acts of repentance that is austere acts of pennance with feruent deuotion thereby to abate their affection to sinne which is the cause that rendereth their purposes inefficacious and so to continue vntill it shall please God by his grace to strengthen their resolutions and to amend their life for ensuing amendement is the surest rule that either the Ghostly father or the penitent himselfe can haue to discerne whether his repentance be true and sincere or no. From whence you may gather the miserable condition of such persons who goe to cōfession but once a yeare and presently without any remorse of conscience fall againe into the same sinnes and continue so without thinking euer of mending their liues vntill the yeare be come about againe for it is to be feared that all such persons for want of a firme purpose to amend do turne the precept of the Church into an annuall sacriledge to their greater damnation CONFESSION 18. Why is Confession necessary Because it is commanded by Christ to be vsed And the conueniences of it are great first it is the most naturall easement of sinne for we see by experience that when one hath committed any foule fact secretly it loadeth his heart vntill he hath broken his minde to some one or other Secondly it is the readiest way to amendement for no man can aduise himselfe against his owne peruerse inclinations so well as an other and that an other may do it it is necessary he should know the particular quality and condition of the seuerall faults the penitent cōmitteth Thirdly there can be no repentance without humiliation of ones selfe for there is nothing more detestable in the sight of God then pride which doth alwayes accompany sinne now there can be no more efficacious meanes inuented to humble a man then confession by reason of the confusion that man hath to open his secret sinnes to an other man and to lye prostrate at the feet of one peraduenture as infirme as himselfe expecting iudgement and absotion from him 19. What is Confession It is a voluntary accusation made by à penitent of the sinnes he hath committed himselfe to a Priest capable to absolue him accompanied with griefe for hauing committed them and with a firme purpose not to commit them any more for confession is nothing worth vnlesse it be ioyned with contrition By the word voluntary we are taught that a confession made by constraint such as criminalls make before iudges by force of torment is of no value for God aboue all thinges seeketh the will of man By the word Accusation we are taught that we must say determinately that we haue done such and such a thing and not as some vse to say if I haue offended God in such or such a kinde of sinne I accuse my selfe of it for he is not esteemed to accuse himselfe of a fault who confesseth it with an if when he is certaine he hath committed it By this word also we are taught that it is supperfluous to tell any thing so in generall as some do as that you loue not God and your neighbour as you should do and such like which spendeth time to no profit for your Ghostly father knoweth that of you as well as your selfe so that he who doth not tell some thing in particular in case he can do it is not esteemed to accuse himselfe sufficiently By those vords The sinnes he hath committed himselfe we are taught that the penitent ought to confesse his sinnes with such discretion as that in accusing himselfe he accuse no body else for example if one hath committed fornication or any other sinne in company with an other he must tell the condition of the person when it is necessary to declare the nature of the sinne but he must not name him or her but contrary wise he must be warie not to say any thing whereby the person may be knowne By these words also we are taught that we must not accuse our selues of sinnes which we haue not committed so that those who through simplicity accuse themselues of all that is contained in the forme of examen of conscience set doune in their manuall do make an vnprofitable confession and offend in doing so 20. What be the conditions of Confession They be chiefly three first that it be humble with a true and submissiue acknowledgement of our fault accompanied with shame fastnesse Secondly that it be sincere that is not done for any sinister end as out of custome to do what other men do or for feare of some disgrace or punishment if they doe it not but it must be done with intention meelrey to appease the wrath of God Thirdly that it be entire that is that we do not voluntarily or through negligence conceale any mortall sinne not any circumstance that doth change the nature of the sinne and that we declare the number of euery kinde of mortall sinne and not confesse halfe to one halfe to an other 21. Which be the circumstances that do change the nature of the sinne They be reduced to six Person Place End Quantity Time and Scandall the circumstance of the person is to be declared in case of carnall sinne according to that which hath been set downe in the sixth commandement as also in other sinnes when there is a particular prohibition or when one is obliged by his profession not to commit them as if one strike a Churchman he is bound to declare that circumstance because there is a particular prohibition but if he coozen à Church-man in buying or selling he is not bound to declare the circumstance of his person In like manner if a Churchman commit murder he is bound to declare himselfe to be a Churchman be cause it is an action contrary to his profession