A SHORT TREATISE OF THE SACRAMENT OF PENANCE.  
With the manner of examination of Conscience for a general Confession.  
Whereunto is added another Treatise of Confession, for such spiritual or devout persons, as frequent that Sacrament.  
Set forth in Italian by the Reu. Fa. VINCENT BRUNO of the Society of JUSUS.  
1597.   

THE TABLE OF THE TREATISE OF THE SAcrament of Penance.  

What is the Sacrament of Penance and of the necessity of the same. Chap. 1.  
Of the parts of Penance. Chap. 2  
Of Contrition. Chap. 3.  
Of Confession. Chap. 4.  
Of the conditions of Confession. C. 5  
Of the matter of Confession & first of the kinds of sin. Chap. 6  
Of the number of sins. Chap. 7.  
Of the circumstances of sin. C. 8.  
Of some cases wherein the Confession is void & to be reiterated. C. 9  
The manner of examining our Conscience, concerning the first Commandment. Chap. 10.  
Of the 〈◊〉 Commandment. Chap. 11  
Of the third. Chap. 12,  
Of the fourth. Chap. 13  
Of the fifth. Chap. 14.  
Of the sixth and ninth. Chap. 15  
Of the seventh and tenth. Chap. 16  
Of the eight. Chap. 17.  
Of Pride. Chap. 18.  
Of the third part of Penance, which is Satisfaction. Chap. 19   

THE TABLE OF THE CHAPters of the Treatise of Confession.  
Of the profit of often Confession. Chap. 1  
Of the Examination of Conscience. Chap. 2.  
The manner thereof. Chap. 3.  
Towards God: with thought. C. 4.  
By Words. Chap. 5  
By Deeds. Chap. 6.  
Towards our neighbour, by thought. Chap. 7.  
By words. Chap. 8  
By deeds. Chap. 9  
Towards ourselves, by thought. Chap. 10.  
By words. Chap. 11  
By deeds. Chap. 12  
Of soro● for sins. Chap. 13  
Of Confession. Chap. 14  
Of the purpose & mean of amendment. Chap: 15   
A meditation for the holy Communion.   

A TREATISE OF PENANCE.  

What is the Sacrament of Penance: and of the necessity of the same.  
Chap. 1.  
First. FOr the comfort of such as are truly penitent, to the end that they may have some knowledge of this so wholesome a Sacrament, and a brief instruction, how they ought to prepare themselves, for the obtaining of that grace, which therein our Lord doth use to bestow, together with the remission of their sins: I will entreat first in general of this Sacrament, what it is, & how necessary and convenient for our salvation: And afterward what parts it hath briefly discoursing of every one in particular.  
Second. Penance therefore is a Sacrament instituted by Christ our Saviour, in the which by the ministry of the Priest, all actual sins are remitted, and all bonds dissolved, which concerned sin, wherewith man's conscience was in what manner soever entangled: the everlasting punishment, also of hell, is pardoned, and part of that temporal punishment, which is dew to sin, & sometimes all the same wholly, according to the disposition of the Penitent.  
Third. Certain it is that if man, after he was created by God in the state of Innocency, had conserved himself without the spot of sin: he should have had no necessity of Sacraments. But whereas by the transgression of God's commandment, he, together with all his posterity made that miserable shipwreck: he was by his most merciful Creator succoured in the evangelical law, by the Sacrament of Baptism, as by a first Table or board, wherewith the wretched man, having broken the ship of Innocency, might save his life, and recover the grace he lost. But because so many are the temptations and dangers of this tempestuous world, and so great our frailty, that often times it happeneth, that losing by new sins this first table of the grace of Baptism, we return miserably to our own drowning: our most benign Redeemer, unwilling to leave us with out remedy, hath provided for us this Sacrament of PENANCE, as a second table, whereby we may be saved, and delivered from the danger of everlasting death.  
Fourth. Whereby we may gather how greatthe necessity of this Sacrament is. Whereas (according to the determination of the Council of TRENT) it is no less necessary for the salvation of such as have sinned mortally after Baptism, than is the Sacrament of Baptism, for such as have not yet been regenerate. Wherefore, as of those, which are not regenerate of water and the Holy ghost, it is written, that they shall not enter into the kingdom of Heaven: So after the loss of the innocency of Baptism If a man have not recourse, and be taketh not himself unto this table of PENANCE: without all doubt, vain is the hope of his salvation.  
Fifth. This Sacrament was also a most convenient remedy, and very proportionate for our infirmity: invented by that heavenly Physician, who had very well felt the pulse of our weak and feeble nature. Wherefore with his infinite wisdom he provided convenient remedies, opposite unto our evil disposition: ordaining, that as the first man, after he had sinned, did hide himself, and excuse his sin before God: So if a man would return into grace: he should manifest & accuse himself before men. And, as a sinner transgressing the precepts of God, doth proudly exalt and oppose himself against God: so if he would obtain pardon, he should humble and prostrate himself at the feet of another man: Also, that, as a man with his sin, doth injury and dishonour unto God: So, if he would be forgiven by God, he should discover his sores & dishonour him self before men. And finally, that look what things he had disordinately loved, and wherein he had taken delight: returning unto Penance, he should detest the same, and conceive against them a deadly hatred.  
Sixth. On the otherside, although the roots of PENANCE do seem at the first sight to be hard and bitter: yet notwithstanding, for the great profit, which a man receiveth thereby, the fruits thereof are most sweet and pleasant. For PENANCE doth make us to return into the grace of God, and uniteth us with him in most strait friendship. Which reconciliation in such as devoutly receive this Sacrament, is wont for to cause a singular great peace and tranquillity of conscience, together with an exceeding great sweetness of spirit.  
Seventh. Wherefore this Divine remedy being so profitable unto our souls: every Christian (if he love his own salvation) ought to shun the being long time enwrapped in his sins: but so soon as he perceiveth that he hath incurred, any mortal filth: to run without any delay to wash himself in this fountain of the mercy of God: and this, not only once a year (contenting himself only not to do against the precept of the Church:) but more c●●en● for the great and many profits which the soul receiveth thereby, & for the great dangers wherein she remaineth when she suffereth herself to grow old, with the burden of sin still lying upon her.  
eight. Four evils and damages there are, which mortal sin doth cause unto the soul, when it is harboured therein.  
Ninth. First: at what time soever a man is in mortal sin, when afterward he falleth again into the same, although it be with the very same circumstances: yet, is not this second sin of equal fault with the former: but much more grievous: and consequently, the third, greater than the second: and so in order, infinitely increaseth the fault, and punishment of every sin. And the reason here of is: because how much more time God granteth unto the sinner for his conversion and returning unto his grace, so much the more increaseth his ingratitude: whilst he useth ill that time, and rather offendeth him with new sins every day more and more.  
Tenth. The second evil is, because when a man remaineth in one sin, the way is made more easy for the fall into another. For as S. GREGORY saith, Such is the burden of sin, that if presently it be not amended: with the weight thereof it draweth a man for to commit another sin: and this other, unto a third: and so consequently there is made of many sins, as it were a chain, of many links, whereof one draweth the other: and who pulleth one, pulleth all. For even so a man, if falling into one sin he doth not quickly arise: by little and little he falleth into many others.  
Eleventh. The third evil is, that he which is in mortal sin, looseth all the good works which he doth: because they avail not to obtain any merit of everlasting life. And although he should afterward return into God's grace: notwithstanding, they are all lost. Wherefore, without repentance of his sin, he reapeth no fruit, neither of A●mes, nor of Prayers, nor of Fast, nor of Indulgences, no not of Martyrdom itself, and shedding his blood for Christ, if that he be not penitent for his sin: but only such things are available for the obtaining of temporal benefits, and as a disposition unto repentance.  
Twelfth. The last evil that sin cat seth unto the soul: is, that al●aies the gate of God's mercy and pardon is more shut against it. For unto the sinner, there remaineth no other good or refuge, but only faith, and hope of the mercy of God. But by how much the more he lingereth in sin, by so much he is farther of from mercy, and approacheth unto god's i●sti●●: always provoking more his anger for to take revenge of his sins.  
thirteenth. Finally: as we see it happeneth in exterior things, that how much the more a spot in a garment is suffered to continue, so much the harder it is afterward to take it away: and by how much the more seldom a man combeth and trimmeth his hair, by so much the more they are knotted together and filled with filth: So also a soul by how much the more it deferreth her purgation by Confession, with so much the more difficulty afterward it is cleansed & purged: and so much the more also it is entangled with the multitude of sins, and casteth itself into so great anxiety, that with great difficulty, by never so Skilful a Confessor, it may be freed thereof: and besides it engendereth & nourisheth in itself the worm of conscience which although it should never feel in this life: yet shall it in the hour of death be more fierce tormented thereby: and much more afterward in the other world, where this worm shall never die, and the fire, wherewith it shall be burned shall never be extinguished.   

