclean thoughts, in which he hath staied, or taken delight, not presenlye reiecting them.

By Wordes.
Chap. 11.

IF he haue willinglye spoken of himselfe, & of his own affaires, amplifying, or praising the same.

Of idle iesting, or vnse emelye talking.

If for anye impatience, or de­spaire, he hath called on the diuell, or wished any harme to himselfe.

By Deedes.
Chap. 12.

IF with beholding, or toucing, or by other way, he haue giuen occasion of anye temptation: or if he haue donne any other sinne a­gainst Christian Modesty.

If he haue giuen occasion vnto any nightly illusion, or taken anye delight or liking therein.

Those which are younge, and especiallye Women: if they haue vsed superfluous dresses for vani­tie, or with intention of pleasing others.

If in eating or drinking he haue made any excesse: or desired ex­quisite things, vsing ouermuch so­licitudes to satisfy herein rather his sense than his necessity.

Of the losse of TIME, or e­uell spending thereof in vnlawfull Games, and other inconuenient pastimes.

If he haue conuersed with disso­lute persons, which prouoke him to euell: or if hee haue entered into anye occasion or danger of sinne.

If he haue reade lasciuious, or [Page 97]prohibited BOOKES.

Besides all the aforesaid things: such as haue Offices, or particular degrees and exercises, must exa­mine themselues of the defaultes which therein are wonte to hap­pen, aecording to the obligation of euerie one.

Finallye concerning this EX­AMEN, it is expedient to ad­monishe this one thing: that when a man hath EXAMINED him­selfe, it is not necessarye after­warde, neither ought he when he CONFESSETH, to discourse through all these points: but it suf­fiseth to accuse himselfe onely of those, whereof in his Examining he found himselfe faulty. For it is not meant by this EXAMEN, to make mens CONSCIENCES become scrupulous, but only to set down that which may serue for al: [Page 98]althought it is certaine that in ma­ny of these pointes all persons are not wonte to offende.

Of the sorrowe for Sinnes.
Chap. 13.

AFter that thou hast examined thy selfe: making reflection on those sinnes which thy Consci­ence is a witnesse of against thee: First thou shalt conceiue thereof a confusion of thy selfe: Considering thy smal amendment and spiritual profite, whereas going so ofte to Confession, notwithstanding thou neuer wantest matter to Confesse, but rather alwaies findest in thy selfe the very same defectes. For which cause thou hast great cause to feare, that thou goest not with that sorrowe and effectual purpose [Page 99]which were conuenient, but rather for a certaine custome: Wherfore thou regarding so litle thy amend­ment: it is to be feared, that God will withdrawe frō thee his grace, and it shall be saied vnto thee: Be­cause thou art lukewarme, I will beginne to vomit thee forth.

Then Considering the greate bonde thou hast to warde the Di­uine goodnesse, and howe much thy most louing Redeemer, hath donne and suffered for to drawe thee to his loue, & to the obserua­tion of his holy Cōmaundements: seeing howe thou doest thus ren­der him euill for good: thou shalt conceiue sorrowe of thy so great malice and ingratitude: & humbly asking pardon, thou shalt desire him, that he will voutsafe with his Heauenly grace to reforme thy af­fections and euil inclinations: that [Page 100]for the time to come thou maiest no more offend him.

Finally thou shalt make a sirme purpose to amend thy life, asking of his Diuine Maiestye Grace and helpe for that effecte.

Of Confession.
Chap. 14

VVHEN thou goest to CONFESSION, consi­der that whensoeuer thou goest to receiue this Sacrament, thou goest to washe thy selfe in the Bloode of CHRIST our Sauiour, the vertue whereof worketh in the SACRA­MENTS. See therefore with howe great reuerence & thankes-giuing thou oughtest to goe to receiue such a Medicine, which so deerely [Page 101]cost him who made it for thee.

Then in Confession it selfe thou shalt indeuour to obserue three thinges.

First: to Confesse intirely all thy sinnes which thou doest remem­ber, and of which thy Conscience hath remorse. Explicating with al the kindes of them, the number, and the necessarye circumstances, as much as possibly thou canst.

Secondlye, to procure a plain­nesse and clearenesse in speaking, which may proceede from an er­nest desire of beeing well vnder­stoode, to the ende that thou ma [...] ­est be the better holpen and dire­cted by thy GHOSTLY FA­THER: Wheras the Scripture sai­eth: Qui abscondit scelera sua non dirigetur. Who hideth his offen­ces, shall not be directed. Thou must therefore tell them sincerelye [Page 102]not hiding, not excusing, nor dimi­nishing any thing: without super­fluous wordes, or telling of stories, which make not to the matter: & much lesse telling the sinnes of o­thers, but accusing thy selfe alone.