The circumstance of place is to be declared when it is a sacred place in foure cases that is in the case of theft declared in the seuenth commandement of actuall carnall sinne of murder and of drunkennesse when they are committed in the place it selfe But he who committeth these sinnes only in thought or desire although it be in the church is not bound to declare the circumstance of the place vnlesse his desire was to accomplish his sinne in the Church for in case of such a desire although he were out of the Church when he had it he is bound to declare the circūstance of the place intended The circumstance of the end or motiue is to be declared when any action is done for some end that is a mortal I sinne in it selfe as if a man steale a sword to kill with it he committeth adubble mortall sinne Quantity though it change not the nature of his sinne is yet to be declared in theft as how much he hath stolne or in any other harme done to his neighbour how great it was Time also which belongeth properly to sinnes of desire though it change not the nature of the sinne yet men ought to declare how long they
first act that euer tooke possessiō of his heart newly moulded and rightly set for this purpose it could not choose but carry with it towards its beloued obiect the whole powers of his soule which then was free from all contrarie dispositions and so it could not choose but subiect them all vnto it and consequently he must needs remaine totally subiected to God as long as he remained in this state and he could not but remaine in this state vnlesse he lost it through his owne fault by destroying that constant inclination of louing God aboue all thinges which was now settled in his soule by this happy grace 3. But how could this grace which was in his soule only worke such good effects in his bodie The reason of it is because his corporall cōstitution being fitted to follow the inclination of the soule this grace of innocency actuated and encreased that fitnes which of it selfe it found in the bodie and so as long as man remained in that state the bodie could not choose but do that which it was fitted to that is follow the inclinatiō of the soule wherby all its actions were necessatily to expect the soules operation and so it could not choose but be preuented by reason since that the soule it selfe which was to moue the bodie could do nothing but by reason And thus you see how Adam his bodie being continually by this grace preuented with reason could not incline to anie thing before reason gaue it leaue and order and so this grace made his verie corporall desires subiect to reason 4. What would haue become of man at last He would haue liued in Paradise without euer being sick as long as it had pleased God and at last he should haue been translated into hauen without dying 5. How could this be For seeing that men must eate to grow and to keepe themselues aliue they could not auoyd but meats should haue their effect and so breed diseases If we looke into the cause of sicknes we shall see that it proceedeth from some excesse or defect which in that state would not haue been when man had wit and will to prouide against both Besides God allmightie had fitted the place of habitation to the man that there should be no ill aire or other occasion of harme vnto him Whence because wisdome kept him from mischance the place from infection he could not dye but of age against which God had prouided the tree of life to preserue him so in conclusion he would haue liued for euer 6. Was this grace ardained only for Adam No all his posteritie would haue been indued with the same deriued from him to all by their verie birth right as now we are all by our verie conception infected with originall finne deriued from him so all would haue liued in this world most happily and at last haue been translated to heauen 7. How could the grace of innocencie which is unmediately in our soule come to vs by birth from our parents who make only our bodie and haue nothing to doe with our soule but leaue that to be made by God alone You may easily conceiue this if you know how children come to be like to their fathers You must consider then that Adam his bodie being designed by God for a soule endowed with originall Iustice was fitted for the operations of such a soule and consequently it was imbued with all such speciall dispositions as were requisite to make it pliable and subiect to reason Now Adam procreating his sonns bodie with the same good dispositions which his owne body had and allmightie God who had promised by couenant the grace of innocencie to all his posteritie in case that he himselfe did continue in his due obedience finding those good dispositions in the childs bodie as an infallible token of his fathers actuall perseuerance in his first grace he could not faile to endow according to his promise the soule of Adams sonne with the same grace of originall iustice which his father had And so seeing that these good dispositions in the childs body which were antecedent to the creation of the soule and proceeded from the like dispositions in its parents would haue been as a seale of God his couenant with mankinde it followeth that they would haue drawne by a necessary cōsequence in vertue of the sayd couenant originall iustice euen in to the childe his soule And so you see how this first grace was to come to vs from our parents by our generation And it was most conformable to reason that it should come that way for as on the one side it was naturall that Adam should haue made his sonnes bodie like his owne and consequently disposed in a speciall manner to be subiect to reason so it was most reasonable that Allmighty God should fitt the soule to the sonnes bodie which would not haue been vnlesse he had giuen him a soule apt to loue God aboue all thīges seeing that the actuall subiection of the bodie to reason doth proceed from such a disposition in the soule And so you see how the grace to loue God aboue all thinges which is commōly called iustice or sanctitie was giuen to Adam so as to descend from him vnto his heyrs and therefore was called originall iustice and would haue come vnto vs who were to be borne to it as if it were by nature LESSON VII Of originall Sinne. 