deadlie sinne for vvhich I am novv bound to iterate mie confession Novv for help of memorie it shall doe vvel that vve laie doune heere a briefe memorial of deadlie sinnes to the end that the penitent maie therebie more easilie examin his conscience and prepare him self for this sacrament of penance vvhich is the first of the aduises that vve haue before specified Hovvbeit this vve vvil doe not by discouering infinite kinds of exquisite sinnes but by laying doune the most common sinnes that ar vvont to happen and leauing the rest to the penitent and the Ghostlie father A MEMORIAL OF SINNES AS VVEL TOVCHING THE TEN COMMAVNDEMENTS as other matters vvherein a man maie sinne mortallie Of the first commaundement Thou shalt honour God aboue all thinges CONSIDERING that God is honoured vvith the three Theological vertues Faith Hope and Charitie let the penitent examine him self in these As concerning Faith if he hath beleeued vvhatsoeuer the holie Catholique Romane Church beleeueth or hath doubted or vvith vvords and outvvarde signes hath made anie shevv of infidelitie or heresie If he hath ben ouer curious in searching the matters of faith If he hath kept bookes of Heretiques or such as ar forbidden by the Church If knovving anie man to be infected vvith heresie and incorrigible by other meanes he hath not detected him to vvhome he ought If he hath learned those necessarie things vvhich euerie Christian is bound to knovve as ar the commaundements of God and the principal misteries of oure faith If he hath beleeued in dreames enchauntments deuinings or anie sorts of superstition or counseled others to credit them If he hath caried about him superstitious vvritings for hauing his health or for anie other end or induced others to doe the like If he hath blasphemed God or anie of his Saincts If he hath ben angrie vvith almightie God or murmured of him for such aduersities and troubles as he hath sent vnto him as though he vvere vniust or vnmerciful If in his rage he hath desired his ovvne death or els vvisshed that God vvould take him out of this life As concerning Hope If in his troubles he hath had such confidence in God as he ought If he hath put more confidence in creatures and in theire helpes then in God If he hath mistrusted to obteine pardon for his sinnes or amendment of life If hoping to haue pardon of his sinnes he did perseuer in his euil life or minded to differ his repentance vntil he vvaxed old or vntil the houre of his death As concerning Charitie If he hath not loued God aboue al things as he is bound to doe If he hath persecuted or iniuried vvith vvords such deuout persons as doe frequent Confession Masse c. Or if he hath mocked and scoffed at them and in particular if he hath dissuaded or hindered anie from going into Religion If he hath exposed him self to anie daunger of mortal sinne or taken delight of anie sinne donne before Of the second commaundement Thou shalt not take the name of thie Lord God in vaine IF he hath svvorne falslie knovving it vvas false or doubting it to be soe or being careles vvhat he svvare If svvearing he did promise anie lavvful thing and not fulfil it nor hath intention to performe it If he hath ben cause that anie did svveare false or not keepe theire lauful oth once made If he hath svvorne in manner of cursing to vvit if I doe not such a thing let such euil happen vnto me If he hath svvorne to doe anie sinne or euil or not to doe that vvhich is good If he hath made anie vovve vvith a mind of not fulfilling it If he haue differred the fulfilling of his laufull vovve anie long time If he hath vovved to doe anie vvicked acte or not to doe anie good deede or to doe a good thing for an euil end for such vovves bind not Of the third commaundement Thou shalt keepe holy the Sabboth-daie IF he hath not kept the holiedaies but either hath donne or commaunded to be donne anie seruile vvorke vppon the same daies vnles it vvere som litle thing If he hath omitted to heare masse throughout euerie Sondaie and holidaie vvithout lauful cause If being present at masse vppon anie holidaie he hath ben for anie notable time voluntarilie distracted by talking laughing or busying him self in impertinent things If he hath not procured that such as be vnder his charge should heare masse vppon the holidaies If he hath not gone to Confession at the lest once a yeere or hath gone vvithout due examination of his conscience If euerie yeere at Easter he hath receiued vvith due disposition or rather vvith a conscience or doubt of mortall sinne If he hath fasted the lent vigils and Ember daies being bound thereunto or hath eaten forbidden meates If he hath spent all the Holidaies in pastimes gamemings and vanities If being excommunicated he hath ben present at Catholique diuine seruice or receiued anie Sacrament during that time or hath conuersed vvith excommunicate persons or such as vvere suspected of heresie If being bound to saie his office he hath omitted or all or anie part thereof or in the saying of it hath ben voluntarilie distracted Of the fourth commaundement Thou shalt honour thy father and thy mother IF he hath despised or not honoured his father and mother or hath offended them in deedes or vvords or not obeied them in matters that vvere iust and such as might result to notable detriment of theire familie or of theire ovvne sovvle If he hath not succoured his parents in theire necessitie vvhen it vvas in his povver If he hath ben ashamed of them by reason of the basenes of their familie or poore estate If he hath desired theâ—re death to enioie theire lands or goods If he hath performed theire testaments and last vvills If he hath so loued them that for theire loue he cared not to offend God If he hath not obserued the iust lavves and decrees of his Superiours If he hath detracted or spoken euill of Superiours Ecclesiasticall or Secular of