A
TREATISE
OF
PENAVNCE
.
What
is
the
Sacrament
of
Penance
:
and
of
the
necessity
of
the
same
.
Chap.
1.
First
.
FOr
the
comfort
of
such
as
are
truely
penitent
,
to
the
end
that
they
may
haue
some
knowledg
of
this
so
holsome
a
Sacrament
,
and
a
briefe
instruction
,
how
they
ought
to
prepare
them selues
,
for
the
obtaining
of
that
grace
,
which
therin
our
Lord
doth
vse
to
bestow
,
togither
with
the
remission
of
their
sinnes
:
I
will
intreat
first
in
generall
of
this
Sacrament
,
what
it
is
,
&
how
necessary
and
conuenient
for
our
saluation
:
And
afterward
what
partes
it
hath
briefly
discoursing
of
euery
one
in
particuler
.
Second
.
Penaunce
therfore
is
a
Sacramente
instituted
by
Christ
our
Sauiour
,
in
the
which
by
the
ministery
of
the
Priest
,
all
actuall
sinnes
are
remitted
,
and
all
bonds
dissolued
,
which
concerned
sinne
,
wherwith
mans
conscience
was
in
what
maner
soeue●
intangled
:
the
euerlasting
punishment
,
also
of
hell
,
is
pardoned
,
and
part
of
that
temporall
punishment
,
which
is
dew
to
sinne
,
&
sometimes
all
the
same
wholly
,
according
to
the
disposition
of
the
Penitent
.
Third
.
Certaine
it
is
that
if
man
,
after
he
was
created
by
God
in
the
state
of
Innocency
,
had
conserued
him selfe
without
the
spott
of
sinn
:
he
should
haue
had
no
necessity
of
Sacraments
.
But
wheras
by
the
transgression
of
Gods
commaundement
,
he
,
togither
with
all
his
posterity
made
that
miserable
shipwracke
:
he
was
by
his
most
mercifull
Creatour
succoured
in
the
Euangelicall
law
,
by
the
Sacrament
of
Baptisme
,
as
by
a
first
Table
or
bourd
,
wherwith
the
wretched
man
,
hauing
broken
the
ship
of
Innocency
,
might
saue
his
life
,
and
recouer
the
grace
he
lost
.
But
because
so
many
are
the
temptations
and
daungers
of
this
tempestious
world
,
and
so
great
our
frailty
,
that
often
times
it
happeneth
,
that
loosing
by
new
sinnes
this
first
table
of
the
grace
of
Baptisme
,
we
returne
miserablye
to
our
owne
drowning
:
our
most
benigne
Redeemer
,
vnwilling
to
leaue
vs
with
out
remedy
,
hath
prouided
for
vs
this
Sacrament
of
PENAVNCE
,
as
a
second
table
,
wherby
we
may
be
saued
,
and
deliuered
from
the
daunger
of
euerlasting
death
.
Fourth
.
Wherby
we
may
gather
how
greatthe
necessity
of
this
Sacrament
is
.
Wheras
(
according
to
the
determination
of
the
Councell
of
TRENT
)
it
is
no
lesse
necessary
for
the
saluation
of
such
as
haue
sinned
mortallye
after
Baptisme
,
than
is
the
Sacrament
of
Baptisme
,
for
such
as
haue
not
yet
ben
regenerat
.
Wherfore
,
as
of
those
,
which
are
not
regenerate
of
water
and
the
Holy
ghost
,
it
is
written
,
that
they
shall
not
enter
into
the
kingdome
of
Heauen
:
So
after
the
losse
of
the
innocency
of
Baptisme
If
a
man
haue
not
recourse
,
and
be
taketh
not
him selfe
vnto
this
table
of
PENAVNCE
:
without
all
doubt
,
vaine
is
the
hope
of
his
saluation
.
Fifth
.
This
Sacrament
was
also
a
most
conuenient
remedy
,
and
very
proportionate
for
our
infirmitie
:
inuented
by
that
heauenlye
Phisition
,
who
had
very
well
felte
the
pulse
of
our
weake
and
feeble
nature
.
Wherfore
with
his
infinite
wisdome
he
prouided
conuenient
remedies
,
opposite
vnto
our
euell
disposition
:
ordaining
,
that
as
the
first
man
,
after
he
had
sinned
,
did
hide
him selfe
,
and
excuse
his
sinn
before
God
:
So
if
a
man
would
returne
into
grace
:
he
should
manifest
&
accuse
him selfe
before
men
.
And
,
as
a
sinner
transgressing
the
precepts
of
God
,
doth
proudly
exalte
and
oppose
him selfe
against
God
:
so
if
he
would
obtaine
pardon
,
he
should
humble
and
prostrate
him selfe
at
the
feete
of
another
man
:
Also
,
that
,
as
a
man
with
his
sinne
,
doth
iniury
and
dishonour
vnto
God
:
So
,
if
he
would
be
forgiuen
by
God
,
he
should
discouer
his
soares
&
dishonour
him
selfe
before
men
.
And
finally
,
that
looke
what
things
he
had
disordinately
loued
,
and
wherin
he
had
taken
delight
:
returning
vnto
Penaunce
,
he
should
detest
the
same
,
and
conceaue
against
them
a
deadly
hatred
.
Sixth
.
On
the
otherside
,
although
the
rootes
of
PENAVNCE
do
seme
at
the
first
sight
to
be
hard
and
bitter
:
yet
notwithstanding
,
for
the
great
profitt
,
which
a
man
receiueth
therby
,
the
fruites
therof
are
most
sweet
and
pleasant
.
For
PENAVNCE
doth
make
vs
to
returne
into
the
grace
of
God
,
and
vniteth
vs
with
him
in
most
straite
frendshipp
.
Which
reconciliation
in
such
as
deuoutlye
receaue
this
Sacrament
,
is
wont
for
to
cause
a
singuler
great
peace
and
tranq●illity
of
conscience
,
together
with
an
exceeding
great
sweetnesse
of
spirite
.
Seuenth
.
Wherfore
this
Diuine
remedye
being
so
profitable
vnto
our
soules
:
euery
Christian
(
if
he
loue
his
owne
saluation
)
ought
to
shunne
the
being
long
time
enwrapped
in
his
sinns
:
but
so
soone
as
he
perceaueth
that
he
hath
incurred
,
any
mortall
filth
:
to
runne
without
any
delay
to
washe
him selfe
in
this
fountaine
of
the
mercy
of
God
:
and
this
,
not
onely
once
a
yeare
(
contenting
him selfe
only
not
to
do
against
the
precepte
of
the
Church
:
)
but
more
c●●en●
for
the
great
and
many
profites
which
the
soule
receaueth
therby
,
&
for
the
great
daungers
wherin
she
remaineth
when
shee
suffereth
her selfe
to
grow
ould
,
with
the
burthen
of
sinne
still
lying
vpon
her
.
Eigth
.
Fower
euells
and
damages
there
are
,
which
mortall
sinne
doth
cause
vnto
the
soule
,
when
it
is
harboured
therin
.
Ninth
.
First
:
at
what
time
soeuer
a
man
is
in
mortall
sinne
,
when
afterward
he
falleth
againe
into
the
same
,
although
it
be
with
the
very
same
circumstances
:
yet
,
is
not
this
second
sinn
of
equall
fault
with
the
former
:
but
much
more
greiuous
:
and
consequentlye
,
the
third
,
greater
than
the
second
:
and
so
in
order
,
infinitely
encreaseth
the
fault
,
and
punishment
of
euery
sinn
.
And
the
reason
here
of
is
:
because
how
much
more
time
God
graunteth
vnto
the
sinner
for
his
conuersion
and
returning
vnto
his
grace
,
so
much
the
more
encreaseth
his
ingratitude
:
whilest
he
vseth
ill
that
time
,
and
rather
offendeth
him
with
new
sinnes
euery
day
more
and
more
.
Tenth
.
The
second
euell
is
,
because
when
a
man
remaineth
in
one
sinne
,
the
way
is
made
more
easy
for
the
fall
into
another
.
For
as
S.
GREGORY
saieth
,
Such
is
the
burthen
of
sinne
,
that
if
presently
it
be
not
amended
:
with
the
waight
thereof
it
draweth
a
man
for
to
committ
another
sinne
:
and
this
other
,
vnto
a
third
:
and
so
consequently
there
is
made
of
many
sinnes
,
as
it
were
a
chaine
,
of
many
linckes
,
wherof
one
draweth
the
other
:
and
who
pulleth
one
,
pulleth
all
.
For
euen
so
a
man
,
if
falling
into
one
sinne
he
doth
not
quickly
arise
:
by
litle
and
litle
he
falleth
into
many
others
.
Eleuenth
.
The
third
euell
is
,
that
he
which
is
in
mortall
sinne
,
looseth
all
the
good
works
which
he
doth
:
because
they
auaile
not
to
obtaine
any
meritt
of
euerlasting
life
.
And
although
he
should
afterward
return
into
Gods
grace
:
notwithstanding
,
they
are
all
lost
.
Wherfore
,
without
repentance
of
his
sinne
,
he
reapeth
no
fruite
,
neither
of
A●mes
,
nor
of
Praiers
,
nor
of
Fastings
,
nor
of
Indulgences
,
no
not
of
Martyrdome
it selfe
,
and
sheding
his
bloode
for
Christ
,
if
that
he
be
not
penitent
for
his
sinn
:
but
onely
such
thinges
are
auaileable
for
the
obtaining
of
temporall
benefittes
,
and
as
a
disposition
vnto
repentance
.
Twelfth
.
The
last
euell
that
sinn
cat
seth
vnto
the
soule
:
is
,
that
al●aies
the
gate
of
Gods
mercye
and
pardon
is
more
shut
against
it
.
For
vnto
the
sinner
,
there
remaineth
no
other
good
or
ref●ge
,
but
onely
faith
,
and
hope
of
the
mercy
of
God
.
But
by
how
much
the
more
he
lingereth
in
sinne
,
by
so
much
he
is
farther
of
from
mercy
,
and
approcheth
vnto
gods
i●sti●●
:
alwaies
prouoking
more
his
anger
for
to
take
reuenge
of
his
sinnes
.
Thirtenth
.
Finally
:
as
we
see
it
happeneth
in
exteriour
thinges
,
that
how
much
the
more
a
spotte
in
a
garment
is
suffered
to
continew
,
so
much
the
harder
it
is
afterward
to
take
it
away
:
and
by
how
much
the
more
seldome
a
man
combeth
and
trimmeth
his
haire
,
by
so
much
the
more
they
are
knotted
together
and
filled
with
filth
:
So
also
a
soule
by
how
much
the
more
it
deferreth
her
purgation
by
Confession
,
with
so
much
the
more
difficultye
afterward
it
is
clensed
&
purged
:
and
so
much
the
more
also
it
is
intangled
with
the
multitude
of
sinnes
,
and
casteth
it selfe
into
so
great
anxietye
,
that
with
great
difficulty
,
by
neuer
so
Skilfull
a
Confessour
,
it
may
be
freed
therof
:
and
besides
it
ingendereth
&
nourisheth
in
it selfe
the
worme
of
conscience
which
although
it
should
neuer
feele
in
this
life
:
yet
shall
it
in
the
hower
of
death
bee
more
fiercelye
tormented
therby
:
and
much
more
afterward
in
the
other
worlde
,
where
this
worme
shall
neuer
die
,
and
the
fier
,
wherwith
it
shall
be
burned
shall
neuer
be
extinguished
.
OF
THE
PARTES
of
Penaunce
.
Chap.
2.
THere
be
three
partes
of
the
Sacrament
of
PENAVNCE
,
Contrition
,
Confession
,
and
Satisfaction
.
For
as
a
man
in
three
maners
sinneth
and
offendeth
God
,
that
is
,
with
hart
,
wordes
&
deeds
:
So
is
it
meere
that
he
submitt
him selfe
vnto
the
keies
of
the
Church
,
in
those
very
thinges
wherwith
he
offended
:
and
that
he
force
him selfe
to
pacifie
Gods
wrath
:
first
,
with
contrition
of
hart
:
secondly
,
with
confession
of
mouth
:
thirdly
,
with
satisfaction
of
workes
.
Of
the
first
part
of
Penaunce
which
is
Contrition
.
Chap.
3.
1.
COntrition
,
is
a
sorowe
of
the
soule
,
and
a
detestation
of
sinne
committed
,
because
it
is
an
offence
of
God
:
whome
we
loue
aboue
all
things
:
with
a
firme
purpose
of
chaunging
of
life
,
and
not
offending
any
more
hereafter
.
2
Whence
we
do
gather
that
it
it
is
not
sufficient
for
a
man
,
that
he
may
obtaine
grace
:
only
for
to
leaue
sinne
,
or
to
make
a
purpose
of
a
new
life
:
But
it
is
necessarye
,
that
he
haue
both
the
●re
and
the
other
:
that
is
,
that
he
be
●●ry
and
ha●e
a
detestation
of
his
life
past
:
and
withall
make
a
firme
resolution
of
si●●ing
no
more
.
And
this
sorrow
,
it
is
nor
necestary
tha●
it
be
sensible
(
although
this
is
also
very
good
and
profitable
,
when
it
may
be
●a●
)
but
that
it
be
in
the
will
:
which
taketh
displeas●re
and
detestaiō
against
the
sinne
committed
.
and
resolueth
to
committ
it
no
more
.
3
This
sorow
also
,
ought
to
be
the
greatest
of
all
other
sorowes
:
because
euen
as
God
,
for
that
he
is
the
chiefe
good
,
ought
for
to
be
chiefly
loued
,
and
his
loue
must
be
preferred
before
all
other
thinges
:
So
also
sinne
,
by
which
a
man
offendeth
God
,
is
the
chiefe
euell
:
Wherfore
it
ought
chieflye
and
aboue
all
thinges
to
be
hated
:
in
such
sorte
that
for
nothing
in
all
the
world
:
no
,
not
for
to
saue
our
owne
life
,
it
is
lawfull
any
maner
of
way
for
to
sinne
:
whereas
our
Lorde
saieth
:
Who
loueth
his
father
or
mother
more
than
me
,
is
not
worthy
of
me
:
and
,
who
seeketh
to
saue
his
life
,
shall
loose
it
.
