for the offence If he haue refused to pardon or to remitte injuries to those vvhich haue offended him If for hatred he haue omitted to speake vnto or to salute others allthough vvithout hatred yet vvith scandall of his neyghbour If in aduersities and misfortunes he haue desired death or vvith fury and anger hath stroken and cursed him selfe or mentioned the deuill If he haue cursed others eyther aliue or dead vvith vvhat intentioÌ„ If he haue sovved discorde or caused enmity betvveene others vvhat harme hath ensued therof If for hatred or enuie he hath been immoderately sorye for the good prosperitie of others as vvell teÌ„poral as spiritual or hath reioyced at any harme or notable damage of others If for anger he hath offended others vvith injurious and contumelious vvordes If he haue flattered others praysing them of any sinfull thing If vvhith his euill exaÌ„ple or couÌ„saile or vvith praysing that vvhich vvas euill or repreheÌ„ding that vvhich vvas good he hath been cause that any maÌ„ left any good vvorke vvhich he had begun or if he haue induced hiÌ„ to any sinne or to perseuerance therein If he haue omitted to correct and admonish any person of any sinne vvhen he could and probably hoped thereby the others amendment If he haue gyuen receit vnto outlavves murtherers or vvith his couÌ„sayle and fauour or othervvise assisted them If he haue spoken euill of his neyghbour manifesting any secret â—auâ—t of his to discredit him or cause him other harme If he haue stroken injuriously any Ecclesiasticall or Religious persoÌ„ vvherein allso there is ExcoÌ„municatioÌ„ Of the sixt ninth comaundemeÌ„t Thou â—halt not commit adultery Thou shalt not desire thy neyghbours vâ—yfe IF he hath gyuen internall consente to any carnall temptation If he hath taken delight deliberately in any filthy cogitation If he hath been negligeÌ„te in castinge avvay euill cogitations vvhen he feeleth him selfe in daunger to gyue consent or take delighte in them If he hath spoken or hearde vnhonest vvordes If he hath seÌ„te lettres messages c. If he hath vsed vnchaste lookes behauiour gesture or apparell ordayninge it to any euill ende If he hath vsed vnchast touchinge Kissinge embracinge c. If he hath committed any carnall sinne actually vvherin he must explitate the necessary circumstances as the persons vvhether they vvere religious or secular vovved to virginitye maried or vnmaried vvhich may aggrauate the greatnes of the sinne If he hath not auoyded the occasions of this sinne nor armee him selfe against temptations Of the seuenth and tenth Commaundement Thou shalt not steale Thou shalt not desire thy neyghboures goodes IF he haue taken any thing vvhich belonged vnto others by deceit or violence expressing the quaÌ„titie of the theft in particular if he haue taken any sacred thing or out of any sacred place If he hold any thing of an others vvithout the consent of the ovvner and doth not restore it presently if he be able If for not payeng of his debtes vvhen he is able his creditours haue sustained any damage If finding aâ—â—â—â—ing he hath taken the same vvith minde to keepe it for him selfe the like of those thinges vvhich happeÌ„ to come to his handes vvhich knovving that they belong to others he hath not restored to vvhome he ought If in buyeng or selling he hath vsed any deceit eyther in the vvare or in the price or in the measure or in the vveyght If he haue bought of those persons vvhich coulde not sell as of slaues or children vnder age If he haue bought thinges that he knevve or doubted to haue bin stoleÌ„ or vvittingly hath eaten of anye such thinges If only in respect of selling vppon trust he hath solde for more then the just price or hath bought for lesse theÌ„ the price in respect of payment made before hand If he haâ—e had a determinate vvill to take or to retayne any thing of othâ—â— mens 〈◊〉 he could or allso if he haue had a deliberate minde to gayne or encrease his vvealth as men doe vse to say by right or by vvroÌ„g If he haue committed any sorte of vsurye or made any vsurarious contract or entred into any vnjust trafficke