OF THE PARTS of Penance.  
Chap. 2.  
THere be three parts of the Sacrament of PENANCE, Contrition, Confession, and Satisfaction. For as a man in three manners sinneth and offendeth God, that is, with heart, words & deeds: So is it mere that he submit himself unto the keys of the Church, in those very things wherewith he offended: and that he force himself to pacify God's wrath: first, with contrition of heart: secondly, with confession of mouth: thirdly, with satisfaction of works.   

Of the first part of Penance which is Contrition.  
Chap. 3.  
1. COntrition, is a sorrow of the soul, and a detestation of sin committed, because it is an offence of God: whom we love above all things: with a firm purpose of changing of life, and not offending any more hereafter.  
2 Whence we do gather that it it is not sufficient for a man, that he may obtain grace: only for to leave sin, or to make a purpose of a new life: But it is necessary, that he have both the ●re and the other: that is, that he be ●●ry and ha●e a detestation of his life past: and withal make a firm resolution of si●●ing no more. And this sorrow, it is nor necestary tha● it be sensible (although this is also very good and profitable, when it may be ●a●) but that it be in the will: which taketh displeasure and detestaion against the sin committed. and resolveth to commit it no more.  
3 This sorrow also, aught to be the greatest of all other sorrows: because even as God, for that he is the chief good, aught for to be chief loved, and his love must be preferred before all other things: So also sin, by which a man offendeth God, is the chief evil: Wherefore it ought chiefly and above all things to be hated: in such sort that for nothing in all the world: no, not for to save our own life, it is lawful any manner of way for to sin: whereas our Lord saith: Who loveth his father or mother more than me, is not worthy of me: and, who seeketh to save his life, shall lose it. Wherefore a man ought to wish, rather to have suffered what thing soever then once to have offended God, or ever more to offend him.  
4 finally: it is necessary that the Penitent carry an hatred toward all his sins committed, and be sorry for the same. For if he were penitent and sorrowful for some only, & not for others: this were not true Penance, but counterfeit and feigned, according to the saying of S. JAMES. whosoever shall keep the whole law but offendeth in one, is made guilty of all.  
5 Furthermore: it is not sufficient, to the end that it may be true contrition, that a man ●o sorrow and repent for that which is past: but he ought to make a firm and steadfast purpose of a perfect amendment of life: as we read oftentimes in the Gospel, that when our Lord had testered health or done any benefit unto any person, he said: Go and sin no more.  
6 To this Contrition also (if it be a true sorrow, joined with a purpose of amendment) appertaineth a resolution of making satisfaction unto all such as we have in whatsoever manner offended, whether it be in life, or in goods, or in honour: Because as S. AUGUSTINE saith: Sin is not remitted, unless that which was taken away be restored: And also of remitting liberally and pardoning injuries which one hath received of another: our Saviour having said: If you forgive men their offences, your heavenly Father will forgive you also your offences: but if you will not forgive men, neither will your Father forgive you your offences.  
7 To conclude: for the perfection of this virtue, it is necessary that a man have purpose to confess all his sins, at the least, those which be mortal: & to do the penance enjoined him by the Priest.   

Of the second Part of Penance which is Confession.  
Chap. 4.  
THe second part of Penance, is Confession. For although Contrition of itself (if it be true Contrition) hath force for to take away sin: yet because the Penitent cannot be truly contrite, if withal he have not a purpose of Confession: and also because many times it happeneth, that a man, although he be sorry, yet wanteth that perfect sorrow which of itself is sufficient without Confession, for the obtaining of remission of sins, and the recovering of gods grace: therefore it is necessary, if he may that he go to Confession in due manner unto the Priest: to the end, that by virtue of the Keys of the Church he may obtain remission of his sins.   

Of the Conditions of Confession.  
Chap. 5.  
Four are the principal conditions of Confession, that it may be available, for it must be entire diligent, faithful and obedient.  
1 First it ought to be entire. because it is necessary to manifest unto the Priest all the mortal sins which a man hath committed, and whereof he could have remembrance: expressing every one in particular, in the kind and number, as afterward shall be declared: procuring for to tell them in such manner, that the Confessor may understand the grievousness of every one, and discern whether it be Mortal or Venial. Besides, concerning venial sins, although they take not away God's grace, but may be left untold without sin: notwithstanding it is very well and profitable to confess them also, as the custom of good and spiritual men doth teach us.  
2 The second condition is, that our Confession be dilgent. that is, that before one goeth to Confession, he prepare himself with diligent examination of his conscience. which diligence every one is bound for to use, more or less, according to the time whereof he is to make Confession, and according to his own estate, and profession.  
3 The third condition of Confession is, that it be faithful: that is, true and sincere: not only not sparing to tell any sin which a man hath committed; but also not accusing himself of those, which he hath not committed, but telling the doubtful things as doubtful: and the certain, as certain. It must also be faithful: that is, plain and simple, not arteficially composed: confessing sincerely all sins without excuse, or covering or diminishing any thing at all: remembering that which is written, that our Lord giveth his grace unto the humble.  
4 The fourth & last condition is, that it be obedient: that is, that the Penitent have purpose of doing whatsoever shall be imposed him by his Confessor: of accepting the remedies for his sins which shall be prescribed: and avoiding all occasions of the same which he shall forbid him: likewise of making restitution, if he have any thing which belongeth unto others: or of making satisfaction unto all such as he oweth the same unto, for whatsoever respect: And finally of accepting the Penance given him by his Confessor.   

Of the matter of Confession: that is, of those things which the Penitent is bound to confess: and first, of the kinds of sins.  
Chap. 6.  
THe Penitent aught to Confess in particular all the kinds of mortal sins. and that he may know, which is a mortal sin, and which is not: He must understand, that all those sins, which are against any particular precept of God or of the Church, are commonly mortal. Also, whatsoever is against the love and honour of God, in any matter of importance or which turneth to any grievous harm of our neighbour: is a mortal sin, and he is bound to confess it: observing in every one of these kinds of sins, that he ought for to confess, not only that which he hath committed, by outward action, but also by thought, and by words.  
Concerning the sins of thought in three cases a man may sin mortally, and is bound to confess the same.  
First, when, thinking of any matter of mortal sin, he giveth consent with determination of putting it in execution, if there were occasion: although, afterward he do it not.  
secondly, when a man doth not intend to execute the same, but only willingly lingereth in that evil thought, consenting expressly to the delight thereof.  
Thirdly, when although he determined it not, nor have express will to delight therein: notwithstanding, an evil thought representing itself unto him, & he knowing it for such, he doth not drive it away, but lingereth some while in the same, and taketh delight therein. which sin is properly called, delectatio morosa, that is linger delight: For, although there be not express consent: yet, is there virtual consent. For, who seethe and knoweth that he hath fire upon his garment, and will not quench it: it is a token that he desireth to be burnt thereby.   

Of the number of sins.  
Chap. 7.  
BEsides the kinds of sins, a man must also confess the number: that is, how oft he hath committed any particular kind of sin. and when he doth not remember distinctly the number, he ought for to tell a little more or less, as he can remember. if he cannot do this: yet let him tell how long time he persevered in that sin: and whether he was accustomed to commit the same so oft as he had any occasion, without resistance: and whether such occasion happened almost every day, or sometimes in the week: specifying as much as he may the times that it happened unto him.   

