A short and an absolute order of confession most requisite of all persons to be over looked before they confess them.  
having treated before of contrition, we will hear likewise show a way how they should prepare & examine themselves, which often use to be confessed: of whom many are cumbered, with gnawing scruples, for that they narrowly gropinge every corner of their conscience, sometimes can find nothing whereof to accuse themselves: whereby in the one side they knowing well, that they are not nor cannot be without the common spots of human imbecility: and not on the other side, finding them, at the time when they should be cleansed of them, are in great disquiet & anguish of mind, fearing that they are never rightly confessed.  
Of this two causes may be alleged, the one because it is very hard for a man to know himself in deade, and to search thoroughly all the secret places of his conscience, according to this saying of the dropher, Psal. 18. who knoweth his excesses? O Lord deliver me from my hidden offences.  
The other cause is for that thē faults of the just, who( as Salomon saith, Prou. 24. Fall seven times a day) are rather the faults of omitting good things, then of committing evil. But for the plainer explication hereof, it is evident, that all offences are commissiue or omissiue, that is either by committing robbery, murder, or other dishonesty, or else by omitting and neglectinge his duty, in loving GOD, in fasting, in praying. &c.  
Now of these two sorts of sinz whereas the first consisteth in action, are very easy to be known: but the other not consistinge in doing but in not doing, are more difficult, for that which is not cannot be decerned: and because the virtuous people syldome fall into these actual offences: and the faults of omission are hard to perceive: hence ariseth that they know not whereof to bee confessed, which so much afflicteth them.  
But for the ease of such persons I haue compose this brief memorial, wherein these kind of sins,( I mean the faults of omission) are chiefly treated of.  
And for that these offences are either against god, or against ourselves, or against our neighbour: For this cause I haue divided them into three partes, wherein these three forts of negligences shalbe spoken of: which sometimes be not venial sins: yet they be always imperfections: and may full oft be venial offences.  
For those that desire to be perfect, must accuse themselves of these things, yet not always but sometimes, chiefly at the principal feasts.  

Here followeth the memorial.  
AFter that the penitent hath uttered the general confession, before he enter into the particular rehearsal of his offences, let him accuse himself of these four things following.  
First for that he came to this sacrament, not prepared as he ought to be: and for not using sufficient diligence in the examination of his conscience.  
Secondly, let him accuse himself because he hath not such sorrow & repentance for his offences: and because he hath not that firm & full intent to leave them as is requisite.  
Thirdly, for that he did not believe the dreadful sacrament of the altar with that purity of conscience and devotion as was convenient: and for that after communion he was not so sober as he should haue been.  
Fourthly, let him blame himself, for not having trayuayled diligently in the amendment of his life: and for not proceeding and profeting daily in virtue & service of GOD: but rather to haue continued still in one kind of lazy slothfulness, and perchance to haue reuoulted backward. After this, he may begin to accuse himself according to the direction that ensueth.   

Towards God.  
towards God we ought to haue these three theological virtues which are Faith, Hope, and charity. In every of these he may accuse himself as followeth.  
Concerning charity, for not having loved God, with all his harfe, and with his soul, as was bound to do: But hath settled his affection in the disordered love of creatures, and of the vanity of this world, forgettinge his creator altogether.  
Concerning faith, for not beleueing so firmly as he ought: And for not endeavouring speedily to repel, vain thoughts and suggestions of the devil tending to destroy or to weaken his faith.  
Concerning charity, let him blame himself, if in any his troubles griefs or necessities, he hath not reposed his sure hope & confidence in his saviour and if he hath laboured over earnestly with his body and mind to be rid of his misery: For that it pr●céedth of little hope.  
Concerning the purity of intention. For not performing the service of God, for the onely respect of his love as in duty he was bound: But for that he hath done it sometimes for his private avail, sometimes for a custom, sometimes because they were conformable to his disiers &c.  
He should likewise accuse him self to haue been slow in answering the divine inspirations of God, often resisting the work of the holy Ghost, this is a very spiritual and secret sore, worthy alway to stick in our conscience.  
In like naner for being ingratefull towards the benefits of god: and for not rendering unto him due thanks therefore, and for that he hath not endeavoured to serve and love more earnestly the giver of al goodness.  
Like wise let him accuse himself, to haue forgotten his Lord, banishing him often times out of his heart: Whereas he ought to haue him always present and fixed before his eyes.  
concerning patience in adversity, let him bethink himself if he hath not( perchance) abidden pacient●ye, the scourge that god hath sent him, & hath nor received it meekly at his hands as a medicine, nor hath not thanked him therefore.  
Further for that he hath not exhibited dew devotion to the sacred places, nor at the time of mass to the holy function done there. Nor to the most blessed sacrament.   