1. How did Adam and Eue make vse of this great grace Very ill for many are of opinion that they lost it in lesse then one day 2. How did this misfortune befall them Because they did not perseuer in their first loue of God aboue all thinges but fell from it by disobedience 3. What induced our first parents to commit this sinne Eue was induced principally by pride and vanitie for the Angell who was become à Diuell by pride did infect Eue with the same sinne that thereby he might make her and Adam companions of his miserie perswading her that if she did rebell against God by eating the fruit which he had forbidden them they should become greater then they were And although this was the chiefe motiue yet two other motiues did also concurre for by the same act she yeilded to three sinfull suggestions all which are expresly sett downe in scripture The first was of gluttonie She saw that it was good to eat and pleasant to behold The second was a curiositie of knowing You shall know good and euill The third was pride You shall be like Gods And although Adam was not seduced by the Diuell as Eue was yet he fell into the sinne of disobedience by yielding to the perswasions of his wife being loath to displease her And so that which induced Adam to sinne was a disordinate affectiō towards Eue choosing to offend God rather then to contristate her 4. What effect did this sinne produce It caused the quite contrarie to that which Eue pretended For it did cast both her
gratefull in the sight of God and meritorious of eternall blisse 10. Why is it called sanctity Because by it we are sanctified formally and also because by it the holy Ghost himselfe doth truly inhabite in vs. 11. How doth the holy Ghost inhabite in vs by sanctifying grace First by diffusing into our hearts the sanctifying grace it selfe and secondly by communicating to our soules his diuine and supernaturall gifts which do flowe from this sanctifying grace as from the fountaine of all righteousnesse and good in vs. 12. Which be the gifts of the holy Ghost They are chiefly seuen to wit wisedome vnderstanding counsell fortitude knowledge piety and the feare of God 13. What fruit do we receiue by these gifts They serue vs as so many helpes to make vs practise all other vertues with perfection for by vnderstanding we are eleuated to penetrate with a more liuely apprehension the mysteries of our faith by knowledge we are instructed how these mysteries do tend to Gods honour and leade vs to our owne finall end by wisedome we are enabled to discerne the motions of God his holy inspirations by counsell how to direct and order our liues by them against the deceits of the diuell the world and the flesh so that by these foure gifts our vnderstanding is fully perfected in the way of grace Piety doth perfect our will and moueth it to performe readily our duty towards God feare doth bridle our cōcupiscible appetite and holdeth vs frō being ledde away by worldly pleasures fortitude doth strengthen our irascible power to put in execution whatsoeuer doth tend to Gods glory notwithstanding any apparent dangers that may present themselues The same seuen gifts may likewise be declared in this manner that first by the gift of feare we are brought to repentance repentance opening our eyes draweth vs to loue and begetteth piety piety bringeth the gift of knowledge for he who loueth one desireth to know his will thereby to please him fortitude followeth knowledge for he who wanteth strength and courage cannot execute what he knoweth and least the diuell should deceaue vs more by craft then force by filling our soules with scruples the holy Ghost doth giue vs the gift of counsell to discerne true good from apparent next after this which is the highest gift of the actiue life the holy Ghost doth raise vs vp to contemplation by the gift of vnderstanding whereby we penetrate the obscure and sublime mysteries of faith in a more perfect manner then ordinary and lastly by the gift of vnderstanding we arriue to the gift of wisedome by apprehending God liuely as our last and supreme end to whose honour and glory all thinges are to be directed so that we seeme to enioy him in some manner here on earth 14. A man then by sanctifying grace becometh learned and wise Yes but it is not in the learning and wisedome of the world but in the wisedome of God which is the true wisedome so that the silliest woman in the world if she hath but this diuine grace and a will to keepe it is truly more wise and more learned then the greatest scholler or the greatest politician who hath not this grace for the wisedome of the world before God is esteemed meere folly 15. Are there no other gifts of the holy Ghost but only these seuen Yes all other spirituall aduancements are his