Of the circumstances of sin.  
Chap. 8.  
1 BEsides the kinds & numbers of sins, it is necessary also to confess the circumstances: which in general may be reduced unto four principal heads.  
2 The first is, when the circumstance maketh, that that sin which of itself were venial, doth become mortal: as if one in jest should take a thing of an others, for to make him blaspheme: or should steal a penny, with a will to take much more if he could: which will doth make, that that act which otherwise would have been venial, becometh mortal.  
3 Secondly, when the circumstance changeth the kind or nature of the sin, causing that act, which was first a sin of one kind to become a sin of another kind, or of two kinds together. As a carnal sin committed with a married person, is adultery: with a religious or vowed, is sacrilege: with one of the same kindred, is incest. as also for to steal in the Church, is Sacrilege.  
4 thirdly, when the circumstance doth multiply the sin, causing that one act is many sins together. as if one should eat flesh upon a Friday in Lent, or if committing one sin in outward action, he should withal commit an other mortal sin with his mind and thought.  
5 Fourthly, when the circumstance is necessarily to be expressed, in respect of some satisfaction which the Penitent is to make: as, when the sin may happen to be joined with scandal, or notable harm or injury of our neighbour, to whom therefore we may be bound either to make satisfaction, or recompense.  
6 But to the end that every one may know more in particular thes circumstances which he is bound for to confess: he must observe and express in his confession particularly these seven circumstances.  
7 The first is, of the person which doth sin, or with whom the sin is committed: whether the same be free, or single, or a virgin, or married, or religious, or vowed, or in holy orders, or joined in consanguinity, or affinity.  
8 The second circumstance is, of the act itself, which is done contrary unto the law of God, or against our neighbour: of what quantity the same is, whether great or small: whether it were much that was stolen, or little: whether the person offended were of great importance or no.  
9 The third circumstance is, of the place: which in three cases is to be confessed. that is, when a man hath rob, or shed blood, or committed any complete carnal act (although lawful) in Church, or in any sacred place.  
10 The fourth circumstance is, of the means which were used for the performing of the sin: whether it were done with provoking and enticing others to be joined in the same, or to concur thereunto, (when they were not so disposed of them jesues:) or whether sacred things, or other prohibited means were used in the same.  
11 The fifth, is of the end which a man pretended in sinning, as when he stealeth weapons, to the end that he may kill, or killeth, that, he may steal, or commit adultery & likewise when he doth or speaketh any thing for to induce others to sin, or for any other evil end, or intention.  
12 The sixth circumstance is, of the manner in which he sinned: if secretly, or publicly: with scandal of others: or with force & violence: as to rob with assaulting: and othr like manners which may happen.  
13 The seventh & last circumstance is, of the time: as if it were forbidden under pain of excommunication, that at such time none should commit such a sin: In this case a man were bound not only to confess the sin: but also the time of committing thereof.  
14 Finally although for to sin upon the Holiday, is not a circumstance necessary to be confessed: yet notwithstanding, when upon some notable day, as were Good-friday, or Easter day, or at such time as a man doth receive of God, some special benefit, a man should commit any enormous sin: it seemeth more secure in such case, that this circumstance of the time (which so much aggravateth the sin) be uttered in Confession.   

Of certain cases wherein the Confession is void, & to be reiterated.  
Chap. 9  
1 THe first is, want of examination: when the Penitent knowing that he hath many sins and having been long time from Confession, hath not first examined his conscience, nor used any diligence to remember his sins. In this case, if the Confessor do not supply the default of the Penitent: the Confession is void. For it must needs be that he leave untold some sin or other, which he cannot remember: which were as much, as if he left it of purpose.  
2 Secondly, when the Penitent doth tell an untruth in Confession, in any matter of Mortal sin.  
3 Thirdly, when the penitent omitteth of purpose to confess some Mortal sin, or such as he deemed Mortal: For if he did not esteem it mortal, but after understood that it was Mortal, it were sufficient to Confess that sin alone, without repeating the whole Confession.  
4 Fourthly, when the penitent hath not firm purpose and determination to leave some Mortal sin, or the occasion of that sin in the which he findeth himself.  
5 Fifthly, when the Penitent was fallen into some excommunication: & knowing it, did not first procure absolution from the same.  
6 Sixthly, when the Confessor is an ignorant person, and the Penitent, not so sufficiently learned, that he can perfectly confess, and yet notwithstanding he knoweth the insufficiency of his Confessor, maliciously he chooseth to Confess to him. Because in this case, it is likely that there happen many errors, which have need of greater cure.  
7 Seventhly, when the Confessor could not give Absolution: either because he had not jurisdiction: or because he was notoriously Excommunicate, and not tolerated by the Church, and the Penitent knew thereof.  
8 In all these cases aforesaid, the Penitent is not only bound to make his Confession anew: but for the injury which he hath done unto the Sacrament, by Confessing evilly: he hath committed Sacrilege, and it is a most grievous sin.    

HERE FOLLOWETH the EXAMINE upon the Ten Commandments: in the which are also comprehended all other matters wherein a man may sin Mortally.  

Of the first Commandment: that is, of honouring God a●oue all thin●s.  
Chap. 10.  
COncerning FAITH: if he have believed whatsoever the holy ROMAN Church believeth: or rather hath had some contrary opinion: or with words, and exterior signs, hath made any show of any infidelity, or heresy.  
If he have been over-curious, in desiring to search the matters of FAITH: and if he have doubted of any article of the same.  
If he have kept books, either of Heretics, or for any other respect forbidden by the Church.  
If knowing any man to be infected with heresy, and incorrigible by other means, he have not detected him to whom he ought.  
If he have learned the prayers, & other necessary things, which every Christian is bound for to know: as are the commandments of God, & the principal mysteries of the faith.  
If he have given credit unto, or used any sort of superstition, enchantments, devining, either by himself, or by means of other.  
If he have procured by the way of lots, for to find out any theft, or to know any secret thing.  
If he have carried about him superstitious writings, for the having his health, or for other end, or hath in duced others to do the like.  
If he have given credit unto Dreams, or soothsayings, taking them as a rule of his actions.  
If for too much presumption of the mercy of God, he hath committed any sin, or hath persevered in evil, & deferred his amendment.  
If in adversities he hath had more confidence in creatures & in worldly helps, than in God.  
If for too much distrust of the mercy of God, he hath despaired of the amendment of life, or of the remission of his sins.  
If he have murmured against God, as though he were not just, or blaming his providence.  
If for fear or other human respect, he hath had mind to offend God, or not to do that which he was bound for his service.  
If he have cursed or blasphemed God, or his Saints, & other Creatures: expressing all the manners and sorts of those blasphemies which he hath spoken.  
If he have exposed himself to any danger of Mortal sin, or taken delight of any sin which he hath done in time before past.  
If he have persecuted, or injuried with words, Devout Persons: detracting unto their good works, and being cause that they leave them: and in particular, if he have dissuaded or hindered any from entering into Religion.   

Of the second Commandment, of taking the name of God in vain.  
Chap. 11.  
IF he have sworn that which was false knowing it to be a lie, or doubting of the same, although it were in , or of a matter of small importance.  
If he have sworn to promise any lawful thing, which afterward he hath not observed, or had not intention to perform it, at that time in which he did swear.  
If he have been cause that any did swear false, or not observe the lawful oath which he made.  
If he have sworn in manner of cursing: as men are wont to say, if I do not such a thing, let such or such evil happen unto me.  
If he hath sworn to do any evil or any thing which was a sin: or not to do any thing which was good.  
If in judgement he hath sworn false, or being asked by order of law, he hath not answered agreablely to the intention of the judge, or hath counseled others for to do the like. In which case not only he sinneth Mortally: but if thereof followed any harm of his neighbour: he is bound to Restitution.  
If he have had a custom of swearing oft, without consideration or care, to know whether it were true or false.  
If he have made a vow of doing any good thing, & hath not cared to perform it: or hath deferred overmuch the execution thereof.  
If he have made any vow with a mind of not fulfilling it.  
If he have made a vow of not doing any good thing: or of doing any evil thing, or of doing any good thing for an evil end.   

Of the third Commandment, of Sanctifying the holidays.  
Chap. 12.  
IF he have not observed the holy days, but either done himself, or commanded others to do such works as are prohibited by the CHURCH: or consented unto those which do the like.  
If he have omitted to hear a whole MASS upon the holidays commanded, without lawful cause, or hath been cause that others did leave the same.  
If being present at MASS upon any holiday commanded, he hath been for any notable time voluntarily distracted, by talking, laughing, or busying himself in impertinent things.  
If he have not procured that those which be under his charge do hear MASS upon the holidays.  
If he have not gone to Confession at the least once a YEAR, or have not procured that others of his charge have done the same.  
If he have gone to Confession, without necessary examination of conscience, or without purpose of leaving any sin, or for shamefastness, or other human respect, hath concealed any sin: which is a most grievous Sacrilege.  
If every year at EASTER he hath Received: and that with convenient disposition.  
If with a conscience or doubt of Mortal sin, he hath Received or Ministered any Sacrament of the Church.  
If he have fasted the LENT, VIGILS, & EMBER days, being bound thereunto, and if on such days he hath eaten prohibited meats, or hath been cause of others doing the same.  
If for Gluttony he would not have regarded to do against any commandment: or if he have eaten or drunk over largely, with notable detriment of his health: or if voluntarily he hath been drunk.  
If he have violated the Church with any carnal sin, or with shedding of blood.  
If he have incurred any excommunication: or whilst he was excommunicate, have received any Sacrament, or been present at the holy offices of the Church: or if he hath conversed with excommunicate persons, or such as were suspected of Heresy.  
If he have done any injury or irreverence unto Images, Relics, or other sacred things.  
If being bound to say his office, he have omitted it, wholly, or any part thereof: or in the saying of it been voluntarily distracted.  
If for sloth or negligence, he hath left undone any good work unto which he was bound.   

