It there vvere anye other boord or table to saue oure selues vppon after the miserable shipvvracke of oure soules or if it vvere possible to gayne heauē vvith onlye beleeuinge and liue as vve liste or if true vertue and valure coulde be gained vvith loyteringe it mighte vvell seem as you say a melancholike lyfe to stande in suche avve of Gods displeasure 1. Petr. 1. 〈◊〉 and to vvorcke oure saluation in feare and tremblinge as the Apostle Sainte Peter doth counsayle vs but the case so standinge as in deed it doeth and that this lyfe is a momente vvheron dependeth aeternitie I assure my selfe it is moste true vvhich the Scripture affirmeth Proverb 28. versi 14. Beatus vir qui semper est pauidus Blessed is the man that is allvvayes in feare and agayne Melius est ire ad domum Luctus Ecclesiastis ◠7. versi 3. quam ad domum conuiuij It is beter to be in a hovvse of mourninge then a hovvse of banquettes and Salomon after the tryall of all pleasures Ibid. c. 2. ver 2. confessed that Risum reputani errorem gaudio dixi quid frustra de◠ciperis I accompted laughter as an erroure and to gladnesse I sayde vvhy arte thou in vayne deceiued And consequentelye it muste needes be madnes for auoydinge a litle humiliation of oure selues in this vvorlde and that by Christe commaunded to endaunger the exaltation of oure soule to future and aeternall honoure But to speake more to the purpose I deny that in oure religion this follovveth but rather the contrarie as by experience vve see it daylie verified that none lyue more merie and at hartes ease then those that moste often goe to confession and make moste diligente examine of they re conscience because a good conscience is in truth a daylie banquete the Scripture allso teachinge vs that the juste man doth allvvayes beginne vvith his ovvne accusations Prov. cap. 18. versi 17. Iustus prior est accusator sui And the friuolous feare of infamie by confessions molesteth no vvise or discrete person consideringe the dreadfull obligation priestes haue of silence in this behalfe vvhich is so greate as none greater in the vvhole lavv of nature God and his Churche yea so strayte that allthoughe he should suffer all tormentes and tyrannies possible he is bounde notvvithstandinge to keepe it vvith suche rigoure as neyther by his lookes gesture vvordes nor anye other action or signe may be gathered or suspected anye thinge vvhich vvas disclosed to him in confession and this is so exactely obserued and so knovvne to all Catholickes as of all other thinges this leaste troubleth thē God so svveetlye prouidinge that neuer anye inconuenience hath ensued of this confidence in confession and a thousande commodities both spirituall and temporall euerye day seen and experienced in this kinde no frendeshippe or fidelitie in the Christian vvorlde beinge comparable to that vvhich is euerye vvhere founde betvvixte the penitente and the ghoastelye father And the lacke heerof Norimberga euen in some countries infected vvith Luthers haeresie hath ben discouered to bee of so greate consequence for the common vvealthe that they vveare not ashamed to aske agayne of the Emperoure Charles the fifte the vse of this Sacramente as besides others the learned Sotus then the Emperoures confessoure doth testifie Sot in 4 sent d. 18. q. 1 ar 1 Sur. in histor vvherfore happie be that infamie or disgrace vvhich doth putte vs in credite and grace vvith God and blessed that trumpe vvhich doth confounde vs in this vvorlde that vve may eschevv the dreadfull terror of that other trompette vvhich in the voyce of an Archaungell muste call vs to accompte in the later day at Gods Tribunall vvhere they that novv be ashamed to confesse they re sinnes in the eare of CHRISTES minister muste haue patience and vvithout remedie to haue all they re offences published in the eares and eyes of all the vvorlde allbeit euen in this lyfe vve see euerye day that nothinge is more ordinarie in oure vnfortunate countrie then to see the best◠protestauntes dye in despayre and lyue vvith a continuall hell of they re conscience they re Religion teachinge them to knovv and giuinge them