THE
INTRODUCTION
.
WHen
St.
Joseph
and
the
Blessed
Virgin
Mother
had
for
a
time
lost
their
most
holy
Son
,
they
sought
him
in
the
villages
and
the
high-ways
,
in
the
retinues
of
their
kindred
,
and
the
Caravans
of
the
Galilean
Pilgrims
;
but
there
they
found
him
not
:
At
last
,
almost
despairing
,
faint
and
sick
with
travel
and
fear
,
with
desires
and
tedious
expectations
,
they
came
into
the
Temple
to
pray
to
God
for
conduct
and
success
;
knowing
and
believing
assuredly
,
that
if
they
could
find
God
,
they
should
not
long
miss
to
find
the
Holy
Jesus
;
and
their
faith
deceived
them
not
:
For
they
sought
God
,
and
found
him
that
was
God
and
man
in
the
midst
and
circle
of
the
Doctors
.
But
being
surprised
with
trouble
and
wonder
,
they
began
a
little
to
expostulate
with
the
Divine
Child
,
why
he
would
be
absent
so
long
,
and
leave
them
(
as
it
must
needs
be
when
he
is
absent
from
us
)
in
sorrow
and
uncertain
thoughts
.
This
question
brought
forth
an
answer
which
will
be
for
ever
useful
to
all
that
shall
inquire
after
this
Holy
Child
:
For
as
they
complained
of
his
absence
,
so
he
reproved
their
ignorance
;
How
is
it
that
you
have
so
fondly
looked
for
me
,
as
if
I
were
used
to
wander
in
unknown
paths
without
skill
,
and
without
a
guide
?
why
did
ye
inquire
after
me
in
high-ways
,
and
village-fields
?
ye
never
knew
me
wander
,
or
lose
my
way
,
or
abide
but
where
I
ought
;
why
therefore
did
ye
not
come
hither
to
look
for
me
?
Did
ye
not
know
that
I
ought
to
be
in
[
*
](A64145-e2510-b)
*
So
the
Syriac
Interpreter
renders
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
places
of
my
Father
;
In
iis
quae
patris
mei
sunt
:
So
the
Arabic
Version
.
In
negotiis
patris
mei
,
in
my
Fathers
business
.
So
Castellio
,
Piscator
,
and
our
English
Bibles
.
But
the
second
reddition
is
more
agreeable
with
the
words
of
the
Greek
,
and
the
first
is
more
consonant
to
the
use
of
that
phrase
in
the
N.
T.
So
Joh.
19.27
.
St.
John
received
the
Mother
of
our
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
recepit
eam
in
domum
suam
:
so
Beza
and
our
English
Translation
:
he
took
her
to
his
own
house
.
And
thus
St.
Chrysostom
uses
the
same
phrase
,
Serm.
52.
in
Genes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Whither
do
you
drive
the
just
man
?
do
you
not
know
that
where-ever
he
sets
his
foot
,
he
is
within
his
fathers
house
,
or
territory
?
my
fathers
house
?
that
is
,
there
where
God
is
worshipped
,
where
he
loves
to
dwell
,
where
he
communicates
his
blessing
and
holy
influences
,
there
and
there
only
we
are
sure
to
meet
our
dearest
Lord
.
For
this
reason
,
the
place
of
our
address
to
God
and
holy
conversation
with
him
,
he
is
pleased
to
call
his
house
,
that
with
confidence
we
may
expect
to
meet
him
there
when
we
go
to
worship
:
and
when
the
Solemnities
of
Religion
were
confined
to
the
Tabernacle
,
he
therefore
made
it
to
be
like
a
house
of
use
and
dwelling
,
that
in
that
figure
he
might
tell
us
where
his
delight
and
his
aboad
would
be
;
and
therefore
God
furnished
the
Tabernacle
with
the
Utensils
of
a
Prophets
room
at
least
,
a
Table
and
a
Candlestick
;
and
the
Table
must
have
dishes
and
spoons
,
bowls
and
covers
belonging
to
it
;
the
Candlesticks
must
have
Lamps
,
and
the
Lamps
must
be
continually
burning
.
And
besides
this
,
the
house
of
God
must
have
in
it
a
continual
fire
,
the
fire
must
not
go
out
by
night
nor
day
;
and
to
this
the
Prophet
alludes
;
God
]
hath
his
fire
in
Sion
,
and
his
hearth
or
furnace
in
Jerusalem
:
And
after
all
,
there
must
be
meat
in
his
house
too
.
And
as
this
was
done
by
the
Sacrifices
of
old
,
so
by
the
Lords
Supper
in
the
New
Testament
;
So
that
now
it
is
easie
to
understand
the
place
and
the
reason
of
Christs
aboad
;
even
in
his
Fathers
house
,
there
where
his
Father
dwells
,
and
loves
to
meet
his
servants
,
there
we
are
sure
to
finde
the
Lord
.
For
as
God
descended
and
came
into
the
Tabernacle
invested
with
a
cloud
;
so
Christ
comes
to
meet
us
clothed
with
a
Mystery
;
And
now
that
we
may
know
where
to
find
him
,
we
must
be
sure
to
look
after
him
;
he
hath
told
us
where
he
would
be
,
behind
what
pillar
,
and
under
what
cloud
,
and
covered
with
what
vail
,
and
conveyed
by
what
ministry
,
and
present
in
what
Sacrament
;
and
we
must
not
look
for
him
in
the
high-wayes
of
ambition
and
pride
,
of
wealth
or
sensual
pleasures
;
these
things
are
not
found
in
the
house
of
his
Father
,
neither
may
they
come
neer
his
dwelling
.
But
if
we
seek
for
Christ
,
we
shall
find
him
in
the
methods
of
Vertue
,
and
the
paths
of
Gods
Commandments
;
in
the
houses
of
Prayer
,
and
the
offices
of
Religion
;
in
the
persons
of
the
poor
,
and
the
retirements
of
an
afflicted
soul
:
we
shall
find
him
in
holy
reading
and
pious
meditation
,
in
our
penitential
sorrows
,
and
in
the
time
of
trouble
,
in
Pulpits
and
upon
Altars
,
in
the
Word
and
in
the
Sacraments
:
If
we
come
hither
as
we
ought
,
we
are
sure
to
finde
our
Beloved
,
him
whom
our
soul
longeth
after
.
Sure
enough
Christ
is
here
;
but
he
is
not
here
in
every
manner
,
and
therefore
is
not
to
be
found
by
every
inquirer
,
nor
touched
by
every
hand
,
nor
received
by
all
comers
,
nor
entertained
by
every
guest
.
He
that
means
to
take
the
air
,
must
not
use
his
fingers
,
but
his
mouth
;
and
he
that
receives
Christ
must
have
a
proper
,
that
is
,
a
spiritual
instrument
,
a
purified
heart
,
consecrated
lips
,
and
a
hallowed
mouth
,
a
tongue
that
speaks
no
evil
,
and
a
hand
that
ministers
to
no
injustice
,
and
to
no
uncleanness
:
For
a
disproportionate
intrument
is
an
undecency
,
and
makes
the
effect
impossible
both
in
nature
and
morality
.
Can
a
man
bind
a
thought
with
chains
,
or
carry
imaginations
in
the
palm
of
his
hand
?
Can
the
beauty
of
the
Peacocks
train
,
or
the
Estrich
plume
,
be
delicious
to
the
palat
and
the
throat
?
Does
the
hand
intermeddle
with
the
joys
of
the
heart
,
or
darkness
that
hides
the
naked
,
make
him
warm
?
Does
the
Body
live
as
does
the
Spirit
,
or
can
the
Body
of
Christ
be
like
to
common
food
?
Indeed
the
Sun
shines
upon
the
good
and
bad
;
and
the
Vines
give
Wine
to
the
drunkard
,
as
well
as
to
the
sober
man
:
Pirates
have
fair
winds
and
a
calm
Sea
,
at
the
same
time
when
the
just
and
peaceful
Merchant
man
hath
them
.
But
although
the
things
of
this
world
are
common
to
good
and
bad
,
yet
Sacraments
and
spiritual
joys
,
the
food
of
the
soul
and
the
blessing
of
Christ
,
are
the
peculiar
right
of
Saints
:
and
the
Rites
of
our
Religion
are
to
be
handled
by
the
measures
of
Religion
,
and
the
things
of
God
by
the
rules
of
the
Spirit
;
and
the
Sacraments
are
Mysteries
,
and
to
be
handled
by
Mystic
persons
,
and
to
be
received
by
Saints
;
and
therefore
whoever
will
partake
of
Gods
secrets
,
must
first
look
into
his
own
;
he
must
pare
off
whatsoever
is
amiss
,
and
not
without
holiness
approach
to
the
Holiest
of
all
Holies
,
nor
eat
of
this
Sacrifice
with
a
defiled
head
,
nor
come
to
this
feast
without
a
nuptial
garment
,
nor
take
this
remedy
without
a
just
preparative
.
For
though
in
the
first
motions
of
our
spiritual
life
,
Christ
comes
alone
and
offers
his
Grace
,
and
enlivens
us
by
his
Spirit
,
and
makes
us
begin
to
live
,
because
he
is
good
,
not
because
we
are
;
yet
this
great
mysterious
Feast
,
and
magazine
of
Grace
and
glorious
mercies
,
is
for
those
only
that
are
worthy
;
Jupiter
Pisaeus
,
prayed
aloud
;
If
all
things
,
O
Jupiter
,
are
rightly
prepared
on
my
part
,
if
I
have
done
all
that
I
could
do
,
then
do
me
justice
,
and
give
me
the
Victory
:
And
this
is
a
breviate
of
our
case
.
He
that
runneth
in
races
,
saith
the
Apostle
,
he
that
contends
for
mastery
,
is
temperate
in
all
things
,
and
this
at
least
must
he
be
that
comes
to
find
Christ
in
these
Mysteries
;
he
must
be
prepared
by
the
rules
and
method
of
the
Sanctuary
;
there
is
very
much
to
be
done
on
his
part
,
there
is
an
heap
of
duties
,
there
is
a
state
of
excellency
,
there
are
preparations
solemn
and
less
solemn
,
ordinary
and
extraordinary
,
which
must
be
premised
before
we
can
receive
the
mysterious
blessings
,
which
are
here
not
only
consign'd
,
but
collated
and
promoted
,
confirmed
and
perfected
.
The
holy
Communion
,
or
Supper
of
the
Lord
,
is
the
most
sacred
,
mysterious
and
useful
conjugation
of
secret
and
holy
things
and
duties
in
the
Religion
.
It
is
not
easie
to
be
understood
,
it
is
not
lightly
to
be
received
:
It
is
not
much
opened
in
the
writings
of
the
New
Testament
,
but
still
left
in
its
mysterious
Nature
:
It
is
too
much
untwisted
and
nicely
handled
by
the
writings
of
the
Doctors
,
and
by
them
made
more
mysterious
;
and
like
a
Doctrine
of
Phylosophy
,
made
intricate
by
explications
,
and
difficult
by
the
aperture
and
dissolution
of
distinctions
.
So
we
sometimes
espie
a
bright
cloud
formed
into
an
irregular
figure
;
when
it
is
observed
by
unskilful
and
phantastick
travellers
,
looks
like
a
Centaure
to
some
,
and
as
a
Castle
to
others
:
some
tell
that
they
saw
an
Army
with
Banners
,
and
it
signifies
War
;
but
another
wiser
than
his
fellow
says
,
it
looks
for
all
the
world
like
a
flock
of
Sheep
,
and
foretels
Plenty
;
and
all
the
while
it
is
nothing
but
a
shining
cloud
,
by
its
own
mobility
and
the
activity
of
a
wind
cast
into
a
contingent
and
inartificial
shape
:
So
it
is
in
this
great
Mystery
of
our
Religion
,
in
which
some
espie
strange
things
which
God
intended
not
,
and
others
see
not
what
God
hath
plainly
told
:
some
call
that
part
of
it
a
Mystery
which
●none
,
and
others
think
all
of
it
nothing
but
a
meer
ceremony
and
a
sign
:
some
say
it
signifies
,
and
some
say
it
effects
,
some
say
it
is
a
Sacrifice
,
and
others
call
it
a
Sacrament
;
some
Schools
of
learning
make
it
the
Instrument
of
Grace
in
the
hand
of
God
;
others
say
that
it
is
God
himself
in
that
Instrument
of
Grace
:
some
call
it
venerable
,
and
others
say
as
the
vain
men
in
the
Prophet
,
that
the
Table
of
the
Lord
is
contemptible
:
some
come
to
it
with
their
sins
on
their
head
,
and
others
with
their
sins
in
their
mouth
:
some
come
to
be
cured
,
some
to
be
quickned
,
some
to
be
nourished
,
and
others
to
be
made
alive
:
some
out
of
fear
and
reverence
take
it
but
seldom
,
others
out
of
devotion
take
it
frequently
;
some
receive
it
as
a
means
to
procure
great
graces
and
blessings
,
others
as
an
Eucharist
,
and
an
office
of
thanksgiving
for
what
they
have
received
:
some
call
it
an
act
of
obedience
meerly
,
others
account
it
an
excellent
devotion
,
and
the
exercising
of
the
virtue
of
Religion
;
some
take
it
to
strengthen
their
Faith
,
others
to
beget
it
,
and
yet
many
affirm
that
it
does
neither
,
but
supposes
Faith
before-hand
as
a
disposition
;
Faith
in
all
its
degrees
,
according
to
the
degree
of
Grace
whither
the
Communicant
is
arrived
:
Some
affirm
the
Elements
are
to
be
blessed
by
prayers
of
the
Bishop
or
other
Minister
;
others
say
,
it
is
only
by
the
mystical
words
,
the
words
of
institution
;
and
when
it
is
blessed
,
some
believe
it
to
be
the
natural
body
of
Christ
;
others
,
to
be
nothing
of
that
,
but
the
blessings
of
Christ
,
his
Word
and
his
Spirit
,
his
Passion
in
representment
,
and
his
Grace
in
real
exhibition
:
And
all
these
men
have
something
of
reason
for
what
they
pretend
;
and
yet
the
words
of
Scripture
from
whence
they
pretend
,
are
not
so
many
as
are
the
several
pretensions
.
My
purpose
is
not
to
dispute
,
but
to
persuade
;
not
to
confute
any
one
,
but
to
instruct
those
that
need
;
not
to
make
a
noise
,
but
to
excite
devotion
;
not
to
enter
into
curious
,
but
material
inquiries
,
and
to
gather
together
into
an
union
all
those
several
portions
of
truth
,
and
differing
apprehensions
of
mysteriousness
,
and
various
methods
and
rules
of
preparation
,
and
seemingly
opposed
Doctrines
,
by
which
even
good
men
stand
at
distance
,
and
are
afraid
of
each
other
:
For
since
all
societies
of
Christians
pretend
to
the
greatest
esteem
of
this
,
above
all
the
Rites
or
external
parts
and
ministries
of
Religion
,
it
cannot
be
otherwise
,
but
that
they
will
all
speak
honourable
things
of
it
,
and
suppose
holy
things
to
be
in
it
,
and
great
blessings
one
way
or
other
to
come
by
it
;
and
it
is
contemptible
only
among
the
prophane
and
the
Atheistical
;
all
the
innumerable
differences
which
are
in
the
discourses
and
consequent
practices
relating
to
it
,
proceed
from
some
common
truths
,
and
universal
notions
,
and
mysterious
or
inexplicable
words
,
and
tend
all
to
reverential
thoughts
,
and
pious
treatment
of
these
Rites
and
holy
Offices
;
and
therefore
it
will
not
be
impossible
to
find
honey
or
wholsome
dews
upon
all
this
variety
of
plants
;
and
the
differing
opinions
,
and
several
understandings
of
this
mystery
,
which
(
it
may
be
)
no
humane
understanding
can
comprehend
,
will
serve
to
excellent
purposes
of
the
Spirit
;
if
,
like
men
of
differing
interest
,
they
can
be
reconciled
in
one
Communion
,
at
least
the
ends
and
designs
of
them
all
can
be
conjoyned
in
the
design
and
ligatures
of
the
same
reverence
,
and
piety
,
and
devotion
.
My
purpose
therefore
is
to
discourse
of
the
nature
,
excellencies
,
uses
,
and
intention
of
the
holy
Sacrament
of
the
Lords
Supper
,
the
blessings
and
fruits
of
the
Sacrament
,
all
the
advantages
of
a
worthy
Communion
,
the
publick
and
the
private
,
the
personal
and
the
Ecclesiastical
,
that
we
may
understand
what
it
is
,
what
we
go
about
,
and
how
it
is
to
be
treated
.
I
shall
account
also
concerning
all
the
duties
of
preparation
,
ordinary
and
extraordinary
,
more
and
less
solemn
;
of
the
rules
and
manners
of
deportment
in
the
receiving
;
the
gesture
and
the
offering
,
the
measures
and
instances
of
our
duty
,
our
comport
and
conversation
in
and
after
it
;
together
with
the
cases
of
conscience
that
shall
occur
under
these
titles
respectively
,
relating
to
the
particular
matters
.
It
matters
not
where
we
begin
;
for
if
I
describe
the
excellencies
of
this
Sacrament
,
I
find
it
engages
us
upon
matters
of
duty
,
and
inquiries
practical
.
If
I
describe
our
duty
,
it
plainly
signifies
the
greatness
and
excellency
of
the
Mystery
:
the
very
notion
is
practical
,
and
the
practice
is
information
;
we
cannot
discourse
of
the
secret
,
but
by
describing
our
duty
;
and
we
cannot
draw
all
the
lines
of
duty
,
but
so
much
duty
must
needs
open
a
Cabinet
of
Mysteries
.
If
we
understand
what
we
are
about
,
we
cannot
chuse
but
be
invested
with
fear
and
reverence
;
and
if
we
look
in
with
fear
and
reverence
,
it
cannot
be
but
we
shall
understand
many
secrets
.
But
because
the
natural
order
of
Theology
is
by
Faith
to
build
up
good
life
,
by
a
rectified
Understanding
to
regulate
the
Will
and
the
Affections
,
I
shall
use
no
other
method
,
but
first
discourse
of
the
excellent
Mystery
,
and
then
of
the
duty
of
the
Communicant
,
direct
and
collateral
.
CHAP.
I.
Of
the
Nature
,
Excellencies
,
Vses
,
and
Intention
of
the
Holy
Sacrament
of
the
Lords
Supper
.
SECT.
I.
Of
the
several
apprehensions
of
men
concerning
it
.
WHen
our
Blessed
Lord
was
to
nail
the
hand
writing
of
Ordinances
to
his
Cross
,
he
was
pleased
to
retain
two
Ceremonies
,
Baptism
and
the
Holy
Supper
;
that
Christians
may
first
wash
,
add
then
eat
;
first
be
made
clean
,
and
then
eat
of
the
Supper
of
the
Lamb
:
and
it
cannot
be
imagined
but
that
this
so
signal
and
peculiar
retention
of
two
Ceremonies
is
of
great
purpose
and
remarkable
vertues
.
The
matter
is
evident
in
the
instance
of
Baptism
;
and
as
the
Mystery
is
of
the
foundation
of
Religion
,
so
the
vertue
of
it
is
inserted
into
our
Creed
,
and
we
all
believe
one
Baptism
for
the
remission
of
our
sins
;
But
concerning
the
other
Sacrament
there
are
more
divisions
and
thoughts
of
heart
;
for
it
is
never
expressly
joyned
with
a
word
of
promise
,
and
where
mention
is
made
of
it
in
the
Gospels
,
it
is
named
only
as
a
duty
and
a
Commandment
,
and
not
as
a
grace
,
or
treasure
of
holy
blessings
;
we
are
bidden
to
do
it
,
but
promised
nothing
for
a
reward
,
it
is
commanded
to
us
,
but
we
are
not
invited
to
obedience
by
consideration
of
any
consequent
blessing
:
and
when
we
do
it
,
so
many
holy
things
are
required
of
us
,
which
as
they
are
fit
to
be
done
;
even
when
we
do
not
receive
the
Blessed
Sacrament
;
so
they
effect
salvation
to
us
by
vertue
of
their
proper
and
proportioned
promises
in
the
vertue
of
Christs
death
however
apprehended
and
understood
.
Upon
this
account
some
say
that
we
receive
nothing
in
the
B.
Eucharist
;
but
we
commemorate
many
blessed
things
which
we
have
received
;
that
it
is
affirmed
in
no
Scripture
that
in
this
mystery
we
are
to
call
to
minde
the
death
of
Christ
,
but
because
we
already
have
it
in
our
minde
,
we
must
also
have
it
in
our
hearts
,
and
publish
it
in
our
confessions
and
Sacramental
representment
,
and
therefore
it
is
not
the
memory
,
but
the
commemoration
of
Christs
death
;
that
as
the
anniversary
sacrifices
in
the
law
were
[
*
](A64145-e3040-b)
*
Heb.
10.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
commemoration
of
sins
every
year
;
not
a
calling
them
to
minde
;
but
a
confession
of
their
guilt
and
of
our
deserved
punishment
;
so
this
Sacrament
is
a
representation
of
Christs
death
by
such
symbolical
actions
as
himself
graciously
hath
appointed
:
but
then
,
excepting
that
to
do
so
is
an
act
of
obedience
,
it
exercises
no
other
vertue
,
it
is
an
act
of
no
other
grace
,
it
is
the
instrument
of
no
other
good
;
it
is
neither
vertue
nor
gain
,
grace
nor
profit
.
And
whereas
it
is
said
to
confirm
our
faith
,
this
also
is
said
to
be
unreasonable
;
for
this
being
our
own
work
,
cannot
be
the
means
of
a
Divine
grace
;
not
naturally
;
because
it
is
not
of
the
same
kind
,
and
faith
is
no
more
the
natural
effect
of
this
obedience
;
than
chastity
can
be
the
product
of
Christian
fortitude
;
not
by
Divine
appointment
;
because
we
find
no
such
order
;
no
promise
,
no
intimation
of
any
such
event
;
and
although
the
thing
it self
indeed
shall
have
what
reward
God
please
to
apportion
to
it
as
it
is
obedience
;
yet
of
it self
it
hath
no
other
worthiness
;
it
is
not
so
much
as
an
argument
of
persuasion
;
for
the
pouring
forth
of
wine
can
no
more
prove
or
make
faith
that
Christs
blood
was
poured
forth
for
us
,
than
the
drinking
the
wine
can
effect
this
persuasion
in
us
that
we
naturally
,
though
under
a
vail
,
drink
the
natural
blood
of
Christ
;
which
the
Angels
gathered
as
it
ran
into
golden
phials
,
and
Christ
multiplied
to
a
miracle
like
the
loaves
and
fishes
in
the
Gospel
.
