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

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

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

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

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

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

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

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

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

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

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

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

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

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

OF THE PARTES of Penaunce. Chap. 2.

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

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

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

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

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

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

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

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

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

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

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

Of the Conditions of Confeſſion. Chap. 5.

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

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

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

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

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

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

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

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

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

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

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

Of the number of ſinnes. Chap. 7.

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

Of the circumſtances of ſinne. Chap. 8.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of the profit of often Confeſſion. Chap. 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of the examining of Conſe • ence. Chap. 2.

CONCERNING the firſt, that is, the examination of Conſcience: it helpeth very much for Spiritual proſit, that euery Eucning before going to reſt, a man collect himſelfe a litle, & do foure things. Firſt, that he giue thankes vnto our Lord for the benefites receiued, & particularly of that day. Secondly, that he Pray for grace and light to knowe his errors & faultes. Thirdlye, that he examine his Conſcience, running ouer all the actions of that day, whether he haue with Thought, Worde, or Decede, off • nded 〈1 page duplicate〉 〈1 page duplicate〉 GOD, or his Neighbour. Finally, if he finde himſelfe in anye thing culpable, that hee procure with repentance, and with a firme purpoſe of amendment, and Confeſſion, to returne into Grace with his diuine Maieſty.

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

The manner of Examination of Conſcience. Chap. 3.

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

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

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

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

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

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

By Wordes. Chap. 5.

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

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

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

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

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

By Deedes. Chap. 6

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

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

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

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

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

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

If he haue borne hatred or rancour towardes any.

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

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

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

By Wordes. Chap. 8

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

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

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

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

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

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

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

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

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

By Deedes. Chap. 9

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

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

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

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

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

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

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

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

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

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

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

By Wordes. Chap. 11.

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

Of idle ieſting, or vnſe emelye talking.

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

By Deedes. Chap. 12.

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

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

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

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

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

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

If he haue reade laſciuious, or prohibited BOOKES.

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

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

Of the ſorrowe for Sinnes. Chap. 13.

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

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

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

Of Confeſſion. Chap. 14

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

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

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

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

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

Of the purpoſe and meanes of Amendment. Chap. 15

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pointes for the Meditation.

THINKE with thy ſelfe that thou art mui • ed of our Lord, that thou maieſt be made worthy to ſit in the company of the Angels at his Table, by thoſe moſt louing wordes: Ʋenite, comedite Panem meum, & bibite vinum quod miſcui vobis. Comedite amict, & bibite, & inebr • amini cariſſimi. Come, eate my Breade, and drinke the Wine, which I haue mingled for you. Eate O my frindes, and drinke, and fill your ſelues O my deereſt.

2 Conſider how pretiouſe a meat this is, and howe dainty a banquet, to the which our LORD inuiteth thee, that thou maieſt be fed therwith. And verilie it is no other, but thy very LORD & God, which was made man for thee: and thou a creature ſo weake, and full of all malice & filth, goeſt for to receiue thy Creatour and Maker, that infinite power, and ſoueraigne beuty: thou miſerable man, goeſt to receiue that God which hauing created thee according to his owne Image, & afterward, for the great loue he beareth thee, hauing taken vpon him thy nature and likeneſſe, deſireth to come and dwell with thee, that thou maieſt bee vnited vnto him, in ſuch ſort that thou maieſt become one ſelfe-ſame thing with him. And if that good ZACHEVS eſteemed himſelfe happy, onely becauſe he might ſee Chriſt: what felicitye is that of a Soule, that ſhee maye when ſhee pleaſeth conuerſe with her God, ſpeake vnto him face to face, and harbour him in her very breaſt!

3 But on the other-ſide if Saint IOHN BAPTIST ſanctified in his Mothers wombe, and choſen of God for his fore-runner, thought not himſelfe woorthy to touche Chriſt, nor to looſe the latchet of his ſhoes: howe ſhall I vncleane ſinner preſume to touche him, and to receiue him in my houſe!

