THE
LITLE
MEMORIALL
OF
A
CHRISTIAN
LIFE
.
Chap.
I.
Wherein
is
briefely
declared
,
the
great
necessitie
,
which
all
Christians
haue
,
often
to
frequent
the
Sacrament
of
Confession
,
and
the
holy
Communion
.
FOR
as
much
as
this
booke
,
is
published
for
the
commodity
of
such
persons
,
as
be
resolved
to
serue
God
,
by
setting
downe
before
their
eyes
,
such
meanes
as
they
haue
to
vse
,
both
for
the
preserving
them selues
,
and
also
proceeding
forward
in
his
divine
service
:
and
further
to
exhort
them
,
to
put
those
meanes
in
practise
:
and
seing
one
of
them
,
and
that
of
great
force
&
efficacy
,
is
to
frequent
the
Sacraments
,
that
is
,
often
to
be
confessed
,
and
to
receaue
the
holy
communion
:
two
things
are
here
for
this
purpose
,
especially
to
be
handled
.
The
first
is
,
to
exhort
al
faithfull
Christians
,
often
to
repaire
to
these
holy
sacraments
,
by
declaring
the
great
&
wonderfull
commodities
,
which
by
meanes
of
them
be
obtayned
.
The
second
is
,
to
teach
and
instruct
them
,
concerning
the
true
and
laudable
vse
of
the
sacrament
of
Confession
,
and
the
holy
sacrament
of
the
Aultar
:
and
because
to
entreate
copiously
of
these
poynts
,
were
too
much
for
this
small
booke
,
therefore
touching
this
matter
,
I
intend
onelie
to
speake
of
that
,
which
to
me
shall
seeme
most
necessary
,
and
worthy
to
be
noted
,
of
such
as
be
resolved
to
serue
God
.
The
first
poynt
therefore
which
I
meane
to
handle
,
shall
be
briefly
to
set
downe
before
our
eyes
,
how
necessary
it
is
,
for
al
Christians
,
often
to
frequent
the
divine
sacraments
of
Confession
,
and
the
sacred
Communion
:
the
second
shall
be
to
prosecute
in
particular
,
such
abuses
and
disorders
,
as
be
more
secret
,
and
into
which
,
even
those
that
be
determined
to
serue
God
,
doe
not
seldome
fall
.
Concerning
the
first
.
Many
&
very
effectuall
be
the
reasons
,
which
ought
to
moue
and
invite
all
faithful
christians
to
frequent
the
Sacraments
,
that
is
,
to
confesse
themselues
,
and
communicate
once
in
eight
,
or
fifteene
daies
,
or
at
least
once
a
moneth
.
For
if
they
be
such
persons
,
as
God
hath
voutchsafed
so
to
favour
,
that
since
their
last
confession
,
they
haue
not
fallen
into
any
mortall
sinne
,
very
necessary
it
is
for
them
so
to
doe
,
both
to
preserue
themselues
in
Gods
grace
,
&
to
increase
in
the
same
,
and
also
in
all
other
vertuous
&
heavenly
gifts
:
to
make
themselues
daiely
more
acceptable
in
the
sight
of
God
:
to
be
more
fit
instruments
to
set
forth
his
glory
,
&
to
advance
the
good
of
his
Church
:
to
make
their
salvation
more
certaine
:
to
lay
vp
the
treasure
of
greater
merits
in
eternall
felicity
:
to
procure
more
light
,
and
strength
,
both
to
know
,
and
overcome
all
the
temptations
&
deceipts
of
the
enemies
of
our
soule
:
to
doe
the
workes
of
vertue
,
with
greater
facilitie
and
sweetnes
:
to
passe
over
this
life
,
with
more
peace
,
and
spirituall
comfort
:
to
be
at
our
death
more
assisted
and
holpen
,
of
God
with
plenty
of
heavenly
succor
:
and
so
finally
to
depart
this
life
,
with
more
hope
of
salvation
,
greater
quiet
,
and
comfort
of
soule
.
For
these
,
and
such
other
like
effects
,
and
singular
commodities
,
very
necessary
it
is
,
I
say
,
that
the
servant
of
God
should
often
repaire
to
the
sacraments
.
For
albeit
since
his
last
confession
hee
hath
not
fallen
into
any
mortall
sinne
,
yet
certaine
it
is
,
that
hee
hath
committed
many
veniall
,
wherof
some
he
doth
know
,
and
others
,
he
doth
not
,
and
yet
for
all
that
not
to
be
excused
,
because
he
might
well
haue
known
them
:
and
these
veniall
or
small
sinnes
,
although
they
doe
not
spoile
the
soul
of
gods
grace
,
yet
doe
they
great
harme
,
and
put
a
man
in
such
a
case
,
that
he
doth
thereby
fal
the
sooner
into
those
that
be
mortall
,
as
else
where
hath
beene
handled
:
Certaine
S.
Bernard
giveth
an
excellent
testimony
:
these
be
his
words
.
The
most
pretious
sacrament
of
the
body
of
our
Lord
,
doth
worke
in
vs
two
effects
:
The
one
is
,
that
it
doth
diminish
the
sence
of
veniall
sinnes
:
and
the
other
is
,
that
it
doth
wholy
take
away
all
consent
,
to
mortall
sinnes
.
And
the
holy
man
,
doth
proue
this
to
bee
true
,
by
that
experience
,
which
the
servants
of
God
doe
find
&
feele
in
their
owne
heartes
,
to
whome
he
doth
there
speake
in
this
manner
.
If
any
of
you
,
doe
not
now
so
often
feele
,
neither
yet
so
greate
motions
as
before
time
you
did
,
of
anger
,
of
envie
,
of
carnality
,
and
other
vices
,
let
him
giue
thankes
to
the
body
and
bloud
of
Christ
,
which
hee
receaveth
in
the
holy
sacrament
,
because
this
is
the
effect
thereof
,
and
let
him
take
comfort
therein
,
for
as
much
as
God
by
this
meanes
doth
cure
and
make
sound
the
corruption
of
our
nature
.
Thus
writeth
S.
Bernard
.
And
the
selfe
same
thing
is
confest
by
all
holy
men
:
and
the
generall
councell
of
Trent
,
doth
confirm
the
same
These
reasons
aleadged
,
are
sufficient
to
perswade
all
good
Catholicks
though
not
guilty
in
their
conscience
,
of
any
mortall
sin
,
often
to
confes
themselues
,
and
to
communicat
:
but
if
since
their
last
being
at
confession
they
haue
committed
any
deadly
sin
,
then
besides
the
former
reasons
,
greater
necessitye
haue
they
streight
waies
,
and
without
delay
,
to
goe
vnto
the
sacrament
of
Confession
:
to
witt
,
that
by
meanes
thereof
,
they
may
come
out
of
that
damnable
state
,
and
deliver
themselus
,
from
all
those
mischiefes
and
harmes
,
which
from
that
kind
of
sin
do
growe
:
as
to
be
hated
of
God
,
&
to
liue
in
disgrace
of
the
Blessed
Trinity
:
to
bee
abhorred
of
heavenly
Maiesty
,
and
to
be
captiues
and
slaues
to
Sathan
the
prince
of
darkenesse
:
to
be
subiect
,
and
obedient
to
his
will
,
and
to
lose
the
great
value
and
merits
of
all
the
good
works
of
their
life
past
:
to
be
in
apparant
danger
of
falling
into
greater
sins
,
into
greater
blindnes
,
and
hardenesse
of
hart
,
and
finally
into
everlasting
damnation
.
From
al
these
evils
,
and
mischiefs
,
and
many
more
,
annexed
to
these
,
that
man
is
delivered
,
who
after
due
preparation
,
purgeth
his
soul
streight
waies
by
confession
.
And
although
true
it
be
,
that
onely
by
contrition
,
with
a
purpose
to
confesse
in
time
convenient
,
a
man
may
deliver
himselfe
,
from
the
state
of
mortall
sin
:
yet
to
haue
contrition
without
helpe
of
the
sacrament
,
is
an
hard
thing
,
vnto
which
few
doe
attaine
:
for
as
much
,
as
true
contrition
,
conteineth
in
it selfe
,
a
great
hatred
of
sinne
,
by
reason
wherof
,
the
soul
doth
in
will
abhorre
and
detest
,
all
mortall
sinne
,
more
then
all
other
evils
in
the
world
,
&
with
all
a
firme
purpose
of
amendment
of
life
:
and
so
resolutely
determineth
,
never
more
to
consent
to
any
deadly
sinne
whatsoever
,
neither
for
interest
or
commodity
,
nor
to
avoide
any
paine
or
misery
of
this
life
:
and
togither
with
this
,
necessary
it
is
,
that
the
principall
thing
,
which
moveth
a
man
to
this
hatred
of
sin
,
and
amendment
of
his
life
,
bee
the
loue
of
God
aboue
all
thinges
.
And
because
men
commonlye
vpon
their
forsaking
of
mortall
sinne
,
doe
it
not
at
the
first
,
for
this
supernaturall
loue
of
God
,
but
principally
for
feare
of
Hell
and
damnation
:
for
this
cause
a
very
hard
and
rare
thing
it
is
,
to
haue
contrition
without
the
helpe
of
the
sacraments
:
whereof
it
commeth
to
passe
,
that
such
as
haue
sinned
mortally
,
and
go
not
to
the
sacrament
of
cenfession
,
commonly
they
continue
stil
in
the
same
bad
estate
,
and
so
be
subiect
to
al
those
mischiefes
and
dangers
,
which
accompany
mortall
sinne
,
as
before
hath
beene
said
:
And
the
reason
heereof
is
,
because
ordinarily
without
help
of
the
sacraments
,
men
ariue
not
to
haue
contrition
,
which
yet
is
necessary
to
come
out
of
mortal
sin
:
but
when
they
go
to
confession
with
that
preparation
which
is
requisite
,
if
their
soul
be
infected
,
streight
waies
are
they
delivered
from
mortall
sin
,
&
from
all
those
mischiefes
before
mentioned
:
for
when
a
man
confesseth
him self
having
a
perfect
hatred
of
sinne
,
&
a
firme
purpose
of
amendment
,
although
the
principall
reason
which
moveth
him
,
to
forsake
sin
,
be
the
feare
of
his
owne
damnation
,
yet
with
the
helpe
of
the
sacrament
,
shall
he
obtaine
Gods
grace
:
and
this
is
that
which
Divines
teach
,
and
the
holy
councell
of
Trent
doth
These
be
in
summe
,
the
most
excellent
commodities
which
faithfull
people
doe
gaine
by
often
repayring
to
the
Sacraments
of
Confession
,
and
communion
:
and
these
bee
the
pittifull
and
most
grievous
evils
,
from
which
they
be
delivered
.
He
therfore
that
is
desirous
of
salvation
,
and
resolved
to
serue
God
,
and
pondereth
well
this
point
,
how
can
he
let
so
great
commodities
slip
out
of
his
handes
?
how
dareth
he
adventure
the
losse
of
so
great
gaine
?
how
can
he
excuse
himselfe
from
frequenting
confession
,
the
spring
of
life
,
and
salvation
,
by
meanes
whereof
hee
is
delivered
from
such
notable
evils
of
death
,
sinne
,
and
everlasting
damnation
?
and
such
purity
of
soul
obtained
,
such
divine
and
spirituall
beawty
,
and
such
treasures
of
grace
and
glorie
?
And
how
can
he
containe
himselfe
and
not
go
often
to
the
holy
Sacrament
of
the
Aultar
?
the
bread
of
life
,
the
death
of
sinne
,
the
wel-spring
of
vertues
,
the
medecine
of
our
passions
,
the
staffe
and
stay
of
our
weakenes
,
the
treasure
of
graces
,
the
most
pleasant
repast
of
all
heavenlye
comfort
,
the
roote
of
immortalitye
,
and
the
fountaine
of
all
goodnes
.
And
thus
much
may
suffice
,
concerning
the
first
point
.
Now
will
I
come
to
the
second
,
which
is
the
principal
thing
that
I
intended
to
intreat
of
,
&
wherof
in
very
deede
,
we
stand
most
in
neede
and
ought
carefully
to
be
instructed
in
the
same
.
Chap.
II.
Of
a
certaine
disorder
,
into
which
some
doe
fall
,
by
excusing
and
defending
their
sinnes
,
in
the
Sacrament
of
Confession
,
and
how
they
are
therin
to
be
mortified
.
MY
purpose
is
not
heere
to
note
great
and
manifest
defects
,
into
which
such
as
be
carelesse
of
salvation
vsuallye
doe
fall
:
as
to
come
to
confession
without
having
before
hande
thoughte
vppon
their
sinnes
:
to
conceale
in
confession
some
great
sinne
,
either
for
feare
or
worldely
shame
:
to
confesse
their
sinnes
without
any
purpose
of
amendinge
their
former
life
,
&
to
avoide
al
dangerous
occasions
of
mortall
sin
:
which
bee
such
notable
defects
,
and
hainous
sinnes
,
that
they
do
wholy
hinder
al
that
fruit
which
should
come
by
confession
,
and
make
it
nothing
worth
at
al
,
and
so
bound
they
are
to
confesse
againe
the
selfe
same
sinnes
,
and
also
that
fault
of
sacrilege
,
which
they
then
committed
in
making
so
wicked
a
confession
.
But
my
intent
is
,
to
note
certaine
negligences
and
defectes
,
which
proceede
from
the
wicked
inclinations
of
our
corrupt
nature
,
&
be
found
in
such
persons
as
are
desirous
of
salvation
,
and
resolved
to
leade
a
vertuous
life
,
which
convenient
it
is
,
that
they
should
avoid
,
by
mortifying
the
rootes
from
whence
they
doe
spring
.
One
of
these
disorders
is
,
for
a
man
in
confession
to
excuse
and
defend
his
sinnes
,
putting
vpon
them
divers
sorts
of
colours
,
to
the
end
they
may
seeme
not
so
grievous
&
filthy
,
as
in
deede
they
be
:
As
for
excuse
of
themselues
,
some
say
,
that
they
sinned
because
they
could
not
choose
:
which
is
most
false
,
for
God
doth
not
bind
any
to
that
which
is
impossible
.
Others
say
,
that
althoughe
they
gaue
consent
vnto
the
sinne
,
as
in
desiring
of
revenge
,
or
some
vncleane
act
,
yet
did
that
cogitation
quickely
passe
away
,
and
stayed
not
long
in
their
heart
:
&
by
this
meanes
,
though
the
consent
were
deliberat
,
yet
woulde
they
bee
thought
,
not
to
haue
committed
any
sinne
,
or
if
they
did
,
that
it
was
but
a
small
one
:
whereas
most
certaine
it
is
,
that
if
they
did
not
resist
the
passion
,
but
gaue
deliberat
consent
there
vnto
,
that
they
sinned
,
thoughe
the
consent
continued
never
so
small
a
time
.
And
if
the
thinge
to
which
they
gaue
consent
,
was
any
notable
iniury
to
their
neighbour
,
or
fornication
,
or
any
other
such
weighty
matter
,
then
was
that
consent
a
mortall
sin
,
&
it
importeth
not
,
that
it
continued
but
a
litle
while
,
for
that
did
not
proceede
from
his
owne
vertue
,
but
for
that
the
fury
of
the
passion
was
now
ended
.
Others
excuse
themselues
,
laying
the
fault
vpon
the
Devil
,
saying
:
The
Devill
tempted
me
,
and
it
was
he
that
beguiled
mee
,
and
made
me
to
sin
:
Others
excuse
themselues
ascribing
al
the
blame
to
their
neighbours
,
that
gaue
them
occasion
of
sinning
,
saying
thus
:
If
I
offended
god
,
the
reason
was
,
because
they
asked
me
,
and
were
so
importunat
that
I
could
not
excuse
my selfe
,
or
it
was
because
they
first
gaue
mee
disgratious
and
bad
wordes
,
or
offered
me
this
iniury
,
and
enforced
me
against
my
will
,
to
returne
them
the
like
speech
again
and
to
offer
them
the
like
measure
.
Others
defend
and
excuse
their
sinne
,
farre
worse
then
the
former
,
&
that
is
by
attributing
the
fault
to
God
himselfe
,
saying
:
God
hath
given
me
such
a
nature
,
so
wicked
a
complexion
,
and
so
prone
to
naughtines
that
although
I
doe
what
I
can
,
and
enforce
my selfe
never
so
much
,
yet
can
I
not
avoide
these
sins
,
nor
resist
these
tentations
.
All
which
is
false
&
a
great
vntruth
,
for
neither
the
Devill
,
nor
any
man
,
can
compell
one
to
sinne
,
if
freely
and
voluntarily
of
himselfe
,
he
will
not
sinne
,
neither
doth
God
ever
giue
over
to
bestowe
vpon
man
in
this
life
,
all
that
helpe
which
is
necessary
,
&
requisite
,
not
to
consent
to
sin
,
if
man
himselfe
would
take
the
benefit
thereof
.
This
so
great
a
disorder
in
man
,
groweth
of
pride
,
&
a
certaine
presumption
,
by
reason
whereof
,
he
estemeth
of
himself
,
and
would
also
be
esteemed
of
others
,
more
then
is
lawful
,
and
is
afraide
of
that
confusion
,
and
disgrace
,
which
for
his
sinnes
he
deserveth
.
So
saith
S.
Gregory
in
these
wordes
:
Our
harts
filled
with
pride
,
if
it
doth
ought
worthy
of
blame
,
that
doth
it
conceale
and
hide
,
and
would
not
openly
confesse
it
,
to
haue
any
remedy
thereof
.
And
this
disorder
,
descendeth
vnto
vs
by
inheritaunce
from
Adam
,
for
as
from
him
,
we
inherit
originall
sinne
,
so
likewise
by
way
of
inclination
do
we
inherit
the
increase
of
sin
,
and
that
is
to
excuse
the
same
.
Adam
sinned
,
and
God
very
mercifully
came
vnto
him
,
and
demanded
certaine
questions
,
to
the
end
that
by
acknowledging
and
confessing
his
fault
▪
and
accusing
himselfe
from
his
hart
,
hee
might
haue
obtained
pardon
.
But
Adam
defended
his
sinne
and
excused
himselfe
,
laying
al
the
fault
vpon
the
woman
:
and
the
woman
being
asked
,
she
likewise
excused
herself
laying
the
blame
vpon
the
Serpent
,
which
was
the
Devil
:
and
and
as
S.
Gregory
saith
,
both
of
them
were
in
a
certaine
manner
Limbus
patrum
.
In
the
very
same
manner
doth
it
fare
with
all
the
children
of
Adam
,
that
defende
and
excuse
their
sinnes
:
for
by
laying
the
fault
vpon
his
creatures
,
vpon
aduersities
and
tentations
,
they
doe
in
a
certaine
secret
manner
,
attribute
them
to
God
himselfe
,
who
is
the
maker
of
all
creatures
,
and
the
author
of
all
the
euils
of
punishment
and
affliction
:
and
by
these
meanes
,
doe
they
encrease
and
multiply
their
sinne
,
and
greatly
stop
and
hinder
the
mercy
of
God
,
who
woulde
pardon
their
offences
.
For
so
noteth
S.
Gregory
in
these
words
.
It
is
a
common
vice
amongst
men
,
to
hide
themselues
for
the
committing
of
sinne
,
and
after
the
committing
being
asked
,
to
denie
it
,
and
being
conuinced
thereof
,
to
defend
and
excuse
it
,
by
which
the
sinne
is
encreased
.
This
so
wicked
a
passion
,
and
disorder
,
we
ought
to
ouercome
and
mortifie
,
by
confessing
all
our
sinnes
plainely
and
clearely
,
with
all
the
greatnes
they
haue
,
and
to
lay
all
the
fault
vpon
our selues
,
confessing
our selues
to
be
the
true
and
entire
cause
of
them
,
and
to
attribute
all
that
we
doe
vnto
our selues
:
for
although
true
it
be
,
that
the
Diuels
doe
tempt
vs
,
and
men
perswade
and
provoke
vs
to
wickednesse
,
yet
is
man
for
all
that
alwaies
free
,
and
at
liberty
,
and
hath
sufficient
helpe
from
God
to
withstand
tentations
,
and
not
to
consent
vnto
any
sinne
at
all
,
and
therefore
ought
hee
to
accuse
and
blame
himselfe
and
not
any
creature
else
whatsoeuer
.
Let
him
not
therefore
say
in
his
defence
,
the
Diuell
did
tempte
me
,
nor
my
neighbour
gaue
me
occasion
,
and
made
me
to
sinne
:
but
let
him
say
from
the
bottom
of
his
heart
,
I
am
he
that
did
the
sinne
,
and
all
the
fault
is
wholly
mine
,
because
voluntarily
and
of
mine
owne
free
will
I
gaue
consent
thereunto
:
and
whereas
it
was
in
my
power
to
haue
shunned
such
dangers
and
occasions
,
which
I
ought
to
haue
done
,
yet
did
I
not
auoide
them
:
and
being
able
against
the
tentations
of
the
enemy
,
to
haue
holpen
&
strengthened
my selfe
with
prayer
,
penance
,
workes
of
mercy
,
spirituall
talke
,
and
reading
of
good
bookes
:
yet
did
I
not
for
that
purpose
,
vse
either
these
or
any
other
such
like
meanes
,
which
God
did
inspire
into
my
soule
,
and
therefore
all
the
fault
is
mine
owne
,
and
all
the
cause
of
my
harme
remayneth
in
my selfe
:
for
that
saying
of
Saint
Chrysostom
is
most
true
,
that
none
Saint
Gregory
whose
wordes
be
these
.
True
confession
which
wee
make
of
our
sinnes
,
is
tried
by
the
reprehension
which
is
giuen
vs
,
for
those
sinnes
which
wee
confesse
:
for
if
being
rebuked
for
them
we
defend
them
with
pride
:
certaine
it
is
,
that
we
confessed
them
not
sincerely
,
for
it
is
the
sinne
of
pride
,
not
willingly
to
heare
that
at
the
mouth
of
an
other
which
a
man
doth
willingly
confesse
of
himselfe
.
And
if
when
we
confesse
our selues
to
be
sinners
,
we
did
likwise
with
true
humility
acknowledge
our selues
for
such
when
we
are
blamed
or
rebuked
for
our
sins
,
neuer
would
we
denie
or
defend
them
.