But
because
nothing
that
naturally
remains
the
same
in
all
things
as
it
was
before
,
can
do
any
thing
that
it
could
not
do
before
;
the
Bread
and
wine
which
have
no
natural
change
,
can
effect
none
;
and
therefore
we
are
not
to
look
for
an
egge
where
there
is
nothing
but
order
;
and
a
blessing
where
there
is
nothing
but
an
action
;
and
a
real
effect
where
there
is
nothing
but
an
analogy
,
a
Sacrament
,
a
mystical
representment
,
and
something
fit
to
signify
,
and
many
things
past
,
but
nothing
that
is
to
come
.
This
is
the
sense
and
discourse
of
some
persons
that
call
for
an
express
word
,
or
a
manifest
reason
to
the
contrary
,
or
else
resolve
that
their
belief
shall
be
as
unactive
as
the
Scriptures
are
silent
in
the
effects
of
this
mystery
.
Only
these
men
will
allow
the
Sacraments
to
be
,
marks
of
Christianity
,
symbols
of
mutual
Charity
,
testimonies
of
a
thankful
mind
to
God
,
allegorical
admonitions
of
Christian
mortification
,
and
spiritual
alimony
,
symbols
of
grace
conferred
before
the
Sacrament
,
and
rites
instituted
to
stir
up
faith
by
way
of
object
and
representation
;
that
is
,
occasionally
and
morally
,
but
neither
by
any
Divine
or
physical
,
by
natural
or
supernatural
power
,
by
the
work
done
,
or
by
the
Divine
institution
.
This
indeed
is
something
but
very
much
too
little
.
But
others
go
as
far
on
the
other
hand
and
affirm
that
in
the
Blessed
Sacrament
we
receive
the
body
and
blood
of
Christ
;
we
chew
his
flesh
,
we
drink
his
blood
;
for
his
flesh
is
meat
indeed
and
his
blood
is
drink
indeed
,
and
this
is
the
Manna
which
came
down
from
heaven
;
our
bodies
are
nourished
,
our
souls
united
to
Christ
;
and
the
Sacrament
is
the
infallible
instrument
of
pardon
to
all
persons
that
do
not
maliciously
hinder
it
;
and
it
produces
all
its
effects
by
vertue
of
the
Sacrament
it self
so
appointed
;
and
that
the
dispositions
of
the
Communicants
are
only
for
removing
obstacles
and
impediments
,
but
effect
nothing
;
the
sumption
of
the
Mysteries
does
all
in
a
capable
subject
;
as
in
infants
who
do
nothing
,
in
penitents
who
take
away
what
can
hinder
;
for
it
is
nothing
but
Christ
himself
;
the
body
that
dyed
upon
the
crosse
is
broken
in
the
hand
of
him
that
ministers
,
and
by
the
teeth
of
him
that
communicates
;
and
when
God
gives
us
his
Son
in
this
Divine
and
glorious
manner
,
with
heaps
of
miracles
to
verify
heaps
of
blessings
,
how
shall
not
he
with
him
give
us
all
things
else
?
They
who
teach
this
doctrine
call
the
holy
Sacrament
;
The
host
,
the
unbloody
sacrifice
;
the
flesh
of
God
,
the
body
of
Christ
,
God
himself
,
the
Mass
,
the
Sacrament
of
the
Altar
.
I
cannot
say
that
this
is
too
much
;
but
that
these
things
are
not
true
;
and
although
all
that
is
here
said
,
that
is
of
any
material
benefit
and
reall
blessing
is
true
;
yet
the
blessing
is
not
so
conferred
,
it
is
not
so
produced
.
A
third
sort
of
Christians
speak
indefinitely
and
gloriously
of
this
Divine
mystery
;
they
speak
enough
,
but
they
cannot
tell
what
;
they
publish
great
and
glorious
effects
;
but
such
which
they
gather
by
similitude
and
analogy
,
such
which
they
desire
,
but
cannot
prove
;
which
indeed
they
feel
,
but
know
not
whence
they
do
derive
them
:
they
are
blessings
which
come
in
company
of
the
Sacraments
,
but
are
not
alwayes
to
be
imputed
to
them
;
they
confound
spiritual
senses
with
mystical
expressions
,
and
expound
mysteries
to
natural
significations
:
that
is
,
they
mean
well
but
do
not
alwayes
understand
that
part
of
Christian
Philosophy
which
explicates
the
secret
nature
of
this
Divine
Sacrament
,
and
the
effect
of
it
is
this
;
that
they
sometimes
put
too
great
confidence
in
the
mystery
;
and
look
for
impresses
which
they
find
not
,
and
are
sometimes
troubled
that
their
experience
does
not
answer
to
their
Sermons
;
and
meet
with
scruples
instead
of
comforts
,
and
doubts
instead
of
rest
.
and
anxiety
of
mind
in
the
place
of
a
serene
and
peaceful
conscience
.
But
these
men
both
in
their
right
and
in
their
wrong
enumerate
many
glories
of
the
holy
Sacrament
which
they
usually
signifie
in
these
excellent
appellatives
,
calling
it
,
the
Supper
of
the
Lord
;
the
bread
of
elect
souls
,
and
the
wine
of
Angels
,
the
Lords
body
,
the
New
Testament
and
the
calice
of
benediction
,
spiritual
food
,
the
great
Supper
,
the
Divinest
and
Archisymbolical
feast
;
the
banquet
of
the
Church
,
the
celestial
dinner
,
the
spiritual
,
the
sacred
,
the
mystical
,
the
formidable
,
the
rational
Table
,
the
supersubstantial
bread
,
the
bread
of
God
,
the
bread
of
life
,
the
Lords
mystery
,
the
great
mystery
of
salvation
,
the
Lords
Sacrament
,
Desiderata
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
h●stia
hostiarum
,
mysterium
mysteriorum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dominicum
.
the
Sacrament
of
piety
,
the
sign
of
unity
,
the
contesseration
of
the
Christian
communion
,
the
Divine
grace
,
the
Divine
making
grace
,
the
holy
thing
,
the
desirable
,
the
comunication
of
Good
,
the
perf●ction
and
consummation
of
a
Christian
,
the
holy
particles
,
the
gracious
symbols
,
the
holy
gifts
,
the
Sacrifice
of
commemoration
,
the
intellectual
and
mystical
good
,
the
hereditary
donative
of
the
New
Testament
,
the
Sacrament
of
the
Lords
body
,
the
Sacrament
of
the
Calice
,
the
Paschal
Oblation
,
the
Christian
pasport
,
the
mystery
of
perfection
,
the
great
Oblation
,
the
Worship
of
God
,
the
life
of
Souls
,
the
Sacrament
of
our
price
and
our
Redemption
;
and
some
few
others
much
to
the
same
purposes
,
all
which
are
of
great
and
useful
signification
;
and
if
the
explications
and
consequent
propositions
were
as
justifiable
as
the
title●
themselves
are
sober
and
useful
,
they
would
be
apt
only
for
edification
,
and
to
minister
to
the
spirit
of
devotion
.
That
therefore
is
to
be
the
design
of
the
present
Meditations
,
to
represent
the
true
and
proper
and
mysterious
nature
of
this
divine
nutriment
of
our
souls
;
to
account
what
are
the
blessings
God
reacheth
forth
to
us
in
the
Mysteries
,
and
what
returns
of
duty
he
expects
from
all
to
whom
he
gives
his
most
holy
Son
.
I
shall
only
here
add
the
names
and
appellatives
which
the
Scripture
gives
to
these
Mysteries
,
and
place
it
as
a
part
of
the
foundation
of
the
following
doctrines
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Pet.
2.13
.
1
Cor.
11.20.8.29
.
1
Cor.
10.16
.
Jude
v.
12
Acts
16.2
It
is
by
the
Spirit
of
God
called
,
The
bread
that
is
broken
,
and
the
cup
of
blessing
,
the
breaking
of
bread
;
the
body
and
blood
of
the
Lord
;
the
communication
of
his
body
,
and
the
communication
of
his
blood
;
the
feast
of
charity
or
love
;
the
Lords
Table
,
and
the
Supper
of
the
Lord
.
Whatsoever
is
consequent
to
these
titles
we
can
safely
own
,
and
our
faith
may
dwell
securely
,
and
our
devotion
like
a
pure
flame
,
with
these
may
feed
,
as
with
the
spices
and
gums
upon
the
Altar
of
Incense
.
SECT.
II.
What
it
is
which
we
receive
in
the
holy
SACRAMENT
.
IT
is
strange
that
Christians
should
pertinaciously
insist
upon
carnal
significations
and
natural
effects
in
Sacraments
and
Mysteries
,
when
our
blessed
Lord
hath
given
us
a
sufficient
light
to
conduct
and
secure
us
from
such
mis-apprehensions
.
[
The
flesh
profiteth
nothing
:
the
words
which
I
speak
unto
you
,
they
are
spirit
and
they
are
life
,
]
that
is
,
the
flesh
is
corruption
,
and
its
senses
are
Ministers
of
death
:
and
this
one
word
alone
was
perpetually
sufficient
for
Christ's
Disciples
.
For
when
upon
occasion
of
the
grosse
understanding
of
their
Masters
words
by
the
men
of
Capernaum
,
they
had
been
once
clearly
taught
that
the
meaning
of
all
these
words
was
wholly
spiritual
;
they
rested
there
and
inquired
no
further
:
insomuch
that
when
Christ
at
the
institution
of
the
Supper
affirmed
of
the
bread
and
wine
,
that
they
were
his
body
and
his
blood
,
they
were
not
at
all
offended
,
as
being
sufficiently
before
instructed
in
the
nature
of
that
Mystery
.
And
besides
this
,
they
saw
enough
to
tell
them
that
what
they
eat
was
not
the
natural
body
of
their
Lord
:
This
was
the
body
which
himself
did
or
might
eat
with
his
body
:
one
body
did
eat
,
and
the
other
was
eaten
;
both
of
them
were
his
body
,
but
after
a
diverse
manner
.
For
the
case
is
briefly
this
;
We
have
two
lives
,
a
natural
and
a
spiritual
,
and
both
must
have
bread
for
their
support
and
maintenance
in
proportion
to
their
needs
,
Ib.
ibid.
and
to
their
capacities
:
and
as
it
would
be
an
intollerable
charity
to
give
nothing
but
spiritual
nutriment
to
a
hungry
body
,
and
pour
diagrams
,
and
wise
propositions
into
an
empty
stomach
;
so
it
would
be
as
useless
and
impertinent
to
feed
the
Soul
with
wheat
,
or
flesh
,
unless
that
were
the
conveyance
of
a
spiritual
delicacy
.
In
the
holy
Sacrament
of
the
Eucharist
the
body
of
Christ
,
according
to
the
proper
signification
of
a
humane
body
is
not
at
all
,
but
in
a
sense
differing
from
the
proper
and
natural
body
,
that
is
,
in
a
sense
more
agreeing
to
Sacraments
;
so
St.
Hierom
expresly
.
[
Of
this
sacrifice
which
is
wonderfully
done
in
the
commemoration
of
Christ
we
may
eat
,
in
Levit:
&
habetur
de
consecrat
:
dist.
2.
secundum
se.
but
of
that
sacrifice
which
Christ
offered
on
the
altar
of
the
Crosse
by
it self
,
or
in
its
own
nature
,
no
man
may
eat
]
For
it
is
his
flesh
which
is
under
the
form
of
bread
,
and
his
blood
which
is
in
the
form
and
tast
of
wine
:
for
the
flesh
is
the
Sacrament
of
flesh
,
and
blood
is
the
Sacrament
of
blood
:
for
by
flesh
and
blood
that
is
invisible
,
habet
.
de
consecrat
,
dist.
2.
Epist.
ad
.
Iren.
spiritual
,
intelligible
,
the
visible
and
tangible
body
of
our
Lord
Jesus
Christ
is
consigned
,
full
of
the
grace
of
all
vertues
,
and
of
Divine
Majesty
.
]
So
St
Augustine
.
For
therefore
ye
are
not
to
eat
that
body
which
ye
see
,
nor
to
drink
that
blood
which
my
crucifiers
shall
pour
out
:
it
is
the
same
,
and
not
the
same
;
the
same
invisibly
,
but
not
the
same
visibly
.
]
For
until
the
world
be
finished
,
the
Lord
is
above
,
but
the
truth
of
the
Lord
is
with
us
.
The
body
in
which
he
rose
again
must
be
in
one
place
,
but
the
truth
of
it
is
every
where
diffused
.
vide
eund.
in
Joha●
.
tract
.
50.
but
in
the
Sacrament
it
is
not
the
natural
truth
,
but
the
spiritual
and
the
mystical
.
And
therefore
it
was
that
our
Blessed
Saviour
,
to
them
who
apprehended
him
to
promise
his
natural
body
and
blood
for
our
meat
and
drink
,
spake
of
his
ascension
into
heaven
,
that
we
might
learn
to
look
from
heaven
to
receive
the
food
of
our
souls
,
heavenly
and
spiritual
nourishment
,
said
St.
Athanasius
.
In
tract
.
verb.
Quicunque
dixerit
verbum
in
filium
hominis
.
In
Levit.
c.
10.
hom.
7.
For
this
is
the
letter
which
in
the
New
Testament
kills
him
who
understands
not
spiritually
what
is
spoken
to
him
,
under
the
signification
of
meat
and
flesh
,
and
blood
and
drink
:
So
Origen
For
this
bread
does
not
go
into
the
body
(
for
to
how
many
might
his
body
suffice
for
meat
?
)
but
the
bread
of
eternal
life
supports
the
substance
of
our
spirit
;
and
therefore
it
is
not
touch'd
by
the
body
,
nor
seen
with
the
eyes
,
but
by
faith
it
is
seen
and
touched
:
So
St.
[
*
](A64145-e3650-b)
*
De
Sacram
.
l.
5.
c.
4.
&
in
Luc.
l.
6.
c.
8.
Ambrose
.
And
all
this
whole
mystery
hath
in
it
neither
carnal
sense
,
nor
carnal
consequence
,
saith
St.
[
*
](A64145-e3720-b)
*
In
Johan.
6.
hom.
47.
Tract.
26.
in
Johan
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Basil
in
Ps.
33
Chrysostom
.
]
But
to
believe
in
Christ
is
to
eat
the
bread
;
and
therefore
why
do
you
prepare
your
teeth
and
stomach
?
believe
him
,
and
you
have
eaten
him
]
they
are
the
words
of
S.
Austin
.
For
faith
is
that
intellectual
mouth
,
as
S.
Brasil
calls
it
)
which
is
within
the
man
,
by
which
he
takes
in
nourishment
.
But
what
need
we
to
draw
this
water
from
the
lesser
cisterns
?
we
see
this
truth
reflected
from
the
spring
it self
,
the
fountains
of
our
blessed
Saviour
,
I
am
the
bread
of
life
,
he
that
cometh
unto
me
shall
not
hunger
,
and
he
that
believeth
on
me
shall
not
thirst
;
He
that
eats
my
flesh
hath
life
abiding
in
him
,
and
I
will
raise
him
up
at
the
last
day
;
The
plain
consequent
of
which
words
is
this
,
that
therefore
this
eating
and
drinking
of
Christs
flesh
and
blood
,
can
only
be
done
by
the
Ministeries
of
life
and
of
the
spirit
,
which
is
opposed
to
nature
,
and
flesh
,
and
death
.
And
when
we
consider
,
that
he
who
is
not
a
spiritual
and
a
holy
person
does
not
feed
upon
Christ
,
who
brings
life
eternal
to
them
that
feed
on
him
,
it
is
apparent
that
our
manducation
must
be
spiritual
,
and
therefore
so
must
the
food
;
and
consequently
,
it
cannot
be
natural
flesh
,
however
altered
in
circumstance
and
visibilities
,
and
impossible
or
incredible
changes
.
For
it
is
not
in
this
spiritual
food
as
it
was
in
Manna
,
of
which
our
Fathers
did
eat
and
died
;
but
whosoever
eats
this
divine
nutriment
shall
never
die
.
Christ
disposed
the
way
of
salvation
,
not
by
flesh
,
but
by
the
spirit
,
saith
Tertullian
;
that
is
,
according
to
his
own
exposition
,
Christ
is
to
be
desired
for
life
,
and
to
be
devoured
by
hearing
,
to
be
chewed
by
the
understanding
,
and
to
be
digested
by
faith
;
and
all
this
is
the
method
and
oeconomy
of
heaven
,
which
whosoever
uses
and
abides
in
it
,
hath
life
abiding
in
him
.
He
that
in
this
world
does
any
other
way
look
for
Christ
,
shall
never
find
him
;
and
therefore
,
if
men
say
,
Loe
here
is
Christ
,
or
loe
there
he
is
in
the
desart
,
or
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Cupboards
or
Pantries
where
bread
or
flesh
is
laid
,
believe
it
not
:
Christs
body
is
in
heaven
,
and
it
is
not
upon
earth
:
the
heavens
must
contain
him
till
the
time
of
restitution
of
all
things
,
S.
Cyril
lib.
ad
Euophium
anathem
.
11.
and
so
long
as
we
are
present
in
the
body
,
we
are
absent
from
the
Lord
.
In
the
mean
time
we
can
taste
and
see
that
the
Lord
is
gracious
,
that
he
is
sweet
:
but
Christ
is
so
to
be
tasted
as
he
is
to
be
seen
,
and
no
otherwise
;
but
here
we
walk
by
faith
and
not
by
sight
,
and
here
also
we
live
by
faith
,
and
not
by
meer
or
only
bread
,
but
by
that
Word
which
proceedeth
out
from
God
;
Quod
esca
est
carni
,
hoc
anim●e
fides
.
S.
Cypr.
de
coen●
Dom.
that
as
meat
is
to
the
body
,
so
is
Christ
to
the
soul
,
the
food
of
the
soul
,
by
which
the
souls
of
the
just
do
live
.
He
is
the
bread
which
came
down
from
heaven
,
the
bread
which
was
born
at
Bethl●hem
,
the
house
of
bread
,
was
given
to
us
to
be
the
food
of
our
souls
for
ever
.
The
meaning
of
which
mysterious
and
Sacramental
expressions
,
when
they
are
reduced
to
easie
&
intelligible
significations
,
is
plainly
this
;
By
Christ
we
live
and
move
and
have
our
spiritual
being
in
the
life
of
grace
,
and
in
the
hopes
of
glory
.
He
took
our
life
,
that
we
might
partake
of
his
;
he
gave
his
life
for
us
,
that
he
might
give
life
to
us
:
He
is
the
Author
and
finisher
of
our
faith
,
the
beginning
and
perfection
of
our
spiritual
life
.
Every
good
thought
we
think
,
we
have
it
from
him
;
every
good
word
we
speak
,
we
speak
it
by
his
spirit
[
for
no
man
can
say
that
Jesus
is
the
Lord
,
but
by
the
holy
Ghost
:
]
and
all
our
prayers
are
by
the
aids
and
communications
of
the
spirit
of
Christ
,
who
helpeth
our
infirmities
,
and
by
unutterable
groans
,
and
unexpressible
representment
of
most
passionate
desires
,
maketh
intercession
for
us
.
In
fine
,
all
the
principles
and
parts
,
all
the
actions
and
progressions
of
our
spiritual
life
,
are
derivations
from
the
Son
of
God
,
by
whom
we
are
born
and
nourished
up
to
life
Eternal
.
I
am
the
bread
of
life
,
he
afterwards
calls
his
flesh
and
his
blood
,
saying
,
My
flesh
is
meat
indeed
,
my
blood
is
drink
indeed
;
that
is
,
that
you
may
perceive
me
to
be
indeed
the
food
of
your
souls
,
see
,
here
is
meat
and
drink
for
you
,
my
flesh
and
my
blood
;
so
to
represent
himself
in
a
way
that
was
neerest
to
our
capacity
,
and
in
a
more
intelligible
manner
;
not
further
from
a
Mystery
,
but
neerer
to
our
manner
of
understanding
;
and
yet
so
involved
in
figure
,
that
it
is
never
to
be
drawn
neerer
than
a
Mystery
,
till
it
comes
to
experience
,
and
spiritual
relish
and
perception
.
But
because
we
are
not
in
darknesse
,
but
within
the
fringes
and
circles
of
a
bright
cloud
,
let
us
search
as
far
into
it
as
we
are
guided
by
the
light
of
God
,
and
where
we
are
forbidden
by
the
thicker
part
of
the
cloud
,
step
back
and
worship
.
3.
For
we
have
yet
one
further
degree
of
charity
and
manifestation
of
this
Mystery
.
The
flesh
of
Christ
is
his
word
;
the
blood
of
Christ
is
his
spirit
;
and
by
believing
in
his
word
,
and
being
assisted
and
conducted
by
his
spirit
,
we
are
nourished
up
to
life
;
and
so
Christ
is
our
food
,
so
he
becomes
life
unto
our
souls
.
Thus
St.
lib.
de
resur
.
car
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
l.
3.
Eccles.
Theol.
M.
S
Prov.
9.5
.
Moreh
.
Nevouch
.
l.
1.
c.
30.
Clemens
of
Alexandria
,
and
lib.
de
resur
.
car
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
l.
3.
Eccles.
Theol.
M.
S
Prov.
9.5
.
Moreh
.
Nevouch
.
l.
1.
c.
30.
Tertullian
affirm
the
Church
in
their
days
to
have
understood
this
Mystery
,
saying
,
The
word
of
God
is
called
flesh
and
blood
:
For
so
the
eternal
wisdom
of
the
Father
calls
to
every
simple
soul
that
wanteth
understanding
,
come
eat
of
the
bread
and
drink
of
the
wine
which
I
have
mingled
:
and
that
we
may
know
what
is
this
bread
and
wine
,
he
adds
,
forsake
the
foolish
and
live
,
and
go
in
the
way
of
understanding
.
Our
life
is
wisdom
,
our
food
is
understanding
.
The
Rabbins
have
an
observation
,
that
when
ever
mention
is
made
in
the
Book
of
the
Proverbs
of
eating
and
drinking
,
there
is
meant
nothing
but
wisdom
and
the
Law
:
and
when
the
Doctors
using
the
words
of
Scripture
,
say
,
Come
and
eat
flesh
in
which
there
is
much
fatness
,
they
would
be
understood
to
say
,
Come
and
hear
wisdom
,
and
learn
the
fear
of
God
,
in
which
there
is
great
nourishment
and
advantage
to
your
souls
.
Thus
Wisdom
is
called
Water
,
and
Vnderstanding
Bread
,
water
and
wine
;
hunger
and
thirst
by
our
blessed
Saviour
in
his
Sermon
on
the
Mount
:
famine
of
hearing
the
words
of
the
Lord
:
with
joy
shall
ye
draw
waters
from
the
wells
of
salvation
]
that
is
,
Rabbi
Jonathan
;
from
the
chief
Ministers
of
Religion
,
the
Heads
of
the
people
,
and
the
Rulers
of
the
Congregation
;
because
they
preach
the
Word
of
God
,
they
open
the
wells
of
salvation
,
from
the
fountains
of
our
Saviour
giving
drink
and
refreshment
to
all
the
people
.