libertie to committe sinne but not affordinge any remedies to be ridde of it nor meanes to disburden they re conscience therof onlye the vayne imagination of a liuelie faith excepted vvhich in deed is to ridiculous a refuge for so greeuious a tormente as mortall sinne bringeth to a Christian conscience VVheras on the other side the Catholique faythe as it teaceth to fly and feare sinne as the face of a serpente so after yt is committed hath manye helpes to ouercome it and especiallye this moste comfortable Sacramente of confession as they best knovve that are moste acquainted vvith it M. I like youre discourse and I coulde for a need recounte you some notable examples in confirmation of this veritie but vve haue been to longe allreadye in this pointe lette vs come to the nexte vvhy call you the Sacramente of the sicke extreame vnction D. Because it is the laste of all Sacramentall Vnctions for the firste is gyuen in baptisme the seconde in Confirmation the thirde in priestehood and this the laste in oure infirmitie vvhich allso ordinarilie is gyuen in the ende of oure lyues at vvhat tyme it is vvonte to be taken allthoughe some be therin to negligente and differre it longer then is conueniente for this Sacramente in deed is not to be required before there is daunger of death nor to be differred till the sicknesse be grovven so greate that there is no more hope of lyfe to th ende it may be more effectuall to him that takes it so as the true tyme to take this Sacramente is vvhen as physicians judge that the sicknesse is perilous and that humayne remedies as it may seeme are not sufficiente vvhich is the cause vvhy this holy oyle is not gyuen to thē vvhich are putte to death by justice because they neyther are sicke nor haue hope to lyue as is manifeste M. Youre aunsvveare contentes me and for as muche as of holy◠order I need not heere enquire any further consideringe that this Sacramente belongeth onlye to mature and learned persons and such as haue no need of oure instruction I vvill onlye aske you a vvorde or tvvo concerninge the Sacramēte of Matrimonie and so conclude all this matter I pray you vvhat is necessarie to make true matrimonie D. Three thinges firste that the persons be able to haue copulation that is haue sufficiente age be not kinne vvithin the fourthe degree haue no solemne vovv of chastitie the like Secondelie vvhere the Councell of Trente is receaued that there be vvitnesse of the contracte and in particulare the Curate or Parish prieste be presente Thirdelie that the consente of both parties be free voluntarie and vvithout force or feare of importaunce and that it be expressed vvith vvordes or signes therto aequiualente
it is far othervvise for Good Catholiques Knovv that all subiectes are bounde in conscience to obey theyr lavvfull Prince in all thinges belonginge to his regall iurisdiction and dignitie thoughe he vvere an heathen or infidel and therfore serue him vvith they re soules allso so longe as the Kinge doth not commaunde any thinge againste God vvhich I hope no Christian vvill doe But protestauntes and politiques vvhich turne vvith euery proclamation and parlamente euen in matter of faith allso I aske yovv vvith vvhat conscience or soule they serue they re soueraigne doe yovv not thincKe that these companions if it shoulde serue they re turne vvoulde be as flexible vvith they re bodyes as they are vvith they re soules all readye and so serue him in deed vvith neyther halfe vvhen he shoulde haue moste need of they re seruice seinge there can be no durable obedience but that vvhich is founded in true Religion as appeared in the famous example of the Emperoure Constantius Euseb libr. 1. de Vita Constantin Zozom lib. 1. c. 6 vvho by the constancye of his seruauntes in Religion tryed they re fidelitie and truste to his person all be it the triall vvere made in a Religion vvhich him selfe did not folovv M. But hovv can yovv excuse this pointe that the Kinge by submittinge hīselfe to the Pope in Church matters must needes putte a bridle in his ovvn mouth and depriue him selfe of his chiefest libertie by takinge suche a