Thus
writeth
S.
Gregory
:
out
of
whose
words
we
learne
what
the
intent
of
a
true
penitent
ought
to
be
in
confessing
his
sins
simplie
and
plainely
,
and
without
excusing
them
,
and
that
is
,
not
to
be
accounted
iust
,
or
to
be
reuerenced
for
such
a
one
,
but
to
be
confounded
,
humbled
,
and
reprehended
,
as
a
sinfull
man
.
So
great
is
the
vertue
of
this
sincere
and
humble
confession
,
that
by
meanes
thereof
a
sinner
doth
penetrate
the
heauens
,
is
presented
in
the
sight
of
God
,
and
doth
prouoke
his
infinite
mercy
to
pardon
and
discharge
him
,
from
all
paine
due
to
his
sinnes
,
and
to
bestowe
vpon
him
great
rewards
:
for
as
poore
beggers
the
more
they
doe
lay
open
their
pouertye
and
shewe
their
soares
,
to
men
of
mercy
&
compassion
,
so
much
the
more
they
moue
their
pitty
,
and
receaue
from
them
great
almes
:
even
so
when
sinfull
men
doe
discouer
the
misery
of
their
sinnes
,
and
more
amplifie
and
stand
vpon
them
,
the
more
they
doe
blame
and
accuse
themselues
for
committing
them
:
so
much
the
more
do
they
incline
the
clemency
of
Almighty
God
,
to
take
compassion
and
pitty
vpon
them
,
and
to
bestowe
vpon
them
in
greater
abundance
,
the
most
pretious
giftes
of
his
diuine
grace
.
Very
well
was
Dauid
acquainted
with
this
quality
of
God
,
when
hee
spake
thus
vnto
him
.
Pardon
my
sinne
O
Lord
,
for
it
is
great
.
He
excused
not
his
sinne
,
nor
made
it
lesse
,
but
did
plainely
confesse
it
and
that
with
all
the
grieuousnesse
thereof
,
the
more
to
moue
the
pitty
of
God
to
pardon
and
forgiue
him
.
An
excellent
witnes
also
is
that
good
theefe
,
who
hanging
vpon
the
Crosse
confessed
his
sinnes
,
and
not
with
excuses
laide
the
fault
vpon
others
but
accused
&
blamed
himselfe
,
acknowledging
himselfe
worthy
of
all
shame
and
punishment
for
them
,
as
himselfe
plainely
declared
,
speaking
thus
to
the
other
theefe
.
We
doe
iustly
suffer
this
punishment
,
for
our
owne
wicked
life
doth
deserue
it
.
And
for
this
humble
and
contrite
confession
of
his
,
he
receaued
straight
waies
pardon
for
his
sinnes
,
and
was
in
a
moment
absolued
from
all
punishment
both
eternal
and
temporall
,
and
had
also
that
day
bestowed
vpon
him
the
possession
and
ioyes
of
the
kingdome
of
heauen
.
These
be
the
wonderfull
effects
,
which
a
pure
confession
voide
of
all
excuses
,
and
which
proceedeth
from
a
contrite
and
humble
heart
worketh
in
the
sight
of
God
:
for
it
doth
forthwith
pacifie
God
,
take
away
his
anger
and
wrath
,
which
he
had
conceaued
against
the
sinner
,
reuoketh
all
his
threatninges
of
euerlasting
tormentes
pronounced
against
him
,
&
turneth
them
into
mercy
,
into
the
giftes
of
grace
,
and
eternall
glory
.
Wherefore
great
reason
we
haue
to
craue
of
God
,
praying
thus
with
Dauid
.
Suffer
not
my
hart
O
Lord
,
to
consent
vnto
such
malitious
and
proude
wordes
,
that
I
doe
excuse
and
defend
my
sinnes
.
Chap.
III.
Of
the
disorder
in
confessing
such
sins
as
be
certaine
,
with
doubtfull
wordes
,
and
which
doe
not
signifie
any
sinne
at
all
.
AN
other
disorder
which
vsually
springeth
also
from
the
same
roote
,
and
into
which
those
also
doe
fall
,
that
come
often
to
the
Sacrament
of
Pennance
,
is
,
for
a
man
to
confesse
his
sins
with
such
kind
of
words
,
as
signifie
not
any
fault
,
nor
import
any
sinne
at
all
,
as
for
example
,
to
say
:
I
confesse
my selfe
of
these
my
faultes
and
imperfections
.
I
accuse
my selfe
,
that
I
haue
had
litle
patience
,
litle
humility
,
and
small
charity
.
I
accuse
my selfe
,
that
I
haue
not
had
more
attention
at
my
prayers
,
nor
more
care
in
keeping
of
my
tongue
and
mine
eies
,
and
that
I
haue
not
more
speedely
dipatched
out
of
my
hart
,
vaine
and
dishonest
thoughtes
.
I
accuse
my selfe
,
that
I
did
not
such
a
work
,
with
all
that
humility
,
and
charity
,
which
I
might
haue
done
.
I
accuse
my selfe
,
if
I
haue
spoken
any
idle
worde
or
backbited
any
.
These
and
other
such
like
wordes
,
doe
not
certainely
signifie
any
fault
or
sinne
at
al
,
because
a
fault
and
sinne
is
then
committed
,
when
a
man
doth
not
that
to
which
hee
is
bound
,
and
faileth
in
that
,
which
hee
ought
to
doe
,
and
which
is
of
necessity
and
precept
:
but
as
for
all
these
former
wordes
,
&
such
like
,
one
may
truly
say
then
,
who
hath
done
all
that
which
in
rigor
he
was
bounde
vnto
,
albeit
hee
hath
not
done
all
that
which
he
might
haue
done
,
nor
yet
al
that
which
was
better
and
of
more
perfection
;
because
God
doth
not
binde
a
man
in
all
cases
vnder
paine
of
mortall
sinne
,
no
nor
veniall
neither
,
to
do
al
that
which
he
might
doe
,
nor
yet
all
that
which
he
may
,
and
is
able
to
doe
,
neither
all
that
which
is
the
better
,
and
of
most
perfection
:
and
therefore
if
any
should
confesse
himselfe
,
not
vsing
any
other
maner
of
wordes
then
the
former
,
he
could
not
be
absolued
,
because
hee
confessed
not
plainely
any
sinne
at
all
.
When
one
that
goeth
often
to
confession
,
&
amongst
other
sins
some
he
hath
that
be
doubtfull
:
concerning
which
he
is
not
certaine
,
whether
hee
gaue
any
consent
or
no
,
or
was
carelesse
in
making
resistance
:
in
this
case
to
confesse
them
with
such
kind
of
words
as
before
are
set
down
,
is
not
inconuenient
,
nor
any
cause
why
for
so
doing
one
should
be
blamed
,
seing
other
sinnes
,
whereof
he
is
certaine
he
confesseth
them
plainly
and
distinctly
.
And
if
it
fall
so
out
,
that
since
his
last
confession
,
he
cannot
call
to
minde
any
newe
sins
,
then
may
he
confesse
some
of
his
life
past
,
to
the
ende
that
he
may
haue
absolution
,
which
without
specifying
of
some
sinne
cannot
be
giuen
.
But
concerning
sins
that
bee
certaine
,
and
which
the
penitent
knoweth
full
well
that
hee
hath
committed
,
he
must
not
vse
any
such
manner
of
words
,
but
confesse
them
in
plaine
and
expresse
tearmes
,
and
such
as
doe
clearly
set
downe
the
sinne
,
saying
thus
:
I
accuse
my selfe
,
that
I
haue
bin
negligent
in
keeping
of
my
hart
:
that
I
haue
not
repelled
vaine
thoughtes
,
with
such
care
as
I
ought
to
haue
done
:
that
in
the
time
of
prayer
,
I
haue
not
had
that
attention
,
and
deuotion
,
which
I
was
bound
to
haue
had
:
that
I
haue
not
resisted
the
motions
of
anger
,
of
pride
,
of
enuy
,
with
such
patience
,
humility
,
&
charity
,
as
I
ought
to
haue
done
,
that
I
haue
beene
colde
in
doing
good
workes
,
and
some
which
I
ought
to
haue
done
,
I
haue
vpon
sloath
omitted
:
&
in
other
some
which
I
haue
done
,
I
haue
not
had
that
vertuous
ende
,
and
intent
which
I
ought
to
haue
had
,
in
seeking
for
the
glory
of
God
in
them
,
but
rather
my selfe
,
being
moued
to
do
them
for
mine
owne
pleasure
and
inclination
,
or
seeking
in
them
mine
owne
honour
&
content
:
I
haue
with
superfluous
appetite
sought
for
commodities
and
pleasure
of
my
body
,
in
meate
,
drinke
,
apparel
,
rest
,
and
other
recreations
,
not
obseruing
in
all
these
thinges
,
that
moderation
to
which
I
was
bounde
:
Of
aduersitie
,
punishment
,
or
any
disgrace
,
I
haue
bin
too
much
grieued
and
sad
,
and
not
conformed
my selfe
so
much
to
the
will
of
God
as
I
ought
.
Of
such
thinges
as
haue
fallen
out
according
to
mine
owne
will
&
desire
,
as
for
that
they
brought
me
honour
,
and
procured
commendation
,
or
were
thinges
of
delight
and
pleasure
,
I
haue
reioyced
in
some
of
them
vainely
,
&
not
referred
them
as
I
ought
,
to
the
glory
of
God
,
&
the
good
of
mine
owne
soule
:
My
tongue
I
haue
not
kept
so
carefully
as
I
ought
,
and
without
any
necessitie
or
profit
of
soules
haue
I
spoken
wordes
in
mine
owne
praise
:
curious
questions
haue
I
demanded
,
and
idle
words
haue
I
vttered
.
These
and
such
like
,
bee
the
ordinary
veniall
sins
,
into
which
Gods
seruantes
that
liue
with
care
,
and
in
the
feare
of
God
,
do
often
times
in
a
weeke
,
yea
and
in
one
day
fall
into
(
for
those
which
leade
their
life
without
any
such
care
,
doe
commit
others
more
grieuous
)
and
with
such
wordes
as
these
that
signifie
and
import
sinne
,
ought
they
to
confesse
them
:
and
a
true
desire
to
make
their
confession
as
is
requisite
,
humility
of
heart
,
griefe
and
sorrowe
for
sinne
,
and
that
light
which
daily
they
gaine
in
the
spirituall
profit
of
their
soule
will
clearely
lay
open
before
their
eies
these
and
other
such
like
sinnes
of
their
heartes
,
and
will
teach
them
fit
words
to
expresse
them
,
and
make
them
appeare
with
all
their
deformity
as
is
conuenient
:
because
in
sacramentall
confession
the
penitent
is
witnesse
against
himselfe
,
and
the
witnesse
being
lawfully
demaunded
,
is
bounde
to
tell
all
the
trueth
,
and
that
in
cleare
and
plaine
wordes
:
He
is
likewise
an
aduocate
for
God
against
himselfe
:
and
the
office
of
an
aduocat
is
,
to
alleadge
all
the
reason
and
iustice
that
can
be
saide
for
his
owne
side
,
and
plainely
and
truely
to
open
al
the
iniustice
&
litle
reason
that
is
on
the
contrary
part
.
And
when
a
man
doth
so
in
confession
,
then
doth
hee
giue
true
euidence
against
himselfe
,
discouering
and
laying
open
all
the
grieuousnesse
of
his
sinnes
:
and
he
that
doth
behaue
himselfe
like
a
wise
aduocate
in
Gods
cause
against
himselfe
,
alleadging
all
such
reasons
as
hee
hath
to
loue
and
obey
God
,
and
confesse
with
true
sorrowe
of
hart
,
al
his
great
ingratitude
,
&
malice
,
with
all
such
considerations
and
circumstances
as
doe
encrease
them
,
which
is
but
reason
,
then
doth
God
of
his
infinite
goodnes
and
pietie
take
vpon
him
mans
cause
,
maketh
himselfe
his
aduocate
and
patron
,
and
giueth
sentence
in
his
fauor
,
pronouncing
him
absolued
and
free
from
all
his
sinnes
,
from
euerlasting
paine
and
confusion
,
yea
and
somtimes
from
the
temporall
paine
also
which
for
them
he
deserued
.
And
thus
in
this
courte
and
iudgment
,
there
passeth
a
wonderfull
strange
secret
,
to
wit
,
that
if
a
sinner
hideth
his
sinnes
,
and
doth
not
declare
&
open
them
as
he
ought
,
then
do
they
remaine
and
be
reserued
to
be
laide
open
and
punished
at
the
day
of
iudgement
,
and
himselfe
to
bee
confounded
before
that
terrible
tribunall
,
and
to
be
punished
for
them
in
the
sight
of
heauen
and
earth
:
and
if
on
the
contrary
a
man
doth
nowe
confesse
and
declare
them
with
sorrowe
of
hart
,
then
doth
God
hide
and
couer
them
in
such
sort
that
they
shall
neuer
bee
seene
more
either
of
God
or
men
for
any
punishment
or
confusion
to
such
a
penitent
sinner
.
For
hee
that
confesseth
his
sinnes
in
this
manner
,
God
doth
so
deale
with
him
as
though
he
had
neuer
sinned
,
and
doth
giue
him
so
good
a
countenance
,
loue
him
so
entirely
,
so
bountifully
and
so
liberally
,
bestow
vpon
him
the
treasures
of
his
grace
and
glorie
,
as
though
hee
had
neuer
offended
him
in
his
whole
life
.
O
with
what
great
reason
did
Dauid
say
,
Blessed
are
they
,
whose
iniquities
are
pardoned
,
and
whose
sins
are
couered
.
They
are
tearmed
couered
,
because
now
they
are
not
,
&
albeit
somtime
they
were
,
yet
nowe
shall
they
neuer
more
be
seene
to
the
hurt
,
or
dammage
of
the
penitent
sinner
.
Chap.
IIII.
Of
the
disorder
in
confessing
of
veniall
sinnes
,
without
hauing
for
them
any
griefe
or
purpose
of
amendment
.
SOme
seruants
of
God
there
be
,
which
doe
often
confesse
themselues
,
and
vtterly
forsake
all
mortall
sinne
,
and
yet
sometime
commit
this
fault
,
that
is
,
to
confesse
their
venial
sinnes
,
and
yet
to
leaue
their
passions
quick
,
and
liuely
,
bearing
still
a
loue
&
affection
vnto
them
:
neither
doe
they
ouercome
them
,
or
by
contrary
actes
mortifie
them
with
true
contrition
of
hart
,
and
so
they
confesse
,
and
accuse
themselues
of
such
veniall
sinnes
,
only
vpon
a
custome
,
without
any
penance
at
all
,
that
is
not
hauing
any
true
sorrowe
or
griefe
for
them
,
or
else
without
a
firm
purpose
any
more
to
commit
them
:
In
this
manner
do
they
confesse
,
idle
wordes
,
voluntary
distractions
,
curiositie
in
looking
,
&
the
rest
of
the
sences
,
their
excesse
in
eating
,
drinking
,
sleeping
,
and
laughing
,
their
idlenes
and
losse
of
time
,
and
superfluous
cherishing
of
themselues
,
their
merry
lies
,
light
detractions
,
and
their
negligence
&
remisnesse
in
the
time
of
prayer
,
and
Masse
.
Of
these
and
other
such
like
sinnes
doe
they
make
their
confession
,
without
euer
feeling
before
hand
any
griefe
for
them
in
their
hart
,
and
without
hauing
any
determination
verily
neuer
to
commit
them
againe
.
And
this
carelesnesse
is
very
hurtfull
for
two
reasons
:
the
one
is
,
because
although
a
man
doe
confesse
these
sinnes
,
yet
if
he
doe
not
truely
resolue
neuer
to
do
them
againe
,
obtaineth
not
any
forgiuenesse
for
them
at
Gods
handes
,
&
so
they
remaine
still
a
liue
in
the
soule
,
and
doe
weaken
and
dispose
it
to
fall
into
other
sinnes
which
be
farre
greater
.
An other
reason
is
,
because
confessing
his
sinnes
in
this
manner
,
he
addeth
a
newe
fault
to
the
former
:
because
such
a
confession
as
touching
those
sinnes
,
is
fayned
and
false
:
for
though
in
wordes
he
doth
accuse
himselfe
of
them
,
yet
doth
he
not
detest
and
abhorre
them
,
nor
resolue
in
his
hart
to
auoide
them
.
And
therefore
if
he
should
confesse
al
his
veniall
sinnes
in
that
maner
,
that
is
,
without
a
true
purpose
to
forsake
any
of
them
,
them
were
the
confession
all
togither
counterfeit
and
of
no
valewe
:
and
for
this
cause
necessary
it
is
,
as
holy
men
doe
teach
,
that
when
Gods
A
great
benefit
of
God
certaine
it
is
,
that
he
hath
of
his
infinite
goodnesse
bestowed
vpon
man
so
effectuall
and
sweet
a
remedy
.
And
for
asmuch
as
most
true
it
is
,
that
the
soule
cannot
enter
into
heauen
with
one
only
veniall
sinne
,
but
that
of
necessitie
it
must
before
hand
be
purified
and
purged
from
all
,
either
in
this
life
,
or
else
in
the
next
:
great
reason
there
is
,
that
wee
should
make
our
commodity
of
this
diuine
remedie
,
and
that
when
we
meane
to
confesse
such
veniall
sinnes
as
we
haue
committed
in
those
eight
or
fifteene
daies
,
since
we
were
last
at
that
sacrament
,
we
should
first
seriously
thinke
of
them
in
our
conscience
,
and
consider
how
they
be
offensiue
to
God
,
and
contrary
to
his
diuine
will
,
doe
very
much
hurt
our
soules
,
and
hinder
vs
from
receauing
of
moste
heauenly
giftes
at
the
handes
of
his
diuine
maiestie
,
and
that
wee
were
bounde
rather
to
haue
suffered
any
temporal
punishment
,
or
losse
,
then
euer
to
haue
consented
to
commit
them
:
and
let
vs
be
grieued
and
ashamed
that
euer
we
did
them
,
&
determine
in
our
heartes
,
neuer
to
commit
them
againe
:
and
hauing
thus
disposed
&
prepared
our selues
,
let
vs
confesse
them
,
and
albeit
in
confession
we
tell
not
all
,
but
the
greatest
,
and
those
which
cause
most
shame
,
yet
let
the
griefe
and
sorrowe
for
hauing
committed
them
,
and
the
purpose
of
not
committing
them
againe
comprehend
and
include
all
.
And
by
these
meanes
shall
we
deliuer
our selues
from
the
terrible
fire
of
Purgatory
,
and
shall
obtaine
more
plentye
of
Gods
grace
,
and
greater
purity
of
conscience
,
and
when
wee
leaue
this
mortall
life
,
wee
shall
the
sooner
passe
to
the
ioyes
of
heauen
:
for
as
Saint
Iohn
saith
,
Nothing
that
is
defiled
shall
enter
into
that
holy
city
.
Chap.
V.
Of
a
certaine
carelesnesse
,
which
vsually
is
founde
amongest
such
as
bee
desirous
to
serue
God
,
concerning
the
examination
of
their
conscience
,
before
Confession
:
and
the
greate
harmes
which
doe
followe
thereof
.
ALthough
commonly
such
as
feare
God
,
and
often
go
to
confession
,
do
in
such
sort
examine
their
conscience
,
that
their
confession
is
sound
,
and
good
,
and
bound
they
be
not
,
to
make
their
confession
againe
:
yet
in
some
such
,
not
seldome
,
a
great
carlesnesse
is
found
,
which
doth
much
hinder
the
notable
fruite
of
confession
.
This
negligence
is
,
concerning
the
examination
of
their
conscience
before
they
goe
to
confession
,
doing
it
very
lightly
,
and
superficially
,
without
entering
well
into
the
inward
parte
of
their
soul
,
&
without
any
great
care
to
search
out
many
secret
sinnes
,
which
they
haue
committed
:
amongst
which
although
some
be
great
,
yea
and
some
of
them
mortall
,
yet
because
the
malice
of
them
is
more
hidden
,
or
else
haue
some
shew
of
vertue
,
they
knowe
them
not
,
nor
make
them
anye
part
of
their
confession
.
Wherefore
for
the
better
vnderstanding
of
this
point
,
which
is
very
important
,
we
haue
to
consider
,
that
as
some
sinnes
proceede
of
malice
,
which
be
those
that
a
man
knoweth
to
be
sinnes
,
and
doth
them
of
purpose
,
not
hauing
any
great
passion
to
prouoke
him
thereunto
:
so
there
be
other
sinnes
,
which
come
of
infirmity
,
such
as
those
be
which
a
man
knoweth
to
bee
sins
,
yet
he
doth
them
,
because
some
passion
or
great
tentation
prouoketh
him
thereunto
:
so
likewise
there
bee
other
sinnes
,
which
proceede
of
ignorance
,
as
those
be
,
which
a
man
through
his
owne
negligence
knoweth
not
to
be
any
sinnes
.
True
it
is
,
when
a
man
doth
what
lieth
in
him
,
to
vnderstande
the
trueth
of
that
which
hee
is
bounde
to
knowe
,
and
yet
cannot
come
to
the
knowledge
thereof
,
because
he
cannot
finde
any
that
is
able
to
teach
him
,
then
is
he
very
wel
excused
from
all
danger
of
sin
:
but
when
a
man
doth
not
what
for
his
part
he
ought
to
doe
,
to
know
the
truth
,
as
because
hee
doth
not
inquire
of
such
as
hee
should
,
nor
aske
counsel
of
whom
hee
ought
,
neither
vseth
other
such
meanes
as
bee
necessarye
,
that
God
may
giue
him
light
,
and
that
good
and
learned
men
may
enforme
him
what
hee
is
bounde
to
doe
,
such
a
man
as
this
,
doing
that
thing
which
he
knoweth
not
to
bee
a
sinne
,
is
not
through
his
ignorance
excused
:
and
therefore
if
that
which
he
doth
bee
against
anie
precept
that
bindeth
to
mortall
sinne
,
then
shall
that
sin
of
his
Bee
mortall
:
and
if
it
be
against
a
precept
which
bindeth
onely
to
a
veniall
sinne
,
then
shal
the
sinne
likewise
bee
but
veniall
,
although
not
so
grievous
as
if
it
were
donne
of
malice
,
or
were
knowne
before
hand
.