Thus
the
Prophet
Jeremy
expresses
his
spiritual
joy
,
and
the
sense
of
this
Mystery
;
Thy
words
were
found
and
I
did
eat
them
,
and
thy
word
was
unto
me
the
joy
and
rejoicing
of
my
heart
;
for
I
am
called
by
thy
Name
,
O
Lord
God
of
Hosts
:
the
same
with
that
of
our
Blessed
Saviour
;
My
words
are
spirit
,
and
they
are
life
,
they
give
life
and
comfort
,
they
refresh
our
souls
,
and
feed
them
up
to
immortality
.
As
the
body
or
flesh
of
Christ
is
his
Word
,
so
the
blood
of
Christ
is
his
Spirit
in
real
effect
and
signification
.
For
as
the
body
without
blood
is
a
dead
and
liveless
trunck
,
so
is
the
Word
of
God
without
the
Spirit
a
dead
and
ineffective
Letter
:
and
this
Mystery
we
are
taught
in
that
incomparable
Epistle
to
the
Hebrews
:
For
by
the
blood
of
Christ
we
are
sanctified
;
and
yet
that
which
sanctifies
us
is
the
spirit
of
grace
,
and
both
these
are
one
:
For
so
saith
the
Apostle
,
the
blood
of
Christ
was
offered
up
for
us
,
for
the
purification
of
our
consciences
from
dead
works
;
but
this
offering
was
made
through
the
eternal
spirit
;
and
therefore
he
is
equally
guilty
and
does
the
same
impiety
,
he
who
does
d●sp●te
to
the
spirit
of
Grace
,
who
accounts
the
blood
of
the
Covenant
an
unholy
thing
;
for
by
this
spirit
and
by
this
blood
we
are
sanctified
,
this
spirit
,
and
by
the
blood
of
the
everlasting
Cov●nant
,
Jesus
Christ
does
perfect
us
in
every
good
work
;
so
that
these
are
the
same
Ministry
of
salvation
,
and
but
one
and
the
same
Oeconomy
of
God
.
Thus
St.
Peter
affirms
,
That
by
the
precious
blood
of
Christ
we
are
redeemed
from
our
vain
conversation
;
and
it
is
every
where
affirmed
,
that
we
are
purified
and
cleansed
by
the
blood
of
Christ
,
and
yet
these
are
the
express
effects
of
his
Spirit
:
for
by
the
spirit
we
mortifie
the
deeds
of
the
body
;
and
we
are
justified
and
sanctified
in
the
name
of
our
Lord
Jesus
by
the
spirit
of
our
God
.
By
which
expressions
we
are
taught
to
distinguish
the
natural
blood
of
Christ
from
the
spiritual
;
the
blood
that
he
gave
for
us
,
from
the
blood
which
he
gives
to
us
;
that
was
indeed
by
the
spirit
,
but
was
not
the
same
thing
;
but
this
is
the
spirit
of
grace
,
and
the
spirit
of
wisdom
.
And
therefore
,
as
our
Fathers
were
made
to
drink
into
one
spirit
,
when
they
drank
of
the
water
of
the
rock
;
so
we
also
partake
of
the
spirit
when
we
drink
of
Christs
blood
,
which
came
from
the
spiritual
rock
when
it
was
smitten
:
for
thus
according
to
the
Doctrine
of
St.
John
,
the
water
a●d
the
blood
and
the
spirit
are
one
and
the
same
glorious
purposes
.
As
it
was
with
our
Fathers
in
the
beginning
,
so
it
is
now
with
us
,
and
so
it
ever
shall
be
,
world
without
end
:
for
they
fed
upon
Christ
,
that
is
,
they
believed
in
Christ
,
they
expected
his
day
,
they
lived
upon
his
promises
,
they
lived
by
faith
in
him
:
and
the
same
meat
and
drink
is
set
upon
our
Tables
:
and
more
than
all
this
,
as
Christ
is
the
Lamb
slain
from
the
beginning
of
the
world
,
so
he
shall
be
the
food
of
souls
in
heaven
,
where
they
who
are
accounted
worthy
shall
sit
down
and
be
feasted
in
the
eternal
Supper
of
the
Lamb
:
concerning
which
blessedness
our
B.
Saviour
saith
,
Blessed
is
he
that
eateth
bread
in
the
Kingdom
of
God
;
for
he
hath
appointed
to
his
chosen
ones
to
eat
and
drink
,
at
his
table
in
his
Kingdom
;
plainly
teaching
us
,
that
by
eating
and
drinking
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sibyl
.
Erithr
.
Orac.
Luk.
22.30
.
is
meant
in
this
world
to
live
the
life
of
the
spirit
,
and
in
the
other
world
it
is
to
live
the
life
of
glory
:
here
we
feed
upon
duty
,
and
there
we
feed
upon
reward
:
our
wine
is
here
mingled
with
water
and
with
myrrhe
,
there
it
is
mere
and
unmixt
;
but
still
it
is
called
meat
and
drink
,
and
still
is
meant
grace
and
glory
,
the
fruits
of
the
spirit
and
the
joy
of
the
spirit
;
that
is
,
by
Christ
we
here
live
a
spiritual
life
,
and
hereafter
shall
live
a
life
eternal
.
Thus
are
sensible
things
the
Sacrament
and
representation
of
the
spiritual
and
eternal
;
Tertul
.
de
baptis
.
and
spiritual
things
are
the
fulfillings
[
*
](A64145-e5340-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo.
Allegor
.
In
ratione
sacrorum
par
est
&
animae
&
corporis
causa
,
nam
plerunque
quae
non
possunt
circa
animam
fieri
,
fiunt
circa
corpus
.
Servius
in
illud
Virgil.
[
vittasque
resolvit
]
&
lib.
4.
In
sacris
quae
exhiberi
non
poterunt
,
simulabantur
&
erant
pro
veris.
of
the
sensible
.
But
the
consequent
of
these
things
is
this
;
that
since
Christ
always
was
,
is
,
and
shall
be
the
food
of
the
faithful
,
and
is
that
bread
which
came
down
from
heaven
;
since
we
eat
him
here
,
and
shall
eat
him
there
,
our
eating
both
here
and
there
is
spiritual
;
only
the
word
of
teaching
shall
be
changed
into
the
word
of
glorification
,
and
our
faith
into
Charity
;
and
all
the
way
our
souls
live
a
new
life
by
Christ
,
of
which
,
eating
and
drinking
is
the
Symbol
and
the
Sacrament
.
And
this
is
not
done
to
make
this
mystery
obscure
,
but
intelligible
and
easie
.
For
so
the
pains
of
hell
are
expressed
by
fire
,
which
to
our
flesh
is
most
painful
;
and
the
joyes
of
God
by
that
which
brings
us
greatest
pleasure
,
by
meat
and
drink
,
and
the
growth
in
grace
by
the
natural
instruments
of
nutrition
;
and
the
work
of
the
Soul
by
the
ministeries
of
the
body
,
and
the
graces
of
God
by
the
blessings
of
nature
,
for
these
we
know
,
and
we
know
nothing
else
,
and
but
by
phantasmes
and
ideas
of
what
we
see
and
feel
we
understand
nothing
at
all
.
Now
this
is
so
far
from
being
a
diminution
of
the
glorious
mystery
of
our
Communion
,
that
the
changing
all
into
spirituality
is
the
greatest
increase
of
blessing
in
the
world
:
And
when
he
gives
us
his
body
and
his
blood
,
he
does
not
fill
our
stomachs
with
good
things
,
for
of
whatsoever
goes
in
thither
,
it
is
affirmed
by
the
Apostle
,
that
God
will
destroy
both
it
and
them
,
but
our
hearts
are
to
be
replenished
,
and
by
receiving
his
spirit
we
receive
the
best
thing
that
God
gives
;
not
his
liveless
body
,
but
his
flesh
with
life
in
it
,
that
is
,
his
doctrine
and
his
spirit
to
imprint
it
,
so
to
beget
a
living
faith
and
a
lively
hope
that
we
may
live
and
live
for
ever
.
4.
St.
John
having
thus
explicated
this
mystery
in
general
,
Joh.
Chap.
6.
of
our
eating
the
flesh
and
drinking
the
blood
of
Christ
;
added
nothing
in
particular
concerning
any
Sacraments
,
these
being
in
particular
instances
of
the
general
mystery
and
communion
with
Christ
.
But
what
is
the
advantage
we
receive
by
the
Sacraments
,
besides
that
which
we
get
by
the
other
and
distinct
ministeries
of
faith
,
I
thus
account
in
general
.
The
word
and
the
spirit
are
the
flesh
and
the
blood
of
Christ
;
that
is
the
ground
of
all
.
Now
because
there
are
two
great
Sermons
of
the
Gospel
which
are
the
summe
total
and
abbreviature
of
the
whole
word
of
God
,
the
great
messages
of
the
word
incarnate
,
Christ
was
pleased
to
invest
these
two
words
with
two
Sacraments
,
and
assist
those
two
Sacraments
,
as
he
did
the
whole
word
of
God
,
with
the
presence
of
his
Spirit
,
that
in
them
we
might
do
more
signally
and
solemnly
what
was
in
the
ordinary
ministrations
done
plainly
and
without
extraordinary
regards
.
Believe
and
repent
;
is
the
word
in
Baptisme
,
and
and
there
solemnly
consigned
;
and
here
it
is
that
by
faith
we
feed
on
Christ
:
for
faith
as
it
is
opposed
to
works
,
that
is
,
the
new
Covenant
of
faith
as
it
is
opposed
to
the
old
Covenant
of
works
,
is
the
covenant
of
repentance
;
repentance
is
expressly
included
in
the
new
covenant
,
but
was
not
in
the
old
;
but
by
faith
in
Christ
we
are
admitted
to
pardon
of
our
sins
if
we
repent
and
forsake
them
utterly
.
Now
this
is
the
word
of
faith
;
and
this
is
that
which
is
called
the
flesh
or
body
of
Christ
,
for
this
is
that
which
the
soul
feeds
on
,
this
is
that
by
which
the
just
do
live
;
and
when
by
the
operation
of
the
holy
spirit
,
the
waters
are
reformed
to
a
Divine
Nature
or
efficacy
,
the
baptized
are
made
clean
,
the●
are
sanctified
and
presented
pure
and
spotless
unto
God
.
This
mystery
[
*
](A64145-e5600-b)
*
Ad
infantes
apud
Bedam
.
St.
Austin
rightly
understood
when
he
affirmed
,
that
we
are
made
partakers
of
the
body
and
blood
of
Christ
when
we
are
in
baptisme
incorporated
into
his
body
;
we
are
baptized
in
the
passion
of
our
Lord
,
so
[
*
](A64145-e5630-b)
*
Tingimur
in
passione
Domini
.
Tertul.
l.
de
bapt.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Cyril
.
vocatbaptismum
Catech.
11
Tertullian
,
to
the
same
sense
with
that
of
St.
Paul
,
we
are
buried
with
him
in
baptisme
into
his
death
;
that
is
,
by
baptisme
are
conveyed
to
us
all
the
effects
of
Christ's
death
;
the
flesh
and
blood
of
Christ
crucified
are
in
baptisme
reached
to
us
by
the
hand
of
God
,
by
his
holy
spirit
,
and
received
by
the
hand
of
man
,
the
Ministery
of
a
holy
faith
.
So
that
it
can
without
difficulty
be
understood
that
as
in
receiving
the
word
and
the
spirit
illuminating
us
in
our
first
conversion
,
we
do
truely
feed
on
the
flesh
and
drink
the
blood
of
Christ
who
is
the
bread
that
came
down
from
heaven
;
so
we
do
it
also
,
and
do
it
much
more
in
baptisme
,
because
in
this
,
besides
all
that
was
before
,
there
was
superadded
a
rite
of
Gods
appointment
.
The
difference
is
only
this
;
That
out
of
the
Sacrament
,
the
spirit
operates
with
the
word
in
the
ministery
of
man
;
in
Baptisme
the
spirit
operates
with
the
word
in
the
ministery
of
God
.
For
here
God
is
the
preacher
,
the
Sacrament
is
Gods
sign
,
and
by
it
he
ministers
life
to
us
by
the
flesh
and
blood
of
his
Son
,
that
is
,
by
the
death
of
Christ
into
which
we
are
baptized
.
And
in
the
same
Divine
method
the
word
and
the
spirit
are
ministred
to
us
in
the
Sacrament
of
the
Lords
Supper
.
For
as
in
Baptisme
so
here
also
there
is
a
word
proper
to
the
ministery
.
So
often
as
ye
eat
this
bread
,
and
drink
this
cup
,
ye
declare
the
Lords
death
till
he
come
.
This
indeed
is
a
word
of
comfort
.
Christ
died
for
our
sins
;
that
is
,
our
repentance
which
was
consigned
in
baptisme
shall
be
to
purpose
;
we
shall
be
washed
white
and
clean
in
the
blood
of
the
sacrificed
Lamb.
This
is
verbum
visibile
;
the
same
word
read
to
the
eye
and
to
the
ear
.
Hear
the
word
of
God
is
made
our
food
in
a
manner
so
near
to
our
understanding
,
that
our
tongues
and
palats
feel
the
Metaphor
and
the
Sacramental
signification
;
here
faith
is
in
triumph
and
exaltation
:
but
as
in
all
the
other
ministeries
Evangelical
,
we
eat
Christ
by
faith
,
here
we
have
faith
also
by
eating
Christ
:
Thus
eating
and
drinking
is
faith
;
it
is
faith
in
mystery
,
and
faith
in
ceremony
;
it
is
faith
in
act
,
and
faith
in
habit
;
it
is
exercised
and
it
is
advanced
;
and
therefore
it
is
certain
that
here
we
eat
the
flesh
and
drink
the
blood
of
Christ
with
much
eminency
and
advantage
.
The
sum
is
this
.
Christs
body
,
his
flesh
,
and
his
blood
are
therefore
called
our
meat
and
our
drink
,
because
by
his
incarnation
and
manifestation
in
the
flesh
he
became
life
unto
us
:
So
that
it
is
mysterious
indeed
in
the
expression
,
but
very
proper
and
intelligible
in
the
event
,
to
say
that
we
eat
his
flesh
and
drink
his
blood
,
since
by
these
it
is
that
we
have
and
preserve
life
.
But
because
what
Christ
begun
in
his
incarnation
,
he
finished
in
his
body
on
the
crosse
,
and
all
the
whole
progression
of
mysteries
in
his
body
,
was
still
an
operatory
of
life
and
spiritual
being
to
us
;
the
Sacrament
of
the
Lords
Supper
being
a
commemoration
and
exhibition
of
this
death
which
was
the
consummation
of
our
redemption
by
his
body
and
blood
,
does
contain
in
it
a
visible
word
,
the
word
in
symbol
and
visibility
,
and
special
manifestation
.
Consonant
to
which
Docrtine
,
the
Fathers
by
an
elegant
expression
call
the
blessed
Sacrament
,
[
the
extension
of
the
Incarnation
.
]
So
that
here
are
two
things
highly
to
be
remarked
.
1.
That
by
whatsoever
way
Christ
is
taken
,
out
of
the
Sacrament
,
by
the
same
he
is
taken
in
the
Sacrament
:
and
by
some
wayes
here
,
more
than
there
.
2.
That
the
eating
and
drinking
the
consecrated
symbols
is
but
the
body
and
lesser
part
of
the
Sacrament
:
the
life
and
the
spirit
,
is
believing
greatly
,
and
doing
all
the
actions
of
that
believing
,
direct
and
consequent
.
So
that
there
are
in
this
,
two
manducations
,
and
Sacramental
,
and
the
Spiritual
.
That
does
but
declare
and
exercise
this
:
and
of
the
sacramental
manducation
as
it
is
alone
,
as
it
is
a
ceremony
,
as
it
does
only
consigne
or
expresse
the
internal
;
it
is
true
to
affirm
that
it
is
only
an
act
of
obedience
:
but
all
the
blessings
and
conjugations
of
joy
which
come
to
a
worthy
Communicant
proceed
from
that
spiritual
eating
of
Christ
,
which
as
it
is
done
out
of
the
Sacrament
very
well
,
so
in
it
and
with
it
,
much
better
.
For
here
being
(
as
in
baptisme
)
a
double
significatory
of
the
spirit
,
a
word
,
and
a
sign
of
his
own
appointment
,
it
is
certain
he
will
joyn
in
this
Ministration
.
Here
we
have
bread
and
drink
,
flesh
and
blood
,
the
word
and
the
spirit
,
Christ
in
all
his
effects
,
and
most
gracious
communications
.
This
is
the
general
account
of
the
nature
and
purpose
of
this
great
mystery
.
Christians
are
spiritual
men
,
faith
is
their
mouth
,
and
wisdom
is
their
food
,
and
believing
is
manducation
,
and
Christ
is
their
life
,
and
truth
is
the
Air
they
breath
,
and
their
bread
is
the
word
of
God
,
and
Gods
spirit
is
their
drink
,
and
righteousness
is
their
robe
,
and
Gods
laws
are
their
light
,
and
the
Apostles
are
their
salt
;
and
Christ
is
to
them
all
in
all
:
for
we
must
put
on
Christ
,
and
we
must
eat
Christ
,
and
we
must
drink
Christ
:
we
must
have
him
within
us
,
and
we
must
be
in
him
:
he
is
our
vine
,
and
we
are
his
branches
;
he
is
a
door
,
and
by
him
we
must
enter
;
he
is
our
shepherd
,
and
we
his
sheep
:
Deus
meus
&
omnia
,
he
is
our
God
,
and
he
is
all
things
to
us
:
that
is
,
plainly
,
he
is
our
Redeemer
,
and
he
is
our
Lord
:
He
is
our
Saviour
and
our
Teacher
:
by
his
Word
and
by
his
Spirit
he
brings
us
to
God
and
to
felicities
eternal
,
and
that
is
the
sum
of
all
.
For
greater
things
than
these
we
can
neither
receive
nor
expect
:
But
these
things
are
not
consequent
to
the
reception
of
the
natural
body
of
Christ
,
which
is
now
in
heaven
;
but
of
his
Word
and
of
his
Spirit
,
which
are
therefore
indeed
his
body
and
his
blood
,
because
by
these
we
feed
on
him
to
life
eternal
.
Now
these
are
indeed
conveyed
to
us
by
the
several
ministries
of
the
Gospel
,
but
especially
in
the
Sacraments
,
where
the
Word
is
preached
and
consigned
,
and
the
Spirit
is
the
teacher
,
and
the
feeder
,
and
makes
the
Table
full
,
and
the
Cup
to
overflow
with
blessing
.
SECT.
III.
That
in
the
Sacrament
of
the
Lords
Supper
there
are
represented
and
exhibited
many
great
blessings
upon
the
special
account
of
that
sacred
ministery
,
proved
in
General
.
IN
explicating
the
Nature
of
this
Divine
mystery
in
general
,
as
I
have
manifested
the
nature
and
operations
and
the
whole
ministery
to
be
spiritual
,
and
that
not
the
natural
body
and
blood
of
Christ
is
received
by
the
mouth
,
but
the
word
and
the
spirit
of
Christ
,
by
faith
and
a
spiritual
hand
,
and
upon
this
account
have
discovered
their
mistake
,
who
think
the
secret
lies
in
the
outside
,
and
suppose
that
we
tear
the
natural
flesh
of
Christ
with
our
mouthes
:
So
I
have
by
consequent
explicated
the
secret
which
others
indefinitely
and
by
conjecture
and
zeal
do
speak
of
,
and
know
not
what
to
say
,
but
resolve
to
speak
things
great
enough
;
it
remains
now
that
I
consider
for
the
satisfaction
of
those
that
speak
things
too
contemptible
of
these
holy
mysteries
;
who
say
,
it
is
nothing
but
a
commemoration
of
Christs
death
,
an
act
of
obedience
,
a
ceremony
of
memorial
,
but
of
no
spiritual
effect
,
and
of
no
proper
advantage
to
the
soul
of
the
receiver
.
Against
this
,
besides
the
preceding
discourse
convincing
their
fancy
of
weakness
and
derogation
,
the
consideration
of
the
proper
excellencies
of
this
mystery
in
its
own
seperate
nature
will
be
very
useful
.
For
now
we
are
to
consider
how
his
natural
body
enters
into
his
oeconomy
and
dispensation
.
For
the
understanding
of
which
are
to
consider
that
Christ
besides
his
Spiritual
body
and
blood
did
also
give
us
his
natural
,
and
we
receive
that
by
the
means
of
this
.
For
this
he
gave
us
but
once
,
then
,
when
upon
the
Crosse
he
was
broken
for
our
sins
;
this
body
could
die
but
once
and
it
could
be
but
at
one
place
at
once
,
and
Heaven
was
the
place
appointed
for
it
,
and
at
once
all
was
sufficiently
effected
by
it
which
was
design'd
in
the
Counsel
of
God
.
●or
by
the
vertue
of
that
death
Christ
is
become
the
Author
of
life
unto
us
and
of
salvation
;
he
is
our
Lord
and
our
Lawgiver
;
but
it
he
received
all
power
in
heaven
and
earth
,
and
by
it
he
reconciled
his
Father
to
the
world
,
and
in
vertue
of
that
he
intercedes
for
us
in
heaven
,
and
sends
his
spirit
upon
earth
,
and
feeds
our
souls
by
his
word
,
he
instructs
us
to
wisdom
and
admits
us
to
repentance
,
and
gives
us
pardon
,
and
by
means
of
his
own
appointment
nourishes
us
up
by
holinesse
to
life
eternal
.
This
body
being
carried
from
us
into
heaven
;
cannot
be
touch'd
or
tasted
by
us
on
earth
;
but
yet
Christ
left
to
us
symbols
and
Sacraments
of
this
natural
body
;
not
to
be
,
or
to
convey
that
natural
body
to
us
,
but
to
do
more
and
better
for
us
;
to
convey
all
the
blessings
and
graces
procured
for
us
by
the
breaking
of
that
body
,
and
the
effusion
of
the
blood
:
which
blessings
being
spiritual
are
therefore
called
his
body
spiritually
,
because
procured
by
that
body
which
died
for
us
;
and
are
therefore
called
our
food
,
because
by
them
we
live
a
new
life
in
the
spirit
,
and
Christ
is
our
bread
and
our
life
,
because
by
him
after
this
manner
we
are
nourished
up
to
life
eternal
.
That
is
plainly
thus
:
Therefore
we
eat
Christs
spiritual
body
,
because
he
hath
given
us
his
natural
body
to
be
broken
,
and
his
natural
blood
to
be
shed
,
for
the
remission
of
our
sins
and
for
the
obtaining
the
grace
and
acceptability
of
repentance
.
For
by
this
gift
,
and
by
this
death
,
he
hath
obtained
this
favour
from
God
,
that
by
faith
in
him
and
repentance
from
dead
works
,
by
repentance
towards
God
and
faith
in
our
Lord
Jesus
Christ
,
we
may
be
saved
.