Wherfore
a
man
ought
to
wishe
,
rather
to
haue
suffered
what
thing
soeuer
then
once
to
haue
offended
God
,
or
euer
more
to
offend
him
.
4
Finallye
:
it
is
necessary
that
the
Penitent
cary
an
hatred
toward
all
his
sinnes
committed
,
and
be
sory
for
the
same
.
For
if
he
were
penitent
and
sorowfull
for
some
onely
,
&
not
for
others
:
this
were
not
trew
Penaunce
,
but
counterfeite
and
feined
,
according
to
the
saying
of
S.
IAMES
.
Who-soeuer
shall
keepe
the
wholle
law
but
offendeth
in
one
,
is
made
guilty
of
all
.
5
Furthermore
:
it
is
not
sufficient
,
to
the
end
that
it
may
be
trew
contrition
,
that
a
man
●o
sorowe
and
repent
for
that
which
is
past
:
but
he
ought
to
make
a
firme
and
stedfast
purpose
of
a
perfect
amendment
of
life
:
as
wee
reade
oftentimes
in
the
Gospell
,
that
when
our
Lorde
had
testered
health
or
donne
any
benefitt
vnto
any
person
,
he
saied
:
Go
and
sinne
no
more
.
6
To
this
Contrition
also
(
if
it
be
a
true
sorow
,
ioined
with
a
purpose
of
amendment
)
appertaineth
a
resolution
of
making
satisfaction
vnto
all
such
as
we
haue
in
whatsoeuer
maner
offended
,
whether
it
be
in
life
,
or
in
goodes
,
or
in
honour
:
Because
as
S.
AVGVSTINE
saieth
:
Sinne
is
not
remitted
,
vnlesse
that
which
was
taken
away
be
restored
:
And
also
of
remitting
liberallye
and
pardoning
iniuries
which
one
hath
receaued
of
another
:
our
Sauiour
hauing
saied
:
If
you
forgiue
men
their
offences
,
your
heauenly
Father
will
forgiue
you
also
your
offences
:
but
if
you
will
not
forgiue
men
,
neither
will
your
Father
forgiue
you
your
offences
.
7
To
conclude
:
for
the
perfection
of
this
vertew
,
it
is
necessary
that
a
man
haue
purpose
to
confesse
all
his
sinns
,
at
the
least
,
those
which
be
mortall
:
&
to
do
the
penaunce
inioined
him
by
the
Priest
.
Of
the
second
Part
of
Penaunce
which
is
Confession
.
Chap.
4.
THe
second
part
of
Penaunce
,
is
Confession
.
For
although
Contrition
of
it selfe
(
if
it
be
trew
Contrition
)
hath
force
for
to
take
away
sinne
:
yet
because
the
Pe●itent
cannot
be
trewly
contrite
,
if
withall
he
haue
not
a
purpose
of
Confession
:
and
also
because
many
times
it
happeneth
,
that
a
man
,
although
he
be
sory
,
yet
wanteth
that
perfect
sorow
which
of
it selfe
is
sufficient
without
Confession
,
for
the
obtaining
of
remission
of
sinnes
,
and
the
recouering
of
gods
grace
:
therfore
it
is
necessary
,
if
he
may
that
he
go
to
Confession
in
dew
maner
vnto
the
Priest
:
to
the
end
,
that
by
vertew
of
the
Keies
of
the
Church
he
may
obtaine
remission
of
his
sinnes
.
Of
the
Conditions
of
Confession
.
Chap.
5.
FOwer
are
the
principal
conditions
of
Confession
,
that
it
may
be
auaileable
,
for
it
must
be
entire
diligent
,
faithfull
and
obedient
.
1
First
it
ought
to
be
entire
.
because
it
is
necessary
to
manifest
vnto
the
Preist
all
the
mortal
sinns
which
a
man
hath
committed
,
and
wherof
he
could
haue
remembrance
:
expressing
euery
one
in
particuler
,
in
the
kind
and
number
,
as
afterward
shall
be
declared
:
procuring
for
to
tell
them
in
such
maner
,
that
the
Confessor
may
vnderstand
the
greuousnes
of
euery
one
,
and
discerne
whether
it
bee
Mortall
or
Venial
.
Besides
,
concerning
veniall
sinnes
,
although
they
take
not
away
Gods
grace
,
but
may
be
left
vntold
without
sinne
:
notwithstanding
it
is
very
well
and
profitable
to
confesse
them
also
,
as
the
custome
of
good
and
spirituall
men
doth
teach
vs
.
2
The
second
condition
is
,
that
our
Confession
be
dilgent
.
that
is
,
that
before
one
goeth
to
Confession
,
he
prepare
him selfe
with
diligent
examination
of
his
conscience
.
which
diligence
euery
one
is
bound
for
to
vse
,
more
or
lesse
,
according
to
the
time
wherof
he
is
to
make
Confession
,
and
according
to
his
owne
estate
,
and
profession
.
3
The
third
condition
of
Confession
is
,
that
it
be
faithfull
:
that
is
,
trew
and
sincere
:
not
onely
not
sparing
to
tell
any
sinne
which
a
man
hath
committed
;
but
also
not
accusing
him selfe
of
those
,
which
he
hath
not
committed
,
but
telling
the
doubtfull
things
as
doutfull
:
and
the
certaine
,
as
certaine
.
It
must
also
be
faithfull
:
that
is
,
plaine
and
simple
,
not
arteficially
composed
:
confessing
sincerely
all
sinnes
without
excuse
,
or
couering
or
diminishing
any
thing
at
all
:
remembring
that
which
is
written
,
that
our
Lord
geueth
his
grace
vnto
the
humble
.
4
The
fourth
&
last
condition
is
,
that
it
be
obedient
:
that
is
,
that
the
Penitent
haue
purpose
of
doing
whatsoeuer
shall
be
imposed
him
by
his
Confessour
:
of
accepting
the
remedies
for
his
sinnes
which
shall
be
prescribed
:
and
avoiding
all
occasions
of
the
same
which
he
shall
forbidd
him
:
likewise
of
makinge
restitution
,
if
he
haue
any
thing
which
belongeth
vnto
others
:
or
of
making
satisfaction
vnto
all
such
as
he
oweth
the
same
vnto
,
for
whatsoeuer
respect
:
And
finally
of
accepting
the
Penaunce
geuen
him
by
his
Confessour
.
Of
the
matter
of
Confession
:
that
is
,
of
those
thinges
which
the
Penitent
is
bounde
to
confesse
:
and
first
,
of
the
kindes
of
sinnes
.
Chap.
6.
THe
Penitent
ought
to
Confesse
in
particuler
al
the
kinds
of
mortall
sinnes
.
and
that
he
may
knowe
,
which
is
a
mortall
sinne
,
and
which
is
not
:
He
must
vnderstand
,
that
all
those
sinnes
,
which
are
against
any
particuler
precept
of
God
or
of
the
Church
,
are
commonly
mortall
.
Also
,
whatsoeuer
is
against
the
loue
and
honour
of
God
,
in
any
matter
of
importance
or
which
turneth
to
any
greeuous
harme
of
our
neighbour
:
is
a
mortall
sinne
,
and
he
is
bound
to
confesse
it
:
obseruing
in
euery
one
of
these
kinds
of
sinns
,
that
he
ought
for
to
confesse
,
not
only
that
which
he
hath
committed
,
by
outwarde
action
,
but
also
by
thought
,
and
by
wordes
.
Concerning
the
sinns
of
thought
in
three
cases
a
man
may
sinn
mortally
,
and
is
bound
to
confesse
the
same
.
First
,
when
,
thincking
of
any
matter
of
mortall
sinne
,
he
geueth
consent
with
determination
of
putting
it
in
execution
,
if
there
were
occasion
:
although
,
afterward
he
do
it
not
.
Secondlye
,
when
a
man
doth
not
entend
to
execute
the
same
,
but
onely
willinglye
lingereth
in
that
euell
thought
,
consenting
expresly
to
the
delight
therof
.
Thirdly
,
when
although
he
determined
it
not
,
nor
haue
expresse
will
to
delight
therin
:
notwithstanding
,
an
euell
thought
representing
it selfe
vnto
him
,
&
he
knowing
it
for
such
,
he
doth
not
driue
it
away
,
but
lingereth
some
while
in
the
same
,
and
taketh
delight
therin
.
which
sinne
is
properly
called
,
delectatio
morosa
,
that
is
lingering
delight
:
For
,
although
there
be
not
expresse
consent
:
yet
,
is
there
vertuall
consent
.
For
,
who
seeth
and
knoweth
that
he
hath
fier
vpon
his
garment
,
and
will
not
quench
it
:
it
is
a
token
that
he
desireth
to
be
burnt
therby
.
Of
the
number
of
sinnes
.
Chap.
7.
BEsides
the
kindes
of
sinnes
,
a
man
must
also
confesse
the
number
:
that
is
,
how
ofte
he
hath
committed
any
particuler
kind
of
sinne
.
and
when
he
doth
not
remember
distinctly
the
number
,
he
ought
for
to
tell
a
little
more
or
lesse
,
as
he
can
remember
.
if
he
cannot
do
this
:
yet
let
him
tell
how
long
time
he
perseuered
in
that
sinne
:
and
whether
he
was
accustomed
to
commit
the
same
so
oft
as
he
had
any
occasion
,
without
resistance
:
and
whether
such
accasion
happened
almost
euery
day
,
or
sometimes
in
the
weeke
:
specifying
as
much
as
he
may
the
times
that
it
happened
vnto
him
.
Of
the
circumstances
of
sinne
.
Chap.
8.
1
BEsides
the
kindes
&
numbers
of
sinnes
,
it
is
necessary
also
to
confesse
the
circumstances
:
which
in
generall
may
be
reduced
vnto
fower
principal
heads
.
2
The
first
is
,
when
the
circumstance
maketh
,
that
that
sinn
which
of
it selfe
were
veniall
,
doth
become
mortal
:
as
if
one
in
iest
shold
take
a
thinge
of
an
others
,
for
to
make
him
blaspheme
:
or
shoulde
steale
a
penny
,
with
a
will
to
take
much
more
if
he
could
:
which
wil
doth
make
,
that
that
act
which
otherwise
would
haue
bene
veniall
,
becommeth
mortall
.
3
Secondly
,
when
the
circumstance
chaungeth
the
kind
or
nature
of
the
sinne
,
causing
that
act
,
which
was
first
a
sinne
of
one
kind
to
become
a
sinn
of
another
kind
,
or
of
two
kindes
together
.
As
a
carnall
sinne
committed
with
a
maried
person
,
is
adultrye
:
with
a
religious
or
vowed
,
is
sacrilege
:
with
one
of
the
same
kindred
,
is
incest
.
as
also
for
to
steale
in
the
Church
,
is
Sacrilege
.
4
Thirdlye
,
when
the
circumstance
doth
multiplye
the
sinne
,
causing
that
one
act
is
many
sinns
together
.
as
if
one
shoulde
eate
fleshe
vpon
a
Friday
in
Lent
,
or
if
committing
one
sinne
in
outward
action
,
he
should
withall
commit
an
other
mortall
sinne
with
his
mind
and
thought
.
5
Fourthly
,
when
the
circumstance
is
necessarily
to
be
expressed
,
in
respecte
of
some
satisfaction
which
the
Penitent
is
to
make
:
as
,
when
the
sinne
may
happen
to
be
ioined
with
scandall
,
or
notable
harme
or
iniury
of
our
neighbour
,
to
whome
therfore
wee
maye
be
bound
either
to
make
satisfaction
,
or
recompence
.
6
But
to
the
end
that
euery
one
may
know
more
in
particuler
thes
circumstances
which
he
is
bound
for
to
confesse
:
he
must
obserue
and
expresse
in
his
confession
particulerly
these
seuen
circumstances
.
7
The
first
is
,
of
the
person
which
doth
sinne
,
or
with
whome
the
sinne
is
committed
:
whether
the
same
be
free
,
or
single
,
or
a
virgine
,
or
maried
,
or
religiouse
,
or
vowed
,
or
in
holy
orders
,
or
ioyned
in
consanguinity
,
or
affinity
.
8
The
second
circumstance
is
,
of
the
act
it selfe
,
which
is
donne
contrary
vnto
the
law
of
God
,
or
against
our
neighbour
:
of
what
quantity
the
same
is
,
whether
great
or
smalle
:
whether
it
were
much
that
was
stolne
,
or
litle
:
whether
the
person
offended
were
of
great
importance
or
no.
9
The
third
circumstance
is
,
of
the
place
:
which
in
three
cases
is
to
be
confessed
.
that
is
,
when
a
man
hath
robbed
,
or
shed
blood
,
or
committed
any
complete
carnall
act
(
although
lawfull
)
in
Church
,
or
in
any
sacred
place
.
10
The
fourth
circumstance
is
,
of
the
meanes
which
were
vsed
for
the
performinge
of
the
sinne
:
whether
it
were
done
with
prouoking
and
entising
others
to
be
ioined
in
the
same
,
or
to
concurr
thervnto
,
(
when
they
were
not
so
disposed
of
them
Iesues
:
)
or
whether
sacred
things
,
or
other
prohibited
meanes
were
vsed
in
the
same
.
11
The
fifth
,
is
of
the
end
which
a
man
pretended
in
sinning
,
as
when
he
stealeth
weapons
,
to
the
ende
that
hee
may
kill
,
or
killeth
,
that
,
he
may
steale
,
or
commit
adultery
&
likewise
when
he
doth
or
speaketh
any
thing
for
to
induce
others
to
sinne
,
or
for
any
other
euil
ende
,
or
intention
.
12
The
sixt
circumstance
is
,
of
the
manner
in
which
he
sinned
:
if
secreatly
,
or
publikely
:
with
scandall
of
others
:
or
with
force
&
violence
:
as
to
robbe
with
assaulting
:
and
othr
like
manners
which
may
happen
.
13
The
seauenth
&
last
circumstance
is
,
of
the
time
:
as
if
it
were
forbidden
vnder
paine
of
excommunication
,
that
at
such
time
none
should
commit
such
a
sinne
:
In
this
case
a
man
were
bound
not
onely
to
confesse
the
sinne
:
but
also
the
time
of
committing
thereof
.
