¶ A little treatise of the manner and form of confession/ made by the most excellent and famous clerk, M. Eras. of Roterdame. ¶ Cum privilegio Regali. Iohn Byddell. ¶ To the reverent father Fraū●●●●ke Moline, the bishop of Condome, newly elected, Erasmus of Roterdame sendeth greeting. OUR friend hilary bringing unto me your letters, most honourable prelate/ full of a certain rare and singular favour and benevolence toward me: did doubtless bring unto me very moche hilarite and gladness. For asmuch therefore as it hath pleased you to let me have knowledge and understanding, what thing you do there in those parties, where you are abiding: me thought it was my part again to provide that you should not be ignorant, nor unknowing whereabout I 〈◊〉 occupied at that time, wha● yo● letter was delivered unto m●● Horace at what time his m●● was occupied about such thy●●ges as do appertain to living well, and virtuously, writeth in this wise: Li. j epist. j Condo et compono que mox depromere possim. I do (saith he) gather and lay up in my mind wholesome precepts/ which I may shortly hereafter utter & express in my conversation and living. But this said verse may I more rightfully & truly use & apply to myself/ which was at that time occupied about such things as do help unto dying well, & making of a good end. For this is the chief and principal part/ and also the most earnest part of philosophy, and wisdom. This thing albeit it ȳ● it ought to be the principal study and business of a●l men, all the time of their life: yet are we the most part of us, I wot not after what fashion, moche of the property that the people of Phrigia were of/ and we are not lightly amended nor made better/ but by strokes & punishment. The pain and grief of the reins of the back, hath in deed very oft at other times pained me: but specially of all other times/ it did so vex & torment me in the month of july last passed/ that there was none other remedy/ but earnestly to think of departing out of the world: but the same disease did so come upon me again at Christenmas/ that not only I was in despair of life/ but also I did desire and wish to die: The stone is a warp & a churly ●e warner and teacher's even more cruel also than death itself: but yet for all that hereof I may thank it/ or rathe● our lord jesus by it/ that I do now diligently and heartily give heed and provide, that death may not come upon me, and take me unprepared, and unready/ although he do come so suddenly, that he shall not grant me leisure and space to make confession at my last end. A little treatise, whereupon I do at this time send unto you as annexed to my letters written unto you: with the which, if you ●hal judge your epistle to be well recompensed/ I shall have cause wherefore greatly to be glad and rejoice, for your good and favourable mind borne toward me/ I know right well that I shall deigned of Christ himself/ so that it in no wise may be put down, or taken away by men: or else being brought in of our fore fathers, and elders/ it hath by little and little gathered such strength, that the authority of it is as great/ as if it had been instituted of Christ/ namely in as much as the authority of the bishop of Rome, and the consent also of the christian people hath confirmed the same. Furthermore, if a man doth grant that it hath been instituted and ordained first of men/ than whether it should be more expedient and profitable, that it be left & do remain still/ because of innumerable utilities and profits/ which we do see to come of it: or else it should be better that it were taken away/ for because of innumerable inconuenientes and harms/ which we do find by experience to rise by the occasion of it/ through the default of them that do make confession/ and of them that here confession. But thou shalt look for none of these things in this book good reder/ either because these things have been long sins diligently handled and treated of/ by most cunning men: or else because I list not now in this unquiet world, Proverb. & troublous state of times, to stir such botches or soores: neither is it my purpose and intent now to move and stir such things/ Proverb. as are not to be moved or stirred/ but rather according to the counsel of Plato, to order that well that is present. For with how so ever many and great arguments the one part doth labour & strive to prove this confession, not to have been instituted of our lord jesus himself/ and that so great a burden can not by any person being but a pure man, be laid upon men's shoulders: yet doubtless this thing can not be denied, that he is sure, and safe from jeopardy, which hath made his confession well unto an able and meet priest. These men also, which do defend & maintain the opinions of Luther, do confess and grant that this confession is wholesome and profitable/ & not to be despised. But I likewise as I can not by strong effectual testimonies of the scriptures, & invincible arguments/ force and constrain them that list to be stiff, and froward/ for to grant this confession (this confession I mean, such as it is, now used) to have been instituted of Christ, or else of the apostles: even so do I judge it religiously for to be observed and kept of all good men/ as a thing at the least wise brought in of the head and prelate's of the church/ not without the inspiration of the holy ghost/ even unto this present condition and state: how well other men do provide for themselves/ which do teach that this confession is not of necessity, advise them: but I for my part, if any deadly sin do cumber and prick my conscience/ durst not be bold neither to go to god's board/ neither to look after and abide my dying day/ unless I be reconciled to god by a priest, according to the most comen usual custom of the church. Therefore in asmuch as this is certain & undoubted, How the author ●oth esteem confession/ hereof thou may judge good reder. that this confession is many ways, and for many causes very profitable and wholesome/ if both parties do their duty: that is to wit, both he, which by confession sechethe physic, & the help of his soul/ and he also of whom counsel is asked/ as of a ghostly leech or surgeon: I have thought it best somewhat in few word to show and declare, by what means it may be brought to pass/ that very moche fruit may be taken of confession/ and very little hurts or evils admitted or received: which evils or inconuenientes, we do see to arise not so much of the thing itself, as of the default of men: Like wise as there is nothing well near in the world so holy/ nor so godly/ nor (if I may so say) so heavenly/ that the corrupt manners of men do not turn to their own harm and hurt. And verily those certain persons do greatly mislike me, which go about to take away the thing that is good of itself/ because of the defaults of men that misuse it: where as a medicine and remedy were rather to be ministered and given to the men so misusing it. As many as yet hitherto have treated and written of this matter of confession, I see that their most principal labour, and study hath been to show the comen kinds of sins, both special, and general/ and they have only instructed and taught the person that maketh confession/ and not also the hearer of confession: albeit that this thing was most specially and principally to be done/ namely these days/ in which we do see, and sorrow religious men, and priests, for the most part, to be fallen and comen to that point/ that both in ignorance and in corrupt manners, they do well near pass the comen unlearned lay people: I have therefore in this work studied and endeavoured myself to admonish both parties/ to th'end, that whiles he that heareth/ and he that maketh confession do both of them their part and duty. There may of this thing, being of itself very good/ great and plenteous utility come unto them both. Now moreover, because there are some men/ which do believe, divers opinions concerning confession. that this confession was instituted and ordained of Christ? and some again there be/ which do doubt thereof: and some also there be/ which although it were instituted of men/ yet do observe it no less religiously & devoutly/ than if Christ had instituted it with his own mouth: & some other again there be/ which do suppose it to be in deed a thing arbitrable (that is to say, not of necessity/ but standing in man's will and pleasure to do it, or leave it undone) but yet they counsel (as I said) that it is not to be despised/ for asmuch as it is wholesome and profitable. To all these persons have I ordained this book. From those men, which do say, and teach that it is arbitrable/ I do plainly and utterly disagree. And as for those, which do affirm, that it was instituted of mere and pure men/ in this book, I do neither consent and agree unto them/ neither I do repugn and strive against them: how be it yet I am more inclining & leaning towards that part/ which believeth it to have been instituted of Christ: and this sentence and opinion I shall also gladly maintain and defend/ when I shall be once instructed and appointed therefore with sufficient and due armour of scriptures and arguments/ lest I might else chance to make the cause the worse, and hinder the matter/ if it should fortune me not to have good speed/ nor the thing to come well to pass with me/ whiles I went about to prove it. For it is no great business or mastery for a man to say or affirm a thing: but it is a point appertaining to a catholic doctor, to prove the thing which he saith/ and to confute his adversaries, by evident and open testimonies of the scriptures. I remember & follow this saying of Horace: he sat still and would not meddle/ which feared lest the business should not frame well with him/ & that he should labour in vain. For it is better to leave the matter hole and untouched, to other men: than by evil handling of it, to bring it in to more jeopardy. we therefore leaving that thing to other men/ which requireth an excellent warrior: have taken unto ourself the part of a rascal soldier, purposing to show certain things/ by which it shall be brought to pass/ that more fruit & profit may come of confession. And to th'end that this thing may be the more manifest and clear/ we shall first show in few words, The division of this work. how great commodities and ꝑfites are in this confession. Secondarily, how great a pestilence or destruction of very virtue and godliness doth arise hereof, by occasion among men. Thirdly, by what means and ways we may attain the commodities/ and by what means the discommodities & harms may be avoided & eschewed. Fourthly, we shall pursue and speak of other things/ which do appertain to the office of him that heareth confession/ and of him that maketh confession. which labour of mine, for asmuch as it doth help no less to the profit of the hearers of confession, than of them that do make confession: As I suppose, it is meet & according that both parties do take it in good worth/ although the nature of the argument or matter shall cause certain things to be brought in/ little liking or pleasant to man's judgement. For it belongeth to physicians, not so much to speak pleasant & delectable things, as it doth to speak wholesome and profitable things. The first utility coming of confession. THe first than & the chief utility that cometh of shrift and confession of sins (as I suppose) is this/ that by none other means the pride of man's mind is either better or more effectually and strongly abated and pulled down/ and stubbornness or sturdiness against god/ (which, unless it be with great study and diligence depressed and thrust down/ it doth in conclusion advance and raise up itself against all thing that is worshipped or called god. 2. Thessa. 2. For this hath been and is the fountain of all impiety and wickedness/ that we do think ourself to be some what/ when in very deed we are nothing. This pride and presumption did cast down Lucifer with his unhappy company, Esai. 14. for that he ascribed unto himself, that thing/ which he had freely received of god's goodness: and being lift up in mind against the majesty of his creator and maker/ he was cast down headlong in to the lowest place/ whiles he goth about to win unto himself the highest: and he began to be most abject & vile of all creatures/ after that he once had to much liking in himself, & stood over moche in his own conceit. And by his instigation and also ensample/ the first authors and parents of mankind/ whiles by tasting the fruit of the forbode tree, Genesis .3. they did covet to be made equal with god/ were driven out of Paradise. Lucifer was a certain mind/ noble/ immortal/ bodyles/ endued with gifts/ scantly able to be esteemed of us: but yet for all this, because he did not submit & humble himself unto him/ of whom he had received what soever felicity he had/ and in comparison unto whom, he was nothing: he fell, never after to be repaired or restored. How moche less than is it convenient or according, that man, being so far in condition and estate lower than angels/ should be proud/ presumptuous/ and stubborn against god/ of whom he was created and made/ and without whom, nought he hath/ nor nought he may do? And yet this not withstandynge, this mischievous vice is rooted in the minds of men/ & that wily serpent doth not cease, by this pestilent sin to draw men unto that place/ whereunto he himself is fallen down. Like wise as unto wickedness the first degree, & the first step was an high proud mind/ & trusting moche on it own self: even so the first degree or step unto godliness, shall be a mind utterly misliking itself/ and submitting itself unto god. Now can there not be any more submission, or humbling & mekening of a man/ than that one man willingly do cast down himself at the feet of another man/ and do show & diclose unto him not only his own deeds/ but also the privy & secret thoughts of his mind/ namely seeing that certain of them are such manner ones/ that they may not be told and rehearsed without great shamefastness/ and certain also of that kind/ that they are not without very great danger & jeopardy of a man's life, discovered & uttered unto him/ which either through folyshenes'/ or drunkenness/ or malice/ or sickness/ may at any time disclose that/ which he hath herd. Besides this, consider this thing also/ of how arrogant & proud minds, certain persons be even by nature. Again, how great pride of mind wealth & prosperity, doth cause and engendre in some other men/ as for example/ in rich men/ in beautiful and fair persons/ in princes, or governors/ in learned men/ in hypocrites/ or those, which other wise are excellent in dignity among men. These persons no doubt of it must needs do great violence to their own mind/ when for the fear of god/ and for the love of their own soul's health/ they do lay away all pride and high stomach/ & do fall down lowly and meekly at the feet of a priest/ being often times but a vile and an abject person/ and of no reputation in the sight and judgement of the world/ & unto him as unto a divine and godly physician, do uncover and disclose all the corruption of their minds/ and all the boils and soores of their conscience. But whiles a man doth in such wise humble and meken himself afore man ●. Petri. 5● God doth resist and withstand proud persons/ but he never despised a contrite & a meek humble heart. Psal. 50. That heart that is contrite, A contrite heart. and broken with sorrow/ is not lifted up/ it doth not swell with pride. But if thou do mingle with it the moistness & liquore of tears/ it will like moist clay/ or soft past/ that followeth the hand of the workman/ in to what soever fashion or shape he list. And if thou shalt have humbled and mekened thy heart to god/ it shall be no pain or grief to thee, for to submit & humble thyself to a priest. In the committing and doing of sin/ thou wast proud, and disobedient against god/ and submittedst thyself to the yoocke of the devil: and doth it now grieve the to submit & humble thyself to the minister and vicar of god● when thou, being alured and beguiled with the bait of vices/ didst hold forth thy neck unto the halters and snares of the devil/ than it was convenient and seemly for that to have remembered pride and high stomach: and not here/ where thou dost for a season humble & cast down thyself/ that thou mayst from hell be exalted and lifted up in to heaven. If any part of thy body have a boil, or a botch/ thou submittest thyself unto the surgeon, being a man/ thou uncoverest and makest bare unto him even the most secret and privy parts of thy body: And when thy mind is wounded with so many and sundry wounds/ doth it grieve the for so little a while to submit thyself unto the physician of the soul? Similitudis For likewise as he that doth minister unto a poor man/ doth not think in this wise: how vile and low a person is this, to whom I do service: but he doth rather think thus with himself/ how high and honourable is he, for whose sake I do this service & benefit: even so, he that goeth unto the priest/ let him not consider the condition and state of him/ as touching the world/ but let him consider how great and excellent he is/ whose stead the priest beareth/ and how great authority and power is given to him/ far higher than either the authority of king or emperor. If any beggar can ease the of the fever/ wouldest thou not, be thou never so rich, and honourable/ gladly kneel on thy knees unto him/ to have him restore the unto health? If thou were taken prisoner of rovers on the See: who is there of so low degree and estate/ to whom thou wouldest not gladly fall down on thy knees/ if thou knewest that it lay in his power to deliver thee/ and to restore the home again to thine own. If th'emperor, being grievously offended and displeased with thee/ had assigned or appointed any one of his cooks, either to punish thee/ or else to restore the in to the prince's favour again: wouldst thou not gladly fall down at the cook's knees/ and do what soever thing even those that are most humble suppliants are wont to do/ not so much reputing, and consyde●yng what manner person he is/ but how moche he may do for thee: and wouldest thou not in that person of low estate, honour and worship the majesty of th'emperor? Thou wouldest fall willingly, and gladly submit thyself unto the rod or wand of the officer/ which might turn or change thine estate/ & make the of a man's bond servant/ a man's free servant: And dost thou here refuse and flee from the priests hand/ which may make the of the devils bond servant/ the son of god? To lose & destroy thy soul, it did not grieve thee/ to give thyself to be trodden under the foot of Satan: and to receive health again/ disdainest thou to commit & betake thyself unto a priest? what a foolish manner of pride is this, contrary to all reason and right order? and what a perverse and lewd kind of humbleness or meekness is this? whiles thou dost advance and lift up thyself/ thou art overthrown and cast down. If thou wilt be exalted and enhanced/ there is no remedy, but thou must needs cast down thyself, and bring thyself low. There is nothing more high than is god/ but yet thou goest away from him, Psal. 137. when thou liftest up thyself/ and art high by pride: and than thou drawest near to him/ when with the lowly publican thou dost withdraw & cast down thyself by meekness. Luc. 18. Upon the hills & mountains that be higher than the clouds/ god throweth lyghtninge. Upon the low dales, he sendeth forth the showers, & rivers/ that they may be fresh and green with much grass/ & may be plenteous with moche fruit. For this doubtless is it/ wherefore the scripture saith, 1. Petri. 5. to the humble & lowly persons he giveth grace. jacobi. 4. There are the cursed mountains of Gelboe/ upon which, neither dew nor rain doth light. There are also mountains/ wherewith the lord is delighted. Gene. 22. There was the mount/ upon which Abraham made ready and went about to offer up his only son in sacrifice. Exodi .19. et. 20. In a mount also was the law given. The mount Zion is famous & greatly commended/ which trusteth and putteth confidence in the lord. Psal. 124. And there are mountains also/ unto which the godly men do lift up their eyes/ & fromwhens they do look and wait after help. Psal. 120. In the mountains also our lord did often times make his prayers. Math. 17. On a mounteyn also he was transfigured. Actuum. x. On the mount he went or stied up to heaven. Therefore that thou mayst be made a mount● or hill pleasant unto the lord/ cast down the height or top of thy heart/ and be thou made a low valley or dale, that thou mayst receive that benediction & blessing of the lord: Hebre. 