The
trueth
of
this
doctrine
is
set
downe
by
the
church
,
in
a
certaine
decree
which
is
taken
out
of
S.
Augustin
these
be
his
words
.
Not
all
they
which
be
ignorant
of
the
euill
they
doe
,
be
free
from
sinne
,
and
paine
due
to
the
same
,
but
such
as
haue
none
to
instruct
and
tell
them
,
may
well
he
excused
:
but
those
that
may
bee
taught
the
trueth
,
and
yet
will
not
take
any
paines
to
learne
it
,
are
not
excused
:
neither
be
they
free
from
sinne
,
nor
the
punnishment
which
for
that
they
deserue
.
Out
of
this
ground
,
to
wit
that
some
ignorance
is
culpable
,
as
that
which
proceedeth
of
carelesnesse
and
negligence
,
which
excuseth
not
from
sinne
,
it
followeth
,
that
there
be
many
christians
,
which
fall
into
diuers
great
sinnes
,
which
through
their
own
negligence
,
they
neither
knowe
,
nor
vnderstand
to
bee
any
sins
,
and
therefore
doe
they
not
confesse
them
:
and
some
remaine
so
secure
,
that
they
thinke
themselues
most
assuredly
to
walke
in
the
path
of
vertue
,
and
the
very
right
way
to
heauen
,
when
as
in
very
trueth
they
wander
from
true
vertue
,
and
trauaile
in
the
path
of
euerlasting
damnation
:
for
which
cause
the
wise
man
saith
:
There
is
a
way
which
seemeth
iust
and
straight
,
and
in
the
end
it
leadeth
to
death
.
As
though
he
saide
:
There
be
certaine
kindes
of
liuing
amongst
men
which
seeme
iust
,
and
there
be
actions
and
customes
,
affaires
and
dealinges
,
which
seeme
good
,
&
yet
be
not
so
in
the
sight
of
God
,
but
haue
sins
in
them
,
which
carry
men
to
eternal
damnation
:
what
kind
of
sins
these
be
,
and
how
this
euill
is
to
be
holpen
,
shal
straight
waies
be
declared
.
Chap.
VI.
Of
some
sinnes
of
ignorance
,
which
a
man
knoweth
not
,
nor
confesseth
:
to
witte
,
to
be
carelesse
,
to
knowe
whereunto
in
particular
hee
is
bounde
:
and
to
omit
the
workes
of
iustice
and
charity
.
TO
the
end
that
this
so
great
an
euill
may
the
better
bee
knowne
,
and
a
remedy
thereof
founde
out
,
it
shall
be
very
profitable
to
set
down
in
this
place
,
some
of
these
secret
sins
,
which
in
many
cases
by
reason
of
the
weight
of
the
matter
,
be
mortal
,
and
bee
commonlye
committed
through
ignorance
:
and
I
will
speake
onely
of
those
which
bee
most
vsuall
,
for
by
them
the
rest
may
bee
easilie
gathered
and
founde
out
.
Of
these
sinnes
,
some
bee
more
sensible
and
externall
and
more
easilie
to
bee
knowne
,
if
a
man
woulde
bee
diligent
to
note
them
:
others
be
more
subtile
,
internall
,
and
harder
to
be
founde
out
.
Of
the
first
kind
,
be
these
:
Negligence
for
a
man
to
knowe
,
and
performe
such
particular
bandes
as
his
estate
or
office
requireth
.
Diuers
men
haue
divers
states
,
and
particular
offices
.
Some
be
Lordes
ouer
subiectes
,
others
bee
Gouernours
,
others
Iudges
,
others
Bayliffes
,
others
Counsellers
,
others
Scriueners
,
others
Marchants
,
some
haue
the
state
of
Prelates
,
others
be
Priestes
,
others
religious
men
,
others
maried
.
These
states
and
offices
besides
such
bandes
&
precepts
as
they
haue
common
to
all
christians
,
other
particular
they
haue
also
of
great
waight
,
commanded
either
by
the
lawe
of
God
,
or
by
the
lawe
and
ordinance
of
man
,
and
these
are
they
bounde
both
to
knowe
,
and
also
to
performe
,
and
yet
many
do
notably
faile
herein
,
not
hauing
any
care
to
enter
into
the
consideration
of
this
point
.
To
this
kinde
of
carelesnesse
an
other
is
reduced
which
many
likwise
do
not
consider
:
and
it
is
for
Parentes
and
Maisters
,
not
to
instruct
their
children
,
and
servants
,
in
the
catholicke
faith
,
and
other
necessary
thinges
to
saluation
,
not
to
be
careful
also
that
they
heare
Masse
,
keepe
the
fasting
daies
,
and
say
theire
prayers
:
not
to
keepe
them
from
wicked
plaies
,
and
pastimes
,
from
gadding
abroad
in
the
night
time
,
from
the
wicked
custom
of
vaine
swearing
,
from
eating
of
white
meate
vpon
daies
prohibited
,
not
to
keepe
them
from
occasions
of
sinning
,
not
to
bestow
their
children
in
due
time
in
some
good
and
vertuous
state
of
life
:
or
to
bestow
them
against
their
owne
willes
or
mindes
:
not
to
pay
in
due
time
seruants
and
iourney
men
their
wages
:
nor
to
performe
such
promises
as
they
made
them
.
By
these
kindes
of
omissions
,
often
times
mortall
sinnes
are
committed
,
which
be
not
marked
or
thought
vpon
.
In
the
number
of
these
sinnes
,
is
also
the
careles
custome
of
swearing
,
By
my
life
,
by
my
health
,
so
God
saue
me
,
or
as
God
shall
healpe
me
,
with
other
such
like
oathes
,
men
swearing
somtimes
thus
,
&
threatning
that
they
wil
doe
this
or
that
,
yet
without
any
intent
to
performe
them
:
and
at
some
other
times
affirming
doutfull
thinges
for
certaine
,
and
againe
at
other
times
,
to
sweare
without
thinking
whether
it
bee
true
or
false
,
which
sin
although
it
be
periury
and
of
his
owne
nature
mortal
,
yet
many
that
make
profession
of
vertue
do
litle
consider
it
.
To
sweare
also
to
doe
some
thing
which
may
notablie
redounde
to
the
profit
of
their
neighbour
:
or
to
sweare
to
execute
such
an
office
faithfully
,
or
to
obserue
the
rules
thereof
:
likewise
to
sweare
not
to
receiue
anye
giftes
in
such
an
office
,
nor
anie
stipende
more
then
is
taxed
and
set
downe
,
and
afterwarde
to
doe
contrarye
to
theire
oathes
,
and
yet
doing
so
,
many
doe
not
thinke
that
they
haue
committed
any
mortall
sinne
in
for
swearing
themselues
:
and
therefore
doe
not
accuse
themselues
of
any
such
sinne
in
confession
.
One
of
these
sinnes
likewise
which
haue
their
malice
hidden
,
is
,
to
flatter
Princes
,
Prelates
,
and
great
men
,
commending
or
allowing
of
such
thinges
as
they
haue
done
wickedlie
,
and
to
excuse
their
inuentions
which
serue
to
maintaine
pride
and
gluttonie
.
To
fauour
also
their
friendes
,
and
to
speake
and
labour
for
them
that
they
may
obtaine
such
offices
or
dignities
whether
secular
or
ecclesiasticall
,
whereof
they
be
not
worthy
,
because
they
haue
not
those
partes
which
the
lawe
of
God
and
man
doe
require
:
and
to
take
mony
or
other
thinges
equiualent
for
offices
,
which
should
be
giuen
freely
:
or
to
do
other
thinges
of
fauour
,
which
of
iustice
and
by
reason
of
there
office
they
are
bounde
to
doe
.
To
omitte
the
doing
of
workes
of
charity
and
mercy
,
whether
spirituall
or
corporall
,
in
such
cases
,
as
the
lawe
of
God
doth
binde
vs
thereunto
,
&
to
spend
in
playe
,
vaine
apparell
,
iewelles
banquets
not
necessary
,
and
in
other
superfluous
thinges
,
that
wealth
which
God
gaue
vs
to
bestow
in
workes
of
charity
.
Not
to
hinder
other
mens
sinnes
when
conueniently
wee
may
,
by
correcting
them
,
or
denouncing
them
to
their
superiours
or
else
by
our
doctrine
,
counsell
or
almes
:
especially
when
they
that
omitte
these
thinges
be
great
persons
,
as
Lordes
,
Iustices
of
peace
,
Iudges
,
or
Prelates
,
who
not
onely
of
charity
,
but
also
of
iustice
,
are
bound
to
correct
,
punnish
,
and
let
what
they
may
,
the
sinnes
of
such
as
liue
vnder
their
iurisdiction
.
Of
these
sins
likewise
they
be
,
which
although
very
grosse
,
yet
to
many
their
malice
and
greatnesse
is
secret
and
hidden
:
as
much
iniustice
which
is
committed
in
not
paying
our
debtes
in
due
time
,
and
detayning
them
vniustly
against
the
will
of
those
that
shoulde
haue
them
,
whether
the
debts
be
old
or
new
.
To
make
collusions
,
and
monopolies
,
that
is
for
one
man
or
place
to
ingrosse
thinges
,
that
none
may
sell
or
gaine
but
hee
:
likwise
for
many
sellers
to
agree
togither
to
the
iniurie
of
the
buiers
,
and
many
buyers
,
to
the
damage
of
the
sellers
.
To
shewe
parciality
in
diuision
of
common
benefites
,
or
taxing
of
tributes
or
subsidies
,
or
in
stopping
and
aresting
of
goodes
,
charging
some
,
and
exempting
of
others
,
and
that
for
fauour
and
friendship
.
To
gaine
by
play
,
or
to
buy
thinges
of
other
mens
children
,
or
such
persons
as
cannot
sell
or
do
them
away
.
Not
to
performe
faithfully
&
so
soone
as
may
be
,
the
willes
and
testaments
of
others
.
Not
to
administer
honestly
,
and
according
to
conscience
,
the
goods
of
Wardes
and
other
children
during
their
nōage
,
they
being
their
Gardians
,
and
hauing
the
charge
of
their
education
.
To
maintaine
vniust
sutes
:
and
in
doubtfull
cases
,
not
to
vse
first
diligence
to
know
whether
they
be
iust
or
no
,
by
searching
out
that
sincerely
&
with
a
desire
to
bee
assured
there
of
,
and
that
of
such
as
can
enforme
them
truely
,
and
all
this
,
not
to
doe
iniurye
or
hurte
to
any
.
Chap.
VII
.
Of
diuers
kindes
of
wicked
superstitions
,
not
knowne
to
many
,
and
somtimes
not
confessed
through
culpable
ignorance
.
AMongst
other
great
sinnes
whose
malice
are
not
of
many
so
well
perceiued
,
diuers
kindes
of
superstitions
are
numbred
:
as
to
be
desirous
to
know
by
superstitions
meanes
,
things
past
:
as
thefts
,
robberies
,
and
other
secret
sinnes
or
thoughtes
of
the
hearte
:
or
to
bee
willing
to
knowe
future
thinges
,
and
those
not
naturall
,
but
such
as
depend
vpon
our
owne
free
wil
,
or
thinges
casuall
,
for
the
effecting
And
not
longe
since
Sixtus
Quintus
by
his
publique
letters
,
hath
condemned
all
such
vaine
artes
,
and
vpon
greate
paine
forbidden
them
:
These
be
his
wordes
.
Besides
that
arte
which
entreateth
of
future
effectes
,
proceeding
of
naturall
causes
,
all
other
arts
which
professe
to
tell
future
and
casuall
thinges
,
be
guilefull
and
vaine
,
and
subiecte
to
the
pernitiouse
deceites
of
the
Diuell
,
who
by
them
doe
greatly
thrust
themselues
in
.
And
therefore
Astrologers
,
&
Mathematicians
,
who
professe
the
vaine
knowledge
of
the
starres
,
and
the
generation
and
birth
of
men
,
and
doe
presume
to
knowe
iudge
,
and
affirme
,
of
that
estate
and
condition
of
life
,
which
men
shall
haue
,
as
what
honoures
shal
befal
them
,
what
riches
,
what
children
,
what
health
,
what
death
,
what
iorneyes
,
what
quarrelles
,
what
imprisonment
,
and
other
such
prosperous
and
aduerse
chaunces
,
doe
offend
God
grieuouslie
,
and
are
themselues
deceaued
,
and
so
deceaue
others
.
And
in
like
manner
all
others
which
by
other
like
artes
,
are
desirous
to
know
thinges
that
shall
happen
,
&
be
secret
,
as
by
signes
in
the
hand
,
in
the
water
,
in
the
aire
,
in
the
fire
,
or
in
beastes
,
or
by
lottes
,
or
such
other
tokens
,
be
vaine
men
,
curious
,
wicked
,
and
without
religion
:
and
those
men
&
women
which
seeke
to
know
such
like
thinges
of
them
,
or
beleeue
them
,
do
offend
against
their
baptisme
,
&
against
the
christian
faith
.
And
he
addeth
besides
,
that
hee
doth
not
onely
forbid
these
artes
,
and
commande
that
such
as
vse
them
should
be
punnished
,
when
they
affirme
or
assure
men
,
that
these
or
these
things
shall
fal
out
,
but
also
when
they
say
the
same
,
though
certainely
they
doe
not
affirme
it
.
All
these
bee
the
wordes
of
Pope
Sixtus
,
in
his
said
constitution
:
wherein
also
he
commandeth
all
Prelats
,
&
Inquisitors
,
to
proceede
against
such
persons
very
seuerely
,
and
forbiddeth
al
bookes
that
intreate
of
any
such
artes
:
And
whereas
he
saith
that
those
which
enquire
,
and
would
knowe
such
thinges
,
or
doe
beleeue
them
,
that
they
do
offend
against
their
baptisme
,
and
the
catholicke
faith
:
his
meaning
is
,
that
they
offende
against
that
which
they
professed
in
theire
baptisme
,
and
against
that
which
the
catholicke
faith
doth
teach
,
which
is
to
flie
and
detest
al
such
pactes
and
couenants
,
whether
open
or
secret
,
as
the
Diuell
by
any
meanes
hath
any
thinge
to
doe
in
.
Chap.
VIII
.
Of
sinnes
committed
by
playing
&
gaming
,
and
beholding
of
vaine
and
hurtfull
sightes
,
into
which
many
do
fall
through
culpable
ignorance
.
AMong
the
former
sinnes
,
may
bee
placed
playing
at
Cardes
,
Tables
,
Dice
,
and
other
like
games
,
which
consist
in
fortune
:
For
whereas
playing
of
his
owne
nature
,
that
is
considered
alone
without
anie
other
circumstance
,
is
not
any
sinne
,
and
accompanied
with
Seeing
also
God
hath
ordayned
,
that
such
mony
as
is
necessary
for
the
maintenance
of
man
,
&
his
familie
,
or
for
other
good
vses
,
should
be
gained
with
the
labour
of
his
handes
,
or
by
his
learning
,
or
else
by
lawfull
bargaines
and
couenantes
profitable
to
the
common
wealth
,
according
to
that
which
God
said
to
the
first
man
,
In
the
sweate
of
thy
face
,
shalt
thou
eate
thy
bread
.
Because
thou
shalt
eate
of
the
labour
of
thy
handes
,
blessed
shalt
thou
bee
,
and
well
shall
it
goe
with
thee
.
So
on
the
contrary
,
of
them
which
purchase
theire
wealth
and
gather
mony
togither
by
naughty
and
wicked
meanes
it
saith
,
The
treasures
of
wickednesse
shall
not
profit
him
that
hath
them
.
Those
goodes
are
called
treasures
of
wickednes
,
which
are
gotten
vniustlye
,
or
by
meanes
of
anye
other
vice
or
sinne
,
as
is
that
which
is
gotten
by
play
,
when
a
man
doth
vse
it
to
the
ende
to
get
mony
.
This
mony
is
to
him
that
hath
it
,
not
onely
without
profit
,
but
also
to
his
great
losse
:
for
besides
the
harme
which
it
doth
to
his
soule
,
it
will
also
consume
and
vanish
away
as
salt
doth
in
water
.
And
for
the
sin
of
him
that
doth
so
get
it
,
it
will
bee
the
cause
that
the
rest
of
his
goodes
will
bee
lost
or
consumed
,
&
that
either
in
his
owne
,
or
else
in
the
hands
of
his
heires
:
for
this
is
that
punishment
which
God
doth
oftentimes
inflict
vpon
those
that
by
such
vnlawfull
meanes
come
vnto
wealth
:
and
no
doubt
can
be
made
but
that
this
kinde
of
play
is
vnlawful
&
naught
,
as
both
heathen
Philosophers
,
Micheas
.
The
treasures
of
iniquity
(
quoth
are
fire
in
the
house
of
a
wicked
man
:
because
they
will
like
vnto
fire
with
ill
successe
consume
both
the
man
and
his
wealth
.
Beside
these
former
reasons
which
doe
sufficiently
shewe
the
malice
of
play
,
others
also
there
be
,
more
cleare
and
apparant
to
the
eyes
of
all
:
because
certaine
it
is
,
that
he
which
vsually
is
giuen
to
play
,
is
often
times
either
to
himself
,
or
to
those
with
whome
he
plaieth
the
cause
of
these
sins
:
to
wit
,
that
some
doe
play
away
those
goodes
and
money
,
which
they
haue
no
authority
to
dispose
of
,
because
either
they
bee
their
fathers
,
or
their
maisters
,
or
because
it
is
due
to
their
creditours
,
or
because
is
is
necessary
for
the
maintenance
of
their
house
&
familie
,
or
else
because
they
haue
borrowed
it
by
fraudulent
meanes
,
and
of
them
,
to
whome
in
very
trueth
they
are
neuer
able
to
pay
it
againe
.
They
be
the
cause
likewise
of
much
vaine
and
false
swearing
,
of
much
brawling
,
quarrelling
and
contention
,
and
that
when
themselues
or
others
be
angred
and
fretted
by
play
,
that
they
doe
then
fall
out
and
badly
entreat
their
wiues
,
their
children
,
their
seruants
,
yea
and
their
own
fathers
:
they
also
bee
the
cause
of
scandall
and
ill
example
to
others
:
and
finally
they
bee
the
cause
that
such
mony
as
shoulde
be
giuen
to
the
poore
for
the
honour
of
Christ
,
is
taken
from
them
,
lost
in
play
,
and
bestowed
in
the
seruice
of
the
Diuel
.
And
whereas
it
is
a
commandement
of
God
,
as
holy
Doctors
doe
affirme
:
for
a
man
to
giue
in
almes
,
in
common
and
great
necessities
,
that
which
is
superfluous
for
the
maintenance
of
his
owne
estate
,
which
is
,
so
much
as
remaineth
after
hee
hath
performed
all
that
which
of
christian
decency
is
requisite
for
one
of
his
calling
:
One
of
these
sinnes
also
it
is
to
see
comedies
and
playes
,
in
which
is
concourse
both
of
men
&
women
,
and
where
many
wanton
thinges
are
brought
vpon
the
stage
.
To
haunt
likwise
the
daunsing
schooles
,
and
to
goe
a
masking
and
daunsing
:
which
thinges
because
of
their
owne
nature
they
be
not
mortall
sins
,
many
make
small
account
of
,
&
doe
not
flie
them
,
no
not
such
as
haue
a
care
to
follow
vertue
:
and
yet
certaine
it
is
,
that
in
them
be
found
the
true
occasions
of
mortall
sinnes
,
which
often
times
do
cause
the
weake
to
fall
,
&
therefore
necessary
it
is
,
that
such
as
desire
to
saue
their
souls
,
should
craue
of
God
,
that
he
would
open
their
eyes
,
that
they
may
see
the
deadly
poyson
,
which
lurketh
vnder
the
braue
gold
of
worldly
delightes
,
and
the
diuers
shipwrackes
which
many
soules
doe
suffer
in
this
sea
,
which
seemeth
so
calme
to
the
eies
of
the
world
:
And
if
they
perseuere
with
humility
,
crauing
this
diuine
light
,
God
will
giue
it
them
,
and
they
shall
become
maisters
of
this
trueth
:
and
in
the
meane
time
,
let
them
be
content
to
learne
,
&
giue
credit
to
others
,
that
haue
had
experience
therein
,
and
let
them
carefully
flie
such
occasions
and
dangers
,
and
mortifie
them selues
in
this
point
,
as
else
where
hath
beene
admonished
:
&
let
them
craue
pardon
of
Dauid
:
Remember
not
O
Lorde
,
the
sinnes
of
my
youth
,
nor
my
culpable
ignorance
,
giuing
mee
full
pardon
for
them
all
.
Chap.
IX
.
Of
other
sinnes
more
secret
,
as
pride
of
our
owne
proper
iudgement
and
selfe
will
,
which
many
doe
not
knowe
nor
confesse
through
culpable
ignorance
.
THese
examples
before
noted
,
which
are
committed
through
culpable
ignorance
,
be
of
the
most
sensible
,
externall
,
and
easie
to
be
knowne
:
Other
sinnes
there
bee
,
more
subtile
,
inwarde
,
and
secret
,
into
which
many
that
desire
to
serue
God
doe
fall
,
and
through
their
negligence
doe
not
knowe
them
:
&
although
alwaies
they
be
not
mortal
sins
,
yet
often
times
they
bee
,
and
euer
dangerous
,
and
for
such
ought
to
bee
auoyded
.
Of
these
,
one
is
a
spirituall
pride
,
by
reason
whereof
a
man
inwardelye
in
his
hearte
doth
esteeme
of
himselfe
very
disordinatlie
:
a
presumption
of
his
owne
iudgement
,
and
proper
vnderstanding
,
by
meanes
wherof
,
what
hee
doth
iudge
and
thinke
to
be
so
,
that
doth
he
like
,
and
followe
,
and
that
more
obstinatlie
then
is
either
lawefull
or
conuenient
:
A
pride
of
his
owne
will
,
wherewith
he
loueth
his
will
very
disordinately
,
is
enamoured
thereof
,
and
desirous
that
it
should
be
effected
in
all
thinges
:
A
presumptuous
and
disordinat
confidence
of
his
own
forces
and
ability
:
A
rash
curiosity
concerning
the
workes
and
iudgements
of
God
:
A
disordinate
desire
to
be
preferred
before
others
:
A
wicked
sadnesse
of
an
other
mans
good
:
A
secret
ambition
,
of
honour
and
dignity
:
An
indiscretion
in
penance
,
fasting
,
watching
,
&
other
mortifications
,
which
he
doth
,
following
his
owne
iudgment
,
contrary
to
the
minde
of
his
ghostly
father
:
A
wicked
desire
of
singularity
,
whereby
he
greatly
desireth
in
outward
apparance
,
to
haue
rare
and
singular
thinges
,
that
men
may
cast
their
eyes
more
vpon
him
,
then
vpon
others
,
and
haue
in
him
what
to
admire
and
commend
.