4 If Saint PETER prince of the Apoſtles, reputed himſelfe vnworthy that Chriſt ſhould remaine in his ſhippe, ſaying: Exi a me, quia homo peccator ſum Domine: Depart from me O Lord, for I am a ſinner: What ſhall I a miſerable wretche ſay, and howe ſhall I preſume to approche vnto him, and to receiue him within my Soule!

5 If for to eate the Loaues of Propoſition were neceſſary ſo great puritye and cleaneneſſe (as ſayed ACHIMFLECH the high prieſt to DAVID) Si mundi ſunt pueri, mancent: What ſhall I doe, a filthy ſinner, howe ſhal I frame to eate with my vncleane mouthe, the Breade of Angells!

6 If for the eating of the Paſchal Lambe which was a figure of this Diuine Sacrament, it was neceſſary for to eate it with wilde Lettice, with Vnleauened Bread, and with the Loines girded, and ſo many other obſeruations which the holie Scripture ſetteth downe: how ſhal I preſume to dra • e neere for to eate the true Lambe without ſpot, which is the Sonne of God, with out hauing ſorrowe for my ſinnes, and without procuring to be free from the leauen & malice of ſin, & knowing my ſelfe to be ſo far from that purity which is required for to receiue this moſt diuine Sacramēt!

7 If OZA the Prieſt only becauſe he touched the Arke of the Teſtament, not with ſuch reuerence as he ought, was puniſhed by God ſo ſeuerely with ſodaine death: howe much more iuſtly ought I to feare, who not only go to touch the Arke of the teſtamēt, but the moſt diuine Body of Chriſt our Lorde, the true Arke, in whom are laide vp all the treaſures of the wiſedome of God.

8 If the Bethſamites were alſo puniſhed ſo ſeuerelye by God, with the death of fifty thouſand of them onely becauſe they had beholden curiouſly & without reuerence the Arke of the Teſtament: how much greater reaſon haue I of feare to come to this Diuine Sacrament, which I muſt not only behold, but touche alſo, and receiue within my Soule!

9 After this, reflecting thy eies vpon thy ſelfe, ſee a little what life thou haſt lead, and conſider howe ofte thou haſt made more account of a point of honour or credit of a little chaſfe of worldly i • tereſt, & of the dirte of carnal de • ights, than of the grace & frindſhip of God, of the glory & bliſſe euerlaſting: thou boareſt the name of a Chriſtian, but thy workes were indede rather of a Diuell: wherefore thy life hath bin rather after the maner of thoſe infernall miniſters, which making ſhewe of worſhiping Chriſt, ſaide vnto him: Aue Rex Iudeorum: And on the other-ſide ſpatt in his face, and buffeted him.

10 Thou therefore being ſuch a one, with what face wilt thou come to this Sacred Table, & preſume to bring into thy Houſe that mirror of infinite purity & cleaneneſſe, and to lodge the euerlaſting Worde Incarnate in that Houſe which hath beene a harbour of beaſtes, and a neeſt of ſerpents.

11 On the other-ſide, although thou knowe thy ſelfe thus miſerable, and vnworthy of all good: yet muſt thou not for all this refraine, but with greater confidence repaire vnto thy God: Conſidering that that Lord which with ſo great & louing kindneſſe inuiteth thee, is the very ſame which traueled in this worlde, and holdeth the ſame Doctrine nowe in Heauen, which he taught here in Earth: & beareth vs the ſame loue, & the ſame care, and deſire which heere belowe he had for to ſaue ſinners. He therefore ſaide when he was amongeſt vs. Thoſe that are in health haue no need of the Phiſition, but thoſe which are ſicke. And in like manner. I am come not to cal the iuſt, but thoſe which are ſinners. And in another place: Come vnto me all you which labour & are burdened, and I will refreſhe you: So good alſo is this Lord, that he neuer reiected any Sinner, or Weakeling, which was deſirous to come vnto him. Wherefore hee refuſed not MARY MAGDALEN, nor the Leper, nor the Woman which by touching him, was cured of the fluxe of blood: yea rather, as we reade, al the blind, lame, & other diſeaſed perſons ſought to go vnto chriſt, & to touche him: for out of him there iſſued a vertue which healed all.