towards himself.  
A Man hath in him many parts, he hath a body with all his members and sences, a soul with all his appetites, and a spirit with all his poweres, that is understanding, memory, and will: and so may transgress the rule and order he ought to observe in every of these  
First then let him accuse himself, for not dealing with his body, with such rigour and seuerytie as was convenient, as well in meate, drink, apparel and sleep, as in al other things: Yea, for cheareshinge his body two delicately, and for being over favourable to himself.  
For not restraining his imagination and other sences orderly: But rather wilfullye to suffer them to wander abroad, hearing, seeing, speaking, and imagining, sundry idle and friuolus toys, al which after resorting again unto thy memory, do cause him to be distracted in his prayers.  
Let him also accuse himself, for not having mortified his appetites, nor wrestled with his will so violently as he might haue done, yea, for the following and fulfilling thereof in every degree: And for that he is not so humble in hart and deed as is requisite: and for that he doth not account himself so vile and cwretched as he is in dede, and therefore handleth not himself in such order as he best deserveth.  
Lastly for that he is dull and negligent in his prayers, sometimes intermitting them altogether, to follow some vain trifle or peuish business.   

Towards his neighbour.  
FIrst let him blame himself, for not bearing to his neighbour such affection as he ought: for not releuing his need with such favour and belpe as he could and should: For not having due compassion of his misery, and for not praying to god for him as was his parte.  
And again, because he hath not felt so fully as he ought, nor hath not had so hearty compassion as was due to the publycke and common calamytie of the church, happened bi war heresy &c. And that he hath not commended it to God as he might and should haue done.  
Those which haue superiors should accuse themselves, for not showing obedience and reverence according to their duty: And those that haue subiectes and children, shoulds accuse themselves for not having instructed, chastened, or not provided for them things necessary. And that they haue not had such care of them as was convenient.   

Concerning active offences.  
When he hath in this sort accused himself in the faults of omission he may suddenly exhibit a like bill of complaint against himself composed of the crimes called commissiue offences, by running over the ten commandments, the seven capital sins. Blaming himself of all that his conscience shall accuse him in every of these. And if he require a more brief way, he may take a short and speedy survey. over all his thoughts, words and works, nohing his defects, in al these & accuse himself therof.  
After all this he must accuse himself of the crimes appertaining to his degree, calling, and office, declaring that he hath don contrary to the rule and equity of his vocation: As if he be a religious man of his tried vow, if he be a judge, physician, merchant, or lawyer, of things belonging to his office.  
having finished these accusations, let him conclude his confession, saying of all these offences and of all others which I haue committed in thought, word, and dede, I blame, I accuse myself, and I say unto God, my fault, my grievous guilt. And I request of thee O father which hear presentest the person of god, absolution and penance for them   