or partnershippe of merchaÌ„dise If hauing vvages or pay for anye vvorke or office he hath not done it vvell and faithfully If he haue defrauded seruants or vvorke-folkes of theyr hire or differred theyr payment to theyr hinderance If he haue moued any sute in lavv against justice or if in just sutes he hath vsed any fraude or deceit that he might preuayle If he haue played at prohibited games or if in gaming he haue vsed vvonne by deceit or hath played vvith persons vvhich can not alienate as are children vnder age and such like If he haue defrauded any just impost or tolles If he haue committed any symonye in vvhat sorte soeuer If he haue defrauded the Church of that vvhich vvas due as are Tithes and such like If by vnlavvfull meanes euill information he haue gotten anye thing that vvas not due vnto him or hath vnjustly hindred others from the obtaining any benefit or commoditie If he haue gyuen any help or counsell or in vvhatsoeuer other maner abetted such as haue taken other mens goods or beeing able and bound thereunto hath not discouered or hindered any theft Of the eyght Commaundement Thou shaâ—lt not beare false vvitnes IF he haue borne any false vvitnes in judgement or out of judgement or induced others to do the like If he haue spoken any vntruth vvith notable prejudice or hurt of his neyghbour If he haue detracted from the good name of others imposing falsely vppon them any sinne or exaggerating theyr defectes If he haue murmured in vvayghty matters against an other mans lyfe and conuesation especially of qualified persons as prelates religious and vvomen of good name If he haue gyuen eare vvillingly vnto detractions and murmuringes against others If he haue disclosed any greeuous and secret sinne of others vvhervppoÌ„ hath insued infamie VVhich although it vvere true and not spoken vvith euill intention yet is the speaker bound to restore the good name If he haue vttered any secrete vvhich vvas committed vnto him or vvhich secretly he came to see or heare in vvhich case a man is bound to restore all dammages that aftervvardes happen by such reuealing If he haue opened other mens letters vnlavvfully or for any euill end If he haue rashelye judged the deeds or speeches of his neighbour taking in euill parte that vvhich might haue been vvell interpreted and condeÌ„ning him in his hart of mortall sinne If he haue promised anye thing vvith intention to bind himselfe and aftervvardes vvithout lavvfull cause hath omitted to obserue his promise vvhich is a mortall sinne vvhen the thing vvhich is promised is notable or vvheÌ„ for vvant of performance of the promise our neyhhbour hath had any notable losse or domage Of the sinne of pride IF that good vvhich he hath vvhether it be of Mind or of Body or of Fortune he hath not acknovvlegged as of God but presumeth to haue it of him selfe by his proper industrie or if he thinke to haue it of God yet presumeth to haue it by reason of his ovvne merites not gyuing to God the glory of all If he haue reputed vaynely that he hath any vertue vvhich he hath not or to be that vvhich he is not or more then that vvhich he is despising others as inferiours vnto himselfe If he haue gloried in any thing vvhich is mortall sinne as for to haue taken reuenge or to haue committed anye other sinne If to the ende that he might be esteemed and helde for a person of value he hath vaunted of anye good or euell vvhich he hath done vvhether truely or falsely vvith the injurye of God or our neyghbour If he haue been ambitious desiring inordinatly honours and dignities c. doing to that ende that vvhich he ought not If to the ende that he may not be noted and held of small accompt or for feare of the speeches of men he doe that vvhich he ought not vvith scandall of his neyghbour or neglect to doe that vvhich he ought as to correct and reprehend others to coÌ„uerse vvith good persons to goe to Confession and to doe other Christian vvorkes If he haue stubbernly impugned the trueth or because he vvoulde not submitte him selfe or seeme to be coÌ„uinced if he hath obstinately defended his manifest errours against his conscience If through arrogancye he hath despised others doing anye thing for theyr dishonour and despight If for haughtinesse and pride he hath been at excessiue charge in Apparell Seruauntes Dyet and other vanities nor conuenient vnto his estate Gathered out of F. Vincentius Bruno