12 Then, O my Lord God, I am infirme, & weake, I haue great neede for to come vnto thee my true Phiſition: if I be a ſinner I muſt go & ſeek out him which may iuſti fieme: if I be full of diſordered paſſions, & grieuouſly loaden with the weight of my ſins: to whō ſhould I runne for eaſe, but vnto thee, who only canſt & wilt helpe me! Farre greater are my ſinnes than thoſe of MARY MAGDALEN: a more vgly Leper I am, than he which came vnto thee: and in my ſoule I ſuffer another manner of fluxe, and farre more dangerous than that Woman. I am alſo blind when I ſee not thee my true light: I am lame when I walke not with paces of loue towards thee: I am maimed, whē I exerciſe not my ſelfe in good works, & doe not helpe my Neighbours as I ought. And therefore al theſe my neceſſities and infirmities, doe force me to run vnto thee for helpe and remedye hauing confidence in thy goodneſſe, that as thou didſt not reiecte them, ſo thou wilt not reiect me: becauſe thou ſaidſt with thy moſt holy Mouth: That thoſe which come vnto thee, thou wilt neuer caſt forth.

The Praier.

WITH verye great reaſon ſweete LORD, that holye Prophet, aſtoniſhed at thy great goodneſſe, and at thy exceding loue which thou beareſt towardes man ſpoke thoſe wordes: Quid est homo quia magnificas eum, aut quid apponis erga eum cor tuum: What am I O my God, of what worth or merite, that thou the moſt bleſſed & moſt glorious God, who haſt no neede of me, nor of anye thing of mine, ſhouldeſt haue me in ſuch eſtimation, & procure in all manner poſſible to exalt me and magnifie me, & communicate thy ſelfe, & what ſoeuer is thine ſo liberallye vnto me! What am I but a little duſt and aſhes! And if I will compare my ſelfe vnto the height of thy Godhead, I ſhal vtterly fail in my ſight, & knowe my ſelfe altogither to be nothing. And yet notwithſtanding behold thou inclineſt the heauens, and voutfafeſt to come vnto me, to repaire the ruines of my Soule, and to waſhe awaye, not with the water of the Red-Sea, but with thy owne Blood, my filthineſſe: & to ſatisfy my deadly hunger, not with the Manna of the deſert, but with thy owne ſuperſubſtantiall & moſt Diuine fleſhe. If that good Centurion, whoſe faith thou preferredſt before all Iſraell, vnderſtanding that thou wert comming vnto him thought not himſelfe worthy that thou ſhouldeſt come neere vnto his houſe: and thy holy Forerunner which was ſanctified before hee was borne, & then whom amongſt all men there was not a greater, when hee ſawe thee come vnto him, did proſtrate himſelfe with ſo great humility at thy feete, ſaying: Tu venis ad me! How much more I miſerable wretche, all borne in ſinne, and of ſo many ſeuerall ingratitudes and offences towardes thee, as haue beene thy benefites towardes me, which I haue repaied with ſo vnworthy exchange: I which for my wickedneſſe am not worthy to lifte vp my eies vnto Heauen, nor that the earth ſhould vpholde me: and if thou wouldeſt enter into iudgement with me, all the paines of this, and of the other life, were not ſufficient for to puniſhe the thouſand part of my demerites, thou comming with ſo great loue and gentleneſſe vnto me: ought to proſtrate my ſelfe vnto the earth: yea, if it were poſſible to lay my ſelfe vnder the earth, & with farre greater reaſon and maruaile, crye out, Domine tu venis ad me! O LORD doſt thou come to mee! I am not worthy that thou enter into my Houſe, but ſpeake but one only Worde, & my Soule ſhall be ſafe.