To
this
sense
of
the
Mystery
are
those
excellent
words
of
the
Apostle
:
Rom.
5.10
.
Col.
1.20
,
21
,
22.
Tit.
2.14
.
Heb.
2.9
,
14.
Heb.
9.15
1
Pet.
1.18
.
1
Pet.
2.24
.
Tertul.
l.
3.
c.
8.
contr.
Marcion
.
He
bare
our
sins
upon
his
own
body
on
the
Tree
,
that
he
might
deliver
us
from
the
present
evil
world
,
and
sanctifie
and
purge
us
from
all
pollution
of
flesh
and
spirit
,
that
he
might
destroy
the
works
of
the
devil
,
that
he
might
redeem
us
from
all
iniquity
,
that
he
might
purchase
to
himself
a
peculiar
people
,
zealous
of
good
works
,
and
that
we
being
dead
unto
sin
▪
might
live
unto
righteousnesse
.
Totum
Christiani
nominis
&
pondus
&
fructus
,
mors
Christi
.
All
that
we
are
,
or
do
,
or
have
,
is
produced
and
effected
by
the
death
of
Christ
.
Now
because
our
life
depends
upon
his
death
,
the
ministry
of
this
life
must
relate
●o
the
ministry
of
this
death
;
and
we
have
nothing
to
glory
in
but
the
Crosse
of
Christ
:
the
Word
preached
is
nothing
,
but
Jesus
Christ
crucified
:
and
the
Sacraments
are
the
most
eminent
way
of
declaring
this
word
:
for
by
Baptism
we
are
buried
into
his
death
,
S.
August
.
de
doctr.
Christ
.
l.
3.
and
by
the
Lords
Supper
we
are
partakers
of
his
death
:
we
communicate
with
the
Lord
Jesus
as
he
is
crucified
;
but
now
,
since
all
belong
to
this
,
that
Word
and
that
Mystery
that
is
highest
and
neerest
in
this
relation
,
is
the
principal
and
chief
of
all
the
rest
;
and
that
the
Sacrament
of
the
Lords
Supper
is
so
,
is
evident
beyond
all
necessity
of
inquiry
,
it
being
instituted
in
the
vespers
of
the
Passion
,
it
being
the
Sacrament
of
the
passion
,
a
sensible
representation
of
the
breaking
Christs
body
,
of
the
effusion
of
Christs
blood
;
it
being
by
Christ
himself
intituled
to
the
passion
,
and
the
symbols
invested
with
the
names
of
his
broken
body
,
and
his
blood
poured
forth
,
and
the
whole
ministry
being
a
great
declaration
of
this
death
of
Christ
,
and
commanded
to
be
continued
until
his
second
coming
.
Certainly
by
all
these
it
appears
,
that
this
Sacrament
is
the
great
ministry
of
life
and
salvation
:
here
is
the
publication
of
the
great
word
of
salvation
:
here
is
set
forth
most
illustriously
the
body
and
blood
of
Christ
,
the
food
of
our
souls
;
much
more
clearly
than
in
Baptism
,
much
more
effectually
than
in
simple
enunciation
,
or
preaching
and
declaration
by
words
;
for
this
preaching
is
to
strangers
and
infants
in
Christ
to
produce
faith
,
but
this
Sacramental
enunciation
is
the
declaration
and
confession
of
it
by
men
in
Christ
;
a
glorying
in
it
,
giving
praise
for
it
,
a
declaring
it
to
be
done
,
and
own'd
,
and
accepted
,
and
prevailing
.
The
consequent
of
these
things
is
this
,
That
if
any
Mystery
,
Rite
or
Sacrament
be
effective
of
any
spiritual
blessings
,
then
this
is
much
more
,
S.
Ambros.
lib.
66.
de
sacram
.
Hic
umbra
,
hic
imago
,
illic
veritas
:
umbra
in
lege
,
imago
in
evangelio
,
veritas
in
coelestibus
.
Idem
de
offic.
lib.
4.
cap.
48.
[
si
quis
verò
transire
potuerit
ab
hâc
umbrâ
,
veniat
ad
imaginem
rerum
,
&
videat
adventum
Christi
in
carne
factum
,
videat
eum
pontificem
,
offerentem
quidem
&
nunc
patri
hostias
,
&
postmodum
oblaturum
,
&
intelligat
haec
omnia
imagines
esse
spiritualium
rerum
,
&
corporalibus
officiis
coelestia
designari
.
Origen
in
Psal.
38.
Vide
eund.
hom.
7.
in
Levit.
&
Epiphanium
in
Anchorato
.
as
having
the
prerogative
and
illustrious
principality
above
every
thing
else
in
its
own
kind
,
or
of
any
other-kind
in
exteriour
or
interiour
Religion
:
I
name
them
both
,
because
as
in
Baptism
the
water
alone
does
nothing
,
but
the
inward
cooperation
with
the
outward
oblation
does
save
us
,
yet
to
Baptism
the
Scriptures
attribute
the
effect
:
so
it
is
in
this
sacred
solemnity
,
the
external
act
is
indeed
nothing
but
obedience
,
and
of
it self
only
declares
Christs
death
in
rite
and
ceremony
,
yet
the
worthy
communicating
of
it
does
indeed
make
us
feed
upon
Christ
,
and
unites
him
to
the
soul
,
and
makes
us
to
become
one
spirit
,
according
to
the
words
of
S.
Ambrose
,
Ideo
in
similitudinem
quidem
accipis
sacramentum
,
sed
verae
naturae
gratiam
virtutemque
consequeris
,
[
thou
rec●iv●st
the
Sacrament
as
the
similitude
of
Christs
body
,
but
thou
shalt
receive
the
grace
and
the
virtue
of
the
true
nature
.
]
I
shall
not
enter
into
so
useless
a
discourse
,
as
to
inquire
whether
the
Sacraments
confer
grace
by
their
own
excellency
and
power
with
which
they
are
endued
from
above
,
because
they
who
affirm
they
do
,
require
so
much
duty
on
our
parts
as
they
also
do
who
attribute
the
effect
to
our
moral
disposition
:
but
neither
one
nor
the
other
say
true
:
for
neither
the
external
act
,
nor
the
internal
grace
and
morality
,
does
effect
our
pardon
and
salvation
;
but
the
spirit
of
God
,
who
blesses
the
symbols
,
and
assists
the
duty
,
makes
them
holy
,
and
this
acceptable
.
Only
they
that
attribute
the
efficacy
to
the
Ministration
of
the
Sacrament
,
chose
to
magnifie
the
immediate
work
of
man
,
rather
than
the
immediate
work
of
God
,
and
prefer
the
external
,
at
least
in
glorious
appellations
,
before
the
internal
:
and
they
that
deny
efficacy
to
the
external
work
,
and
wholly
attribute
the
blessing
and
grace
to
the
moral
cooperation
,
make
too
open
a
way
for
despisers
to
neglect
the
divine
Institution
,
and
to
lay
aside
or
lightly
esteem
the
Sacraments
of
the
Church
.
It
is
in
the
Sacraments
as
it
is
in
the
Word
preached
,
in
which
not
the
sound
,
or
the
letters
and
syllables
,
that
is
,
not
the
material
part
,
but
the
formal
,
the
sense
and
the
signification
,
prepare
the
mind
of
the
hearer
to
receive
the
impresses
of
the
holy
spirit
of
God
,
without
which
all
preaching
and
all
Sacraments
are
ineffectual
:
so
does
the
internal
and
formal
part
,
the
signification
and
sense
of
the
Sacrament
,
dispose
the
spirit
of
the
receiver
the
rather
to
admit
and
entertain
the
grace
of
the
spirit
of
God
there
consigned
,
and
there
exhibited
,
and
there
collated
:
but
neither
the
outward
nor
the
inward
part
does
effect
it
,
neither
the
Sacrament
nor
the
moral
disposition
;
only
the
spirit
operates
by
the
Sacrament
,
and
the
Communicant
receives
it
by
his
moral
dispositions
,
by
the
hand
of
faith
.
And
what
have
we
to
do
to
inquire
into
the
philosophy
of
Sacraments
?
these
things
do
not
work
by
the
methods
of
nature
:
But
here
the
effect
is
imputed
to
this
cause
,
and
yet
can
be
produced
without
this
cause
,
because
this
cause
is
but
a
s●gn
in
the
hand
of
God
,
by
which
he
tells
the
soul
when
he
is
willing
to
work
.
Thus
Baptism
was
the
instrument
and
sign
in
the
hands
of
God
to
confer
the
holy
Spirit
upon
believers
:
but
the
holy
Ghost
sometimes
comes
like
lightning
,
and
will
not
stay
the
period
of
usual
expectation
;
for
when
Cornelius
had
heard
St.
Peter
preach
,
he
received
the
holy
Ghost
:
and
as
sometimes
the
holy
Ghost
was
given
because
they
had
been
baptized
,
now
he
and
his
company
were
to
be
baptized
because
they
had
received
the
holy
Ghost
:
and
it
is
no
good
argument
to
say
,
The
graces
of
God
are
given
to
believers
out
of
the
Sacrament
,
ergo
,
not
by
or
in
the
Sacrament
;
but
rather
thus
,
If
Gods
grace
overflows
sometimes
,
and
goes
without
his
own
instruments
,
much
more
shall
he
give
it
in
the
use
of
them
:
If
God
gives
pardon
without
the
Sacrament
,
then
rather
also
with
the
Sacrament
:
For
supposing
the
Sacraments
in
their
design
and
institution
to
be
nothing
but
signs
and
ceremonies
,
yet
they
cannot
hinder
the
work
of
God
:
and
therefore
holinesse
in
the
reception
of
them
,
will
do
more
than
holinesse
alone
:
for
God
does
nothing
in
vain
;
the
Sacraments
do
something
in
the
hand
of
God
,
at
least
they
are
Gods
proper
and
accustomed
times
of
grace
;
they
are
his
seasons
and
our
opportunity
:
when
the
Angel
stirs
the
pool
,
when
the
Spirit
moves
upon
the
waters
,
then
there
is
a
ministry
of
healing
.
For
consider
we
the
nature
of
a
Sacrament
in
general
,
&
then
pass
on
to
a
particular
enumeration
of
the
blessings
of
this
,
the
most
excellent
.
When
God
appointed
the
bow
in
the
clouds
to
be
a
Sacrament
,
and
the
memorial
of
a
promise
,
he
made
it
our
comfort
,
but
his
own
sign
:
I
will
remember
my
Covenant
between
me
and
the
earth
,
and
the
waters
shall
be
no
more
a
flood
to
d●stroy
all
flesh
.
This
is
but
a
token
of
the
Covenant
;
and
yet
at
the
appearing
of
it
God
had
thoughts
of
truth
and
mercy
to
mankind
;
The
bow
shall
be
in
the
cloud
,
and
I
will
look
upon
it
,
that
I
may
remember
the
everlasting
Covenant
between
me
and
every
creature
.
Thus
when
Elisha
threw
the
wood
into
the
waters
of
Jordan
;
Thou
shouldest
have
smitten
five
or
six
times
,
then
thou
hadst
smitten
Syria
until
thou
hadst
consumed
it
;
whereas
now
thou
shalt
smite
Syria
but
thrice
.
In
which
it
is
remarkable
,
that
though
it
was
not
that
smiting
that
beat
the
Syrians
,
but
the
ground
;
yet
God
would
effect
the
beating
of
the
Syrians
by
the
proportion
of
that
Sacramental
smiting
.
The
Sacraments
are
Gods
signs
,
Acts
22.16
.
Rom.
6.5
.
&
8.11
.
the
opportunities
of
grace
and
act●on
Be
baptized
and
wash
away
thy
sins
,
said
Ananias
to
Saul
:
and
therefore
it
is
cal●'d
the
laver
of
regeneration
and
of
the
ren●wing
of
the
holy
Gh●st
;
that
is
,
in
that
Sacrament
,
and
at
that
corporal
ablution
,
the
work
of
the
spirit
is
done
:
for
although
it
is
not
that
washing
of
it self
,
yet
God
does
so
do
it
at
that
ablution
,
which
is
but
the
similitude
of
Christs
death
,
that
is
,
the
Sacrament
and
symbolical
representation
of
it
;
that
to
that
very
similitude
a
very
glorious
effect
is
imputed
,
for
if
we
have
been
planted
together
in
the
LIKENESSE
of
his
death
,
we
shall
be
also
in
the
LIKENESS
of
his
Resurrection
.
For
the
mystery
is
this
:
by
immersion
in
Baptism
,
and
emersion
,
we
are
configured
to
Christs
Burial
,
and
to
his
Resurrection
:
that
's
the
outward
part
;
to
which
if
we
add
the
inward
,
which
is
there
intended
,
and
is
expressed
by
the
Apostle
in
the
following
words
;
knowing
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
;
that
's
our
spiritual
death
,
which
answers
to
our
configuration
with
the
death
of
Christ
in
Baptism
;
that
like
as
Christ
was
raised
up
from
the
dead
by
the
glory
of
the
Father
,
even
so
we
also
should
walk
in
n●wness
of
life
;
there
's
the
correspondent
of
our
configuration
to
the
resurrection
of
Christ
:
that
is
if
we
do
that
duty
of
Baptism
,
we
shall
receive
that
grace
:
God
offers
us
the
mercy
at
that
time
,
when
we
promise
the
duty
,
and
do
our
present
portion
.
St.
Peter
calls
the
stipulation
of
a
good
conscience
,
the
postulate
and
bargain
which
man
then
makes
with
God
,
who
promises
us
pardon
and
immortality
,
resurrection
from
the
dead
,
and
life
eternal
,
if
we
repent
toward
God
,
and
have
faith
in
the
Lord
Jesus
,
and
if
we
promise
we
have
and
will
so
abide
.
The
same
is
the
case
in
the
other
most
glorious
Sacrament
:
it
is
the
same
thing
in
neerer
representation
:
only
what
is
begun
in
Baptism
,
proceeds
on
to
perfection
in
the
holy
Communion
.
Et
institutio
paria
,
&
significatio
similia
,
&
finis
facit
aequalia
,
S.
August
.
apud
Bedam
in
1
Cor.
10.
So
Cyril
,
Hierom.
catech.
2.
Baptism
is
the
antitype
of
the
passion
of
Christ
;
and
the
Lords
Supper
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
also
represents
Christs
passion
:
Baptism
is
the
union
of
the
members
of
Christ
and
the
admission
of
them
under
one
head
into
one
body
:
as
the
Apostle
affirms
we
are
all
baptized
into
one
body
;
1
Cor.
12.13
.
1
Cor.
10.16.17
.
and
so
it
is
in
the
Communion
,
the
bread
which
we
break
,
it
is
the
communion
of
the
body
of
Christ
;
for
we
being
many
,
are
one
body
and
one
bread
:
in
baptisme
we
partake
of
the
death
of
Christ
:
and
in
the
Lords
Supper
we
do
the
same
,
in
that
as
Babes
,
in
this
as
men
in
Christ
;
so
that
what
effects
are
affirmed
of
one
,
the
same
are
in
greater
measure
true
of
the
other
;
they
are
but
several
rounds
of
Jacobs
ladder
reaching
up
to
heaven
upon
which
the
Angels
ascend
and
descend
;
and
the
Lord
sits
upon
the
top
.
And
because
the
Sacraments
Evangelical
be
of
the
like
kind
of
mystery
with
the
Sacraments
of
old
;
from
them
we
can
understand
,
that
even
signs
of
secret
graces
,
do
exhibit
as
well
as
signifie
:
for
besides
that
there
is
a
natural
analogy
between
the
ablution
of
the
body
and
the
purification
of
the
soul
,
between
eating
the
holy
bread
and
drinking
the
sacred
calice
,
and
a
participation
of
the
body
and
blood
of
Christ
,
it
is
also
in
the
method
of
the
divine
oeconomy
;
to
dispense
the
grace
which
himself
signifies
in
a
ceremony
of
his
own
institution
;
thus
at
the
Unction
of
Kings
,
Priests
and
of
Prophets
,
the
sacred
power
was
bestowed
,
and
as
a
Canon
is
invested
in
his
dignity
by
the
tradition
of
a
book
,
Serm.
de
coenâ
Dui
.
and
an
Abbat
by
his
staffe
,
a
Bishop
by
a
ring
(
they
are
the
words
of
St.
Bernard
:
)
so
are
divisions
of
graces
imparted
to
the
diverse
Sacraments
.
And
therefore
although
it
ought
not
to
be
denyed
,
that
when
in
Scripture
and
the
writings
of
the
holy
Doctors
of
the
Church
,
the
collation
of
grace
is
attributed
to
the
s●gn
,
it
is
by
a
metonymy
and
a
Sacramental
manner
of
speaking
,
yet
it
is
also
a
synecdoche
of
the
part
for
the
whole
;
because
both
the
Sacrament
and
the
grace
are
joyned
in
the
lawful
and
holy
use
of
them
,
by
Sacramental
union
,
or
rather
by
a
confederation
of
the
parts
of
the
holy
Covenant
.
Our
hearts
are
purified
by
faith
,
and
so
our
consciences
are
also
made
clean
in
the
cestern
of
water
.
By
faith
we
are
saved
;
hath
sav●d
us
by
the
laver
of
regeneration
,
Ephes.
5.26
.
Rom.
3.28
.
Luk.
7.50
.
Tit.
3.5
.
Eph.
5.26
.
and
they
are
both
joyned
together
by
St.
Paul
,
Christ
gave
himself
for
his
Church
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
:
that
is
,
plainly
by
the
Sacrament
,
according
to
the
famous
Commentary
of
St.
Austin
,
accedat
verbum
ad
elementum
&
tum
fit
sacramentum
,
when
the
word
and
the
element
are
joyned
,
then
it
is
a
perfect
Sacrament
,
and
then
it
does
effect
all
its
purposes
and
intentions
.
Thus
we
find
that
the
grace
of
God
is
given
by
the
imposition
of
hands
;
St.
Aug.
lib.
3.
in
Levit.
pu.
84.
and
by
visible
Sacraments
and
rites
of
Gods
appointment
,
and
though
we
are
born
of
an
immortal
seed
,
by
the
word
of
the
living
God
,
yet
St.
Paul
said
to
the
Corinthians
,
I
have
begotten
you
through
the
Gos●el
,
and
thus
it
is
in
the
greatest
as
well
as
in
the
least
,
he
that
drinks
Christ's
blood
,
and
eats
his
body
hath
life
abiding
in
him
,
it
is
true
of
the
●acrament
and
true
of
the
spiritual
manducation
and
may
be
indifferently
affirmed
of
either
,
when
the
other
is
not
excluded
,
for
as
the
Sacrament
operates
only
by
the
vertue
of
the
spirit
of
God
;
so
the
spirit
ordinarily
works
by
the
instrumentality
of
the
Sacraments
.
And
we
may
as
well
say
,
that
faith
is
not
by
hearing
,
as
that
grace
is
not
by
the
Sacraments
,
for
as
without
the
spirit
,
the
word
is
but
a
dead
letter
,
so
with
the
spirit
,
the
Sacrament
is
the
means
of
life
and
grace
:
And
the
meditation
of
St.
Chrysostom
is
very
pious
and
reasonable
,
If
we
were
wholly
incorporeal
,
God
would
have
given
us
graces
unclothed
with
signs
and
Sacraments
,
but
because
our
spirits
are
in
earthen
vessels
,
God
conveyes
his
graces
to
us
by
sensible
ministrations
.
]
The
word
of
God
operates
as
secretly
as
the
Sacraments
,
and
the
Sacraments
as
powerfully
as
the
word
,
nay
the
word
is
alwayes
joyned
in
the
worthy
administration
of
the
Sacrament
,
which
therefore
operates
both
as
word
and
sign
by
the
ear
and
by
the
eyes
and
by
both
in
the
hand
of
God
,
and
the
conduct
of
the
spirit
,
effect
all
that
God
intends
,
and
that
a
faithful
receiver
can
require
and
pray
for
.
For
justification
and
sanctification
are
continued
acts
:
they
are
like
the
issues
of
a
Fountain
into
its
receptacles
,
God
is
alwayes
giving
,
and
we
are
alwayes
receiving
,
and
the
signal
effects
of
Gods
holy
spirit
,
sometimes
give
great
indications
,
but
most
commonly
come
without
observation
,
and
therefore
in
these
things
we
must
not
discourse
as
in
the
conduct
of
o●her
causes
and
operations
natural
:
for
although
in
natural
effects
,
we
can
argue
from
the
cause
to
the
event
,
yet
in
spiritual
things
we
are
to
reckon
only
from
the
sign
to
the
event
.
And
the
signs
of
grace
we
are
to
place
in
stead
of
natural
causes
,
because
a
Sacrament
in
the
hand
of
God
,
is
a
proclamation
of
his
graces
,
he
then
gives
us
notice
that
the
springs
of
heaven
are
opened
:
and
then
is
the
time
to
draw
living
waters
from
the
fountains
of
salvation
.
When
Jonathan
shot
his
arrows
beyond
the
boy
,
he
then
by
a
Sacrament
sent
salvation
unto
David
;
he
bad
him
be
gone
and
flie
from
his
Fathers
wrath
;
and
although
Jonathan
did
do
his
business
for
him
by
a
continual
care
and
observation
,
yet
that
symbol
brought
it
unto
David
;
for
so
are
we
conducted
to
the
joyes
of
God
by
the
methods
and
possibilities
of
men
.
In
conclusion
;
the
sum
is
this
,
The
Sacraments
and
symbols
if
they
be
considered
in
their
own
nature
,
are
just
such
as
they
seem
,
water
,
and
bread
,
and
wine
;
they
retain
the
names
proper
to
their
own
natures
;
but
because
they
are
made
to
be
signs
of
a
secret
mystery
;
and
water
is
the
symbol
of
purification
of
the
soul
from
sin
,
and
bread
and
wine
,
of
Christs
body
and
blood
;
therefore
the
symbols
and
Sacraments
receive
the
names
of
what
themselves
do
sign
;
[
*
](A64145-e7250-b)
*
S.
Austin
.
in
Levit.
q.
57.
solet
autem
res
quae
significat
,
ejus
rei
nomine
quam
significat
,
nuncupari
.
Theodoret.
dial.
1.
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
are
the
body
and
they
are
the
blood
of
Christ
;
they
are
Metonymically
such
.
But
because
yet
further
,
they
are
instruments
of
grace
in
the
hand
of
God
,
and
by
these
his
holy
spirit
changes
our
hearts
and
translates
us
into
a
Divine
nature
;
therefore
the
whole
work
is
attributed
to
them
;
by
a
Synecdoche
;
that
is
,
they
do
in
their
manner
the
work
for
which
God
ordained
them
,
and
they
are
placed
there
for
our
sakes
,
and
speak
Gods
language
in
our
accent
,
and
they
appear
in
the
outside
;
we
receive
the
benefit
of
their
ministery
,
and
God
receives
the
glory
.
SECT.
IV.