14
Finally
although
for
to
sinne
vpon
the
Holy-day
,
is
not
a
circumstance
necessary
to
bee
confessed
:
yet
notwithstanding
,
when
vpon
some
notable
day
,
as
were
Good-friday
,
or
Easter
day
,
or
at
such
time
as
a
man
doth
receiue
of
God
,
some
special
benefit
,
a
man
should
commit
any
enormous
sinne
:
it
semeth
more
secure
in
such
case
,
that
this
circumstance
of
the
time
(
which
so
much
aggrauateth
the
sinne
)
be
vttered
in
Confession
.
Of
certaine
cases
wherein
the
Confession
is
void
,
&
to
be
reiterated
.
Chap.
9.
1
THe
first
is
,
want
of
examination
:
when
the
Penitent
knowing
that
he
hath
many
sinnes
and
hauing
beene
long
time
from
Confession
,
hath
not
first
examined
his
conscience
,
nor
vsed
any
diligence
to
remember
his
sinnes
.
In
this
case
,
if
the
Confessor
doe
not
supply
the
default
of
the
Penitent
:
the
Confession
is
voide
.
For
it
must
needes
be
that
he
leaue
vntolde
some
sinne
or
other
,
which
he
cannot
remember
:
which
were
asmuch
,
as
if
he
left
it
of
purpose
.
2
Secondly
,
when
the
Penitent
doth
tel
an
vntrueth
in
Confession
,
in
any
matter
of
Mortall
sinne
.
3
Thirdly
,
when
the
penitent
omitteth
of
purpose
to
confesse
some
Mortal
sinne
,
or
such
as
he
deemed
Mortal
:
For
if
he
did
not
esteeme
it
mortal
,
but
after
vnderstood
that
it
was
Mortall
,
it
were
sufficient
to
Confesse
that
sinne
alone
,
without
repeating
the
whole
Confession
.
4
Fourthly
,
when
the
penitent
hath
not
firme
purpose
and
determination
to
leaue
some
Mortal
sin
,
or
the
occasion
of
that
sinne
in
the
which
he
findeth
himselfe
.
5
Fifthly
,
when
the
Penitent
was
fallen
into
some
excommunication
:
&
knowing
it
,
did
not
first
procure
absolution
from
the
same
.
6
Sixthly
,
when
the
Confessor
is
an
ignorant
person
,
and
the
Penitent
,
not
so
sufficiently
learned
,
that
he
can
perfectly
confesse
,
and
yet
notwithstanding
hee
knoweth
the
insufficiency
of
his
Confessor
,
maliciously
he
choseth
to
Confesse
to
him
.
Because
in
this
case
,
it
is
likely
that
there
happen
many
errors
,
which
haue
neede
of
greater
cure
.
7
Seauenthly
,
when
the
Confessor
could
not
giue
Absolution
:
eyther
because
he
had
not
iurisdiction
:
or
because
he
was
notoriously
Excommunicate
,
and
not
tollerated
by
the
Church
,
and
the
Penitent
knewe
thereof
.
8
In
all
these
cases
aforesaide
,
the
Penitent
is
not
onely
bound
to
make
his
Confession
a-newe
:
but
for
the
iniury
which
he
hath
done
vnto
the
Sacrament
,
by
Confessing
euelly
:
he
hath
committed
Sacriledg
,
and
it
is
a
most
grieuous
sinne
.
HERE
FOLLOWETH
the
EXAMINE
vpon
the
Ten
Commaundements
:
in
the
which
are
also
comprehended
al
other
matters
wherein
a
man
may
sinne
Mortally
.
Of
the
first
Commaundement
:
that
is
,
of
honoring
God
a●oue
all
thin●s
.
Chap.
10.
COncerning
FAITH
:
if
he
haue
beleeued
whatsoeuer
the
holy
ROMAN
Church
beleeueth
:
or
rather
hath
had
some
contrary
opinion
:
or
with
wordes
,
and
exterior
signes
,
hath
made
any
shew
of
any
infidelity
,
or
heresie
.
If
he
haue
beene
ouer-curious
,
in
desiring
to
search
the
matters
of
FAITH
:
and
if
he
haue
doubted
of
any
article
of
the
same
.
If
he
haue
kept
bookes
,
either
of
Heretickes
,
or
for
any
other
respect
forbidden
by
the
Church
.
If
knowing
any
man
to
be
infected
with
heresie
,
and
incorrigible
by
other
meanes
,
he
haue
not
detected
him
to
whom
he
ought
.
If
he
haue
learned
the
praiers
,
&
other
necessary
things
,
which
euery
Christian
is
bound
for
to
know
:
as
are
the
commaundements
of
God
,
&
the
principal
misteries
of
the
faith
.
If
he
haue
giuen
credit
vnto
,
or
vsed
any
sort
of
superstition
,
enchauntments
,
deuinings
,
either
by
himselfe
,
or
by
meanes
of
other
.
If
he
haue
procured
by
the
way
of
lotts
,
for
to
finde
out
any
theft
,
or
to
knowe
any
secret
thing
.
If
he
haue
carried
about
him
superstitious
writings
,
for
the
hauing
his
health
,
or
for
other
ende
,
or
hath
in
duced
others
to
do
the
like
.
If
hee
haue
giuen
credite
vnto
Dreames
,
or
Southsayings
,
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
perseuered
in
euil
,
&
deferred
his
amendment
.
If
in
aduersities
hee
hath
had
more
confidence
in
creatures
&
in
worldly
helpes
,
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
sinnes
.
If
hee
haue
murmured
against
God
,
as
though
he
were
not
iust
,
or
blaming
his
prouidence
.
If
for
feare
or
other
humane
respect
,
he
hath
had
minde
to
offend
God
,
or
not
to
doe
that
which
he
was
bound
for
his
seruice
.
If
hee
haue
cursed
or
blasphemed
God
,
or
his
Saintes
,
&
other
Creatures
:
expressing
all
the
manners
and
sortes
of
those
blasphemies
which
he
hath
spoken
.
If
he
haue
exposed
himselfe
to
any
daunger
of
Mortall
sinne
,
or
taken
delight
of
any
sinne
which
hee
hath
donne
in
time
before
past
.
If
hee
haue
persecuted
,
or
iniuried
with
wordes
,
Deuout
Persons
:
detracting
vnto
their
good
works
,
and
beeing
cause
that
they
leaue
them
:
and
in
perticular
,
if
he
haue
dissuaded
or
hindered
any
from
entring
into
Religion
.
Of
the
second
Commaundement
,
of
taking
the
name
of
God
in
vaine
.
Chap.
11.
IF
hee
haue
sworne
that
which
was
false
knowing
it
to
be
a
lye
,
or
doubting
of
the
same
,
although
it
were
in
lest
,
or
of
a
matter
of
small
importance
.
If
hee
haue
sworne
to
promise
any
lawfull
thing
,
which
afterward
he
hath
not
obserued
,
or
had
not
intention
to
performe
it
,
at
that
time
in
which
he
did
sweare
.
If
he
haue
beene
cause
that
any
did
sweare
false
,
or
not
obserue
the
lawfull
oathe
which
he
made
.
If
he
haue
sworne
in
manner
of
cursing
:
as
men
are
wonte
to
say
,
if
I
doe
not
such
a
thing
,
lett
such
or
such
euell
happen
vnto
me
.
If
he
hath
sworne
to
do
any
euil
or
any
thing
which
was
a
sin
:
or
not
to
doe
any
thing
which
was
good
.
If
in
iudgement
he
hath
sworne
false
,
or
beeing
asked
by
order
of
law
,
he
hath
not
aunswered
agreablely
to
the
intention
of
the
Iudge
,
or
hath
counsailed
others
for
to
doe
the
like
.
In
which
case
not
only
he
sinneth
Mortally
:
but
if
thereof
folowed
any
harme
of
his
neighbour
:
he
is
bound
to
Restitution
.
If
hee
haue
had
a
custome
of
swearing
ofte
,
without
consideration
or
care
,
to
knowe
whether
it
were
true
or
false
.
If
he
haue
made
a
vow
of
doing
any
good
thing
,
&
hath
not
cared
to
performe
it
:
or
hath
deferred
ouermuch
the
execution
thereof
.
If
he
haue
made
any
vowe
with
a
minde
of
not
fulfilling
it
.
If
he
haue
made
a
vowe
of
not
doing
any
good
thing
:
or
of
doing
any
euell
thing
,
or
of
doing
any
good
thing
for
an
euell
ende
.
Of
the
third
Commaundement
,
of
Sanctifying
the
Holy-Dayes
.
Chap.
12.
IF
he
haue
not
obserued
the
holy
daies
,
but
either
done
himselfe
,
or
commaunded
others
to
do
such
woorkes
as
are
prohibited
by
the
CHVRCH
:
or
consented
vnto
those
which
doe
the
like
.
If
he
haue
omitted
to
heare
a
whole
MASSE
vpon
the
holy-daies
commaunded
,
without
lawfull
cause
,
or
hath
beene
cause
that
others
did
leaue
the
same
.
If
being
present
at
MASSE
vpon
any
holy-day
commaunded
,
he
hath
beene
for
any
notable
time
voluntarily
distracted
,
by
talking
,
laughing
,
or
busying
himselfe
in
impertinent
thinges
.
If
hee
haue
not
procured
that
those
which
bee
vnder
his
charge
doe
heare
MASSE
vpon
the
holy-daies
.
If
he
haue
not
gone
to
Confession
at
the
least
once
a
YEARE
,
or
haue
not
procured
that
others
of
his
charge
haue
donne
the
same
.
If
hee
haue
gone
to
Confession
,
without
necessary
examination
of
conscience
,
or
without
purpose
of
leauing
any
sinne
,
or
for
shamefastnesse
,
or
other
humane
respect
,
hath
concealed
any
sinne
:
which
is
a
most
grieuous
Sacriledge
.
If
euery
yeare
at
EASTER
hee
hath
Receiued
:
and
that
with
conuenient
disposition
.
If
with
a
conscience
or
doubt
of
Mortall
sinne
,
he
hath
Receiued
or
Ministred
anye
Sacrament
of
the
Church
.
If
hee
haue
fasted
the
LENT
,
VIGILS
,
&
EMBER
daies
,
beeing
bound
thereunto
,
and
if
on
such
dayes
hee
hath
eaten
prohibited
meates
,
or
hath
beene
cause
of
others
doing
the
same
.
If
for
Gluttony
he
woulde
not
haue
regarded
to
doe
against
anye
commaundement
:
or
if
he
haue
eaten
or
druncke
ouer
largely
,
with
notable
detriment
of
his
health
:
or
if
voluntarily
he
hath
ben
dronck
.
If
he
haue
violated
the
Church
with
any
carnall
sinne
,
or
with
sheding
of
blood
.
If
he
haue
incurred
any
excommunication
:
or
whilest
he
was
excommunicate
,
haue
receaued
any
Sacrament
,
or
bene
present
at
the
holy
offices
of
the
Church
:
or
if
he
hath
conuersed
with
excommunicate
persons
,
or
such
as
were
suspected
of
Heresy
.
If
he
haue
done
any
iniury
or
irreuerence
vnto
Images
,
Relickes
,
or
other
sacred
thinges
.
If
being
bound
to
say
his
office
,
he
haue
omitted
it
,
wholly
,
or
any
part
therof
:
or
in
the
saying
of
it
bene
voluntarily
distracted
.
If
for
slouth
or
negligence
,
he
hath
lefte
vndone
any
good
worke
vnto
which
he
was
bound
.
Of
the
fourth
Commaundement
,
of
honouring
Parentes
.
Chap.
13.
IF
he
haue
borne
litle
reuerence
to
his
FATHER
&
MOTHER
,
despising
them
,
or
offending
them
with
Deedes
or
iniurious
Wordes
.
If
he
haue
cursed
his
father
or
his
mother
,
or
detracted
their
good
name
,
or
dishonoured
them
in
their
absence
.
If
hee
haue
not
obeied
his
Parents
,
or
Superiours
,
in
iust
matters
&
such
as
might
result
to
notable
detriment
of
the
family
,
or
of
their
owne
soule
.
If
when
his
Parents
haue
beene
in
necessity
,
he
hath
not
succoured
them
,
if
it
were
in
his
power
.
If
deliberately
hee
haue
desired
their
death
,
that
he
might
haue
the
inheritance
,
&c.
If
he
haue
not
fufilled
their
Testamentes
and
Last-Willes
after
their
death
.
If
he
haue
loued
his
Parentes
in
such
sort
,
that
for
their
loue
,
hee
hath
not
cared
to
offend
God
.
If
he
haue
not
obserued
the
iust
Lawes
&
Decres
of
his
s●periours
.
If
he
haue
detracted
or
spoken
euill
of
Superiours
,
Ecclesiasticall
,
or
Seculer
,
of
RELIGIOVS
persons
,
Priestes
,
Teachers
,
&c.
If
hee
haue
not
succoured
the
Poore
,
if
he
could
,
especially
in
extreame
,
or
grieuous
necessity
,
or
if
he
haue
beene
sterne
or
cruell
vnto
them
,
intreating
them
sharply
with
wordes
or
deedes
.
If
those
which
be
FATHERS
&
MOTHERS
,
haue
cursed
,
or
wished
euill
vnto
their
Children
.
Also
if
they
haue
brought
them
vp
as
they
shoulde
,
teaching
them
their
praiers
&
Christian
Doctrine
,
and
reprehending
them
,
and
correcting
them
,
especially
in
matter
of
sinne
,
and
occupying
them
in
some
honest
exercise
,
to
the
ende
they
be
not
idle
,
&
take
some
euell
course
.
That
which
is
said
of
Children
,
is
vnderstoode
also
of
Seruauntes
,
and
other
of
the
Family
,
of
whom
care
is
to
be
had
,
that
they
knowe
thinges
which
be
necessary
,
&
obserue
the
COMMAVNDEMENTS
of
God
,
and
of
the
Church
.
Of
the
fifth
Commaundement
:
Thou
shalt
not
kill
.
Chap.
14.
IF
hee
haue
carried
hatred
towardes
any
person
,
desiring
to
be
reuenged
:
and
howe
long
hee
hath
staied
therein
.