yoke on his shoulders D. If I did not see before mine eyes that the most Christian and vvithall the moste puissaunte Kinges of all Christendome thincKe this subjection no disparagemente to theire greatnes nor abridgemente to theire libertie and florishe moste gloriously vnder this estate I shoulde peraduenture thincke yovv had some reason to propose this quaestion Kinge Edgar K. Edvvarde the firste and the thirde K. Henry the fifte c. but beinge as it is yea and that in oure ovvn countrie neuer Kinges more triumphed and prospered eyther in peace or vvarres eyther by sea or lande eyther at home or in forraine countries then those vvhich vvere moste obediente to the Popes authoritie vvhat bridle or yoke call yovv that vvhich so many Kinges and Emperoures haue caryed vvith encrease of they re honoure and comforte of they re conscience especiallie seinge the obediēce vve exhibite to the Pope as Christes Vicar is referred moste directelie to the honoure and glorie of God Cui seruire regnare est Gods seruice is a Kingedome as the Prouerbe affirmeth And I pray God they vvhich rejecte this yoke rejecte not God him selfe as once he saide in the lyke case 1. Reg. cap. 8. to the people of Israel vvhen they refused the gouermente of Samuel the Prophete and asked a Kinge M. VVhy Thincke yovv it vvere not conueniente that the Pope at leaste for the Catholiques cōforte and ease shoulde dispense vvith them to th ende they mighte so contente the better they re Prince vvhen he shall exacte this spirituall obedience at they re handes D. In no case for as muche as in so doinge muste needes follovv cōfusion in all Ecclesiasticall discipline and Christian men shoulde be lefte vvithout a iudge or vmpyre to decide determine all doubtes and controuersies vvhich may grovv in Religion especially consideringe that no estate is more occasioned to gyue scandall vnto the cōmon people neyther haue any sorte of men more greeuously erred in all matters belonginge to true Religion and Gods seruice then Kinges them selues as to omitte all other examples the holy scriptures doe testifie that amonghste all and so many Kinges of God◠chosen people there vvere bu◠three onelye that Kepte Gods lavv Dauid Ezechias and Iosias Eccl. cap. 49. the reste euery one more or lesse fallinge them selues or permittinge manifest idolatrie Besides vvhich allbeit the Pope vvoulde he can not dispense in this pointe no more then in any article of the Crede for as much as both this and all other articles of the Catholique faith are commaunded and cōmended to Christians by Christe him selfe vvhose diuine preceptes especially be longing to faith as this doth of S. Peters primacie vvhich Christe him selfe appointed the Pope cānot chaunge M. You haue sayde arighte and by this yovv see it follovveth that no temporall Prince oughte to presse his Catholique subjectes in this case excepte he vvill allso compell them to deny God vvhom they are vndoubtedley persuaded to be the author maister and commaunder of this doctrine but lette vs returne to oure former question are there any more signes markes of this true Church D. Yea sir many in so much that the learned haue vvritten vvhole volumes of the same But these fiue are enough for me beinge founded in such substantiall reasons as are the Principalitie vnitie sanctitie antiquitie and vniuersalitie of the Romain Church hovv thinke you M. Mary I thinke passinge vvell o◠it and vvishe that vve all may haue grace to perseuer in it and vvhen God shoulde so dispose to leese all our goods and landes yea and our liues also for the same M. You haue sayde enoughe of the Church and by that little you haue sayde of the communion o◠the communion of saintes you haue sufficiently giuen to vnderstande hovv great a benefitte it is to bee a member of such a charitable and blessed bodie but tell me as all Catholiques liuinge enjoy this communion of eche others praiers merittes and good vvorkes doe those also participate of them vvhich are excommunicated by lavvful authority Excommunication D. No sir for therefore they are called excommunicated because they are depriued of this