he sinneth not at all but rather meriteth The seconde of delight vvherevnto thoughe sence incline yeat the vvill and reason haue not consented and this for the most parte is not vvithout some veniall offence The third degree is vvhen vnto suggestion and delectation our vvill and reason adde they re consente in suche sorte as a man remembring vvhat he doth vvillingly and vvittingly doth notvvithstandinge abide and goe forvvard in such desire and cogitation and this is a mortall sinne vvhich is properly forbidden in this commaundement M. So as you see in the ninth is forbidden in Vnlavvfull desire all that is forbidden in the sixte By vnlavvfull doinge but I vvoulde fayne see vvhether you fully vnderstande vvhat is contained in these tvvo preceptes D. There is principallie coÌ„tained the prohibitioÌ„ of adulterie vvhich is vvhen a man doth sinne vvith an other mans vvyfe and this I say principallye because the ten coÌ„maundementes beinge a lavv of justice and adulterie a sinne againste the same vertue as by vvhich sinne honoure is impayred it commeth fitte that after the prohibition of murder or mans laughter vvherby lyfe is depriued shoulde be prohibited adulterie vvherby honour is stayned losie D. August q. 71. in Exod. yeat is it to be noted that by the same preceptes are allso prohibited secondarilie all other sortes of carnall sinnes offences as for example Sacrilege vvhich is to sinne vvith any person that is religious or consecrated to God Inceste vvhich is to sinne vvith ani of ones ovvn Kindred Rapte vvhich is to sinne vvith a VirgeÌ„ Fornication vvhich is to sinne vvith a single vvoman but allreadye corrupted as a vvidovv or common harlotte and other sinnes more abhominable in this kinde vvhich therfore oughte not to be named amongeste Christians M. All this is true vvhich you haue sayde yeat vvoulde I fayne see vvhether you knovv vvherin it is founded that fornicacatioÌ„ is a sinne for it seemeth the partie so offendinge doth no bodye any iÌ„jurye or domage at all D. It is founded in all lavves of true righte reason the lavv of nature the lavv of Moyses the lavv of grace In the lavv of nature for vve reade that the Patriarche Iudas Genes 38. vvoulde haue put Thamar his daughter in lavv to death because beinge a vvidovv she vvas fouÌ„de greate vvith childe so as eueÌ„ then it appeareth that by the instincte of nature men Knevv that fornication vvas a sinne aftervvardes in Moyses lavv in many places fornication is forbidden Deuter. 23. and in the Epistles of Saint Paule many tymes vve read 1. Corint 6.1 Thess Gal. 5. Ephes 5. that fornicatoures shall not enter into the ioy of paradise Neyther is it true that fornication doth not damage any bodye for it doth damage the vvoman her selfe vvhich therbye remayneth infamous yt hurteth the childe therof borne vvhich becommeth illegitimate it doth injurie to Christe for vvee beinge all his members vvho so committeth fornication is cause that the meÌ„bres of Christe becomme membres of an harlotte 2. Corint 6. and finallie it doth injurie to the holyâ— ghoaste 1. Corint 3. because oure bodyes beinge once temples of the holye ghoaste vvho so doth defile his bodie vvith sinne doth defile and profane the temple of the holy ghoaste And therfore it is certaine that not onlye this foule offence is by this precepte prohibited but all other actions of vncleanesse luste that teÌ„de thervnto thoughe it bee but a vvanton looke if it be directed to this vnlavvful desire or vvorcke accordinge to that oure Sauioure taughte in the ghospell Matth. 