gifts but these seuen are chiefly named such because they enable vs to make the true vse of all vertues and are giuen vs when he himselfe dwelleth in our hearts by charity 16. Are not all these graces as also charity it selfe giuen to vs by the first and second person of the blessed Trinity as well as by the holy Ghost Yes but they are attributed peculiarly to the holy Ghost because as he is produced by an act of loue so is God his feruent loue towards vs the cause of all his graces bestowed on vs and also because the chiefe of them is charity which is loue it selfe 17. Doth sanctifying grace bring all other gifts with it as well as these seuen Yes all that are necessary or conuenient for vs for by it we are made the adoptiue children of God whereby euery one partaketh of all those graces which are requisite for his owne vocation or condition of life so that sanctifying grace is our whole happinesse in this life and the seed of our future happinesse in the next world for euery one shall receaue glory in heauen according to the measure of the grace he hath gotten in this life 18. Is there any meanes then to encrease the grace which is already in our soules Yes it is encreased by euery action done by one in the state of grace with the true spirit of charity and chiefly by the practise of the eight vertues which commonly are called for that reason the eight beatitudes 19. Which be these eight beatitudes They are these 1. Blessed are the poore in spirit because theirs is the kingdome of heauen 2. Blessed are the milde because of they shall possesse the land 3. Blessed are they chat mourne because they shall be comforted 4. Blessed are they that hunger and thirst after iustice because they shall be filled 5. Blessed are the mercifull because they shall finde mercy 6. Blessed are the cleane in heart because they shall see God 7. Blessed are the peacemakers because they shall be called the sonnes of God 8. Blessed are they that suffer persecution for iustice because theirs is the kingdome of heauē 20. Can a man then do any thing whereby he may deserue sanctifying grace No it is impossible as I saied before for a man to deserue it absolutely speaking that is to deserue to haue it but when once he hath it he may deserue the encrease of it for it doth so beautify and strengthen the soule as that there is not any one least action which proccedeth from vs through the spirit of grace which doth not become meritorious in the sight of God and deserue an encrease of the same grace by which it was produced and also of the glory which shall correspond to it in heauen 21. Can a man know certainely whether he hath this sanctifying grace or no All sinners may be sure that they haue it not but no man can be sure that he hath it for no man knoweth whether he be worthy of hatred or loue yet some men may haue a probable coniecture that they are in the state of grace that is such a morall assurance as may beget a firme hope though it doth not absolutely take away all doubt and this all men are bound to haue 22. By what rules may this kinde of morall assurance be gathered By the same by which we gather whether we loue God sincerely or no for charity is either grace it selfe or at least it is alwayes ioyned with it but we may guesse chiefly by the fruits it produceth for as when we see any creature to moue and stirre it selfe
we iudge it is aliue but if we see it not stirre we hold it for dead so when we see any man do many good workes and otherwise obserue no impiety or iniquity in him we haue iustreason to hope that he is in the state of grace and that he moueth by the life of charity 23. From whence proceedeth the incertitude of this knowledge It proceedeth from two heads first from the hidden corruption which lyeth in our hearts and infecteth those actions which we least suspect secondly from the hidden influences of those motions from God whereby out actions are purified and without which they are of no value which are not perceptible to any but to God himselfe 24. Can a man loose sanctifying grace when once he hath it Y s for otherwise all those who are baptized would be saued but alas it is easily lost vnlesse it be kept with great care and watchfullnesse LESSON XXII Of Sinne. 1. How is grace lost It cannot be lost by any thing but only by such actuall sinne as depriueth our soule of the loue of God 2. If so how is it possible to loose grace for loue cannot be lost but by hatred since one contrary is not expelled but by another and me thinkes no body can hate God If you remember we sayed that he who loueth one is bound by loue to do good for him whom he loueth if he can by performing all that towards him which is due vnto him whence it followeth that he who will not do these thinges to which he is bound by loue looseth his loue now a man may neglect to doe these thinges by louing some other thing the loue whereof hindreth him from performing what he oweth to God so that you see not only hatred of God but also loue of such thinges as hinder vs to doe what we ought to doe in loue to God that is all which he commandeth and is practised by the three Theologicall and foure Cardinall vertues taketh away our loue towards him 3. What then is actuall sinne It is a voluntary thinking speaking or doing something contrary to the law of God or a voluntary omitting to thinke speake or doe something commanded by the law of God 4. Is there no other sinne but actuall sinne Yes there is also originall sinne which is that wherewith we are