If
hee
haue
desired
any
mannes
death
,
or
other
great
euell
&
domage
,
as
well
in
his
bodye
,
as
in
good
name
,
honor
,
temporall
and
spirituall
goods
.
If
he
haue
been
angry
with
any
person
,
with
mind
to
doe
him
any
harme
,
or
to
be
reuenged
of
him
.
If
contending
with
others
,
or
in
other
sort
,
he
hath
striken
,
wounded
,
or
killed
:
or
commaunded
,
or
consented
vnto
others
to
doe
the
same
:
or
(
beeing
donne
by
others
)
approued
it
,
or
giuen
aide
,
counsaile
,
or
fauour
thereunto
.
If
hauing
offended
others
,
hee
hath
refused
to
demaunde
pardon
,
or
reconciliation
:
or
haue
not
sufficiently
satisfied
for
the
offence
.
If
he
haue
refused
to
pardon
,
or
to
remitte
iniuries
to
those
which
haue
offended
him
.
If
for
hatred
hee
haue
omitted
for
to
speake
vnto
,
or
to
salute
others
,
although
without
hatred
,
yet
with
scandal
of
our
Neig●bor
.
If
in
aduersities
and
misfortunes
he
haue
desired
death
:
or
with
fury
and
anger
hath
stroken
and
cursed
himselfe
,
or
mentioned
the
diuell
.
If
he
haue
cursed
others
,
either
aliue
or
dead
:
&
with
what
intention
.
If
he
haue
sowed
discorde
,
or
caused
enmity
betweene
others
:
&
what
harme
hath
ensued
thereof
.
If
for
hatred
or
enuye
,
he
hath
beene
immoderately
sorye
for
the
good
and
prosperity
of
others
as
well
Temporal
as
Spiritual
,
or
hath
reioiced
at
any
harme
or
notable
damage
of
others
.
If
for
anger
he
hath
offended
others
with
iniurious
and
contumelious
wordes
.
If
he
haue
flattered
others
,
praising
them
of
any
sinful
thing
.
If
with
his
euell
example
,
or
counsaile
,
or
with
praising
that
which
was
euell
,
or
reprehending
that
which
was
good
,
he
hath
bin
cause
that
any
man
lefte
any
good
worke
which
he
had
begunne
:
or
if
he
haue
induced
him
to
any
sinne
,
or
to
perseuerance
therein
.
If
he
haue
omitted
for
to
correct
and
admonishe
any
person
of
any
sinne
when
he
coulde
,
&
probablely
hoped
thereby
the
others
amendment
.
If
he
haue
giuen
receipt
vnto
out-lawes
,
and
murderers
,
or
with
his
counsaile
and
fauour
,
or
otherwaies
,
assisted
them
.
If
hee
haue
spoken
euell
of
his
Neighbor
,
manifesting
any
secreat
fault
of
his
for
to
discredit
him
,
or
cause
him
other
harme
.
If
he
haue
stroken
iniuriously
any
ECCLESIASTICALL
or
RELIGIOVS
person
,
wherein
also
there
is
Excommunication
.
Of
the
sixt
&
ninth
Commandement
.
Thou
shalt
not
commit
Adultery
.
Thou
shalt
not
desire
thy
Neighbours
Wife
.
Chap.
15.
IF
hee
haue
had
dishonest
&
vncleane
thoughtes
,
&
voluntarily
hath
staied
and
delighted
therein
.
If
with
deliberate
mind
he
haue
desired
to
sinne
with
any
Man
,
or
Woman
:
which
sin
is
of
the
same
kinde
,
of
which
the
worke
it selfe
woulde
be
.
If
with
a
libidinous
entent
hee
hath
behelde
Woemen
,
or
other
persons
.
If
he
haue
spoken
lasciuious
&
dishonest
wordes
,
with
intention
to
sinne
,
or
to
prouoke
others
vnto
sinne
,
and
if
he
haue
hearde
willinglye
and
with
sensuall
delight
such
speeches
.
If
he
haue
actually
sinned
with
any
Woman
:
and
of
what
quality
:
that
is
,
whether
a
Virgin
,
or
Married
,
or
of
Kindred
,
or
Affinity
.
If
he
haue
with
any
person
sinned
against
nature
.
If
he
haue
sinned
with
persons
dedicated
to
GOD
,
either
by
holy
Orders
,
or
by
Vowe
,
and
if
he
him selfe
had
holy
Orders
,
or
Vowe
of
Chastitie
.
If
he
haue
touched
vncleanelye
br●te
beastes
.
If
he
haue
sinned
by
himselfe
,
with
any
vncleaunesse
,
and
whether
at
that
time
he
thought
of
any
other
person
desiring
the
same
:
for
in
that
case
there
be
two
grieuous
Mortall
sinnes
.
If
he
haue
touched
vnchastely
himselfe
,
or
others
,
or
permitted
the
same
.
If
with
desire
of
sinne
he
hath
sent
messages
,
letters
,
or
presents
,
or
hath
beene
a
meane
to
induce
others
vnto
sinne
,
or
hath
giuen
counsaile
or
aide
thereunto
.
If
he
haue
gonne
to
any
place
,
or
passed
therby
,
with
euil
intention
,
for
to
see
Woemen
,
&
to
be
delighted
in
them
,
where
he
must
tel
of
the
daungers
of
sinne
,
to
the
which
he
hath
exposed
himself
,
&
of
the
occasions
which
he
hath
not
auoided
.
If
he
haue
had
pollution
,
either
in
sleepe
,
or
being
a-wake
,
whereunto
hee
hath
giuen
any
cause
,
or
afterwardes
voluntarily
taken
delight
and
complacence
therein
.
If
he
haue
borne
carnall
loue
to
any
person
,
pursuing
the
same
with
desire
of
sinne
,
and
how
long
time
he
hath
perseuered
therein
:
and
if
by
his
occasion
such
person
haue
beene
noted
with
any
infamy
:
also
diuers
actes
and
sinnes
which
happen
between
persons
which
beare
such
loue
one
to
another
.
Those
which
are
Married
,
must
examine
themselues
in
particular
,
if
in
their
minde
,
thinking
of
other
Woemen
,
or
with
their
intention
,
not
making
their
ende
the
begetting
of
Children
,
but
onely
carnall
delighte
:
or
with
extraordinarye
touchings
and
meanes
,
they
haue
committed
any
sinne
against
the
end
and
honesty
of
MARRIAGE
.
If
he
haue
read
Bokes
or
Histories
which
were
lasciuious
,
or
dishonest
with
sensual
and
carnal
delight
,
or
with
daunger
thereof
.
Of
the
seauenth
and
tenth
Commaundement
.
-
Thou
shalt
not
steale
.
-
Thou
shalt
not
desire
thy
Neighbours
goods
.
Chap.
16.
IF
he
haue
taken
any
thing
which
belonged
vnto
others
,
by
deceipt
,
or
violence
:
expressing
the
quantity
of
the
Thefte
,
●nd
in
particular
,
if
he
haue
taken
any
sacred
thing
,
or
out
of
any
sacred
place
.
If
he
holde
anye
thing
of
anothers
,
without
the
consent
of
the
owner
,
&
doth
not
restore
it
presently
if
he
be
able
.
If
for
not
paiment
of
his
debtes
,
(
when
hee
is
able
)
his
creditours
haue
sustained
any
damage
.
If
finding
any
thing
he
hath
taken
the
same
with
mind
to
keepe
it
for
himselfe
:
the
like
of
those
thinges
which
happen
to
come
to
his
handes
,
which
knowing
that
they
belong
to
others
,
he
hath
not
restored
to
whom
he
ought
.
If
in
buying
or
selling
,
he
hath
vsed
anie
deceipte
,
either
in
the
ware
,
or
in
the
price
,
or
in
the
measure
,
or
in
the
waight
.
If
he
haue
bought
of
those
persons
which
coulde
not
sell
:
as
are
Slaues
,
or
Children
vnder
age
.
If
he
haue
bought
things
that
he
knewe
,
or
doubted
to
haue
beene
stolen
:
or
wittingly
hath
eaten
of
any
such
thinges
.
If
only
in
respect
of
selling
vpon
trust
,
he
hath
solde
for
more
than
the
iust
price
:
or
hath
bought
for
lesse
than
the
iust
price
,
in
respecte
of
paiment
made
before
hande
.
If
he
haue
had
a
determinate
will
to
take
or
to
retaine
,
any
thing
of
other
mens
,
if
he
could
:
Or
also
,
if
he
haue
had
a
deliberate
minde
to
gaine
&
encrease
his
wealth
(
as
men
vse
to
saye
)
by
right
,
or
by
wronge
.
If
he
haue
committed
any
sorte
of
Vsury
,
or
made
any
vsurarious
contracte
,
or
entered
into
any
vniust
trafficke
,
or
partnershippe
of
merchandise
.
If
hauing
wages
,
or
pay
for
any
Worke
,
or
Office
,
he
hath
not
donne
it
well
and
faithfully
.
If
he
haue
defrauded
seruaunts
,
or
worke-folkes
of
their
hire
:
or
deferred
their
paiment
,
to
their
hinderance
.
If
he
haue
moued
anysute
in
law
against
iustice
,
or
if
in
iust
sutes
he
hath
vsed
any
fraude
or
deceipte
that
he
might
preuaile
.
If
he
haue
plaied
at
prohibited
games
:
or
if
in
gaming
hee
haue
vsed
&
wonne
by
deceipt
,
or
hath
plaied
with
persons
which
cannot
alienate
:
as
are
,
Children
vnder
age
,
and
suc●●-like
.
If
he
haue
defrauded
anye
iust
impost
or
tolles
.
If
he
haue
committed
anye
Symony
in
what
sort
soeuer
.
If
he
haue
defrauded
the
Church
of
that
which
was
due
,
as
are
tithes
and
such
like
.
If
by
vnlawfull
meanes
&
euill
information
,
he
haue
gotten
anie
thing
which
was
not
due
vnto
him
,
or
hath
vniustly
hindered
others
from
the
obtaining
of
anye
benefite
or
commoditie
.
If
he
haue
giuen
any
help
,
or
counsaile
,
or
,
in
whatsoeuer
other
manner
,
a-betted
to
such
as
haue
taken
other
mens
goods
:
or
(
being
able
&
bound
thereunto
)
hath
not
discouered
or
hindered
any
theft
.
Of
the
eight
Commaundement
.
Thou
shalt
not
beare
false
Witnesse
.
Chap.
17.
IF
he
haue
borne
any
false
witnesse
in
iudgement
,
or
out
of
iudgement
,
or
induced
others
to
doe
the
like
.
If
he
haue
spoken
any
vntrueth
,
with
notable
preiudice
or
hurte
of
his
Neighbour
.
If
he
haue
detracted
from
the
good
name
of
others
,
imposing
falsely
vpon
them
any
sinne
,
or
exaggerating
their
defectes
.
If
he
haue
murmured
in
weighty
matters
,
against
another
mans
life
and
conuersation
,
especially
of
quallified
persons
,
as
Prelates
,
Religious
,
&
Women
of
good
name
.
If
he
haue
giuen
eare
willinglye
vnto
detractions
and
murmurings
against
others
.
If
he
haue
disclosed
any
grieuous
and
secret
sin
of
others
,
wherupon
hath
ens●ed
infamy
.
Which
although
it
were
true
,
and
not
spoken
with
euill
intention
,
yet
is
the
speaker
bounde
to
restore
againe
the
good
name
.
If
he
haue
vttered
any
secrete
,
which
was
committed
vnto
him
,
or
which
secretly
he
came
to
see
,
or
heare
,
in
which
case
a
man
is
bounde
to
restore
all
dammages
which
afterward
happen
by
such
reuealing
.
If
he
haue
opened
other
mens
letters
vnlawfully
,
or
for
any
euill
ende
.
If
he
haue
rashelye
iudged
the
deedes
,
or
speeches
of
his
Neighbor
,
taking
in
euil
part
that
which
might
haue
bin
well
interpreted
,
and
condemning
him
in
his
heart
of
Mortall
sinne
.
If
he
haue
promised
any
thing
with
intention
to
binde
himselfe
,
&
afterward
without
lawful
cause
hath
omitted
to
obserue
his
promise
,
which
is
a
Mortall
sin
,
when
the
thing
which
is
promised
is
notable
,
or
when
for
want
of
performance
of
the
promise
,
our
Neighbor
hath
had
any
losse
or
damage
.
Of
the
sinne
of
Pride
.
Chap.
18.
IF
that
good
which
hee
hath
,
(
whether
it
be
of
Minde
,
or
of
Body
,
or
of
Fortune
)
hee
hath
not
acknowledged
as
of
God
,
but
presumeth
for
to
haue
it
of
himselfe
,
by
his
proper
industry
,
or
,
if
hee
thinke
to
haue
it
of
God
:
yet
presumeth
to
haue
it
by
reason
of
his
owne
merits
,
not
giuing
to
GOD
the
glory
of
all
.
If
he
haue
reputed
vainely
that
he
hath
any
vertue
which
he
hath
not
,
or
,
to
be
that
which
he
is
not
,
or
,
more
than
that
which
he
is
:
despising
others
as
inferiour
vnto
himselfe
.
If
he
haue
gloried
in
any
thing
which
is
Mortall
sinne
:
as
,
for
to
haue
taken
reuenge
,
or
to
haue
committed
any
other
sinne
.
If
to
the
ende
that
he
might
be
esteemed
and
helde
for
a
person
of
value
,
hee
hath
vaunted
of
anye
good
,
or
euel
,
which
he
hath
done
(
whether
truely
,
or
falselye
)
with
the
iniury
of
God
,
or
of
our
neighbour
.
If
he
haue
beene
ambitious
,
desiring
inordinately
honours
&
dignities
,
&c.
doing
to
that
ende
that
which
he
ought
not
.
If
to
the
end
that
he
may
not
be
noted
and
helde
of
smal
accompt
,
or
for
feare
of
the
speeches
of
men
he
doe
that
which
he
ought
not
,
with
scandall
of
his
Neighbour
:
or
neglecte
to
doe
that
which
hee
ought
:
as
,
to
correcte
and
reprehende
others
:
to
conuerse
with
good
persons
:
to
goe
to
Confession
,
&
to
doe
other
CHRISTIAN
workes
.