These
be
the
most
secret
&
spiritual
sins
,
by
reason
of
which
it
falleth
out
sometime
,
that
a
man
is
full
and
wholly
possessed
of
them
&
yet
doth
neither
knowe
them
,
nor
confesseth
them
:
for
as
theeues
that
break
into
a
house
,
to
rob
&
spoile
it
,
do
first
of
al
put
out
the
light
,
because
they
woulde
not
bee
seene
:
euen
so
these
sins
entring
into
the
soul
,
&
possessing
a
great
part
thereof
,
do
quench
out
the
light
of
grace
and
sound
reason
,
and
make
it
so
blinde
,
that
it
can
neither
see
nor
know
them
.
This
is
the
opinion
of
all
holy
men
,
which
venerable
Richard
doth
excellently
well
note
in
these
words
Who
is
able
to
know
the
pride
of
his
owne
heart
,
which
hath
so
longe
continued
and
encreased
there
,
if
God
doth
not
open
it
:
who
can
vnderstande
the
secret
rootes
,
and
craftie
cogitations
thereof
,
by
which
often
times
priuiely
and
without
beeing
perceaued
,
it
entreth
into
the
hearte
,
and
robbeth
that
vertue
which
there
it
findeth
?
And
giuinge
a
reason
why
other
kinde
of
sins
the
greater
they
bee
the
more
easilie
they
bee
known
,
and
pride
the
greater
it
is
,
the
more
secret
it
is
,
and
hideth
it selfe
,
thus
hee
writeth
.
Whilest
this
vice
of
pride
doth
more
encrease
and
enlarge
it selfe
in
the
soule
,
and
more
possesse
and
rule
it
,
so
much
the
more
doth
it
make
it
blinde
,
and
for
that
cause
so
much
the
lesse
doth
it
perceiue
it
,
but
although
the
soule
which
harboureth
secreat
pride
doth
not
knowe
it
,
yet
God
doth
,
who
is
vigilant
enough
,
and
doth
punnishe
it
,
spoyling
the
soule
of
all
his
giftes
,
and
leauing
it
destitute
of
his
diuine
grace
.
All
this
is
out
of
venerable
Richard
:
in
which
wordes
hee
doth
with
all
other
holy
men
affirme
that
there
bee
secret
sinnes
in
the
soule
which
a
man
him selfe
doth
not
knowe
,
and
that
amonge
all
other
that
which
doth
moste
lurke
and
hide
it selfe
is
pride
.
And
it
is
not
a
thinge
much
to
be
maruailed
at
,
that
God
doth
vse
this
so
fearefull
a
iudgemente
with
sinners
,
as
to
suffer
them
to
fall
into
those
sinnes
,
which
them selues
knowe
not
,
because
God
dealeth
thus
with
such
persons
,
as
first
committed
those
sinnes
which
they
knowe
well
enough
what
they
were
,
and
yet
did
not
true
pennance
for
them
:
&
for
punnishment
of
so
bolde
and
shamelesse
a
behauiour
,
as
wittingly
&
malitiouslie
to
haue
committed
so
grieuous
sinnes
,
God
doth
permitte
that
the
darte
of
his
anger
come
vpon
them
,
which
is
the
greatest
punnishment
that
he
vseth
in
this
life
,
so
that
voluntarily
they
fall
into
such
sinnes
as
through
their
owne
negligence
,
they
knowe
not
to
be
sinnes
,
and
being
fallen
into
them
,
so
to
continue
without
doing
for
them
any
penance
,
and
sometime
to
die
in
the
same
.
So
saith
Saint
Gregory
.
It
is
a
punnishment
for
sin
committed
,
for
a
man
to
see
,
and
knowe
that
good
thing
which
he
ought
to
doe
,
and
yet
through
his
weakenesse
,
not
to
put
it
in
execution
:
and
a
greater
punnishment
it
is
,
and
inflicted
for
some
greater
sin
,
for
a
man
not
to
see
,
nor
knowe
that
which
he
is
bounde
to
doe
.
Of
these
secret
sinnes
,
which
are
committed
through
ignorance
,
and
yet
for
all
that
bee
imputed
by
God
,
and
seuerelie
by
him
punnished
,
we
haue
many
examples
in
holy
scripture
.
I
will
here
onely
make
mention
of
two
,
but
those
of
the
most
notable
,
to
giue
more
light
to
that
which
hath
beene
saide
.
God
commaunded
King
Saul
to
inuade
the
countrey
of
the
Amalachites
,
and
vtterly
to
destroye
Saint
Gregory
saith
:
and
to
this
may
be
also
added
,
howe
it
was
against
the
law
,
which
commanded
,
that
when
vpon
necessitie
the
people
were
numbred
,
that
euery
one
shoulde
offer
a
certaine
quantity
in
almes
,
to
bee
imployed
about
the
vses
of
the
tabernacle
.
This
being
so
grieuous
I
haue
sinned
much
in
this
fact
,
and
haue
done
Chap.
X.
Of
a
very
profitable
remedye
,
against
the
harme
which
commeth
by
secret
sinnes
,
and
that
is
,
euery
day
to
examine
our
conscience
:
and
the
manner
how
this
is
to
he
done
.
HAuing
now
declared
,
how
great
an
hinderance
it
is
,
to
a
good
confession
,
lightly
to
examine
our
conscience
,
&
the
great
harmes
which
from
that
negligence
doe
growe
,
and
that
is
for
a
man
to
fall
into
those
sins
which
he
knoweth
not
:
requisite
it
is
likewise
,
to
giue
some
instructions
,
how
we
may
ouercome
this
carelesnes
,
&
deliuer
our selues
from
these
so
great
harmes
.
The
first
is
,
for
a
man
willingly
to
take
paines
to
enter
with
consideration
into
himselfe
,
and
to
search
all
the
corners
of
his
conscience
,
and
crauing
light
at
Gods
handes
,
that
he
may
know
himselfe
,
to
stay
there
for
some
space
,
pondering
the
motions
,
&
desires
of
his
owne
soule
,
and
the
workes
which
from
that
doe
spring
:
For
to
applie
carefully
,
and
with
diligence
,
the
hearte
troubled
with
such
varietye
of
tentations
,
to
consider
with
quiet
,
the
inward
actions
of
the
soule
,
and
the
outwarde
of
the
body
,
is
a
thing
of
trauaile
&
paine
,
and
therefore
necessary
it
is
,
that
a
man
should
resolue
him selfe
to
imbrace
this
labour
,
and
to
overcome
this
difficultie
:
And
to
the
end
that
a
man
may
by
vse
make
this
examination
well
,
and
get
a
facility
therein
,
let
him
not
thinke
it
enough
to
examine
his
conscience
once
before
he
goeth
to
confession
,
but
let
him
make
it
daiely
:
And
for
that
purpose
at
night
when
he
goeth
to
bed
,
let
him
retire
himselfe
,
into
some
secret
place
,
before
some
image
:
and
there
let
him
call
his
soule
to
account
,
how
it
hath
bestowed
that
day
,
and
let
him
examine
well
all
that
hee
hath
thought
,
said
,
or
done
:
and
such
sins
as
he
findeth
himself
to
haue
fallen
into
,
let
him
purge
with
the
teares
of
pennance
,
for
so
did
holy
Iob
,
and
this
was
his
meaning
when
he
saide
:
I
considered
O
Lord
,
with
feare
all
my
workes
,
because
I
knowe
,
that
thou
wilt
not
leaue
any
sin
vnpunnished
,
as
though
hee
had
said
:
To
preuent
thy
iudgment
and
punnishment
,
I
haue
iudged
and
punnished
my selfe
:
and
that
euery
day
,
and
euery
hower
:
because
the
holye
man
coulde
not
make
this
examination
of
all
his
workes
,
had
hee
not
vsed
it
very
often
.
And
king
Dauid
so
employed
about
the
affaires
of
his
kingdome
,
and
so
charged
with
businesse
of
great
weight
,
was
not
for
all
that
carelesse
herein
,
but
did
euery
night
recollect
himselfe
,
to
make
this
examination
of
his
conscience
,
and
to
bewaile
all
the
wickednesse
which
he
had
committed
against
the
will
of
God
.
This
doth
he
plainly
declare
,
when
he
saith
thus
:
I
haue
labored
in
sorowe
and
sighing
for
my
sins
,
and
euery
night
haue
I
exercised
my
felfe
,
vntill
I
haue
washed
my
bed
,
with
the
abundance
of
teares
,
which
mine
eyes
did
powre
foorth
.
And
in
an
other
Psalme
In
the
night
time
haue
I
exercised
my selfe
,
meditating
within
my
soule
the
mercies
receiued
of
God
,
and
the
sinnes
which
I
haue
committed
against
him
,
and
reprehending
&
accusing
my selfe
,
I
haue
with
sorrowe
washed
my
soule
.
This
examination
is
to
bee
made
by
deuiding
it
into
fiue
members
or
points
.
In
the
first
,
let
him
giue
thankes
vnto
God
,
for
benefites
receaued
,
as
for
hauing
created
him
of
nothing
according
to
his
owne
image
,
and
for
his
glorie
,
for
hauinge
preserued
him
,
redeemed
him
,
and
made
him
a
christian
,
and
for
hauing
suffered
and
expected
him
to
doe
pennaunce
:
and
in
particular
,
for
that
hee
hath
that
daye
giuen
him
life
,
strength
,
succour
,
and
holye
inspirations
to
liue
well
,
and
deliuered
him
from
many
sins
and
dangers
,
into
which
thorough
his
owne
weaknesse
,
and
subtiltie
of
his
enemies
,
hee
might
haue
fallen
.
In
the
seconde
pointe
,
let
him
craue
grace
and
lighte
of
God
,
to
knowe
throughly
all
his
sinnes
,
which
he
hath
committed
that
daye
,
and
also
any
others
,
donne
in
any
time
of
his
life
past
,
which
by
forgetfulnesse
or
ignorance
,
hee
hath
not
yet
confessed
,
nor
amended
.
Let
him
acknowledge
that
of
himfelfe
he
is
most
ignorant
,
and
blinde
to
knowe
any
good
thinge
,
and
that
through
the
infinite
mercy
of
God
,
and
the
merits
of
Christ
our
Lorde
he
must
receiue
this
gift
to
know
himselfe
,
and
therefore
let
him
craue
it
with
humility
,
to
vnderstand
his
sinnes
,
and
to
bewaile
them
as
he
ought
.
In
the
third
point
,
let
him
run
ouer
all
the
workes
,
wordes
,
and
thoughtes
of
that
day
,
and
consider
well
,
whether
he
hath
done
any
wicked
worke
or
omitted
to
doe
any
good
,
vnto
which
hee
was
bounde
:
And
such
good
workes
as
hee
hath
done
,
whether
he
did
not
corrupt
them
&
make
them
naught
in
the
doing
,
as
if
he
did
correct
or
punnish
any
vpon
reuenge
,
if
he
reiected
any
poore
body
,
not
giuing
him
almes
as
was
conuenient
:
if
he
said
not
his
prayers
without
attention
.
In
his
wordes
,
let
him
consider
,
whether
he
hath
sworn
without
necessity
,
back-bited
any
,
tolde
any
lies
,
or
vttered
any
idle
or
impatient
wordes
.
In
his
thoughtes
,
let
him
examine
whether
he
hath
had
any
pride
,
anger
,
couetuousnesse
,
griefe
,
at
the
good
of
his
neighbour
,
vaine
desires
of
worldly
praise
:
and
in
these
and
other
such
like
wicked
thoughtes
,
let
him
examine
him selfe
,
whether
he
hath
cast
them
quickly
from
him
,
crauing
Gods
grace
to
withstand
them
,
and
hath
detested
them
as
contrary
to
the
will
of
God
.
In
the
fourth
point
.
For
such
sinnes
as
he
findeth
that
he
hath
committed
that
daye
,
bee
they
great
or
small
,
let
him
repent
&
be
sorie
from
his
hart
,
and
ponder
with
himselfe
,
how
sinne
is
an
offence
done
against
the
maiestie
of
God
,
and
therefore
let
him
say
in
his
soule
,
with
a
detestation
thereof
.
O
that
I
had
neuer
committed
thee
for
any
thinge
in
the
worlde
.
And
let
him
consider
,
that
although
hee
hath
many
times
fallen
into
the
same
faulte
,
that
hee
ought
not
for
all
that
to
bee
dismaied
,
nor
disordinatelie
grieued
,
but
let
him
humble
himselfe
,
and
with
a
louing
hart
,
and
confidence
in
the
goodnesse
of
God
,
who
so
often
as
a
sinner
doth
turne
vnto
him
,
is
ready
to
receaue
him
againe
,
craue
pardon
at
his
hands
,
and
let
him
offer
vnto
his
diuine
maiesty
,
the
merits
of
his
holye
passion
,
that
through
them
hee
would
voutsafe
to
grant
him
remission
:
And
if
the
sinnes
,
into
which
he
hath
fallen
that
day
be
of
the
greatest
sorte
,
let
him
for
them
condemne
him selfe
to
some
penance
,
as
to
fast
,
or
to
take
away
some
part
of
his
meate
or
drink
,
or
to
giue
some
almes
,
or
to
say
three
Creedes
,
or
three
Salue
reginas
,
with
his
armes
stretched
out
like
a
crosse
,
in
reuerence
&
honor
of
the
blessed
Trinity
,
or
the
three
howers
which
our
Lord
&
fauiour
remained
vpon
the
crosse
,
or
fiue
times
to
kisse
the
earthe
,
in
honor
of
the
fiue
woundes
of
our
Sauiour
.
In
the
fifte
and
last
pointe
,
let
him
purpose
in
his
hearte
,
the
amendmente
of
those
sins
,
that
is
,
not
to
committe
them
euer
anye
more
for
all
the
worlde
,
and
although
he
hath
fallen
a
thousande
tymes
into
them
,
yet
let
him
a
thousande
times
fully
purpose
to
doe
so
no
more
,
and
when
he
determineth
not
to
commit
them
againe
,
let
him
by
no
meanes
trust
vpon
himselfe
,
or
relie
vpon
his
owne
strength
,
for
the
performance
of
that
his
intent
,
but
let
him
trust
vpon
the
grace
of
god
,
which
he
will
bestowe
vpon
him
for
that
purpose
,
through
the
merittes
of
his
sacred
passion
,
as
else
where
hath
beene
declared
:
And
let
This
is
the
daily
examination
of
our
conscience
:
and
it
importeth
so
much
for
a
man
to
be
diligent
herein
,
and
neuer
vpon
any
occasion
,
or
businesse
to
omit
it
,
albeit
he
spend
no
more
therein
,
then
the
fourth
parte
of
an
hower
,
that
no
wordes
can
sufficiently
commend
the
same
.
By
the
helpe
of
this
examination
,
a
man
doth
ouercome
culpable
ignorance
,
and
is
deliuered
from
those
secret
sinnes
,
which
from
that
doe
growe
,
because
he
doth
what
lieth
in
him
,
to
know
the
trueth
and
for
the
goodnesse
of
God
to
reueale
it
.
By
meanes
also
of
this
examination
,
a
man
is
deliuered
from
that
weakenes
that
blindnesse
,
that
deformity
,
which
the
sinnes
committed
that
day
,
left
in
his
soule
,
and
obtaineth
of
God
more
strengthe
,
more
light
,
and
purity
of
soule
,
and
doth
euery
day
proceede
&
goe
forwarde
in
the
seruice
of
God
.
By
this
examination
doth
he
likewise
fulfill
those
precepts
and
admonitions
of
Christ
,
so
often
and
so
earnestlie
repeated
in
the
Gospell
.
Watche
and
pray
,
because
you
knowe
not
the
day
nor
the
hower
of
your
death
and
iudgement
:
Be
ready
,
because
at
that
hower
which
you
thinke
not
of
,
the
sonne
of
the
Virgin
will
come
,
to
call
you
to
his
diuine
iudgement
.
By
this
examination
also
,
doth
a
man
watch
ouer
him selfe
,
escapeth
the
daunger
and
bande
of
his
former
sinnes
,
deliuereth
himselfe
from
those
to
come
,
and
maketh
his
soule
ready
for
death
,
yea
if
it
shoulde
come
that
very
night
,
as
it
is
possible
and
indeede
may
come
,
&
so
he
might
haue
chanced
vpon
a
sodaine
death
,
and
therby
(
had
hee
not
examined
himselfe
before
)
haue
perished
and
beene
damned
for
euer
:
but
now
hauing
before
hand
examined
wel
his
conscience
,
with
contrition
for
his
sinnes
,
is
a
saued
soule
.
To
this
daily
examination
holy
fathers
doe
exhort
vs
,
especially
Saint
Basill
,
who
speaketh
thus
:
Examine
at
euening
,
or
in
the
night
thy
whole
daies
worke
:
Enter
into
consideration
,
and
remember
thy
actions
within
thy
soule
,
to
amende
them
,
and
make
them
better
,
and
compare
them
with
those
of
the
former
day
,
to
see
whether
thou
hast
amended
thy selfe
,
and
endeuour
carefully
euery
day
,
to
leade
a
more
vertuous
life
,
for
by
these
meanes
shalt
thou
bee
more
like
and
more
neere
to
the
blessed
Angelles
▪
and
more
acceptable
in
the
sight
of
God
.
Chap.
XI
.
Of
an
other
singular
meanes
,
for
a
man
to
deliuer
himselfe
from
secret
sins
,
and
that
his
confessions
may
be
more
fruitfull
,
which
is
,
to
haue
one
determinat
ghostly
father
,
vnto
whom
he
ought
ordinarily
to
confesse
his
sinnes
.
AN
other
meanes
which
a
man
hath
to
vse
for
the
remedy
of
these
mischiefes
is
,
to
haue
one
confessor
,
and
spirituall
father
,
who
is
a
prudent
man
,
and
of
a
good
conscience
,
vpon
whome
ordinarily
let
him
relie
,
and
to
him
often
confesse
himselfe
,
&
in
such
doubts
as
occur
demande
his
aduice
and
counsell
:
Let
him
not
without
great
cause
change
his
ghostly
father
,
but
keepe
one
sure
and
certaine
,
whome
he
hath
made
choise
of
:
&
to
him
let
him
open
his
soule
,
&
giue
an
account
of
his
whole
life
,
and
not
onely
of
those
thinges
which
be
certainely
sinnes
,
but
likwise
of
those
wherein
he
standeth
in
doubt
:
neither
let
him
onely
discouer
his
sinnes
,
but
also
his
good
workes
and
pennances
,
and
mortifications
which
he
doth
,
that
hee
may
instructe
and
direct
him
to
doe
that
which
is
most
for
the
seruice
of
God
.
If
our
ghostly
father
had
no
other
office
but
to
absolue
vs
from
our
sins
,
inconuenient
it
were
not
,
to
confesse
one
day
to
one
man
,
and
an
other
day
to
confesse
vnto
an
other
,
but
so
it
is
not
,
for
besides
this
,
hee
hath
also
the
office
of
a
father
,
and
a
maister
,
and
of
a
phisition
,
and
by
reason
hereof
,
it
appertaineth
to
Saint
Bonauenture
in
these
wordes
.
Make
choise
of
one
ghostly
father
,
who
is
of
discretion
,
learning
,
&
experience
,
to
whom
confesse
thy selfe
,
and
open
all
the
defectes
and
tentations
of
thy
soule
,
that
be
may
prescribe
thee
a
remedye
,
and
change
him
not
either
for
shame
,
or
for
feare
to
be
confounded
,
nay
rather
for
thy
greater
confusion
,
enforce
thy selfe
to
confesse
to
that
man
,
and
open
vnto
him
the
state
of
thy
soule
as
plainely
as
thou
canst
.
This
is
the
counsell
of
Saint
Bonauenture
:
And
that
wee
ought
likewise
to
declare
vnto
such
an
ordinary
ghostly
father
,
our
deuotions
,
penances
,
and
other
diuine
inspirations
,
&
comforts
,
S.
Dorotheus
and
the
holye
By
this
meanes
of
keeping
one
ordinary
ghostly
father
,
who
is
a
wise
man
and
one
that
feareth
God
,
he
that
sincerely
desireth
,
and
laboureth
to
saue
his
soule
,
shall
deliuer
him selfe
from
all
euils
and
inconueniences
of
culpable
ignorance
,
and
from
erring
in
such
thinges
as
pertaine
to
his
saluation
.
For
seeing
his
confessor
,
is
in
the
place
of
Christ
our
Lord
,
and
the
penitent
soule
commeth
vnto
him
,
as
thoughe
it
were
to
the
feete
of
Christ
him selfe
,
it
pertaineth
to
the
pietye
of
our
mercifull
maister
,
and
to
the
fidelity
of
his
promises
,
to
teach
&
illuminate
such
a
soule
,
in
all
thinges
necessary
for
his
saluation
,
seing
he
doth
seeke
it
,
by
those
meanes
which
himselfe
hath
ordayned
in
his
church
,
and
especially
by
this
of
such
humility
,
&
so
acceptable
in
his
sight
:
which
thing
for
the
great
comfort
and
security
of
all
,
our
Lord
hath
voutsafed
to
confirme
with
wonderfull
examples
.