The
blessings
and
Graces
of
the
Holy
Sacrament
enumerated
and
proved
particularly
.
IN
the
reception
of
the
blessed
Sacrament
;
there
are
many
blessings
which
proceed
from
our
own
actions
,
the
conjugations
of
moral
duties
,
the
offices
of
preparation
and
reception
,
the
reverence
and
the
devotion
;
of
which
I
shall
give
account
in
the
following
Chapters
;
here
I
am
to
enumerate
those
graces
which
are
intended
to
descend
upon
us
from
the
spirit
of
God
in
the
use
of
the
Sacrament
it self
precisely
.
But
first
I
consider
that
it
must
be
infinitely
certain
that
great
spiritual
blessings
are
consequent
to
the
worthy
receiving
this
Divine
Sacrament
;
because
it
is
not
at
all
received
but
by
a
spiritual
hand
:
for
it
is
either
to
be
understood
in
a
carnal
sense
that
Christs
body
is
there
eaten
,
or
in
a
spiritual
sense
.
If
in
a
carnal
,
it
profits
no●hing
.
If
in
a
spiritual
he
be
eaten
,
let
the
meaning
of
that
be
considered
,
and
it
will
convince
us
that
innumerable
blessings
are
in
the
very
reception
and
Communion
.
Now
what
the
meaning
of
this
spiritual
eating
is
;
I
have
already
declared
in
this
chapter
,
and
shall
yet
more
fully
explicate
in
the
sequel
.
[
*
](A64145-e7390-b)
*
Chap.
3.
Sect.
5.
In
the
Sacrament
we
do
not
receive
Christ
carnally
;
but
we
receive
him
spiritually
;
and
that
of
it self
is
a
conjugation
of
blessings
and
spiritual
graces
.
The
very
understanding
what
we
do
,
tells
us
also
what
we
receive
.
But
I
descend
to
particulars
.
1.
And
first
I
reckon
that
the
Sacrament
is
intended
to
increase
our
faith
:
for
although
it
is
with
us
in
this
Holy
Sacrament
,
as
it
was
with
Abraham
in
the
Sacrament
of
circumcision
;
he
had
the
grace
of
faith
before
he
was
circumcised
;
and
received
the
Sacrament
after
he
had
the
purpose
and
the
grace
;
and
we
are
to
believe
,
before
we
receive
these
symbols
of
Christ
death
;
yet
as
by
loving
we
love
more
,
and
by
the
acts
of
patience
we
increase
in
the
spirit
of
mortification
;
so
by
believing
we
believe
more
;
and
by
publication
[
*
](A64145-e7420-b)
*
Ante
communicationem
corporis
Christi
&
sanguinis
,
juxta
Orientalium
partium
morem
,
unanimiter
clarâ
voce
sacratissimum
fidei
recenseant
Symbolum
,
ut
primum
populi
quam
credulitatem
teneant
,
fateantur
.
Concil.
Tolet.
3.
c.
2.
&
St.
Ambros.
quibus
[
symbolis
]
vescentes
confessionem
fidei
suae
addebant
:
respondebant
.
Amen
.
Idem
etiam
sancitum
in
Concil.
Agath
.
of
our
confession
we
are
made
confident
,
and
by
seeing
the
signs
of
what
we
believe
,
our
very
senses
are
incorporated
into
the
article
;
and
he
that
hath
shall
have
more
,
and
when
we
concorporate
the
sign
with
the
signification
,
we
conjoyn
the
word
and
the
spirit
,
and
faith
passes
on
from
believing
to
an
imaginary
seeing
;
and
from
thence
to
a
greater
earnestness
of
believing
,
and
we
shall
believe
more
abundantly
;
this
increase
of
faith
not
being
only
a
natural
and
proper
production
of
the
exercise
of
its
own
acts
;
but
a
blessing
and
an
effect
of
the
grace
of
God
in
that
Sacrament
;
it
being
certain
,
that
since
the
Sacrament
being
of
Divine
institution
it
could
not
be
to
no
purpose
(
for
in
spiritualibus
Sacramentis
ubi
praecipit
virtus
,
Euseb.
Emiss
.
habetur
de
consecrat
dist.
2.
servit
effectus
,
where
the
commandment
comes
from
him
that
hath
all
power
,
the
action
cannot
be
destitute
of
an
excellent
event
)
and
therefore
that
the
representing
of
the
death
of
Christ
being
an
act
of
faith
,
and
commanded
by
God
must
needs
in
the
hands
of
God
be
more
effectual
than
it
is
in
its
own
nature
;
that
faith
shall
then
increase
not
only
by
the
way
of
nature
,
but
by
Gods
blessing
his
own
instruments
,
can
never
be
denied
but
by
them
that
neither
have
faith
nor
experience
.
For
this
is
the
proper
scene
and
the
very
exaltation
of
faith
:
the
Latine
Church
for
a
long
time
into
the
very
words
of
consecration
of
the
calice
,
hath
put
words
relating
to
this
purpose
,
[
For
this
is
the
cup
of
my
blood
of
the
New
and
Eternal
Testament
,
the
mystery
of
faith
,
which
for
you
and
for
many
shall
be
shed
for
the
remission
of
sins
.
]
And
if
by
faith
we
eat
the
flesh
of
Christ
;
as
it
is
confessed
by
all
the
Schools
of
Christians
,
then
it
is
certain
,
that
when
so
manifestly
and
solemnly
according
to
the
divine
appointment
we
publish
this
great
confession
of
the
death
of
Christ
,
we
do
in
all
senses
of
spiritual
blessing
eat
the
flesh
and
drink
the
blood
of
Christ
;
and
let
that
be
expounded
how
we
list
,
we
are
not
in
this
world
capable
,
and
we
do
not
need
a
greater
blessing
and
God
may
s●y
in
the
words
of
Isaac
to
his
son
Esau
,
with
corn
and
wine
have
I
sustained
[
thee
]
and
what
is
there
left
that
I
can
do
unto
thee
my
son
?
To
eat
the
flesh
and
to
drink
the
blood
of
Christ
Sacramentally
is
an
act
of
faith
,
and
every
act
of
faith
joyned
with
the
Sacrament
does
grow
by
the
nature
of
grace
,
and
the
measures
of
a
blessing
,
and
therefore
is
eating
of
Christ
spiritually
,
and
this
reflexion
of
acts
like
circles
of
a
glorious
and
eternal
fire
,
passes
on
in
the
univocal
production
of
its
own
parts
till
it
passe
from
grace
to
glory
.
2.
Of
the
same
consideration
it
is
,
that
all
the
graces
which
we
do
exercise
by
the
nature
of
the
Sacrament
requiring
them
,
or
by
the
necessity
of
the
commandment
of
preparation
,
do
here
receive
increase
upon
the
account
of
the
same
reason
;
but
I
instance
only
in
that
of
Charity
,
of
which
this
is
signally
and
by
an
especial
remark
the
Sacrament
:
and
therefore
these
holy
conventions
are
called
by
St.
Jude
,
feasts
of
charity
,
[
*
](A64145-e7570-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Corpus
sumus
de
conscientiâ
Religionis
,
&
disciplinae
unitate
,
&
spei
foedere
.
Coimus
ad
Deum
quasi
manu
factâ
pre●ptionibus
ambiamus
.
Haec
vis
Deo
grata
est
Tertul.
apol.
cap.
39.
Idem
ad
vers.
haeret
.
cap.
20.
ait
Sacramentum
esse
contesserationem
mutuae
dilectionis
in
membris
Ecclesiae
inter
se.
we
are
one
body
because
we
partake
of
one
bread
;
that
is
,
plainly
,
Christ
is
our
head
,
and
we
the
members
of
his
body
,
and
are
united
in
this
mystical
union
by
the
holy
Sacrament
;
not
only
because
it
symbolically
does
teach
our
duty
,
and
promotes
the
grace
of
charity
by
a
real
signature
,
and
a
sensible
Sermon
;
nor
yet
only
because
it
calls
upon
Christians
by
the
publick
Sermons
of
the
Gospel
,
and
the
duties
of
preparation
,
and
the
usual
expectations
of
conscience
and
Religion
;
but
even
by
the
blessing
of
God
,
and
the
operation
of
the
holy
Spirit
in
the
Sacrament
,
which
(
as
appears
plainly
by
the
words
of
the
Apostle
)
is
designed
to
this
very
end
,
to
be
a
reconciler
and
an
atonement
in
the
hand
of
God
,
a
band
of
charity
,
and
the
instrument
of
Christian
Communion
;
that
we
may
be
one
body
,
because
we
partake
of
one
bread
;
that
is
,
we
may
be
mystically
united
by
the
Sacramental
participation
:
and
therefore
it
was
not
without
mystery
,
that
the
Congregation
of
all
Christ
servants
,
his
Church
,
and
this
Sacramental
bread
,
are
both
in
Scripture
called
by
the
same
name
:
This
bread
is
the
body
of
Christ
,
and
the
Church
is
Christs
body
too
;
for
by
the
communion
of
this
bread
all
faithful
people
are
confederated
into
one
body
,
the
body
of
our
Lord
.
Now
it
is
to
be
observed
,
that
although
the
expression
is
tropical
[
*
](A64145-e7660-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isid.
Pelusiot
.
and
figurative
,
that
we
are
made
one
body
,
because
it
is
meant
in
a
spiritual
sense
;
yet
that
spiritual
sense
means
the
most
real
event
in
the
world
;
we
are
really
joyned
to
one
common
Divine
principle
,
Jesus
Christ
our
Lord
,
and
from
him
we
do
communicate
in
all
the
blessings
of
his
grace
,
and
the
fruits
of
his
passion
,
and
we
shall
,
if
we
abide
in
this
union
,
be
all
one
body
of
a
spiritual
Church
in
heaven
,
there
to
reign
with
Christ
for
ever
.
Now
unless
we
think
nothing
Good
but
what
goes
in
at
our
eyes
or
mouth
;
if
we
think
there
is
any
thing
good
beyond
what
our
senses
perceive
,
we
must
confess
this
to
be
a
real
and
eminent
benefit
;
and
yet
whatever
it
be
,
it
is
therefore
effected
upon
us
by
this
Sacrament
,
because
we
eat
of
one
bread
.
The
very
repeating
the
words
of
St.
Paul
is
a
satisfaction
in
this
inquiry
;
they
are
plain
and
easie
,
and
whatever
interpretation
can
be
put
upon
them
,
it
can
only
vary
the
manner
of
effecting
the
blessing
,
and
the
way
of
the
Sacramental
efficacy
;
but
it
cannot
evacuate
the
blessing
,
or
confute
the
thing
:
Only
it
is
to
be
observed
in
this
,
as
in
all
other
instances
of
the
like
nature
,
that
the
grace
of
God
in
the
Sacrament
usually
is
a
blessing
upon
our
endeavours
,
for
spiritual
graces
and
the
blessings
of
sanctification
do
not
grow
like
grasse
,
but
like
corn
;
not
whether
we
do
any
husbandry
or
no
,
but
if
we
cultivate
the
ground
,
then
by
Gods
blessing
the
fruits
will
spring
and
make
the
Farmer
rich
,
if
we
be
disposed
to
receive
the
Sacrament
worthily
,
we
shall
receive
this
fruit
also
.
Which
fruit
is
thus
expressed
,
saying
,
St.
Cyprian
de
orat
.
Domin
.
[
this
Sacrament
is
therefore
given
unto
us
that
the
body
of
the
Church
of
Christ
in
the
earth
may
be
joyned
,
or
united
with
our
head
which
is
in
the
heavens
.
]
3.
The
blessed
Sacrament
is
of
great
efficacy
for
the
remission
of
sins
;
not
that
it
hath
any
formal
efficacy
,
or
any
inherent
vertue
to
procure
pardon
,
but
that
it
is
the
ministery
of
the
death
of
Christ
and
the
application
of
his
blood
,
which
blood
was
shed
for
the
remission
of
sins
,
and
is
the
great
means
of
impetration
,
and
as
the
Schools
use
to
speak
,
is
the
meritorious
cause
of
it
.
For
there
are
but
two
wayes
of
applying
the
death
of
Christ
:
an
internal
grace
and
an
external
ministery
.
Faith
is
the
inward
applicatory
,
and
if
there
be
any
outward
at
all
,
it
must
be
the
Sacraments
;
and
both
of
them
are
of
remarkable
vertue
in
this
particular
;
for
by
baptisme
we
are
baptized
into
the
death
of
Christ
,
and
the
Lords
supper
is
an
appointed
enunciation
and
declaration
of
Christs
death
,
and
it
is
a
Sacramental
participation
of
it
.
Now
to
partake
of
it
Sacramentally
,
is
by
Sacrament
to
receive
it
,
that
is
,
so
to
apply
it
to
us
,
as
that
can
be
applyed
:
it
brings
it
to
our
spirit
,
it
propounds
it
to
our
faith
,
it
represents
it
as
the
matter
of
Eucharist
,
it
gives
it
as
meat
and
drink
to
our
souls
,
and
rejoyces
in
it
in
that
very
formality
in
which
it
does
receive
it
,
viz
,
as
broken
for
,
as
shed
for
the
remission
of
our
sins
.
Now
then
what
can
any
man
suppose
a
Sacrament
to
be
,
and
what
can
be
meant
by
sacramental
participation
?
for
unless
the
Sacraments
do
communicate
what
they
relate
to
;
they
are
no
communion
or
communication
at
all
;
for
it
is
true
that
our
mouth
eats
the
material
signs
;
but
at
the
same
time
,
faith
eats
too
,
and
therefore
must
eat
,
that
is
,
must
partake
of
the
thing
signified
;
faith
is
not
maintained
by
ceremonies
:
the
body
receives
the
body
of
the
mystery
;
we
eat
and
drink
the
symbols
with
our
mouths
,
but
faith
is
not
corporeal
,
but
feeds
upon
the
mystery
it self
;
it
entertains
the
grace
,
and
enters
into
that
secret
which
the
spirit
of
God
conveyes
under
the
signature
.
Now
since
the
mystery
is
perfectly
and
openly
expressed
to
be
the
remission
of
sins
;
if
the
soul
does
the
work
of
the
soul
,
as
the
body
the
work
of
the
body
,
the
soul
receives
remission
of
sins
,
as
the
body
does
the
symbols
of
it
and
the
Sacrament
.
But
we
must
be
infinitely
careful
to
remember
that
even
the
death
of
Christ
brings
no
pardon
to
the
impenitent
persevering
sinner
;
but
to
him
that
repents
truely
,
&
so
does
the
Sacrament
[
*
](A64145-e7770-b)
*
Qui
scel
eratè
vivunt
in
Ecclesiâ
,
&
communicare
non
desinunt
putantes
setali
communione
mundari
,
discant
nihil
ad
emundationem
proficere
dicente
prophetâ
,
quid
est
quod
dilectus
meus
facit
in
domo
meâ
scelera
multa
?
nunquid
carnes
sanctae
auferent
à
te
malitias
tuas
?
Jer.
11.15
.
Isidor
.
Hispal
.
de
summo
bono
lib.
1.
cap.
24.
of
Christs
death
;
this
can
do
no
more
than
that
:
and
therefore
let
no
man
come
with
his
guilt
about
him
,
and
in
the
heat
and
in
the
affections
of
his
sin
,
and
hope
to
find
his
pardon
by
this
ministery
.
He
that
thinks
so
will
but
deceive
,
wil
but
ruine
himself
.
They
are
excellent
but
very
severe
words
,
which
God
spake
to
the
Jews
,
and
which
are
a
prophetical
reproof
of
all
unworthy
Communicants
in
these
divine
mysteries
,
What
hath
my
beloved
to
do
in
my
house
seeing
she
hath
wrought
l●wdness
with
many
?
The
holy
flesh
hath
passed
from
thee
when
thou
doest
evil
,
that
is
,
this
holy
sacrifice
,
the
flesh
and
blood
of
thy
Lord
shall
slip
from
thee
without
doing
thee
any
good
,
if
thou
hast
not
ceased
from
doing
evil
.
But
the
vulgar
Latin
reads
these
words
much
more
emphatically
to
our
purpose
,
Shall
the
holy
flesh
take
from
thee
thy
wickedness
in
which
thou
rejoycest
?
Deceive
not
thy self
;
thou
hast
no
part
nor
portion
in
this
matter
.
For
the
holy
Sacrament
operates
indeed
and
consigns
our
pardon
,
but
not
alone
;
but
in
conjunction
with
all
that
Christ
requires
as
conditions
of
pardon
;
but
when
the
conditions
are
present
,
the
Sacrament
ministers
pardon
,
as
pardon
is
ministred
in
this
world
;
that
is
,
by
parts
,
and
in
order
to
several
purposes
,
and
with
power
of
revocation
,
by
suspending
the
Divine
wrath
,
by
procuring
more
graces
,
by
obtaining
time
of
repentance
;
and
powers
and
possibilities
of
working
out
our
salvation
;
and
by
setting
forward
the
method
and
Oeconomy
of
our
salvation
.
For
in
the
usual
methods
of
God
,
pardon
of
sins
is
proportionable
to
our
repentance
;
which
because
it
is
all
that
state
of
Piety
we
have
in
this
whole
life
after
our
first
sin
;
pardon
of
sins
is
all
that
effect
of
grace
which
is
consequent
to
that
repentance
;
and
the
worthy
receiving
of
the
holy
Communion
,
is
but
one
conjugation
of
holy
actions
and
parts
of
repentance
,
but
indeed
it
is
the
best
and
the
noblest
,
and
such
in
which
man
does
best
cooperate
towards
pardon
,
and
the
grace
of
God
does
the
most
illustriously
consign
it
.
But
of
these
particulars
I
shall
give
full
account
when
I
shall
discourse
of
the
preparations
of
repentance
.
4.
It
is
the
greatest
solemnity
of
prayer
,
the
most
powerful
Liturgy
and
means
of
impetration
in
this
world
.
For
when
Christ
was
consecrated
on
the
crosse
and
became
our
High
Priest
,
Now
what
Christ
does
in
heaven
he
hath
commanded
us
to
do
on
earth
,
that
is
,
to
represent
his
death
,
[
†
](A64145-e7930-b)
†
Nonne
semel
immolatus
est
Christus
in
seipso
?
&
tamen
in
Sacramento
non
solum
per
omnes
paschae
solennitates
,
sed
omni
die
populis
immolatur
.
Nec
utique
mentitur
qui
interrogatus
,
eum
responderit
immolari
:
si
enim
Sacramenta
quandam
similitudinem
earum
rerum
quarum
Sacramenta
sunt
non
haberent
,
omnino
Sacramenta
non
essent
St.
Aug.
Epist.
ad
Bonifac.
23.
Quia
corpus
assumptum
ablaturus
erat
ab
oculis
,
&
illaturus
syderibus
,
necessarium
erat
ut
die
coenae
Sacramentum
nobis
corporis
&
sanguinis
consecraretur
,
ut
coleretur
jugiter
per
mysterium
quod
semel
offerebatur
in
precium
,
ut
quia
quotidiana
&
indefessa
currebat
pro
omnium
salute
redemptio
,
perpetua
esset
redemptionis
oblatio
,
&
perennis
victima
illa
viveret
in
memoria
,
&
semper
praesens
esset
in
gratia
,
vera
unica
,
&
perfecta
hostia
,
fide
aestimanda
non
specie
,
neque
exteriori
censenda
visu
sed
interiore
affectu
.
Unde
coelestis
confirmat
authoritas
,
quia
caro
mea
verè
est
cibus
,
&
sanguis
meus
verè
est
potus
.
Recedat
ergo
omne
infidelitatis
ambiguum
quoniam
qui
author
est
muneris
,
idem
testis
est
veritatis
.
Euseb.
Emiss
.
&
habetur
de
consecrat.
dist.
2.
to
commemorate
this
sacrifice
,
by
humble
prayer
and
thankful
record
;
and
by
faithful
manifestation
and
joyful
Eucharist
to
lay
it
before
the
eyes
of
our
heavenly
Father
,
so
ministring
in
his
Priesthood
,
and
doing
according
to
his
commandment
and
his
example
;
the
Church
being
the
image
of
heaven
,
the
Priest
the
Minister
of
Christ
,
the
holy
Table
being
a
Copy
of
the
celestial
altar
;
and
the
eternal
sacrifice
of
the
Lamb
slain
from
the
beginning
of
the
World
,
being
alwayes
the
same
;
it
bleeds
no
more
after
the
finishing
of
it
on
the
Crosse
;
but
it
is
wonderfully
represented
in
heaven
,
and
graciously
represented
here
;
by
Christs
action
there
,
by
his
commandment
here
;
and
the
event
of
it
is
plainly
this
,
that
as
Christ
in
vertue
of
his
sacrifice
on
the
crosse
intercedes
for
us
with
his
Father
;
so
does
the
Minister
of
Christs
Priest-hood
here
,
that
the
vertue
of
the
eternal
sacrifice
may
be
salutary
and
effectual
to
all
the
needs
of
the
Church
both
for
things
temporal
,
and
eternal
:
and
therefore
it
was
not
without
great
mystery
and
clear
signification
that
our
blessed
Lord
was
pleased
to
command
the
representation
of
his
death
and
sacrifice
on
the
crosse
should
be
made
by
breaking
bread
and
effusion
of
wine
;
to
signifie
to
us
the
nature
and
sacredness
of
the
Liturgy
we
are
about
,
and
that
we
minister
in
the
Priest-hood
of
Christ
;
who
is
a
Priest
for
ever
after
the
order
of
Melchisedeck
;
that
is
,
we
are
Ministers
in
that
unchangable
Priest-hood
imitating
in
the
external
Ministery
,
the
prototype
Melchisedeck
:
Of
whom
it
is
said
,
[
†
](A64145-e8000-b)
†
Non
sine
mysterio
,
sine
re
,
vel
panis
ad
aram
,
Vel
vinum
fertur
cui
superaddis
aquam
.
Utraque
sub
typico
ritu
,
formaque
futuri
,
Melchisedec
Domino
sacrificasse
serunt
.
Hildebert
.
Cenoman
.
Melchisedec
Domino
panem
vinumque
litavit
,
Christus
idem
faciens
,
pactum
vetus
evacuavit
.
Hugo
Card.
—
Rex
ille
Salem
,
qui
munere
tali
,
Mystica
praemisit
summi
libamina
Christi
.
Claud.
Marian
victor
.
lib.
3.
in
Genes.
he
brought
forth
bread
and
wine
and
was
the
Priest
of
the
most
high
God
;
and
in
the
internal
imitating
the
antitype
or
the
substance
,
Christ
himself
;
who
offered
up
his
body
and
blood
for
atonement
for
us
,
and
by
the
Sacraments
of
bread
and
wine
,
and
the
prayers
of
oblation
and
intercession
commands
us
to
officiate
in
his
Priest-hood
,
in
the
external
ministring
like
Melchisedeck
;
in
the
internal
after
the
manner
of
Christ
himself
.