Thirdly thou must goe to Con­fession, with preparation not onlie to receiue the Penance, & to make such Satisfaction as thy Confessor shall enioine thee: but also to ad­mitte all the aduises and remedies which for thy sinnes, and greater Spirituall good shall be giuen thee by the same. For all in vaine doth a sicke person open his infirmities to the Phisition, if afterward he re­fuse to take the Medicines, and to obserue the orders & rules which the Phisition hath prescribed.

Of the purpose and meanes of Amendment.
Chap. 15

AFTER thou hast made thy Confession, thou must pro­cure to obserue three thinges.

The first is, presentlye to per­fourme the Penance enioined, re­newing thy purpose of abstaining from those sinnes which thou hast Confessed, and from all others: & of auoiding the occasions of the same.

The second is, that thou take such meanes, as may helpe thee for thy amendment: hauing particu­lar regard of some defectes which thou thinkest are the cause & roote of all the rest, & procuring to arme thy selfe against the same.

[Page 104] 1 The remedies which maye be vsed for to roote out anye vice, or imperfection, are either gene­rall or particular. Amongest those which are generall, the first is: a firme resolution not to committe anye more the same sinne: which purpose thou must often renue, es­pecially in the MORNING, and whensoeuer it happneth that thou fall into the same.

2 It will helpe much, to flye the occasions, which are wonte to in­duce vnto the same sin: as sportes, euill-companye, familiaritye with suspeccted persons, curiosity in be­holding or hearing, and ouermuch talke: for it is written, that Deathe entereth in by the Windowes.

3 It auaileth also much, diligent­lye for to resiste at the verye be­ginning of the temptations, dri­uing awaye from thee the sparke [Page 105]of the euell thought, before it en­ter and set fire on thy HEART. Which a man maye doe by pre­sent recourse vnto PRAIER, or by naming the most Holye name of IESVS, or by signing himselfe with his Holye SIGNE, or by present setting before his eies the pittifull figure of CHRIST on the CROSSE, Wounded and peirsed for the punishment of our sinnes.

4 Verye profitable also for the conseruing of the purpose of not offending GOD, is the often hear­ing of the Worde of GOD, and reading of good BOOKES, & auoi­ding to read euil & vaine or lasci­uious BOOKES: For the Worde of GOD collecteth the HEART, mitigateth PASSIONS, and filleth our WILL with good and Holy desires.

[Page 106] 5 To the same ende helpeth also to goe alwaies in the presence of god, as of a witnes of our thoughts and operations, of whom after we are to be iudged.

6 When any person feeleth anye rebellion of the fleshe: very profi­table it is to vse the body with au­sterity, as well in Sleeping, Eating, Drincking, and Cloathing, as in o­ther thinges which might be plea­sing thereunto. For whereas the fleshe is a nourisher and kindler of al disordered Passions: howe much the more weake and feeble it shall be: so much the more feeble and fainte will the Passions bee also, which from thence shall proceed.

7 It is a very great remedye also for to shunne idlenesse, which is the fountaine & foode of all vices, alwaies procuring to haue some honest exercise of minde or body, [Page 107]that the Diuell maye neuer finde place in the soule.

8 Much also helpeth heereunto, the consideration of such thinges, as may induce a man vnto feare: as of Death, of the finall Iudgement, and of the paines Euerlasting, pre­pared for sinners. Or the conside­ration of the benefits of God, and of his Diuine promises, for to stirre vs vp vnto his loue, and to the ha­tred of all that which is offensiue to his Diuine goodnesse.

9 Finally a most effectuall reme­die is to frequent the vse of the most holy Sacraments of Confessi­on and Communion. For (as the A­postle saith) the principall remedie against sinne, is the grace of God, which by these Sacraments is ob­tained: besides that they be insti­tuted by Christ our Sauiour, as cer­taine Heauenly medicines, not on­ly [Page 108]for to deliuer vs from sinnes: but also for to heale our disordered af­fections, to suppresse our passions, to remedy our weakenesse: and fi­nally, as certaine kindlers of loue, whereby our WILL beeing infla­med, maye more easilye resist our euill inclinations, and ouercome all the temptations of the Worlde, the Fleshe and the Diuell.

Besides all these there bee also other remedies more particular & proper for euerye defecte, which maye be vsed and applied accor­ding to the counsaile of the Con­fessour. And both these and the o­ther also ought to bee admitted with great courage and perseue­rance, & with a sure hope of victo­ry, grounded on the helpe & grace of Christ our Lord.

The third and last thing which a man ought to obserue after Con­fession [Page 109](because it is written) that it is not sufficient to forsake euell, but it is necessarye also for to doe good:) is, for to vse all manner of diligence for the recompence of sinnes which we haue committed in the time past, with newe serui­ces and feruour: and to procure by the memory of the euills commit­ted, to become euery daye more humble and feruent in the exercise of good Workes: occupying our selues not onelie in workes of Pe­nance, and of Deuotion, but more particularly in the workes of Cha­rity, & mercy towards our Neigh­bour. For as it is written, They which shall vse mercy, shall al­so finde mercye before Almightye God.