Moises
was
Yet
necessary
it
is
,
that
a
man
should
here
note
one
thing
,
to
the
ende
that
God
may
by
the
meanes
of
his
ghostlye
father
,
teache
him
the
trueth
,
and
directe
him
in
the
way
of
vertue
,
and
that
is
,
that
he
come
to
confession
,
with
that
ende
and
intention
which
he
ought
to
do
,
to
witte
with
a
desire
to
vnderstand
the
truth
,
and
that
which
is
most
expedient
for
his
soule
,
although
it
be
a
thing
of
travaile
and
that
which
will
put
him
to
much
trouble
and
griefe
,
&
with
al
let
him
craue
of
God
,
to
inspire
and
put
into
the
hart
of
his
ghostlye
father
,
that
which
hee
hath
to
speake
,
because
if
hee
come
to
his
confessor
with
a
desire
only
that
he
should
tell
him
that
which
doth
please
himselfe
,
and
to
declare
the
trueth
if
it
bee
fittinge
to
his
owne
humor
,
and
if
not
,
to
say
nothing
,
then
for
punnishment
of
that
wicked
intention
,
God
vseth
to
permit
the
ghostly
father
not
certainely
to
tell
him
the
trueth
,
nor
that
which
is
necessary
for
him
,
but
rather
the
contrary
:
for
so
hath
God
threatned
by
his
Propher
Ezechiell
in
these
wordes
:
If
a
man
who
hath
his
hart
from
me
,
commeth
vnto
a
Prophet
,
and
by
meanes
of
him
would
be
taught
concerning
mee
,
I
will
permit
that
the
Prophet
shall
bee
deceiued
and
deceaue
him
:
according
to
the
wicked
intention
of
him
that
asketh
,
shall
bee
the
deceite
of
him
that
answereth
.
So
did
it
happen
to
king
Achah
,
and
to
many
more
,
Curious
persons
are
somtimes
deceaued
of
the
Diuel
,
but
the
vertuous
that
with
a
good
intention
craue
counsell
,
and
sincerely
open
vnto
their
ghostly
fathers
,
not
onely
theire
sinnes
,
but
also
the
tentations
of
their
soules
,
these
walke
the
right
way
free
from
deceite
,
because
he
cannot
erre
,
that
with
a
sound
intention
asketh
counsell
,
and
is
gouerned
by
him
,
neither
can
he
be
beguiled
by
the
enemy
that
doth
discouer
his
tentations
.
This
which
venerable
Richard
affirmeth
,
may
in
generall
bee
hoped
for
of
the
goodnesse
of
God
,
but
more
certaine
it
is
,
in
those
thinges
which
bee
donne
throughe
obedience
,
for
when
they
be
of
them selues
lawfull
,
although
the
superiour
that
prescribeth
them
may
erre
through
ignorance
,
or
malice
:
yet
the
penitent
that
in
those
thinges
obeyeth
,
can
not
erre
by
obeying
,
for
as
much
as
hee
doth
in
that
the
will
of
God
,
concerning
which
point
,
and
of
the
necessity
Chap.
XII
.
Of
an
other
exellent
remedy
to
deliuer
our selues
from
the
harme
of
secret
sinnes
,
and
to
supply
the
defectes
of
our
former
confessions
,
and
that
is
,
with
care
and
diligence
,
to
make
a
generall
confession
.
Besids
the
former
meanes
now
spoken
of
,
ther
remaineth
yet
an
other
,
very
excellent
,
by
which
Gods
seruant
may
deliuer
him selfe
from
such
secret
sinnes
,
as
proceede
from
culpable
ignorance
,
and
from
other
disorders
before
handled
.
This
meanes
is
,
to
make
a
generall
confession
of
all
the
sinnes
of
his
life
past
:
taking
for
that
,
the
space
of
a
weeke
,
in
which
discharging
him selfe
from
all
other
businesse
,
let
him
enter
into
himselfe
,
&
running
ouer
the
ten
commaundedements
,
let
him
call
to
minde
as
much
as
he
can
,
all
the
sinnes
of
his
life
past
,
and
make
his
confession
of
them
:
and
by
the
help
and
direction
of
his
ghostly
father
chosen
out
for
that
purpose
,
the
doing
of
it
will
be
easie
and
sweete
,
in
such
sort
that
in
an
hower
or
two
,
he
may
dispatche
it
,
though
it
be
a
confession
of
many
yeeres
.
When
as
a
man
in
his
former
confessions
hath
concealed
some
mortall
sin
through
shame
,
vaine
feare
,
or
because
he
would
not
bestowe
any
time
about
the
examination
of
his
conscience
,
or
if
he
went
to
confession
without
a
purpose
to
abstaine
from
mortall
sin
,
in
these
cases
,
to
make
a
generall
confession
,
both
of
all
those
sinnes
vttered
in
that
former
bad
confession
,
and
of
all
other
sins
committed
afterward
,
is
a
thing
necessary
and
commanded
by
the
lawe
of
God
.
But
when
a
man
hath
discharged
himselfe
well
in
his
former
confessions
,
certaine
and
sure
it
is
,
that
bounde
hee
is
not
to
make
a
generall
confession
,
nor
to
confesse
againe
those
sinnes
,
which
before
he
did
confesse
:
but
although
there
be
no
bande
or
precepte
,
yet
verye
good
and
heauenlie
counsell
it
is
,
and
a
worke
of
wonderfull
profit
,
for
many
reasons
founded
in
the
lawe
of
God
and
in
experience
,
which
briefely
now
I
meane
to
runne
ouer
.
One
of
the
thinges
which
doth
much
humble
man
,
is
the
knowledge
of
him selfe
,
his
owne
infirmitie
,
his
owne
ignorance
,
and
especiallye
of
his
sinnes
and
wickednesse
.
And
for
this
cause
Saint
Augustine
the
knowledge
of
a
mans
selfe
,
because
it
springeth
from
that
,
as
from
the
cause
and
roote
thereof
.
And
Saint
Bernarde
saith
,
that
humilitie
is
a
contempt
of
him selfe
,
as
of
a
verie
vile
thing
,
growing
from
the
true
knowledge
thereof
.
Seing
therefore
a
man
in
a
generall
confession
,
calleth
to
minde
all
his
sinnes
,
and
beholdeth
them
all
mustered
togither
before
him
,
doth
consider
and
note
them
more
attentiuely
,
&
more
clearly
doth
perceaue
all
his
infirmity
,
all
his
ignorance
,
and
all
his
malice
,
by
that
meanes
doth
he
humble
himselfe
,
thinke
basely
of
himselfe
,
as
hee
deserueth
:
and
dispiseth
himselfe
as
a
most
vile
and
wreatched
creature
.
To
this
may
bee
also
added
,
that
hee
doth
open
all
his
ignorance
,
and
malice
,
to
an
other
man
like
vnto
him selfe
,
and
of
all
that
doth
accuse
and
blame
him selfe
,
crauing
at
his
handes
,
that
hee
would
correcte
and
punnishe
him
,
and
inioyne
him
such
pennaunce
for
his
sinnes
,
as
hee
iustlye
deserueeh
:
And
as
all
these
bee
such
actions
,
by
which
a
man
doth
abase
,
contemne
,
and
handle
himself
as
a
miserable
wretch
so
of
them
humilitie
of
hart
doth
encrease
:
and
hereof
it
proceedeth
that
Almighty
God
,
whose
property
is
to
exalt
the
humble
,
and
to
bestow
vpon
them
grace
,
light
,
and
comfort
,
seing
a
man
in
this
manner
to
bee
humbled
,
giueth
him
newe
and
plentifull
giftes
of
grace
,
wherewith
hee
doth
enriche
his
soule
,
and
giue
it
new
beames
of
heauenly
light
,
by
meanes
whereof
he
doth
lay
open
before
him
all
such
grieuous
sins
,
as
through
ignorance
&
lacke
of
consideration
before
time
he
left
vnconfessed
,
One
of
the
thinges
likewise
,
which
maketh
a
man
patientlie
to
endure
the
miseries
of
this
life
as
infirmities
of
body
,
pouerty
,
iniuries
,
&
persecutions
of
men
,
&
the
scourges
of
the
Diuell
,
is
,
to
knowe
and
consider
the
punnishments
which
for
his
grieuous
sinnes
he
deserueth
:
when
a
man
examineth
and
confesseth
onely
his
veniall
sinnes
,
which
hee
did
since
his
last
confession
,
&
doth
not
consider
nor
ponder
those
which
in
other
times
he
hath
committed
,
vnwillingly
doth
he
suffer
any
punnishment
or
iniurie
,
and
doth
complaine
and
grieue
at
litle
thinges
:
but
when
he
maketh
a
generall
confession
,
then
doth
he
enter
into
the
closet
of
his
owne
conscience
,
and
doth
there
behold
the
bottomlesse
pit
of
wickednesse
,
and
doth
looke
vpon
his
heart
as
an
impostume
from
whence
such
corruption
of
sinnes
did
proceede
,
and
then
doth
he
think
vpon
the
grieuous
paines
,
which
for
them
hee
hath
deserued
,
and
iudgeth
hel
fire
to
be
to
litle
for
the
iust
punishment
of
such
horrible
sins
,
committed
against
the
maiesty
of
God
.
And
so
doth
hee
willinglye
offer
him selfe
with
patience
,
to
endure
all
the
afflictions
&
miseries
of
this
life
,
and
dare
not
complaine
of
any
harme
,
or
aduersity
that
befalleth
him
,
knowing
how
litle
all
is
to
that
which
he
deserueth
.
Blessed
Saint
Gregory
the
Pope
,
who
was
a
mirrour
of
all
vertue
,
being
vniustly
persecuted
by
Mauritius
the
Emperour
,
and
very
iniuriouslie
entreated
,
the
holy
man
calling
to
minde
,
such
sinnes
as
hee
had
committed
,
in
not
seruing
of
God
,
with
such
puritye
and
perfection
as
hee
ought
,
endured
all
those
iniuries
with
such
patience
,
that
writing
to
the
same
Emperor
,
he
vttereth
these
wordes
:
I
beleeue
that
thou
shalt
so
much
the
better
appease
the
wrath
of
Almighty
God
,
by
how
much
more
seuerely
thou
shalt
afflict
and
punnish
mee
,
because
I
haue
so
badly
serued
him
.
If
the
knowledge
of
such
small
sinnes
,
did
cause
this
Saint
,
to
thinke
that
hee
deserued
any
kinde
of
punnishmente
for
them
,
and
was
a
motiue
,
so
willingly
to
haue
suffered
them
,
how
much
more
will
the
consideration
of
so
many
and
so
greate
sinnes
,
accompanied
with
that
heauenlye
lighte
,
which
God
bestoweth
vpon
him
,
that
humbleth
him selfe
in
makinge
of
a
generall
confession
,
cause
him
to
thinke
,
that
farre
more
iustly
he
doth
deserue
any
paines
,
that
God
shall
in
this
life
lay
vpon
him
,
&
with
patience
to
endure
the
same
.
Besides
all
this
,
that
which
doth
very
much
mooue
a
christian
man
to
loue
God
,
and
to
be
loued
of
him
,
is
to
consider
well
the
particular
benefits
and
mercies
which
of
him
he
hath
receaued
:
and
this
falleth
out
in
a
generall
confession
,
wherein
a
man
by
calling
to
mind
his
sins
,
and
confessing
them
,
doth
enter
into
consideration
,
and
ponder
,
what
greate
mercies
God
hath
shewed
him
,
in
deliuering
him
from
so
great
euils
,
&
from
so
many
great
dangers
of
euerlasting
damnation
,
&
in
suffering
with
so
great
patience
,
such
notable
iniuries
as
he
hath
done
against
him
,
and
pardoning
with
so
great
clemency
such
heighnous
sinnes
:
and
that
whereas
he
hath
so
longe
time
offended
God
,
so
boldely
,
and
so
without
all
shame
,
yet
hath
he
lik
a
most
mercifull
father
,
continually
bestowed
vpon
him
incomparable
benefites
:
and
at
that
very
time
,
when
he
did
displease
and
contemne
him
,
by
his
wicked
life
,
did
the
same
good
Lord
preserue
him
,
cherish
,
and
maintaine
him
with
his
creatures
,
inspired
into
his
soule
holy
cogitations
,
and
did
offer
for
him
vnto
his
eternall
father
,
the
merits
of
his
sacred
passion
:
And
whereas
hee
might
most
iustly
,
infinite
times
haue
throwne
him
into
hell
,
as
he
did
diuers
other
sinners
,
yet
delt
he
not
so
with
him
,
but
expected
,
and
preserued
him
from
the
furie
of
the
Diuelles
,
and
with
his
potent
hand
,
deliuered
him
from
the
bandes
of
his
sins
,
and
the
daunger
of
euerlastinge
damnation
.
The
knowledge
of
these
verities
,
doth
a
generall
confession
worke
,
bringing
to
a
mans
memory
all
the
sinnes
of
his
life
past
,
and
making
him
to
accuse
himselfe
for
committing
them
,
and
with
this
spiritual
feling
,
doth
hee
encrease
more
&
more
,
in
the
feruent
loue
of
so
pitifull
a
Lord
and
maister
,
who
with
such
incredible
longanimity
hath
expected
and
endured
him
,
and
with
so
greate
loue
&
sweetnes
,
hath
cherished
,
made
much
of
,
and
drawne
him
vnto
him selfe
,
and
with
such
father
lie
pitie
hath
pardoned
him
,
and
therefore
doth
hee
praise
him
,
blesse
him
,
giue
him
thanks
,
and
sing
foorth
his
mercies
,
saying
with
the
Prophet
Dauid
.
If
our
Lorde
had
not
helped
me
,
my
soule
had
now
beene
,
in
hell
.
Blessed
be
our
Lorde
who
hath
not
suffered
me
to
perishe
betwixte
the
teethe
of
mine
enemies
the
Diuelles
;
beeinge
made
their
pray
:
my
soule
throughe
his
pietie
and
grace
,
hath
beene
deliuered
from
the
wicked
snares
of
them
,
that
woulde
haue
carried
me
to
euerlasting
damnation
.
Thou
haste
broken
in
peeces
O
Lorde
,
the
bandes
of
my
sinnes
and
passions
,
and
therefore
will
I
alwaies
offer
vnto
thee
,
the
sacrifice
of
praise
and
thankes
giuing
.
To
this
may
be
added
,
that
of
such
sinnes
as
a
man
hath
in
former
time
confessed
,
and
yet
had
not
then
haply
all
that
contrition
and
sorow
which
was
requisit
,
being
now
when
hee
maketh
his
generall
confession
,
touched
more
forcibly
with
Gods
diuine
inspiration
,
&
illuminated
with
greater
light
from
heauen
,
he
doth
more
bewaile
,
conceaue
greater
griefe
in
his
soule
,
and
doth
satisfie
God
for
them
with
more
sorrowe
and
contrition
of
hart
:
And
to
newe
griefe
for
his
old
sinnes
,
he
ioyneth
also
a
newe
purpose
of
the
amendment
of
his
life
,
and
so
the
whole
man
is
renewed
,
and
becommeth
better
,
and
more
zealous
in
the
seruice
of
God
.
These
and
other
such
like
reasons
do
declare
,
the
singular
commodities
,
which
redounde
to
the
soule
by
making
of
a
generall
confession
,
and
experience
teacheth
them
to
be
so
sure
&
certaine
,
that
those
which
hath
made
it
,
doe
say
that
they
would
not
for
the
whole
world
,
haue
wanted
that
spirituall
profit
,
which
by
meanes
thereof
their
soule
hath
receaued
.
But
necessary
it
is
here
to
note
,
that
although
the
fruites
of
a
general
confession
wel
made
,
be
so
great
and
pretious
,
that
yet
one
may
exceede
therein
:
as
for
example
,
when
a
man
hath
made
a
generall
confession
once
or
oftener
,
and
it
was
well
done
,
and
that
to
a
prudent
and
discreete
ghostly
father
,
and
yet
for
al
this
he
woulde
once
againe
,
make
an
other
generall
confession
,
not
moued
vpon
any
of
those
good
reasons
now
spoken
of
,
as
for
to
humble
himselfe
the
more
,
and
to
begin
with
a
more
resolute
determination
to
amende
his
life
,
but
only
vpon
scruples
,
because
hee
thinketh
that
he
was
not
before
well
confessed
,
and
that
by
an
other
generall
confession
he
shall
quiet
his
conscience
:
in
this
case
,
when
the
prudent
ghostly
father
knoweth
,
that
it
is
a
scruple
,
that
moueth
him
to
desire
it
,
conuenient
it
is
,
that
he
shoulde
not
doe
it
,
because
the
way
to
ouercome
a
scruple
,
is
not
to
yeelde
vnto
it
,
but
to
resist
it
,
&
to
doe
contrary
to
that
which
it
woulde
,
and
the
dutie
of
a
spirituall
father
in
this
case
is
,
to
determine
what
is
a
scruple
,
and
what
is
a
iust
cause
,
for
one
to
confesse
that
which
hath
beene
confessed
before
,
&
to
set
down
what
is
expedient
for
the
penitent
to
doe
.
And
the
duty
of
the
penitent
or
ghostly
childe
is
,
to
beleeue
and
obey
his
ghostly
father
,
and
that
peace
and
quietnes
of
conscience
,
which
he
shall
neuer
obtaine
by
yeelding
vnto
the
scruple
,
shall
he
finde
by
beleeuing
and
obeying
his
ghostly
Chap.
XIII
.
Of
such
defectes
,
as
bee
an
impediment
to
many
,
which
doe
often
communicate
,
that
they
receaue
not
the
plentifull
fruite
of
the
B.
Sacrament
.
AMong
such
persons
as
frequent
the
sacramentes
,
as
there
bee
some
which
by
often
receauing
of
the
Blessed
Sacrament
,
doe
encrease
,
and
wonderfully
proceede
in
all
vertue
:
so
there
be
some
other
,
which
do
often
communicate
,
and
though
they
finde
not
their
conscience
guilty
of
any
mortall
sinne
,
yet
doe
they
not
profit
,
nor
goe
forward
in
vertue
,
as
reason
would
,
nor
feele
in
their
soules
,
many
of
those
heauenly
effectes
,
which
they
haue
experience
of
,
that
do
communicate
with
all
that
disposition
which
is
requisit
:
wherfore
it
is
a
thing
of
great
importance
,
to
lay
open
the
causes
of
this
so
great
a
spirituall
damage
,
and
the
remedies
for
the
same
.
The
ordinary
causes
of
this
litle
profit
,
and
spirituall
harme
in
such
kinde
of
persons
bee
two
.
The
one
is
,
to
receaue
the
B.
sacrament
onely
vpon
custome
,
that
is
,
not
hauing
before
hand
,
any
consideration
or
spirituall
feeling
of
that
,
which
they
intende
to
doe
,
but
onely
mooued
of
a
certaine
dry
custome
,
which
they
haue
to
communicate
,
as
they
haue
in
other
busines
which
is
,
as
though
they
shoulde
say
,
I
communicat
because
others
doe
it
,
and
because
I
haue
of
longe
time
vsed
it
,
and
I
will
doe
that
which
I
see
other
vertuous
persons
do
practise
:
An
other
cause
is
,
aduisedly
to
fal
into
many
veniall
sinnes
and
not
to
correct
or
amend
them
.
Such
veniall
sins
as
for
want
of
care
and
diligence
,
they
fall
into
that
feare
God
,
&
be
diligent
in
his
seruice
,
worke
not
this
harme
,
but
those
onely
which
be
committed
deliberatly
by
them
that
be
lukewarme
,
and
slacke
in
the
seruice
of
God
,
as
for
example
,
longe
distractions
of
vaine
thoughtes
,
merrie
lies
,
little
detractions
,
and
impatience
,
light
laughing
,
superfluous
care
and
curiositie
in
apparell
,
in
meate
,
in
recreation
,
and
spending
of
time
,
ouer
much
talking
,
presumption
of
themselues
in
their
own
hart
,
to
praise
them selues
in
wordes
,
to
loue
honor
,
&
commendation
of
men
,
and
curiosities
of
the
senses
.
Into
these
and
such
other
like
veniall
sins
(
whereof
wee
haue
spoken
before
)
The
reason
hereof
is
,
because
Saint
Bonauenture
doth
note
in
these
words
.
When
thou
mindest
to
communicat
,
examine
first
with
what
charity
and
feruor
of
deuotion
thou
commest
,
because
to
communicate
as
is
conuenient
,
wee
ought
not
onely
to
auoide
mortall
sinnes
,
but
also
to
shun
veniall
,
which
through
negligince
,
idlenesse
,
distraction
,
or
an
cuill
custome
be
multiplied
:
for
although
they
doe
not
kill
the
soule
,
because
they
take
not
away
the
life
of
grace
,
yet
doe
they
make
a
man
more
colde
,
more
vndeuoute
,
vnwilling
to
doe
good
,
&
make
him
ill
prepared
and
disposed
,
to
receaue
the
holy
communion
:
wherefore
hee
that
mindeth
to
communicat
,
let
him
first
holpen
with
Gods
grace
,
and
stirred
vp
to
deuotion
by
good
meditations
and
kindled
with
the
flame
of
charity
,
bannish
from
himselfe
the
dust
and
chaffe
of
veniall
sinnes
:
and
therefore
haue
care
O
christian
,
that
thou
commest
not
to
communicat
without
consideration
,
nor
much
colde
in
deuotion
,
for
then
thou
commest
not
with
that
disposition
,
which
thou
shouldest
haue
.
All
these
bee
the
wordes
of
S.
Bonauenture
:
in
which
he
doth
set
down
,
what
the
causes
be
,
that
hinder
such
as
frequent
the
B.
Sacrament
,
from
receauing
that
great
profit
and
good
,
which
by
meanes
thereof
they
both
might
&
ought
.
And
although
it
be
a
common
&
true
opinion
,
that
for
such
causes
and
sins
as
these
,
which
be
not
mortall
,
that
such
as
communicat
do
not
lose
all
the
fruit
of
the
B.
Sacrament
,
but
that
they
receaue
encrease
of
grace
,
yet
certaine
also
it
is
,
that
they
doe
lose
that
plentifull
and
abundant
fruit
of
diuers
graces
&
vertues
which
are
ordinarilye
bestowed
vpon
such
as
come
better
prepared
,
&
other
wonderfull
effects
which
vsually
it
worketh
in
their
soules
that
are
more
pure
and
deuout
.
Chap.
XIIII
.
Wherein
is
declared
more
at
large
,
howe
for
the
receauing
of
more
abundant
fruit
of
the
holy
Communion
,
conuenient
it
is
,
to
purifie
the
soule
from
veniall
sinnes
.