5. vvhere in deed he expoundeth the force of these commaundementes that vvho hath seen a vvoman vvith euill desire hath in his harte committed adulterie or fornication M. You hane ansvveared vvell but I vvoulde allso aske of you vvhat you thinke of the tenth commaundemente and vvhy the desire in thefte is forbidden as vvell as thefte it selfe as allso in the sinnes of the fleshe a fore sayde yeat concerninge murder or mans laughter vve see no particulare precepte againste the desire therof is it because thefte is so greeuous a sinne in Gods sighte D. Sir it is certayne that throughe this offence came the accursed Iudas to fall into that horrible treason againste his maister oure B. Sauioure and euerye day vve see that those vvhich are gyuen to stealinge goe allso further and kill oftentymes euen in the bye vvay vvithoute any hate or rancoure at all but only to enioye a lytle monye or substauÌ„ce vvhich those poore passengers carye and God permitteth that he vvhich robbeth others lytle enioyeth the same so vve see that Iudas came to hange him selfe and theeues for the moste parte come to fall into the seuere handes of the justice novv the cause vvhy God hath not so expresselie prohibited manslaughter vvhich is only committed by cogitatioÌ„ may bee for one of these tvvo reasons eyther because forbiddinge the vvorcke it selfe it mighte vvell be gathered that he allso forbadde the desire or because hauinge as it vvere shutte the doore to euill desires of intereste and pleasure vvhich lightelie are the cause of theeuinge by puttinge the sixte seuenthe commaundemente correspondeÌ„t to the ninth and tenth it mighte vvell seeme that he had shutte allso the doore to the desire of murder or manslaughter because for the moste parte these are never desired but for coÌ„moditie or delighte vvhich should therof folovv M. I vvould knovve allso of you if you can tell the reason vvhy God hauinge forbidden all vnlavvfull desires there are no humaine lavves that forbidde theÌ„ but onlie the vvorkes them selues and the effectes of them D. The reason is manifeste because men althoughe they be Emperoures or Popes doe not see mens hartes and therefore can not iudge of they re thoughtes and desires muche lesse punishe them and consequently it vvere to no purpose to forbidde them but God vvhich doth discerne the harte and reines of men caÌ„ punishe allso euill thoughtes and desires and therefore doth justely forbidde them M. Novv then sith all these are contained in the tvvo preceptes of louinge God our neyghoure tell me hovv is the precepte of louinge God aboue all thingh to be vnder stoode D. By louinge and esteeminge God so much that neyther for goods honoures parentes frendes no nor for ovvne lyfe nor any thinge else in the vvorlde vvee vvill forsake him nor leâ—â— to doe his holy vvill M. And hovv shall vve helpe our selues to doe the vvill of God D. If euerie morninge as soone as vve ryse vve doe remember him and his benefities tovvardes vs giuinge him thanckes and crauings his fauour and helpe that vve doe not offend him that day but may do alvvayes his holy vvill and pleasure M. And at night before you goe to bedde vvhat vvere good to bee done to the same purpose D. It vvere good after thanckes giuen for this benefittes receaued of his mercye Examininge of conscience to take accompte
other vvordly respecte because it is an injury to the holy ghoast and a sacriledge against this holy Sacrament and the partie other vrise doinge keepeth the diuells counsayle and be commeth his secretarie M. Hovv then may a man examine vvell his conscience to be sure to confesse all as he ought to doe it D. By conferringe his conscience vvith the 10. CommaundemeÌ„tes of God and those of the Church and the mortall sinnes and vvorkes of mercy remembring the place and persons vvith vvhom he hath conuersed and the thinges vvherein he hath been occupied M. You haue sayde very vvell and remember that you doe so your selfe vvhen you goe to onfession but tell me if an hereticke should aske you hovv any man can forgyue sinnes but God only vvhat can you ansvvere D. That of his ovvne authority it is true that God onely can forgyue sinnes but by his commission any other his lavvfull minister in Gods Church M. And cannot the priest absolue from sinnes vvithout confessioÌ„ D. No certainly M. VVhy so D. Because he sitteth in confession as Gods minister or magistrate in judgmente and no judge can vvell gyue sentence vvithout hearinge the cause or euidence M. And muste a man gyue euidence against him selfe D. Hovv els can he hope for forgiuenes sith no man knovveth the harte of man but him selfe and God almighty M. Did Christ euer gyue this authority to his Apostles and disciples to forgyue the sinnes of others D. Matth. 