This
is
a
great
and
a
mysterious
truth
,
which
as
it
is
plainly
manifested
in
the
Epistle
to
the
Hebrews
,
so
it
is
understood
by
the
ancient
and
holy
Doctors
of
the
Church
.
So
St.
Ambrose
.
[
Now
Christ
is
offered
,
but
he
is
offered
as
a
man
,
as
if
he
received
his
passion
;
but
he
offers
himself
as
a
Priest
,
that
he
may
pardon
our
sins
;
here
in
image
or
representation
,
there
in
truth
,
as
an
Advocate
interceding
with
his
Father
for
us
.
]
So
St.
Chrysostom
;
In
Christ
once
the
Sacrifice
was
offered
,
which
is
powerful
to
our
eternal
salvation
;
but
what
then
do
we
?
do
not
we
offer
every
day
?
what
we
daily
offer
is
at
the
memorial
of
his
death
,
and
the
Sacrifice
is
one
,
not
many
;
because
Christ
was
once
offered
:
but
this
Sacrifice
is
the
example
or
representation
of
that
.
And
another
:
Christ
is
not
impiously
slain
by
us
,
but
piously
sacrificed
;
and
by
this
means
we
declare
the
Lords
death
till
he
come
:
for
here
through
him
we
humbly
do
in
earth
,
which
he
as
a
son
who
is
heard
according
to
his
reverence
,
does
powerfully
for
us
in
heaven
,
where
as
an
advocate
he
intercedes
with
his
Father
,
whose
office
or
work
it
is
;
for
us
to
exhibit
and
interpose
his
flesh
which
he
took
of
us
and
for
us
,
and
as
it
were
to
presse
it
upon
his
Father
.
To
the
same
sense
is
the
meditation
of
St.
Austin
:
By
this
he
is
the
Priest
and
the
Oblation
,
the
Sacrament
of
which
he
would
have
the
daily
Sacrifice
of
the
Church
to
be
;
which
because
it
is
the
body
of
that
head
,
she
learns
from
him
to
offer
her self
to
God
by
him
,
who
offered
himself
to
God
for
her
.
And
therefore
this
whole
Office
is
called
by
St.
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
prayer
of
oblation
,
the
great
Christian
Sacrifice
and
Oblation
in
which
we
present
our
prayers
and
the
needs
of
our selves
and
of
our
brethren
unto
God
in
virtue
of
the
great
Sacrifice
,
Christ
upon
the
Crosse
,
whose
memorial
we
then
celebrate
in
a
divine
manner
,
by
divine
appointment
.
The
effect
of
this
I
represent
in
the
words
of
Lyra
:
[
That
which
does
purge
and
cleanse
our
sins
must
be
celestial
and
spiritual
,
and
that
which
is
such
hath
a
perpetual
efficacy
,
and
needs
not
to
be
done
again
;
but
that
which
is
daily
offered
in
the
Church
,
is
a
daily
commemoration
of
that
one
Sacrifice
which
was
offered
on
the
Crosse
,
according
to
the
command
of
Christ
,
Do
this
in
commemoration
of
me
.
]
Now
this
holy
Ministry
and
Sacrament
of
this
death
,
being
according
to
Christs
commandment
and
in
our
manner
a
representation
of
the
eternal
Sacrifice
,
an
imitation
of
Christs
intercession
in
heaven
in
vertue
of
that
Sacrifice
,
must
be
after
the
pattern
in
the
Mount
,
it
must
be
as
that
is
,
pur
â
prece
,
as
Tertullians
phrase
,
is
by
pure
prayer
;
it
is
an
intercession
for
the
whole
Church
present
and
absent
in
the
virtue
of
that
Sacrifice
.
I
need
add
no
more
,
but
leave
it
to
the
meditation
,
to
the
joy
and
admiration
of
all
Christian
people
to
think
,
and
to
enumerate
the
blessings
of
this
Sacrament
,
which
is
so
excellent
a
representation
of
Christs
death
,
by
Christs
commandment
;
and
so
glorious
an
imitation
of
that
intercession
which
Christ
makes
in
heaven
for
us
all
;
it
is
all
but
the
representment
of
his
death
,
in
the
way
of
prayer
and
interpellation
;
Christ
as
head
,
and
we
as
members
;
he
as
High
Priest
,
and
we
servants
as
his
Ministers
:
and
therefore
I
shall
stop
here
,
and
leave
the
rest
for
wonder
and
Eucharist
:
we
may
pray
here
with
all
the
solemnity
and
advantages
imaginable
;
we
may
with
hope
and
comfort
use
the
words
of
David
,
I
will
take
the
cup
of
salvation
,
and
call
upon
the
name
of
the
Lord
:
we
are
here
very
likely
to
prevail
for
all
blessings
,
[
*
](A64145-e8330-b)
*
Hinc
ergo
pensemus
quale
sit
hoc
sacramentum
,
quod
pro
absolutione
nostrâ
passionem
unigeniti
filii
imitetur
.
Quis
n.
fidelium
habere
dubium
posset
in
ipsâ
immolationis
horâ
ad
Sacerdotis
vo●●m
coelos
aperiri
,
in
illo
Jesu
Christi
mysterio
angelorum
choros
●●lesse
:
S.
Gregor.
in
homil.
Paschali
.
for
this
is
by
way
of
eminency
,
glory
,
and
singularity
,
Calix
benedictionis
,
the
cup
of
blessing
which
we
bless
,
and
by
which
God
will
bless
us
,
and
for
which
he
is
to
be
blessed
for
evermore
.
5.
By
the
means
of
this
Sacrament
our
bodies
are
made
capable
of
the
resurrection
to
life
and
eternal
glory
.
For
when
we
are
externally
and
symbolically
in
the
Sacrament
,
and
by
faith
and
the
spirit
of
God
internally
united
to
Christ
,
and
made
partakers
of
his
body
and
his
blood
,
we
are
joyned
and
made
one
with
him
who
did
rise
again
;
and
when
the
head
is
risen
,
the
members
shall
not
see
corruption
for
ever
,
but
rise
again
after
the
pattern
of
our
Lord
.
If
by
the
Sacrament
we
are
really
united
and
made
one
with
Christ
,
then
it
shall
be
to
us
in
our
proportion
as
it
was
to
him
;
we
shall
rise
again
,
and
we
shall
enter
into
glory
.
But
it
is
certain
we
are
united
to
Christ
by
it
;
we
eat
his
body
and
drink
his
blood
Sacramentally
by
our
mouths
,
and
therefore
really
and
spiritually
by
our
spirits
and
by
spiritual
actions
cooperating
.
[
*
](A64145-e8390-b)
*
Humana
enim
caro
quae
erat
peccato
mortua
,
carnī
mundae
unita
,
incorporata
,
unum
cum
illâ
effecta
,
vivit
de
spiritu
ejus
,
sicut
unum
corpus
de
suo
spiritu
,
St.
Aug.
Epist.
ad
Iren.
Condescendens
Deus
nostris
fragilitatibus
,
influit
oblatis
vim
vitae
convertens
ea
in
veritatem
propriae
carnis
,
ut
corpus
vitae
quasi
quoddam
semen
vivificativum
inveniatur
in
nobis
.
8.
Cyril
.
ad
Calosyrium
.
St.
Cyril
.
l.
11.
in
Johan
.
c.
26.
Christus
suo
corpore
per
communionem
mysticam
benedicens
credentibus
&
secum
&
inter
nos
unum
corpus
efficit
.
de
Trinit.
lib.
8.
For
what
good
will
it
do
us
to
partake
of
his
body
,
if
we
do
not
also
partake
of
his
spirit
?
but
certain
it
is
,
if
we
do
one
,
we
do
both
;
cum
naturalis
per
sacramentum
proprietas
perfectae
sacramentum
sit
unitatis
,
as
St.
Hilaries
expression
is
;
the
natural
propriety
,
viz
the
outward
elements
by
the
Sacrament
,
that
is
,
by
the
institution
and
blessing
of
God
,
become
the
Sacrament
of
a
perfect
unity
,
which
beside
all
the
premisses
is
distinctly
affirmed
in
the
words
of
the
Apostle
;
we
which
are
sanctified
,
and
he
which
sanctifies
are
all
of
one
;
and
again
,
the
bread
which
we
break
,
is
it
not
the
communication
of
the
body
of
Christ
;
and
the
cup
which
we
drink
is
it
not
the
communication
of
the
blood
of
Christ
?
plainly
saying
,
that
by
this
holy
ministery
we
are
joyned
and
partake
of
Christs
body
and
blood
,
and
then
we
become
spiritually
one
body
,
and
therefore
shall
receive
in
our
bodies
all
the
effects
of
that
spiritual
union
;
the
chief
of
which
in
relation
to
our
bodies
,
is
resurrection
from
the
grave
.
And
this
is
expresly
taught
by
the
Ancient
Church
.
So
St.
Irenaeus
teaches
us
.
As
the
bread
which
grows
from
the
earth
,
Epist.
ad
Ephes.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
St.
Ignatius
calls
the
blessed
Eucharist
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
medicine
of
immortallity
,
for
the
drink
is
his
blood
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
incorruptible
love
and
eternal
life
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
the
Fathers
of
the
Nicene
Councel
;
the
symbols
of
our
resurrection
,
the
meat
nourishing
to
immortallity
and
eternal
life
,
so
Cyril
of
Alexandria
;
for
this
is
to
drink
the
blood
of
Jesus
,
to
be
partakers
of
the
Lords
incorruptibility
,
said
St.
Clement
.
For
bread
is
food
,
and
blood
is
life
;
but
we
drink
the
blood
of
Christ
,
himself
commanding
us
that
together
with
him
,
we
may
by
him
be
partakers
of
eternal
life
;
So
St.
Cyprian
,
aut
quicunque
sit
author
Sermon
.
de
coenâ
Domini
.
6.
Because
this
is
a
ministry
of
grace
by
bodily
ceremonies
,
and
conveys
spiritual
blessings
by
temporal
ministrations
;
there
is
something
also
of
temporal
regard
directly
provided
for
our
bodies
by
the
holy
Sacrament
.
It
sometimes
is
a
means
in
the
hand
of
God
for
the
restoring
and
preserving
respectively
of
our
bodily
health
,
and
secular
advantages
:
I
will
not
insist
upon
that
of
St.
Gorgonia
▪
who
being
oppressed
with
a
violent
head-ach
,
threw
her self
down
before
the
holy
Table
where
the
Sacrament
was
placed
,
and
prayed
with
passion
and
pertinacy
till
she
obtained
relief
and
ease
in
that
very
place
:
Nor
that
of
St.
Ambrose
,
who
having
trod
upon
a
Gentlemans
foot
afflicted
with
the
gout
,
in
the
time
of
ministration
,
gave
him
the
holy
smbols
,
and
told
him
it
was
good
for
his
sicknesse
also
,
and
that
he
presently
found
his
cure
.
I
my self
knew
a
person
of
great
sanctity
,
who
was
afflicted
to
deaths
door
with
a
vomiting
,
and
preparing
her self
to
death
by
her
viaticum
the
holy
Sacrament
,
to
which
she
always
bore
a
great
reverence
,
she
was
infinitely
desirous
and
yet
equally
fearful
to
receive
it
,
lest
she
should
reject
that
by
her
infirmity
which
in
her
spirit
she
passionately
longed
for
;
but
her
desire
was
the
greater
passion
,
and
prevailed
;
she
received
it
,
and
swallowed
it
,
and
after
great
and
earnest
reluctancy
being
forced
to
cast
it
up
,
in
zeal
and
with
a
new
passion
took
it
in
again
,
and
then
retained
it
,
and
from
that
instant
speedily
recovered
,
against
the
hope
of
her
Physician
,
and
the
expectation
of
all
her
friends
.
God
does
miracles
every
day
;
and
he
who
with
spittle
and
clay
cured
the
blind
mans
eyes
,
may
well
be
supposed
to
glorifie
himself
by
the
extraordinary
contingences
and
Sacramental
contacts
of
his
own
body
.
But
that
which
is
most
famous
and
remarked
is
,
that
the
Austrian
Family
do
attribute
the
rise
of
their
House
to
the
present
Grandeur
,
to
W●lliam
Earl
of
Hasburgh
,
and
do
acknowledg
it
to
be
a
reward
of
his
piety
in
the
venerable
treatment
and
usage
of
these
Divine
mysteries
.
It
were
easier
to
heap
together
many
rare
contingences
and
miraculous
effects
of
the
holy
Sacrament
,
than
to
find
faith
to
believe
them
now-adayes
;
and
therefore
for
this
whole
affair
I
relie
upon
the
words
of
Saint
Paul
,
de
Trinit.
habetur
de
consecrat.
dist.
7.
The
sum
of
all
I
represent
in
these
few
words
of
St.
Hilary
.
These
holy
mysteries
being
taken
,
cause
that
Christ
shall
be
in
us
,
and
we
in
Christ
;
and
if
this
be
more
than
words
;
we
need
no
further
inquiry
into
the
particulars
of
blessing
consequent
to
a
worthy
communion
,
for
if
God
hath
given
his
Son
unto
us
,
how
shall
not
he
with
him
give
us
all
things
else
?
nay
all
things
that
we
need
are
effected
by
this
,
said
St.
Clement
of
Alexandria
,
one
of
the
most
antient
Fathers
of
the
Church
of
Christ
:
Eucharistia
qui
per
fidem
sunt
participes
,
paed
.
c.
2.
sanctifi●antur
&
corpore
&
animâ
:
They
who
by
faith
are
partakers
of
the
Eucharist
are
sanctified
both
in
body
and
in
soul.
Fonte
renascentes
membris
&
sanguine
Christi
Vescimur
,
atque
ideo
templum
Deitatis
habemur
.
Sedul
.
How
great
therefore
and
how
illustrious
benefits
(
it
is
the
meditation
of
St.
Eusebius
Emissenus
)
does
the
power
of
the
Divine
blessing
produce
?
you
ought
not
to
esteem
it
strange
and
impossible
;
for
how
earthly
and
mortal
things
are
converted
into
the
substance
of
Christ
,
ask
thy self
,
who
art
regenerated
in
Christ
:
Not
long
since
,
thou
wast
a
stranger
from
life
,
a
pilgrim
and
wanderer
from
mercy
,
and
being
inwardly
dead
thou
wert
banished
from
the
way
of
life
.
On
a
sudden
being
initiated
in
the
laws
of
Christ
,
and
renewed
by
the
Mysteries
of
Salvation
,
thou
didst
passe
suddenly
into
the
body
of
the
Church
not
by
seeing
,
but
by
believing
,
and
from
a
son
of
perdition
,
thou
hast
obtained
to
be
adopted
a
son
of
God
by
a
secret
purity
:
remaining
in
a
visible
measure
,
thou
art
invisibly
made
greater
than
thy self
,
without
any
increase
of
quantity
,
thou
art
the
same
thou
wert
,
and
yet
very
much
another
person
in
the
progression
of
Faith
,
to
the
outward
nothing
is
added
,
but
the
inward
is
wholly
changed
,
and
so
a
man
is
made
the
son
of
Christ
,
and
Christ
is
formed
in
the
mind
of
a
man
.
As
therefore
suddenly
without
any
bodily
perception
,
the
former
vileness
being
laid
down
,
on
the
sudden
thou
hast
put
on
a
new
dignity
,
and
this
that
God
hath
done
,
that
he
hath
cured
thy
wounds
,
washed
off
thy
staines
,
wiped
away
thy
spots
,
is
trusted
to
thy
discerning
,
not
thy
eyes
:
so
when
thou
ascendest
the
reverend
altar
to
be
satisfied
with
spiritual
food
,
by
faith
regard
,
honour
,
admire
the
holy
body
of
God
,
touch
it
with
thy
mind
,
take
it
with
the
hand
of
thy
heart
even
with
the
draught
of
the
whole
inward
man
:
SECT.
V.
Practical
conclusions
from
the
preceding
Discourses
.
THe
first
I
represent
in
the
words
of
St.
Augustin
,
St.
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Origen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
more
honourable
than
all
our
possessions
,
it
is
a
holy
thing
saith
Origen
and
appointed
for
our
sanctification
.
For
Christ
in
the
Sacrament
is
Christ
under
a
vail
:
as
without
the
hand
of
faith
we
cannot
take
Christ
,
so
we
must
be
sure
to
look
here
with
an
eye
of
faith
,
and
whatsoever
glorious
thing
is
said
of
the
holy
Sacrament
;
it
must
be
understood
of
the
whole
Sacrament
,
body
and
spirit
,
that
is
,
the
Sacramental
and
the
spiritual
Communion
.
2.
Let
no
man
be
lesse
confident
in
his
holy
faith
and
persuasion
concerning
the
great
blessings
and
glorious
effects
which
God
designs
to
every
faithful
and
obedient
soul
in
the
communication
of
these
Divine
mysteries
,
by
reason
of
any
difference
of
judgement
which
is
in
the
several
Schools
of
Christians
concerning
the
effects
and
consequent
blessings
of
this
Sacrament
.
For
all
men
speak
honourable
things
of
it
,
except
wicked
persons
,
and
the
scorners
of
Religion
,
and
though
of
several
persons
like
the
beholders
of
a
dove
walking
in
the
sun
,
as
they
stand
in
several
aspects
and
distances
,
some
see
red
and
others
purple
,
and
yet
some
perceive
nothing
but
green
,
but
all
allow
and
love
the
beauties
:
so
do
the
several
forms
of
Christians
,
according
as
they
are
instructed
by
their
first
teachers
,
or
their
own
experience
conducted
by
their
fancy
and
proper
principles
,
look
upon
these
glorious
mysteries
some
as
vertually
containing
the
reward
of
obedience
,
some
as
solemnities
of
thanksgiving
and
records
of
blessings
,
some
as
the
objective
increasers
of
faith
,
others
as
the
Sacramental
participations
of
Christ
,
others
as
the
acts
&
instruments
of
natural
union
,
yet
all
affirm
some
great
things
or
other
of
it
,
and
by
their
differences
confesse
the
immensity
and
the
glory
.
For
thus
Manna
represented
to
every
man
the
taste
that
himself
did
like
,
but
it
had
in
its
own
potentiality
all
those
tasts
and
dispositions
eminently
,
and
altogether
,
those
feasters
could
speak
of
great
and
many
excellencies
,
and
all
confessed
it
to
be
enough
,
and
to
be
the
food
of
Angels
:
so
it
is
here
,
it
is
that
to
every
mans
faith
,
which
his
faith
wisely
apprehends
;
and
though
there
are
some
who
are
of
little
faith
,
and
such
receive
but
a
less
proportion
of
nourishment
,
yet
by
the
very
use
of
this
Sacrament
the
appetite
will
increase
,
and
the
apprehensions
grow
greater
,
and
the
faith
will
be
more
confident
and
instructed
;
and
then
we
shall
see
more
,
and
feel
more
.
For
this
holy
nutriment
is
not
only
food
,
but
physick
too
,
and
although
to
him
who
believes
great
things
of
his
Physitian
,
and
of
his
medicine
,
it
is
apt
to
do
the
more
advantage
;
yet
it
will
do
its
main
work
,
even
when
we
understand
it
not
,
and
nothing
can
hinder
it
;
but
direct
infidelity
,
or
some
of
its
foul
and
deformed
ministers
.
3.
They
who
receive
the
blessed
Sacrament
must
not
suppose
that
the
blessings
of
it
,
are
effected
as
health
is
by
physick
,
or
warmth
by
the
contact
and
neighbourhood
of
fire
;
but
as
musick
one
way
affects
the
soul
,
and
witty
discourses
another
,
and
joyful
tidings
a
way
differing
from
both
the
former
,
so
the
operations
of
the
Sacrament
are
produced
by
an
energy
of
a
nature
intirely
differing
from
all
things
else
;
But
however
it
is
done
,
the
thing
that
is
done
is
this
,
no
grace
is
there
improved
,
but
what
we
bring
along
with
us
:
no
increases
but
what
we
exercise
;
we
must
bring
faith
along
with
us
,
and
God
will
increase
our
faith
,
we
must
come
with
charity
,
and
we
shall
go
away
with
more
,
we
must
come
with
truly
penitential
hearts
,
and
to
him
that
hath
shall
be
given
,
and
he
shall
have
more
abundantly
:
he
shall
be
a
better
penitent
:
when
he
hath
eaten
the
sacrifice
that
was
slain
for
our
sins
,
and
died
in
the
body
,
that
we
might
live
in
the
spirit
and
die
no
more
.
For
he
is
the
bread
from
heaven
,
he
is
the
grain
of
wheat
which
falling
into
the
earth
,
unless
it
dies
it
remains
alone
,
but
if
it
dies
,
it
brings
forth
fruit
and
brings
it
forth
abundantly
.
4.
Although
the
words
,
the
names
,
and
sayings
concerning
the
Blessed
Sacrament
are
mysterious
and
inexplicable
,
yet
they
do
,
nay
,
therefore
weare
sure
they
signifie
some
great
thing
,
they
are
in
the
very
expression
beyond
our
understanding
,
&
therefore
much
more
are
the
things
themselves
too
high
for
us
:
but
therefore
we
are
taught
three
things
.
1.
To
walk
humbly
with
our
God
,
that
is
,
in
all
entercourses
with
him
to
acknowledg
the
infinite
distance
between
his
immensitie
and
our
nothing
;
his
wisdom
and
our
ignorance
;
his
secrets
and
our
apprehensions
;
he
does
more
for
us
than
we
can
understand
.
It
was
an
excellent
saying
of
Aristotle
which
Seneca
reports
of
him
,
Nunquam
nos
verecundiores
esse
debere
,
quam
cum
de
Diis
agitur
,
we
ought
never
to
be
more
bashful
and
recollect
,
than
when
we
are
to
speak
any
thing
of
God
.
Timidè
de
pot●state
Deorum
,
&
pauca
dicenda
sunt
,
said
Cicero
,
St.
Luke
.
2.
To
walk
charitably
with
our
disagreeing
brother
,
that
this
may
be
indeed
a
Sacrament
of
charity
,
and
not
to
wonder
if
he
be
mistaken
in
his
discourses
of
that
which
neither
he
nor
you
can
understand
.
3.
Though
it
be
hard
to
be
understood
:
yet
we
must
be
careful
that
with
simplicitie
we
admire
the
secret
,
and
accept
the
mystery
;
but
at
no
hand
by
pride
or
ignorance
,
by
interest
or
vanity
to
wrest
this
myste●y
,
to
ignoble
senses
,
or
to
evil
events
,
or
to
dangerous
propositions
,
or
to
our
own
damnation
.
5.
Whatever
propositons
any
man
shall
entertain
in
his
manner
of
discoursing
of
these
mysteries
;
let
him
be
sure
to
take
into
his
notice
and
memorie
,
those
great
appellatives
with
which
the
purest
ages
of
the
Church
,
the
most
ancient
Liturgies
,
and
the
most
eminent
Saints
of
God
use
to
adorn
and
invest
this
great
mysteriousness
.