OVt
of
the
premisses
,
Gods
seruants
that
frequent
the
holy
Communion
may
gather
,
what
meanes
they
haue
to
vse
,
for
the
amending
of
these
defectes
and
the
remouing
of
these
impediments
:
whereof
one
is
,
much
to
enforce
themselues
,
to
avoide
not
onely
mortal
sinnes
,
but
also
to
diminish
and
lessen
what
they
can
those
that
bee
veniall
,
vsing
for
that
ende
mortification
,
whereof
before
we
haue
at
large
entreated
,
for
that
is
the
S.
Chrysostome
doth
exhorte
him
,
saying
:
Come
to
receaue
God
with
all
purity
,
and
giue
thy
hart
with
great
confidence
:
by
this
most
holy
body
,
which
heere
I
receaue
,
I
doe
not
account
myselfe
any
more
to
be
dust
and
ashes
,
no
more
to
be
a
captiue
but
free
because
I
hope
to
obtaine
heauen
,
and
those
goodes
which
be
there
,
as
immortall
and
euerlasting
life
,
a
place
amongest
the
Angels
,
and
the
glorious
company
of
Christ
.
Thus
saith
S.
Chrysostome
.
And
the
glorious
Pope
S.
Gregory
doth
note
and
ponder
this
point
more
in
particular
,
&
that
most
excellently
:
who
admonishing
all
faithfull
christians
,
to
purifie
themselues
from
sinne
,
for
the
receauing
of
the
blessed
Sacrament
,
saith
,
that
they
ought
not
onely
to
cleere
themselues
from
mortall
sinnes
,
which
doe
wholly
hinder
the
fruite
of
this
most
diuine
sacrament
,
but
also
from
veniall
,
which
bee
a
let
to
that
great
spirituall
commodity
which
would
come
by
meanes
thereof
.
These
be
his
wordes
,
worthy
of
due
consideration
.
Those
that
come
to
receaue
the
consecrated
hoste
,
which
giueth
true
health
,
and
doe
harboure
sinnes
in
their
soule
,
which
they
haue
committed
,
doe
not
reccaue
the
fruite
of
health
,
and
therefore
albeit
they
receaue
with
their
mouth
,
the
true
sacrament
,
yet
doe
they
not
receaue
with
their
soule
,
the
vertue
and
fulnesse
thereof
,
because
that
is
receaued
onely
of
them
,
that
come
fasting
from
sinnes
,
and
be
adorned
with
vertues
.
And
because
the
iust
also
,
and
the
elect
seruants
of
God
,
cannot
leade
this
life
without
falling
into
some
sins
,
therefore
the
remedy
which
they
haue
,
is
,
that
they
enforce
and
stirre
vp
them selues
,
daily
to
purge
their
soule
by
penance
,
from
those
daily
sins
,
into
which
they
fall
through
humane
infirmity
,
for
if
they
haue
not
this
care
daily
to
purifie
them selues
from
their
sins
,
although
they
be
very
small
,
by
litle
and
litle
,
the
soule
is
filled
full
of
sinnes
,
which
do
depriue
them
of
the
fruit
of
the
inwarde
and
spirituall
fulnes
:
and
therefore
to
auoide
this
harme
S.
Paule
doth
admonish
a
christian
man
that
hee
shoulde
prooue
him selfe
before
he
doth
communicate
,
that
is
to
say
,
that
hee
shoulde
purge
and
discharge
himselfe
from
sin
,
that
being
prooued
and
purified
,
he
may
come
to
the
table
of
our
Lord
:
wherfore
seeing
we
sinne
daily
,
daily
also
let
vs
bewaile
our
sinnes
,
and
doe
pennance
for
them
,
and
the
more
carefully
we
doe
purifie
our selues
from
these
daily
sinnes
,
with
the
sorowe
of
penance
,
so
much
the
more
in
that
spirituall
banquet
,
shal
we
receaue
the
abundant
fruite
of
heauenly
grace
.
All
this
is
out
of
S.
Gregory
in
which
,
diuinely
he
putteth
a
difference
,
betwixte
that
harme
which
mortall
sinne
doth
worke
,
which
is
to
hinder
the
whole
fruite
of
the
blessed
Sacrament
,
&
to
make
a
man
worthy
of
condemnation
:
and
the
harme
which
cometh
by
veniall
sinnes
,
if
they
be
not
washed
away
by
pennance
,
for
they
doe
much
let
the
wonderfull
commodity
and
effectes
of
the
holy
communion
.
And
very
seriously
doth
he
admonish
vertuous
and
iust
men
,
to
purge
them selues
daily
from
such
sinnes
,
especiallye
when
they
meane
to
communicate
,
because
the
more
cleere
they
be
from
than
,
so
much
the
more
shall
they
receaue
the
plentiful
fruite
of
heauenly
gifts
and
graces
,
and
especially
shall
they
feele
in
their
soule
that
diuine
fulnesse
and
inward
sweetnesse
which
is
bestowed
vpon
them
that
haue
the
true
hunger
of
God
.
Chap.
XV.
How
to
receaue
fruite
of
the
blessed
Sacrament
,
necessary
it
is
,
for
a
man
to
prepare
himselfe
with
recollection
,
and
meditation
:
and
what
manner
of
meditations
or
considerations
are
good
to
bee
vsed
for
that
purpose
.
THE
second
thinge
,
which
the
seruants
of
God
haue
to
do
,
is
to
recollect
them selues
before
they
communicate
,
to
the
ende
they
may
pray
and
meditate
diuine
thinges
,
conformable
to
those
documents
which
we
prescribed
in
the
treatise
of
prayer
:
and
although
a
man
may
out
of
any
matter
,
which
he
meditateth
,
drawe
deuotion
meete
for
the
holy
communion
:
yet
the
best
and
most
fit
considerations
to
furnish
him selfe
withall
for
this
purpose
,
bee
these
.
Let
him
meditate
vpon
the
institution
of
this
most
holy
sacrament
in
the
last
supper
:
how
our
Lord
rose
from
the
table
,
tooke
of
his
garment
,
and
putting
a
linnen
cloth
about
him
,
did
vpon
his
knees
wash
his
Disciples
feete
,
and
afterward
when
they
were
fet
,
how
he
tooke
bread
&
wine
into
his
hands
,
&
by
his
omnipotent
power
did
consecrate
&
change
them
into
his
body
and
bloud
,
which
were
vnited
to
his
soule
and
diuinity
,
and
how
when
he
had
first
communicated
him self
,
as
many
holy
men
do
write
,
hee
did
streight
waies
with
his
owne
hands
distribute
his
owne
body
and
bloud
to
his
Apostles
,
and
withall
gaue
them
authority
also
to
consecrate
his
body
and
to
giue
it
to
all
faithfull
people
.
Heere
let
a
christian
man
meditate
attentiuely
,
that
infinit
magnificence
of
the
son
of
God
,
that
liberality
neuer
before
heard
of
,
and
that
vnspeakable
charity
,
by
which
he
voutsafed
to
giue
him selfe
,
to
be
eaten
in
such
a
wonderfull
sorte
,
thereby
to
binde
vs
vnto
him
by
a
most
straight
band
of
loue
,
&
by
these
meanes
to
heale
our
infirmities
,
and
to
make
vs
after
his
likenesse
,
holy
,
pure
,
diuine
,
and
heauenlye
.
From
this
consideration
,
let
him
labour
to
procure
a
greate
hunger
and
very
feruent
desire
to
eate
this
breade
of
life
,
and
to
drawe
from
it
a
readye
will
to
please
in
all
thinges
the
author
of
life
,
who
with
so
greate
loue
,
doth
giue
himself
to
vs
for
meat
:
Let
him
likewise
consider
and
ponder
,
what
great
purity
is
required
,
to
come
to
receaue
this
diuine
foode
,
seing
the
Apostles
that
were
in
the
state
of
grace
,
&
cleere
from
mortall
sinnes
,
yet
our
Sauiour
preparing
them
with
more
purity
for
the
receauing
of
the
holy
communion
,
did
wash
their
feete
,
which
was
as
S.
Bernard
Other
considerations
,
more
S.
Cirill
giue
vs
verye
diuinelye
in
these
wordes
.
I
beseech
thee
,
that
togither
with
thy
holy
life
,
thou
dost
prepare
thy
selfe
to
communicate
with
godly
considerations
and
beleeue
me
,
that
this
blessing
of
God
(
for
so
hee
calleth
the
holy
sacrament
)
will
deliuer
thee
,
not
onely
from
death
but
also
from
all
the
infirmities
of
thy
soul
,
because
by
meanes
of
this
sacrament
,
Christ
dwelleth
in
our
soules
,
and
by
his
vertue
doth
he
mittigate
and
pacifie
our
passions
,
and
quiet
the
perturbations
of
our
heart
,
encrease
and
fortifie
pietie
and
all
vertue
in
vs
,
and
doth
deliuer
vs
from
all
sinne
.
Thus
writeth
S.
Cirill
.
Wherefore
let
Gods
seruant
,
come
to
the
holy
communion
,
and
let
him
come
with
a
pure
intention
,
and
holy
purpose
,
that
is
,
to
vnite
himselfe
vnto
Christ
by
perfect
loue
as
to
the
spouse
of
his
soule
,
to
heale
his
passions
,
to
purge
him selfe
from
sinnes
,
to
satisfie
for
the
paines
thereof
,
to
giue
thankes
for
benefittes
receaued
,
to
finde
ease
and
comfort
in
tribulation
,
to
ouercome
some
tentation
,
and
finally
to
obtaine
some
particular
grace
.
Let
him
come
with
consideration
,
with
reuerence
,
with
an
hunger
and
desire
,
springing
from
loue
,
&
hee
shall
obtaine
whatsoeuer
he
desireth
,
because
hee
is
that
good
sheepeheard
,
which
saith
&
promiseth
,
Come
vnto
me
all
ye
that
labor
and
are
burdened
,
and
I
will
giue
you
repose
and
comfort
.
Chap.
XVI
.
Of
that
outwarde
reuerence
,
humility
,
and
modestie
,
with
which
we
ought
to
come
vnto
the
holy
communion
.
ALthough
the
principall
deuotion
,
requisite
for
the
holy
communion
,
consisteth
in
the
hart
,
yet
because
that
which
is
externall
proceedeth
from
the
inward
soule
,
&
God
also
requireth
that
,
I
haue
thought
good
to
set
down
such
defects
,
as
herein
some
time
doe
fall
out
,
and
to
prescribe
remedies
for
the
same
.
Some
persons
which
are
carefull
to
serue
God
,
and
often
goe
to
confession
,
comming
to
the
Altar
to
communicat
be
in
their
gallant
,
and
braue
apparel
,
their
face
drowned
in
their
rufs
,
&
with
gloues
vpon
their
hand
;
and
to
maintaine
their
authority
,
desirous
they
are
to
communicate
alone
,
and
to
haue
a
distinct
place
separat
from
the
rest
.
All
this
is
contrary
to
that
reuerence
which
is
due
to
this
moste
holy
sacrament
,
and
to
that
humility
with
which
necessary
it
is
,
that
they
shoulde
come
to
that
diuine
table
.
Reuerence
therefore
requireth
that
they
come
with
plaine
and
simple
apparell
,
with
a
comely
face
&
modest
handes
:
And
if
Saint
Paule
in
prayer
only
,
Some
likwise
when
they
communicat
hold
downe
their
heades
too
lowe
,
or
do
couer
it
,
&
some
do
not
open
their
mouth
in
such
decent
sort
as
is
necessary
for
the
receauing
of
the
sacred
host
,
and
by
these
disorders
they
be
sometime
the
cause
that
the
priest
doeth
light
with
the
B.
sacrament
vpon
their
cloake
,
or
their
lips
,
or
some
other
part
of
their
face
&
that
somtimes
by
this
meanes
it
breaketh
&
some
smal
peece
falleth
off
:
wherein
they
ought
to
consider
how
great
an
inconuenience
this
is
,
seing
in
the
least
peece
of
all
,
the
glorious
body
of
Christ
is
as
entire
,
and
with
as
much
maiesty
,
as
it
is
in
the
whol
hoast
,
and
as
it
is
in
heauen
it selfe
.
Wherefore
to
auoide
these
inconueniences
,
&
to
haue
that
modestie
which
is
necessary
,
the
duty
of
him
that
meaneth
to
communicat
is
,
to
haue
his
face
vncouered
,
straight
,
and
quiet
,
&
to
vse
silence
when
the
Prieste
commeth
vnto
him
,
because
it
is
no
time
then
to
pray
vocally
,
&
therefore
let
him
meditate
vpon
some
good
thinge
inwardlye
in
his
soule
,
and
when
hee
is
to
receaue
,
let
him
open
his
mouthe
moderately
,
and
put
forthe
his
tongue
towardes
his
lippes
,
and
vpon
that
receaue
the
sacred
host
,
and
when
he
hath
taken
it
,
let
him
not
breake
it
,
nor
presse
it
with
his
teeth
,
but
suffer
it
a
litle
to
be
moistened
,
and
so
to
passe
downe
sweetly
,
and
with
reuerence
:
if
there
be
any
good
externall
worke
,
conuenient
to
be
well
and
decently
donne
:
howe
much
more
ought
this
,
being
so
diuine
,
so
important
,
&
so
much
to
the
glory
of
God
?
whereunto
that
saying
of
S.
Paul
doth
especially
agree
.
Doe
all
thinges
with
honesty
,
comlinesse
and
good
order
.
Chap.
XVII
.
Of
that
quiet
and
repose
,
with
which
we
ought
to
come
vnto
the
blessed
sacrament
:
and
what
thankes
are
to
be
giuen
vnto
God
after
the
receauing
therefore
.
AN
other
notable
defect
,
into
which
many
persons
that
frequent
the
sacraments
do
fall
,
is
,
that
they
come
to
communicate
with
much
hast
&
disquiet
,
so
that
they
are
scarce
entred
into
the
church
,
or
come
from
the
feete
of
their
ghostly
father
,
but
straight
way
without
any
more
stay
,
they
goe
to
communicate
:
And
that
which
is
worse
,
some
so
soone
as
they
haue
receaued
,
without
giuing
any
more
quiet
or
repose
to
that
heauenly
foode
and
without
bestowinge
anye
time
in
giuing
of
thanks
to
that
diuine
guest
,
whome
they
haue
entertained
,
straight
waies
goe
out
of
the
church
,
fall
a
talking
with
others
,
or
else
be
take
them selues
to
some
other
such
busines
.
Al
these
disorders
,
do
much
hinder
the
fruit
of
this
most
holy
sacrament
:
and
therefore
very
necessary
it
is
,
to
prescribe
some
remedy
for
the
cure
of
the
same
:
wherefore
omitting
to
speake
of
some
particular
case
of
necessity
,
in
which
a
man
cannot
expect
,
before
he
doth
communicat
,
nor
stay
after
hee
hath
donne
:
that
which
vsuallye
herein
is
to
bee
obserued
is
,
that
when
hee
goeth
to
the
holy
communion
,
that
he
doe
it
with
quiet
and
repose
of
minde
,
forgetting
all
earthly
businesse
and
cares
,
&
committing
them
to
the
prouidence
of
God
,
to
bestowe
his
whole
hearte
in
thinkinge
vpon
that
infinite
goodnesse
,
which
hee
is
to
receaue
,
crauinge
of
him
that
hee
woulde
vouchsafe
to
adorne
his
soule
with
that
humilitie
,
that
puritie
and
loue
which
is
requisite
.
And
let
him
stirre
vp
him selfe
to
doe
so
,
with
this
consideration
:
O
Lorde
,
if
a
potent
and
riche
king
were
to
lie
in
the
house
of
a
poore
widdowe
,
neuer
woulde
he
expect
that
she
shoulde
furnish
that
rome
in
which
he
were
to
lodge
,
but
he
woulde
sende
his
seruantes
before
hande
,
to
prouide
all
thinges
in
good
order
.
What
king
is
more
potent
&
rich
,
then
thou
O
Lord
,
who
art
king
of
kinges
,
and
Lord
of
Lordes
?
and
what
creature
is
more
pore
or
miserable
,
then
my
soule
?
Wherefore
seeing
thou
vouchsafest
to
come
,
and
to
repose
in
it
,
send
thy
Angelles
before
hand
,
to
adorne
it
,
to
purify
it
,
to
illuminate
and
perfecte
it
,
in
such
sort
,
as
the
superior
Angelles
doe
purifie
and
illuminate
the
inferior
.
Sende
thy
diuine
presents
,
thy
perfecte
gifts
,
thy
heauenly
treasures
,
that
my
soul
with
such
celestial
furniture
may
be
adorned
,
and
set
in
that
good
order
,
as
is
conuenient
for
the
lodging
of
so
mightie
and
heauenly
a
guest
.
And
because
O
Lord
,
necessary
it
is
,
that
my
soule
shoulde
also
consent
and
do
what
lieth
in
her
power
,
send
forth
I
beseech
thee
,
such
forcible
fauours
,
and
effectual
helps
,
that
may
make
it
wholly
,
sweetly
,
and
cheerefully
,
to
obey
thy
diuine
will
.
And
when
he
hath
craued
this
of
our
Sauior
Christ
,
let
him
then
turne
him selfe
to
the
blessed
Virgin
,
and
to
such
Saints
as
his
deuotion
especially
affecteth
,
&
craue
of
them
with
humilitye
that
they
woulde
obtaine
for
him
the
effecte
of
his
petition
.
After
communion
,
let
him
entertaine
himself
in
the
church
the
space
of
a
litle
quarter
of
an
hower
when
opportunity
serueth
not
to
doe
more
,
and
that
time
let
him
bestowe
in
giuinge
of
thankes
to
our
Lorde
,
for
this
most
high
and
singular
benefit
,
and
in
crauinge
at
his
handes
newe
fauours
and
grace
,
that
he
may
serue
him
better
for
the
time
to
come
.
If
one
had
his
neere
kinsman
or
friende
,
which
came
out
of
the
Indies
,
with
great
store
of
riches
,
&
were
desirous
to
lodge
in
his
house
,
and
that
vpon
great
curtesy
&
friendship
which
he
beareth
him
,
and
with
a
minde
to
bestowe
vpon
him
part
of
his
wealth
,
certaine
it
is
,
that
when
he
sawe
him
enter
in
at
one
dore
,
that
he
would
not
goe
out
at
the
other
:
but
would
keepe
him
continuall
company
,
and
be
merry
with
him
,
giuing
him
such
entertainment
for
his
welcome
,
and
willingly
giue
him
eare
whilest
hee
did
discourse
of
his
trauailes
and
aduentures
,
and
when
he
came
to
receaue
those
riche
giftes
,
which
hee
bestowed
vpon
him
,
hartelie
woulde
he
yeelde
him
thankes
,
and
seeing
him
of
a
franke
and
liberall
minde
,
and
desirous
to
giue
yet
more
,
no
question
but
he
would
demand
all
that
which
were
necessary
for
himselfe
,
and
his
family
.
In
this
maner
ought
we
to
behaue
our selues
towardes
our
Sauiour
Christ
,
after
we
haue
communicated
:
for
he
commeth
vnto
vs
from
the
Indies
of
heauen
,
full
of
celestiall
riches
,
which
be
of
diuine
and
infinite
value
,
and
hee
commeth
,
mooued
of
sincere
loue
to
lodge
in
our
soule
,
to
enrich
it
:
and
beginneth
to
bestowe
his
gifts
and
treasures
vpon
vs
,
&
hath
a
desire
to
giue
much
more
:
let
vs
not
then
by
and
by
forget
him
,
and
straight
waies
busie
our
mindes
in
other
thinges
far
different
:
for
what
were
this
else
,
but
for
our
Lord
to
enter
in
at
one
dore
,
and
for
vs
to
goe
out
at
an
other
,
which
were
contrary
to
all
curtesie
,
&
opposite
to
all
good
manners
:
but
let
vs
keepe
him
company
,
and
be
glad
of
his
glory
,
and
all
that
seruice
which
the
Saints
in
heauen
,
and
the
iust
vpon
earth
doe
vnto
him
.
Let
vs
giue
him
thanks
from
the
bottome
of
our
heart
,
for
al
those
benefits
which
he
hath
bestowed
vpon
vs
,
especially
for
this
,
that
he
hath
voursafed
to
come
,
and
remaine
in
our
soule
,
by
such
a
mistery
and
wonderfull
meanes
.
And
for
this
purpose
let
vs
consider
who
he
is
that
commeth
,
which
is
God
with
all
his
infinite
perfection
:
&
to
whome
he
commeth
,
&
that
is
to
a
sinfull
man
,
who
often
times
hath
offended
him
:
&
what
moueth
him
to
come
,
which
is
sincere
loue
,
and
desire
of
his
good
:
and
wherefore
Bee
commeth
,
which
is
to
bestowe
vpon
him
his
merits
,
and
the
fruite
of
his
sacred
passion
,
and
death
,
&
the
moste
pretious
giftes
of
his
grace
,
purchased
with
the
incomparable
trauailes
and
sorowes
of
thirty
and
three
yeeres
.
After
that
Gods
seruant
hath
wel
meditated
vpon
this
,
let
him
offer
vnto
him
for
a
thankes
giuing
al
the
merits
of
his
most
holy
passion
,
and
all
the
vertues
which
doe
shine
in
that
,
and
relying
vpon
these
merits
and
ioyning
them
in
companye
with
those
vertues
,
let
him
offer
vnto
him
,
good
purposes
of
the
amendment
of
his
life
,
and
resolute
desires
to
make
it
much
better
:
and
let
him
craue
pardon
of
those
sinnes
and
faultes
into
which
he
hath
fallen
,
in
not
communicating
with
all
that
puritie
and
deuotition
which
was
requisit
.
After
al
this
,
let
him
lay
before
him
all
his
necessities
,
infirmities
,
ignorances
,
falles
,
and
al
the
rest
of
his
miseries
,
and
let
him
craue
for
him selfe
newe
gifts
,
graces
,
vertues
,
and
particular
fauours
,
and
withall
let
him
aske
the
same
for
all
Gouernors
spirituriall
and
temporall
.