Religious persons or Priestes or Teachers c. If he hath not succoured the poore if he could especiallie in extreme or grieuous necessitie or if he hath ben cruell vnto them in vvoords or deedes If those vvhich be fathers and mothers haue cursed or vvished euill vnto theire children Also if they haue brought them vp as they should teaching them theire praiers and Christian doctrine and reprehending and correcting them especiallie in matter of sinne and occupying them in som honest exercise to the end they be not idle and take som euil course And that vvhich is said of Children is to be vnderstoode also of seruants and others of the familie of vvhome care is to be had that they knovv things vvhich be necessarie and obserue the commaundements of God and of the Church Of the fift Commaundement Thou shalt not kill IF he haue spirituallie slaine his neighbour by pesvvading him to Scisme or Heresie or
to emploie them in his seruice Let a man therfore consider hovv he hath vsed these benifits and he shall find that he hath made vveapons of them to sight against God and vvith vvhat things he vvas bound to doe him greater seruice vvith the same he hath committed greater sinnes He then that shall consider this hath he not good cause to bevvaile and lament his offences The second meane is to consider vvhat is lost by sinne vvhereof because vve haue spoken sufficientlie in the third treatise pag. 236. it shal be necessarie onlie to aduertise euerie man that he consider vvith him self vvhether he hath not good cause to be hartilie sorie that hath lost so manie benifits as at there mentioned The third meane is to consider the greatnes of the maiestie and goodnes of God against vvhome thou hast sinned For it is certaine that the greater the personage is that is offended the greater is the offence committed against him and so the more that a man shal vnderstand the exceeding greatnes of the maiestie of almightie God the more shall he penetrate the malice of his sinne Consider then the nobilitie the riches the dignitie the vvisdome the beutie the glorie the goodnes the maiestie the benignitie povver of this Lord hovv al creatures ar bound vnto him and so calling to mind hovv thou hast offended him thou shalt not onlie vnderstand the heynousnes of thy sinnes committed against him but also haue good cause to be sory and to lament The fourth meane is to consider the iniurie donne to almightie God by sinne For as often as vve sinne this iudgment passeth secretelie in practise vvithin our harts though me perceaue it not to vvit of the one side is set before vs the profit of sinne vvhich is the deâ—ite or commoditie that ensueth of sinne and of the other the offence that vve coÌ„mit against God man being placed in the middest resolueth vvith him selfe rather to leese the frindship fauouâ— of God then the coÌ„moditie vvhich is to com by sinne Novv vvhat can be more horrible or more vnseemelie then this to preferre so base a thing before God or vvhat can more resemble that vvicked fact of the Ievves vvhoe vvhen choise vvas offered vnto them vvhether they vvould haue Christ or Barrabbas ansvvered that they vvould rather haue Barrabbas then Christ VVhich things yf a man consider vvel he vvil vndoubtedlie be ashamed of him self and moued to sorovve The fift meane is to consider the great hatred that God beareth against sinne vvhich is so great as no vnderstanding is able to comprehend it The reason is for that the better a man is the more he loueth that vvhich is good and abhorreth that vvhich is vvicked and therefore God being infinitelie good he must needes beare infinite loue tovvards goodnes and infinite hatred tovvards sinne and so he revvardeth the one vvith euerlasting glorie and the other he punisheth vvith euerlasting paines But because of this hatred against sinne enough hath ben said in the third treatise pag. 237. procure by the consideration thereof to abhorre sinne so much as is possible for thee to doe and praie God to encrease in the this hatred of sinne and sorovv for the same for therein consisteth a greate part of true penance The sixt meane is to call to remembrance the paines of hell and the vniuersall last iudgment as also the particular iudgment at eche mans death vvhich things vvil moue vs to conceaue hartie sorovv and feare for our sinnes sith that eche one of them doth threaten such great terrible calamities to him that shall be found guiltie of anie one deadlie sinne And therfore bette it is novv for euerie one to enter presentlie into iudgment vvith him self for his sinnes that he be not then iudged for them of almightie God especiallie considering that the holie scripture assureth vs 1 Cor. 11.31 that in case vve shall iudge our selues vve shall not be iudged The last meane is to consider the multitude of the benifits of almightie God and especiallie of thy Creation Conseruation Redemption Baptisme Vocation Diuine inspirations Preseruation of thee from dangers and miseries vvith other innumerable benifits Novv vvhat thing is more to be lamented then that thou hast liued so long time in such a greate forgetfulnes and ignorance of such a louing Lord in vvhome thou diddest moue liue hadest thy being vvhat greater iniquitie could be deuised then to offend him vvhoe hath trauailled for thy sake so manie vvaies fasted so manie and so long fastes shedde so manie teares made so manie prayiers suffered so manie iniuries taken so greate paines susteined so manie dishonours so manie in famies so manie yea and so greate torments For it is most certaine that al these he suffered for thy sinnes as vvel to satisfie for them as to make thee vnderstand the hatred he beareth against them sith he tooke such paines to destroye them Consider therfore vvhether thou hast not good cause to be sorie and to resolue thy selfe vvholie into teares OF CONFESSION AND VVHAT vve ought to obserue in the