Of the fourth Commandment, of honouring Parents.  
Chap. 13.  
IF he have borne little reverence to his FATHER & MOTHER, despising them, or offending them with Deeds or injurious Words.  
If he have cursed his father or his mother, or detracted their good name, or dishonoured them in their absence.  
If he have not obeyed his Parents, or Superiors, in just matters & such as might result to notable detriment of the family, or of their own soul.  
If when his Parents have been in necessity, he hath not succoured them, if it were in his power.  
If deliberately he have desired their death, that he might have the inheritance, etc.  
If he have not fufilled their Testaments and Last-Willes after their death.  
If he have loved his Parents in such sort, that for their love, he hath not cared to offend God.  
If he have not observed the just Laws & Decres of his superiors.  
If he have detracted or spoken evil of Superiors, Ecclesiastical, or Secular, of RELIGIOUS persons, Priests, Teachers, etc.  
If he have not succoured the Poor, if he could, especially in extreme, or grievous necessity, or if he have been stern or cruel unto them, entreating them sharply with words or deeds.  
If those which be FATHERS & MOTHERS, have cursed, or wished evil unto their Children.  
Also if they have brought them up as they should, teaching them their prayers & Christian Doctrine, and reprehending them, and correcting them, especially in matter of sin, and occupying them in some honest exercise, to the end they be not idle, & take some evil course.  
That which is said of Children, is understood also of Servants, and other of the Family, of whom care is to be had, that they know things which be necessary, & observe the COMMANDMENTS of God, and of the Church.   

Of the fifth Commandment: Thou shalt not kill.  
Chap. 14.  
IF he have carried hatred towards any person, desiring to be revenged: and how long he hath stayed therein.  
If he have desired any man's death, or other great evil & damage, as well in his body, as in good name, honour, temporal and spiritual goods.  
If he have been angry with any person, with mind to do him any harm, or to be revenged of him.  
If contending with others, or in other sort, he hath stricken, wounded, or killed: or commanded, or consented unto others to do the same: or (being done by others) approved it, or given aid, counsel, or favour thereunto.  
If having offended others, he hath refused to demand pardon, or reconciliation: or have not sufficiently satisfied for the offence.  
If he have refused to pardon, or to remit injuries to those which have offended him.  
If for hatred he have omitted for to speak unto, or to salute others, although without hatred, yet with scandal of our Neighbour.  
If in adversities and misfortunes he have desired death: or with fury and anger hath strooken and cursed himself, or mentioned the devil.  
If he have cursed others, either alive or dead: & with what intention.  
If he have sowed discord, or caused enmity between others: & what harm hath ensued thereof.  
If for hatred or envy, he hath been immoderately sorry for the good and prosperity of others as well Temporal as Spiritual, or hath rejoiced at any harm or notable damage of others.  
If for anger he hath offended others with injurious and contumelious words.  
If he have flattered others, praising them of any sinful thing.  
If with his evil example, or counsel, or with praising that which was evil, or reprehending that which was good, he hath been cause that any man left any good work which he had begun: or if he have induced him to any sin, or to perseverance therein.  
If he have omitted for to correct and admonish any person of any sin when he could, & probablely hoped thereby the others amendment.  
If he have given receipt unto outlaws, and murderers, or with his counsel and favour, or otherways, assisted them.  
If he have spoken evil of his Neighbour, manifesting any secret fault of his for to discredit him, or cause him other harm.  
If he have strooken injuriously any ECCLESIASTICAL or RELIGIOUS person, wherein also there is Excommunication.   

Of the sixth & ninth Commandment. Thou shalt not commit Adultery. Thou shalt not desire thy Neighbour's Wife.  
Chap. 15.  
IF he have had dishonest & unclean thoughts, & voluntarily hath stayed and delighted therein.  
If with deliberate mind he have desired to sin with any Man, or Woman: which sin is of the same kind, of which the work itself would be.  
If with a libidinous intent he hath beheld Women, or other persons.  
If he have spoken lascivious & dishonest words, with intention to sin, or to provoke others unto sin, and if he have heard willingly and with sensual delight such speeches.  
If he have actually sinned with any Woman: and of what quality: that is, whether a Virgin, or Married, or of Kindred, or Affinity.  
If he have with any person sinned against nature.  
If he have sinned with persons dedicated to GOD, either by holy Orders, or by Vow, and if he himself had holy Orders, or Vow of Chastity.  
If he have touched uncleanelye br●te beasts.  
If he have sinned by himself, with any uncleaunesse, and whether at that time he thought of any other person desiring the same: for in that case there be two grievous Mortal sins.  
If he have touched unchastely himself, or others, or permitted the same.  
If with desire of sin he hath sent messages, letters, or presents, or hath been a mean to induce others unto sin, or hath given counsel or aid thereunto.  
If he have gone to any place, or passed thereby, with evil intention, for to see Women, & to be delighted in them, where he must tell of the dangers of sin, to the which he hath exposed himself, & of the occasions which he hath not avoided.  
If he have had pollution, either in sleep, or being awake, whereunto he hath given any cause, or afterwards voluntarily taken delight and complacence therein.  
If he have borne carnal love to any person, pursuing the same with desire of sin, and how long time he hath persevered therein: and if by his occasion such person have been noted with any infamy: also divers acts and sins which happen between persons which bear such love one to another.  
Those which are Married, must examine themselves in particular, if in their mind, thinking of other Women, or with their intention, not making their end the begetting of Children, but only carnal delight: or with extraordinary touchings and means, they have committed any sin against the end and honesty of MARRIAGE.  
If he have read Books or Histories which were lascivious, or dishonest with sensual and carnal delight, or with danger thereof.   

Of the seventh and tenth Commandment. 

Thou shalt not steal.  
Thou shalt not desire thy Neighbour's goods.    
Chap. 16.  
IF he have taken any thing which belonged unto others, by deceit, or violence: expressing the quantity of the Theft, ●nd in particular, if he have taken any sacred thing, or out of any sacred place.  
If he hold any thing of another's, without the consent of the owner, & doth not restore it presently if he be able.  
If for not payment of his debts, (when he is able) his creditors have sustained any damage.  
If finding any thing he hath taken the same with mind to keep it for himself: the like of those things which happen to come to his hands, which knowing that they belong to others, he hath not restored to whom he ought.  
If in buying or selling, he hath used any deceit, either in the ware, or in the price, or in the measure, or in the weight.  
If he have bought of those persons which could not sell: as are Slaves, or Children under age.  
If he have bought things that he knew, or doubted to have been stolen: or wittingly hath eaten of any such things.  
If only in respect of selling upon trust, he hath sold for more than the just price: or hath bought for less than the just price, in respect of payment made before hand.  
If he have had a determinate will to take or to retain, any thing of other men's, if he could: Or also, if he have had a deliberate mind to gain & increase his wealth (as men use to say) by right, or by wrong.  
If he have committed any sort of Usury, or made any usurarious contract, or entered into any unjust traffic, or partnershippe of merchandise.  
If having wages, or pay for any Work, or Office, he hath not done it well and faithfully.  
If he have defrauded servants, or worke-folkes of their hire: or deferred their payment, to their hindrance.  
If he have moved anysute in law against justice, or if in just suits he hath used any fraud or deceit that he might prevail.  
If he have played at prohibited games: or if in gaming he have used & won by deceit, or hath played with persons which cannot alienate: as are, Children under age, and suc●●-like.  
If he have defrauded any just impost or tolles.  
If he have committed any Simony in what sort soever.  
If he have defrauded the Church of that which was due, as are tithes and such like.  
If by unlawful means & evil information, he have gotten any thing which was not due unto him, or hath unjustly hindered others from the obtaining of any benefit or commodity.  
If he have given any help, or counsel, or, in whatsoever other manner, a-betted to such as have taken other men's goods: or (being able & bound thereunto) hath not discovered or hindered any theft.   

Of the eight Commandment. Thou shalt not bear false Witness.  
Chap. 17.  
IF he have borne any false witness in judgement, or out of judgement, or induced others to do the like.  
If he have spoken any untruth, with notable prejudice or hurt of his Neighbour.  
If he have detracted from the good name of others, imposing falsely upon them any sin, or exaggerating their defects.  
If he have murmured in weighty matters, against another man's life and conversation, especially of qualified persons, as Prelates, Religious, & Women of good name.  
If he have given ear willingly unto detractions and murmurings against others.  
If he have disclosed any grievous and secret sin of others, whereupon hath ensued infamy. Which although it were true, and not spoken with evil intention, yet is the speaker bound to restore again the good name.  
If he have uttered any secret, which was committed unto him, or which secretly he came to see, or hear, in which case a man is bound to restore all damages which afterward happen by such revealing.  
If he have opened other men's letters unlawfully, or for any evil end.  
If he have rashly judged the deeds, or speeches of his Neighbour, taking in evil part that which might have been well interpreted, and condemning him in his heart of Mortal sin.  
If he have promised any thing with intention to bind himself, & afterward without lawful cause hath omitted to observe his promise, which is a Mortal sin, when the thing which is promised is notable, or when for want of performance of the promise, our Neighbour hath had any loss or damage.   