18. Ioann 20. Neuer did he say or doe any thinge more manifestly or in more playne termes as it is cleere in the Gospell vvhose sinnes you shall forgiue or loose in earth they are forgiuen or loosed in heauen and vvhose sinnes you shall retaine or binde in earth they are retained or bounde in heauen M. VVhy can the priest allso retaine sinnes D. VVhat els doth he vvhen he denyeth absolution to such as are impenitent or disobedient vnto him in confession especially vvhen they conceale any thinge from him vvhich they ought to discouer and vvill not M. Therein is reason for in truth hovv can a man haue his vvounde or sore cured if he refuse to shevv the same vnto the physition or surgeon but tell me last of all vvhat is satisfaction D. It is the doeing of penaunce for the offence done against God on our selues by prayer fasting almes deedes and the like good vvorkes and especially by restoringe other mens goods or good name if vve haue taken it from them or done them any injury vvhat so euer M. So that it is not sufficient for a Catholique man to be sory for his sinnes in harte and to confesse them in particular to the priest but he muste allso doe penaunce for them eyther in this vvorld or in purgatory D. Certainly so it is excepte peradventure by vertue of holy graynes or medalles vvell applyed the same be preuented for the Popes indulgences or pardons doe much mitigate our obligatioÌ„ in this behalfe The third fourthe Precepte Gen. 1.9 Leuit 10 Num. 6. IudicuÌ„ 13. Mat. 3. Mar. 1. Luc. 1. Act. 15. Eâ—â—d 24. Deuteron 9 3 Reg. 1â— Clem. Rom. CoÌ„stitutution Apostol c. 16.13.19.20.21 Ignat ep ad Philadelphie Hieron ep 54 ad MarcellaÌ„ Basil hom de jejunio Ambr. ser 23.25.34 36. 37. August libr. 30. contra FaustuÌ„ contra AdimantuÌ„ c. 14 M. God be thanked that he hath geuen so many comfortable and svveet remedies against mans fraylty sinnes and misery but proceed vnto the third precepte D. It is so playne it needeth no further declaration M. You say vvell but hovv vnderstand you the fourth of fastinge D. That euery Christian after he commeth to the age of 21. yeares is bound to fast the lent and foure imber vveekes and all the other vigiles and fastes vvhich the Church commaundeth M. VVhy is it not enoughe to fast from sinne but that a man must fast from fleshe and vvhitemeate allso D. To fast from sinne vee are bound euery day and hovvre in the yeare and the holy dayes most of all other yea and all the dayes of our lyfe by consequence Ioelis 2. Tobi. 12. 1. Reg. 14 Paralip 20. Ionae 3.4 Esdrae 8. Esther 9 Mat. 6. Mar. 2. Luc. 2. Act. 13.1 Cor. 7.2 Cor. 6. c. but that fast vvhich is bodyly and corporall is to helpe this vvhich is spirituall as vve see it often in the Scripture commaunded and therefore is limited to certayne tymes and seasons M. Epiphan baeresi 75. Amb. l. de Iejâ—nio et Elia. Chrysost hom 1. 2. in Gene ser 1. de Iejâ—nio Theodore Epitome dâ—uinorum decretorum The fifte Precepte And vvhy the lent more then any other tyme of the yeare D. Because it is in imitation of our Sauiour and for a preparation to the holy vveeke of his passion and the greate feast of his Resurrection vvherein vve ought vvith Christ to arise and amend our liues hereafter M. Novv say then hovv is the last precepte to be vnderstoode D. To gyue vnto God for euery teÌ„ one and not the vvorst accordinge to the custome of the Churche The Masse S. Cypr. lib. 2 Ep. 3. Euseb l. de demoÌ„strat Evang. c. 10. Aug. contra Faust l 6. c. 5. Mart aâ—is ep ad Bâ—â—â—gal Iustin martyr dialogo coÌ„tra Tryphon Irenaeus l. 4. cap. 32.33.34 Chrysos in â— 95. Aug. l. 18 dâ— ciuit c. 35. l. 19. c. 23. Hierâ—â—â—m ad Marcellamâ—â— Euagr. â—â—ma