Let
him
pray
also
for
succor
and
help
for
all
the
necessities
of
the
catholicke
church
both
generall
and
particular
:
for
the
encrease
of
true
faith
,
religion
,
and
vertue
,
for
the
conuersion
of
infidelles
and
heritickes
,
and
for
the
amendment
of
all
such
as
professe
the
true
faith
of
Iesus
Christ
:
and
the
selfe
same
thing
let
him
also
request
for
all
such
particular
persons
as
hee
is
bounde
vnto
,
or
hath
any
speciall
deuotion
.
And
here
Gods
seruant
hath
to
vnderstande
that
of
all
the
times
either
of
the
day
or
night
there
is
not
anie
one
better
to
meditate
,
and
praie
,
and
to
aske
graces
at
Gods
handes
then
this
,
in
which
after
he
hath
communicated
hee
hath
IESVS
Christ
present
not
onely
as
concerninge
the
presence
of
his
diuinitie
,
accordinge
to
which
hee
is
in
euerie
place
,
but
also
as
touching
the
presence
of
his
most
sacred
humanity
,
which
really
continueth
so
long
in
his
body
,
as
the
sacramentall
formes
doe
there
remaine
.
Whilest
our
sauiour
was
in
this
world
in
mortall
flesh
,
in
all
places
where
hee
came
,
hee
bestowed
particular
benefits
vpon
all
such
as
with
faith
did
touch
him
,
or
commend
themselues
vnto
his
diuine
maiestie
.
He
went
into
the
house
of
Zacheus
,
&
of
an
vsurer
made
Hereof
and
from
the
experience
of
this
truth
,
doth
it
come
that
many
hauing
communicated
,
are
so
willing
and
desirous
to
recollecte
them selues
,
and
to
think
vpon
our
Lord
,
whome
they
haue
receaued
,
to
giue
him
thankes
for
this
benefite
,
and
to
craue
newe
graces
at
his
handes
,
to
loue
him
more
,
and
better
to
serue
him
,
that
forgetting
all
worldlie
thinges
,
and
as
it
were
alienated
from
them selues
,
and
rapt
in
God
,
they
woulde
not
spende
their
time
in
any
other
thing
then
in
this
kind
of
exercise
.
All
other
businesse
for
that
time
,
doe
grieue
and
afflicte
them
,
and
this
alone
doth
delight
and
giue
them
comfort
.
And
therfore
when
either
there
owne
or
the
necessities
of
others
,
or
such
things
as
they
are
bound
to
do
,
by
reason
of
there
estate
or
calling
,
do
permit
them
,
they
do
cotinue
long
time
with
great
pleasure
and
content
in
this
kind
of
thankes
giuing
.
And
for
as
much
as
holy
desires
,
and
effectuall
purposes
,
be
tried
by
the
doing
of
good
workes
:
to
this
thankes
giuing
it
appertaineth
when
abilitie
doth
serue
,
that
a
man
after
hee
hath
receaued
the
blessed
sacrament
and
with
his
hearte
yeelded
thankes
as
hath
nowe
beene
saide
,
shoulde
shewe
him selfe
also
indeede
thankfull
for
so
greate
a
benefite
,
and
doe
that
day
as
hee
can
,
and
is
able
,
some
worke
of
charitye
,
and
mercie
,
for
the
commodity
of
his
neighbors
:
as
to
giue
somwhat
in
almes
,
to
visit
some
body
that
is
sicke
,
to
comfort
some
that
is
in
misery
,
to
teach
some
that
is
ignorant
,
or
to
doe
some
other
spirituall
or
corporall
worke
of
mercy
.
For
great
reason
there
is
,
that
vpon
that
day
in
which
the
king
of
glorie
hath
giuen
him
so
great
a
pledg
of
his
loue
,
and
hath
shewed
him
such
vnspekable
mercy
,
that
he
shold
make
his
loue
likwise
manifest
in
the
works
of
charity
towards
his
neighbour
,
vsing
mercy
&
compassion
towardes
him
,
for
this
is
the
proofe
that
God
requireth
of
vs
for
a
testimony
of
our
loue
accordinge
to
that
of
Saint
Iohn
.
This
precept
wee
haue
receaued
from
God
,
that
he
which
loueth
God
,
should
for
his
sake
loue
his
neighbour
and
brother
.
Chap.
XVIII
.
How
to
abstaine
from
the
sacrament
of
the
Aultar
without
iust
cause
,
is
an
impediment
to
spirituall
profit
,
and
how
that
neither
for
negligence
,
or
lacke
of
sensible
deuotion
,
a
man
shoulde
giue
ouer
the
holie
communion
.
AMongest
such
persons
as
haue
begone
to
serue
god
,
and
for
that
ende
doe
help
them selues
,
with
the
holy
and
laudable
custome
of
often
repairing
to
the
B.
Sacrament
:
many
there
bee
,
which
abstaine
from
their
ordinary
custome
of
communicating
,
which
they
did
vse
once
or
twise
a
week
,
or
euery
fifteene
daies
,
according
to
the
counsell
of
their
ghostly
father
:
Such
as
doe
so
,
by
order
from
him
,
who
for
iust
respectes
doth
thinke
it
so
conuenient
,
certainelye
they
doe
very
well
,
to
obey
and
followe
that
which
he
prescribeth
,
and
nothinge
shall
they
lose
thereby
,
because
that
which
semeth
one
waye
to
bee
denied
them
,
if
with
humilitie
they
be
obedient
,
GOD
will
recompence
it
an
other
,
bestoweing
vpon
them
newe
fauoures
and
mercies
,
and
giuing
them
such
a
disposition
,
by
reason
whereof
,
at
one
communion
donne
vpon
obedience
to
their
ghostly
father
,
they
shal
receaue
more
grace
and
comfort
then
at
many
,
taken
vpon
their
owne
will
,
as
afterwarde
shall
be
handled
.
But
speaking
of
such
persons
,
as
(
not
by
order
from
their
ghostlye
father
,
nor
by
his
will
and
direction
)
do
giue
ouer
that
custome
of
communicating
,
which
they
had
,
and
their
confessor
did
wel
like
of
,
I
say
that
those
which
doe
so
only
vpon
carelesnes
and
negligence
,
as
not
to
giue
ouer
their
other
worldlye
businesse
,
or
not
to
take
the
paine
to
prepare
themselues
,
or
not
to
binde
themselues
to
that
care
&
watch
fulnes
in
leading
of
a
good
and
vertuous
life
,
a
that
holye
custome
requireth
,
plaine
it
is
,
and
apparant
to
all
such
as
haue
reaso
,
that
they
are
worthy
of
blame
,
and
to
be
condemned
of
a
fault
,
seeing
they
doe
without
any
iust
cause
giue
ouer
so
good
a
custome
:
so
glorious
to
God
,
&
so
important
&
profitable
for
their
owne
saluation
,
as
before
was
declared
in
the
beginning
of
this
treatise
.
Other
there
bee
,
which
abstaine
from
the
B.
Sacrament
vpon
other
causes
more
apparant
,
in
which
the
fault
or
error
,
that
they
commit
,
&
the
harme
they
incurre
,
is
not
so
easilie
perceaued
.
One
of
these
is
,
because
hauing
at
other
times
beene
visited
of
God
,
when
they
did
communicat
,
he
preparing
them
for
it
,
with
a
spirituall
hunger
&
liuely
desire
of
the
communion
,
and
helping
them
with
spirituall
light
to
meditate
the
misteries
of
this
diuine
sacrament
,
and
to
receaue
it
with
feruour
of
spirit
,
with
sweetnesse
of
loue
,
and
deuotion
:
and
giuing
them
when
they
did
communicate
,
heauenly
motions
,
celestiall
comforts
,
wonderfull
peace
,
and
tranquility
of
conscience
,
swete
meditations
,
great
alacrity
,
and
vigor
of
minde
,
for
all
good
workes
:
and
seeing
themselues
nowe
depriued
of
all
these
good
thinges
,
and
that
they
haue
no
hunger
,
nor
desire
to
communicate
,
but
faintnesse
and
dulnesse
of
soule
:
that
they
haue
no
light
to
contemplate
this
or
anye
other
mistery
,
but
a
darknesse
and
confusion
in
their
vnderstanding
:
that
they
haue
not
any
feruor
or
deuotion
,
to
the
B.
Sacrament
,
but
a
drie
and
colde
disposition
:
and
that
also
when
they
do
communicate
they
feele
not
in
their
soule
any
spirituall
taste
or
comfort
,
and
that
after
they
haue
receaued
the
Sacrament
they
find
not
any
spirit
or
alacrity
to
good
workes
,
but
a
loathsomnesse
to
pray
,
and
a
griefe
and
heauinesse
to
all
kinde
of
vertue
.
When
therefore
these
persons
find
this
greate
mutation
in
themselues
,
they
verily
thinke
that
they
bee
not
well
prepared
to
communicate
,
and
that
Gods
pleasure
is
that
they
shoulde
not
doe
it
,
and
for
as
much
as
great
deuotion
is
required
to
come
to
the
holy
communion
,
which
they
want
,
therefore
they
suppose
that
they
oughte
not
by
anye
meanes
to
doe
it
,
and
although
their
ghostly
father
doth
aduise
them
to
communicate
,
yet
can
they
not
bee
perswaded
to
followe
his
counsell
,
or
that
it
is
conuenient
for
them
so
to
doe
.
Such
persons
as
these
ought
to
consider
what
in
this
case
they
haue
to
doe
,
and
that
is
,
that
this
mutation
which
they
feele
in
them selues
,
is
a
proofe
and
triall
of
God
,
and
that
his
pleasure
is
,
that
as
when
he
sent
them
the
sweetenesse
of
his
benediction
,
they
were
animated
to
communicate
,
and
to
doe
other
good
workes
,
by
reason
of
those
motions
and
sensible
effectes
of
his
diuine
presence
,
which
they
found
in
their
soule
:
so
in
like
maner
,
that
they
shold
now
be
moued
to
goe
vnto
the
holy
communion
,
&
to
do
other
good
works
by
the
only
direction
and
perswasion
of
faith
,
not
void
of
charity
,
but
void
of
the
feeling
&
experimental
motion
therof
,
&
be
encouraged
to
worke
and
labor
in
the
seruice
of
god
,
moued
onely
of
an
effectuall
good
will
,
which
is
the
principal
part
of
charity
,
without
any
other
sweete
visitations
&
conforts
,
which
according
to
Gods
pleasure
proceede
from
charity
,
and
doe
make
the
works
thereof
easie
&
pleasant
.
And
if
in
this
manner
they
doe
communicat
,
&
do
good
works
and
perseuere
in
all
their
vertuous
exercises
,
moued
by
faith
,
and
vpon
a
good
mind
,
then
do
they
keepe
that
fidelitie
and
loyalty
which
they
owe
vnto
God
,
seruing
him
not
only
in
the
time
of
prosperity
,
but
also
in
the
time
of
aduersitie
and
tribulation
:
&
not
only
in
the
time
of
sweetnes
and
comfort
,
but
also
in
the
time
of
griefe
and
desolation
.
And
let
them
knowe
,
that
by
such
a
communion
,
and
such
seruices
done
in
the
time
of
aduersity
&
discomforts
,
they
doe
content
,
please
,
and
glorifie
God
,
&
merit
for
themselues
grace
&
glory
no
lesse
,
nay
more
,
then
in
the
time
of
prosperity
and
spirituall
comfort
,
because
perseuering
in
this
manner
,
they
ouercome
,
denie
,
and
mortifie
them selues
the
more
,
for
the
loue
of
God
.
And
such
persons
are
to
knowe
,
that
the
want
of
deuotion
,
which
(
as
before
hath
beene
said
)
is
an
impediment
Such
persons
ought
likewise
to
consider
,
that
as
this
mutation
which
they
feele
in
their
soul
,
is
a
triall
of
God
,
and
that
if
they
perseuere
in
frequentinge
the
holy
sacrament
,
and
exercise
of
good
works
,
that
they
do
performe
that
fidelitye
which
they
owe
vnto
God
:
so
oughte
they
also
to
perswad
them selues
that
if
for
this
cause
they
shoulde
abstaine
from
the
holy
communion
,
and
become
more
slow
in
doing
of
good
works
,
that
it
is
the
tentation
of
the
ghostly
enemy
,
to
make
them
lose
the
fruite
of
the
blessed
Sacrament
and
the
merit
of
good
workes
,
and
so
to
haue
an
entrie
into
their
soules
by
his
temptations
and
deceits
.
And
as
that
braue
captaine
Holosernes
S.
Macharius
,
who
casting
holy
water
vpon
her
,
delivered
her
from
that
illusion
:
and
hee
told
her
,
that
the
reason
why
the
Diuel
had
such
power
ouer
her
,
was
,
because
she
was
negligent
in
repairing
to
the
sacraments
as
hauing
not
beene
at
the
holye
communion
of
fiue
weekes
before
,
and
the
holy
man
gaue
her
counsell
neuer
after
to
be
careles
therein
,
speaking
thus
to
her
in
great
zeale
.
Neuer
(
quoth
he
)
abstaine
from
the
communion
of
the
most
pure
sacraments
of
Christ
,
because
for
this
negligence
this
euill
hath
befallen
you
,
for
it
is
fiue
weekes
since
you
were
at
them
.
This
is
that
which
the
Diuell
pretendeth
,
when
hee
perswadeth
a
man
to
abstaine
from
the
holy
communion
,
to
depriue
his
soule
of
the
gard
and
defence
of
the
sacraments
:
that
findinge
it
weake
and
carelesse
,
hee
may
by
his
tentations
and
deceits
ouercome
it
:
and
therefore
Gods
seruant
ought
to
resist
the
tentation
,
and
not
for
this
cause
to
refraine
from
the
holy
communion
.
The
veritye
of
this
doctrine
our
Sauiour
Christ
taught
blessed
Saint
Chap.
XIX
.
How
for
scruples
and
vaine
feares
,
wee
ought
not
to
abstaine
from
the
holy
communion
.
OTher
persons
there
bee
,
which
although
they
haue
not
founde
any
such
mutation
in
their
hartes
,
yet
being
of
a
good
conscience
,
they
abstaine
from
the
B.
Sacrament
,
contrary
to
the
minde
and
counsell
of
their
ghostlye
father
,
mooued
vpon
scruples
and
vaine
feares
,
&
because
they
think
not
themselues
worthy
to
repaire
so
often
to
receaue
the
food
of
Angels
,
&
that
it
shoulde
be
in
them
more
reuerence
to
abstaine
from
the
communion
.
And
when
this
temptation
falleth
to
Priests
,
the
seruantes
of
God
,
it
is
a
thinge
of
greater
harme
,
because
it
doeth
not
onely
depriue
them
of
the
profit
of
the
sacrament
,
but
also
the
whole
church
of
the
fruite
of
the
sacrifice
,
seing
certaine
it
is
as
S.
Bonauenture
and
other
holye
Saint
Peter
Celestinus
,
who
from
the
state
of
a
pore
Monke
,
was
for
his
great
holines
of
life
,
chosen
to
be
Pope
,
moued
vpon
feare
that
he
was
a
moste
vnworthye
sinner
,
lacked
vertue
,
and
for
other
such
like
reasons
,
would
neither
celebrat
,
nor
communicate
.
Whereupon
touching
this
pointe
hee
craued
counsell
of
a
Monke
his
ghostly
father
,
who
did
encourage
him
to
ouercome
those
feares
and
to
say
Masse
,
which
he
did
:
&
our
Sauiour
apearing
to
him
,
taught
him
the
same
lesson
,
&
so
he
remained
ioyfull
,
and
with
greate
quiet
of
conscience
.
Cassius
an
holy
man
and
Bishop
of
Narnium
did
daily
say
Masse
,
to
the
great
profit
of
his
soul
:
and
to
the
end
he
should
not
for
any
such
feare
giue
ouer
that
good
custome
,
S.
Gregory
reporteth
how
God
sent
vnto
him
an
holy
priest
,
to
whom
he
appeared
,
to
deliuer
him
this
message
.
Do
that
thou
doest
,
work
that
thou
workest
,
let
not
thy
foote
cease
,
let
not
thy
hand
cease
,
and
I
will
giue
thee
thy
reward
:
exhorting
him
by
these
wordes
to
perseuere
in
his
good
life
,
and
holy
custome
of
saying
Masse
.
The
reason
why
God
did
thus
confort
&
animate
these
holy
men
by
special
reuelations
,
was
to
teach
all
,
that
his
pleasure
is
,
that
his
seruants
which
frequent
this
diuine
sacrament
,
should
quiet
and
assure
them selues
touching
this
matter
by
obeying
the
counsell
of
wise
men
,
for
this
was
the
rule
which
these
holy
men
did
followe
and
that
which
God
did
alowe
of
.
Chap.
XX.
With
what
moderation
we
ought
to
frequent
the
holy
communion
,
that
wee
doe
not
therein
exceede
,
nor
doe
any
thinge
contrary
to
due
reuerence
:
and
howe
wee
ought
to
leaue
this
to
the
iudgement
of
a
discreet
ghostly
father
.
AS
there
be
some
persons
,
which
with
hurte
to
their
soules
,
do
without
any
iust
cause
refraine
to
communicate
often
,
as
hath
beene
now
said
:
so
there
be
others
which
doe
exceede
in
the
other
extreame
desiring
to
come
oftener
,
than
is
conuenient
:
Of
these
some
are
moued
so
to
do
,
vpon
the
common
conceit
&
opinion
which
they
haue
of
the
fruite
that
is
receaued
in
the
holy
communion
:
others
because
they
haue
had
somtimes
experience
of
the
comfort
and
sweetnes
of
this
most
heauenly
sacrament
:
Others
are
moued
vpon
a
kind
of
lightnesse
,
which
is
for
emulation
one
of
an
other
,
and
to
maintaine
theire
good
opinion
,
&
not
to
be
accounted
lesse
vertuous
then
others
,
&
therefore
are
they
angry
and
do
complaine
and
bee
out
of
patience
when
they
are
not
suffered
to
communicate
,
which
is
a
plaine
signe
that
they
are
not
moued
of
anye
good
spirit
,
but
prouoked
of
lightnes
:
For
al
these
kind
of
persons
,
the
doctrine
of
this
chapter
shall
serue
:
and
it
is
a
thinge
of
great
importance
,
&
much
to
the
glory
of
God
,
assuredly
to
take
the
middle
way
in
this
holy
exercise
,
without
falling
either
into
the
one
extreame
,
or
the
other
.
As
touching
the
first
,
certaine
it
is
,
that
all
secular
persons
,
aswell
men
as
women
,
muste
not
herein
bee
ruled
accordinge
to
their
owne
opinion
,
neither
must
they
follow
their
owne
content
,
their
owne
comfort
,
nor
their
owne
inclination
,
but
they
must
submit
themselues
to
the
counsell
and
direction
of
theire
ghostly
father
:
for
if
in
religious
people
,
the
rule
of
their
order
and
obedience
to
their
superiors
doe
in
this
thing
prescribe
them
that
measure
and
moderation
,
which
they
ought
to
keepe
:
reason
it
is
,
that
such
as
bee
not
in
religion
,
that
their
ghostlye
father
who
knoweth
the
state
of
their
soule
,
shoulde
appoint
them
that
rule
which
they
oughte
to
obserue
:
And
the
confessor
or
spirituall
father
,
whom
for
this
purpose
they
should
make
choise
of
,
ought
to
be
wise
,
of
experience
,
and
one
that
feareth
God
,
&
that
should
not
herein
respecte
the
comfort
of
the
penitent
,
or
to
get
credit
with
him
,
or
any
such
like
thing
,
but
only
that
which
is
most
conuenient
for
the
glory
and
seruice
of
God
,
and
the
good
of
mens
soules
.
And
the
penitent
ought
not
herein
to
labor
either
by
importunity
,
or
intreatie
,
or
anie
other
such
meanes
to
drawe
his
ghostly
father
to
that
which
pleaseth
himselfe
,
for
that
were
not
to
obey
him
,
but
contrariewise
for
the
ghostly
father
to
obey
the
will
of
his
penitent
,
and
so
his
iudgement
and
opinion
shoulde
in
this
case
be
erromous
:
but
the
penitent
ought
to
leaue
his
confessor
free
,
to
determine
that
which
in
our
Lorde
hee
shall
thinke
most
expedient
,
and
let
him
shew
plainly
that
it
shal
wel
content
him
whatsoeuer
he
doth
therein
determine
&
set
downe
.
And
let
him
also
take
heed
that
he
goe
not
for
this
ende
vp
and
downe
seeking
such
a
ghostly
father
as
doth
best
fit
his
humor
,
for
then
in
punnishment
of
so
disordinate
an
affection
,
God
will
permit
him
to
be
deceaued
,
as
it
happeneth
to
som
persons
which
consult
about
this
point
(
as
also
in
others
)
many
ghostly
fathers
,
S.
Lutgarde
beeing
a
religious
woman
,
did
vse
to
communicate
euerye
weeke
,
&
this
leaue
which
they
gaue
her
,
is
agreeable
to
the
minde
of
S.
Augustine
:
very
well
Chap.
XXI
.
Of
such
rules
as
holy
men
prescribe
,
concerning
the
often
receauing
of
the
B.
Sacrament
.
PResupposing
that
the
iudgment
how
often
in
a
weeke
or
month
,
Gods
seruant
hath
to
communicate
that
desireth
his
owne
spirituall
profit
,
ought
to
be
left
to
the
discretion
of
his
ghostly
father
:
conuenient
it
is
to
set
downe
those
rules
which
holy
men
herein
prescribe
,
that
the
confessor
may
know
what
he
hath
to
do
:
for
he
hath
to
vnderstand
that
it
importeth
much
to
be
assured
herein
,
&
not
to
proceede
at
random
but
to
followe
that
light
which
God
hath
left
in
his
church
.
Certaine
it
is
,
that
in
the
vse
of
the
holy
communion
,
Gods
wil
is
,
that
there
should
be
an
order
&
moderation
,
how
often
one
shold
communicat
,
and
that
it
shold
not
be
as
men
themselues
list
&
desire
.
And
this
his
wil
hath
he
declared
in
that
he
hath
by
his
church
commanded
vnder
paine
of
mortall
sin
,
that
no
priest
or
prelat
though
The
rule
which
holy
men
doe
S.
Bonauenture
doth
expresse
in
these
wordes
.