Of the sin of Pride.  
Chap. 18.  
IF that good which he hath, (whether it be of Mind, or of Body, or of Fortune) he hath not acknowledged as of God, but presumeth for to have it of himself, by his proper industry, or, if he think to have it of God: yet presumeth to have it by reason of his own merits, not giving to GOD the glory of all.  
If he have reputed vainly that he hath any virtue which he hath not, or, to be that which he is not, or, more than that which he is: despising others as inferior unto himself.  
If he have gloried in any thing which is Mortal sin: as, for to have taken revenge, or to have committed any other sin.  
If to the end that he might be esteemed and held for a person of value, he hath vaunted of any good, or evil, which he hath done (whether truly, or falsely) with the injury of God, or of our neighbour.  
If he have been ambitious, desiring inordinately honours & dignities, etc. doing to that end that which he ought not.  
If to the end that he may not be noted and held of small account, or for fear of the speeches of men he do that which he ought not, with scandal of his Neighbour: or neglect to do that which he ought: as, to correct and reprehend others: to converse with good persons: to go to Confession, & to do other CHRISTIAN works.  
If he have stubbornly impugned the truth: or, because he would not submit himself, or seem to be convinced, if he hath obstinately defended his manifest errors, against his conscience.  
If through arrogancy he hath despised others, doing any thing for their dishonour and despite.  
If for haughtiness and pride, he hath been at excessive charge, in Apparel, Servants, Diet, and other vanities, not convenient unto his estate.  
Of other Mortall-sinnes, hear is nothing said: because enough hath been said already in the COMMANDMENTS.  
Besides all that which hath been declared above, those which have any special Office, Degree, or Exercise, must examine themselves of the defects and sins which in the like estates & Exercises may particularly happen, according unto the obligation which every one hath.   

Of the third part of Penance, which is SATISFACTION.  
Chap. 19  
THE third part of PENANCE, is Satisfaction: the which is nothing else but a full and entire payment of that which a man doth owe for the sins he hath committed. For two evils doth sin bring with it. The one is the spot or fault: The other, is the PAIN, or PUNISHMENT.  
In Confession by virtue of the Blood of CHRIST which worketh in this Sacrament, we are cleansed from the spot or filth, and the fault is forgiven us, & consequently we are delivered from the everlasting pain which was due unto the Mortall-faulte. But because it doth not always happen, that when the fault is pardoned, there is withal released all the Temporal pain, but only the Everlasting: For the remedy hereof, Satisfaction serveth: which when it is not made in this life, it must of necessity be made in the other, in the pains of Purgatory: which (as Saint AUGUSTINE affirmeth) are so great, that they exceed all the torments which the holy MARTYRS have suffered in this life.  
All the sorts of Satisfactions are reduced unto these three only. Fasting, or other corporal asperities: Alms and Prayer, the which are correspondent unto three good things of a man: that is, the goods of the SOUL, the goods of the BODY, & Exterior goods. Wherefore with these three virtues, a man doth offer unto God a perfect Sacrifice of himself, and of all that is with in him. For by Alms he offereth his External goods: with Fasting, he maketh a Sacrifice of his proper Flesh: & with Prayer, he offereth his spirit & mind unto God.  
Also these three manners of Satisfaction, are most convenient for to extirpate the three principal roots of all sins: which are concupiscence of the Flesh, against which serveth Fasting: concupiscence of the Eyes whereunto is opposite Alms: and pride of Life, for the remedy where of we are to use Prayer.  
Also even as there be three whom we offend by sin, that is, GOD, our Neighbour, and our Selves: In like manner, Prayer serveth for to pacify God: with Alms we make Satisfaction to our Neighbour: with Fasting we chastise ourselves.  
And although this Satisfaction may be made two manner of ways: First, when the sinner voluntarily of his own devotion doth any of these works: Secondly, when the same work is enjoined him by the PRIEST in Confession. By both these ways may Satisfaction be made for sins committed. Yet notwithstanding far greater and more fruit full is the Satisfaction which is made for obedience of the CONFESSOR, in respect of the virtue of the SACRAMENT, whereof it is a part: then those Satisfactions which are made by proper Devotion. Besides, that such good works as are done voluntarily, if a man be in state of Mortal sin: neither then, nor after, when he returneth into grace, can avail him for to make satisfaction unto God: but the works which are enjoined by the CONFESSOR, although they be of no profit when they be done in sin: yet notwithstanding, afterward when he returneth into grace, they be of great profit: and serve for the due Satisfaction for sins.  
And albeit a man also may Satisfy unto GOD for the same punishment which is due for his sins, by means of the favours & INDVLG●NCES of the Church, when they be ta●en as they ought, that is, in state of the GRAC● of GOD: yet not withstanding he ought not to neglect to help himself also with the aforesaid works of Satisfaction, asflicting his Body with Fasting, giving Alms, and occupying himself in holy Exercises of Prayer and Meditation.  
Finally all manner of scourges & chastisements which Almighty GOD doth send us, as Infirmity, Poverty, Persecutions, and other Tribulations of this life, (if a man take them with HUMILITY & PATIENCE) are of great force, not only for to Satisfy for the Temporal pains due for our sins, but also for increase of Grace and Merit. (* ⁎ *)    

¶ A TREATISE OF CONFESSION.  
FOR such spiritual PERSONS AS FREQVENT THIS SACRAMENT  
With a Meditation for the most Holy Communion.  