If
he
haue
stubbornly
impugned
the
trueth
:
or
,
because
he
woulde
not
submitte
himselfe
,
or
seeme
to
be
conuinced
,
if
he
hath
obstinately
defended
his
manifest
errours
,
against
his
conscience
.
If
through
arrogancye
he
hath
despised
others
,
doing
any
thing
for
their
dishonour
and
despight
.
If
for
haughtinesse
and
pride
,
he
hath
beene
at
excessiue
charge
,
in
Apparell
,
Seruauntes
,
Dyet
,
and
other
vanities
,
not
conuenient
vnto
his
estate
.
Of
other
Mortall-sinnes
,
heare
is
nothing
saide
:
because
enough
hath
beene
saide
already
in
the
COMMAVNDEMENTS
.
Besides
al
that
which
hath
beene
declared
aboue
,
those
which
haue
any
speciall
Office
,
Degree
,
or
Exercise
,
must
examine
themselues
of
the
defectes
and
sinnes
which
in
the
like
estates
&
Exercises
maie
particularlye
happen
,
according
vnto
the
obligation
which
euery
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
paiment
of
that
which
a
man
doth
owe
for
the
sinnes
he
hath
committed
.
For
two
euells
doth
sinne
bring
with
it
.
The
one
is
the
spot
or
fault
:
The
other
,
is
the
PAINE
,
or
PVNISHEMENT
.
In
Confession
by
vertue
of
the
Bloude
of
CHRIST
which
worketh
in
this
Sacrament
,
we
are
cleansed
from
the
spot
or
filthe
,
and
the
fault
is
forgiuen
vs
,
&
consequently
we
are
deliuered
from
the
euerlasting
paine
which
was
due
vnto
the
Mortall-faulte
.
But
because
it
doeth
not
alwaies
happen
,
that
when
the
fault
is
pardoned
,
there
is
withall
released
all
the
Temporal
paine
,
but
only
the
Euerlasting
:
For
the
remedy
hereof
,
Satisfaction
serueth
:
which
when
it
is
not
made
in
this
life
,
it
must
of
necessitye
be
made
in
the
other
,
in
the
pains
of
Purgatory
:
which
(
as
Saint
AVGVSTINE
affirmeth
)
are
so
great
,
that
they
exceed
all
the
torments
which
the
holy
MARTYRS
haue
suffered
in
this
life
.
Al
the
sortes
of
Satisfactions
are
reduced
vnto
these
three
only
.
Fasting
,
or
other
corporall
asperities
:
Almes
and
Praier
,
the
which
are
correspondent
vnto
three
good
thinges
of
a
man
:
that
is
,
the
goods
of
the
SOVLE
,
the
goods
of
the
BODY
,
&
Exterior
goods
.
Wherefore
with
these
three
vertues
,
a
man
doth
offer
vnto
God
a
perfecte
Sacrifice
of
himselfe
,
and
of
all
that
is
with
in
him
.
For
by
Almes
he
offereth
his
External
goods
:
with
Fasting
,
he
maketh
a
Sacrifice
of
his
proper
Flesh
:
&
with
Praier
,
he
offereth
his
spirit
&
mind
vnto
God
.
Also
these
three
maners
of
Satisfaction
,
are
most
conuenient
for
to
extirpate
the
three
principal
roots
of
al
sins
:
which
are
concupiscence
of
the
Flesh
,
against
which
serueth
Fasting
:
concupiscence
of
the
Eies
whereunto
is
opposite
Almes
:
and
pride
of
Life
,
for
the
remedy
wher
of
we
are
to
vse
Praier
.
Also
euen
as
there
bee
three
whome
we
offende
by
sinne
,
that
is
,
GOD
,
our
Neighbour
,
and
our
Selues
:
In
like
manner
,
Praier
serueth
for
to
pacify
God
:
with
Almes
we
make
Satisfaction
to
our
Neighbour
:
with
Fasting
we
chastice
our Selues
.
And
although
this
Satisfaction
may
be
made
two
maner
of
waies
:
First
,
when
the
sinner
voluntarily
of
his
own
deuotion
doth
any
of
these
workes
:
Secondly
,
when
the
same
woorke
is
enioyned
him
by
the
PRIEST
in
Confession
.
By
both
these
waies
maye
Satisfaction
be
made
for
sinnes
committed
.
Yet
nowithstanding
farre
greater
and
more
fruite
full
is
the
Satisfaction
which
is
made
for
obedience
of
the
CONFESSOVR
,
in
respect
of
the
vertue
of
the
SACRAMENT
,
whereof
it
is
a
part
:
then
those
Satisfactions
which
are
made
by
proper
Deuotion
.
Besides
,
that
such
good
workes
as
are
donne
voluntarily
,
if
a
man
be
in
state
of
Mortall
sinne
:
neither
then
,
nor
after
,
when
he
returneth
into
grace
,
can
auaile
him
for
to
make
satisfaction
vnto
God
:
but
the
workes
which
are
enioyned
by
the
CONFESSOVR
,
although
they
bee
of
no
profite
when
they
be
donne
in
sin
:
yet
notwithstanding
,
afterwarde
when
he
returneth
into
grace
,
they
be
of
great
profit
:
and
serue
for
the
due
Satisfaction
for
sinnes
.
And
albeit
a
man
also
may
Satisfie
vnto
GOD
for
the
same
punishement
which
is
due
for
his
sinnes
,
by
meanes
of
the
fauours
&
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
hee
ought
not
to
neglect
to
helpe
him selfe
also
with
the
aforesaid
works
of
Satisfaction
,
asflicting
his
Body
with
Fasting
,
giuing
Almes
,
and
occupying
himselfe
in
holy
Exercises
of
Praier
and
Meditation
.
Finally
all
manner
of
scourges
&
chastisements
which
Almighty
GOD
doth
sende
vs
,
as
Infirmity
,
Pouerty
,
Persecutions
,
and
other
Tribulations
of
this
life
,
(
if
a
man
take
them
with
HVMIL●TY
&
PATIENCE
)
are
of
great
force
,
not
only
for
to
Satisfy
for
the
Temporal
paines
due
for
our
sins
,
but
also
for
encrease
of
Grace
and
Merite
.
(
*
⁎
*
)
¶
A
TREATISE
OF
CONFESSION
.
FOR
SVCHE
SPIRITVALL
PERSONS
AS
FREQVENT
THIS
SACRAMENT
With
a
Meditation
for
the
moste
Holy
Communion
.
Of
the
profit
of
often
Confession
.
Chap.
1
HOWE
great
is
the
necessity
of
the
Sacrament
of
Confession
,
&
howe
great
profite
it
bringeth
vnto
the
Soules
of
the
Faithfull
,
which
with
D●uotion
do
frequent
it
:
much
better
is
proued
by
that
which
euery
one
doth
trie
in
himselfe
:
than
either
can
be
exercised
by
Wordes
,
or
declared
in
many
Volumes
.
Wherefore
CHRIST
our
Redeemer
knowing
very
well
the
great
necessity
which
we
had
of
so
holesome
a
medicine
,
woulde
in
the
end
of
his
Life
,
vnder
the
figure
of
washing
his
APOSTLES
Feete
,
leaue
it
vs
,
as
it
were
in
his
last
Testament
,
and
by
his
example
exhorte
vs
to
vse
the
same
:
&
this
not
onely
for
remedye
of
Mortall
sinnes
,
but
also
of
Veniall
.
For
that
was
the
meaning
of
the
same
our
LORD
,
when
he
saide
,
He
which
is
washed
,
needeth
not
but
to
washe
his
Feete
:
That
is
,
the
condition
of
our
fraile
nature
beeing
such
that
it
cannot
long
maintain
it selfe
without
some
spotte
of
Veniall
sinne
at
the
least
:
it
is
not
sufficient
that
a
man
haue
by
this
Sacrament
clensed
his
Soul
from
the
filth
of
Mortall
sinnes
:
but
it
is
necessary
to
the
ende
that
he
may
maintaine
it
altogither
pure
,
that
from
time
to
time
he
washe
also
the
Feete
of
his
affections
from
the
dust
of
Veriall
sinnes
.
Nowe
although
the
authoritye
of
so
great
a
MASTER
,
who
was
the
institutor
of
this
Sacrament
,
ought
of
it selfe
to
suffice
to
moue
vs
to
the
frequenting
thereof
:
yet
notwithstanding
I
iudge
it
expedient
amongest
the
many
profites
which
doe
resulte
thereof
in
our
Soules
,
to
write
heere
a
fewe
,
that
these
also
may
moue
vs
for
to
imbrace
more
willinglye
,
and
to
helpe
our selues
of
so
singular
a
benefite
.
1
First
therefore
a
man
which
doth
often
CONFESSE
,
and
consequently
doth
often
examine
his
Conscience
,
is
more
secure
,
(
because
of
the
freshe
memory
which
he
hath
of
his
sins
)
to
CONFESSE
them
all
:
and
so
to
make
his
Confession
sufficient
&
entire
:
wherefore
he
hath
also
greater
securitie
of
the
remission
of
his
sinnes
,
&
of
the
obtaining
of
the
GRACE
of
GOD
.
2
Those
which
often
doe
Confesse
,
partly
because
they
were
lately
Confessed
,
or
shortly
after
are
to
return
to
Confession
:
partly
also
because
of
the
continuall
purpose
which
they
haue
,
and
doe
often
also
renue
a
Christian
Life
,
and
of
not
offending
God
:
are
more
wary
in
keeping
themselues
from
euell
:
more
easily
they
rise
againe
,
if
they
chaunce
at
any
time
to
fall
:
and
more
stoutly
they
fight
and
resiste
temptations
.
3
By
the
frequenting
of
this
Sacrament
,
a
man
doth
alwaies
obtaine
greater
light
,
not
only
for
to
knowe
his
sinnes
,
be
they
neuer
so
little
:
whereas
in
a
faire
cloath
,
more
easily
are
spied
small
spottes
,
than
in
that
which
is
foul
&
stained
:
But
also
,
for
to
knowe
the
rootes
of
them
,
which
are
his
euell
inclinations
and
passions
:
Wherefore
when
the
cause
of
any
infirmity
is
once
founde
out
,
more
easie
is
the
cure
thereof
:
&
these
persons
now
knowing
themselues
,
knowe
how
more
easilye
to
keepe
themselues
from
the
occasions
of
sinnes
,
and
to
maintaine
their
SPIRITVAL
health
.
4
The
ofter
a
man
doth
CONFESSE
,
so
much
the
more
through
the
vertue
of
the
Sacrament
,
hee
getteth
alwaies
greater
grace
.
And
by
howe
much
more
he
increaseth
in
grace
:
so
much
the
more
capable
doth
be
become
,
and
more
disposed
to
receiue
yet
greater
grace
in
other
Confessions
which
followe
:
whence
oftentimes
it
proceedeth
that
a
sinner
often
going
to
Confe●●ion
,
for
the
number
of
acts
which
he
doth
of
penance
,
encreaseth
so
much
the
more
in
this
vertue
,
that
after
many
Confessions
he
riseth
againe
(
as
Saint
THOMAS
noteth
)
with
greater
grace
&
feruour
of
charity
,
than
he
had
first
before
he
falled
.
5
By
CONFFSSION
,
there
is
not
onely
obtained
remission
of
sinnes
,
but
in
great
part
also
the
releasing
of
the
paines
due
vnto
the
same
sinnes
:
And
this
as
well
by
the
vertue
of
the
Sacrament
,
as
for
that
sensible
paine
of
sorrowe
,
&
,
of
that
confusion
&
shame
,
which
euery
one
hath
in
Confessing
his
sinnes
.
And
it
may
happen
that
a
man
so
oft
be
Confessed
,
&
receiue
the
Sacramentall
Absolution
,
that
at
the
length
(
as
saith
S.
THOMAS
in
the
fourth
booke
of
Sentences
.
)
There
may
remaine
no
paine
at
all
for
to
suffer
in
Purgatory
.
6
To
frequent
this
Sacrament
,
is
a
great
helpe
,
and
giueth
a
great
light
vnto
those
which
will
make
choise
of
an
estate
of
life
,
wherein
they
maye
more
easily
bee
saued
:
And
this
,
partly
through
the
grace
which
so
oft
is
communicated
vnto
them
,
whereby
they
are
made
more
capeable
of
the
diuine
inspirations
:
partly
through
the
light
which
the
vnderstanding
receaueth
,
by
the
which
it
may
better
knowe
what
is
the
will
of
God
,
&
their
greater
good
:
Partly
also
for
the
Spirtuall
strength
which
is
giuen
to
the
will
,
for
the
accepting
of
that
which
is
inspired
as
better
:
and
finally
for
the
continual
counsaile
and
direction
of
the
Confessor
,
by
whom
in
the
steede
of
God
they
are
gouerned
.
7
He
that
frequenteth
this
Sacrament
of
Confession
,
is
neither
so
ofte
,
nor
so
grieuously
tempted
of
the
Diuell
.
For
euen
as
the
Spiders
,
doe
not
weaue
their
webbes
,
in
the
houses
of
riche
persons
,
because
they
are
often
broken
by
such
as
continually
sweepe
them
away
:
So
in
the
Soules
which
are
cleansed
by
often
Confession
,
the
Diuel
cannot
at
his
pleasure
frame
or
make
the
snares
of
his
temptations
:
but
rather
seeing
that
his
deceiptes
are
often
disclosed
vnto
such
as
can
applye
remedy
,
&
that
he
cannot
escape
without
losse
&
confusion
,
in
the
ende
,
he
runneth
away
:
because
(
as
Saint
I●ROME
saith
)
Looke
howe
the
power
&
forc●
of
a
Traitor
,
is
brought
to
nothing
,
when
the
treason
is
reuealed
:
so
those
Infernal
Theeues
doe
runne
awaye
,
when
they
perceiue
that
they
are
discouered
.
8
By
howe
much
the
more
seldome
a
man
is
Confessed
,
so
much
the
more
doth
he
loose
remorse
of
Conscience
,
&
becommeth
insensible
.