In
the
Greek
Liturgie
attributed
to
St.
James
;
the
Sacramental
Symbols
are
called
,
sanctified
,
honourable
,
precious
,
celestial
,
unspeakable
,
incorruptible
,
glorious
,
fearful
,
formidable
,
divine
;
in
the
use
of
which
Epithets
,
as
we
have
the
warranty
and
consent
of
all
the
Greek
Churches
since
they
ever
had
a
Liturgy
;
so
we
are
taught
only
to
have
reverend
usages
and
religious
apprehensions
of
the
Divine
mysteries
,
contr.
Celsum
.
but
if
by
any
appellative
we
can
learn
a
duty
,
it
is
one
of
the
best
waies
of
entring
into
the
secret
.
To
which
purpose
the
ages
Primitive
and
Apostolical
did
use
the
word
Eucharist
:
the
name
and
the
use
we
learn
from
Origen
;
the
Bread
which
is
called
the
Eucharist
,
is
the
Symbol
of
our
thanksgiving
towards
God
.
But
it
is
the
great
and
most
usual
appellative
for
the
holy
Supper
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
find
in
[
*
](A64145-e9340-b)
*
Epist.
ad
Smyr
.
Ignatius
,
St.
Clemens
.
Justin
Martyr
,
the
Syrian
Paraphrast
,
Origen
,
and
ever
after
amongst
the
Greeks
,
a●d
afterwards
amongst
the
Latins
.
By
him
we
understand
that
then
we
receive
great
blessings
,
since
●he
very
mystery
it self
obliges
us
to
great
thank●ulness
.
I
have
instanced
in
this
as
an
example
to
the
use
of
the
other
Epithets
and
appellatives
which
from
Antiquity
I
have
enumerated
.
6.
He
that
desires
to
enter
furthest
into
the
secrets
of
this
mystery
,
[
*
](A64145-e9410-b)
*
Nam
animalis
homo
,
ho●
est
,
qui
sequitur
cogitationes
humanas
&
animales
sive
naturales
,
non
est
capax
eorū
,
quae
sunt
supra
naturam
,
&
spiritualiū
,
atque
ita
&
spiritualem
esum
carnis
Dominicae
non
intelligit
,
cujus
qui
non
sunt
participes
,
non
erunt
participes
aeternae
vi●ae
.
Theophylact
in
cap.
6.
Joh.
than
by
inquiry
.
He
that
keepeth
the
law
of
the
Lord
getteth
the
understanding
thereof
,
saith
the
wise
Bensirach
;
if
he
will
prepare
himself
diligently
,
and
carefully
observe
the
dispensations
of
the
Spirit
,
and
receive
it
humbly
,
and
treat
it
with
great
reverence
,
and
dwell
in
the
communion
of
Saints
,
and
pass
through
the
mystery
with
great
devotion
and
purest
simplicity
,
and
converse
wi●h
the
purities
of
the
Sacrament
frequ●ntly
,
●nd
with
holy
intention
,
this
man
shall
unde●stand
more
by
his
experience
,
than
the
greatest
Cle●ks
can
by
all
their
subtilties
,
the
commentaries
of
the
Doctors
,
and
the
glosses
of
inquisitive
men
:
Obey
and
ye
shall
understand
,
said
the
Prophet
:
and
our
blessed
Saviour
assur'd
us
,
that
if
we
continue
in
his
word
,
then
we
shall
know
the
truth
;
and
if
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
whether
it
be
of
God
or
no.
For
we
have
not
turned
from
our
iniquities
,
that
we
might
understand
the
truth
,
said
Daniel
:
for
the
love
of
the
Lord
(
saith
the
wise
man
)
passeth
all
things
for
illumination
.
7.
Let
no
man
advance
the
preaching
of
the
word
of
God
,
to
the
disparagement
.
or
to
occasion
the
neglect
of
the
Sacraments
.
For
though
it
be
true
,
that
faith
comes
by
hearing
;
yet
it
is
not
intended
that
by
hearing
alone
faith
is
ingendred
;
for
the
faith
of
the
Apostles
came
by
seeing
;
and
St.
Pauls
faith
did
not
come
by
hearing
;
but
by
intuition
and
revelation
;
and
hearing
in
those
words
of
St.
Paul
does
not
signifie
the
manner
of
ministration
;
8.
Let
no
man
in
the
reception
of
the
Sacrament
,
and
in
his
expectation
of
blessings
and
events
from
it
,
limit
his
hopes
and
belief
to
any
one
particular
,
for
that
will
occasion
a
littleness
of
faith
,
and
may
make
it
curious
,
scrupulous
and
phantastical
;
rather
let
us
adore
the
secret
of
God
,
and
with
simple
expectations
receive
it
;
disposing
our selves
to
all
the
effects
that
may
come
rather
with
fear
and
indefinite
apprehensions
,
than
with
dogmatical
and
confident
limitations
;
for
this
may
beget
scruples
and
diminution
of
value
;
but
that
hinders
nothing
,
but
advances
the
reverential
treatments
and
opinion
.
9.
He
that
guesses
at
the
excellency
and
power
of
the
Sacrament
,
by
the
events
that
himself
feels
;
must
be
sure
to
look
for
no
other
than
what
are
eminently
or
virtually
contained
in
it
;
that
is
,
he
must
not
expect
that
the
Sacrament
will
make
him
rich
;
or
discover
to
him
stoln
goods
,
or
cure
the
Tooth-ach
,
or
Countercharm
Witches
,
or
appease
a
Tempest
if
it
be
thrown
into
the
Sea
.
These
are
such
events
which
God
hath
not
made
the
effects
of
religion
;
but
are
the
hopes
and
expectations
of
vain
and
superstitious
people
.
and
I
remember
that
Pope
Alexander
the
third
in
the
Council
of
Lateran
wrote
to
the
Bishop
of
S.
Agatha
advice
how
to
treat
a
woman
who
took
the
Holy
Sacrament
into
her
mouth
,
and
ran
with
it
to
kiss
her
husband
,
10.
He
that
watches
for
the
effects
and
blessings
of
the
Sacrament
,
must
look
for
them
in
no
other
manner
,
than
what
is
agreeable
to
the
usual
dispensation
;
we
must
not
look
for
them
by
measures
of
nature
and
usual
expectations
:
not
that
as
soon
as
we
have
received
the
Symbols
,
we
shall
have
our
doubts
answered
;
or
be
comforted
in
our
spirit
as
soon
as
we
have
given
thanks
for
the
holy
blood
;
or
be
satisfied
in
the
inquiries
of
faith
,
as
soon
as
the
prayers
of
consecration
and
the
whole
ministery
is
ended
;
or
prevail
in
our
most
passionate
desires
as
soon
as
we
rise
from
our
knees
;
for
we
enter
into
the
blessings
of
the
Sacrament
by
prayer
,
and
the
exercise
of
proper
graces
;
both
which
being
spiritual
instruments
of
vertues
,
work
after
the
manner
of
spiritual
things
;
that
is
,
not
by
any
measure
we
have
,
but
as
God
please
;
only
that
in
the
last
event
of
things
,
and
when
they
are
necessary
,
we
shall
find
them
there
:
Gods
time
is
best
,
but
we
must
not
judge
his
manner
by
our
measures
,
nor
measure
eternity
by
time
,
or
the
issues
of
the
spirit
,
by
a
measuring
line
.
The
effects
of
the
Sacrament
are
to
be
expected
as
the
effect
of
prayers
:
not
one
prayer
or
one
solemn
meeting
,
but
persevering
and
pas●ionate
,
fervent
and
lasting
prayers
;
a
continual
desire
and
a
dayly
address
is
the
way
of
prevailing
In
the
morning
sow
thy
seed
,
and
in
the
evening
with-hold
not
thy
hand
,
for
thou
knowest
not
whether
sh●ll
prosper
▪
either
this
or
that
,
or
whether
they
shall
be
both
alike
good
.
11.
He
that
looks
for
the
effects
and
blessings
told
of
to
be
appendant
to
the
Sacrament
,
must
expect
them
upon
no
other
terms
,
but
such
as
are
the
conditions
of
a
worthy
Communion
.
If
thou
doest
find
thy
faith
as
dead
after
the
reception
as
it
was
before
;
it
may
be
it
is
because
thy
faith
was
not
only
little
,
but
reprovable
:
or
thou
didst
not
pray
vehemently
,
or
thou
art
indisposed
by
some
secret
disadvantage
:
or
thou
hast
not
done
thy
duty
:
and
he
shall
imprudently
accuse
that
physick
for
useless
and
unfit
,
that
is
not
suffered
to
work
by
the
incapacity
,
the
ill-diet
,
the
weak
stomack
,
or
some
evil
accident
of
the
patient
.
12.
Let
no
man
judge
of
himself
or
of
the
blessings
and
efficacy
of
the
Sacrament
it self
,
or
of
the
prosperity
and
acceptation
of
his
service
in
this
ministery
by
any
sensible
relish
,
by
the
gust
and
deliciousnesse
which
he
sometimes
perceives
,
and
other
times
does
not
perceive
For
these
are
fine
accidents
and
given
to
some
persons
often
,
to
others
very
seldom
,
to
all
irregularly
,
as
God
please
:
and
sometimes
are
the
effects
of
natural
and
accidental
dispositions
,
and
sometimes
are
illusions
.
But
that
no
man
may
fall
into
inconvenience
for
want
of
them
:
we
are
to
consider
that
the
want
of
them
proceeds
from
diverse
causes
.
1.
It
may
be
the
palate
of
the
Soul
is
indispos'd
by
listlesness
or
sorrow
,
anxiety
or
weariness
.
2.
It
may
be
we
are
too
much
immerg'd
in
secular
affairs
and
earthly
affections
.
3.
Or
we
have
been
unthankfull
to
God
when
we
have
received
some
of
these
spiritual
pleasures
,
and
he
therefore
withdraws
those
pleasant
entertainments
.
4.
Or
it
may
be
,
we
are
therefore
without
relish
and
gust
,
because
the
Sacrament
is
too
great
for
our
weakness
,
like
the
bright
Sun
to
a
mortal
eye
;
the
object
is
too
big
for
our
perceptions
,
and
our
little
faculties
.
5.
Sometimes
God
takes
them
away
least
we
be
lifted
up
and
made
vain
.
6.
Sometimes
for
the
confirmation
and
exercise
of
our
faith
;
that
we
may
live
by
faith
and
not
by
sense
.
7.
Or
it
may
be
that
by
this
driness
of
spirit
God
intends
to
make
us
the
more
fervent
and
resign'd
in
our
direct
and
solemn
devotions
,
by
the
perceiving
of
our
wants
and
weakness
,
and
in
the
infinite
inability
,
and
insufficiency
of
our selves
.
8.
Or
else
it
happens
to
us
irremediably
and
inevitably
,
that
we
may
perceive
these
accidents
are
not
the
fruits
of
our
labour
,
but
gifts
of
God
,
dispensed
wholly
by
the
measures
of
his
own
choice
.
9.
The
want
of
just
and
severe
dispositions
to
the
Holy
Sacrament
may
possibly
occasion
this
uncomfortableness
.
10.
Or
we
do
not
relish
the
Divine
Nutriment
now
,
so
as
at
other
times
,
for
want
of
spiritual
mastication
,
that
is
,
because
we
have
not
considered
deeply
,
and
meditated
wisely
and
holily
.
11.
Or
there
is
in
us
too
much
self-love
and
delight
in
,
and
adherence
to
the
comforts
we
find
in
other
objects
.
12.
Or
we
are
carelesse
of
little
sins
,
and
give
too
much
way
to
the
dayly
incursions
of
the
smaller
irregularities
of
our
lives
.
If
upon
the
occasion
of
the
want
of
these
sensible
comforts
and
delightful
relishes
,
we
examine
the
causes
of
the
want
,
and
suspect
our selves
in
these
things
,
where
our
own
faults
may
be
the
causes
,
and
there
make
amends
;
or
if
we
submit
our selves
in
those
particulars
where
the
causes
may
relate
to
God
,
we
shall
do
well
,
and
receive
profit
.
But
unlesse
our
own
sin
be
the
cause
of
it
,
we
are
not
to
make
any
evil
judgment
of
our selves
by
reason
of
any
such
defect
;
much
lesse
diminish
our
great
value
of
the
blessings
consequent
to
a
worthy
communion
.
13.
But
because
the
pardon
of
sins
is
intended
to
be
the
great
effect
of
a
worthy
Communion
,
and
of
this
men
are
most
solicitous
,
and
for
this
they
pray
passionately
,
and
labour
earnestly
,
and
almost
all
their
lives
,
and
it
may
be
in
the
day
of
their
death
have
uncertain
souls
;
and
therefore
of
this
men
are
most
desirous
to
be
satisfied
,
if
they
apprehend
themselves
in
danger
,
that
is
,
if
they
be
convinced
of
their
sin
,
and
be
truly
penitent
;
although
this
effect
seems
to
be
least
discernable
,
and
to
be
a
secret
reserved
for
the
publication
and
trumpet
of
the
Arch-Angel
at
the
day
of
Doom
;
yet
in
this
we
can
best
be
satisfied
.
For
because
when
our
sins
are
unpardoned
,
we
are
under
the
wrath
of
God
to
be
expressed
as
he
pleases
,
and
in
the
method
of
eternal
death
;
now
if
God
intends
not
to
pardon
us
,
he
will
not
bless
the
means
of
pardon
;
if
we
shall
not
return
to
his
final
pardon
,
we
shall
not
passe
through
the
intermedial
;
if
he
will
never
give
us
glory
,
he
will
never
give
us
the
increase
of
grace
.
If
therefore
we
repent
of
our
sins
,
and
pray
for
pardon
:
if
we
confess
them
and
forsake
them
:
if
we
fear
God
and
love
him
:
if
we
find
that
our
desires
to
please
him
do
increase
,
that
we
are
more
watchful
against
sin
,
and
hate
it
more
:
that
we
are
thirsty
after
righteousnesse
:
if
we
find
that
we
increase
in
duty
,
then
we
may
look
upon
the
tradition
of
the
holy
Sacramental
Symbols
as
a
direct
consignation
of
pardon
:
not
that
it
is
them
compleated
;
for
it
is
a
work
of
time
,
it
is
as
long
in
doing
as
repentance
is
in
perfecting
,
it
is
the
effect
of
that
,
depending
on
its
cause
in
a
perpetual
operation
;
but
it
is
then
working
,
and
if
we
go
on
in
duty
,
God
will
proceed
to
finish
the
methods
of
his
grace
,
and
snatch
us
from
eternal
death
which
we
have
deserved
,
and
bring
us
unto
glory
.
And
this
he
is
pleased
by
the
Sacramental
all
the
way
to
consigne
:
God
speaks
not
more
articulately
in
any
voice
from
Heaven
than
in
such
real
indications
of
his
love
and
favour
.
14.
Lastly
,
since
the
Sacrament
is
the
great
solemnity
of
prayer
,
and
imitation
of
Christs
intercession
in
Heaven
;
let
us
here
be
both
charitable
and
religious
in
our
prayers
;
interceding
for
all
states
of
men
and
women
in
the
Christan
Church
;
and
representing
to
God
all
the
needs
of
our selves
and
of
our
Relatives
.
For
then
we
pray
with
all
the
advantages
of
the
spirit
,
when
we
pray
in
the
faith
of
Christ
crucified
,
in
the
love
of
God
and
of
our
neighbour
,
in
the
advantages
of
solemn
piety
,
in
the
communion
of
Saints
,
in
the
imitation
of
Christs
intercession
,
and
in
the
union
with
Christ
himself
Spiritual
and
Sacramental
;
and
to
such
prayers
as
these
nothing
can
be
added
,
but
that
which
will
certainly
come
,
that
is
,
a
blessed
hearing
and
a
gracious
answer
.
SECT.
III.
Devotions
preparatory
to
this
Mystery
.
Ejaculations
.
I.
1.
I
Will
praise
thee
with
my
whole
heart
;
before
the
Angels
will
I
sing
praise
unto
thee
.
2.
I
will
worship
towards
thy
holy
Temple
,
and
praise
thy
Name
for
thy
loving
kindnesse
and
for
thy
truth
;
for
thou
hast
magnified
above
all
thy
name
,
the
word
of
thy
praise
.
3.
In
the
day
when
I
call
upon
thee
,
thou
shalt
answer
:
and
shalt
multiply
strength
in
my
soul.
4.
How
precious
are
thy
thoughts
unto
me
O
God
:
how
great
is
the
sum
of
them
!
The
Lord
will
perfect
that
which
concerneth
me
:
Thy
mercy
O
Lord
endureth
for
ever
.
5.
I
wait
for
the
Lord
:
my
soul
doth
wait
,
and
in
his
word
do
I
hope
.
6.
My
soul
doth
wait
for
the
Lord
more
than
they
that
keep
the
morning
watches
:
that
they
may
observe
the
time
of
offering
the
morning
sacrifices
.
7.
O
let
my
soul
hope
in
the
Lord
;
for
with
the
Lord
there
is
mercy
,
and
with
him
is
plenteous
redemption
:
he
shall
redeem
his
people
from
all
iniquitie
.
II.
1.
Our
Lord
is
gentle
and
just
:
our
God
is
merciful
.
2.
The
Lord
keepeth
the
simple
:
I
was
humbled
,
but
the
Lord
looked
after
my
redemption
.
3.
O
my
soul
,
return
thou
unto
thy
rest
:
because
the
Lord
hath
restored
his
good
things
unto
thee
.
4.
He
hath
snatched
my
soul
from
death
,
mine
eyes
from
tears
,
and
my
feet
from
falling
:
I
will
therefore
walk
before
the
Lord
in
the
land
of
the
living
.
5.
I
have
believed
,
therefore
will
I
speak
:
in
the
assemblies
of
just
men
I
will
greatly
praise
the
Lord
.
6.
What
shall
I
return
unto
the
Lord
:
all
his
retributions
are
repayed
upon
me
.
7.
I
will
bear
the
chalice
of
redemptions
in
the
Kingdom
of
God
:
and
in
the
name
of
the
Lord
I
will
call
upon
my
God
.
III.
1.
I
will
pay
my
vows
unto
the
Lord
:
I
will
then
shew
forth
his
Sacraments
unto
all
the
people
.
2.
Honourable
before
the
Lord
is
the
death
of
his
holy
one
:
and
thereby
thou
hast
broken
all
my
chains
.
3.
I
have
sworn
,
and
I
will
perform
it
:
that
I
will
keep
thy
righteous
judgments
.
4.
I
will
greatly
praise
the
Lord
with
my
mouth
:
yea
I
will
praise
him
among
the
multitude
.
5.
For
he
shall
stand
at
the
right
hand
of
the
poor
:
to
save
him
from
them
that
condemn
his
soul.
6.
His
work
is
honourable
and
glorious
,
and
his
righteousnesse
remaineth
for
ever
:
He
hath
made
his
wonderful
works
to
be
remembred
.
7.
The
Lord
is
gracious
and
full
of
compassion
:
he
hath
given
meat
unto
them
that
fear
him
:
he
will
ever
be
mindful
of
his
covenant
:
he
hath
shewed
his
people
the
power
of
his
works
,
blessed
be
God
.
The
Prayers
to
be
used
in
any
day
or
time
of
preparation
to
the
Holy
Sacrament
.
I.
O
Thou
shepherd
of
Israel
,
thou
that
feedest
us
like
sheep
;
thou
makest
us
to
lie
down
in
pleasant
pastures
,
and
leadest
us
by
the
still
waters
running
from
the
clefts
of
the
rock
,
from
the
wounds
of
our
Lord
,
from
the
fountains
of
salvation
;
thou
preparest
a
table
for
us
,
and
anointest
our
heads
with
the
unction
from
above
,
and
our
cup
runneth
over
:
let
the
blood
of
thy
wounds
,
and
the
water
of
thy
side
,
wash
me
clean
,
that
I
may
with
a
pure
clean
soul
come
to
eat
of
the
purest
sacrifice
,
the
Lamb
slain
from
the
beginning
of
the
world
.
II.
THou
givest
thy self
to
be
the
food
of
our
souls
in
the
wonders
of
the
Sacrament
,
in
the
faith
of
thy
Word
,
in
the
blessings
and
graces
of
thy
Spirit
:
Perform
that
in
thy
Servant
,
which
thou
hast
prepared
and
effected
in
thy
Son
;
strengthen
my
infirmities
,
heal
my
sicknesses
;
give
me
strength
to
subdue
my
passions
,
to
mortifie
my
inordinations
,
to
kill
all
my
sin
:
increase
thy
Graces
in
my
soul
;
enkindle
a
bright
devotion
;
extinguish
all
the
fires
of
hell
,
my
lust
and
my
pride
,
my
envy
,
and
all
my
spiritual
wickednesses
;
pardon
all
my
sins
,
and
fill
me
with
thy
Spirit
,
that
by
thy
Spirit
thou
maist
dwell
in
me
,
and
by
obedience
and
love
I
may
dwell
in
thee
,
and
live
in
the
life
of
grace
till
it
pas●
on
to
glory
and
immensity
,
by
the
power
and
the
blessings
,
by
the
passion
and
intercession
of
the
Word
incarnate
;
whom
I
adore
,
and
whom
I
love
,
and
whom
I
will
serve
for
ever
and
ever
.
III.
O
Mysterious
God
,
ineffable
and
glorious
Majesty
;
what
is
this
that
thou
hast
done
to
the
sons
of
men
?
thou
hast
from
thy
bosom
sent
thy
Son
to
take
upon
him
our
nature
;
in
him
thou
hast
opened
the
fountains
of
thy
mercy
,
and
hast
invited
all
penitent
sinners
to
come
to
be
pardoned
,
all
the
oppressed
to
be
eased
,
all
the
sorrowful
to
be
comforted
,
all
the
sick
to
be
cured
,
all
the
hungry
to
be
filled
,
and
the
thirsty
to
be
refreshed
with
the
waters
of
life
,
and
sustained
with
the
wine
of
elect
souls
;
admit
me
,
O
God
,
to
this
great
effusion
of
loving
kindness
,
that
I
may
partake
of
the
Lord
Jesus
,
that
by
him
I
may
be
comforted
in
all
my
griefs
,
satisfied
in
all
my
doubts
;
healed
of
all
the
wounds
of
my
soul
,
and
the
bruises
of
my
spirit
;
and
being
filled
with
the
bread
of
heaven
,
and
armed
with
the
strength
of
the
Spirit
;
I
may
begin
,
continue
,
and
finish
my
journey
thorow
this
valley
of
tears
,
unto
my
portion
of
thy
heavenly
kingdom
,
whither
our
Lord
is
gone
before
to
prepare
a
place
for
every
loving
and
obedient
soul.
Grant
this
,
O
Eternal
God
,
for
his
sake
who
died
for
us
,
and
intercedes
for
us
,
and
gives
himself
daily
to
us
,
our
Blessed
Lord
and
Saviour
Jesus
.