In
the
primatiue
churche
,
christians
had
great
purity
of
soule
,
and
were
feruent
in
charity
,
and
so
they
might
daily
receaue
the
holy
communion
:
after
that
this
great
purity
was
lost
,
and
that
great
feruor
of
charity
waxed
more
colde
,
and
lukewarme
disposition
entred
in
:
he
that
now
hath
that
purity
and
burning
charity
of
the
primatiue
church
,
may
likewise
communicate
euery
day
:
but
he
that
liueth
coldely
let
him
come
but
seldome
,
and
hee
that
is
in
a
meane
,
that
is
such
a
one
,
who
though
he
hath
not
that
great
feruor
and
puritie
of
the
primatiue
church
,
yet
is
he
not
luke-warme
,
but
doth
proceede
in
vertue
and
walke
forwarde
to
arriue
vnto
that
great
feruor
,
such
a
one
must
keep
a
mean
in
frequenting
of
the
communion
,
that
he
may
ioyne
loue
with
reuerence
,
in
such
sorte
,
that
comming
often
to
the
blessed
sacrament
,
he
may
be
inflamed
with
loue
,
and
abstaining
for
some
daies
hee
may
learn
to
haue
it
in
reuerence
.
Thus
saith
S.
Bonauenture
.
And
S.
Thomas
affirmeth
He
that
findeth
himselfe
prepared
with
deuotion
and
reuerence
,
may
communicate
daiely
:
for
vpon
this
reason
in
the
primatiue
church
,
the
faithfull
did
communicate
euery
daie
:
for
then
great
deuotion
did
florish
amongest
them
,
but
after
that
charity
waxed
more
colde
,
that
counsell
which
is
to
bee
giuen
to
Christians
is
,
that
they
communicate
euerye
Sonday
.
This
is
the
opinion
of
S.
Thomas
,
and
he
doeth
confirme
it
with
the
authoritie
of
Saint
Chap.
XXII
.
Of
that
discretion
,
which
ghostly
fathers
ought
herein
to
obserue
,
according
to
the
doctrine
of
holy
men
.
OVT
of
this
doctrine
of
holye
men
,
wee
maye
gather
,
what
discretion
ghostlye
fathers
haue
in
these
our
dayes
to
obserue
in
grauntinge
or
denyinge
leaue
to
communicate
.
To
such
persons
that
be
indeede
trulie
resolued
to
serue
God
,
license
may
be
giuen
to
communicate
once
in
a
fortnight
,
or
once
in
eight
daies
.
Some
Doctors
thinke
that
leaue
S.
Augustin
,
in
these
times
where
there
is
much
frequenting
of
the
sacramentes
,
it
may
be
granted
to
all
them
,
which
truly
haue
begon
a
newe
life
and
doe
with
care
auoide
and
flie
from
great
sins
.
To
such
as
be
very
deuoute
,
and
of
whome
they
haue
experience
that
they
do
notably
profit
by
frequenting
the
sacraments
and
that
they
doe
daily
encrease
in
deuotion
and
puritie
of
life
,
they
may
grant
leaue
to
communicate
twise
a
weeke
:
and
when
any
particular
necessitie
doeth
occurre
,
or
in
persons
of
greate
perfection
,
or
vpon
some
special
deuotion
,
and
hunger
of
this
bread
of
life
,
for
a
weeke
or
two
to
communicate
once
more
seemeth
not
excessiue
,
albeit
great
reason
there
is
,
that
the
ghostlye
father
shoulde
well
consider
&
thinke
vpon
the
matter
,
and
not
be
moued
so
much
for
the
comfort
of
the
penitents
,
as
for
that
hee
thinketh
hee
hath
sufficient
reason
so
to
doe
.
To
such
persons
as
haue
begonne
to
frequent
the
holy
communion
,
and
doe
reape
litle
profit
thereby
,
and
experience
teacheth
that
they
doe
not
ouercome
,
nor
mortifie
them selues
as
reason
woulde
,
nor
aspire
to
more
vertue
and
a
better
life
,
but
that
through
their
own
fault
they
liue
in
a
colde
kinde
of
sort
,
and
want
deuotion
:
conuenient
it
is
to
depriue
them
of
some
communions
,
to
the
ende
they
may
learne
to
feare
,
and
by
that
meanes
humble
themselues
,
&
make
more
account
of
the
B.
sacrament
,
and
to
prepare
themselues
with
more
deuotion
for
the
receauing
thereof
:
and
especially
this
kind
of
rigor
and
proofe
is
to
be
vsed
towardes
those
that
desire
for
their
owne
pleasure
to
communicate
,
and
that
as
a
thinge
due
to
them
of
iustice
,
and
bee
grieued
&
complaine
if
this
leaue
be
denied
them
,
for
this
is
a
very
greate
presumption
,
and
plaine
token
,
that
such
soules
,
are
farre
from
true
humilitie
,
and
the
knoweledg
of
their
own
vnworthynes
,
and
of
that
reuerence
which
they
oughte
to
bringe
vnto
so
heauenlie
a
banquet
.
And
let
not
the
ghostly
father
,
any
thing
feare
,
that
denying
some
tymes
the
sacred
communion
to
all
such
persons
as
these
,
and
for
such
causes
as
these
be
,
that
he
doth
them
any
harme
,
in
depriuing
them
of
that
profitte
,
which
by
communicating
they
mighte
receaue
,
because
our
Lorde
that
liketh
wel
to
depriue
his
church
of
the
infinite
suffrages
of
holye
Masses
,
by
not
giuing
licence
,
ordinarily
to
celebrate
anye
more
then
once
a
daye
,
for
to
preserue
that
reuerence
,
which
is
due
to
this
most
sacred
misterie
as
before
hath
beene
saide
,
it
shall
likewise
Those
which
intende
to
communicate
,
and
perceaue
themselues
not
so
pure
,
or
doe
finde
themselues
without
deuotion
,
let
them
take
this
counsell
,
and
deferre
their
communion
vntill
they
be
better
prepared
.
And
the
holy
man
doth
speake
of
those
,
who
though
they
bee
confessed
and
in
good
state
,
yet
through
their
negligence
they
finde
themselues
somwhat
cold
,
and
drie
,
and
not
so
pure
from
veniall
sinnes
,
and
so
deuout
as
were
conuenient
:
for
these
he
saith
,
that
it
is
better
&
more
holsome
counsel
,
to
defer
a
day
or
somewhat
longer
their
communion
,
vntill
they
be
better
prepared
.
And
to
that
which
some
may
obiecte
against
this
aduise
,
saying
,
that
although
it
be
good
for
a
man
to
abstaine
from
the
communion
,
vpon
feare
and
reuerence
,
to
so
holy
a
mistery
:
that
yet
it
is
better
to
come
vnto
it
,
vpon
loue
,
and
for
desire
of
so
infinite
good
:
the
holye
Doctor
doth
answere
in
these
wordes
:
Both
affections
are
commended
&
praised
in
the
Scripture
,
and
so
we
see
that
Zacheus
is
commended
for
that
he
receaued
readily
&
with
ioy
our
Sauiour
into
his
house
:
and
the
Centurion
praised
,
that
for
humilitie
and
reuerence
and
knowing
his
owne
vnworthinesse
,
and
the
maiestie
of
our
Lorde
,
hee
did
beseech
him
not
to
enter
vnder
his
roofe
,
and
necessary
it
is
for
the
holy
communion
,
to
preserue
both
these
affections
,
and
that
we
doe
in
such
manner
reuerence
this
moste
highe
sacramente
,
in
which
GOD
himselfe
is
giuen
vs
for
meate
,
that
in
like
sorte
we
doe
desire
it
,
and
with
confidence
come
vnto
it
:
and
that
we
doe
in
such
wise
desire
it
,
and
haue
confidence
in
him
,
that
we
lose
not
that
feare
and
reuerence
which
wee
owe
vnto
him
.
And
althoughe
loue
of
his
owne
nature
be
better
then
feare
,
yet
in
some
cases
and
in
some
persons
,
the
affection
of
feare
is
more
conuenient
,
&
it
would
be
more
hurtfull
and
dangerous
to
be
carried
away
with
desire
,
and
that
affection
which
seemeth
to
bee
of
loue
.
All
this
is
out
of
Saint
Bonauenture
And
that
which
in
briefe
he
wold
say
is
,
that
he
which
is
with
purity
&
requisit
deuotion
prepared
for
the
holye
communion
,
that
it
is
better
to
receaue
it
,
mooued
with
loue
,
then
for
feare
to
abstaine
,
but
he
that
lacketh
that
disposition
,
&
through
his
carelesnesse
is
somewhat
colde
and
indeuout
,
better
it
is
,
mooued
with
holy
feare
to
deferre
it
for
a
day
or
more
,
vntill
he
be
better
furnished
with
deuotion
:
not
doing
this
vpon
his
owne
heade
or
pleasure
,
but
gouerned
by
the
counsell
of
his
ghostlye
father
.
And
to
that
which
some
mighte
obiect
,
that
by
this
meanes
the
profit
which
by
often
communicating
might
be
gained
is
loste
,
the
holy
man
doth
also
answere
in
these
wordes
:
To
some
it
is
more
profitable
to
deferre
somewhat
the
communion
,
to
the
ende
they
may
come
vnto
it
afterwarde
with
more
reuerence
and
deuotion
:
because
as
I
thinke
,
one
receaueth
more
fruite
at
one
communion
,
comming
well
prepared
,
then
by
manye
to
which
he
commeth
without
any
diligent
preparation
.
Chap.
XXIII
.
Wherein
is
declared
,
whether
the
holye
communion
ought
daily
to
be
giuen
to
some
persons
of
our
time
.
OVt
of
this
doctrine
of
holy
men
before
mentioned
and
set
down
for
a
ground
,
we
gather
howe
rare
the
vertue
of
that
person
ought
to
bee
,
to
whome
licence
should
be
granted
dailye
to
receaue
the
blessed
sacrament
,
and
how
much
,
many
ghostly
fathers
are
deceaued
,
that
herein
make
no
difficultie
at
all
:
And
besides
the
reason
already
alleadged
,
which
is
that
holye
men
doe
say
that
the
persons
to
whome
this
leaue
shoulde
be
giuen
,
ought
to
be
of
that
great
purity
of
soule
,
and
to
haue
that
wonderfull
burninge
charity
,
which
flourished
in
the
christians
of
the
primatiue
church
when
the
heartes
of
all
was
but
one
,
and
the
soule
throughe
the
straight
bande
of
loue
one
,
and
and
when
charitye
and
mercye
made
the
goodes
of
eache
man
common
to
all
:
besides
this
reason
,
many
other
there
be
,
worthy
of
greate
consideration
,
which
here
I
will
set
downe
.
Most
certaine
it
is
,
that
who
soeuer
doth
communicate
euery
day
,
that
his
ghostly
father
doth
giue
him
an
open
testimonie
,
that
hee
is
one
of
very
singular
vertue
,
for
this
is
a
generall
receaued
opinion
among
all
people
,
that
it
doeth
not
pertaine
to
anye
,
dailye
to
communicate
but
to
holy
persons
:
and
thereforre
it
is
a
thinge
well
to
be
considered
,
how
great
daunger
of
presumption
and
vaine
glorye
it
is
for
weake
soules
,
and
subiecte
to
tentation
,
althoughe
very
deuoute
and
vertuous
,
that
they
shoulde
vnderstande
that
their
ghostly
father
hath
such
an
opinion
of
theire
vertue
:
and
that
people
looke
vpon
them
with
suche
eyes
,
and
suche
a
conceite
of
holye
persons
.
Ignorant
wee
are
not
,
and
experience
teacheth
,
howe
passinge
harde
it
is
,
to
ouercome
well
the
temptation
of
honor
and
worldly
praise
when
it
is
offered
,
as
Sainte
Augustine
doth
excellently
note
in
these
words
.
How
great
forces
the
loue
of
honor
and
worldely
praise
hath
to
ouercome
ones
soule
,
and
to
make
it
fall
,
none
knowe
but
hee
that
hath
much
foughte
against
that
tentation
,
for
although
there
bee
no
great
difficultie
to
abstaine
from
honour
and
praise
when
they
are
denied
a
man
,
yet
when
they
are
offered
,
very
hard
it
is
not
to
take
vaine
pleasure
therein
:
Ignorant
also
we
are
not
,
howe
by
offering
themselues
to
the
occasions
of
this
tentation
in
receauing
honor
and
worldly
praise
,
many
persons
of
a
good
&
rare
life
,
and
those
which
with
great
trauaile
had
gotten
much
vertue
,
and
great
store
of
spirituall
riches
,
in
the
seruice
of
God
,
in
Saint
Chrisostome
affirmeth
:
because
when
vaine
glory
did
tempt
them
,
they
were
ouercome
and
pitifully
ouertaken
with
that
vice
,
in
such
sorte
,
that
leauing
the
creator
,
they
put
their
chiefe
felicitye
in
the
creature
.
Seing
then
it
is
so
harde
to
ouercome
the
tentation
of
honor
and
worldly
commendation
when
it
is
offered
,
&
that
so
many
persons
famous
for
vertue
,
haue
vpon
these
rocks
suffered
ship-wracke
,
and
beene
cast
away
in
this
tempest
,
no
sufficient
reason
there
is
that
discreete
ghostly
fathers
,
shoulde
offer
weake
and
feeble
soules
,
though
neuer
so
deuoute
&
vertuous
,
to
so
great
a
danger
:
but
rather
necessary
it
is
,
that
they
shoulde
norish
them
in
true
humilitie
,
labor
to
haue
them
well
rooted
in
that
vertue
,
&
to
preserue
them
therein
:
and
to
effect
this
,
very
conuenient
it
is
,
that
the
ghostly
father
shoulde
by
no
meanes
let
them
vnderstande
that
others
haue
any
greate
conceite
and
opinion
of
them
,
and
that
he
should
,
what
hee
can
conueniently
,
take
from
them
the
occasions
of
all
pride
,
as
singular
things
be
,
which
may
make
them
to
be
famous
in
the
sight
of
the
worlde
,
and
any
thinge
else
that
may
bring
them
honor
and
reputation
:
and
to
induce
them
what
he
can
to
conceale
all
shew
of
holinesse
,
according
to
that
which
else
where
hath
bene
said
,
entreating
of
the
vertue
of
humility
.
And
certaine
it
is
,
that
many
ghostlye
fathers
because
they
haue
without
discretion
,
commended
their
spiritull
children
,
set
out
their
vertues
,
and
giuen
them
occasion
to
make
ostentation
thereof
,
that
they
haue
beene
the
cause
that
many
tender
plantes
haue
with
the
northerne
winde
of
pride
withered
:
&
many
that
were
well
growne
,
haue
by
the
iuste
iudgement
of
God
,
bin
pulled
vp
by
the
roots
,
whome
for
their
ingratitude
and
vanitie
he
hath
permitted
to
fall
.
To
this
may
bee
added
that
by
granting
such
leaue
,
they
giue
occasion
to
others
that
be
yet
in
firme
and
not
so
well
prepared
,
that
they
also
be
stirred
vp
with
emulation
,
and
doe
desire
and
procure
the
same
,
and
that
with
out
the
counsell
and
leaue
of
their
ghostly
father
they
venture
vpon
it
,
supposing
it
to
be
very
well
donne
,
seing
the
like
leaue
is
giuen
to
others
,
who
are
in
their
opinion
but
litle
their
superiors
in
vertue
.
They
be
the
occasion
also
that
when
any
such
person
turne
backewarde
,
that
frequentinge
of
the
holye
sacraments
,
is
much
infamed
and
discredited
among
worldly
men
,
&
that
their
tongues
doe
readilye
speak
euill
both
of
the
penitents
that
come
often
vnto
them
,
&
also
of
their
ghostly
fathers
.
And
reason
it
is
,
as
much
as
we
may
with
out
any
preiudice
to
vertue
,
that
we
shoulde
not
giue
anye
such
occasion
to
weake
people
.
Out
of
these
reasons
we
haue
to
learn
,
that
in
these
times
those
persons
which
may
daily
come
to
the
holy
communion
,
ought
to
be
passing
wel
grounded
in
profounde
humility
,
and
so
tried
with
iniuries
,
contempts
,
&
diuers
kindes
of
tribulation
,
vntill
they
come
to
loue
them
,
and
to
thirst
after
them
,
and
that
they
be
fortified
with
perfect
and
sound
vertues
like
vnto
Saint
Clare
,
or
Saint
Katherine
of
Sienna
,
that
the
burthen
of
these
tentations
doe
not
make
them
to
fall
:
and
that
their
rare
and
extraordinarye
vertue
be
so
great
,
and
so
well
knowne
,
that
all
emulation
of
others
may
be
cut
of
,
and
such
inconueniences
as
hath
now
bene
spoken
of
,
and
others
which
may
be
obiected
.
For
certaine
it
is
,
that
in
the
primatiue
church
,
those
which
did
dailye
communicate
were
of
great
vertue
as
hath
bin
said
,
and
that
in
these
daies
,
such
speciall
persons
to
whome
this
license
is
to
be
giuen
,
requisit
it
is
,
that
they
should
be
furnished
with
more
vertue
,
then
that
which
was
at
that
time
common
and
vsuall
among
christians
,
because
that
being
then
the
custome
and
common
vse
,
the
tentation
of
emulation
,
and
other
occasions
before
mentioned
had
no
place
:
For
none
had
anye
cause
to
think
that
he
was
reputed
far
more
holy
then
other
,
for
,
hauing
that
leaue
granted
which
was
giuen
to
all
:
nor
any
coulde
take
occasion
of
enuie
or
emulation
,
seing
themselues
might
doe
that
which
they
sawe
others
do
.
And
if
any
thinke
that
it
doth
hereof
follow
,
that
fewe
will
be
founde
to
whome
licence
daily
may
bee
now
giuen
,
because
they
be
very
rare
that
be
of
such
singular
and
eminent
vertue
,
and
be
free
from
those
occasions
and
inconueniences
,
which
before
haue
bin
spoken
of
,
I
say
that
most
true
it
is
,
&
that
hereof
no
harme
doth
followe
,
but
the
more
glory
of
God
,
and
very
great
profitte
to
mens
soules
,
for
as
much
as
hereby
that
is
donne
which
is
moste
conuenient
in
respect
of
that
reuerence
which
is
due
to
the
blessed
Sacrament
,
and
the
occasions
of
many
sinnes
are
cut
of
,
&
good
people
be
the
more
stirred
vp
to
haue
the
holy
communion
in
greater
reputation
,
&
to
prepare
them selues
for
the
receauing
thereof
,
with
more
reuerence
,
more
puritie
,
and
deuotion
:
so
that
by
this
meanes
,
one
communion
is
more
profitable
vnto
them
,
then
manye
others
woulde
be
,
as
before
hath
beene
said
.
And
by
doing
thus
we
do
also
faithfully
obserue
the
doctrine
of
the
gospell
&
holy
men
:
for
by
this
kind
of
obedience
we
performe
that
which
the
lawe
of
loue
doeth
require
in
the
vse
of
the
holy
sacrament
,
by
takinge
the
benefite
of
that
large
leaue
,
which
wee
haue
graunted
in
repairing
oft
to
the
holy
sacrament
,
and
yet
wee
doe
not
forget
that
holye
feare
and
due
reuerence
,
which
ought
to
bee
ioyned
with
loue
.
And
for
a
couclusion
,
let
Gods
seruant
perswade
himself
,
that
althoughe
he
oughte
to
desire
,
and
to
endeuor
often
to
come
vnto
the
holy
communion
with
due
modesty
,
yet
his
principall
care
ought
to
be
,
that
when
hee
communicateth
that
it
bee
donne
well
,
and
with
that
preparation
which
is
requisit
:
wherefore
let
him
prouide
him selfe
with
great
humility
,
acknoweledging
himselfe
farre
vnworthy
to
come
vnto
the
holy
communion
,
and
placing
himselfe
,
with
contempt
of
himselfe
,
in
the
very
bottome
of
his
owne
vnworthynes
,
let
him
come
with
great
purity
,
extending
his
contrition
and
the
purpose
of
amendment
to
all
his
sinnes
,
both
greate
and
small
,
which
he
hath
both
committed
and
may
commit
:
Let
him
also
for
the
purchasing
of
this
purity
,
helpe
him selfe
with
the
sacrament
of
confession
,
although
his
conscience
doeth
not
accuse
him
of
any
other
sins
than
veniall
,
and
those
also
of
the
lesser
sort
:
Let
him
come
with
great
hunger
of
this
diuine
banquet
,
and
with
a
liuely
desire
,
to
vnite
himselfe
vnto
God
with
moste
feruent
loue
by
meanes
thereof
:
Let
him
come
offering
himselfe
whollie
&
perfectly
to
performe
his
diuine
will
.
O
what
an
heauenlye
store-house
of
spirituall
medicines
shall
he
finde
,
for
the
curing
of
all
the
woundes
&
infirmities
of
his
soule
:
O
what
an
holy
table
full
of
diuine
food
,
and
celestiall
comforts
shall
hee
haue
,
to
satisfie
his
hunger
,
to
strengthen
his
weakenesse
,
and
to
glad
his
hearte
and
make
it
ioyfull
:
O
what
a
riche
shoppe
and
plentifull
,
shall
he
finde
full
of
diuine
vertues
,
and
iewelles
,
full
of
spirituall
and
celestiall
gifts
,
to
adorne
and
beautifie
his
soule
:
O
what
Indies
shall
he
meete
with
,
to
enrich
it
with
heauenly
wealth
,
diuine
furniture
,
and
the
treasures
of
Gods
grace
.
Blessed
bee
our
good
Lorde
,
and
magnified
bee
his
holy
name
for
euer
,
who
so
bountifully
&
in
such
plentiful
manner
,
hath
opened
the
bowelles
of
his
infinite
and
vnspeakable
mercy
,
that
by
one
diuine
and
sacred
morsel
,
which
pure
soules
doe
with
so
greate
comfort
,
and
sweetnes
receaue
in
this
moste
heauenly
banquet
,
he
hath
voutsafed
to
bestowe
vpon
vs
mortal
men
all
those
goodes
,
and
spirituall
riches
,
which
for
the
space
of
three
and
thirty
yeares
liuing
in
the
pilgrimage
of
this
life
,
and
vale
of
misery
:
yea
suffering
,
and
at
last
also
dying
vpon
the
Crosse
,
hee
did
gaine
&
purchase
for
vs
most
vnworthy
and
miserable
sinners
.