9 and that all thistles and thorns/ which the cursed ground bringeth forth, being cleansed and rid out/ thou mayst plenteously bring forth moche fruit of virtues. Believe me, whose soever mind doth vehemently & greatly refuse & grudge to submit and meken himself to a priest/ he hath not yet sufficiently humbled and cast down his heart before god/ nor he doth not yet heartily repent. Considre who he is, that thou hast offended. consider also, how sore and grievous punishment thou hast deserved. consider again, to what unworthiness & shame thou haste cast down thyself/ through committing of sin/ and how unhonourable & foul thou hast made thyself in the sight of god/ of all saints & angels/ whiles thou, thy garment and ring cast away from thee, Luc. 15. being shaken out from the fellowship and company of the children & sons of god/ art made the servant of the devil/ the heir of hell fire/ and dost think and reckon that thou oughtest to be ashamed of any thing/ what soever it be/ that may from so great unworthiness and vileness, restore the again in to so great felicity. Art thou ashamed to seem a sinner? why art thou not than by that reason aswell ashamed to seem a man? And if thou have respect and regard unto shamefastness, or honesty: it is more shame and dishonesty, not to be willing to change the bondage, than it was to have fallen in to it. Finally, let one shamefastness drive out another/ likewise as one nail is driven out with another. A proverb. Considre and bethink thee, whether of the two is more tolerable/ I mean on's to be ashamed here before one man: or else afterward to be ashamed in the sight of god/ and his angels/ and of all the holy saints/ which have been from the beginning of the world/ & which shall be until the worlds end. consider and think with thyself, what a theatre & multitude of lookers shallbe there/ with what face darest thou there behold thy maker/ thy redeemer/ and deliverer: whom thou hast despised/ notwithstanding that he ●yd provoke the with so many benefits/ did make the so great and royal promises/ & also did tolerate & suffer the with so great patience and gentleness? how shalt thou lift up ●hyn ●yes, to look upon that most blessed fellowship and company of the heavenly citizens: from which thou hast wy●lyngly of thine own mind, withdrawn thyself/ and cast thyself in to a miserable & wretched company? If thou dost think well upon this dishonour/ this rebuke/ this ignominy/ and this shame: thou wouldest soon despise and make light of this temporal & transitory shame/ which putteth away everlasting rebuke and shame. Blessed are they, whose sins are covered or hid, Psal. 31. for confession covereth & hideth sins: so that now, neither god doth remember him, neither the devil doth know him. And for asmuch as the hole man in serving sin/ hath lifted up himself by proud disobedience against god: it is convenient and meet that he do humble & meken himself even in body also. And likewise as the body often times doth give the occasion of doing sin: even so often times either it doth engender & cause/ or else doth help and further the virtue of the mind. For this cause the governors & rulers of holy church in old time/ not only in the administration of the sacraments, and in the divine service: but also in the casting forth of them that were relapsed in to any heinous and odious crime/ and in the receiving in again of them/ which were purged & cleansed by penance/ did use certain visible rites & ceremonies, to th'intent that both the people should be feared away from doing sin/ and also that they/ which yet were not soorye for their sins/ should be provoked unto repentance and amendment/ and that they, whose repentance was weak, should be the more provoked to horror & hatred of sins. For the imbecilite and weakness of man's mind, needeth many stirrings and provocations to this, that it do conceive and gather in itself the fire of divine charity/ and that it do keep it/ and that being possessed of it, waxing strong/ it be transfigured & transformed of the same. In the old time, th●y were reproved & rebuked of the bishop/ The sharp penance enjoined to sinners in old tyme. they were separated & departed from the company and fellowship of the christian flock/ and bare heeded & clothed in course sackcloth/ and besprinkled with ashes/ they stood before the church porch/ humbly beseeching and desiring of them that passed by/ and that came in to the church, the suffrages & help of their prayers/ there was enjoined unto them fastings/ often drinking of water/ sleeping on the bare ground/ and other things more, very hard and painful in deed to the affections of man/ but wholesome and profitable both to them, which had regard and mind to the saving of innocency/ and also to them, which did suffer such things/ to the purging & washing away of their sins. And of this said custom, there remaineth still even yet at this day certain tokens/ namely in the church of Rome. The manner at Rome. For certain men's shoulders are made bare, and naked, & without the church they are beaten with a rod, other whiles even until the blood do follow/ and that a very great number and multitute of people looking on: but yet only the penitentiary doth know, what offence, or crime the penitent hath committed/ saving only, that all men do judge & dame some heinous offence to have been committed. But what time the charity waxed cold, & wickedness came in a floote: the heeds & prelate's of the church, having respect unto man's imbecilite & weakness, did release the greatest part of the shame, & of the pain: lest they might alienate and turn many men away from the faith of the church, if they did use their authority towards all men. But it is our part to recompense and make up that, which is abated and taken away of bodily ceremonies, with humbleness & lowliness of mind, & with contrition & sorrow of the heart. The more remiss & slack that the correction and chastisement of the church, that was in old time, is made towards us: so much the less we ought to be favourable towards our own selves. It is granted unto us, that we may (only a certain few kinds excepted) be purged & cleansed by secret confession, without any loss or impairing of our honesty & good fame, from all manner offences & crimes, be they never so heinous & grievous. But we must take heed and beware, that this mildness & gentleness of the church, do not teach us to hate our sins but slenderly and smally/ for those sins may not seem small or sleight to every one/ of which is due the eternal pain of the fire of hell. Therefore this unprofitable, yea pernicious shame fastness, is to be cast away/ and this foolish and wicked pride, is to be shaken of. For what manner a thing is it to dread the conscience or knowledge of one man/ and not to dread and fear the eyes of god/ which seeth & beholdeth all things? it is doubtless a pevyshe and a mad pride. The second utility coming of confession. THe second utility or profit that cometh of confession, is that there are very many men/ which either by reason of age/ or else for lack of knowledge, do not perceive the quantity of their offences: but through error and mistaking, do judge that thing to be none offence at all, which is a deadly sin/ and contrary wise again, do suppose & ween that to be a grievous sin, which is not so. Or if they do perceive the quantity of their offence: yet are they so cumbered & entangled/ that they wot not how to rid out themselves/ which thing happeneth and chanceth in many cases of matrimony/ of vows/ of restitution/ and such other like/ in which cases some time even well learned divines, & lawyers also are in perplexite & doubt. Here in this point there is not only need of absolution/ but also the matter requireth a man that is virtuous and well conscienced/ & besides y●, well instructed & skilled in the knowledge of holy scriptures/ & also in the knowledge of both laws. Furthermore, like wise as in the bodies of men there are certain fevers, that are not perceived/ but by so much they are the more perilous: even so are there often times in the minds of men also certain secret vices, either not espied & perceived/ or else deceiving men with the viso & face of godliness. Here in this thing the priest doth help/ as it were a cunning physician: & by tokens and conjectures, gathering the unknown disease & sickness of the mind, doth revoke the party from error. Again, he comforteth & encourageth him, that is afraid in vain, where there was no jeopardy. Moreover, those that are wrapped & entangled in perplex & doubtful evils, he doth with wise learned & faithful counsels unwrap them, & set their conscience at rest: showing unto them the way, by which they may shake of the vice, which either cleveth toughly, & is loath to go away/ by the reason of natural inclinaon: or else often times among hath recourse, by the reason of long custom & familiarity. For in no manner diseases are the physicians put to more business, & labours, for to find the remedy by their cunning: than in those, which through long process & continuance of time, are becomen familiar: in so moche that they are utterly in despair/ & do rather promise mitigation & aswagement of the disease than the healing of it: as for example in the falling sickness, being once rooted & of long continuance, in the gout/ or in the stone, if it be in aged men. But in the diseases & sicknesses of the mind/ that is to weet, in vices/ no man ought at any time to despair of health, An spiritual diseases, let no man despair to be healed, be they never so great seeing that Christ did cleanse and make hole both the lepers/ Luc. 17. and the woman that had so many years been cumbered and diseased with flux and issue of blood/ and also did set upright upon his feet, Luc. 8. the man being diseased with the palsay/ which had lain bedreden so many years. Marc. 2. Finally, did call again and restore to life lazare/ which had lain deed four days in his grave. Iohn. 11. Furthermore, this thing also doth a cunning & a trusty physician cause, that he may by certain tokens and signs, perceive and know afore the sickness and disease of the body, that is towards him/ and with no great business avoid and keep it of in the coming/ where as if it had once entered in him and had gotten the victory, he should scarcely be able to drive it away with exceeding great labour. even the same doth a wise & a trusty physician and leech of the soul/ when he perceiveth evident jeopardy of any vice and spiritual disease coming toward: he giveth monition & warning thereof/ & showeth by what means it may be avoided & eschewed. And this thing is never done in better or more convenient season, than in sacramental confession. THis utility, The third vtilite● which I will now speak of/ it shall be at every man's free choice/ whether he will make it the third utility/ or else join it to the next order/ and it is this/ that the priest in confession doth remedy & cure two of the most greatest vices that can be/ of which, the one is pestilent security or recklessness/ or else (which is yet more pestilent than this) rejoicing and boasting of sins: the other is much more perilous than they both/ despair of the mercy of god/ whereof the first author and beginner was Cain/ and the counterfeter was judas, Genesis. 2. Math. 27. that betrayed our lord. There are certain sins/ which have a secret pride and rejoicing in them: as for example, the defiling of fair and beautiful damosels/ or the over coming of noble & rich wives/ or the losing of a great sum of money at the dice/ or the shrewd and evil handling of a man's enemy & foo/ or the outrageous expense done in making of a feast or banquet. These things certain men do so confess, and in such wi●e shrive themselves of them, that not only they are not ashamed of the offences that they have done: but also do rather boast them, as noble & glorious acts. The priest, when he shall perceive this in his ghostly child/ shall labour and go about by all manner means, to cast out this foolish pride, & rejoicing from the mind of him, that maketh his confession/ and by showing unto him the shamefulness and foulness of the sin/ in stead of that pestilent pride & rejoicing/ to bring in to his mind wholesome shame & sorrow. Contrary wise again there are certain sins of that kind and sort/ that the very judgement of nature doth abhor them/ & that he which hath committed them, doth condemn and hate his own self: as for example/ killing of father or mother/ babeslaughter/ wondrous & abominable kinds of lechery/ such as are not to be named/ comen thefts & robberies/ which are done without any manner sleight or craft/ poisoning/ collusion with wicked spirits/ blasphemy against god/ and such other like to these. The grievous enormity of these said offences and crimes, doth otherwiles bring a man in to desperation/ which is the most grievous and sorest offence that may be, of all other. Desperation is the most grievous offence of all other. For that man seemeth less to offend god/ which is made negligent and careless, through overmuch boldness and trust upon his goodness: than he, which despairing of forgiveness of his sins, doth deny god to be good and merciful/ when he is even very mercy itself/ and doth deny him also to be true of his promise/ when he hath promised without any exception, to forgive the sinner, that is penitent and sorry/ which promise doubtless he will fulfil and perform, if he be true, And finally denieth him to be omnipotent & almighty/ as though there were some offence or sin of man/ which he were not able to remedy and heal. Here therefore in this case, the priest shall leave nothing unspoken, whereby he may comfort and reyre up the person being thus out of comfort, and despairing of himself, unto hope of forgiveness/ & also whereby he may, after that he hath brought him to that point/ so confirm and establish him/ that he do not fall down again in to the same. The fourth v●ilite. ANd there are some persons also, whose minds are so weak, and feeble/ that they dare not hope, nor, promise unto themselves forgiveness/ no, not even of small and light offences/ nor can have their conscience at quiet & rest: except by the priest such solemn & comen accustomed ceremonies be enjoined them/ to the which absolution is given. Now do I suppose and ween it to be a point of christian humanity, to bear, & apply ourselves unto the infirmity and weakness even of such manner persons, until they grow up unto the firmite of more strong mind: whereunto it shall be meet & convenient often times among to stir and exhort them. I have known certain persons/ which could not persuade unto themselves, that they were assoiled from their sins, except the priest did witness and record the same by his own hand writing. Besides this, very many men do scrupulously & carefully confess themselves even of those things, which among venial sins are of least weight/ yea and sometime even of those things, which are very trifles: as of pollutions in the night time, which chance to come through no vicious occasion/ but only of natural disposition of the body/ neither hath any consent followed or delectation in the same. Of which thing Iohn Gerson hath written so diligently, yea and so specially, that he hath caused many men's consciences, by reason thereof, to be very scrupulous. scrupulosity in saying of service, and prayers. In likewise there are some men, which in saying of their orisons and prayers/ do never satisfy their own minds/ & they are greatly troubled even with very small trifles. And often times it happeneth/ that to this weakness is joined also perversity, & a froward will and mind. They are only careful, and do take thought, whether they do plainly and distinctly pronounce and sound out the letters and syllables: but whether they do understand what they read/ or whether they do worship, and be stirred with the words of god, which they do sound with their mouth, they are exceedingly careless/ and hereof do take no keep at all. semblably, they do so shrive themselves of sudden and fleeing thoughts/ which do but as it were only touch lightly, & skym over the overmost or uttermost part and skin of the mind, and not sink or tarry in it. I say they do so confess these thoughts, as if they had certainly or steadfastly been determined and purposed upon that thing, which came in to their mind, or had also fulfilled it in very deed: when other whiles such thoughts are of things even abominable to be spoken of/ as when there happeneth to come in to a man's mind a certain doubtfulness of the verity and truth of the scriptures, of the articles of the faith/ or else a thought of incest/ or of monstrous forms or fashions of fulfilling of fleshly lust or pleasure. To confess these things rehearsed, scrupulously and ꝑticularly, it doth both charge and overlade the hearer with things superfluous and nothing needful: and also doth trouble the mind of him, that is confessed with fear & dread unprofitably. They say it is a sign and token of a good mind, there to fear sin, where no sin is. Admit that it be a sign of a good mind: yet certainly it is no token of a a perfect mind. And albeit such a thing in young boys, or wenches, do betoken a nature or disposition meet to the learning of virtue and good life: yet the same thing in men is unmeet and unprofitable, yea pernicious also & hurtful/ for that the superstitious and superfluous fleing & eschewing of one vice● doth bring a man in to another more grievous & more weighty/ which thing we do see brought to pass in many men/ by the subtilty and craft of the devil. This perversity and learned mind is to be rebuked: and simple and unlearned in●irmite is to be instructed and taught. It is a point of christian virtue and godliness, to be sorry for such manner infirmities and frailty of man's nature: and to withstand them asmuch as a man may/ and to labour towards more perfect things. A man that is verily virtuous and godly/ wisheth & desireth the perfect integrity and cleanness of his body/ which he hopeth to have in the general resurrection/ and therefore he is sorry, that his vessel is polluted and de●iled with unclean dreams: but it followeth not, Not every thing that grieveth a good & virtuous man is sin. because it grieveth him, and he is sorry for it/ that it is therefore strayghtways sin. For so a good virtuous man is grieved also, and sorry, that with hungers/ with thirst/ with slepinges/ with faintness or weariness of the body/ he is fain to break up the continual fervour of prayer/ he is sorry for the rebellious motions of the membres against the mind/ he sorroweth, that the flesh doth lust against the spirit. But these things are so far-off from being sins/ that they be rather matter & occasion of virtue/ if a man do strive against them to the utter most of his power. which self same thing, I do judge for to be done to wards them/ which of like infirmity do often times repeat & rehearse again the confession of one, & the same offences/ both putting their own selves to pains, and disease/ & also spending in waist the preeftes tyme. In deed a man other whiles to follow the minds of such persons, it is a point of christian charity/ but yet so, and in such wise, that by admonition & counsel they be promoted & brought forward unto more perfect things/ and do learn to love, and to fear less. THe fifth utility is, The fifth utility. that for asmuch as there is no remission or forgiveness of sins/ except there be a due & meet detestation and hatred, of the offences committed/ proceeding of the love of god, & also an earnest, sure, and steadfast purpose to forbear and refrain in time after to come, from all things, where with god is offended and displeased: to the attaining of these things, the meditation and recording of confession to be made unto man, helpeth not a little. For likewise as he, which shall speak of any matter, and tell his tale before a judge, doth more diligently bethink himself/ and more attentively consider & weigh all the circumstances of the matter, than if he did consider it without any such care of speaking it afore any man: even so he that studieth & bethynketh himself, what he