In
such
sort
,
that
those
sinnes
which
are
indeede
grieuous
and
Mortall
,
doe
seeme
vnto
him
of
no
importance
:
Wherfore
with
great
facility
he
committeth
them
:
whereas
contrariwise
,
those
which
often
are
Confessed
,
do
get
so
great
warinesse
and
purity
of
Conscience
,
that
they
feele
remorse
of
neuer
so
small
sinnes
:
which
causeth
that
they
abhorre
all
grieuous
sinnes
,
&
not
so
easily
fall
into
them
.
9
Euen
as
those
which
seldome
goe
to
Confession
,
because
they
are
ordinarily
in
state
of
sinne
,
doe
neuer
finde
peace
,
nor
quiet
,
although
they
had
all
the
consolations
of
the
worlde
:
So
on
the
contrary
side
,
those
which
through
the
often
vse
of
this
Sacrame●t
,
doe
maintaine
themselues
in
grace
,
although
they
suffer
perhaps
manie
troubles
of
this
life
:
Yet
notwithstanding
by
reason
of
the
testimony
of
a
good
Conscience
,
they
alwaies
e●ioy
an
exceeding
peace
,
contentment
,
and
tranquilitye
of
minde
.
10
Euen
as
those
which
of●en
deale
with
the
Puisition
,
and
followe
his
precepts
,
doe
liue
in
good
health
,
&
the
longer
time
.
So
those
which
often
discouer
the
infirmities
of
their
Conscience
vnto
their
Spirituall
P●isition
,
and
of
him
receiue
remedies
and
cou●sailes
,
according
vnto
which
they
gouerne
themsel●es
:
doe
more
ea●lye
conserue
the
health
of
grace
,
&
more
securelye
attaine
vnto
euerlasting
Saluation
.
11
The
houre
of
Death
being
so
vncertaine
,
by
reason
of
the
sodaine
and
infinite
chaunces
,
which
we
see
euery
day
doe
happen
vnto
men
:
with
a
more
secure
Conscience
,
and
with
greater
certainty
of
their
Saluation
,
doe
such
goe
out
of
this
life
,
as
are
woonte
often
to
be
Confessed
,
they
beeing
alwaies
prepared
for
to
die
:
than
those
which
hauing
bin
long
time
from
Confession
,
and
found
vnprouided
by
death
,
either
haue
not
time
to
make
it
,
or
if
they
doe
make
it
,
yet
knowe
not
what
it
auaileth
them
,
such
Confession
being
made
with
small
preparation
,
and
often
imes
rather
for
necessity
than
for
anye
good
desire
.
Wherefore
concerning
this
pointe
doth
Saint
AVGVSTINE
say
:
I●
any
man
when
he
is
in
extremity
of
sicknesse
,
shall
demaund
the
Sacrament
of
Confession
,
and
shall
receiue
the
same
,
and
so
depart
out
of
this
world
reconciled
:
I
confesse
vnto
you
that
we
will
not
denye
him
that
which
he
demaundeth
:
yet
doe
we
not
presume
that
he
departeth
in
good
estate
.
He
which
whilest
he
is
in
health
is
reconciled
,
and
doth
Penance
,
&
afterward
continueth
for
to
liue
wel
:
this
man
goeth
secure
out
of
this
life
:
But
he
which
at
the
latter
ende
is
reconciled
,
and
doth
not
Penance
,
whether
he
depart
from
hence
secure
:
I
my selfe
am
nothing
secure
:
yet
do
I
not
say
that
he
shall
be
damned
,
neither
also
doe
I
say
that
hee
shall
be
saued
.
This
I
knowe
not
,
I
presume
not
I
pro●ise
not
.
12
Finally
all
those
great
benefites
&
pritiledges
,
which
(
as
Saint
BERNARD
writeth
)
Those
persons
doe
enioy
,
who
forsaking
the
world
,
do
retire
themselues
vnto
a
Religious
life
:
are
also
communicated
after
a
sort
,
vnto
those
which
in
the
worlde
frequenting
the
Sacramentes
,
doe
leade
a
Spirituall
life
:
that
is
,
that
a
man
,
in
this
estate
also
liueth
more
purelye
,
falleth
more
rarely
,
riseth
more
speedily
,
walketh
more
warely
,
is
comforted
more
ordinarily
,
reposeth
more
quietly
,
dieth
more
confidently
,
is
purged
more
quickly
,
is
rewarded
more
aboundantly
.
To
this
ende
therefore
,
for
the
comfort
of
those
deuoute
Soules
,
which
desire
to
conserue
thēsel●es
without
spotte
.
I
●aue
made
this
briefe
treatise
,
in
manner
of
a
Spirituall
Glasse
,
in
the
which
from
time
to
time
they
beholding
them selues
,
maye
more
easilye
deserve
their
defectes
,
although
neuer
so
small
:
that
they
may
afterward
by
Confession
take
them
away
and
amende
them
:
where
as
the
Spirituall
persons
which
attend
vnto
puritye
of
life
,
and
aspire
vnto
Christian
perfection
,
ought
with
all
diligence
to
keepe
themselues
,
not
only
from
Mortall
sinnes
,
from
the
which
nowe
by
Gods
Grace
they
are
wonte
to
abstain
but
also
from
V●niall
sinnes
:
And
withall
,
to
be
be
very
carefull
to
bridle
their
passions
,
to
reforme
their
affections
,
and
finally
to
remoue
as
much
as
they
maye
out
of
their
Soules
all
manner
of
imperfection
.
Those
therfore
,
which
are
wont
often
to
be
Confess●d
,
ought
espec●ally
in
foure
thinges
to
vse
great
diligence
.
First
,
in
the
exami●ing
of
their
Conscience
.
Secondly
,
insorrowe
for
their
sins
.
Thirdly
,
in
the
acte
it selfe
of
Confession
.
Fourthly
,
in
the
purpose
and
meanes
of
their
amendment
.
Of
the
examining
of
Conse●ence
.
Chap.
2.
CONCERNING
the
first
,
that
is
,
the
examination
of
Conscience
:
it
helpeth
very
much
for
Spiritual
prosit
,
that
euery
Eucning
before
going
to
rest
,
a
man
collect
himselfe
a
litle
,
&
do
foure
things
.
First
,
that
he
giue
thankes
vnto
our
Lord
for
the
benefites
receiued
,
&
particularly
of
that
day
.
Secondly
,
that
he
Pray
for
grace
and
light
to
knowe
his
errors
&
faultes
.
Thirdlye
,
that
he
examine
his
Conscience
,
running
ouer
all
the
actions
of
that
day
,
whether
he
haue
with
Thought
,
Worde
,
or
Decede
,
off●nded
GOD
,
or
his
Neighbour
.
Finally
,
if
he
finde
himselfe
in
anye
thing
culpable
,
that
hee
procure
with
repentance
,
and
with
a
firme
purpose
of
amendment
,
and
Confession
,
to
returne
into
Grace
with
his
diuine
Maiesty
.
Besides
this
also
,
when
a
man
is
to
go
to
Confession
,
let
him
take
a
litle
time
,
more
or
lesse
,
according
to
the
time
since
he
was
last
confessed
,
and
with
greater
diligence
running
ouer
this
examination
following
,
let
him
gather
all
his
defects
&
sinnes
which
he
hath
committed
in
all
that
time
.
Whereunto
will
be
no
small
helpe
for
those
which
haue
no
greatmemorye
,
to
note
euery
day
in
the
examination
which
they
make
at
night
,
such
faultes
as
they
shall
finde
:
to
the
end
,
that
when
they
are
to
goe
to
Confession
,
they
maye
the
better
remember
themselues
,
&
by
lokeing
vpon
them
somewhat
before
,
make
their
Confession
with
more
peace
.
The
manner
of
Examination
of
Conscience
.
Chap.
3.
FIRST
,
let
him
examine
himselfe
about
his
last
Confession
,
if
he
omited
to
Confesse
any
sinne
for
forgetfulnesse
,
or
malice
.
If
he
haue
donne
his
Penance
,
and
performed
the
counsailes
and
remedies
prescribed
him
by
his
Confessour
.
Towardes
God
.
And
first
by
Thought
.
Chap
,
4.
IF
hee
haue
had
anye
doubte
or
curiosity
in
matters
of
FAITH
,
or
hath
giuen
credite
to
Dreames
,
South-fayings
,
or
other
Superstitions
.
If
he
haue
had
that
memorye
of
God
which
he
ought
:
particularly
in
the
MORNING
when
he
riseth
,
and
the
EVINING
when
he
goeth
to
rest
:
asking
pardon
of
his
sinnes
,
and
commending
himselfe
with
some
PRAIER
to
his
Maiesly
.
If
in
his
trot
bles
and
necessities
he
hath
had
confidence
in
GOD
,
and
yeelded
him
thankes
for
the
benefites
receiued
.
By
Wordes
.
Chap.
5.
THOSE
that
are
bound
to
rehearse
their
Office
,
or
other
Praiers
:
if
they
haue
said
them
with
due
deuotion
and
attention
.
If
he
haue
named
vainlye
the
name
of
God
,
or
complained
of
him
,
and
of
his
prouidence
,
when
he
was
in
aduersity
:
and
if
he
haue
spoken
with
small
reuerence
of
Saintes
,
and
of
Sacred
thinges
.
If
he
haue
sworne
without
reuerence
or
trueth
,
or
necessitye
:
and
what
intention
he
hath
had
in
swearing
.
If
in
anye
accident
concerning
the
honor
of
God
he
haue
omitted
for
any
humane
respecte
to
say
and
speake
that
which
was
agreeable
to
his
glorye
:
especiallye
at
such
time
as
he
coulde
,
and
was
bound
to
doe
it
.
If
hee
haue
made
any
VOWE
which
he
hath
not
obserued
.
By
Deedes
.
Chap.
6
IF
on
the
Holy-daies
he
hath
attended
with
particular
care
vnto
Deuotion
,
and
to
the
honour
of
God
:
and
particularlye
if
he
haue
heard
MASSE
,
and
procured
that
such
as
are
vnder
his
charge
,
haue
also
heard
the
same
.
If
vpon
the
Holy-daies
commaunded
he
hath
labored
,
or
caused
others
for
to
labour
,
or
to
doe
any
forbidden
worke
.
If
he
haue
kept
the
VIGILS
,
&
obserued
duely
the
FASTES
of
the
CHVRCH
.
If
in
respecte
of
his
health
,
or
of
any
other
thing
,
he
hath
vsed
anye
superstition
.
Towardes
his
Neighbour
.
And
first
by
Thought
.
Chap.
7
IF
he
haue
beene
ready
to
thinke
euill
of
others
,
and
if
in
matters
of
importance
,
he
haue
made
any
rashe
iudgement
.
If
he
haue
borne
hatred
or
rancour
towardes
any
.
If
hee
haue
desired
death
,
or
other
harme
,
or
hath
had
a
minde
to
doe
any
displeasure
to
any
man
.
If
he
haue
enuied
others
,
beeing
sorye
for
their
good
,
or
reioycing
at
their
euell
.
If
hee
haue
had
any
disordered
affection
,
or
sensuall
,
or
carnal
loue
towardes
any
person
.
By
Wordes
.
Chap.
8
IF
he
haue
murmured
,
or
detracted
the
good
name
of
others
,
or
falsly
,
or
not
with
right
intention
,
hath
spoken
euill
of
others
,
or
reuealed
their
secret
sinnes
.
If
hee
haue
spoken
euill
of
his
Prelates
and
Princes
,
and
murmured
against
them
.
If
hee
haue
giuen
eare
vnto
others
which
did
murmur
,
or
speake
of
vnlawfull
thinges
,
beeing
cause
with
his
harkening
,
that
they
went
on
in
such
speeches
.
If
hee
haue
omitted
to
vse
due
correction
to
his
Neighbour
,
when
he
was
bounde
&
able
to
performe
the
same
.
If
he
haue
spoken
vntruethes
,
or
with
preiudice
of
others
,
exaggerated
matters
more
than
they
were
.
If
hee
haue
spoken
iniurious
wordes
,
or
mocked
,
or
scoffed
,
or
cursed
others
:
or
wished
anie
harme
to
his
Neighbours
,
either
aliue
or
dead
.
Those
which
are
Parentes
,
or
Rulers
of
Families
,
if
they
haue
cursed
or
wished
any
cuell
to
their
Children
,
or
others
of
the
Family
,
or
if
they
haue
not
reprehended
them
when
it
was
conuenient
,
nor
procured
to
make
them
Learne
whatsoeuer
a
Christian
ought
to
knowe
.
If
he
haue
flattered
others
,
or
giuen
them
euill
counsaile
,
prouoking
them
to
euill
,
or
hindering
them
from
that
which
is
good
,
or
in
anye
other
sort
causing
them
to
bee
disolute
,
or
to
committe
anye
sinne
.
If
he
haue
spoken
of
such
things
as
are
lasciuious
or
vnseemely
:
and
if
heerein
hee
haue
giuen
anye
euill
edification
,
or
scandall
to
his
Neighbour
.
By
Deedes
.
Chap.
9
IF
he
haue
beene
disobedient
to
his
Father
,
or
Mother
,
or
Superiours
,
&
haue
not
caried
them
that
respecte
and
honour
which
is
due
.
Those
which
haue
a
Family
,
if
they
haue
behaued
themselues
euill
towardes
the
persons
thereof
:
or
neglected
to
correcte
them
,
in
thinges
which
concerne
the
offence
of
GOD
,
and
the
hurte
of
their
soules
.
If
he
haue
suffered
himselfe
to
be
ouercome
with
choller
:
and
if
he
haue
donne
,
or
caused
any
euill
to
others
.
If
he
haue
taken
,
or
vsurped
any
thing
of
others
,
or
reteined
the
hire
of
others
,
or
broken
lawfull
promises
.
If
in
buying
or
selling
he
haue
vsed
fraude
and
deceit
:
or
in
other
sort
damnified
his
Neighbour
in
Temporall
thinges
.
If
hee
haue
omitted
to
giue
Almes
,
and
to
succour
the
poore
:
according
to
his
ability
.
If
for
anye
feare
,
or
humane
respecte
,
he
haue
lefte
vndonne
anie
worke
appertaining
to
the
glorie
of
GOD
,
his
Owne
,
or
his
Neighbours
Saluation
.