all borne and which cometh to vs by inheritance from our first parents Adam and Eue. But we are freed from this sinne by baptisme when we first receaue grace and it neuer returneth more 5. How many sortes be there of actuall sinne Two generall ones mortall and veniall 6. How can any sinne be veniall since that all sinne is the neglect of our duty towards God and he who neglecteth his duty forbeareth to loue and so looseth charity which losse as you say is the death of our soule You must know that though we cannot loose charity but by neglecting our duty yet all neglect of duty looseth not charity for loue or charity is of its owne nature mutuall and therefore we cannot loose it but that we must loose also our friend his loue towards vs so that we do not loose charity by any other neglect but such as breaketh the mutuall bōd of loue if then not euery thing as the taking of a pinne is a sufficient cause for our neighbour to fall out with vs we loose not out loue towards him for taking a pinne from him but we loose it by those acts only which are a sufficient cause for ordinary wise men to breake of conuersation and friendship with vs and not by what is lesse then that And the same may be said of the duty which we owe to ourselues or to Allmighty God for whereas man oweth certaine duties to himselfe the neglect of them may come to be such as if another man should do it vnto you you would haue iust cause to fall out with him and so though you do not fall out with yourselfe for the like occasion yet it is not for want of cause Againe it may be also so little a neglect as that it would be vnreasonable for you to fall out with him now this second neglect of your duty towards your selfe is only a veniall sinne whereas the former is mortall And the same is to be said of misrespect towards God for if it were such as done to one to whom we owe all that we are should according to the rule and decrees of his iustice giue him an occasion to breake of friendship with vs it is a mortall sinne if not a veniall 7. Why are these two kindes of sinnes so called one mortall the other veniall Because by the one we breake friendship with God and so we are depriued of his grace and become guilty of eternall damnation and spiritually dead for charity or the loue of God is our spirituall life and for this reason it is called mortall by the other we make no breach of friendship nor loose God his grace or charity by them and so because they are such of their owne nature as that their pardon may be easily obtained by the workes of grace which still remaineth in vs they are called veniall 8. What then is mortall sinne It is a wilfull and witting transgression in a matter of weight against a known commandement of God of the Church or of some lawfull Superiour Where any of these three conditions are wanting it is at most but a veniall sinne as first if it be not against a known commandement secondly if it be not in a matter of weight thirdly if it be not done with perfect consent and deliberation 9. How many sortes of veniall sinnes be there There are three for some are such because the kinde or obiect of them is of its owne nature of small consideration and generally slightly respected by men others are such because they are slight by reason of the smallnesse of the matter though the deformity of the obiect be of a kinde in its owne nature considerable others againe are such because they are performed by ouersight or without deliberation for if one should kill a man by chance his sinne might be but veniall or none at all and yet if afterwards when he did reflect vpon it he should be pleased with the harme he had done this complaisance would be a mortall crime though the act it selfe were only veniall or no sinne at all 10. How many wayes is a veniall sinne made mortall Foure wayes first when one committeth a veniall sinne with such affection that he is resolued to commit it though it were mortall Secondly when the end of doing it is a mortall sinne as when one telleth a slight lye thereby to induce one to fornication the telling of a lye with this circumstance is a mortall sinne though he should not afterwards commit fornication Thirdly when one perceiueth that by committing a veniall sinne he shall giue an occasion to a mortall one by scandall or any other way Fourthly
of grace Yes supposing it be perfect attrition But least some should mistake in this sacramentall attrition they are to know that these conditions are required to make it such First it must be a supernaturall act of God his grace proceeding from some supernaturall motiue grounded vpon faith Secondly it must expell from vs voluntatem peccandi that is it must be such a voluntary free detestation of sinne and sorrow to haue committed it as doth bring with it a firme purpose of endeauouring to auoid sinne aboue all euills that can befall vs in this world Thirdly it must include an humble and resigned resolution to vndergoe such deserued pennāce for our sinnes as it shall please God to inflict vpon vs in this world or in the next as also a purpose to do worthy fruits of repentance in this life and to performe that sacramentall satisfaction which the Priest shall impose vpon vs in confession Fourthly it must include a firme resolution in cases of wrong done to our neighbour to make him restitution Fifthly it must be ioyned with the hope of pardon and confidence in God his mercy that he will be propitious vnto vs for Christ his sake through the merits of his sacred passion