shall say unto the priest/ doth more deeply consider the gravity & foulness of his sins/ calling to remembrance how oft he hath fallen again in them/ and how long season he hath continued in his darkness & filthiness of sin/ and of how great commodities and wealth he hath in the mean while deprived and bereft his own self, being out of the favour of god/ and departed and severed from the communion and fellowship of the hole mystical body of Christ/ & bond unto the eternal punishment of hell fire. Of the attent and diligent consideration of these things, spring or rise horror and hatred of sins, which sometime is engendered, & taketh his original beginning of the fear and dread of punishment, and causeth desperation, unless it do go forwards unto hope of forgiveness/ through the consideration of the mercy of god/ and through confidence and trust in our lord jesus Christ/ which hath once suffered and made satisfaction for the sins of all men: until that after servile fear and dread do succeed and follow love seemly for a son/ which is displeased and discontented with his sins, not for that that they now do bring a man to the fire of hell: but for that that they do offend & mislike the most good father, which hath done so moche for us. For if the son, which unfeignedly, and from the heart doth love his father & mother/ would not, although there were no fear of punishment at all/ wittingly do that thing, which might displease their minds: how moche more doth he that loveth god, which is to be loved above all things/ both hate his sins committed in times passed/ by which he hath displeased god/ and also take heed and beware, that he do not commit any such like offence in time hereafter to come? This commodity & profit therefore should move and stir a man to be shriven unto a priest, although confession were not necessary: how moche more than is it to be embraced, if necessity do draw us unto this utility? THe sixth utility is, The sixth utility. that like wise as the greatness of sorrow engendered and conceived of the consideration & pondering of a man's offences and sins/ doth purchase and obtain the mercy of god, to the releasing of the crimes and offences/ & doth make the purpose of abstaining from sins, in time coming, the more firm and stable: even so doth shamefastness to uncover and disclose that is in his breeste unto a man, take away a great part of the pain/ and holdeth a man back, that he shall not lightly fall again in to the same offences. Like wise as children with beating, and shame, are taught to beware, that they do not fall twice in to one default. Now the most part of men are weak and feeble/ and prone and ready to commit sin. And this shamefastness is so grievous and painful unto men of gentle and high stomach/ that there are many men, which had rather die, than once to be shamed/ were it not so, that either they did love god/ or else did fear the fire of hell. The seventh utility. THe seventh utility is, that for because (according to the old proverb) the principal part, and the chief point of wisdom is, that a man do know himself: there is nothing that doth more cause this thing/ than doth confession/ which setteth the whole man often times forth before his own eyes/ leaving none of all the secret corners of his mind unshaken and unsearched, whiles he doth inwardly consider to what things the commandments of god do call him/ and to what things he himself is inclined/ and by what occasions he doth fall in to sin. Psal. 1. what the very meditation in the law of the lord is. For this is the very meditation and study in the law of the lord, that a man do order and dispose himself unto that estate of life/ in which he would desire to be, if the last day of his life were near at hand. THe eight utility, The eight utility. is that he, which maketh his confession to a priest/ not only is helped by his counsel, comfort, and exhortation: but also by his prayer. For he prayeth and wisheth to him that is confessed, the grace of the holy ghost/ & ghostly strength to resist and withstand the devil. And if it be so, that the prayer of each good man, who soever he be, is available to the obtaining of the grace & favour of almighty god: how moche more than is the prayer of the priest profitable and helpful to the same? For doubtless this is it/ which s. jamis teacheth/ that even in this thing also, the fervent prayer of a just person is very moche worth, jacobi. ●. & of great strength. Here I intend not in the mean season to speak any thing of the power and authority of the keys, whereof divines have so copiously & largely written and taught/ that it needeth not me to rehearse it again. For as for what thing attrition is, Attrition. & whether thereof by the means of confession may be made contrition/ and whether confession doth cause and bring to pass, that the sin is forthwith forgiven in the first instant: I do leave all this gear to be disputed & reasoned of the subtle scotistes. THe ninth utility is, The ninth utility. that likewise as by baptism we are delivered from the tyranny of Satan, and being made the sons of god, are graffed in to the body of Christ, which is the church/ and are chosen in to so blessed a company or fellowship of angels/ and of all those that are predestinate unto the heavenly inheritance, in what soever part of the world they do life/ have lived/ or shall live: even so by penance are we duly restored again in to the same society and fellowship. And albeit that he, which hath of god received hatred of his sins/ is delivered from his guilt & offence: and though we do grant, that the confession, which is made unto a man/ is not utterly necessary (which thing certain men both in old time did teach, & also some men now a days do teach, from whom yet I do gladly & willingly dissent & disagree) yet that notwithstanding, Despising of the usual custom & tradition of the church: both displeaseth god/ & also causeth bretche of charity, and concord. the despising of the public custom/ which hath so many years continually been used/ & the contumacy and disobedience against the tradition of the church/ doth both offend and displease god/ & also doth hurt the tranquillity and quietness of the christian comen weal. This offence at the least wise doth he avoid & eschew/ which doth confess himself unto a priest. Besides this, although he were before free from his sins: yet nevertheless by confession in due form made unto a priest, is increased moche light/ & moche grace. which lucre and winning, no man that is in very deed virtuous & godly, will despise, & make light of. Moreover, there be some men, which in the time of their health, have, or rather in their own judgement do seem to have, a careless & a quiet conscience: but when they are in extremes & likely to die, they are otherwise minded/ either because than the jeopardy draweth more near, either else because the crafty tempter the devil doth than use all his crafts, and subtylties against them. Against this trouble & unquietness of c●ience/ the most sure undoubted remedy, is in convenient and due time faithfully & truly to be confessed unto a priest. Last of all, the church will more gladly knowledge for her child, him that doth make confession to a priest, than him that doth not: Like wise as the jews did more gladly knowledge for one of them, him which was circumcised, than him that was uncircumcised. Math. 3. Roma. 14. And this also is a part of godliness, a man to fulfil all rightwiseness, and to eschew offending of his brother/ and (according to s. Paul's saying) to please all men in all points. ●. Cor. 10. I would not speak these things for mine own cause, but for cause of them, which have not yet surely, and undoubtedly persuaded unto themselves, that this confession, as being instituted by men/ is utterly necessary unto soul health. 1. Cor. 2. A spiritual man doth discern and judge all things/ & himself is judged of no man/ but (as the comen sort of men is, prone & enclyning to shake of their necks, the yoke of the lord) I see and perceive, that the contempt and setting at nought of confession, is a special & a principal step or stair unto paynymry and heathen manner of living/ whereunto we do see many men now a days to fall again/ under the false title & name of evangelical liberty. Hitherto I have rehearsed & showed the chief and principal utilities and profits that do come of confession: which else I do know to be innumerable. Now the very place doth monyshe & put me in remembrance to say somewhat in few words, of the evils or harms, which are seen to chance, by the occasion of confession/ but through the default fault of the men, rather than of the thing self. The first ●iscōmodite or harm ANd first to begin with all, this communication and showing of sins among men, one of them to another/ doth seem somewhat to corrupt and infect that natural simplicity and innocency, such as we do see to be in young boys, & young wenches, that are not yet infected with the corruptions and filths of this life, a great part of this innocency is not to know sin at all, and not so much as once to suspect, or dame that there be any men, which do commit such or such offences & sins/ which thing even those priests are wont to knowledge & grant, which are well learned/ & which by reading of books, might know very many things: saying, that they would never have suspected or deemed such abominable sins to be committed among men/ as they do here told to them other whiles in confession. But those sins of all other are most contagious, and do most infect, which do appertain unto lechery, or to curious arts. For there are certain kinds of lechery/ which no wise man would to be rehearsed or told before his sons, or his daughters/ because that nature, ever when occasion is given/ is ready & inclined to the experience and proof of evil and ungracious things. wherefore the surer way is, to be ignorant of such things, as nigh as a man can. There are again unlawful crafts & sciences/ as witchcraft/ neogramantie/ & such other/ which do entice and provoke those persons that be curious, and overmuch desirous of knowledge, unto th'experience and proving of them. And there is given commonly by nature to the most part of men, a vicious and lewd curiosity/ tycling the mind with lust & desire of knowledge. And priests are men often times young/ and some times also lewd & noughty: or at the least wise weak and frail. The mind of such men is corrupted by hearing the wonderful offences of other men: & are often times moved & stirred to do the same things/ which they have learned to have been committed and done of other men. And this canker or pestilence spreadeth itself yet more abroad: as often times as the priests (which thing happeneth among) do rehearse & report afore other men that thing, which they have herd in confession/ in deed not naming the persons/ yea, and other whiles, not once sparing to tell even the names of them also. But though they do never so moche forbear to name the person: yet the thing itself that is told/ often times doth infect & poison the hearer. How be it yet, those men do more grievous offence, which do report things, such as are at no time to be spoken, in open sermons or preachings. Therefore the temporal officers and rulers/ such as are wise/ & do covet that the city be uncorrupted/ when they do execution of death upon a malefactor/ they do always pronounce & declare all the offences and crimes committed by the said malefactors/ because it is not expedient for every manner man to know, that there are some men, which do commit such offences or crimes. Many years ago, when I being than a very young boy, was abiding in Daventrie/ I heard certain harlots/ whereof great plenty was there at that time/ rejoicing and showing themselves glad each to other, that they gave their minds to their own lovers: because the curate had said in his sermon/ that certain pastors had confessed themselves, that they had used themselves not very chastened towards their flock/ of which they had cure & charge. And it was than jubilee. what more foolish curate could there be than this/ which neither constrained by any necessity/ no nor yet provoked thereunto by any utility/ did babble forth this thing among the people/ by reason whereof whoremongers and adulterers should flatter themselves/ and have the more liking in their own vices & sins. Of late days also, a certain grey frere said openly in his sermon/ in a worshipful ●owne/ that if the old law were yet still remaining/ by which, women, which had committed adultery, should be stoned to death: an hole mountain made of stones heaped together, would not suffice to the stoning of those, that were worthy to be stoned to death. THe second evil or harm is cousin to this afore rehearsed, The second evil. that many men by the reason hereof, do flatter their own vices, that is to wit, by the comparison or worse vices: as for example/ when he which is all together defiled with horedoms & adulteries, seemeth to himself pure & faultless/ when he learneth by hearing of confession, the foul kinds of lechery, committed with fiends, or with brute beasts: or else when he doth get knowledge and perceiving, that such men are laden with great sins, whom he did suppose & believe to have been cunning men/ sad/ and virtuous. For such is the nature, and disposition of men: that every man doth gladly exaggerate, & make ●ery heinous other men's defaults/ and doth extenuate and make very light matters of his own offences. I heard once a certain divine, which loved well the company of unchaste women, report, that he heard once a certain man/ which had the rule & governance over certain nuns/ say to him in confession/ that himself had defiled. CC. virgins. By the reason hereof, he that reported this tale, did so flatter himself/ & think his own offences light/ and in a manner to be none offence at all: that as it appeared by him/ he would never purpose or go about to exercise and use chastity. THe third discommodity & harm is, The third evil. that this confession causeth many priests to be more proud & high minded/ whom god would to be fathers, and not lords. Now he is lord over another man/ which knoweth his secret counsels & privities. Neither can that man but fear/ which hath disclosed his own secrets to another man: and commonly he doth despise/ which knoweth any such secrets of another man's. It seemeth therefore, that by confession is taken away liberty and freedom from christian men: among whom Christ would not that there should be any dominion/ and also that charity and love is quenched: for who soever feareth, hateth: and scarcely can that man love, which knoweth any foul & shameful thing by another man. At the least wise, doubtless he doth less regard him, for asmuch as he hath a weapon, wherewith he may undo/ destroy/ and make afraid the person that hath confessed such things unto him. And in case that the priest be more virtuous, than that he will abuse the knowledge of such secrets: yet for all that there do happen many things often times by chance, which are taken in to suspicion. So by the reason there of it cometh to pass, that there is no sincere or faithful friendship between him that maketh confession/ and him that heareth it. THe fourth evil or hurt is, The forth evil. that the party, which maketh confession/ often times doth happen upon evil & lewdly disposed priests/ which under the pretence and cloak of confession, do commit sins, not to be spoken or rehearsed: and in stead of leeches or physicians/ are made either fellows and partners/ or else masters and teachers/ or else disciples and learners of filthiness and vice. would god I might seem to have written this in vain and without cause/ and that we did not every where see & here so many examples hereof/ which neither I do remember without sorrow/ neither can rehearse without shamefastness. The fifth evil. THe .v. discommodity and harm is, that this confession bringeth many men in to jeopardy of their good fame, & of their life/ by the means of certain priests/ very laveshe & liberal of tongue/ & which do not keep close/ but babble out what soever they do here in confession. And what member of man is there more slipper than is the tongue? whom shall a man find/ which will not by occasion, utter any thing to his friend in counsel/ to whom he dare show asmuch as hath been showed to himself? because I will not speak of many persons/ which are endued with such natural disposition/ that they should braced/ unless they did blab out that, which hath been showed unto them of trust. would god this default were only resting in women. Here I do not doubt/ but unto every man over many examples do come to mind and remembrance/ from the rehearsal of which, I do willingly and gladly forbear. beside this, though we do grant the priest to be sober and close of tongue: yet for all that, often times hatred & debate suddenly rising, breaketh the bars or rails of silence: sometime drunkenness also doth the same/ which causeth the thing that was secret and hid in the heat, to swim & fleet above in the tongue. Finally sickness or frenzy suddenly risen, breaketh this silence/ which thing, I myself, when I was young, did know to have chanced in a certain curate: which when he was waxed hoot in his sermon/ did by name utter and disclose the sins of many women. And th'examples are not seld or gesome of them/ whom it hath cost their lives/ the words that they have spoken to the priest in counsel, or confession. Now are there also certain cases excepted/ in which it is lawful to utter & bewray him, that made his confession. But unto these cases certain men do impute and blame what soever thing doth move or stir them to blab out the secrets showed unto them. Some other men do think, that they do not offend/ so that they forbear the names: though they do slander and defame an hole house/ or an hole college, or company. And yet who could be content, or take patiently, to here his city, or his country besprent or spotted with infamy? But how many men have I heard report at feasts and banquets, afore all manner men that were present, what they have learned by the confession of certain persons, being than deceased: thinking that they might do that thing lawfully/ albeit that no man being alive would be contented that his own memory should be infamed & slandered among them that should come after him? last of all, princes do otherwiles require of priests/ and compel them by oath to utter & bewray the doer of the crime. But I, as I would greatly commend and allow it, if the priest, not bewraying the man, could provide for the safeguard of the comen weal: so would I not take or account him for perjured, Nota. though he so do swear that he is ignorant/ when he is demanded of such things/ whereof he ought not to be demanded. Now it seemeth a cruel thing, and against all humanity, to expose and set forth any man unto this so great jeopardy: namely seeing that there are so many examples of them, that be in jeopardy by the reason hereof. Moreover, this burden of confession doth seem not only to charge and grieve sore him that maketh confession: but also the priest that heareth confession. For though I do pass over, and speak no word, how grievous and how painful a thing it is to a good and well learned priest, to spend so moche time in hearing the filths and sins of man's life/ otherwiles (as I have said) even with the jeopardy of his own integrity, chastity or cleanness/ and to suffer & abide the stinking & unwholesome breaths of them that savour & smell of garlic/ or which be infected with sickness and disease/ namely, seeing that many are diseased and cumbered with lepry/ which are not yet kept apart, or with the french pocks/ which is a spice or kind of lepry/ considering there is no way more sure and undoubted to take infection by/ than by taking in the breathe of the person diseased: so that besides the pain and grief, there is not a little jeopardy also joined thereunto. I say, though I pass over this, yet how hard & how sore a thing is it, that a curate, being a man young of age/ and in his flowers/ and profitable to the comen weal, for his learning & virtuous manners, is compelled and driven unto this necessity/ that if he be called, he must at midnight enter in to the chamber, where he that is sick of the pestilence hath empted his belie/ hath ꝑbraked/ or else where he doth sweat/ is bathed/ is anointed/ is seared/ which is diseased with the french pocks/ & must be fain to remain and continue still this jeopardy, until the person so diseased, have finished & made an end of his confession. Neither is it sufficient that he hath gone once: but he is sent for/ and called again & again/ as often times as the person lying at the point of death/ and now past his wits doth say, that he did forget, I wot not what. For these causes divines do deduce and make an argument, that this confession was institute of men, and not of Christ. Actuum. 