communion of saintes and are as braūches cutte of from the tree or membres from the bodie vvhich consequently doe not participate of that good humore vvhich is spreade amongste the rest of the braunches vvhich remaine vnited VVhere by may be gathered vvhat greate accōpte ought to bee made of excommunication seinge he can not haue God for his father vvhich hath not the Church for his mother M. And are the excommunicate out of the Church as vvell as heretickes and other infidells D. They are sir But vvith this difference that Ievves and Turkes are out of the Churche because they neuer entred in-to it by baptisme The heretickes vvhich are baptized but haue loste theyr faith are foorthe because they are fled or runne avvay of them selues like strayde or loste sheepe vvhome the shephearde doth vvith his hooke compell some tymes to returne to his flocke againe But the excommunicate because they haue baptisme and faith are not fledde of them selues but are driuen foorth by force by the pastor and lefte lyke scabbed sheepe for praye to the vvolues excepte by humility and obedience they returne againe to the folde M. VVhat is meante by Remission of sinnes Remissiō of sinnes vvhich is the tenthe article D. There are in Gods Church three principall benefittes Mat. 16. Ioā 20. Cypr. l. 1. Ep. 2. Chryso lib. 3. de
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
pray for him selfe and the people vvhich remayned notvvithstandinge vvithoute and neyther vnderstood nor yeat heard nor savv vvhat the prieste prayed for them as it is manifeste in the firste of Sainte LuKe of Zacharias and yeat vvho doubteth but they re prayer vvas profitable to the people Origen hom 20 in Ioann Chrysoâ— hom 3. de Lazaro D. Aug. l b. 3 de doct Christ c. 9. lib. 6. de bapt c. 25. VVherevppon both Origen Sainte Chrysostome doubte not to say that al best man doe not vnderstande that vvhich is read or heard in holye Scripture the verye hearinge or readinge of them doth breed sanctimonie in oure soules and Saint Austâ—n sayeth the same of euerie priuate mans prayer no othervvise then the Ievves vsed many ceremonies in the oulde lavv vvhich they never vnderstoode no more then oure poore countrye people doe the Greeke and Latine vvho in all Catholicke couÌ„tries haue bookes of priuate prayer in they re ovvn language Those places you alleaged make not for the purpose the one that is the Prophete speakinge againste hyprocrites the other beinge vnderstoode vvhen the prayer or Prophecie vvherof is there speache is in a tongue that no bodie in the vvhole Churche vvhere they liue vnderstandeth vvhich can neuer fall out in the Latine and yeat euen theÌ„ Sainte Paule confesseth that his thanckesgiuinge to God is good and therefore not vvithoute fruyte as Sainte Chrysostome doth there allso expounde it and there is no doubte but that place is especiallye vnderstood of gyftes supernaturall and extraordinarie vvhich heere is not called in question and this may suffice in my conceyte for this matter M. You haue reason and those vvhich vvill see more heerof and of other controuersies not examined in this instruction for breuitie sake and vvhat els belongeth to the defence of Catholicke Religion lacke not learned vvriters of this tyme vvhich haue aboundaÌ„telie heerin laboured therfore I am contente allso to conclude and gyue ouer any father quaestioninge vvith you LAVS DEO THE CHAPters THE Fyrst Chapter of the sygne of the Crosse Fol. 2 The seconde chapter of the dueties of a true Christian Fol. 5 The thyrde chapter of the Creede Fol. 6 The fourth chapter of the Pater noster Fol. 41 The fifte chapter of the Aue Marie Fol. 46 The sixte chapter of the. 10. commâ—undementes Fol. 55 The seuenth chapter of the fiue coÌ„maundementes of the Church Fol. 72 The eyghte chapter of the seuen Sacramentes Fol. 88 The ninth chapter of the seuen Capitall Sinnes Fol. 123 A TABLE OF the chiefe pointes of doctrine and coÌ„trouersies handled in this instruction A Aue Maria. Fol. 46 B Baptisme Fol. 25 Beatitudes Fol. 115 C Christian Fol. 2 Crosse Fol. 2 Christian dueties Fol. 5 Creede Fol. 6 Church Fol. 6 Church that is true Fol. 20 Ceremonies of Baptisme Fol. 25 Communion of Saintes Fol. 28 Commaundementes Fol. 55 The first commaundement Fol. 56 The seconde Fol. 59. Thyrd Fol. 61 Fourth Fol. 62. Fyfte Fol. 63 Sixte Fol. 63. Seuenth Fol. 64. Eyghth Fol. 64 Ninth and tenth Fol. 66 Christ is present in the B. Sacrament Fol. 80 Ceremonies of Masse Fol. 81 Confession Sacrament Fol. 74 Confession Vocall Fol. 74 Contrition Fol. 74 Charitie Fol. 111 Capitall sinnes seuen Fol. 123 Churches of Heretiques Fol. 107 D Dueties of a Christian Fol. 5 Descension of Christ into bell Fol. â—5 E Excommunication Fol. 35. 