â— Epiphan haere si 55. Aug. in Pi. 33. Ep. 23. ignat ad Smyrnen Vide Malach. c. 1. Dam. 12. and country M. Truely you haue ansvveared very sufficiently hovvbeit by reason you say vve are bound as â—t is true to heare Masse on all holy dayes I vvould gladly heare vvhether you vnderstand vvhat the Masse is and the ceremonies thereto belonginge D. The Masse is the true sacrifice of the true bodie and bloode of our Sauiour Iesus Christ offered vnto God for all men inuisibly on the altare but really and truely as it vvas by him selfe on the Crosse M. And is there in it both a Sacrament and a sacrifice allso D. Both sir a Sacrament in that it gyueth grace to the vvorthy receauers thereof by vvay of communion a sacrifice in that it is offered by the priest vnto God on the altare for him selfe and the people according to the Prophecie of Malachie and Daniel vvhich call it the cleane oblation and perpetuall sacrifice M. And vvhy did Christ appoint this sacrifice D. Because God vvas neuer serued vvithout sacrifice Geneâ— 4.8.14 Exod. 12. Nâ—â—aâ—â— 28. 29. Hippolitus I de consummat muÌ„di Chrysosto hom 49. operis imperfecti in Matt. Irenaeus libr. 4. cap. 32. August libr. 10. de ciuita cap. 21. libr. de cura pro mor tuis agenda cap. 1. lib. 22. de ciuita cap. 8. Gregor libr. 4. Dialog cap. 57. Beda libr. 4. historiae Angilcanae cap. 21. Dionysi Areopag de Ecclesiast Hierarchia cap. 3. Epistola 8.
of his sinnes If he haue murmured against God as though he vvere not just or blaming his prouidence If for feare or other humane respect he hath had minde to offend God or not to doe that vvhich he vvas bound for his seruice If he haue cursed or blasphemed God or his Saintes other Creatures expressing all the manners and sortes of those blasâ—hemies vvhich he hath spoken If he haue exposed himselfe to any daunger of mortal sin or taken delight of any sin vvhich hee hath done in time before past If he haue persecuted or injured vvith vvordes any deuout persons detracting theyr good vvorkes and beeing cause that they leaue theÌ„ in particuler if he haue dissvvaded or hindered any from entering into religion Of the second Commaundement of taking the name of God in vaine IF hee haue svvorne that vvhich vvas false knovving it to bee a lye or doubting of the same although it vvere in iest or of a matter of small importance If hee haue svvorne to promise any lavvfull thing vvhich aftervvard he hath not obserued or had not intention to performe it at that tyme in vvhich he did svveare If he haue beene cause that any did svveare false or not obserue the lavvfull oath vvhich he made If he haue svvorne in maÌ„ner of cursing as men are vvont to say if I doe not such a thing let such or such euill happen vnto me If he hath svvorne to do any euill or any thing vvhich vvas a sin or not to do any thing vvhich vvas good If in judgement he hath svvorne false or beeing asked by order of lavv he hath not ansvvered agreably to the intention of the Iudge or hath counsailed others for to doe the like In vvhich case not only he sinneth mortally but if therof follovved any harme of his neyghbour he is bound to restitution If he haue had a custome of svvearing oft vvithout consideration or care to knovv if it vvere true or false If he haue made a vovve of doing any good thing and hath not cared to performe it or hath deferred ouermuch the execution thereof If he haue made any vovve vvith a minde of not fulfilling it If he haue made a vovve of not doing any good thing or of doing any euill thing for an euill end Of the third commaundement of sanctifyeng the Holy-dayes IF he haue not obserued the holye-dayes but eyther done him selfe or commaunded others to doe such vvorkes as are prohibited by the Church or consented vnto those vvhich doe the like If he haue omitted to heare a vvhole Masse vppon the holye-dayes commanded vvithout lavvfull cause or hath bene cause that others did leaue the same If beinge present at Masse vppon any holy-day commanded he hath been for any notable tyme voluntarily distracted by talking laughing or busyeng him selfe in impertinent things