15. For seeing that Peter, the chief of the apostles did judge and think it not reasonable nor meet to lay upon the gentiles the yoke of the law of Moses'/ which neither themselves, nor their fathers were able to bear: it might seem a very cruel thing/ if men should have laid this burden of confession upon men's necks/ which alone is a more heavy and painful burden, than was all the whole law of Moses'/ with the ceremonies whereof saint Peter did judge & think Actuum. 15. that the gentiles were not to be charged & laden/ yea & did exone rate/ discharge/ & unlade/ even the jews also of the same/ when brotherly charity doth seem rather to move and exhort us here unto/ that asmuch as we may, one of us should lighten or ease the burdens of an other. Math. 19 Christ did not compel or bind any man to keep himself single/ and to live soole without a wife: and should one man bind another man to so painful a thing/ as is this confession. 1. Cor. 7. Paul applying himself to the infirmity & weakness of men, doth remit and release somewhat of the precept of the lord: and how than (say they) should they be so bold/ which are not to be likened or compared unto Paul/ to lay on such a burden upon men's necks/ over and beyond the precept of the lord? namely confession, being as it is now a days, so intricate & made cumbrous with doubts and scruples invented by men: that scarcely any man doth depart from the priest with a quiet and restful conscience. THe sixth discommodity is, The sixth evil. that this uncovering or disclosing of the secret offences committed/ yea and even of the thoughts also/ seemeth to teach boldness & unchamfastnes. For after that men have once or twice so overcome shamefastness/ that they dare confess such things unto a priest: they are by so much made the more bold to do and commit what soever they list. At this po●● be the priests Now is shamefastness the chief keeper of innocency. And there are certain vices of that kind and sort: that the rehearsal of them doth well near infect/ than doth the doing or actual committing of them. The seventh evil. THe seventh discommodity is, that this rehearsal of secret crimes and offences doth bring many weak and feeble persons into desperation/ and certain persons also in to frenesy: where as principally we should study and go about/ that the sinner might take trust and courage of Christ's promises/ and that he might love, rather than fear. For who soever shall not have conceived this affection and mind toward god/ that man doth make his confession all in vain? But the overmuch careful and scrupulous rehearsal and reckoning up of the general and special kinds of sins/ and of the circumstances aggreving the offence/ and drawing it in to another kind/ doth call away the mind from love towards god/ and engendereth hatred and desperation: namely seeing that certain men have entangled and enwrapped this business of confession with so many snares and grins, that a man can not lightly find one that doth depart and go away from the priest with his conscience utterly quiet and at rest. This discommodity or evil chanceth most specially in children/ women/ and aged folk/ & such as be by nature of a timorous & a fearful mind: of which sort I do know many one. And than is there more jeopardy also/ when such persons do happen upon a sharp and a chiding ghostly father. The eight evil. THe eight discommodity is this, There are other some over bold, and that trust to much/ which when they have thought and been purposed either nothing at all/ or else very slightly, of the changing of their life/ neither have they conceived in their mind a serious and earnest detestation & hatred of their life afore led: do yet reckon and think this to be sufficient for themselves/ if they rehearse unto the priest what they have done. And if he do pronounce the absolution. But there is nothing more pestilent and perilous, than this confidence and trust. And there want not priests/ which do flatter such manner persons/ or at the least wise do wink at them/ & let as though they saw them not/ and all because they love better, & set more by the lucre/ which confession and the rehearsal of sins doth bring unto them: than they do love or set by the health of souls, which is brought or caused through love towards god/ which love driveth away all superstition and fear. And hereof it cometh, that we do here so many men, after that they are comen from the pest/ board and jest in this wise: I am free & quite delivered from this burden/ I have cast it all together in the friars hood. Such manner persons are to be revoked & called back from such manner confidence and trust. THe ninth evil or harm is, The ninth evil. that the exaction and binding of men to make this confession/ seemeth to give unto many men an occasion of hypocrisy. For albeit that it is a very unless he be in learning/ in ryghtnes of mind/ and wisdom/ but most specially above all other things, The priest ought not to come to here confessions: but being very able therefore/ & also wi●h great reverence & due preparation. in virtue/ able and meet therefore. And though he had in other things/ & at other times/ any carnal & worldly affections: yet at such time as he is about to here confession/ he ought to take unto himself, the person of a priest/ and not to have any thing afore his eyes/ but god alone: whose stead he doth after a certain manner, there represent or bear. For if they, whose life is filthy and unclean/ yet when they come to receive the sacrament of the blessed body and blood of Christ/ do preapre themselves, that they may not come unworthy to it: even likewise ought he, that is about to here confession/ to prepare his mind unto this, so earnest, and so holy a thing/ lest playing the evil physician/ he do both increase the spiritual disease & sickness of his neighbour/ and also do provoke the wrath and indignation of god against himself/ and either of them depart from other, worse than they were when they came together. But now a days for the most part/ filthy/ & covetous priests/ unlearned/ light/ blabs/ and some also mad brained/ & some time also drunken/ for a little ungracious lucre, do offer & press in themselves unto this so great a business. And a great part of the default & blame hereof, is in the bishops: whose part and office it was, diligently to take heed & provide/ that unworthy and unable persons were not so commonly received to the order of priesthood. For it is better to have a few priests, Better few priests and good: than many either unprofitable, or else noisome. being meet and able/ than a flock of such as are unprofitable/ because I will not say, noisome or hurtful. But far most diligently of all, they ought to have provided, that no cure or charge of any flock, were committed to one, that were not meet therefore. The same admonition is given unto the provincials & chief fathers of the grey freers/ and of the black friars/ which specially of all other, are wont to take in hand this office and business: yea otherwiles also do press in themselves/ which that they have gotten place/ it was long of the exceeding and notable oversight recklessness of the persons, and other pastors. For this office is not to be deputed and assigned to every mane● man. Now a days we do see none more greedy and desirous to here confessions/ than young priests/ or such as be unlearned/ or else be lewd of their conversation and living. For such as are wise and virtuous, Good priests, & such as are wiser are loath to here confessions/ but when they must needs. as often as they be drawn unto this business: they do declare well enough, that they would not do it, except either charity did move them/ or else the authority of their superior/ or the necessity of the office & charge taken upon them, did constrain and drive them thereunto. consider & look well about, what manner persons those are/ which make so exceeding moche a do/ & do so greatly rage, if any man speak any thing of the avoiding and eschewing of the superstitiousness of making confession: & thou shalt see, that they are hungry fellows/ covetous/ given all to the belly/ yea some of them also filthy/ and abominable: whose riotousness/ covetousness/ & voluptuousness/ if confession did not maintain and uphold: they could never cry out in such wise as they do. A well ordered common wealth, doth not admit or receive every manner leech or physician to cure the bodies of men: and to cure the souls of men/ is it enough to have a hood/ or a shaven crown? Temporal judgements of vile things, are not done, but of them that are sober/ and fasting: and unto this business do they come from feasts/ drunken/ and ready to sleep. It was therefore the part and duty of the bishops/ or else also of the heed officers & rulers/ to chose out such persons/ as are meet to take this office upon them/ both in age/ in living/ in learning/ in trustynes/ in wisdom/ in mildness: and on the other side, to keep from it such as are unprofitable, and unmeet therefore/ or if they have made a default, sharply to punish them. And he, which purposeth and is about to be confessed, ought also to provide for himself in this matter/ that he do chose an able ghostly father/ and that he do not lightly change him/ whom he hath found & proved to be good. In the sickness or disease of the body/ we do look about to get an able & a cunning physician or leech: And do we in the sickness of the soul take what manner one soever he be? Namely seeing that it hath been known certain times by experience/ that curious lay men have disguised themselves like priests/ and so heard the confession of such as they desired? And such as have not yet any judgement in this matter/ either by the reason of youth/ or for lack of knowledge: they ought to be helped by the wisdom of their parents, and of their teacher's/ & to be showed unto whom it shall be most expedient for them to make their confession. But now a man may see many men/ which purposely do chose unto themselves the worst ghostly father that they can find: to th'intent that they may with little a do, be rid and delivered of this hateful business. Such manner of confession is no confession: And not much more fruit or profit do they take of confession / which lightly, and as of custom do go unto the priest. He that purposeth, and is about ward to be confessed/ let him remember and think that he goth about a great thing/ and most serious & ernestfull of all other: and let him so study to confess himself/ as if he would never make confession again. Confess the one's: as if thou wouldest never confess again For penance is as it were another baptism. Now, no man doth receive baptism, but with this purpose and promise/ that he will never do or commit that thing/ wherefore he should again be baptized. So likewise, though because of the weakness & frailty of man's nature/ those persons be not rejected & refused/ which often times falling again/ do return unto the medicine and remedy of penance: yet for all that, he that receiveth & taketh open penance, what mind & purpose that penitent ought to have. ought to be of this mind and purpose/ that he had liefer ten times suffer death, than once to commit the same offences again/ for which he doth now wail and sorrow. In old time, in very many churches/ those persons were not received to open penance/ which after they had once done penance were relapsed and fallen again. So desirous is the church, that there should be no recidivation & returning again unto sin/ if it might be. And herein likewise as in very many other things/ the care of men is all out of order. The preposterous and disordered care of men/ as concerning making of confession. They do very carefully trouble and busy themselves, that they may faithfully and truly reckon and number up their offences & sins unto the priest/ and that they do not leave out any special kind, nor overhyp any circumstance: (and in deed these things they ought not to leave undone) but whiles their minds are all together occupied in these things/ that thing is neglected and not regarded/ which is the principal point of all the hole business. first of all therefore they ought to confess their sins unto god. first and principally confess the to god. But it is a very hard thing to confess unto god/ which heareth not but the voice of the heart. which thing if it be once done, It is no small nor easy things to confess the to god. than it is an easy thing to make confession unto the priest. That former part therefore of this business is to be handled with so great study and diligence, as it alone were sufficient. The principal point of this part is/ that a man do inwardly, and from the heart root/ conceive a loath and hatred of sins/ not of one or two, but of all things that do offend and displease god: and that not for fear of vengeance and punishment to be done either by god or by man/ but of free love towards god. Nota. For that man, which doth so far forth hate his sins/ that he would fall to them again/ if he might be unpunished for them: that man, I say, shall not escape the fire of hell. And he, which doth so abhor and hate drunkenness/ that yet nevertheless he giveth his mind to unlawful loves: He that hateth sins for the love of god, hateth all sins. doubtless he doth not hate sin, for the love of god: for else he would likewise also have hated, what soever thing doth offend and displease him. Besides this, that purpose of changing and amending the life, is neither stable/ neither fruitful: unless it do spring & come forth of the love of god. Now it lieth not in a sinners power to give unto himself this affection & mind/ it is the free gift of god: but yet it is to be desired of him with tears/ with prayers/ with alms deeds/ & with other virtuous and godly works. It is expedient other whiles to beseech and desire the intercession of good and virtuous men unto god for him. And in case that it be not forthwith granted, that is desired: yet must he not therefore cease & leave from his good beginnings and purposes. God often times doth differre and put of his gifts, God otherwiles differreth his gifts to the more advantage of the receiver. to th'intent that he may give them more abundantly: he is benign and liberal/ and he giveth his graces & benefits freely: but he giveth them not to idle & reckless folk. Therefore that man, which of the consideration of his life sinfully, and filthily afore led/ & of the fear and dread of the fire of hell/ doth conceive & gather in his mind some detestation & hatred of his sins: let him not forthwith run to the priest/ but let him continue in weeping and sorrowing/ and by prayers Luc. 11. let him seek/ let him ask/ let him knock/ until he shall perceive and feel another kind of fear joined with a sure steadfast purpose of changing his life/ and with love well hoping/ when he shall feel this spirit/ which Paul calleth the spirit of the sons: let him beware/ that he do not ascribe any part hereof unto himself/ but let him knowledge it to be the free gift of god: and casting himself at his feet, let him give thanks to his bounty and goodness/ praying and beseeching him, that he will according to his goodness, grant that thing, which he hath freely given to continued and always to increase & wax more & more. And let him not so trust to his own purpose, that he do think himself able of his own strength to abstain and refrain from sins/ but with great dread let him desire & call for the heavenly help/ that the same will vouchsafe to establish and help forward the purpose/ which gave it. But this purpose doth not only contain the eschewing of sins: but also of all things, by which he was wont to be tempted & provoked to sin. when a man is once comen unto this point/ than is he restored again to the church/ than is he made of the devils slave, the son of god/ than is he free from sin/ and (as it is to be hoped) free from pain also/ if his sorrow for his sins/ & his love to wards god shall have been very great. How little a thing than is this, that remaineth behind/ if thou do compare it to that is gone before? He that is verily ashamed of himself afore god/ he shallbe the less ashamed afore man: but one shamefastness shall drive out another shamefastness/ & one sorrow shall drive out another sorrow/ likewise as one nail dry●eth out another. Proverb. Neither shall be grieved faithfully and truly to discover unto the priest these things/ which he shall not tell but on's/ namely if he do remember & think that he doth speak unto god by the priest. Merues●ous good and wise counsel. And it shall be a wise point/ that every man do every day examine his own conscience/ and confess him heartily and unfeignedly to god, renewing his purpose: or if he may not have leisure to do this for business/ at the least wise, let him do it once in a week/ with a purpose to go to the priest/ assoon as time and occasion shall offer itself/ unless the weakness of his conscience be so great, that he can not be quiet, unless he shrive himself forthwith unto a priest. I will not here search & discuss, how moche men ought to regard and set by those snares/ wherewith certain men have entangled this confession: I mean of the power of the priest/ to whom confession is made/ of the cases reserved of the censures. But yet I would wish for the tranquillity and rest of consciences/ that bishops/ & pope's/ to whom soever they did give authority to here confession/ that unto the same they would give authority to assoil from all sins/ of what soever kind/ or what soever greatness they shall be of/ and also power to release all manner censures/ only in the court of conscience. Finally, to dispense in all such cases/ in whihe the perplexite riseth of the constitutions of men/ as for example/ in matrimony, which is made between kinsfolk in those degrees/ which are not excluded by the divine scripture from liberty and power to contract matrimony the one with the other/ or between those that are joined together by spiritual cognation or kindred. Also to dispense with vows/ namely if the offence that is committed, be committed through error or mistaking/ and not through malice. And in other things also, authority to release the comen law, for great and weighty causes. For who shall better perceive/ whether it be expedient, that this thing be done/ than he, to whom all the whole life of the man hath been disclosed and made open? But this thing might be done by a more ready and shorter way/ if the pope's would now for necessary causes, abrogate & adnulle certain constitutions/ which in old time they brought in for good and devout causes: and also if they would declare, with which constitutions they will men to be bound unto sin/ and with which not, (if it be so, that a man may bind unto any sin.) For whosoever have power and authority utterly to abrogate and adnulle the constitution: the same also have power to cause, that it shall not bind to sin/ unless there be joined also thereunto a stubborn and disobedient malice. But as long as things stand in this state, that they be in/ I would counsel and advise every man to choose a priest/ which beside learning and virtue, hath also lawful authority/ that no scruple or grudge do remain in his mind/ wherefore he should need afterward to make his confession again. But that auxite and precise diligence in rehearsing and declaring all manner circumstances, Ouermoch precise and scrupulous rehearsal of sins, is not to be allowed. I do not greatly allow: for asmuch as that, which is rehearsed concerning this matter in the master of the sentence/ is well near every whit taken out of the work/ which is entitled, De vera et falsa penitentia: The work De vera et falsa penitentia, is falsely ascribed to saint Augustine. which work, it is evidently known to be falsely and wrongfully fathered upon saint Augustine. Likewise I do not allow the overmuch fear of them, which, as though under every stone