Towardes
himselfe
.
And
first
by
Thought
.
Chap.
10.
IF
he
haue
esteemed
himselfe
of
more
worth
,
or
goodnesse
than
others
,
for
any
inward
or
outward
goods
,
which
he
thinketh
he
hath
:
taking
therein
vaine-glory
,
&
desiring
to
bee
for
that
cause
more
esteemed
than
others
,
or
commended
.
If
he
haue
lingered
in
idle
,
vain
,
or
ambitious
thoughts
,
taking
ther
in
delight
:
or
desired
inordinately
Honours
,
Riches
,
Dignities
,
&c.
Concerning
Chastity
:
if
he
haue
had
temptations
of
the
fleshe
,
or
any
euil
desire
,
or
vnclean
thoughts
,
in
which
he
hath
staied
,
or
taken
delight
,
not
presenlye
reiecting
them
.
By
Wordes
.
Chap.
11.
IF
he
haue
willinglye
spoken
of
himselfe
,
&
of
his
own
affaires
,
amplifying
,
or
praising
the
same
.
Of
idle
iesting
,
or
vnse
emelye
talking
.
If
for
anye
impatience
,
or
despaire
,
he
hath
called
on
the
diuell
,
or
wished
any
harme
to
himselfe
.
By
Deedes
.
Chap.
12.
IF
with
beholding
,
or
toucing
,
or
by
other
way
,
he
haue
giuen
occasion
of
anye
temptation
:
or
if
he
haue
donne
any
other
sinne
against
Christian
Modesty
.
If
he
haue
giuen
occasion
vnto
any
nightly
illusion
,
or
taken
anye
delight
or
liking
therein
.
Those
which
are
younge
,
and
especiallye
Women
:
if
they
haue
vsed
superfluous
dresses
for
vanitie
,
or
with
intention
of
pleasing
others
.
If
in
eating
or
drinking
he
haue
made
any
excesse
:
or
desired
exquisite
things
,
vsing
ouermuch
solicitudes
to
satisfy
herein
rather
his
sense
than
his
necessity
.
Of
the
losse
of
TIME
,
or
euell
spending
thereof
in
vnlawfull
Games
,
and
other
inconuenient
pastimes
.
If
he
haue
conuersed
with
dissolute
persons
,
which
prouoke
him
to
euell
:
or
if
hee
haue
entered
into
anye
occasion
or
danger
of
sinne
.
If
he
haue
reade
lasciuious
,
or
prohibited
BOOKES
.
Besides
all
the
aforesaid
things
:
such
as
haue
Offices
,
or
particular
degrees
and
exercises
,
must
examine
themselues
of
the
defaultes
which
therein
are
wonte
to
happen
,
aecording
to
the
obligation
of
euerie
one
.
Finallye
concerning
this
EXAMEN
,
it
is
expedient
to
admonishe
this
one
thing
:
that
when
a
man
hath
EXAMINED
himselfe
,
it
is
not
necessarye
afterwarde
,
neither
ought
he
when
he
CONFESSETH
,
to
discourse
through
all
these
points
:
but
it
suffiseth
to
accuse
himselfe
onely
of
those
,
whereof
in
his
Examining
he
found
himselfe
faulty
.
For
it
is
not
meant
by
this
EXAMEN
,
to
make
mens
CONSCIENCES
become
scrupulous
,
but
only
to
set
down
that
which
may
serue
for
al
:
althought
it
is
certaine
that
in
many
of
these
pointes
all
persons
are
not
wonte
to
offende
.
Of
the
sorrowe
for
Sinnes
.
Chap.
13.
AFter
that
thou
hast
examined
thy selfe
:
making
reflection
on
those
sinnes
which
thy
Conscience
is
a
witnesse
of
against
thee
:
First
thou
shalt
conceiue
thereof
a
confusion
of
thy selfe
:
Considering
thy
smal
amendment
and
spiritual
profite
,
whereas
going
so
ofte
to
Confession
,
notwithstanding
thou
neuer
wantest
matter
to
Confesse
,
but
rather
alwaies
findest
in
thy selfe
the
very
same
defectes
.
For
which
cause
thou
hast
great
cause
to
feare
,
that
thou
goest
not
with
that
sorrowe
and
effectual
purpose
which
were
conuenient
,
but
rather
for
a
certaine
custome
:
Wherfore
thou
regarding
so
litle
thy
amendment
:
it
is
to
be
feared
,
that
God
will
withdrawe
from
thee
his
grace
,
and
it
shall
be
saied
vnto
thee
:
Because
thou
art
lukewarme
,
I
will
beginne
to
vomit
thee
forth
.
Then
Considering
the
greate
bonde
thou
hast
to
warde
the
Diuine
goodnesse
,
and
howe
much
thy
most
louing
Redeemer
,
hath
donne
and
suffered
for
to
drawe
thee
to
his
loue
,
&
to
the
obseruation
of
his
holy
Commaundements
:
seeing
howe
thou
doest
thus
render
him
euill
for
good
:
thou
shalt
conceiue
sorrowe
of
thy
so
great
malice
and
ingratitude
:
&
humbly
asking
pardon
,
thou
shalt
desire
him
,
that
he
will
voutsafe
with
his
Heauenly
grace
to
reforme
thy
affections
and
euil
inclinations
:
that
for
the
time
to
come
thou
maiest
no
more
offend
him
.
Finally
thou
shalt
make
a
sirme
purpose
to
amend
thy
life
,
asking
of
his
Diuine
Maiestye
Grace
and
helpe
for
that
effecte
.
Of
Confession
.
Chap.
14
WHEN
thou
goest
to
CONFESSION
,
consider
that
whensoeuer
thou
goest
to
receiue
this
Sacrament
,
thou
goest
to
washe
thy selfe
in
the
Bloode
of
CHRIST
our
Sauiour
,
the
vertue
whereof
worketh
in
the
SACRAMENTS
.
See
therefore
with
howe
great
reuerence
&
thankes-giuing
thou
oughtest
to
goe
to
receiue
such
a
Medicine
,
which
so
deerely
cost
him
who
made
it
for
thee
.
Then
in
Confession
it selfe
thou
shalt
indeuour
to
obserue
three
thinges
.
First
:
to
Confesse
intirely
all
thy
sinnes
which
thou
doest
remember
,
and
of
which
thy
Conscience
hath
remorse
.
Explicating
with
al
the
kindes
of
them
,
the
number
,
and
the
necessarye
circumstances
,
as
much
as
possibly
thou
canst
.
Secondlye
,
to
procure
a
plainnesse
and
clearenesse
in
speaking
,
which
may
proceede
from
an
ernest
desire
of
beeing
well
vnderstoode
,
to
the
ende
that
thou
ma●est
be
the
better
holpen
and
directed
by
thy
GHOSTLY
FATHER
:
Wheras
the
Scripture
saieth
:
Qui
abscondit
scelera
sua
non
dirigetur
.
Who
hideth
his
offences
,
shall
not
be
directed
.
Thou
must
therefore
tell
them
sincerelye
not
hiding
,
not
excusing
,
nor
diminishing
any
thing
:
without
superfluous
wordes
,
or
telling
of
stories
,
which
make
not
to
the
matter
:
&
much
lesse
telling
the
sinnes
of
others
,
but
accusing
thy selfe
alone
.
Thirdly
thou
must
goe
to
Confession
,
with
preparation
not
onlie
to
receiue
the
Penance
,
&
to
make
such
Satisfaction
as
thy
Confessor
shall
enioine
thee
:
but
also
to
admitte
all
the
aduises
and
remedies
which
for
thy
sinnes
,
and
greater
Spirituall
good
shall
be
giuen
thee
by
the
same
.
For
all
in
vaine
doth
a
sicke
person
open
his
infirmities
to
the
Phisition
,
if
afterward
he
refuse
to
take
the
Medicines
,
and
to
obserue
the
orders
&
rules
which
the
Phisition
hath
prescribed
.
Of
the
purpose
and
meanes
of
Amendment
.
Chap.
15
AFTER
thou
hast
made
thy
Confession
,
thou
must
procure
to
obserue
three
thinges
.
The
first
is
,
presentlye
to
perfourme
the
Penance
enioined
,
renewing
thy
purpose
of
abstaining
from
those
sinnes
which
thou
hast
Confessed
,
and
from
all
others
:
&
of
auoiding
the
occasions
of
the
same
.
The
second
is
,
that
thou
take
such
meanes
,
as
may
helpe
thee
for
thy
amendment
:
hauing
particular
regard
of
some
defectes
which
thou
thinkest
are
the
cause
&
roote
of
all
the
rest
,
&
procuring
to
arme
thy selfe
against
the
same
.
1
The
remedies
which
maye
be
vsed
for
to
roote
out
anye
vice
,
or
imperfection
,
are
either
generall
or
particular
.
Amongest
those
which
are
generall
,
the
first
is
:
a
firme
resolution
not
to
committe
anye
more
the
same
sinne
:
which
purpose
thou
must
often
renue
,
especially
in
the
MORNING
,
and
whensoeuer
it
happneth
that
thou
fall
into
the
same
.
2
It
will
helpe
much
,
to
flye
the
occasions
,
which
are
wonte
to
induce
vnto
the
same
sin
:
as
sportes
,
euill-companye
,
familiaritye
with
suspeccted
persons
,
curiosity
in
beholding
or
hearing
,
and
ouermuch
talke
:
for
it
is
written
,
that
Deathe
entereth
in
by
the
Windowes
.
3
It
auaileth
also
much
,
diligentlye
for
to
resiste
at
the
verye
beginning
of
the
temptations
,
driuing
awaye
from
thee
the
sparke
of
the
euell
thought
,
before
it
enter
and
set
fire
on
thy
HEART
.
Which
a
man
maye
doe
by
present
recourse
vnto
PRAIER
,
or
by
naming
the
most
Holye
name
of
IESVS
,
or
by
signing
himselfe
with
his
Holye
SIGNE
,
or
by
present
setting
before
his
eies
the
pittifull
figure
of
CHRIST
on
the
CROSSE
,
Wounded
and
peirsed
for
the
punishment
of
our
sinnes
.
4
Verye
profitable
also
for
the
conseruing
of
the
purpose
of
not
offending
GOD
,
is
the
often
hearing
of
the
Worde
of
GOD
,
and
reading
of
good
BOOKES
,
&
auoiding
to
read
euil
&
vaine
or
lasciuious
BOOKES
:
For
the
Worde
of
GOD
collecteth
the
HEART
,
mitigateth
PASSIONS
,
and
filleth
our
WILL
with
good
and
Holy
desires
.
5
To
the
same
ende
helpeth
also
to
goe
alwaies
in
the
presence
of
god
,
as
of
a
witnes
of
our
thoughts
and
operations
,
of
whom
after
we
are
to
be
iudged
.
6
When
any
person
feeleth
anye
rebellion
of
the
fleshe
:
very
profitable
it
is
to
vse
the
body
with
austerity
,
as
well
in
Sleeping
,
Eating
,
Drincking
,
and
Cloathing
,
as
in
other
thinges
which
might
be
pleasing
thereunto
.
For
whereas
the
fleshe
is
a
nourisher
and
kindler
of
al
disordered
Passions
:
howe
much
the
more
weake
and
feeble
it
shall
be
:
so
much
the
more
feeble
and
fainte
will
the
Passions
bee
also
,
which
from
thence
shall
proceed
.
7
It
is
a
very
great
remedye
also
for
to
shunne
idlenesse
,
which
is
the
fountaine
&
foode
of
all
vices
,
alwaies
procuring
to
haue
some
honest
exercise
of
minde
or
body
,
that
the
Diuell
maye
neuer
finde
place
in
the
soule
.
8
Much
also
helpeth
heereunto
,
the
consideration
of
such
thinges
,
as
may
induce
a
man
vnto
feare
:
as
of
Death
,
of
the
finall
Iudgement
,
and
of
the
paines
Euerlasting
,
prepared
for
sinners
.
Or
the
consideration
of
the
benefits
of
God
,
and
of
his
Diuine
promises
,
for
to
stirre
vs
vp
vnto
his
loue
,
and
to
the
hatred
of
all
that
which
is
offensiue
to
his
Diuine
goodnesse
.
9
Finally
a
most
effectuall
remedie
is
to
frequent
the
vse
of
the
most
holy
Sacraments
of
Confession
and
Communion
.
For
(
as
the
Apostle
saith
)
the
principall
remedie
against
sinne
,
is
the
grace
of
God
,
which
by
these
Sacraments
is
obtained
:
besides
that
they
be
instituted
by
Christ
our
Sauiour
,
as
certaine
Heauenly
medicines
,
not
only
for
to
deliuer
vs
from
sinnes
:
but
also
for
to
heale
our
disordered
affections
,
to
suppresse
our
passions
,
to
remedy
our
weakenesse
:
and
finally
,
as
certaine
kindlers
of
loue
,
whereby
our
WILL
beeing
inflamed
,
maye
more
easilye
resist
our
euill
inclinations
,
and
ouercome
all
the
temptations
of
the
Worlde
,
the
Fleshe
and
the
Diuell
.
Besides
all
these
there
bee
also
other
remedies
more
particular
&
proper
for
euerye
defecte
,
which
maye
be
vsed
and
applied
according
to
the
counsaile
of
the
Confessour
.
And
both
these
and
the
other
also
ought
to
bee
admitted
with
great
courage
and
perseuerance
,
&
with
a
sure
hope
of
victory
,
grounded
on
the
helpe
&
grace
of
Christ
our
Lord
.
The
third
and
last
thing
which
a
man
ought
to
obserue
after
Confession
(
because
it
is
written
)
that
it
is
not
sufficient
to
forsake
euell
,
but
it
is
necessarye
also
for
to
doe
good
:
)
is
,
for
to
vse
all
manner
of
diligence
for
the
recompence
of
sinnes
which
we
haue
committed
in
the
time
past
,
with
newe
seruices
and
feruour
:
and
to
procure
by
the
memory
of
the
euills
committed
,
to
become
euery
daye
more
humble
and
feruent
in
the
exercise
of
good
Workes
:
occupying
our selues
not
onelie
in
workes
of
Penance
,
and
of
Deuotion
,
but
more
particularly
in
the
workes
of
Charity
,
&
mercy
towards
our
Neighbour
.