same CHAP. III. HAVING treated of the firste parte of Penance vvhich is Contrition for our sinnes let vs novv speake of the second vvhich is Confession vvherein a man ought to obserue these things that folovve The first is that he take som time before to examin his conscience and to cal to mind al his deadlie sinnes past especiallie yf he haue discontinued anie long time from Confession in vvhich examination he ought to attend vvith greate diligence and care as in a matter of most great importance This examinatioÌ„ is so necessarie that vvhen it vvanteth in case the Ghostlie father supplie not this vvant the Confession is of no effecte euen as that Confession should be vvherein the sinner doth vvillinglie leaue out of his Confession som deadlie sinne vnconfessed and so is bounde toe make his Confession againe Therfore to auoide this inconuemence a man ought to prepare him self and to examin his conscience diâ—igentlie by pervsing the ten Commaundements and the deadlie sinnes vvhich he ought to consider euerie one hovv often he hath sinned in eche of them by thought vvoord or deede vvith al the circumstances that happened in the sinne vvhen the circumstances be such as of necessitie ought to be confessed The second aduise is to declare in Confession the number of the deadlie sinnes And in case he doe not remember hovv often he hath committed such or such a deadlie sinne distinctlie yet let him giue a ghesse thereof as neere as he can possiblie more or lesse or els declare vnto his Ghostlie father hovv long time he hath continued in the same deadlie sinne or at the least let him declare vvhether he hath accustomed to offend in that kind of deadlie sinne as often as opportunitie vvas offered or did some times vppon remorse of conscience refraine him selfe The third is to confesse and specifie the Circumstances vvhen they doe greatlie aggrauate
by prouoking him or giuing him counsaile or occasion to sinne deadlie If he hath caried hatred tovvards anie person desiring to be reuenged and hovv long he hath staied therein If he hath killed or procured or desired the death of his neighbour or anie other greate euil or domage as vvel in his bodie as in his good name honour temporal and spirituall goods or geuen counsaile aide and fauour thereunto If hauing offended others by vvoord or deede he hath refused to aske pardon or reconciliation either by him self or som other or hath not sufficientlie satisfied for the offence or hath not forgiuen such as haue humblie desired pardon of him If he hath ben occasion of factions or fauoured them or threatned anie vvith euil speeches not being vnder his gouernment If he hath refused to speake to anie or to salute them and hath thereby giuen scandall or offence to his neighbour If in aduersities and misfortunes he hath desired death or vvith furie strooken cursed him self or mentioned the diule If he hath cursed others either aliue or dead and vvith vvhat intention If he hath sovved discord or caused enimitie betvvene others and vvhat harme hath com thereof If for hatred or enuie he hath ben immoderatlie sorie for the good and prosperitie of others as vvel Temporal as Spiritual or hath reioiced at anie harme or notable domage of his neigbour manifesting anie secrete fault of his to discredit him or cause him other harme If he haue strooken iniuriouslie anie ecclesiastical person vvherein also there is Excommunication Of the sixt and ninth commaundement Thou shalt not commit fornication Thou shalt not desire they neighbours vvife IF he hath had anie dishonest and vncleane thoughts and voluntarilie hath staied and taken delite in them or not resisted them sospeedilie as he ought If vvith deliberate mind he hath desired to sinne vvith anie man or vvoman vvhich sinne is of the same kind of vvhich the vvoork it self vvoold be If vvith libidinous intent he hath beheld vvomen or other persons If he hath spoken lasciuious and dishonest vvoords vvith intention to sinne and to prouoke others or hath vvillinglie and vvith delite heard such speeches If he hath actuallie sinned vvith anie vvoman and of vvhat qualitie she vvas or vvith anie person against nature If he hath vncleanlie touched him self or others or permitted the same vvhether at that time he thought of anie person vvith vnlauful desire for in this case there be tvvoe mortal sinnes If vvith desire of sinne he hath sent letters messagers orpresents or hath kissed others or hath ben a meane to induce others vnto sinne or giuen counsel or ayde thereunto If he hath gone to anie place vvith euil intention or passed by the same or decked him self to som euil end vvhere he must tel of dangers of sinne to vvhich he hath exposed him self and of the occasions vvhich he hath not auoided If he hath had pollution in sleepe or avvake or hath giuen anie cause or voluntarilie taken delite therein or reade anie bookes that might prouoke to fleshlie sinne If he hath borne carnal loue to anie person vvith desire of sinne and hovv long he hath perseuered in the same and yf by his occasion such persons hath ben noted vvith anie infamie Those that be maried must examine them selues in particular if in theire mind thinking of other persons or vvith intention not to beget children but onlie for carnal delite or vvith extraordinarie touchings and meanes they haue sinned against the end and honestie of mariage Of the seuenth tenth commaundement Thou shalt not steale Thou shalt not desire they neighbours goods IF he hath taken anie thing belonging to others by deceite or violence expressing the quantitie of the theft and if he hath taken anie sacred thing or out of anie sacred place If he hath holden ought vvithout the ovvners consent and hath not restored it being able If for not paying of his debts his creditours haue sustained anie domage If he hath not made restitution of such things as he hath found or came