a venomous scorpion did sleep/ as it is said in the proverb: Proverb. do make every offence a deed sin. Of which sort I also knew a certain person many years ago/ which fasting the day before/ had about supper time eaten some little thing that had sugar in it. And when he stood at the altar, prepared and made ready to sing mass before the people/ & the chief lord of that place, which than was present/ and by washing of his mouth, had perceived some taste of a crumb of sugar/ which (as I guess) had sticked fast in a hollow tooth: he came in all y● hast unto me, being very careful and half dead for fear/ and asked me counsel/ whether he ought to do mass: I laughed at the weakness of the man/ & bade him be not afraid/ but go to do mass boldly. And such manner scrupules and doubts, do commonly rise and spring of constitutions made by men. For it is constituted & ordained by men, (and yet not but well,) that the priest shallbe fasting, when he doth mass. By the reason hereof certain men are wondrously troubled and amazed in their minds/ if whiles they wash their mouths/ it fortune a little drop of water to go down in to their throats/ and either they do abstain from doing of mass/ or else they do mass, with a fearful and unrestful conscience. But this was not the mind & intent of them/ which made that constitution/ that if any man ꝑhappes ministering unto a sick man/ had tasted his meet afore him/ & whiles he doth spit it out again/ somewhat happened to go down in to his stomach: that he should therefore abstain from doing mass/ as though he had broken his fast. Here some men will say it is a point of godly minds/ even there also to fear sin/ where no sin is. I here it, and I hold well with it/ but yet a man all his life time to do none other but fear: it may seem no less monstrous, than if a man should always continue still a child or an infant. I had liefer that a man were superstitiously devout and holy/ than boldly & licentiously wicked & sinful. But we see it happen most commonly, that those persons/ which in such manner things as this is, are most superstitious & fearful: in weightier things are marvelously negligent & reckless. How many men have I myself known/ which durst not have been bold to do mass/ if they had through unwares, tasted any little quantity of ginger, to put away the wambeling of the stomach? and yet the same persons were never a whit afraid to go to the altar for to do mass/ having in their breast great hatred towards their neighbour/ and purpose to be revenged upon him? But true charity, which dilateth and enlargeth the mind/ & sure & steadfast hope & trust conceived towards Christ: doth asely and soon put away all such manner scrupules & grudges. In like manner certain men do vex & trouble themselves about the manner and study or labour of the pparation, which those men do say, aught to be most diligent & perfect/ that desire & will to glory, not in the flesh only/ but also in the consciences of men. Therefore moderate & measurable pparation of men/ according to their power, I will with a good will allow, & hold well withal, so that they have perfect hatred of their sins/ and a sure and steadfast purpose to change their life in to better. But yet for all this, the man shall be less troubled about the preparation/ which shall have accustomed himself (according to my counsel) every day, or at the least, onhis every week, by searching his own life, to confess himself unto god. Confession ought to be as compendious and short as is possible. And this thing he ought to study and mind/ that maketh his confession: that he do make it as compendious and short, as he can possible/ that he do not lad the ears of the priest with things superfluous, and more than needeth. This thing shallbe brought to pass/ if he do rehearse only such things, which not without good cause, do charge and give the conscience: of which sort are such sins/ as be either without doubt deadly/ or else are vehemently suspected, to be deadly sins. And yet are not venial sins to be made light of/ specially in thexamining and amending of our life. Ueniall sins are not to be made light of. For they, if they be neglected and not taken heed of/ do bring men unto greater and more weighty offences: & they (if we do give credence to saint Augustine) being received and tet in by little & little, of one side and other/ do inconclusion drench the ship of the conscience/ no less than doth an horrible great wave/ which suddenly overwhelmeth the ship. There are certain persons/ which of confession do make a communication or talking/ babbling in the mean season of every manner things: and this default have peevish women specially, which have a delight and pleasure, at the least this way, to common and talk with men/ and to pour it out in to their bosoms/ if they be any thing myscontented and angry towards their husbands/ or their neighbours. I have known certain persons/ that do confess them by a confessional/ and that a very long one/ which they had learned without book perfectly by heart. Out of it they do rehearse and reckon up, not what offences they have done: but all the offences that possible might have been done. Than which thing, there is none more peevish, after mine opinion and judgement: neither doth it become the priest/ either to demand any thing/ or to mingle & bring in any thing there/ but only that, which belongeth to penance: neither doth it become the party that maketh confession, to speak any thing else, but of that only. Now what tales are told secretly/ and what communication is had under the name of confession among many persons: it is more commonly known, than is expedient. Certain do exceedingly commend & praise it, Often making of general confession. often times among to make confession/ and that general: and they do counsel men to iterate confession/ be it for never so slayght a cause: from whom I do greatly dissent and disagree. I do reckon & judge it a great thing/ if a man do once faithfully and truly open and disclose his crimes and offences unto the priest/ and doth wash them away with the shower of tears: though he do not wax old in perpetual and continual sorrow & mourning/ but taking courage & good trust/ do merely and cheerfully buckle & prepare himself unto th'exercise of a better life. And if it chance him to fall again unto sin/ let him only rehearse those things unto the priest/ which he hath committed and done/ sith the time that he was last confessed. For else confession is made a thing of custom, rather than of remedy: and the thing beginneth also to like and please some men/ which of itself is unpleasant, I mean, to trouble and stir oft in the dirt and mire of sins: and in the mean season shamefastness, which (as I have said) is the most surest keeper of innocency is forgotten/ and by little & little laid a part. Some men if they have affection to a thing/ they have never enough of it Such is the nature and condition of some men/ that in that thing/ which they have begun to like and cast a mind unto/ they are never satisfied, nor have enough. Like wise as in old time it seemed a devout thing and well done/ that every day some commemoration were made of the blessed virgin and mother/ which can never be praised enough. There was said in the honour of her, Anthem of our lady. an anthem every evening/ but a very short one. The same now a days in some places is longer/ and done both with more pomp/ and also with more company, & resort of people/ than is the evensong/ which is taught and given unto us of the old ancient fathers. Neither could all this yet satisfy, or content them: but they have put to beside this, the knolling of a bell in the morning/ and that for reason & skill/ because they say, knolling to Aves. it is uncertain and doubtful/ whether Gabriel did great our blessed lady early in the break of the day/ or else in the eventyte. This was thought a substantial & a weighty cause. Afterward was added also matins/ prime/ and hours/ proper to the blessed virgin: Lady matins/ prime and hours. as though it were but little praise to her/ that her son is daily praised. And these are said in many places, before the service of the day: lest the son might else seem not to give place & pre-eminence to his mother. And yet is not all this neither enough. Anthem & collet of our lady in the latter grace The grace, that is said after dinner or souper/ doth not content and like them: unless many special prayers therein be given to the blessed virgin. who would not say, that these things were sufficient? Yet have they added lady mass in the morning/ which is sungen in pricked song/ namely in England/ & not without playing upon the organs: Lady's mass in pricked song. because I will not speak in the mean season of chapels in the churches/ that are properly and specially dedicated unto her/ nor of the pomp of images, Chapelles and images of our lady. made in the honour of her. Some men will here say peradventure unto me/ for what intent & purpose speakest thou these things? verily to show, that many things/ which sprang of good beginnings: are through the affections of men, carried forth & grown passed measure. The same thing seemeth to have happened, and to have come to pass in confession. ¶ first, Confession once in the life. it seemed a thing commendable & well done/ to make confession once in the life. After that, it was commanded to be made every year on's. Confession once in the life. All this seemed measurable enough. Than began it to be exacted and required of men twice in the lente/ besides the commandment of the church. Confession twice in the lente. And there are some men also/ which do dispute/ that a man ought to make confession again, as often times as he falleth again in to sin. Some again are there/ which do require, that a man should reckon again a fresh, all the sins that they have done all their life time before/ if it have fortuned him, through forgetfulness/ to overhyp and leave out any sin untold/ whiles he do come again to the same priest, unto whom he had made his confession before. There are invented and devised divers and sundry causes of repeting confession/ neither is there any end of making confession. The priest, when he is about to do mass: he maketh his confession once or twice to a priest. Again, when he cometh down from the altar: he maketh confession, the, proem and first beginning of the mass. This seemeth to be done because of the people. Again, after that the gospel is red, The mane● in Italy. the manner is in Italy/ & peradventure in some other nations also/ that the parish priest doth turn himself to the people/ and in stead of declaring of the gospel/ pronounceth the comen form of confession, and of absolution. And according to the old manner and custom/ when men are about to enter in to the church/ they are sprinkled with holy water. The same thing is done again to them, when they do depart from the church. And this is also a certain manner of confession. Besides this, the sacrament of the body and blood of Christ, is not given to lay people/ except they be shriven before. Again, when they klene now down before the altar/ confession is required & called for of them: at which time it were better, Nota. that the priest did say some thing unto them, that might kindle the minds of them, that are houseled/ in to the love of him/ whose body and blood they do receive. Finally, when a man is in jeopardy and like to die: how often times is confession offered to him? And when the very ghost and breath is even now passing forth at his lips: there is present either a priest, or a friar/ which doth ask, whether he hath forgotten any thing: and when he is now dead/ than is the absolution pronounced to him. Let no man think, that these things are spoken to the despite and hatred of confession: Nota. but at that time another song were more meet to be sungen/ of the love of jesus Christ towards mankind/ of hope and trust towards his goodness/ of the promises of the gospel/ of the miseries and wretchednesses of this life/ & of the joys of the heavenly life. The form and manner of confession. BUt thou peradventure, good reder, dost look, that I should teach the some form or manner of making confession/ which thou mightest follow/ to rehearse all thy sins, so as thou oughtest to do, unto the priest. For this use very many men have made little books/ and certain have also put forth books in the vulgar & comen language/ reckoning up what soever sin either is committed/ or may possibly be committed among men. As I do not deny it to be well done, that such books be red of men that are strong, by reason of age/ & experience of the world: so in my judgement it is ieopardously done, that they are sparpled abroad among the common people. And moche like default do the priests commit/ which do of all manner men demand questions, concerning all manner vices: having no regard or respect unto the sex/ unto the age/ or unto the disposition of the person/ whom they have in handling. And saint Thomas hath written most copiously and largely of the genealogies of virtues, & of vices. But we do now write these things principally & most specially for lay men. And therefore a more simple, and a more plain way and manner is to be sought. The knowledge of the creed or belief, and of the commandments of god, is necessary to living well: although there were no necessity at all of making confession to any man. These things the persons and curates ought once a year, briefly and plainly do teach unto the people: and also by little books made out in to the vulgar tongue, to print them fast in the minds of them. How be it often times to here sermons & preachings, Hearing of sermons. doth greatly prepare a man to make a good confession/ either to god/ or to man. To the same also doth help greatly the reading of holy books. reading of holy books Now the heed of all the commandments is faith/ which worketh by love. Of love there is two sorts: the love of god/ and the love of thy neighbour. Th●se things known/ every man shall easily and soon perceive/ where he hath declined and swerved from those things/ which belong unto faith, and charity. And faith ought not to be light, Faith. or fleeting only in the lips: but inwardly & deeply rooted fast in the heart/ that there may with the mouth confession & knowledging be made, Roma .10. to health & salvation. This faith consisteth & standeth principally in this/ that we do believe, what so ever thing the divine scriptures/ received by the consent o● all christian people/ do either tell and rehearse to have been done in times passed/ or else do promise for to be done in time hereafter to come/ or else do command to be done: and that all the whole hope and trust of this present life/ and of the life to come/ be set in god. But how many thousands are there of them/ that have professed the name of christ/ which do either mistrust/ or else doubt of the rising again of the bodies: and some also of the immortality of souls? And we do see the most part of men/ namely of those that are pre-eminent and excellent in honours and dignities/ to live after such manner & fashion/ that either they do seem not to believe the holy scripture/ or else not to think of it. which persons, if they did often times among earnestly examine themselves: they should find & perceive themselves to be far away from the office & duty of a christian made. But this is the fountain of all sins. And to have been negligent & reckless in this behalf: is even itself a great & weighty offence or crime. Of which thing, the comen sort of christian men toutchethe nothing at all/ supposing it to be sufficient, if they do rehearse and reckon up their drunkenness/ their adultery's/ their thefts/ or robberies. we ought to pray moche more busily and continually, we ought much more effectually to desire the increase of our faith/ than any temporal commodities that god will increase faith in us: than that he will give us health of body/ or that he will grant us plenty of corn and victuals. And the spark of faith is often times among to be quikened with other exercises & pastimes/ as with the study of holy scripture/ with the communication of good & virtuous men/ with holy & devout meditations and thoughts. Certain men do confess, that they do not believe the creed & symbol of the faith. Such confession is no sacramental confession/ unless it be made for this purpose, that either they may be taught of the priest, and be converted to the faith: or else that they may by some manner means make satisfaction to the church. To have doubted of the faith/ or to believe but coldly and faintly/ is a matter of confession: not to be without believe. These two therefore are the two principal squires or rules/ by which we must try & examine all the manner and fashion of our living: Faith and charity are the two rules/ by which all our acts are to be tried and examined. I mean, faith/ and charity. And the same two are also the fountains/ out of which issueth or springeth every work, that is pleasant and acceptable to god: which two fountains/ if either they be corrupted/ or else be utterly wanting: even those things/ which seem to be virtuous, are vices: what soever springeth of pure faith and true charity can be no sin neither can that thing be sin/ what so ever springeth and cometh forth of pure faith, & true charity: although it have the semblance and appearance of sin. Contrary wise, these persons, are utterly void of faith, and charity: all their life is none other thing/ than one continual sin (if I may so say.) But the comen sort, and most part of men, being occupied & busied about the bows, and the leaves/ taketh no heed of the roots: where as both the first/ and also the most diligent search and examination, aught to be made about the roots. There are some men/ which have set up a mark unto themselves, either riches/ or worldly glory/ or dignity among men: & every man for th'intent to it his own mark/ do many things in appearance virtuous and godly: they do give alms: they build monasteries: they do fight for their country. But whether with such manner good deeds, they do displease god, let other men l●ke: without doubt, they win no favour or thank of god. Nota. Contrary wise, those persons, which being illuminated and lightened by faith/ & brenning in charity/ do direct all the operations & works of their life to these marks/ I mean, faith/ and charity: even also, when they do refresh and comfort their bodies with meat & drink/ when they do refresh their minds with sport and play/ finally, when they do sleep: they do win or get the favour of Christ unto themselves. And there be also found certain men/ which are naturally of such disposition/ that they do help no man heartily/ but they do measure all things by their own profits and advantages: and yet they do seem free and void from great and heinous offences/ that is to say/ they are no drunkards/ nor whoremongers. They do pray, and are very diligent & devout in gods service. what need many words? both they think themselves holy/ & so also they are reputed of other men. There is none other disease of the mind more incurable, than is this: and therefore by so much the more a wise & discrete ghostly father ought to give a diligent mind to the healing of such manner persons: and they do all in vain flatter themselves/ and stand in their own conceit/ as though they loved god for himself/ when either they do not love their neighbour at all/ or if they do love him/ they do not love him for god's sake/ but for their own profits sake. Of these two fountains, Princes & prelate's. specially princes and prelate's are to be informed and taught/ which do nothing well, unless they do bear their office, and use their authority to the honour of god, and the profit of the comen weal. Faith therefore driveth away, and putteth by all those lewd excusations, which the malicious craft & subtilty of men is wont to invent and devise. If I do give any thing to poor folks/ I shall want and lack myself. If I shall exercise and use buying and selling, and mine occupation or craft, without fraud or guile/ in the stead of gains/ I shall sustain and bear damage & loss. Such manner men do plainly mistrust these promises of almighty god. Covetous men mistrust gods promises. Cast thy care and thought upon the lord/ and he shall nourish the. Psal. 54. I have not seen a right wise man forsaken. Psal. 36. And first of all seek you