For
as
it
is
written
,
They
which
shall
vse
mercy
,
shall
also
finde
mercye
before
Almightye
God
.
A
MEDITATION
FOR
THE
HOLIE
COMMVNION
.
THE
PREPARATION
FOR
the
Meditation
.
WHEREAS
such
is
the
excellency
of
the
Sacrament
of
the
BODY
and
BLOOD
of
our
LORD
,
that
if
thou
hadest
all
the
purity
of
Angels
,
and
the
holinesse
of
Saint
IOHN
BAPTIST
:
thou
shouldest
notwithstanding
in
no
sorte
bee
worthy
to
receiue
it
:
for
this
cause
in
that
wherein
humaine
frailtye
doth
faile
(
whereas
our
LORD
wil
so
haue
it
,
and
so
commaundeth
)
thou
shalt
runne
vnto
the
helpe
of
his
grace
,
asking
him
a
great
hunger
and
burning
desire
of
this
holy
Meate
,
and
that
with
a
most
profound
humilitye
&
reuerence
thou
maiest
approch
to
this
Sacrament
,
to
the
ende
that
it
may
worke
in
thee
those
effectes
,
which
it
vseth
to
cause
in
the
worthy
receiuers
.
Pointes
for
the
Meditation
.
THINKE
with
thy selfe
that
thou
art
mui●ed
of
our
Lord
,
that
thou
maiest
be
made
worthy
to
sit
in
the
company
of
the
Angels
at
his
Table
,
by
those
most
louing
wordes
:
Venite
,
comedite
Panem
meum
,
&
bibite
vinum
quod
miscui
vobis
.
Comedite
amict
,
&
bibite
,
&
inebr●amini
carissimi
.
Come
,
eate
my
Breade
,
and
drinke
the
Wine
,
which
I
haue
mingled
for
you
.
Eate
O
my
frindes
,
and
drinke
,
and
fill
your selues
O
my
deerest
.
2
Consider
how
pretiouse
a
meat
this
is
,
and
howe
dainty
a
banquet
,
to
the
which
our
LORD
inuiteth
thee
,
that
thou
maiest
be
fed
therwith
.
And
verilie
it
is
no
other
,
but
thy
very
LORD
&
God
,
which
was
made
man
for
thee
:
and
thou
a
creature
so
weake
,
and
full
of
all
malice
&
filth
,
goest
for
to
receiue
thy
Creatour
and
Maker
,
that
infinite
power
,
and
soueraigne
beuty
:
thou
miserable
man
,
goest
to
receiue
that
God
which
hauing
created
thee
according
to
his
owne
Image
,
&
afterward
,
for
the
great
loue
he
beareth
thee
,
hauing
taken
vpon
him
thy
nature
and
likenesse
,
desireth
to
come
and
dwell
with
thee
,
that
thou
maiest
bee
vnited
vnto
him
,
in
such
sort
that
thou
maiest
become
one
selfe-same
thing
with
him
.
And
if
that
good
ZACHEVS
esteemed
himselfe
happy
,
onely
because
he
might
see
Christ
:
what
felicitye
is
that
of
a
Soule
,
that
shee
maye
when
shee
pleaseth
conuerse
with
her
God
,
speake
vnto
him
face
to
face
,
and
harbour
him
in
her
very
breast
!
3
But
on
the
other-side
if
Saint
IOHN
BAPTIST
sanctified
in
his
Mothers
wombe
,
and
chosen
of
God
for
his
fore-runner
,
thought
not
himselfe
woorthy
to
touche
Christ
,
nor
to
loose
the
latchet
of
his
shoes
:
howe
shall
I
vncleane
sinner
presume
to
touche
him
,
and
to
receiue
him
in
my
house
!
4
If
Saint
PETER
prince
of
the
Apostles
,
reputed
himselfe
vnworthy
that
Christ
should
remaine
in
his
shippe
,
saying
:
Exi
a
me
,
quia
homo
peccator
sum
Domine
:
Depart
from
me
O
Lord
,
for
I
am
a
sinner
:
What
shall
I
a
miserable
wretche
say
,
and
howe
shall
I
presume
to
approche
vnto
him
,
and
to
receiue
him
within
my
Soule
!
5
If
for
to
eate
the
Loaues
of
Proposition
were
necessary
so
great
puritye
and
cleanenesse
(
as
sayed
ACHIMFLECH
the
high
priest
to
DAVID
)
Si
mundi
sunt
pueri
,
mancent
:
What
shall
I
doe
,
a
filthy
sinner
,
howe
shal
I
frame
to
eate
with
my
vncleane
mouthe
,
the
Breade
of
Angells
!
6
If
for
the
eating
of
the
Paschal
Lambe
which
was
a
figure
of
this
Diuine
Sacrament
,
it
was
necessary
for
to
eate
it
with
wilde
Lettice
,
with
Vnleauened
Bread
,
and
with
the
Loines
girded
,
and
so
many
other
obseruations
which
the
holie
Scripture
setteth
downe
:
how
shal
I
presume
to
dra●e
neere
for
to
eate
the
true
Lambe
without
spot
,
which
is
the
Sonne
of
God
,
with
out
hauing
sorrowe
for
my
sinnes
,
and
without
procuring
to
be
free
from
the
leauen
&
malice
of
sin
,
&
knowing
my selfe
to
be
so
far
from
that
purity
which
is
required
for
to
receiue
this
most
diuine
Sacrament
!
7
If
OZA
the
Priest
only
because
he
touched
the
Arke
of
the
Testament
,
not
with
such
reuerence
as
he
ought
,
was
punished
by
God
so
seuerely
with
sodaine
death
:
howe
much
more
iustly
ought
I
to
feare
,
who
not
only
go
to
touch
the
Arke
of
the
testament
,
but
the
most
diuine
Body
of
Christ
our
Lorde
,
the
true
Arke
,
in
whom
are
laide
vp
all
the
treasures
of
the
wisedome
of
God
.
8
If
the
Bethsamites
were
also
punished
so
seuerelye
by
God
,
with
the
death
of
fifty
thousand
of
them
onely
because
they
had
beholden
curiously
&
without
reuerence
the
Arke
of
the
Testament
:
how
much
greater
reason
haue
I
of
feare
to
come
to
this
Diuine
Sacrament
,
which
I
must
not
only
behold
,
but
touche
also
,
and
receiue
within
my
Soule
!
9
After
this
,
reflecting
thy
eies
vpon
thy selfe
,
see
a
little
what
life
thou
hast
lead
,
and
consider
howe
ofte
thou
hast
made
more
account
of
a
point
of
honour
or
credit
of
a
little
chasfe
of
worldly
i●terest
,
&
of
the
dirte
of
carnal
de●ights
,
than
of
the
grace
&
frindship
of
God
,
of
the
glory
&
blisse
euerlasting
:
thou
boarest
the
name
of
a
Christian
,
but
thy
workes
were
indede
rather
of
a
Diuell
:
wherefore
thy
life
hath
bin
rather
after
the
maner
of
those
infernall
ministers
,
which
making
shewe
of
worshiping
Christ
,
saide
vnto
him
:
Aue
Rex
Iudeorum
:
And
on
the
other-side
spatt
in
his
face
,
and
buffeted
him
.
10
Thou
therefore
being
such
a
one
,
with
what
face
wilt
thou
come
to
this
Sacred
Table
,
&
presume
to
bring
into
thy
House
that
mirror
of
infinite
purity
&
cleanenesse
,
and
to
lodge
the
euerlasting
Worde
Incarnate
in
that
House
which
hath
beene
a
harbour
of
beastes
,
and
a
neest
of
serpents
.
11
On
the
other-side
,
although
thou
knowe
thy selfe
thus
miserable
,
and
vnworthy
of
all
good
:
yet
must
thou
not
for
all
this
refraine
,
but
with
greater
confidence
repaire
vnto
thy
God
:
Considering
that
that
Lord
which
with
so
great
&
louing
kindnesse
inuiteth
thee
,
is
the
very
same
which
traueled
in
this
worlde
,
and
holdeth
the
same
Doctrine
nowe
in
Heauen
,
which
he
taught
here
in
Earth
:
&
beareth
vs
the
same
loue
,
&
the
same
care
,
and
desire
which
heere
belowe
he
had
for
to
saue
sinners
.
He
therefore
saide
when
he
was
amongest
vs
.
Those
that
are
in
health
haue
no
need
of
the
Phisition
,
but
those
which
are
sicke
.
And
in
like
manner
.
I
am
come
not
to
cal
the
iust
,
but
those
which
are
sinners
.
And
in
another
place
:
Come
vnto
me
all
you
which
labour
&
are
burdened
,
and
I
will
refreshe
you
:
So
good
also
is
this
Lord
,
that
he
neuer
reiected
any
Sinner
,
or
Weakeling
,
which
was
desirous
to
come
vnto
him
.
Wherefore
hee
refused
not
MARY
MAGDALEN
,
nor
the
Leper
,
nor
the
Woman
which
by
touching
him
,
was
cured
of
the
fluxe
of
blood
:
yea
rather
,
as
we
reade
,
al
the
blind
,
lame
,
&
other
diseased
persons
sought
to
go
vnto
christ
,
&
to
touche
him
:
for
out
of
him
there
issued
a
vertue
which
healed
all
.
12
Then
,
O
my
Lord
God
,
I
am
infirme
,
&
weake
,
I
haue
great
neede
for
to
come
vnto
thee
my
true
Phisition
:
if
I
be
a
sinner
I
must
go
&
seek
out
him
which
may
iusti
fieme
:
if
I
be
full
of
disordered
passions
,
&
grieuously
loaden
with
the
weight
of
my
sins
:
to
whom
should
I
runne
for
ease
,
but
vnto
thee
,
who
only
canst
&
wilt
helpe
me
!
Farre
greater
are
my
sinnes
than
those
of
MARY
MAGDALEN
:
a
more
vgly
Leper
I
am
,
than
he
which
came
vnto
thee
:
and
in
my
soule
I
suffer
another
manner
of
fluxe
,
and
farre
more
dangerous
than
that
Woman
.
I
am
also
blind
when
I
see
not
thee
my
true
light
:
I
am
lame
when
I
walke
not
with
paces
of
loue
towards
thee
:
I
am
maimed
,
when
I
exercise
not
my selfe
in
good
works
,
&
doe
not
helpe
my
Neighbours
as
I
ought
.
And
therefore
al
these
my
necessities
and
infirmities
,
doe
force
me
to
run
vnto
thee
for
helpe
and
remedye
hauing
confidence
in
thy
goodnesse
,
that
as
thou
didst
not
reiecte
them
,
so
thou
wilt
not
reiect
me
:
because
thou
saidst
with
thy
most
holy
Mouth
:
That
those
which
come
vnto
thee
,
thou
wilt
neuer
cast
forth
.
The
Praier
.
WITH
verye
great
reason
sweete
LORD
,
that
holye
Prophet
,
astonished
at
thy
great
goodnesse
,
and
at
thy
exceding
loue
which
thou
bearest
towardes
man
spoke
those
wordes
:
Quid
est
homo
quia
magnificas
eum
,
aut
quid
apponis
erga
eum
cor
tuum
:
What
am
I
O
my
God
,
of
what
worth
or
merite
,
that
thou
the
most
blessed
&
most
glorious
God
,
who
hast
no
neede
of
me
,
nor
of
anye
thing
of
mine
,
shouldest
haue
me
in
such
estimation
,
&
procure
in
all
manner
possible
to
exalt
me
and
magnifie
me
,
&
communicate
thy selfe
,
&
what
soeuer
is
thine
so
liberallye
vnto
me
!
What
am
I
but
a
little
dust
and
ashes
!
And
if
I
will
compare
my selfe
vnto
the
height
of
thy
Godhead
,
I
shal
vtterly
fail
in
my
sight
,
&
knowe
my selfe
altogither
to
be
nothing
.
And
yet
notwithstanding
behold
thou
inclinest
the
heauens
,
and
voutfafest
to
come
vnto
me
,
to
repaire
the
ruines
of
my
Soule
,
and
to
washe
awaye
,
not
with
the
water
of
the
Red-Sea
,
but
with
thy
owne
Blood
,
my
filthinesse
:
&
to
satisfy
my
deadly
hunger
,
not
with
the
Manna
of
the
desert
,
but
with
thy
owne
supersubstantiall
&
most
Diuine
fleshe
.
If
that
good
Centurion
,
whose
faith
thou
preferredst
before
all
Israell
,
vnderstanding
that
thou
wert
comming
vnto
him
thought
not
himselfe
worthy
that
thou
shouldest
come
neere
vnto
his
house
:
and
thy
holy
Forerunner
which
was
sanctified
before
hee
was
borne
,
&
then
whom
amongst
all
men
there
was
not
a
greater
,
when
hee
sawe
thee
come
vnto
him
,
did
prostrate
himselfe
with
so
great
humility
at
thy
feete
,
saying
:
Tu
venis
ad
me
!
How
much
more
I
miserable
wretche
,
all
borne
in
sinne
,
and
of
so
many
seuerall
ingratitudes
and
offences
towardes
thee
,
as
haue
beene
thy
benefites
towardes
me
,
which
I
haue
repaied
with
so
vnworthy
exchange
:
I
which
for
my
wickednesse
am
not
worthy
to
lifte
vp
my
eies
vnto
Heauen
,
nor
that
the
earth
should
vpholde
me
:
and
if
thou
wouldest
enter
into
iudgement
with
me
,
all
the
paines
of
this
,
and
of
the
other
life
,
were
not
sufficient
for
to
punishe
the
thousand
part
of
my
demerites
,
thou
comming
with
so
great
loue
and
gentlenesse
vnto
me
:
ought
to
prostrate
my selfe
vnto
the
earth
:
yea
,
if
it
were
possible
to
lay
my selfe
vnder
the
earth
,
&
with
farre
greater
reason
and
maruaile
,
crye
out
,
Domine
tu
venis
ad
me
!
O
LORD
dost
thou
come
to
mee
!
I
am
not
worthy
that
thou
enter
into
my
House
,
but
speake
but
one
only
Worde
,
&
my
Soule
shall
be
safe
.