Of the necessity of confession: taken out of the catechism which was allowed by the counsel of Trident.  
NO man must think that our lord commanded confession in such sort, that we may leave the same undone, if wee would. For every christian ought to be thus persuaded, that whosoever hath committed mortal sin, ought to be called back to spiritual life, by the sacrament of confession: The which thing is plainly set out, in a goodly and metophoricall speech of our saviour, who calleth the authority of ministering this sacrament, the keay of the kingdom of heaven. For even as no man can come in any place, without him who keepeth the keys: So is it meant, that none do come to heaven, if the priestes( to whose custody our lord committed his keys) open not the doors. For if it were otherwise, it should seem the church should haue had the use of the keys to no purpose: And in vain should he( who hath charge of the keys) keep men back from the entrance to heaven, if so be there were any other passage, to enter in at. And saint Austen hath this notable saying, he saith let no man say in his mind: I do secret penance unto our lord God, who pardoneth my offences, he knoweth my hart: If this will serve, it was spoken without cause: Whose sins you forgive in earth, shalbe forgiven in heaven. And by this means the keys were given the church without cause. saint Ambrose also writeth to the same effect, in that book where in he refuseth the heresy of the Nouatians, who affirmed, the our lord had reserved to his self onely to forgive sins. Doth he rather honour God( saith he) who obeyeth his ministers or he that withstandeth them. God commanded us, to bee obedient to his ministers: whom when we obey, we do honour to god onely. If a man bee desirous to know when he is bound to confession, let him understand, that all sort of christians ought to come there unto, when they haue the perfect use of reason: That is every one is bound to be confessed, when he is able to discern the good from the bad: And when noughtinesse may take roote in him. So when a man is come to those yeares wherein he must consider howe to obtain eternal life: so sone he is bound to confess his sins to a priest, whereas no man, can look for salvation, whose conscience is polluted with sin. The church also in the same place and Canon before recited sheweth, what time men must resort to confession: which is, every year once at the least each man must be confessed. But if we way with ourselves what is expedient for our soul health, then doubtless, when we are in danger of life, or when we are about some thing which must not be done of one that is infected with sin,( as when we either minister or receive, the holy sacramentes) so oft we must of necessity use confession. So we must do also when wee stand in fear least wee should forget any sin: For neither can we be confessed of those things which we haue forgetten: neither do we obtain of god pardon for our sins: unless they be blotted out by penance.   

The description of confession as it is a sacrament.  
THe sacrament of confession is such a kind of accusation of our sin, as is done to this end, that wee may obtain mercy, by the virtue of the keys. And for good cause is it called an accusation, because our sins are not so to be spoken of as though we bragged thereof,( as those use to do, who rejoice when they haue done amiss) neither are our sins to bee uttered in such fort, as if we told a tale to delight those that hear us talk: But our sins must be spoken with such a mind, that delyts in accusing of one his self, and that in such sort, that we are desirous to be revenged of ourselves therefore. Our sins are confessed, to the end wee may haue forgiveness therof: for this maner of iudgement is unlike to common judgements which concern life and death: wherein such as confess their faults suffer pain and punishment, & are not quytt or pardonned their fault.   

After what sort a godly confession must be made.  
WE must use such care and diligence in our confession as we use in matters of greatest importance: And we ought to employ our labour in this, that we heal the wounds of our soul, and utterly roote out all sin.  
True confession requireth these conditions following.  
1 It must be done wholly and perfectly: Which thing is so necessary, that whosoever of purpose, omitteth any thing which ought to be spoken of and confessed, and utter what else he lusteth, he shall not onely receive no commodity at all by that confession: But also much increaseth his former offences.  
2 We must not be careless, or negligently examine our conscience or to slyghtly call our faults to mind, as that wee may be worthily thought we would not remember them at all.  
3 It must be simplo, bare, and plain, and not set out or coloured by art: As some use to do, who rather give reasons of their life, then confess their faults done in their life time.  
4 Our confession ought to haue in it wisdom and shamefastness. For we must not spend to many words herein, but briefly declare such things as pertain to nature and condition of every sin: And in such sort we must deal therein that modesty be also joined there unto.  
5 Secricy is also necessary. For both the priest that confesseth & the party confessed, ought to do what he can, that the talk used in confession, be spoken secretly. For the which cause it is not lawful for any to make confessoin of his sins, either by messenger or by letters: for so nothing should be done secretly.  
6 Confession must be done very often: For nothing should bee such a care to a christian man as many times to come to confession, and thereby to cleanse and wash our soul. For when any hath offended God in deadly sin, nothing can be more commodyous to the auoydenge of many periles that hang over us in this life, then presently to confess our faults. And whereas some using clenlynesse in apparel think also that clenlynesse of dody maketh a man to live the longer: It is a foul matter we should be so curious in these things and not to be as care full to wash away the spots of the soul.