75. Examininge of conscience Fol. 71 Effectes of the Sacramentes Fol. 91 F Figure of the Crosse Fol. 2 Forth Fol. 6. 110 Freevvill Fol. 23 Fortitude Fol. 113 Fifteen mysteries of the Rosarie Fol. 118 G Good vvorkes Fol. 24 Gyftes of the holy ghoaste Fol. 114 Their effectes Fol. 114 Grace before and after meate Fol. 127 H Heretique Fol. 2 Holy dayes and reliques of Saintes Fol. 54 Heresie is Idolatrie Fol. 58 Heretical Churches not to be gone vnto Fol. 107 Heretiques Christes enemies Fol. 108 Hope Fol. 111 Holye vvater Fol. 124 Hell Fol. 13 I Iesus name Fol. 4 Incarnation Fol. 10 Iustification Fol. 24 Inuocation of Saintes Fol. 46. 53 Images Fol. 56 Iustice Fol. 213 Indulgences Fol. 15 L Limbus Patrum Fol. 13 Lyfe euerlastinge Fol. 40 Laste thinges Fol. 117 M Marie the B. Virgen vvithout sinne Fol. 49 Masse Fol. 78. 81 Meditation or mentall prayer Fol. 71 Mysteries of the Rosarie Fol. 118 Marckes of the true Churche Fol. 20 N Notes of the true Church Fol. 20 Nouiâ—â—ima Fol. 117 Norimberga Fol. 163 O Our B Ladie vvithout sin Fol. 49 P Pope Fol. 7 S. Pâ—ter at Rome Fol. 8 Purgatorie Fol. 14 Popes pardones Fol. 1â— Predestination Fol. 25 Pater noster Fol. 41 Prayenge to Saintes Fol. 46. 53 Preceptes of the Church Fol. 72 The first precept 73. The seconde 73 Thyrd and fourth 77. The fifte Fol. 78 Prudence Fol. 112 Povvers of the soule Fol. 125 R Religious vovves Fol. 22 Remission of sinnes Fol. 36 Resurrection Fol. 38 Reliques of Saintes Fol. 5â— Rosarie Fol. 128 Reall presence Fol. 82 106 Romaine faith Fol. 29 S Signes of the true Church 20. The first sygne 20 The seconde 24 Thyrde 28. Fourth 29. Fifte Fol. 29 Satisfaction Fol. 74 Sacraments seuen Fol. 88 Theyr effectes Fol. 92 Sacramente of the Euchariste in the pix Fol. 97 Seuen Capitall sinnes Fol. 123 Seruice in the vulgare tongues Fol. 127 T Theologicall vertues Fol. 6. 110 Tradition Fol. 7 The B. Trinitye Fol. 9 Transubstantiation Fol. 94 Temperance Fol. 113 Three sacred tongues Fol. 127 V Vovves Religious Fol. 22 Vertues Theological Fol. 110 Vertues Cardinall Fol. 11â— Vulgare tongues Fol. 127 VV VVoorkes meriterious Fol. 24 VVorkes of mercie Fol. 109 ⧠A BRIEFE ⧠manner of examination of Conscience for a Generall Confession BEFORE vvee beginne the â—xamen it selfe vve must vnderstande some fevv thinges vvhich may helpe vs for the performiÌ„ge vvell of so great a matter as this is of making a good confessioÌ„ And first of all that vve must take it in hand as a matter of verie great importance and vvherof dependeth the peace tranquillitie and security of a good conscience for the space of all our lyfe after and therfore it behooueth vs to examine our conscience vvith great care and exaction SecoÌ„dly he that maketh his confession must necessarily haue contrition or at the least attrition that is sorovv and detestation of sinne committed because it is an offence of God vvhoÌ„ vve loue aboue all thinges or for that sinne causeth the enmity of God our eternall damnation vvith a firme purpose of changinge our lyfe and not offendinge God any more hereafter mortally Thyrdly our confession must haue these conditions first it must be entire of all the mortall sinnes vvhich a man hath committed and can call to remembrance after examininge of him selfe expressinge euery one in particuler in kynd and number and all such circumstances as doe eyther change the kynd or number of the sinnes and if he doth not distinctly remember the number he ought to tell it a litle
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