the kingdom of god: Math. 6. & all these things shall be added & given unto you. Do they suppose that god is a liar/ that he will not perform those things/ which he hath promised? Or else do they ween, that he is impotent, and unable/ that he may not perform his, pmyse? Or else do they trow/ that he is reckless/ that he doth not mind the care of his servants? This same faith shall comfort virtuous men/ if the kindness of men do not recompense their benefits/ nor show kindness again/ according to their deservings. God is faithful/ & true of his promise: to whom they have lente their benefits/ he shall render and restore them their own stock, which they have laid forth, with inestimable increase and advantage. But it is commonly seen/ that those persons/ which allege such excuses/ do lose and cast away very many things, in revel and riot/ in fleshly lust/ and in dicing & carding: to whom even that lucre & gains also is lost, which they might have gotten/ if they did not love idleness/ better than they do lucre & advantage. Such manner of men doubtless are shameless: if they do say, unless I did use fraud and guile/ I could not live. charity. Now charity or love stretcheth itself (as it was said before) unto two things/ that is to wit/ to god/ & to thy neighbour. Here offer themselves unto us, three persons/ the father/ the son/ and the holy ghost/ being all three one god/ which is to be loved above all things/ both visible and invisible. But he loveth not god/ who soever mistrusteth his promises/ who soever setteth nought by his commandments/ who soever maketh any thing equal unto him/ or pferreth any thing before him/ that is to say/ who soever loveth his life better than him/ and who soever doth fear less to offend & displease him/ than he doth to die even a thousand times. The person of our neighbour stretcheth far and brood. Here it is to be considered/ whether we have done our duty, that we are bound to do/ to our wives/ to our parent's/ to our children/ to our teacher's/ to our schoolmasters/ to our pastors or curates/ to the prince/ to the heed officers/ to our kinsfolks/ to our friends/ and to those that have done us good/ briefly, to all christian men. Moreover/ each man is neighbour to his own self/ and no man is more grievously, & more sore hurted/ than of himself. Thou haste hurt and appaired thy neighbours good name: Confess that of it. But thou hast blabbed out thine own rebuke and shame/ either through drunkenness/ or else through lightness of tongue: weep, & be sorry for it. Thou haste two manner ways hurt thy neighbour/ that is to wit/ thou hast hurt thyself/ and thou hast also hurt him/ to whom thou haste blabbed it forth. He that will diligently bethink himself of all these things: he shall soon call it to remembrance/ if he have done any thing worthy repentance. And this thing shall help his remembrance well/ if he reckon with himself, A manner & way to help remembrance. in what places he hath been conversant & abiding in the mean season/ in what businesses or matters he hath been occupied/ and among whom he hath lived and companed. For so by that mean, one thing shall ever bring another to mind. There are some men/ which even of their own selves do fetch places (as they call them) of making confession. For every sin, either it is committed by the mind/ or else by some of the five senses, or wits. Unto the mind do apꝑtein/ faith/ & love/ toward god, & our neighbour: and the vices contrary to these/ namely those spiritual vices/ envy hatred/ wrath/ and desire of vengeance/ pride/ hypocrisy/ yvel will/ and malice. And albeit that every sin issueth and cometh forth from the fountain and spring of the heart: yet that notwithstanding those sins/ which appertain to gluttony/ and riotousness/ to lechery/ to violence/ and to doing injury, are referred to the senses, and to the membres of the body. The eyes do commit many offences & sins/ and many also do the ears commit/ many the belly/ and the throat/ many the hands/ but of all other members/ the tongue doth commit most. For what soever sins are done of all the membres, in divers & sundry manners and fations/ and all those offences doth the tongue alone commit. The tongue casteth forth blasphemies The offences committed with the tongue. against god/ the tongue back biteth and speaketh evil of the neighbour/ the tongue departeth and breaketh insunder amiable peace, and concord/ and stirreth up cruel and deadly battles or wars. The tongue joineth and bringeth together foul and sinful lovers/ and plucketh insunder holy and virtuous loves and frendeshyppes. The tongue with flattering/ with backbiting/ and slandering/ with filthy and rybauldous communication/ doth infect and poison pure & clean minds. The tongue without either sword, or poison/ killeth and sleeth both brother and friend. what needeth me to make many words? This tongue teacheth heresies/ and of of christian men maketh antichrists and adversaries to Christ. These things I suppose are sufficient for lay men to thexamination of their conscience: so that they do know the comen crede/ & the sum or effect of the doctrine of the gospel. Now, that I may add somewhat (rather for cause to put men in remembrance, than to teach them) unto those things/ whihave been very copiously & largely taught of divines/ concerning the circumstances of sins/ concerning omission, & restitution. They do sin, who soever, to th'intent that they would know the ꝑreners & fellows of him that maketh his confession/ do inquire & demand of those circumstances, No man ought to descry another man's offences in confession, if he may otherwise do. whereby the persons also may be known. And no man ought to utter & disclose the sins of other men to the priest: if it may by any means be eschewed & avoided. For other whiles it can not be avoided/ but thou must needs utter & bewray the person/ as for example: If any woman have lain with her own father: Or if any man have provoked his prince to unjust and wrongful battle. Here in this case, they do counsel to seek such a priest/ which doth know neither of both persons/ or at the least wise, not the party/ which thou wouldest not to be discovered. Again, in those sins/ which are committed through fleshly lust, & lechery/ certain men of a lecherous curiosity & desire of knowledge/ do inquire, & demand such things, as are not meet, nor aught to be demanded. For likewise as he, which hath had carnalli to do with a woman/ doth very well and right/ to add & show further/ whether he hath committed adultery with another man's wife/ or else incest with a nun/ or whoredom with a common harlot/ or fornication with a single woman/ or else rape with a virgin: even so it is nothing needful to rehearse and show all the forms or manners and fations of doing the fleshly act/ which doth not change the kind of the sin. But here oftentimes they do leave out the circunstaunces/ which are more appertaining to the purpose/ than are these comen circumstances. They make a distinction and seꝑation between adultery, and single fornication: Single fornication in some cases/ by reason of the circumstances, is more grievous offence than adultery. but oftentimes by reason of their circumstances/ fornication is much more deadly offence/ than adultery. For that man doth lighter offence/ which by chance, through occasion falleth in adultery/ than doth he, which lying a long season about an honest and a simple virgin, comen of honest parent's/ and purposed and appointed to an honest marriage/ and by long continuance with malicious crafts and means/ provoking & tempting her to folly/ at the last doth defile her: & when he hath done, afterward making his vaunt & boast of his sinful deed/ bringeth her in infamy, and an evil name/ and also maketh her common to other men. which thing to certain courtiers, seemeth also a proper and a merry pastime. Also that man doth less offence/ which finding a thing by chance in a hallowed place/ taketh it away secretly, when he is in need & necessity: than doth he/ which without any necessity or poverty constraining him/ entereth in, in the night time with weapon in to another man's house/ and robbeth the coffers of a lay man: or else, which doth rob a poor man/ which had much a do with his bodily labour, to find his wife, and a great many children. Neither is only consideration and respect to be had of the time/ of the person/ & of the place: but also a regard is to be had unto the malice of the mind/ unto the greatness of the temptation. Furthermore, unto how many the hurt of one sin doth come/ & how many do take harm thereby/ as for example. If one doth kill a man/ of whose counsels the whole common weal did hang: he doth with this one sin hurt many men. Or if one doth counsel and move a prince unto tyranny and cruelty. Now as touching the sin of omission/ and also transgression/ a great part of men doth esteem and judge them by the constitutions of men/ as for example. Omission & transgression If a man did not here mass on the sunday: or else did eat flesh on the friday. But those omissions are more grievous and weighty/ which are contrary to the commandments of god: as if a man, when he hath gotten and found occasion to help, & succurre his neighbour/ have nothing regarded it/ but left it undone. Also he doth more grievously offend & sin/ which envieth his neighbour: than doth he/ which doth not refrain from eating of flesh on the friday. And the omission is the more grievous/ if it be so, that the leaning of the good deed undone, be joined with the great hurt of his neighbour. For that man killeth his neighbour/ who soever seeth him in jeopardy of his life: & when he might save his life, will not do it. Again, the omission is the more grievous offence/ when malice or wickedness succeedeth in to the place of the good work/ which he ought of duty to have done. As for an example. why the sunday was instituted. The sunday was instituted & ordained for this intent/ that a man should by leisure, having rest from other bodily occupations/ examine & search his own conscience/ & reconsile himself to god: and that by devout contemplations/ by prayers/ by hearing sermons/ by holy and godly communications/ or by holy readings/ he should stir up charity and love towards god, and towards his neighbour. Here they do twice offend/ and do commit double sin/ which do spend and pass forth the whole day/ with foolish plays/ with whoredom/ with drunkenness/ with rybauldous communication, and filthy tales/ or else with brawling also and fighting. And with this sin do they specially and principally offend/ which are high above in authority or dignity/ as princes/ bishops/ persons/ curates/ abbots/ comen officer's/ and householders. For these persons rehearsed/ as they do not sin/ but to the hurt of many men: even so they can not cease, & be slack in doing their office/ but to the hurt of many men. For it is not sufficient and enough for the Pope/ Pope. if he do not himself stir and raise up wars and battles between princes: but also it shall be reckoned in stead of a great sin to him/ except he have studied and laboured to the uttermost of his power, to allay & cease the wars already risen up or begun. Princes. So likewise it shall be laid to a princes charge/ not only if he do spoil or oppress the common wealth: but also, if he do not exclude unjust officers, that minister not justice equally and in differently/ or such as otherwise are oppressors of the comen liberty/ when it lieth in his power to do it. But than it shall be double sin: if being corrupted either with money/ or with some other affection/ he shall both witting and ware thereof/ commit an heed office to a lewd & a naughty person. So likewise the bishop doth double offence & sin/ Bishop. if not only himself be not diligent & busy to make his flock better/ but also by his evil doctrine/ or else by his lewd and naughty living, doth make his flock more corrupt: or else being corrupted with some crooked affection/ he doth wittingly commit the charge and oversight of his flock to an unable and unworthy person. In asmuch as these things are thus/ he that is a prince, or a bishop, ought not to be idle or negligent & reckless: but at every occasion to be diligent and busy to profit & do good. How be it every man also, privately and severally, ought to do their endevoire to the same/ that if they be able/ they may, when occasion is offered/ do good to their neighbour/ the rich man with his good/ the learned learned man with his authority/ the eloquent man with his eloquence, & good & goodly utterance/ the old man with his reverence/ the gracious and well-beloved man with his favour/ the young man with his industry and witty diligence. Young men do shrive them of the frays and brawl/ or of the whoredom that they have committed: but they do speak never a word, how that they have suffered so moche of their youth to pass away unprofitably, and without fruit/ when they had occasion to learn those things/ which might stand them in stead all their life tyme. In these things therefore a man may find often times foolish judgements, and quite out of order/ both of their part that maketh confession/ and also of theirs, which do here confession. If a prince do confess, that he hath killed a man with his own hand: in deed he doth confess a grievous crime. For it becometh the life of a prince to be in every point inculpable, & blameless. But the same peradventure doth not confess and shrive himself/ that by the reason of the battle/ which he hath begun through ambitiousnes, or wrath/ so many innocentes are slain/ so many men undeserving it, were spoiled of their good. Finally, that so many abominable sins, not to be named, are committed and done. He confesseth it, if haply he have, contrary to right, usurped any man's goods: but he doth not confess, that wittingly he doth sell the office of Escheter/ to a man, openly known for a raue●nour, & extorsioner/ and unright wise/ by whom he knoweth well, that innumerable people shall be spoiled, & rob. Here it is to be considered/ what is every man's proper office and duty: and thereof is the sin of omission to be esteemed. The peculiar and proper office belonging to a bishop is, The office & duty properly belonging to a bishop. to feed his flock with holy doctrine. But peradventure he doth neither feed them himself/ neither doth give diligence to provide that they may have able & meet pastors: but either for lucre, or else for favour/ committeth the cure & charge of the souls, to unworthy persons. He passeth not upon it to make confession hereof: but confesseth himself peraventure of his harlot/ or of leaving his evensong unsaid. Likewise the proper office & duty of a prince is, The proper office of a prince. to provide that no wrong be done to any man/ to maintain and uphold the comen liberty and tranquillity. But here he, speaking no word of so many and so heinous injuries & wrongs/ which are done by his commandment/ or at the least wise by his negligence and oversyghte/ confesseth, that he hath some day not herd mass/ or else, that he hath left his matins/ or evensong/ or some of the hours unsaid. But these were not the peculiar and proper defaults and sins of princes. For this manner is cropen in now a days in to the courts of certain princes/ that they do every day say over the whole service of the day/ as the priests do: & in the mean time are sure, that no man shall trouble them, nor break them of their prayers. For who dare be so bold to trouble a prince/ or speak to him/ when he is occupied in his prayers? I do not discommend nor disallow devotion and holiness in a prince (if it be so, that devotion and holiness doth stand in these things:) but I do dispraise it/ if they trusting to these things/ do neglect and leave undone those things/ which specially & properly were appertaining to their office. There are so many widows/ and so many fatherless children/ which are oppressed wrongfully/ and against all law & right: there are so many poor men/ which do suffer many piteous and cruel wrongs. God is not angry nor myscontented with a prince/ if for such causes he shall suffer his prayers to be troubled & broken of/ yea even the hearing of his masses also: For always, and in all things, man's constitution ought to give place to a more perfect work or deed of charity. Man's constitution ought to give place to a more perfect work of charity. Therefore the principal & chiefest study & care of the priest ought to be/ that he may know in what state of life he is, that maketh the confession. And for asmuch as he that is confessed, doth speak to god by the priest (as certain men have said, and not amiss) there ought to be right judgements, as being before god/ which judgeth all things after the affections of the minds. But now the most part of men do greatly esteem & make moche of these things/ which are belonging to the flesh, and to the ceremonies: and very little or no thing do regard these things/ which are belonging to the spirit. Again, those things which are instituted and ordained by men/ they do greatly set by: but those things/ which are commanded of god/ they neglect, and make light of them. For who doth not execrate and abhor it/ if a priest go with his crown unshaven? But no man abhorreth it/ if he do find a priest drunken, and fighting in the stewes● who doth not have a monk or friar in abomination/ if he do wear a lay man's garment? But how it is accounted and taken but for a play and pastime/ if a monk/ or a friar/ abiding in his habit/ be a whoremaster/ be drunken/ doth subvert other men's houses/ doth exercise and occupy neocromancy/ and such other arts magic. It is taken and accounted for an horrible offence and sin/ if a priest shul●e go to mass/ or say his matins/ being not fasting: But it is accounted for a slight mat●er, and for a very trifle/ if a priest do go to the altar to do mass/ his brother not being reconciled/ whom he hath offended and hurt. Though a cause could be showed, why and wherefore men do punish more grievously those things/ which are more slight, and of less weight: yet doubtless in confession there ought to be straight and right judgements. Restitution Now the very course of our speech hath brought us to the mention of restitution/ concerning which, I do not profess or promise/ that I will teach any new thing: for asmuch as this matter hath been treated and tossed of divines in many & huge volumes. Only I will admonish and give warning/ in what point very many unlearned men do amiss/ & are overseen. Concerning making restitution of money, or of a garment/ they are wondrously careful and troubled in their conscience. But he, which with pestilent and poisoned communication hath corrupted and venomed the minds of simple persons/ he which with his venomous tongue hath taken away from his neighbour, quietness and rest of mind/ he which with backbiting and slanderous words, hath appaired & hurt his neighbours fame & good name. They which with lewd and ungracious counsels/ have provoked and stirred up princes/ or the people unto wars: these persons (I say) do think but lightly and slightly of making restitution and satisfaction for the hurt and damage, that they have done: & yet for all that, many men do set more by their good name, than by their life: neither is there any thing, wherein restitution hath more convenient place, & aught more to be made than here. But in these things (they say) it is scarcely possible at any time to make restitution. Very truth it is/ & therefore by so much the more they ought to labour and ●o about to make restitution as far forth as they may: & they ought always to be sorry, that they can not make restitution perfectly, and to the full. Now there are certain unthrifty and lewd courtiers, Courtiers. which think, that they have made a fair and a goodly amends to the maiden whom they have defiled, yea and often times also after that they have defiled her themselves, have made her comen to other: they think (I say) that they have gaily recompensed the loss of her virginity, and honesty/ if they do at the last bestow her upon some fellow in marriage, and give some little sum of money with her: yea and in a manner they do think, that themselves are worthy reward, for that the young damosel hath gotten an husband, what manner one soever he be. In deed she is married/ but to a simple, and god wot what manner a person: which being a clean maid/ and of good name/ should