to his hands knovving them to belong to others If buying or selling he hath vsed anie deceite in the vvare in the price measure or vveight If he hath bought of those that could not sel as ar slaues or children vnder age If onlie in respect of selling vppon credit he hath sold aboue the iust price or bought for lesse then the iust price in respect of paiment made before hand If he hath had a determinate vvill to take or retaine anie thing of others and this by right or by vvrong If he hath committed anie vsurye or made anie vsurarious contract or entred into anie vniust trafficke of marchandise or partnershippe If he hath reteined the vvages due vnto others If hehath plaied at prohibited games or in playing vsed anie deceite or plaied vvith persons vvhich can not alienate as ar children vnder age and the like If he hath defrauded anie iust impost or tolles If he hath committed symonie in anie sort If he hath not trulie paied his tythes vnto the Church If by vnlavvfull meanes he haue goten anie thing that vvas not due vnto him or hath vniustlie hindred others from the obteining anie benifit or commoditie If he hath giuen anie help or counsel or by anie other meanes abetted to such as haue taken other mens goods or being able and bound thereunto hath not discouered or hindered anie theft Of the eight commaundement Thou shalt not beare false vvitnes IF he hath borne anie false vvitnes in iudgement or out of iudgement or induced others to doe the like If he haue spoken anie vntruthe vvith notable preiudice or hurt of his neighboure If he hath detracted from the good name of others imposing falslie vppon them anie sinne or exaggeratinge theire defects If he haue murmured against anie other mans life and conuersation especiallie in naughtie matters and of qualified persons as Prelates Religious and vvomen of good name If he hath disclosed anie greeuous and secrete sinne of others vvhere-vppon hath insued Infamie vvhich although it vvere true not spoken vvith euill intention yet is the speaker bound to restore the good name If he hath vttered anie secrete vvhich vvas committed vnto him or vvhich secretlie he came to see or heare in vvhich case he is bound to restore all domages that aftervvards happen by such reuelations If he hath opened other mens letters vnlavvfullie or vvith anie euil intention If he hath rashâ—â—e iudged the deedes or speeches of his neighbour taking in euil part that vvhich might haue ben vvel interpreted and condemning him in his heart of mortal sinne If he hath promised anie thing vvith intention to bind him self and aftervvards vvithout lavvful cause hath omitted to obserue the same for it is a mortall sinne vvhen the thing vvhich is promised is notable or vvhen for vvant of performance of the promise our neighbour hath had anie losse or domage temporall or spirituall Of Pride IF that
the more secure from the greater And by venial sinnes vve vnderstand in this place idle talke inordinate lavvghing eating drinking and sleeping more then is necessarie time euil spent light lies and others the like vvhich although they doe not depriue vs of Charitie yet doe they quenche the feruour of the same The sixt Remedie VVE ar also much holpen hereunto by the seueâ—e and sharp treating of our flesh as vvel in eating and drinking as also in sleeping and clothing and in al the rest vvhich flesh being a fountaine and prouoker of sinnes the more feeble and vveake it is the more feeble and vveake shal the passions and appetites also be vvhich shal proceede of it Forlike as the drye barren ground bringeth fourth plantes vveake and of smale substance but contrari-vvise the batteful and fertile grovvnd especiallie that vvhich is vvel vvatered and dounged bringeth fooâ—th trees very greene and verie mightie so likevvise it fareth vvith oure bodie as much as concerneth the passions vvhich doeproceede from the same according as it is better or vvoorse dealt vvithall or more or lesse subdued True it is that al this must be donne vvith discretion and moderation although this counsel as the vvoorld goeth novv a daies be needeful to fevv Yet to obteine this a man must as often as he goeth to table not onlie blesse the same but also lift vp his hart to God and demaund this temperancie and procure vvhiles he eateth to obserue it The seuenth Remedie IT helpeth also much for this purpose to take diligent and straite account of our toung because this is the part of our bodie vvith vvhich vve offend God more easilie and often for the toung is a verie slippery membre vvhich slippeth verie quicklie into maine kindes of silthie colerick boasting and vaine vvords and somtimes also into lyeing svvearing cursing murmuring slaundering flattering and the like For vvhich cause the vvise-man saieth In much speeche there shal not vvant offence Prou. 10.19 Prou. 18.21 And againe Death and life ar in the povver of the tounge And therfore it is verie good counsel that as manie times as thou shalt haue occasion to talk of such matters and vvith such persons by vvhich thou maist doubte of som perill either of murmuring bragging lyeing or of vaine-glorie c. thou doe first lift vp thy eyes to God and commend thy self vnto him and saie vvith the Prophet Pone Domine custodiam ori meo Psal 140.3 ostium circumstantiae labijs meis That is to saie Apoint O lord a custodie or garde to my mouth and a dore of circumstance vnto my lippes And vvith this also vvhilest thou art in communication be vvel aduised in thy vvords as he that passeth ouer a riuer vppon some stones that lie ouerthvvarte the same that thou slippe not into anie of these perils The eight Remedie IT helpeth also verie much to this ende not to entangle thy hart vvith too excessiue loue of anie visible thing vvhither it he honour goods children or anie other temporal thing forsomuch as this loue is a great occasion in a manner of al the sinnes cares fantasies vexations passions and disquietnes that be in the vvorld For vvhich cause the Apostle saieth 1 Timoth. 