Of the profit of often Confession.  
Chap. 1  
how great is the necessity of the Sacrament of Confession, & how great profit it bringeth unto the Souls of the Faithful, which with Devotion do frequent it: much better is proved by that which every one doth try in himself: than either can be exercised by Words, or declared in many Volumes. Wherefore CHRIST our Redeemer knowing very well the great necessity which we had of so wholesome a medicine, would in the end of his Life, under the figure of washing his APOSTLES Feet, leave it us, as it were in his last Testament, and by his example exhort us to use the same: & this not only for remedy of Mortal sins, but also of Venial. For that was the meaning of the same our LORD, when he said, He which is washed, needeth not but to wash his Feet: That is, the condition of our frail nature being such that it cannot long maintain itself without some spot of Venial sin at the least: it is not sufficient that a man have by this Sacrament cleansed his Soul from the filth of Mortal sins: but it is necessary to the end that he may maintain it altogether pure, that from time to time he wash also the Feet of his affections from the dust of Veriall sins. Now although the authority of so great a MASTER, who was the institutor of this Sacrament, aught of itself to suffice to move us to the frequenting thereof: yet notwithstanding I judge it expedient amongst the many profits which do result thereof in our Souls, to write here a few, that these also may move us for to embrace more willingly, and to help ourselves of so singular a benefit.  
1 First therefore a man which doth often CONFESS, and consequently doth often examine his Conscience, is more secure, (because of the fresh memory which he hath of his sins) to CONFESS them all: and so to make his Confession sufficient & entire: wherefore he hath also greater security of the remission of his sins, & of the obtaining of the GRACE of God.  
2 Those which often do Confess, partly because they were lately Confessed, or shortly after are to return to Confession: partly also because of the continual purpose which they have, and do often also renew a Christian Life, and of not offending God: are more wary in keeping themselves from evil: more easily they rise again, if they chance at any time to fall: and more stoutly they fight and resist temptations.  
3 By the frequenting of this Sacrament, a man doth always obtain greater light, not only for to know his sins, be they never so little: whereas in a fair cloth, more easily are spied small spots, than in that which is foul & stained: But also, for to know the roots of them, which are his evil inclinations and passions: Wherefore when the cause of any infirmity is once found out, more easy is the cure thereof: & these persons now knowing themselves, know how more easily to keep themselves from the occasions of sins, and to maintain their SPIRITVAL health.  
4 The ofter a man doth CONFESS, so much the more through the virtue of the Sacrament, he getteth always greater grace. And by how much more he increaseth in grace: so much the more capable doth be become, and more disposed to receive yet greater grace in other Confessions which follow: whence oftentimes it proceedeth that a sinner often going to Confe●●ion, for the number of acts which he doth of penance, increaseth so much the more in this virtue, that after many Confessions he riseth again (as Saint THOMAS noteth) with greater grace & fervour of charity, than he had first before he falled.  
5 By CONFFSSION, there is not only obtained remission of sins, but in great part also the releasing of the pains due unto the same sins: And this as well by the virtue of the Sacrament, as for that sensible pain of sorrow, &, of that confusion & shame, which every one hath in Confessing his sins. And it may happen that a man so oft be Confessed, & receive the Sacramental Absolution, that at the length (as saith S. THOMAS in the fourth book of Sentences.) There may remain no pain at all for to suffer in Purgatory.  
6 To frequent this Sacrament, is a great help, and giveth a great light unto those which will make choice of an estate of life, wherein they may more easily be saved: And this, partly through the grace which so oft is communicated unto them, whereby they are made more capable of the divine inspirations: partly through the light which the understanding receiveth, by the which it may better know what is the will of God, & their greater good: Partly also for the Spiritual strength which is given to the will, for the accepting of that which is inspired as better: and finally for the continual counsel and direction of the Confessor, by whom in the steed of God they are governed.  
7 He that frequenteth this Sacrament of Confession, is neither so oft, nor so grievously tempted of the Devil. For even as the Spiders, do not weave their webs, in the houses of rich persons, because they are often broken by such as continually sweep them away: So in the Souls which are cleansed by often Confession, the Devil cannot at his pleasure frame or make the snares of his temptations: but rather seeing that his deceipts are often disclosed unto such as can apply remedy, & that he cannot escape without loss & confusion, in the end, he runneth away: because (as Saint I●ROME saith) Look how the power & forc● of a Traitor, is brought to nothing, when the treason is revealed: so those Infernal thieves do run away, when they perceive that they are discovered.  
8 By how much the more seldom a man is Confessed, so much the more doth he lose remorse of Conscience, & becometh insensible. In such sort, that those sins which are indeed grievous and Mortal, do seem unto him of no importance: Wherefore with great facility he committeth them: whereas contrariwise, those which often are Confessed, do get so great wariness and purity of Conscience, that they feel remorse of never so small sins: which causeth that they abhor all grievous sins, & not so easily fall into them.  
9 Even as those which seldom go to Confession, because they are ordinarily in state of sin, do never find peace, nor quiet, although they had all the consolations of the world: So on the contrary side, those which through the often use of this Sacrament, do maintain themselves in grace, although they suffer perhaps many troubles of this life: Yet notwithstanding by reason of the testimony of a good Conscience, they always enjoy an exceeding peace, contentment, and tranquility of mind.  
10 Even as those which of●en deal with the Puisition, and follow his precepts, do live in good health, & the longer time. So those which often discover the infirmities of their Conscience unto their Spiritual Physician, and of him receive remedies and counsels, according unto which they govern themselves: do more ea●lye conserve the health of grace, & more securely attain unto everlasting Salvation.  
11 The hour of Death being so uncertain, by reason of the sudden and infinite chances, which we see every day do happen unto men: with a more secure Conscience, and with greater certainty of their Salvation, do such go out of this life, as are wont often to be Confessed, they being always prepared for to die: than those which having been long time from Confession, and found unprovided by death, either have not time to make it, or if they do make it, yet know not what it availeth them, such Confession being made with small preparation, and often imes rather for necessity than for any good desire. Wherefore concerning this point doth Saint AUGUSTINE say: I● any man when he is in extremity of sickness, shall demand the Sacrament of Confession, and shall receive the same, and so departed out of this world reconciled: I confess unto you that we will not deny him that which he demandeth: yet do we not presume that he departeth in good estate. He which whilst he is in health is reconciled, and doth Penance, & afterward continueth for to live well: this man goeth secure out of this life: But he which at the latter end is reconciled, and doth not Penance, whether he depart from hence secure: I myself am nothing secure: yet do I not say that he shall be damned, neither also do I say that he shall be saved. This I know not, I presume not I pro●ise not.  
12 Finally all those great benefits & pritiledges, which (as Saint BERNARD writeth) Those persons do enjoy, who forsaking the world, do retire themselves unto a Religious life: are also communicated after a sort, unto those which in the world frequenting the Sacraments, do lead a Spiritual life: that is, that a man, in this estate also liveth more purely, falleth more rarely, riseth more speedily, walketh more warily, is comforted more ordinarily, reposeth more quietly, dieth more confidently, is purged more quickly, is rewarded more abundantly.  
To this end therefore, for the comfort of those devout Souls, which desire to conserve themselves without spot. I ●aue made this brief treatise, in manner of a Spiritual Glass, in the which from time to time they beholding themselves, may more easily deserve their defects, although never so small: that they may afterward by Confession take them away and amend them: where as the Spiritual persons which attend unto purity of life, and aspire unto Christian perfection, aught with all diligence to keep themselves, not only from Mortal sins, from the which now by God's Grace they are wont to abstain but also from Venial sins: And withal, to be be very careful to bridle their passions, to reform their affections, and finally to remove as much as they may out of their Souls all manner of imperfection.  
Those therefore, which are wont often to be Confessed, ought especially in four things to use great diligence. First, in the examining of their Conscience. Secondly, insorrowe for their sins. Thirdly, in the act itself of Confession. Fourthly, in the purpose and means of their amendment.   

Of the examining of Conse●ence.  
Chap. 2.  
CONCERNING the first, that is, the examination of Conscience: it helpeth very much for Spiritual prosit, that every Eucning before going to rest, a man collect himself a little, & do four things. First, that he give thanks unto our Lord for the benefits received, & particularly of that day. Secondly, that he Pray for grace and light to know his errors & faults. thirdly, that he examine his Conscience, running over all the actions of that day, whether he have with Thought, word, or Decede, offended GOD, or his Neighbour. Finally, if he find himself in any thing culpable, that he procure with repentance, and with a firm purpose of amendment, and Confession, to return into Grace with his divine Majesty.  
Besides this also, when a man is to go to Confession, let him take a little time, more or less, according to the time since he was last confessed, and with greater diligence running over this examination following, let him gather all his defects & sins which he hath committed in all that time. Whereunto will be no small help for those which have no greatmemorye, to note every day in the examination which they make at night, such faults as they shall find: to the end, that when they are to go to Confession, they may the better remember themselves, & by lokeing upon them somewhat before, make their Confession with more peace.   

The manner of Examination of Conscience.  
Chap. 3.  
FIRST, let him examine himself about his last Confession, if he omited to Confess any sin for forgetfulness, or malice.  
If he have done his Penance, and performed the counsels and remedies prescribed him by his Confessor.   

Towards God. And first by Thought.  
Chap, 4.  
IF he have had any doubt or curiosity in matters of FAITH, or hath given credit to Dreams, South-fayings, or other Superstitions.  
If he have had that memory of God which he ought: particularly in the MORNING when he riseth, and the EVINING when he goeth to rest: ask pardon of his sins, and commending himself with some PRAYER to his Majesty.  
If in his trot bless and necessities he hath had confidence in GOD, and yielded him thanks for the benefits received.   

By Words.  
Chap. 5.  
THOSE that are bound to rehearse their Office, or other Prayers: if they have said them with due devotion and attention.  
If he have named vainly the name of God, or complained of him, and of his providence, when he was in adversity: and if he have spoken with small reverence of saints, and of Sacred things.  
If he have sworn without reverence or truth, or necessity: and what intention he hath had in swearing.  
If in any accident concerning the honour of God he have omitted for any human respect to say and speak that which was agreeable to his glory: especially at such time as he could, and was bound to do it.  
If he have made any VOW which he hath not observed.   

By Deeds.  
Chap. 6  
IF on the Holidays he hath attended with particular care unto Devotion, and to the honour of God: and particularly if he have heard MASS, and procured that such as are under his charge, have also heard the same.  
If upon the Holidays commanded he hath laboured, or caused others for to labour, or to do any forbidden work.  
If he have kept the VIGILS, & observed duly the FASTS of the CHURCH.  
If in respect of his health, or of any other thing, he hath used any superstition.   

Towards his Neighbour. And first by Thought.  
Chap. 7  
IF he have been ready to think evil of others, and if in matters of importance, he have made any rash judgement.  
If he have borne hatred or rancour towards any.  
If he have desired death, or other harm, or hath had a mind to do any displeasure to any man.  
If he have envied others, being sorry for their good, or rejoicing at their evil.  
If he have had any disordered affection, or sensual, or carnal love towards any person.   

By Words.  
Chap. 8  
IF he have murmured, or detracted the good name of others, or falsely, or not with right intention, hath spoken evil of others, or revealed their secret sins.  
If he have spoken evil of his Prelates and Princes, and murmured against them.  
If he have given ear unto others which did murmur, or speak of unlawful things, being cause with his hearkening, that they went on in such speeches.  
If he have omitted to use due correction to his Neighbour, when he was bound & able to perform the same.  
If he have spoken untruethes, or with prejudice of others, exaggerated matters more than they were.  
If he have spoken injurious words, or mocked, or scoffed, or cursed others: or wished any harm to his Neighbours, either alive or dead.  
Those which are Parents, or Rulers of Families, if they have cursed or wished any cuell to their Children, or others of the Family, or if they have not reprehended them when it was convenient, nor procured to make them Learn whatsoever a Christian ought to know.  
If he have flattered others, or given them evil counsel, provoking them to evil, or hindering them from that which is good, or in any other sort causing them to be dissolute, or to commit any sin.  
If he have spoken of such things as are lascivious or unseemly: and if herein he have given any evil edification, or scandal to his Neighbour.   