have been married to an honest & a worshipful person. Neither doth marriage wipe away the blot of her evil name. O goodly & proper satisfaction & amends: and yet some men trusting & being bold hereupon, do continued & hold on to corrupt & defile more, one after another. How be it even in those things also/ which do only make us poorer. certain things are done so commonly, & everywhere/ that by the reason of custom/ they do not seem to be any theft at all. And of this default commonly are dispraised all artificers and crafts men well near/ which have the handling and ordering of other men's stuff: but specially and chief millers, millers. and tayllers: Tayllers. in so much that it is a proverb also commonly said/ that every man is a thief in his own occupation and craft. But among those that are of this sort, they do most grievously sin/ which do corrupt meats and drinks/ and the victuals ordained for the sustentation and nourishment of man's body/ as for example. vintners'. They which do corrupt and mar wine/ either by pouring water in to it/ or else by putting in alum/ lime/ brimstone/ salt/ and such other unwholesome things: for these persons do not only steal a man's goods/ but also they do minish and hurt the health of the body/ and they are not far away from poisoning of men. For how many sicknesses & diseases/ how many deaths do we see by experience to rise and spring among men of wines corrupted? And yet for all that, this is accounted but a play and a jape. Neither do they beguile any man more gladly/ than such as were in no wise to have been deceived. For brotherly charity doth require this/ that the equity & good conscience of the seller should secure & help such buyers/ which for lack of skill & knowledge, can not certainly judge of the ware. But now a days, how many shall a man find/ which doth not at every occasion go about to get lucre, with fraud & guile? And so though we do all live with tearing each other in pieces: yet do we for all that think ourselves christian men. And these things, because they be turned in to a comen custom, we do not so much as ones confess at all: or if we do confess them, we reckon it sufficient and enough, to have told to the priest what we do. beside this, who are more bound to restitutions/ than great rich men, and men of power? And yet to those men restitution seemeth to appertain nothing at all. They run to compositions. Compositions I do not condemn nor disallow what soever manner of remedy: But I fear me lest god will not ratify and allow many of the compositions, that are made among men. They say, that they should not have whereof to find their wives and their children/ if they did restore all such things, as they have wrongfully taken away from other men. But by ravines and extortions, they were made great estates/ & have advanced and promoted their kinsfolks and friends/ they live gorgeously in pomp and superfluite. If they be in very deed repentant and sorry for their offences and misdeeds: let them forsake and give over harmful and damagefull dicing and carding/ and such other riotous gaming: and in stead of riot/ excess/ and waste/ let them exercise frugalite, and temperance/ let them exercise husbandry/ or some other honest work. By this mean it shall be brought to pass/ that they shall have, whereof they may make restitution. Let them teach and bring up their children to the same things. when they have done all these things diligently, to the very uttermost of their power: than that that shallbe wanting unto their goods/ the composition peradventure shall supply and make up. certain men do thus excuse themselves/ saying, that the parties are deed, whom they have deceived and beguiled of their goods: yea but yet the heirs of them are living. Other some again do say, that they do not know the parties whom they have rob/ but in the mean season they do labour and go about to know them/ and they suppose and believe themselves to be safe and quite out of jeopardy/ if with a little money they do purchase and buy justifying of their good. justifienge of yuel● gotten goods. Those persons that do justify evil gotten goods/ why do they not by the same reason aswell justify adultery and manslaughter? For a little money even those persons also do compound & make their end/ which have rob churches or monasteries. Can than these persons also be ignorant/ to whom they should make restitution? But they are afraid to bring themselves in to an evil name. They ought than to have feared this thing/ when they went about to do that mischievous deed. How be it even here in this thing also is some remedy: Let them make restitution by some suborned person/ whom they know right well to be faithful and trusty. To conclude, if we do receive and allow such manner excusations: I do think and judge it to be the surer way/ that such money be given to poor folks/ rather than to commissaries. Moreover, there are certain kinds of ravines and thefts/ which few men do confess/ so far of is it, Certain kyndis of ravines and thefts which are nothing regarded. that they do not think of making restitution. Such things as I do mean/ are specially and chiefly committed in pacts/ covenants/ and bargains. I was present at dinner/ where a certain person, one of the company, did boast & make his vaunt, that he had sold an horse for uj angel nobles/ which he confessed not to be worth uj pence. Do not vintners & taverners every where, Uynteners' & taverners now a days/ to those that can not skill of wines/ sell one wine for another: as wine of altissiodore, or spanish wine/ for gascoigne wine/ or wine of Louvain, in stead of Renyshe wine/ and small wine unmeasurably allayed with water/ for a full and pure wine of it self? who among all these that thus done/ hath any purpose or mind of making restitution: albeit that it is very ravin, and robbery that they do? Is it not accounted & taken now a days, for a play & a good sport/ to sell a dogs skin, skinners or furriers. for a skin of some fine and costly fur: or to sell cloth died without purple and ungrayned, for scarlet in grain? who is he, that of an unskilled bier or chapman/ will not get four times the price & value of the thing that he selleth, if he can? I know what men of law do say/ that the seller is not bound always to make warrantise, & to make good the default of the thing/ which he hath sold? But yet such persons are not assoiled & quite by the law of the gospel/ which saith: Thob. 4. Math. 7. do not the thing to another man/ which thou wouldst not to be done to thyself. Men of law. what advocate or man of law did ever confess/ that through his either negligence, or else craft/ the sueter hath lost his possession? Soldiers and men of war. what shall I say now of soldiers/ which do excuse all manner of sin & mischief, by the law of battle or arms? But it is the law of the devil/ and not of battle. The law of war is the law of the devil. Likewise carters and shipmen/ which have taken upon them the carriage of wines from one place to another/ Carters & Mariners. do as it were by a certain liberty and law of their own/ draw out and drink as much as they list/ and that of the best: and in stead of excellent good wine, do pour in naughty water: when otherwiles that/ which is delivered them, is carried to a sick & diseased person. which of them doth confess this as theft? which of them thinketh of making restitution? Because this sort of men are hard necked/ stubborn/ & sturdy/ the priest ought in confession, not only to admonish and give them counsel: but also sharply to rebuke them/ and utterly to pluck out of their heart/ which they are wont to allege for themselves. They say, that it is the law or liberty of carters, & mariners, in victuals/ and that they do so all. But this law is written in the tables of the devil/ and not among the laws of Christ. And tailors have also found a colour, Tailors. to excuse themselves. The stuff (say they) is put forth to us, that we should thereof make an honest garment. Now, that will a good workman, better make of four yards: than an unconnynger workman of more yards. The overplus therefore, that is spared and left, is the reward of his cunning & craft: and the owner, that putteth forth the garment to the making, is satisfied/ contented/ & pleased. After this fashion, no man shall hang a thief/ neither, if he, that is pe●hed & indited, might be his own judge/ & give the sentence his own self. Let him that put forth the stuff, be asked the question/ whether he do think & judge himself satisfied? I pass over goldesmythes/ and certain sellers of precious stones/ which do corrupt the stuff that is betake them/ with mengling of other worse stuff/ & which dymynyshe of that, which they have received/ & which do sell counterfeit stones/ in stead of very natural precious stones. And it is marvel, that here in this thing even the civil also do sleep: which do condemn a poor thief to the gallows/ which hath picked out .v. groats of a man's purse, recklessly kept, & lying at large. In these things, whereof more hurt & damage cometh to the comen wealth: it were convenient otherwiles, to give some example, by the sore punishment of one/ whereby other may be feared away from doing of the like. As for such things as do happen in the corrupting & the valuing of coins/ because they do apꝑteyne to princes and rulers, I will say nothing at this tyme. In our book of a christian prince, we have touched somewhat concerning this matter. I come now to them/ which do let forth their work or labour, labourers the work by the day, or by the week. according to the quantity and measure of the tyme. These persons do not think, that they do commit theft/ if they do finish the work that they have taken in hand four days space/ which they might have made an end of in one day: and in the mean while, they be fed with another man's meat/ and take their whole wages for every day/ according to promise and covenant. Neither do they think that they make any lie/ when they do promise that they will do that thing/ which they do not perform. And how do they (trow you) excuse their leasing? This is a point (say they) of our occupation & craft. Nay, it belongeth to their occupation, truly and faithfully to do that thing/ which their craft promiseth to be done/ and not to lie or steal. But yet pothecaries and phisions do more grievously offend/ than Apothecaries & physicians. do these persons now rehearsed/ which have a proverb among them, quid pro quo, one thing for another. They do otherwiles sell this thing, for that thing/ they do minister stuff that is rotten, and without any virtue or strength/ yea & now hurtful/ in stead of remedy and helpful medicine. The bier asketh for rebarbarum/ and they do give him rebarbarum above forty years old. There is no spice/ no gum/ not only there is no root/ none herb/ of so durable and virtue and strength/ but in long process of time, the virtue of it will be quite gone & lost. But they do say/ if we did not mingle old stuff and new together/ & so utter the one with the other/ we should else be stark beggars/ & might famish, for all our occupation. I say, it were even better also to die/ than unto thy sick brother (whom thou oughtest even freely without money to secure) for to minister that thing, which shall augment and increase his disease/ yea or peraventure also be cause of his death. The default & offence of the pothecaries, redoundeth also to the physicians. And here in this thing it were right & according, that the comen officers & governors of the cities, or comen weals, did their diligent cure and business. charity biddeth, that in the time of necessity & need, we should secure & relieve our poor and needy brother. And yet certain men do think themselves to be good christians: which do enhance & augment the price of their wares/ according to the greatness of their brother's necessity. Some man hath a pome granate/ which peradventure stood not him in an half penny/ his neighbour lieth sick, and is in jeopardy of his life/ and there will none be gotten any where else: here that pome granate is holden at xl d. & for less it shall not be sold. So likewise certain men do lay up corn/ to th'intent, that if their fortune a penury & scarcity of corn to come/ they may sell for four times or ten times the value: and they do not perceive, that this is very ravin. I have set forth these few things for cause of example: other things the wise reder shall guess and gather of himself. I will make an end, had I first spoken two or three words concerning satisfaction. Satisfaction commonly called penance There be two manners of satisfaction/ that is to wit, open satisfaction/ and private or secret satisfaction. In open satisfaction, I would that this authority should be committed unto the priests/ to whom soever authority is committed to here men's confessions/ that they might according to the circumstances moderate and measure the said satisfaction or penance/ or also if need so require/ even to turn it in to private & secret satisfaction. For if the father's/ which did institute and ordain open satisfactions/ do grant this authority to the ordinary bishops/ that they may according to the quality of the person/ either augment or diminish the pain enjoined: why should not the same power & authority be committed to them/ which in the thing far moste painful of all other/ do bear & fulfil the bishops rownes? And if they be not able nor meet for the office & charge committed unto them/ than the default & blame thereof redoundeth to the bishops. And in the satisfactions or pains, The priest enjoining secret penance ought to have the property of a cunning physician. which are secretly enjoined/ the priest ought to countrefayte and follow cunning physicians, which do not prescribe and appoint every manner medicine to every manner man/ but that only, which they do know to be most profitable & helpful/ according to the nature of the disease/ & according to the quality of the person: in so much that even in one & the same disease/ they do prescribe one medicine to him that is strong/ and another medicine to him that is weak & feeble/ another manner medicine to him that is brought up after this fashion/ than to him that is brought up other wise. Yea moreover, sometime even in the same kind of sickness and disease/ and to the same person/ they do minister one medicine in his youth/ & another sundry medicine in his age. But now a days a great part of priests do prescribe & enjoin nothing else/ but certain prayers & orisons. Reed (say they) the psalm, Miserere mei deus/ with the collect, Deus cui ꝓprium est misereri. etc. Besides that, the Anthem, Salue regina/ with the collect, Concede nos famulos tuos. etc. Also the psalm, De ꝓfundis, for all christian souls/ with the collect, Fidelium deus omnium conditor. And I do not yet dispraise & disallow these things, I do know that the merit of obedience is great: but yet they do moche/ which do prescribe, & enjoin such prayers as have special remedy & help against that vice & evil/ through which they perceive the maker of the confession to stand most in jeopardy. Of which kind & sort, there have been certain psalms showed of our forefathers: as specially meet to obtain this thing, or that thing. And it shall not be unprofitable, in the stead of prayers, to prescribe & appoint unto some persons, the reading of such a work/ which may engender hatred of the sin/ wherewith he that maketh confession is encumbered & infected: as for example. If any man be infected with the ●uꝑstition of the heathen paynims/ or else be leaning & affectionate toward the ceremonies of the jews/ and hath no good opinion of the christian faith/ either for lack of knowledge/ or else being corrupted with the reading of poets, or philosophers: let him be bidden to bestow every day one hour or two in reading of Lactance/ and in reading of those books/ which Origene/ Tertullian/ Cipriane/ Chrisostome/ or such other, have left written against heathen paynims/ against the jews/ or against heretics. For it is uneath possible/ but that he, which hath once attently red the books of Origene/ written against Celsus/ shall have better opinion of Christ's most holy doctrine. There are diverse books of holy father's/ written of the praise of chastity/ of the dispraise of backbiting & slander/ of the information & instruction of religious men, & clerks/ of keeping of widowhood/ of the office & duty of bishops/ of the office & duty of a prince & governor/ of the holiness of matrimony/ of unite and concord/ and of other innumerable/ either virtues or vices: of which works, that reading is to be enjoined unto every man/ which may most remedy & heal the vice, wherewith he that is confessed, is encumbered & holden. But he is in the mean season to be admonished & counseled/ that he do read it attently/ with a pure and perfect purpose & desire to amend his life. But generally to young men/ which for the most part, are in jeopardy to be lost through idleness: it shall be expedient to enjoin certain labours of study. And I do not greatly commend those ghostly father's/ which unto persons, being yet of tender age/ which hath a certain wantonness belonging unto it, do ꝑscribe fastings, or watchings, It is not very commendable to enjoin much fasting or such like pains to very young folks. or other labours/ which do betake and deliver a weak & sykly body unto greater age. Youth or the first age, is moche better amended by reverence of their elders, and by honest occupations. To those that are rich, it is well done to commannde & enjoin liberality toward poor folks: but I think that they ought to be admonished & counseled, that they do not bestow liberality amiss. It is not to be discommended, if any man do bielde or found a chapel/ an altar/ a monastery/ a school/ a college/ or any other such like thing: but yet the most holy deeds of alms of all, The best and most holy kind of alms. are these/ which do succurre & relieve the present need of the neighbours: & which do as it were vanish out of sight between the fingers of the giver, and of the receiver/ & the glory and praise whereof is lost among men: but is so moche the more sa●●e before god. And they, whose age and the quality and state of their body shall seem to require this, that fastings should be enjoined unto them: are to be warned hereof also/ that (if they be of ability) that thing, which they do spare & save by abstaining from meat/ they do give it forth to those, that are poor and needy. There are some, which do enjoin pilgrimages in to countries/ as for example: that some man having on his body a cote of mail, and begging his living all the way, shall go to Rome/ or visit saint Peter's church/ or go to Jerusalem/ or to saint james in Compostella. which kind of penance, I will not verily disallow. But it is not well done, to enjoin such things as these, It is not well done to enjoin far pilgrimagꝭ to them, which may evil be forborn at home. unto them, which have at home wife & children/ to whom the absence of them should be either painful, or ponderous & daungerfull. And there is danger & jeopardy also, in commanding such things to young men/ or to women being of that age/ that for the keeping of their chastity & honesty/ it should be more expedient for them to abide & tarry still at home. Such manner pains or penance as this, is more convenient & setting to be enjoined of the temporal & lay officers. For it is very like unto those punishments/ when they do beat a man with rods/ when they cut of a man's hand/ or else do cut of a piece of his ear/ or do put out his eyes/ or do bore a hole through his tongue/ or mark him in the forehead, or in the hand/ with a brenning hot iyerne. Neither were those solemn pains much unlike to these/ which the church was wont in the old time openly to enjoin & command: wherewith they did not so much make satisfaction to god, as they did to men: Albeit that they made satisfaction even to god also. How be it yet even the temporal officer also in my judgement, should do moche better and wisely/ if he did chastise and punish certain kinds of theft, A politic way to punish certain malefactors/ by temporal punishment with the injunction & commanding of work & labours, to the behoof and profit of the comen weal: and so likewise of other offences, being in deed grievous & weighty: but yet not so weighty, that they ought to be punished with death/ namely among christian