6. that Couetousnes vvhich is the ouergreedie affection of temporall things is the roote of all euills And therfore a man must liue alvvaies vvith attention and carefulnes that he suffer not his hart to cleaue ouermuch to these temporall things but rather pluck it back alvvaies vvith the bridle vvhen he perceiueth that it rangeth abrode fantasticallie and not desire things more then they deserue to be desyred that is to saie as things of small account as fraile vncertaine and such as passe avvaie in a moment vvithdravving his hart from them and fixing it vvhollie vppon that cheefest onlie and true felicitie He that shal loue temporall things after this manner vvil neuer despaire for them vvhen he vvanteth them neither vvil he be dismaied vvhen they ar taken from him neither vvil he commit infinite sorts of sinnes vvhich the louers of these things doe commit either to obteine them or to increase them or els to defend them Herein consisteth the keye of al this busimes for vndoutedlie he that hath so moderated this loue is novv becom lord of the vvorld and of sinne The ninth Remedie TO this likevvise helpeth exceeding much the vertue of almes-deedes and of mercie by vvhich a man deserueth to obteine mercie at Gods hands and this is one of the strongest vveapons that a man hath against sinne for vvhich cause the Ecclesiasticus saith VVater quencheth the burning fiar Eccles 3.33 Eccles 29.16 and Almesdeedes doe resist sinnes And againe in an other place The almes of a man is a pouche vvith him and it shal keepe the grace of a man as the apple of the eye and aftervvard it shall rise againe and yeeld them retribution to euerie one vppon theire head it shall fight against thine enemie more then the shield of astrong man and more then the speare Let a man also remember that al the foundation of Christian life is Charitie and that it is the marke by vvhich vve must be knovven to be the disciples of Christ and that the signe of this Charitie is Almes and mercie tovvard such as besicke poore afflicted in prison and tovvards alother miseâ—able persons vvhome vve ought to helpe and succour according to oure possibilitie vvith vvoorks of mercie vvith comfortable speeches and vvith deuoute praiers beseeching God for them and releeuing them vvith such things as vve haue The tenth Remedie THE reading of good bookes is also a greate helpe vnto this as the reading of naughtie bookes is a greate hinderance and impediment for the vvoord of God is oure light oure medicine oure foode oure maister oure guide oure vveapons and all oure good seeing it is it that filleth oure vnderstanding vvith light and ouâ—e sovvle and vvil vvith good desires and thereby helpeth vs to recollect oure hart vvhen it is most distracted and to stirre vp our deuotion vvhen it is most sluggish and drovvsie True it is that this reading yf vve mind to take profit thereof must not be a sleightie or negligent careles running ouer of books vvithout due vveighing of the same and much lesse for onlie curiositie sake but contrarivvise it must be ioined vvith humilitie and a desiâ—e to take profit thereby The eleuenth Remedie IT is likevvise a great help for this purpose to vvalke so a though vve vvere alvvaies in the presence of God and to haâ—e him as present before our eyes as much as is possible as a vvitnes of our dooings a iudge of our life a helper of our vveake nes desyring him alvvaies as such a one vvith deuout and humble praiers to help and succour vs vvith his grace But this continual attention ought to be had not onlie vnto God but also to the ordering and gouernment of oure life in such sort that vve
haue alvvaies one eye fixed vppon him for to reuerence him and desire him of his grace and the other vppon that vvhich vve haue to doe to th' end that in nothing vve passe the compasse of reason And this sort of attention and vvatchfulnes is the principall sterne of our life vvich manner of attention yf vve can not continue alvvaies tovvards God let vs yet at the least procure to lift vp our hart to him oftentimes betvvixt daie and night vvith som breefe praiers vvhich vve must alvvaies haue readie for this purpose And amongst these is greatlie commended by Cassianus that verse of king Dauid vvhich saieth Deus in adiutorium meum intende Psalm 69.2 Domine ad adiuuandum me festina That is O God bend thy self to mie helpe o lord make hast to succour me or other such like as these be vvhich ar easilie to be found in the same Prophet almost in euerie place VVhen vve goe to bed S. Iohn Climacus saith that vve must put our selus in such sort as yf vve vvere to lie in a sepulchre that by this manner of lying vve maie be moued to think of the hovvre of death vvhich vve expect And it shall not be amisse that a man to this end saie ouer him self a responsorie such as is vvoont to be saide ouer a dead bodie VVhen in the night vve avvake out of sleepe let vs saie Gloria Patri Filio Spiritus sancto or som such good and deuout vvoords And in the morning vvhen vve open our eyes Psalm 62.2 Psalm 17.2 let vs saie Deus Deus meus ad te deluce vigilo That is O God my God earlie doe I vvatch vnto me or els Diligam to Domine fortitudo mea dominus firmamentum meum refugium meum liberator meus I vvill loue thee o lord my strength our lord is my fortresse and my refuge and my redeemer Or som vâ— hat like this As often as the clock striketh let vs saie Blessed be the time in vvhich my lord Iesus Christ vvas borne died for me be mindful o mie lord of me in the hovvre of mie death And let vs then think that vve haue one houre lesse of life that by little littel this daie vvil be ended VVhen vve goe to table let vs think hovv God is he that giueth vs to eate and that made al things for our vse and let vs thank him for the