By Deeds.  
Chap. 9  
IF he have been disobedient to his Father, or Mother, or Superiors, & have not carried them that respect and honour which is due.  
Those which have a Family, if they have behaved themselves evil towards the persons thereof: or neglected to correct them, in things which concern the offence of GOD, and the hurt of their souls.  
If he have suffered himself to be overcome with choler: and if he have done, or caused any evil to others.  
If he have taken, or usurped any thing of others, or retained the hire of others, or broken lawful promises.  
If in buying or selling he have used fraud and deceit: or in other sort damnified his Neighbour in Temporal things.  
If he have omitted to give Alms, and to secure the poor: according to his ability.  
If for any fear, or human respect, he have left undone any work appertaining to the glory of GOD, his Own, or his Neighbour's Salvation.   

Towards himself. And first by Thought.  
Chap. 10.  
IF he have esteemed himself of more worth, or goodness than others, for any inward or outward goods, which he thinketh he hath: taking therein vainglory, & desiring to be for that cause more esteemed than others, or commended.  
If he have lingered in idle, vain, or ambitious thoughts, taking there in delight: or desired inordinately Honours, Riches, Dignities, etc.  
Concerning Chastity: if he have had temptations of the flesh, or any evil desire, or unclean thoughts, in which he hath stayed, or taken delight, not presenlye rejecting them.   

By Words.  
Chap. 11.  
IF he have willingly spoken of himself, & of his own affairs, amplifying, or praising the same.  
Of idle jesting, or unse emelye talking.  
If for any impatience, or despair, he hath called on the devil, or wished any harm to himself.   

By Deeds.  
Chap. 12.  
IF with beholding, or toucing, or by other way, he have given occasion of any temptation: or if he have done any other sin against Christian Modesty.  
If he have given occasion unto any nightly illusion, or taken any delight or liking therein.  
Those which are young, and especially Women: if they have used superfluous dresses for vanity, or with intention of pleasing others.  
If in eating or drinking he have made any excess: or desired exquisite things, using overmuch solicitudes to satisfy herein rather his sense than his necessity.  
Of the loss of TIME, or evil spending thereof in unlawful Games, and other inconvenient pastimes.  
If he have conversed with dissolute persons, which provoke him to evil: or if he have entered into any occasion or danger of sin.  
If he have read lascivious, or prohibited BOOKS.  
Besides all the aforesaid things: such as have Offices, or particular degrees and exercises, must examine themselves of the defaults which therein are wont to happen, aecording to the obligation of every one.  
finally concerning this EXAMEN, it is expedient to admonish this one thing: that when a man hath EXAMINED himself, it is not necessary afterward, neither ought he when he CONFESSETH, to discourse through all these points: but it sufficeth to accuse himself only of those, whereof in his Examining he found himself faulty. For it is not meant by this EXAMEN, to make men's CONSCIENCES become scrupulous, but only to set down that which may serve for all: although it is certain that in many of these points all persons are not wont to offend.   

Of the sorrow for Sins.  
Chap. 13.  
AFter that thou hast examined thyself: making reflection on those sins which thy Conscience is a witness of against thee: First thou shalt conceive thereof a confusion of thyself: Considering thy small amendment and spiritual profit, whereas going so oft to Confession, notwithstanding thou never wantest matter to Confess, but rather always findest in thyself the very same defects. For which cause thou hast great cause to fear, that thou goest not with that sorrow and effectual purpose which were convenient, but rather for a certain custom: Wherefore thou regarding so little thy amendment: it is to be feared, that God will withdraw from thee his grace, and it shall be said unto thee: Because thou art lukewarm, I will begin to vomit thee forth.  
Then Considering the great bond thou hast to ward the Divine goodness, and how much thy most loving Redeemer, hath done and suffered for to draw thee to his love, & to the observation of his holy Commandments: seeing how thou dost thus render him evil for good: thou shalt conceive sorrow of thy so great malice and ingratitude: & humbly ask pardon, thou shalt desire him, that he will vouchsafe with his Heavenly grace to reform thy affections and evil inclinations: that for the time to come thou mayest no more offend him.  
Finally thou shalt make a sirme purpose to amend thy life, ask of his Divine Majesty Grace and help for that effect.   

Of Confession.  
Chap. 14  
WHEN thou goest to CONFESSION, consider that whensoever thou goest to receive this Sacrament, thou goest to wash thyself in the Blood of CHRIST our Saviour, the virtue whereof worketh in the SACRAMENTS. See therefore with how great reverence & thanksgiving thou oughtest to go to receive such a Medicine, which so dearly cost him who made it for thee.  
Then in Confession itself thou shalt endeavour to observe three things.  
First: to Confess entirely all thy sins which thou dost remember, and of which thy Conscience hath remorse. Explicating with all the kinds of them, the number, and the necessary circumstances, as much as possibly thou canst.  
secondly, to procure a plainness and clearness in speaking, which may proceed from an earnest desire of being well understood, to the end that thou ma●est be the better helped and directed by thy GHOSTLY FATHER: Whereas the Scripture saith: Qui abscondit scelera sua non dirigetur. Who hideth his offences, shall not be directed. Thou must therefore tell them sincerely not hiding, not excusing, nor diminishing any thing: without superfluous words, or telling of stories, which make not to the matter: & much less telling the sins of others, but accusing thyself alone.  
Thirdly thou must go to Confession, with preparation not only to receive the Penance, & to make such Satisfaction as thy Confessor shall enjoin thee: but also to admit all the advises and remedies which for thy sins, and greater Spiritual good shall be given thee by the same. For all in vain doth a sick person open his infirmities to the Physician, if afterward he refuse to take the Medicines, and to observe the orders & rules which the Physician hath prescribed.   

Of the purpose and means of Amendment.  
Chap. 15  
AFTER thou hast made thy Confession, thou must procure to observe three things.  
The first is, presently to perform the Penance enjoined, renewing thy purpose of abstaining from those sins which thou hast Confessed, and from all others: & of avoiding the occasions of the same.  
The second is, that thou take such means, as may help thee for thy amendment: having particular regard of some defects which thou thinkest are the cause & root of all the rest, & procuring to arm thyself against the same.  
1 The remedies which may be used for to root out any vice, or imperfection, are either general or particular. Amongst those which are general, the first is: a firm resolution not to commit any more the same sin: which purpose thou must often renew, especially in the MORNING, and whensoever it happeneth that thou fall into the same.  
2 It will help much, to fly the occasions, which are wont to induce unto the same sin: as sports, evill-companye, familiarity with suspeccted persons, curiosity in beholding or hearing, and overmuch talk: for it is written, that Death entereth in by the Windows.  
3 It availeth also much, diligently for to resist at the very beginning of the temptations, driving away from thee the spark of the evil thought, before it enter and set fire on thy HEART. Which a man may do by present recourse unto PRAYER, or by naming the most Holy name of JESUS, or by signing himself with his Holy SIGN, or by present setting before his eyes the pitiful figure of CHRIST on the CROSS, Wounded and peirsed for the punishment of our sins.  
4 Very profitable also for the conserving of the purpose of not offending GOD, is the often hearing of the word of GOD, and reading of good BOOKS, & avoiding to read evil & vain or lascivious BOOKS: For the word of GOD collecteth the HEART, mitigateth PASSIONS, and filleth our WILL with good and Holy desires.  
5 To the same end helpeth also to go always in the presence of god, as of a witness of our thoughts and operations, of whom after we are to be judged.  
6 When any person feeleth any rebellion of the flesh: very profitable it is to use the body with austerity, as well in Sleeping, Eating, Drinking, and Clothing, as in other things which might be pleasing thereunto. For whereas the flesh is a nourisher and kindler of all disordered Passions: how much the more weak and feeble it shall be: so much the more feeble and faint will the Passions be also, which from thence shall proceed.  
7 It is a very great remedy also for to shun idleness, which is the fountain & food of all vices, always procuring to have some honest exercise of mind or body, that the Devil may never find place in the soul.  
8 Much also helpeth hereunto, the consideration of such things, as may induce a man unto fear: as of Death, of the final judgement, and of the pains Everlasting, prepared for sinners. Or the consideration of the benefits of God, and of his Divine promises, for to stir us up unto his love, and to the hatred of all that which is offensive to his Divine goodness.  
9 Finally a most effectual remedy is to frequent the use of the most holy Sacraments of Confession and Communion. For (as the Apostle saith) the principal remedy against sin, is the grace of God, which by these Sacraments is obtained: besides that they be instituted by Christ our Saviour, as certain Heavenly medicines, not only for to deliver us from sins: but also for to heal our disordered affections, to suppress our passions, to remedy our weakness: and finally, as certain kindlers of love, whereby our WILL being inflamed, may more easily resist our evil inclinations, and overcome all the temptations of the World, the Flesh and the Devil.  
Besides all these there be also other remedies more particular & proper for every defect, which may be used and applied according to the counsel of the Confessor. And both these and the other also ought to be admitted with great courage and perseverance, & with a sure hope of victory, grounded on the help & grace of Christ our Lord.  
The third and last thing which a man ought to observe after Confession (because it is written) that it is not sufficient to forsake evil, but it is necessary also for to do good:) is, for to use all manner of diligence for the recompense of sins which we have committed in the time past, with new services and fervour: and to procure by the memory of the evils committed, to become every day more humble and fervent in the exercise of good Works: occupying ourselves not only in works of Penance, and of Devotion, but more particularly in the works of Charity, & mercy towards our Neighbour. For as it is written, They which shall use mercy, shall also find mercy before Almighty God.    