men. Me think (I say) this were a moche better way/ than to bren them with an hot iron/ or else to mayheme them. As we do read, that in the old time, The manner used in old tyme. the debtors/ which were not able to pay/ being in bonds/ did labour to the use & behoof of their creditors: and other again being bound, did dig & delve in the fields/ or did hew timber. And there be some also of them/ which can some sitting occupation: such it were meet to keep at work in prison. This manner & kind of punishment, is profitable two manner of ways. For both it doth amend, but not destroy the malefactors: and also it is profitable and advauntagefull to the comen weal/ or else to him, which was hurt & damaged by their offence and trespass. To certain persons the priest shall command and enjoin, that they shall heartily forgive him/ of whom they have been hurt or offended/ and that they shall go about to overcome yvelnes with goodness/ provoking him to love and friendship, with courtesy & gentle word/ & with benefits & kindness. If the priest can not obtain this thing of them, at the least wise let them grant to cast out of their breast all desire & lust to be revenged/ and that they will no more remember the injury & displeasure done to them. This manner and kind of satisfaction, hath our lord jesus himself showed unto us: Likewise as the holy scripture of god hath commanded unto us alms deeds. The priest therefore shall have always respect hereunto/ that if he do enjoin an● pain or labour: that the labour or travail be joined with a work or deed of charity: and that it be such manner of labour/ which shall not exceedingly hurt & hinder the health of the body: so that by reason of it, the body might be the less able & apt to execute and do the mysteries & services of the mind/ but only which may keep under & subdue the wantonness of the flesh. Here I list no● to strive with them/ which do say● that satisfaction doth not appertain or belong to penance or repentance. Only god (say they) doth forgive sins/ & to whom soever he hath forgiven the guilt or offence/ to the same he hath forgiven also the pain or punishment. For by charity & by the holy ghost, is loosed that guilt or bond of sin: which once loosed, there resteth no more behind/ but only that he go forward, and increase more & more in charity. For this (say they) is the only satisfaction afore god. And of these things they do gather & conclude/ that not the pope's pardons can release any pains/ but only those, which man hath enjoined/ or which man might enjoin: & yet not so much as those neither/ unless it be for great & weighty causes. I, as I will not utterly condemn the pope's dispensations or relaxations: It is a surer way to hope full ●emission of sins, of charity and the mercy of god: than of any pardons given by man. so I do think it the more surer way, to hope full remission & forgiveness of sins/ of charity, & of the mercy of Christ/ than of any bulls, or writings made by any man. If charity be away, what doth the bull profit or avail? If a man have charity sufficient/ than is the bull superfluous/ & more than needeth. If charity be diminute & unꝑfect in any part (they say) that it can not be pardoned of the pope/ which belongeth only to god. Thee is nothing found in the holy scriptures concerning pardons/ nor yet in the old doctours● As concerning pardons, holy scripture doth teach nothing at all/ no nor yet in the old ancient doctors of the church. The divines of later time, have always concerning this matter/ both varied in their opinions & sentences: & also have spoken very doubtfully. But what these men do affirm advise themselves: but this is undoubted/ that we have the bull of gospel, Luc. 7. Many sins are forgiven her/ because she hath loved moche. Now if any man do think, that these things also are not to be neglected and despised: I will not strive with him/ so that he do not upon boldness & trust in them, neglect and little regard those things, which undoubtedly are chief & principal. Of these things, which we have disputed & said/ I think it is evident and open enough/ by what means such evils or harms may be avoided and eschewed/ which by the occasion of confession are wont to happen/ partly through the default of them that here confession/ and partly of them that do make their confession: how be it yet for their cause/ which are more simple/ I shall not stick nor be grieved, after a more plain and familiar manner, to apply unto every one of the said evils their own proper remedies. Such is the world, that there is nothing, which is not some manner way vitiated and corrupted. Remedy against the first evil. The first evil therefore or harm that cometh of confession, shall less hurt/ if the diligent solicitude and care of the bishops/ and of other/ to whom that charge belongeth/ did provide & see here in this thing/ that the power and authority to here confessions, should not rashly, and undiscreetly be committed to every manner priest: what manner persons they ought to be, which should hear confessions. but only to men well stricken in age/ and whose virtue & good living is well known: besides this, being sober/ well advised/ and close of tongue. And those priests are to be rebuked/ which on their ale bench do clatter & babble for their pleasure/ what soever thing they have herd in secret confessions. If any thing shall require counsel/ there ought communication to be made secretly/ with wise/ sad/ and well learned men. In like manner those also are to be reproved/ which in open sermons do babble forth of the mysteries and privities of confessions/ such things as were better to be kept in, & not to be spoken at al. And the priest that heareth confessions/ shall be more safe from jeopardy of taking harm: if he do come to his office & business being sober & well advised, and armed before with prayer/ and also with fear and dread. Also if he do demand and ask questions no further, than is needful to the knowledge of the crime and offence. Now as touching to him that maketh confession/ all be it that there is peril and jeopardy otherwiles to him, by reason of the rehearsal & uttering of his offence: yet doubtless there is more great and more often jeopardy to him, of the ignorance and lack of knowledge of his sins. And therefore a wise and faithful minister and servant of god, shall so order and temper all things: that neither he shall infect the minds of simple and weak persons/ neither suffer any thing to be unknown/ which being not known, could not be eschewed, or healed. And in showing the remedy against the first evil/ we have also showed the remedy against the second evil/ that is to wit/ the silence and virtuousness of the priest. Remedy against the second evil. For a godly and a very pastor, is not by the reason hereof provoked to flatter his own vices: but rather to the dread and love of god/ and to pray more fervently, & to watch diligently for the flock of the lord: whiles he doth see & perceive in to what monstrous vices & sins those men do fall/ that either through ignorance/ or else through malice/ have once shaken of the yoke of the lord: which thing they should not have done/ if the pastor, having cure and charge of their soul's/ had done his diligence/ by teaching/ counselling/ rebuking/ and beseeching of them. For else neither aught the crimes & offences of them to be bublished and openly pronounced and declared: which for unlawful mixtures, or curious arts/ or for other abominable offences/ are punished according to the laws. The third evil or harm, Remedy against the third evil. for asmuch as it doth chance or come but through the default of the priests: it is to be remedied by setting such priests to here confessions/ which will rather weep and sorrow at the evils or vices of men/ than take any pride or high mind by reason thereof: Likewise as blessed Paul doth witness and record, 2. Corin. 12. that himself was provoked to mourning and sorrow/ for that there were certain persons among the Corinthians, which did deserve sharp and sore correction and rebuking. And otherwiles the sins and ungraciousness of the people do rebound back unto the priests heeds: because they did not with such diligence as became them, teach and show unto the people the right & strait ways and paths of the lord. Such manner pastors, when they do remember in their minds, that the lord shall require his sheep of the shepherd's hand: it is more convenient and according, that they be stirred and provoked to repentance, than to pride. what soever offence and sin hath any time been committed among all the hole multitude of men/ the same may be committed & done of every one of us, who soever he be: and if we have any of us not committed this sin, or that sin/ we have cause to thank the goodness of god therefore, & not to ascribe it to our own strength and power. Therefore the comen nature and condition of man ought to bow them downwards unto compassion or pity: and not to lift them up to pride & high mind. He is no meet priest, A priest should have fatherly affection towards his● flock. which doth not bear fatherly affection towards his flock. Now what father is there, which is made by so much the prouder towards his son/ because his son is taken and holden with some grievous and sore disease: and doth not rather, being very sad and sorrowful in his heart/ make hast to get him remedy? And if men have so great desire and delight towards liberty: let them also have like desire & delight toward innocency. That man, which keepeth & maintaineth his height: upon him the physician or leech hath no power and authority at all. And if through thine own default thou art fallen in to spiritual sickness & disease: thou must first of all labour & give diligence/ that thou mayst be free afore god. Finally, likewise as in the disease and sickness of the body, thou dost chose the physician or surgeon/ which shall not upbraid the with thy disease/ but which shall remedy & heal it: do even the same likewise in choosing of the priest/ which shall be thy ghostly leech. The which do allege the four discommodie or evil/ what thing do they else/ but only show, Remedy against the fourth di●cōmodite. that there are certain evil and naughty priests? would god we might deny that to be true. But physic or leech craft is not therefore taken away/ because there are found certain evil and naughty physicians & surgeons: But so much the more diligent provision is to be made, that there may be good physicians & surgeons. So moche the more circunspecte thou oughtest to be in choosing him, to whom thou wilt betake thy sele for ●o be cured & helped. Finally, it is the office and duty of the bishops, so to handle such priests/ which do abuse the sacraments unto filthiness and sin: that all other should take example to beware by them. Remedy for the .v. discommodity. As touching the fifth discommodity/ what other thing shall I say: than that seldom chances are now to be taken in to an example/ whereupon to give general sentence? For how many men have we known/ which by the reason of a fever, or of a franesy, hath uttered and disclosed secret privities? And who again is so mad/ as to give credence to a frantic person? Besides that, even here also, it shall be a good help and remedy, the choosing out of an able and meet ghostly father/ whereof I have so often times spoken heretofore. Last of all, if the crime be such/ that the discovering of it might put the in jeopardy of thy ●yte/ and if thou dost also mistrust thine own curate, and the pests near home: thou mayst go somewhere from home/ where thou mayst make thy confession to him that knoweth the not/ nor thou him/ either changing thy clothes/ or else in the darke● Finally, thou oughtest more to love and set by the health and save guard of thy soul/ than of thy body. To have thy body cured and made whole/ thou dost other whiles show unto the bodily leech thy disease/ which came of some heinous offence, & mischievous deed, worthy death: and art thou afraid here, where thy soul is to be cured? Let this be an answer to him that maketh confession. Now as concerning the priests that do here confession/ I do grant and confess it to be a great and a ●oore thing/ with evident jeopardy of their lives, to visit them that are sick of the pestilence/ or of such like disease: but thou oughtest to remember, that they have taken an high office/ and a sore charge upon themselves. And if they will be good pastors or herdesmen: Iohn .10. they ought for the helthe and salvation of their flock/ to put even their lives also in jeopardy/ namely, when the souls of their flock are in peril and jeopardy. It is a very excellent & great work that they do: but they do it for an excellent & high reward. And they may also in the mean season, arm and fence themselves before with remedies, against the contagiousness or infection. For they are not constrained and compelled to tempt god. Deutero. 6. And if it be so, that the priest is necessary and needful to the people/ and doth commit or betake himself with full trust to god: he shall not die before his day/ but god shall fulfil this his own promise. Marc. 16. And if they shall have drunk any deadly thing, it shall not hurt them. Very many of them dare go unto him that lieth sick of the pestilence/ for a thing that is bequest to them: and be they afraid to come near him/ when his soul is in jeopardy and peril? And this thing shall be a point of civility and good manner also in the people/ to make the place, in to which the priest shallbe received, very clean/ and with fire and fumigations, to make it as little jeopardous & contagious, as may be. ●yse counsel. There is also another kind of remedy/ if at all such times as the pestilence doth reign sore/ every man whiles he is in health/ do ones in a week confess himself, & be houseled: In the old time, they were house led weakly. (which thing in the old time, the most part of men did even in wholesome time/ when no contagious sickness did reign at all) and after confession made, do with great study and diligence take heed and beware, that they do not fall again in to deadly sins: which is no very hard thing to do, with the help of the grace of Christ. By this means shall it come to pass, that neither the priest shallbe put in jeopardy of his life: and yet the other party shall be safe, and out of danger/ if either sudden death/ or else any such disease/ which for the contagiousness of it, is to be avoided and shunned, shall fortune to take him. Again, even this thing also shall be very profitable hereunto: Chief hope of salvation, is to be put in charity, & in the mercy of god. if we do put the chief and principal trust of health and salvation/ in charity, and in the mercy of god/ rather than in the rehearsing or reckoning up of our sins/ namely, when death is near at hand. Now to say somewhat concerning the sixth evil/ who soever by the rehearsing of their sins, Remedy against the sixth evil. do learn to be bold, and to forget shamefastness: those persons are not yet verily & truly penitent and sorry for their offences and sins. To such the priest ought to declare and lay before them/ what he is, whom they have offended/ and how great is the filthiness & ouglynes of sin: that the oftener they do fall again in to sin/ so moche more & more they may be ashamed of themselves. And they are also to be admonished and told/ that confession without contrition of heart availeth nothing: which contrition, if it have once possessed the mind, it shall both bring shamefastness, and also put away shamefastness: it shall bring shamefastness/ causing him to be ashamed of the filthiness of his sins in the sight of God: & it shall put away shamefastness, that he shall not through shamefastness hide and keep in that thing, which is cured & healed by opening & disclosing. Remedy against the seventh evil. Unto the seventh, thus it is to be answered, that many more are in jeopardy of confidence and over moche trust/ by reason of neglecting and not regarding their sins: than are in jeopardy of desperation, by the reason of examination and searching of their sins: and the priest hath more business & labour to bring men away from confidence and presumption, unto the fear & dread of god/ than he hath to call them back from desperation. There is a mean therefore between both/ that there be due & sufficient examination of the sins and offences/ but not overmuch careful & scrupulous: And if there be any anxiety and scrupulosity/ there followeth after it/ that doth also recompense it: high and perfect tranquillity & quietness of conscience/ after the charity & love have begun to drive out fear. For fear without charity & hope, engender and cause desperation. Against the viii. evil. The remedy of the eight discommodity, I have all ready sufficiently showed. Remedy against the ix. evil. Now as touching the ninth discommodity and harm, I do grant, that of the two evils/ the less & lighter is, to abstain from receiving the sacrament of the altar. If the mind be in certain and steadfast desire and purpose to sin deadly/ so that a man do wrestle and strive to the uttermost of his power/ against such affection and desire or purpose/ and can not yet cast it forth of his mind. For else utterly and all together to abstain and forbear from the sacraments and mysteries: is a degree and step toward paynymry, and the manner of living of heathen people. As touching confession/ there is not the same reason & skill: that is, as touching to the sacrament of the altar. Neither doth that man seem utterly unpenitent/ which goeth unto the priest with this mind & purpose/ not to deceive or mock: but partly to obey the church/ and partly to th'intent that he may by this way conceive and gather more perfect hatred of his sins/ which he can not yet of himself so hate, as he ought to do. For even this also is a certain spice and kind of repentance: a man to be displeased and myscontente with himself therefore/ because he is not repentant and sorrowful for his sins. And it happeneth often times/ that he, which cometh to the priest/ being but coldly and slenderly repentant and sorry: yet whiles he maketh his confession/ doth conceive just and lawful hatred of his offences and sins. This commemoration therefore and rehearsal of the discommodities and harms, that come by the occasion of confession/ is not made of us, to th'intent that we should abhor & withdraw our mind from making confession: but to th'end that we may make confession with more fruit and profit coming thereof unto us. THese are the things, most good and honourable father/ which me thought best to be admonished and taught concerning confession/ besides the traditions of old divines/ to th'intent that confession might be very fruitful and profitable: which confession shall seem unto any man to be joined with peril and jeopardy: Let him consider and be●thȳke him well, how moche more jeopardous thing it is to bear about an unclean conscience. If it shall seem painful and grievous: let him remember and consider how great tranquillity and quietness of mind doth ensue and follow of this bitter medicine. And let him so much the more diligently take heed and beware, that he do not again so order him self, that he shall need to receive and devour such a bitter pylle very oft. But let him so make his confession on's, that he need never after to make confession again/ & that it may be sufficient to be ashamed ones for ever, afore man. That man shall not lightly fall again in to deadly sin/ which shall have once inwardly and heartily conceived in his mind, hatred of all his sins. This holy and godly purpose, god shall help and bring forward/ if so be, that we will knowledge it to be his benefit, what soever hath already chanced to us: and if trusting to his aid, rather than to our own might & strength/ we do enforce ourselves, and endeavour daily more and more to amend our living/ and to wax better and better/ until that we may grow up in to a perfect man/ in to the measure of the fullness of jesus Christ. Ephe. 4. Finis. Thus endeth this little treatise of the form & manner of confession/ made by the most excellent and famous clerk, M. Erasmus of Roterdame. Imprinted at London in Fleetstreet by Iohn Byddell/ at the sign of our lady of Pity, next to Flete bridge/ for wyllyam Martial. Gratia virtus beatos efficit Charitas Gratia sumus seruati. Johan Byddell, printer. Charitas oina suffert. I B