foode vvhich he giueth vs and consider hovv manie there be that vvant that vvhich to vs is superfluous and hovv easilie vve possesse that vvhich others haue goten vvith so great trauail and daungers VVhen vve be tempted of the enimie the greatest remedie is to runne vvith al speede to the Crosse there to behold Christ dismembred and disfigured out of vvhome issue streames of bloud and so to call to mind that the principall cause vvherfore he put him self there vvas to destroy sinne to praie him vvith all deuotion that he suffer not that so abominable a thing reigne in our harts vvhich he vvith so great paines endeuoured to destroie And so vve must saie vvith all our hart O mie lord vvhoe hast put thie self vppon the Crosse to the end that I offend the not maie it be that this is not sufficient to make me vvithdravv mie self from sinning permit not this o lord I beseeche thee for these thy most holy vvoundes forsake me not o my God seeing I com to thee or els shevv me som other better harborough vvhere I may haue mie refuge If thou o lord leaue me vvhat shall becom of me vvhoe shall defend me Help me o lord my God and defend me from this dragon seeing I can not defend my self vvithout thee It shal be also verie good to make som times vvith speede the signe of the Crosse vppon our hart yf vve be in place vvhere vve may doe it so that vve be not noted of others And in this manner temptations vvil be to vs an occasion of a greater croune as also to make vs lift vp our hart to God more often and in such sort the diule vvhoe came as they saie for vvool vvil goe backe shorne The tvvelfth Remedie AN other remedie is to frequent the Sacraments vhich be certaine heaueulie medicines that God hath ordeined against sinne as remedies of our frailtie prouokers of our loue stirrers vp of our deuotion forvvarders of our hope releeuers of our miserie treasures of the grace of God paunes of his glorie and testimonies of his loue And therfore the seruants of God ought alvvaies to giue him thanks for this benifit to help them selues vvith this so greate remedie vsing it in due times som more som lesse according as they seele deuotion according to the fruite of theire auauncement the counsell of theire ghostlie fathers The thirtenth Remedie AN other remedie is praier vvhich hath for office to ask grace at Gods hands as the Sacraments haue for office to giue the same grace so the revvard correspondent to praier is to obtaine grace vvhen it is made as it ought to be And therefore let a man vvith praier amongst all other his petitions principallie demaunde this of oure Lord that he vvill deliuer him from the snares of his enimie and neuer permit that he fall into anie mortal sinne These be the principal remedies that vve haue against all kind of vices to vvhich I vvil adde heere brieflie other three no lesse profitable theÌ„ manie of the former Amongst these the first is to flie idlenes vvhich is as it vvere the roote of al vices for as it is vvritten Eccles 33.26 Idlenes hath tougth much euill The ground that is not labouâ—ed becommeth ful of thornes and the vvater that standeth still is filled vvith toades other silthines so likevvise the sovvle of one that is idle is filled vvith vices and is made a framer and inuentour of nevv euils The second remedie is Solitarines vvhich is the mother and gard of innocencie for somuch as it cutteth of from vs at one blovve the occasions of all sinnes This is a kind of remedie vvhich vvas sent from heauen to the blessed father Arsenius vvhoe heard from a-boue a voice that said vnto him O Arsenius flie keepe silence and be quiet Therfore the seruant of God must cast of and forsake as much as is possible al visitations conuersations and compliments of the vvorlde for that ordinarilie these ar neuer vvithout murmuring scoffing malice fables and such like things And yf anie should complaine of this let him suffer theire sayings for the loue of vertue for it is lesse inconuenience that men should complaine of him then that God should be angrie vvith him The third remedie vvich is verie profitable as vvel for this as for manie other things is to breake vvith the vvorld not forcing vvhat shall be spoken of him as long as he giueth no actiue scandall For yf all these feares respects be vvel examined
his euil life he must vnderstand that the first gate by vvhich he must passe is Contrition vvhich is one of the most pretious sacrifices that vve are able to offer vnto almightie God according as the Prophet Dauid saith A sorovvful minde is a sacrifice to God Psalm 50.19 a contrite and humble harte thou o Lord vvilt not despise This Contrition hath tvvoe parts The one is a repentance for the sinnes past and the other is a stedfast purpose of amendment in time to com The reason of this is because Contrition is a detestation of sinne aboue al things that maie be hated in regard that it offendeth the maiestie of almightie God And because God is offended as vvel vvith those sinnes that ar to com as vvith those that ar past therfore Contrition doth include the detestation of the one and the other vvhich is as much to saie as that a man must be sory for his sinnes past and must determine to eschevve such as maie com heere after And heerehence it is that the first thing in a true penitent must be to haue sorovve for his sinnes not principallie for that by them he hath deserued hel and lost heauen although to be sory for this cause be good also but for that he hath lost God and most grieuouslie offended his diuine maiestie And as God deserueth to be loued aboue al things so should vve be more grieued for offending him then for al other things vvhatsoeuer albeit the mercie of our lord is such that though the sorovv be not fullie ansvverable to the sinne committed yet the vertue of the Sacrament ioyned therevvith yf there be no impediment in him that receaueth the same