A MEDITATION FOR THE HOLY COMMUNION.  
THE PREPARATION FOR the Meditation.  
WHEREAS such is the excellency of the Sacrament of the BODY and BLOOD of our LORD, that if thou haddest all the purity of Angels, and the holiness of Saint JOHN BAPTIST: thou shouldest notwithstanding in no sort be worthy to receive it: for this cause in that wherein humane frailty doth fail (whereas our LORD will so have it, and so commandeth) thou shalt run unto the help of his grace, ask him a great hunger and burning desire of this holy Meat, and that with a most profound humility & reverence thou mayest approach to this Sacrament, to the end that it may work in thee those effects, which it useth to cause in the worthy receivers.  

Points for the Meditation.  
THINK with thyself that thou art mui●ed of our Lord, that thou mayest be made worthy to sit in the company of the Angels at his Table, by those most loving words: Venite, comedite Panem meum, & bibite vinum quod miscui vobis. Comedite amict, & bibite, & inebr●amini carissimi. Come, eat my Bread, and drink the Wine, which I have mingled for you. Eat O my friends, and drink, and fill yourselves O my dearest.  
2 Consider how precious a meat this is, and how dainty a banquet, to the which our LORD inviteth thee, that thou mayest be fed therewith. And verily it is no other, but thy very LORD & God, which was made man for thee: and thou a creature so weak, and full of all malice & filth, goest for to receive thy Creator and Maker, that infinite power, and sovereign beauty: thou miserable man, goest to receive that God which having created thee according to his own Image, & afterward, for the great love he beareth thee, having taken upon him thy nature and likeness, desireth to come and dwell with thee, that thou mayest be united unto him, in such sort that thou mayest become lemma self-same thing with him. And if that good ZACHEUS esteemed himself happy, only because he might see Christ: what felicity is that of a Soul, that she may when she pleaseth converse with her God, speak unto him face to face, and harbour him in her very breast!  
3 But on the otherside if Saint JOHN BAPTIST sanctified in his Mother's womb, and chosen of God for his forerunner, thought not himself worthy to touch Christ, nor to lose the latchet of his shoes: how shall I unclean sinner presume to touch him, and to receive him in my house!  
4 If Saint PETER prince of the Apostles, reputed himself unworthy that Christ should remain in his ship, saying: Exi a me, quia homo peccator sum Domine: Depart from me O Lord, for I am a sinner: What shall I a miserable wretch say, and how shall I presume to approach unto him, and to receive him within my Soul!  
5 If for to eat the Loaves of Proposition were necessary so great purity and cleanness (as said ACHIMFLECH the high priest to DAVID) Si mundi sunt pueri, mancent: What shall I do, a filthy sinner, how shall I frame to eat with my unclean mouth, the Bread of Angels!  
6 If for the eating of the Paschal Lamb which was a figure of this Divine Sacrament, it was necessary for to eat it with wild Lettuce, with Unleavened Bread, and with the Loins girded, and so many other observations which the holy Scripture setteth down: how shall I presume to dra●e near for to eat the true Lamb without spot, which is the Son of God, with out having sorrow for my sins, and without procuring to be free from the leaven & malice of sin, & knowing myself to be so far from that purity which is required for to receive this most divine Sacrament!  
7 If OZA the Priest only because he touched the Ark of the Testament, not with such reverence as he ought, was punished by God so severely with sudden death: how much more justly ought I to fear, who not only go to touch the Ark of the testament, but the most divine Body of Christ our Lord, the true Ark, in whom are laid up all the treasures of the wisdom of God.  
8 If the Bethsamites were also punished so severely by God, with the death of fifty thousand of them only because they had beholden curiously & without reverence the Ark of the Testament: how much greater reason have I of fear to come to this Divine Sacrament, which I must not only behold, but touch also, and receive within my Soul!  
9 After this, reflecting thy eyes upon thyself, see a little what life thou hast lead, and consider how oft thou hast made more account of a point of honour or credit of a little chasfe of worldly interest, & of the dirt of carnal delights, than of the grace & friendship of God, of the glory & bliss everlasting: thou boarest the name of a Christian, but thy works were indeed rather of a Devil: wherefore thy life hath been rather after the manner of those infernal ministers, which making show of worshipping Christ, said unto him: ave Rex judeorum: And on the otherside spatt in his face, and buffeted him.  
10 Thou therefore being such a one, with what face wilt thou come to this Sacred Table, & presume to bring into thy House that mirror of infinite purity & cleanness, and to lodge the everlasting word Incarnate in that House which hath been a harbour of beasts, and a neest of serpents.  
11 On the otherside, although thou know thyself thus miserable, and unworthy of all good: yet must thou not for all this refrain, but with greater confidence repair unto thy God: Considering that that Lord which with so great & loving kindness inviteth thee, is the very same which traveled in this world, and holdeth the same Doctrine now in Heaven, which he taught here in Earth: & beareth us the same love, & the same care, and desire which here below he had for to save sinners. He therefore said when he was amongst us. Those that are in health have no need of the Physician, but those which are sick. And in like manner. I am come not to call the just, but those which are sinners. And in another place: Come unto me all you which labour & are burdened, and I will refresh you: So good also is this Lord, that he never rejected any Sinner, or Weakling, which was desirous to come unto him. Wherefore he refused not MARY MAGDALEN, nor the Leper, nor the Woman which by touching him, was cured of the flux of blood: yea rather, as we read, all the blind, lame, & other diseased persons sought to go unto christ, & to touch him: for out of him there issued a virtue which healed all.  
12 Then, O my Lord God, I am infirm, & weak, I have great need for to come unto thee my true Physician: if I be a sinner I must go & seek out him which may justi fieme: if I be full of disordered passions, & grievously loaden with the weight of my sins: to whom should I run for ease, but unto thee, who only canst & wilt help me! far greater are my sins than those of MARY MAGDALEN: a more ugly Leper I am, than he which came unto thee: and in my soul I suffer another manner of flux, and far more dangerous than that Woman. I am also blind when I see not thee my true light: I am lame when I walk not with paces of love towards thee: I am maimed, when I exercise not myself in good works, & do not help my Neighbours as I ought. And therefore all these my necessities and infirmities, do force me to run unto thee for help and remedy having confidence in thy goodness, that as thou didst not reject them, so thou wilt not reject me: because thou saidst with thy most holy Mouth: That those which come unto thee, thou wilt never cast forth.   

The Prayer.  
WITH very great reason sweet LORD, that holy Prophet, astonished at thy great goodness, and at thy exceeding love which thou bearest towards man spoke those words: Quid est homo quia magnificas eum, aut quid apponis erga eum cor tuum: What am I O my God, of what worth or merit, that thou the most blessed & most glorious God, who hast no need of me, nor of any thing of mine, shouldest have me in such estimation, & procure in all manner possible to exalt me and magnify me, & communicate thyself, & what soever is thine so liberally unto me! What am I but a little dust and ashes! And if I will compare myself unto the height of thy Godhead, I shall utterly fail in my sight, & know myself altogether to be nothing. And yet notwithstanding behold thou inclinest the heavens, and voutfafest to come unto me, to repair the ruins of my Soul, and to wash away, not with the water of the Red-Sea, but with thy own Blood, my filthiness: & to satisfy my deadly hunger, not with the Manna of the desert, but with thy own supersubstantial & most Divine flesh. If that good Centurion, whose faith thou preferredst before all Israel, understanding that thou wert coming unto him thought not himself worthy that thou shouldest come near unto his house: and thy holy Forerunner which was sanctified before he was borne, & than whom amongst all men there was not a greater, when he saw thee come unto him, did prostrate himself with so great humility at thy feet, saying: Tu venis ad me! How much more I miserable wretch, all borne in sin, and of so many several ingratitudes and offences towards thee, as have been thy benefits towards me, which I have repaid with so unworthy exchange: I which for my wickedness am not worthy to lift up my eyes unto Heaven, nor that the earth should uphold me: and if thou wouldst enter into judgement with me, all the pains of this, and of the other life, were not sufficient for to punish the thousand part of my demerits, thou coming with so great love and gentleness unto me: ought to prostrate myself unto the earth: yea, if it were possible to lay myself under the earth, & with far greater reason and marvel, cry out, Domine tu venis ad me! O LORD dost thou come to me! I am not worthy that thou enter into my House, but speak but one only word, & my Soul shall be safe.