Lastly it must be accompanied with the loue of God either for our owne interest or according to the more secure opinion for his owne sake that is we must begin to loue him purely for himselfe aboue all thinges whereby we are also moued to repentāce and sorrow for hauing offended him who is our last end and whose blessed will as the Author of all goodnesse we ought to preferre before all the world If any of these conditions be wanting it will not be perfect attrition but imperfect and such as being ioyned with the Sacrament of Pennance will not suffice for iustification And because none but God himselfe doth know whether we haue these supernaturall acts of sorrow and the loue of God or no and how great and intense this sorrow of minde ought to be that it may attaine the degree of perfect attrition therefore it is a most commendable thing that sometimes we should make generall confessions as some doe yearely that thereby laying before our eies the number of our offences and grieuous sinnes and by helpe of spirituall exercises we may be moued to a more strong repentance and supply the defect if there had been any for want of perfect attrition in our former confessions Howsoeuer when we haue done our endeauour and finde a sorrow for the past and a firme purpose of amendement for the future with a desire to loue God aboue all thinges we ought not to be scrupulous in searching the motiue and measure of this sorrow but we must remit the rest to the mercifull goodnesse of God and goe with confidence and humility to the Priest to receiue absolution though our sinnes be neuer so greate hoping that by vertue of the Sacrament of Pennance allmighty God will strengthen our hearts with his diuine loue and supply the defects and weakensse of contrition in vs by accepting our desire thereof And here also is to be obserued as well touching contrition as attrition that some thinke they haue no loue towards God not sorrow for their sinnes vnlesse their affections be accompanied with sensible passion but they are exceedingly deceiued for this loue and griefe is purely spirituall it is not seated in the senses but in the will of man and it is so much the greater when disagreeing with our sensible motions and persisting only within the sphere of reason it ouercometh the contradiction of sense And therefore the loue and griefe which we feele for worldly thinges is oftentimes accompanied with a certaine tendernesse of heart and is more sensible to vs then the sorrow for our sinnes or the loue of God and yet the loue of God and the sorrow for our sinnes is more intense in the reasonable part of man which is his iudgement and his will For the motiues of loue and griefe in contrition are not corporall thinges not obiects fit to moue our sense but they are spirituall thinges and obiects that strike only vpon our reason as the goodnesse of God the guilt of sinne in our soule and the like which are not thinges present to our sense at all and so it is no wonder if for the most part they make no impression in our senses but only in our reason and consequently the true ballance to weigh our contrition is not our senses but it is our reason built vpon the foundation of faith which may be strongly moued though our sense hath no feeling of it at all 15. What is required for the second part of contrition which is purpose of future amendement To make this purpose as you ought to do you must first consider the occasions which draw you into sinne and study with your selfe and take your Ghostly fathers aduise how without greater to auoid such occasions and you must know that the occasions are as well in omission as commission besides you must prudently vse such pious exercises as may withdraw you from temptation for no man can be thought to haue an efficacious purpose to auoid his sinnes who thinketh it not worth his care how to amend them and therefore those who returne still with the same sinnes out of neglect to do these thinges are vncapable of absolution vnlesse they resolue to amend the said neglect 16. But what if after all this they do still returne with the same sinnes It will not easily fall out so for God is alwaies ready to assist vs when we our selues do our endeauour and therefore the occasions being fewer and the temptations lesse there must needes be amendement Howsoeuer it is to be feared that they do flatter themselues who thinke they had a firme purpose if no amendement follow it Where you must note that he who falleth into the same sinnes ought not to be thought to haue no amendement of his life as long as he falleth not so often nor vpon so slight temptations as before and if after his fall he findeth a greater remorse of conscience then formerly and a more earnest and speedy desire to be reconciled againe to God and withall a serious and euident amendement in his life for then he may hope that his relapses proceed rather out of frailty then from want of sorrow and purpose of amendement in his former confessions 17. But what would you aduise such persons to do who fall still into the same sinnes without any amendement at all I would aduise them to goe still to confession and to follow the counsell of their Ghostly father yet before they goe to confession they ought to endeauour to stirre themselues vp to a more perfect contrition by vsing some pious meditatiōs and by reading often such deuout bookes as are apt to moue in the heart of man a true sorrow for his sinnes and an efficacious purpose to auoid them and by doing worthy