shal suffice to restore him againe to saluation Novv heere it is to be noted for the scrupulous and vveake persons that this sorovv vvhich is required is not so of necessitie that it be alvvaies as other sensible griefes ar but that our vvil doe detest and abhorre sinne aboue al things that maie be detested vvhich maie be vvithout vveeping or ovvtvvard sorovve The second thing requisite to Contrition vvhich is a most stedfast purpose neuer to offend almightie God must likevvise not principallie be intended for heauen hel or anie other particular interest of our ovvne but for the loue of God albeit to feare hel or to desire heauen ar not to be reproued but ar verie laudable profitable yea and a gift of God also And as a man must haue a resolute purpose to eschevv sinnes that ar to com soe must he leaue forsake his present sinnes othervvise his confession should be no confession but a sacrilege And therfore he that beareth anie hatred against his neighbour must put it out of his mind yea and speake to him also yf anie scandale should be feared of the cōtrarie He that vvithholdeth anie mans goods against the vvill of the ovvner must restore them vnto him forvvith in case he be able to doe it presentlie although by this restitution he should cast him self far behind hand especiallie vvhen the devv ovvner standeth in such or like necessitie of it him selfe In like manner ought vve to make Restitution of fame and of honour yf vve haue published abroade anie grieuous secrete crime of our neighbour or donne him anie iniurie by vvoord or deede And this is that vvhich apperteineth to the tvvoe principal partes of Contrition OF THE MEANES BY VVHICH Contrition is obteined CHAP. II. HE novv that desireth to obteine this most pretious ievvel of Contrition must knovv that the first meane for the getting of it is to demaund the same of almightie God vvith al humilitie and instancie that is possible because the same is a special grace and gift of almightie God and a vvork exceeding al the povver and force of mans nature The reason of this is for that God created the nature of man vpright and lifted vp vnto him self by loue but sinne hath crooked it and inclined it doune to her self that is to the loue of visible things therfore as a man borne vvith a crooked backe from his mothers vvombe can not find anie natural remedie to restore him to his streightnes so vve being borne vvith this kind of spiritual crookednes through originall sinne there is no thing that can streighten vs but onlie the same lord that made vs. And because this streightnes consisteth in the loue of God aboue al things vvhich no man can haue but by God him self so no man can haue sorovve for sinne aboue al things for the loue of him but by the special loue of God him selfe for somuch as the one folovveth of the other If this then be a vvorke of God and so greate a vvorke it folovveth that vve ought to demaund the same of him vvith al humilitie and instancie possible The second meane to obteine Contrition is for a man to keepe a parliament vvithin him self to consider such things as maie prouoke and incline him to get sorovv for his sinnes For the more he shal consider the causes that maie moue him thereunto the more clearelie shal he perceaue hovv much it importeth him to bevvaile his miserable state For he that knovveth hovv to consider his sinnes as they ought to be considered knovveth also hovv to bevvaile them as they ought to be bevvailed Let a sinner therfore open his eyes and fixe them first vppon the multitude of his sinnes and aftervvards vppon almightie God against vvhome he hath sinned for eche of these considerations vvil teach him hovv good cause he hath to bevvaile his sinnes Novv to stirre vp thy sovvle to this sorovve thou must first of all set before thine eyes all the sinnes of thie life past vvithal hovv thou hast abused the benefites receaued of almightie God And because sinne is a svvaruing from the end for vvhich man vvas created let him first consider this end vvhich vvas to knovve and loue God and to keepe his commaundements and therby to atteine to the chiefest felicitie for by this he shal see more clearelie hovv far he hath straied from this end In consideration vvhereof God gaue him a Lavve to vvit his Commaundements vvherein he should liue and Grace vvhereby he might obserue his lavve and Sacramentes by vvhich grace be ministred vnto him and Teachers that might instruct him therein and Inspirations that might prouoke him thereunto and finallie him self to be the price and remedie of al his sinnes Likevvise for this end he gaue him the gifts of nature vvhich be Life Health Strength The povvers of the sovvle The senses and membres of the bodie to the end that he should applie all these in his seruice vvhoe had bestovved them vppon him And for this same end he gaue him also the goods called the goods of fortune that vvith them he might susteine his ovvne life and relieue the necessitie of others and so merite the kingdome of heauen These and manie others be the benifits and helpes vvich God hath giuen vs