If he haue not procured that those vvhich be vnder his charge doe heare Masse vppon the holy-dayes If he haue not gone to ConfessioÌ„ at the least once a yeare or haue not procured that others of his charge haue done the same If he haue gone to Confession vvithout necessary examination of conscience or vvithout purpose of leauing any sinne or of shamefastnes or other humane respect hath concealed any sir vvhich is amost grieuous sacrilege If euery yeare at Easter he hath receiued and that vvith conueniente disposition If vvith a conscience or doubt of mortall sin he hath receiued or ministred anye SacrameÌ„t of the Church If hee haue fasted the Lent Vigilles and Ember dayes beeing bound thereunto and if on such dayes hee hath eaten prohibited meates or hath beene cause of others doing the same If for gluttony hee vvoulde not haue regarded to doe against anye commaundement or if he haue eaten or druncke ouer largely vvith notable detriment of his health or if voluntarily he hath bene drunke If he haue violated the Church vvith any carnall sin or vvith sheding of blood If he haue incurred any excommunication or vvhilst hee vvas excoÌ„municate haue receiued any Sacrament or bene present at the holy offices of the Church or if he hath conuersed vvith excoÌ„municate persons or such as vvere suspected of Heresy If hee haue done any injury or irreuerence vnto Images Relikes or other sacred thinges If being bound to say his office he haue omitted it vvholly or any part thereof or in the sayeng of it been voluntarily distracted If for slouth or negligence he hath lefte vndone any good vvorke vnto vvhich he vvas bound Of the fourth Commaundement of honouring Parentes IF he haue borne little reuerence to his Father and Mother despising them or offending them vvith deedes or injurious vvordes If he haue cursed his father or mother or detracted theyr good name or dishonoured theÌ„ in theyr absence If he haue not obeyed his parentes or superiours in just matter and such as might result to notable detrimente of the family or of theyr ovvne soule If vvhen his parentes haue been in necessitie he hath not succoured theÌ„ if it vvere in his povver If deliberately he haue desired theyr death that he might haue the inheritance c. If he haue not fulfilled theyr TestameÌ„ts last vvills after theyr death If he haue loued his pareÌ„tes in such sorte that for theyr loue he hath not cared to offend God If he haue not obserued the just lavves and decrees of his superiours If he haue detracted or spoken euill of Superiours Ecclesiasti all 〈◊〉 Secular of Religious persons Priests Teachers c. If he haue not succoured the poore if he could especially in extreame or greeuous necessitie or if he haue been sterne or cruel vnto theÌ„ intreating them sharply vvith vvordes or deedes If those vvhich be fathers and Mothers haue cursed or vvished euill vnto theyr children Allso if they haue brought them vâ— as they should teaching theÌ„ theyr prayers and Christian doctrine and reprehending them and correcting them especially in matter of sinne occupyeng them in some honest exercise to the end they be not idle and take some euill course That vvhich is sayde of Children is vnderstood allso of seruaÌ„ts others of the family of vvhome care is to be had that they knovv thinges vvhich be necessary obserue the coÌ„maundementes of God and of the Church Of the fifth Commaundement Thou shalt not kâ—ll IF he haue caried hatred tovvardes any person desiring to be reueÌ„ged and hovve loÌ„ge he hath stayed therin If he haue desired any maÌ„nes death or other great euill and domage as vvell in his bodye as in good name honour temporall spirituall goods If he haue been angry vvith any person vvith minde to doe him any harme or to be reuenged of him If contending vvith others or in other sorte he haue striken vvouÌ„ded or killed or coÌ„maunded or coÌ„sented vnto others to doe the same or being done by others approued it or giueÌ„ aide counsaile or fauour therunto If hauing offended others he hath refused to demaunde pardon or reconciliation or haue not sufficiently satisfied