good vvhich he hath be it of the Sovvle of the Body or of fortune he hath not acknovvledged as of God but presumed to haue it of him self or by his ovvne industrie or if of God vet by reason of his ovvne merites If he hath reputed vainelie to haue anie vertue vvhich he hath not or to be that vvhich he is not or gloried in anie thing vvhich is mortall sinne If to be esteemed for a person of value he hath vaunted of anie good or euil vvhich he hath donne vvith the iniurie of God or his neighbour vvhether trulie or falslie Of other mortal sinnes heere is nothing saied because enough hath ben spoken alredie in the Commaundements Onlie such as haue anie special Office degree or charge must examin them selues of the defects and sinnes vvhich in like Estates and Exercises maie particularlie happen according vnto the obligation vvhich euerie one hath A GENERALL ADVERTISMENT to discerne vvhich is a deadlie sinne and vvhich a veniall CHAP. V. BECAVSE vve ar bound of necessitie to confesse al deadlie sinnes but not venial sinnes vnles vve vvil and for so much as this thing to vvit vvhich is a deadlie and vvhich a venial sinne can not be vvel declared in fevv vvoords it shal suffice to giue som general aduertisment concerning this point for vvhich there ar vvont to be giuen tvvo Rules The first and most generall Rule is that vvhatsoeuer is contrarie to Charitie that is to the loue of God and of our neighbour is a deadlie sinne And so by this Rule vvhatsoeuer is against the honour of God or the profit of our neighbour in anie matter of importance be it thought vvoord or deede is a deadlie sinne for this quencheth Charitie vvherein consisteth the spirituall life of the sovvle But vvhatsoeuer is not against Charitie but besides the same is a veniall sinne as idle vvoords that hurt no man or som kind of little vaine glorie of anger of negligence c. The second Rule is more speciall to vvit that vvhatsoeuer is contrarie to anie one of the Commaundements of almightie God or of the Catholique Church is a deadlie sinne But heere it is diligentlie to be noted that that vvhich is of his ovvne nature a deadlie sinne maie be a veniall sinne by one of these tvvo vvaies either because the matter is of small importance as yf one should steale a pinne or a point or because the vvork is imperfect by reason that it vvanted a ful consent as it maie happen in euil thoughts vvithout anie consent giuen vnto them but yet euil resisted Likevvise it is to be considered that the Commaundements be of three kinds Som ar negatiue as Thou shalt not kill c. VVhich doe bind vs for euer and euer that is in euerie time and at all times Others be affirmatiue as to giue almes to haue contrition for our sinnes c and these doe bind vs euer but not in euerie time but in time of necessitie and then vve ar bound of dutie to doe them There be other compounded of both to vvit of negatiues and affirmatiues as to restore other mens goods For this commaundeth to restore and also not to vvithhold our neighbours goods And these commaundements doe bind vs to obserue them in both manner of vvaies to vvit euer and at all times A BRIEFE MANNER OF CONFESsion for such as be vvont to confesse often CHAP. VI. MANIE deuoute persons be sore vexed troubled vvith scruples because in examining theire consciences they find not som times vvhereof to make theire Confession For as on the one side they knovv and beleeue certeinlie that they ar not vvithout sinnes and on the other side at the time of confession they find them not they ar in great perplexitie and doe fullie persvvade them selues that they ar neuer rightlie confessed Of this vvee may gather tvvo thinges The one is that it is in deede a verie hard matter for a man to knovv him selfe and to vnderstande throughlie all the secrete corners of his conscience in so much that the Prophet said not in vaine Psalm 18.13 vvhoe is he that knovveth his sinnes deliuer me o Lord from my secrete offences Another is that the sinnes of iust persons of vvhome the vvise man saieth Prouerb 24.17 vhat they fall seuen times in the daie ar rather sinnes of omitting then of committing vvhich kinde of sinnes ar hard to be knovven For vnderstanding vvhereof it is to be noted that all sinnes ar committed by one of these tvvo vvaies to vvit either by vvaie of Committing that is by doing some vvicked thing as by robbing killing c. or by vvaie of Omitting that is by leauing some good thing vndonne as for not louing God not fasting not praying c. Novv of these tvvo kind of sinnes the first because they consist in doing ar verie sensible and easie to be knovven but the second vvhich consist not in doing but in leauing vndonne ar much harder to be knovven because that thing vvhich is not hath no meane to shevv it self VVherfore it is not to be maruailed at that spirituall persons especiallie if they be simple doe not find som times anie sinnes vvherof to accuse them selues For as these persons fall not so often into those sinnes of Committing of vvhich vve haue spoken and the others vvhich be of Omitting ar not so easie to be vnderstoode hence it cōmeth that they knovv not vvherof to confesse them selues and therfore ar so much vexed VVherfore for remedie of this I haue thought good to ordeine this Memorial for such persons vvherein is chieflie treated of this kind of sinnes vvhich cōcerne Omitting And because these sinnes maie be either against God or against our selues or against our neighbours therfore is this Memorial diuided into three parts vvhich doe treate of these three kinds of negligences And for this end vve must vnderstand that there is a difference betvvixt imperfections and venial sinnes vvherof it ensueth that som things maie be imperfections vvhich be not sinnes as it chaūceth vvhen vve leaue to doe som good vvorks vvhich vve might haue donne to vvhich vvear not alvvaies bound For it maie be that one might bestovv more almes then he doeth and praie more then he praieth and fast more then he fasteth and so in other things and to leaue these things is not sinne but it is a fault and imperfection because by doing them a man might auance him self and profit much vvhich he doth not in leauing them vndonne Yet let no deuout person leaue to accuse him self for this of such things as vvel because som times they maie be venial sinnes as also to acknovvledge his imperfections and so to humble him self before the Vicar of God and to endeuour to get out of them Hovvbeit this is not conuenient to be donne at al times but at certeine times and especiallie vppon principall feastes to the end they vvearie not theire ghostlie fathers vvith theire superfluous length but at anie other ordinarie times