Amen
.
CHAP.
II.
Of
our
General
Preparation
to
the
worthy
Reception
of
the
Blessed
Sacrament
,
and
the
participation
of
the
Mysteries
.
IN
all
the
Scriptures
of
the
New
Testament
there
are
no
words
of
particular
duty
relating
to
the
Blessed
Sacrament
,
and
expressing
the
manner
of
our
address
to
the
Mysteries
,
but
those
few
words
of
St.
Paul
,
Let
a
man
examine
himself
,
and
so
let
him
eat
.
The
Apostle
expresses
one
duty
,
and
intimates
another
.
The
duty
of
preparation
is
expressed
:
but
because
this
is
a
relative
duty
,
and
is
not
for
it self
,
but
for
something
beyond
,
he
implies
the
other
to
be
the
great
duty
to
which
this
preparation
does
but
minister
.
1.
A
man
must
examine
himself
.
2.
And
a
man
must
eat
.
A
man
must
not
eat
of
these
Mysteries
till
he
be
examined
;
for
that
were
dangerous
,
and
may
prove
fatal
:
but
when
a
man
is
examined
,
he
must
eat
;
for
else
that
examinations
were
to
no
purpose
.
SECT.
I.
Of
Examination
of
our selves
in
order
to
the
Holy
Communion
.
THere
is
no
duty
in
Christianity
that
is
partly
solemn
and
partly
moral
,
that
hath
in
it
more
solemnity
and
more
morality
than
this
one
duty
;
and
in
the
greatest
declension
of
Religion
,
still
men
have
fear
when
they
come
to
receive
this
holy
Sacrament
.
They
that
have
no
Religion
will
fear
when
they
come
to
die
;
and
they
who
have
but
a
little
,
will
fear
when
they
come
to
communicate
.
But
although
men
who
believe
this
to
be
the
greatest
secret
and
sacrednesse
of
our
Religion
,
do
more
in
their
addresses
to
this
than
to
any
thing
else
,
yet
many
of
them
that
do
come
,
consider
that
they
are
only
commanded
to
examine
themselves
;
and
that
according
to
the
ordinary
methods
is
easily
done
.
It
is
nothing
but
asking
our selves
a
few
questions
:
Do
I
believe
?
Do
I
repent
?
and
am
I
in
charity
?
To
these
the
answers
are
ready
enough
;
I
do
believe
that
Christ
gave
his
body
and
blood
for
me
,
as
for
all
mankind
;
and
that
Christ
is
mystically
present
in
the
Sacrament
:
I
have
been
taught
so
all
my
life
,
and
I
have
no
reason
to
doubt
it
.
2.
I
do
also
repent
according
to
the
measures
I
am
taught
:
I
am
sorry
I
have
sinned
,
I
wish
I
had
not
done
it
;
and
I
promise
to
do
so
no
more
:
and
this
I
do
constantly
before
every
Communion
;
and
before
the
next
comes
I
have
reason
enough
to
renew
my
vows
;
I
was
never
so
good
as
my
word
yet
,
but
now
I
will
.
3.
I
am
also
in
charity
with
all
the
World
;
and
against
this
good
time
,
I
pray
to
God
to
forgive
them
;
for
I
do
.
This
is
the
usual
examination
of
Consciences
;
to
which
we
add
a
fasting
day
,
and
on
that
we
may
say
more
prayers
than
usual
;
and
read
some
good
discourses
of
the
Sacrament
;
and
then
we
are
dressed
like
the
friends
of
the
Bridegroom
,
and
with
confidence
come
to
the
Marriage
Supper
of
the
Lamb.
But
this
examination
,
hath
it self
need
to
be
examined
.
Noah
laboured
a
hundred
years
together
in
making
the
Ark
that
he
and
a
few
more
might
be
saved
:
and
can
we
think
in
an
hour
to
prepare
our
souls
for
the
entertainment
of
him
that
made
all
the
World
?
This
will
very
hardly
be
done
.
For
although
our
duty
of
preparation
is
contained
in
this
one
word
,
of
[
Try
,
or
Examine
]
it
being
after
the
manner
of
mysteries
,
mysteriously
and
secretly
described
,
yet
there
is
great
reason
to
believe
that
there
is
in
it
very
much
duty
,
and
therefore
we
search
into
the
secret
of
the
word
,
and
to
what
purposes
it
is
used
in
the
New-Testament
.
St.
Paul
might
relate
to
the
present
condition
of
the
Christians
,
who
were
often
under
a
fiery
t●yal
For
the
holy
Communion
being
used
by
the
Primitive
Christians
according
to
its
intention
,
was
indeed
a
great
consolation
to
the
Martyrs
and
Confessors
,
as
appears
often
in
St.
Cyprian
:
Non
edit
Israel
sine
amaris
caulibus
agnum
,
Tolle
tuam
,
Christum
qui
cupis
esse
,
crucem
,
Quos
amat
,
aerumnis
etenim
Deus
angit
,
at
illis
Foetior
exhausto
palma
labore
venit
.
and
this
blessing
and
design
was
mystically
represented
to
the
Church
in
the
circumstance
of
the
institution
,
in
being
done
immediately
before
the
passion
:
they
who
were
to
pass
through
this
fiery
tryal
,
[
*
](A64145-e10400-b)
*
Revel.
3.20
,
21.
If
any
man
hear
my
voice
and
open
the
door
,
I
will
come
into
him
and
sup
with
him
and
he
with
me
.
To
him
that
overcometh
will
I
grant
to
sit
with
me
&c.
That
is
,
those
who
are
tryed
by
the
experiments
of
a
great
love
,
and
a
great
patience
,
that
out
of
love
are
willing
to
suffer
,
and
with
patience
do
suffer
unto
the
end
;
—
sit
laurea
justis
Ex
pretio
quod
terror
agit
,
mansuraque
virtus
Crescit
in
ad
versis
,
quae
testibus
usa
periclis
Ad
meritum
discrimen
habet
Arat.
Diacon
.
lib.
2.
in
acta
.
these
are
the
guests
at
my
heavenly
Table
:
for
labour
and
affrightment
put
a
price
upon
the
Martyrs
Crown
,
while
his
vertue
grows
in
danger
,
and
like
the
water-plants
ever
grow
higher
than
the
Floods
.
Now
the
use
that
we
can
make
of
this
sense
of
the
word
is
that
we
also
are
to
examine
what
we
are
likely
to
be
,
or
what
we
have
been
in
the
day
of
persecution
;
how
we
have
passed
through
the
fire
?
Did
we
contract
the
smel
of
fire
,
or
the
pollution
of
smoak
?
or
are
we
improved
by
the
purification
of
the
discerning
flames
?
Did
we
do
our
duties
then
,
and
then
learn
to
do
them
better
?
or
did
we
then
only
like
glasse
,
bend
in
all
the
flexures
and
mobilities
of
the
flame
,
and
then
mingle
with
the
ashes
,
incorporating
with
the
interests
and
foulest
pollutions
of
the
world
?
or
were
we
like
Gold
,
patient
of
the
hammer
,
and
approved
by
the
stone
of
tryal
?
like
Gold
in
the
fire
,
did
we
untwist
our selves
from
all
complications
and
mixtures
with
impurer
drosse
?
certain
it
is
,
that
by
persecution
and
by
mony
[
*
](A64145-e10490-b)
*
Ecclus.
81.9
.
men
are
in
all
capacities
and
relations
best
examined
how
they
are
in
their
Religion
and
their
Justice
.
David
,
though
thou
hast
smitten
us
into
the
place
of
Dragons
,
yet
have
we
not
forgotten
thee
;
and
my
soul
is
alway
in
my
hand
,
that
is
,
I
am
alwayes
in
danger
and
trouble
,
and
I
bear
death
about
me
,
yet
do
I
not
forsake
thy
Commandments
.
This
indeed
is
Gods
way
of
Examination
of
us
;
but
that
's
all
one
;
for
we
must
examine
our selves
here
in
order
to
our
duty
,
and
state
of
being
,
as
God
will
examine
us
hereafter
in
order
to
what
we
have
been
and
done
.
And
there
is
no
greater
testimony
of
our
being
fit
to
receive
Christ
,
than
when
we
are
ready
to
die
for
him
.
But
this
is
a
final
trial
:
we
must
have
some
steps
of
progression
before
we
come
thus
far
.
2.
There
is
a
way
something
less
than
this
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Suidas
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lycurgus
instituted
among
the
Spartans
,
that
the
Princes
,
the
Magistrates
,
the
Souldiers
and
every
Citizen
that
was
capable
of
dignity
should
be
tryed
;
They
examined
their
lives
whether
they
had
lived
according
to
the
rate
of
their
employment
or
pretensions
;
and
those
who
were
so
examined
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tryed
and
examined
men
;
and
if
they
were
persons
quitting
themselves
like
men
,
they
were
ascribed
into
the
number
of
the
good
Citizens
.
That
is
our
way
,
to
try
whether
we
be
instructed
and
rightly
prepared
to
this
good
work
,
and
that
is
to
be
examined
by
a
course
and
order
of
good
works
,
that
was
the
old
and
true
way
of
examining
.
For
examination
is
but
a
relative
duty
;
and
nothing
of
it self
,
for
no
man
is
the
better
for
being
examined
if
being
examined
there
follows
nothing
after
it
.
He
that
is
examined
,
either
must
be
approved
,
or
else
in
St.
Pauls
phrase
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
reprobate
;
and
to
what
purpose
is
it
that
every
man
should
examine
himself
,
but
in
case
that
he
find
himself
unfit
,
to
abstain
and
forbear
to
come
:
for
if
he
comes
unworthy
he
dies
for
it
;
and
therefore
to
Examine
must
signifie
;
let
every
man
examine
himself
so
that
he
be
approved
;
Rom.
14
,
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
1.4
,
10.
Gal.
6.4
.
Ephes.
5.10
.
and
so
the
word
is
used
by
St.
Paul
,
Happy
is
he
that
doth
not
condemn
himself
in
that
which
be
approveth
:
The
word
signifies
both
to
examine
and
to
approve
that
is
indeed
to
examine
as
wise
men
should
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Suidas
]
it
is
all
one
as
to
judge
righteous
Judgment
after
due
examination
;
and
that
is
expresly
added
by
the
Apostle
,
in
the
same
Chapter
,
after
the
precept
of
examination
,
judge
your selves
that
you
be
not
judged
of
the
Lord
;
that
is
,
your
examination
of
your selves
will
prevent
the
horrours
of
the
eternal
scrutiny
;
your
condemnation
of
your
sins
will
prevent
Gods
condemnation
of
you
for
them
;
and
then
when
you
examine
so
as
to
judge
,
and
so
condemn
your
sins
that
you
approve
your selves
to
God
and
your
own
Consciences
,
then
you
have
examined
rightly
.
The
sense
then
is
this
:
Let
a
man
examine
and
prove
himself
,
whether
he
be
fit
to
come
to
the
holy
Communion
,
and
so
let
him
eat
:
not
so
if
upon
examination
he
be
found
unfit
:
but
because
it
is
intended
he
should
come
,
and
yet
must
not
come
without
due
and
just
preparations
,
let
him
who
comes
to
the
holy
Communion
,
be
sure
that
he
worthily
prepare
himself
.
These
then
are
the
great
inquiries
:
1.
How
a
man
shall
so
examine
himself
,
as
to
know
whether
he
be
fit
or
no.
2.
What
are
those
necessary
dispositions
without
which
a
man
cannot
be
worthily
prepared
.
The
first
will
represent
the
general
rules
of
preparation
.
The
second
inquiry
will
consider
the
more
particular
.
SECT.
II.
Of
the
Examination
of
our
desires
.
EVery
one
that
comes
to
the
holy
Sacrament
must
have
earnest
affections
and
desires
towards
God
and
Religion
,
and
particularly
toward
these
Divine
mysteries
,
and
therefore
he
must
examine
accordingly
whether
or
no
he
be
willing
and
passionately
desirous
to
do
all
his
duty
?
His
saying
that
he
is
so
,
I
do
not
suppose
to
be
a
sufficient
satisfaction
to
a
serious
inquiry
,
unless
he
really
feels
himself
to
be
so
.
For
we
find
that
all
men
pretend
that
they
have
earnest
desires
to
be
saved
;
and
very
many
espying
the
beauties
of
wisdom
,
the
brightness
of
chastity
,
the
health
of
temperance
,
the
peace
of
meek
persons
,
and
the
reputation
an●
joy
of
the
charitable
;
wish
that
they
were
such
excellent
persons
.
But
they
consider
not
,
that
it
is
the
splendor
,
not
the
vertue
;
the
reputation
,
not
the
usefulness
;
the
reward
,
and
not
the
duty
that
they
are
in
love
withal
:
our
desires
of
holiness
are
too
often
like
our
desires
of
being
cut
of
the
stone
,
or
suffering
causticks
or
cupping-glasses
,
an
unwilling
willingness
,
a
hard
and
a
fatal
necessity
,
and
therefore
something
of
a
consequent
choice
;
since
it
can
be
no
better
,
it
must
be
no
worse
:
but
this
can
never
make
our
duty
pleasant
,
we
can
never
be
heartily
reconciled
to
the
things
of
God
as
long
as
we
feel
smart
and
pain
in
the
ministeries
of
Religion
:
we
suffer
Religion
,
and
endure
the
laws
of
God
,
but
we
love
them
not
.
He
that
comes
to
God
whether
he
will
or
no
,
confesses
the
greatness
of
God
and
the
demonstrations
of
Religion
,
but
sees
no
amability
and
comeliness
in
it
;
and
shall
find
as
little
of
the
reward
.
It
is
true
that
force
and
fear
may
bring
us
in
to
God
;
and
the
fear
of
the
Lord
is
the
beginning
of
wisdom
;
and
Christ
said
,
compel
them
to
enter
,
and
our
natural
needs
,
or
our
superinduced
calamities
may
force
us
to
run
to
God
,
and
affright
us
into
Religion
as
into
a
Sanctuary
:
but
then
if
we
enter
at
this
door
we
must
examine
whether
we
be
taken
with
the
beauties
of
the
interior
house
:
does
fear
make
us
look
,
and
does
looking
make
us
like
?
if
holy
desires
,
and
love
be
not
in
the
beginning
or
the
progression
,
we
shall
do
the
work
of
grace
pittifully
,
and
our
preparations
coldly
,
and
our
attentions
distractedly
,
and
receive
the
Sacraments
without
effect
.
Now
concerning
our
desires
,
we
shall
best
judge
of
them
by
the
proper
effects
and
significations
of
desire
.
Signes
and
Indications
of
the
sincerity
and
heartinesse
of
our
desires
.
Are
his
affections
warm
and
earnest
,
inqu●sitive
and
longing
,
interrested
and
concern'd
in
the
things
of
God
?
I
do
not
say
it
is
necessary
that
he
find
those
passions
and
degrees
of
fierceness
,
which
passionate
persons
find
in
sensual
objects
.
But
yet
it
is
very
fit
that
we
inquire
concerning
those
degrees
and
excesses
of
desire
;
not
that
he
is
unfit
who
finds
them
not
;
but
that
they
who
have
them
,
can
also
receive
comfort
in
their
inquiry
,
and
become
examples
to
others
and
invite
them
forwards
by
the
arguments
of
amability
which
they
feel
.
But
our
passions
and
desires
are
so
to
be
inquired
of
;
that
we
find
no
rest
in
our
souls
concerning
this
question
unless
we
do
indeed
set
a
high
value
upon
these
mysteries
;
and
love
to
partake
of
them
[
*
](A64145-e10970-b)
*
Ut
perdunt
propriam
mortalia
corpora
vitam
,
Si
nequeunt
escas
sumere
corporeas
:
Sic
animae
nisi
deliciis
rationis
alantur
Dum
Verbi
aeterni
pane
carent
,
pereunt
.
Namquid
erit
quod
dira
procul
fastidia
pellat
Cum
se
ipso
refugit
mens
saturare
Deo
▪
Prosper
Epigr.
and
desire
them
reasonably
,
and
without
very
great
cause
not
to
omit
the
opportunities
which
the
Church
gives
and
requires
us
to
use
,
and
to
exceed
the
lowest
measure
of
the
law
,
for
he
that
onely
communicates
when
he
is
commanded
;
communicates
in
obedience
but
not
in
love
,
for
though
obedience
to
God
is
love
;
yet
our
Obedience
to
man
is
most
commonly
fear
;
at
least
we
cannot
so
well
be
sure
that
we
are
passionate
enough
,
and
have
love
enough
to
these
mysteries
,
when
the
law
of
men
,
that
is
,
when
something
without
is
our
measure
.
For
Ecclesiastical
laws
have
necessity
most
commonly
for
their
limit
;
and
that
is
the
least
of
all
holy
measures
:
lesse
than
their
determination
we
cannot
go
and
be
innocent
:
but
if
we
will
make
judgement
concerning
our
love
and
our
desires
,
we
must
frequent
these
holy
mysteries
by
the
measures
and
suggestion
of
something
that
is
within
,
if
it
be
love
;
it
will
have
no
measures
but
it self
,
and
nothing
can
give
it
limits
but
the
circumstances
of
things
themselves
and
the
possibilities
of
our
persons
and
affairs
.
2.
Besides
this
coming
upon
necessity
,
our
desires
are
very
much
to
be
suspected
,
if
compliance
and
custom
or
reputation
be
the
ingredients
,
and
prevail
above
any
better
motive
that
can
be
observed
.
As
force
makes
hypocrites
,
so
favour
and
secular
advantages
make
flatterers
in
Religion
,
and
when
a
Prince
or
a
Ruler
,
a
Master
of
a
Family
or
any
one
that
hath
power
to
oblige
,
is
heartily
religious
,
Religion
will
quickly
be
in
fashion
.
Those
persons
which
come
upon
such
inducements
are
by
our
blessed
Saviour
signified
by
the
parable
of
the
corn
that
fell
by
the
high
way
,
they
presently
receive
it
with
joy
,
and
it
springs
quickly
if
the
sun
shines
,
but
when
persecution
comes
they
hang
the
head
,
and
slack
their
pace
,
and
appear
seldome
,
and
shew
that
they
had
no
depth
of
root
.
These
men
serve
God
when
Religion
is
rich
and
prosperous
;
they
come
to
Christ
for
the
loaves
;
but
care
but
little
for
the
mystery
.
As
long
as
the
Religion
stayes
at
this
port
,
it
is
good
for
nothing
,
and
the
very
entry
it self
is
suspicious
,
fear
is
better
than
this
,
but
if
it
passe
on
to
create
an
effective
and
material
love
,
it
will
be
well
at
last
.
3.
They
that
are
easily
diverted
from
communicating
and
apt
to
be
excused
from
the
solemnity
,
these
men
have
just
cause
to
suspect
their
desires
to
be
too
cold
to
kindle
the
fires
upon
this
altar
,
and
to
consume
this
sacrifice
,
they
have
not
love
,
and
come
against
their
will
,
some
men
are
hindred
by
every
thing
;
if
a
stranger
come
to
the
house
,
if
they
be
indisposed
with
a
littlehead
ach
,
if
they
have
affairs
of
the
world
,
if
a
neighbour
be
angry
with
them
,
if
a
merry
meeting
be
appointed
the
day
before
;
this
is
a
suspicious
indifferency
and
lukewarmness
.
They
that
are
not
desirous
to
use
all
opportunities
and
to
take
all
advantages
,
and
long
for
all
the
benefits
,
want
very
much
of
that
hunger
and
thirst
after
the
righteousness
of
God
which
is
fulfilled
in
those
mysteries
,
and
to
which
Christ
hath
promised
such
ample
satisfaction
.
I
do
not
say
that
every
man
is
bound
to
communicate
every
time
that
he
can
have
it
,
and
that
it
is
lukewarmness
not
to
desire
it
so
often
as
it
is
in
our
power
,
but
he
that
refuses
it
,
when
it
is
in
his
opportunity
,
when
his
circumstances
are
fitted
,
when
by
the
measures
of
piety
and
Religion
it
is
decent
and
useful
to
him
to
do
it
,
(
of
which
I
shall
afterwards
give
account
)
that
man
is
guilty
of
a
criminal
indifference
,
and
when
he
does
come
,
may
fear
that
he
hath
not
spiritual
hunger
enough
for
so
divine
a
banquet
.
4.
They
that
in
their
preparation
take
the
least
measures
that
are
practised
or
allowed
,
and
rest
there
and
increase
not
,
have
neither
value
for
the
Sacrament
,
nor
desires
of
the
blessing
,
nor
expectations
of
any
fruit
;
and
therefore
cannot
have
this
holy
appetite
in
due
proportion
,
because
they
see
no
sufficient
moving
cause
;
and
they
look
for
little
,
and
finde
less
,
and
therefore
can
never
be
true
desirers
:
For
he
that
thinks
there
is
no
great
matter
in
it
,
will
have
no
great
stomach
for
it
;
and
he
that
will
do
no
great
matter
for
it
,
certainly
expects
no
great
excellency
in
it
:
and
such
are
all
they
that
take
the
least
measures
of
preparation
,
who
therefore
shall
find
the
least
measures
of
blessing
;
and
in
spiritual
things
that
which
is
called
positively
the
least
,
is
just
none
at
all
;
he
that
shall
be
called
least
in
the
kingdom
,
shall
be
quite
shut
out
.
This
is
an
indifferency
both
in
the
cause
and
in
the
effect
:
They
feel
no
great
blessings
consequent
to
their
reception
,
and
therefore
their
aff●ctions
are
cold
;
and
because
they
are
so
,
they
shall
for
ever
be
without
the
blessing
.
5.
They
only
can
be
confident
that
their
desires
are
right
,
who
feel
sharpnesses
and
zeal
in
their
acts
of
love
.
For
in
spiritual
things
every
abatement
is
by
the
mixture
of
the
contrary
;
and
therefore
when
things
are
ind●fferent
,
we
cannot
tell
which
shall
be
accepted
or
accounted
of
;
and
when
there
is
as
much
evil
as
good
,
the
evil
is
only
abated
,
but
the
good
is
destroyed
,
and
is
not
accepted
:
and
therefore
till
the
victory
be
clear
and
evident
,
we
cannot
have
much
comfort
;
but
the
strong
desire
is
only
certain
and
comfortable
to
the
spirit
.
Great
desires
are
a
great
pain
;
and
the
Spouse
in
the
Canticles
complains
that
she
is
sick
of
love
,
and
then
calls
upon
Christ
to
comfort
her
with
flaggons
of
wine
.
Lesse
desires
than
the
greatest
,
if
they
be
real
and
effective
of
the
work
,
are
fit
for
such
persons
as
are
not
the
greatest
in
Religion
:
but
in
all
spiritual
progressions
we
are
sure
that
our
desires
shall
never
cease
growing
,
till
they
be
full
of
God
,
and
are
swell'd
up
to
immensity
;
and
till
they
come
to
some
greatnesse
,
that
they
are
like
hunger
and
thirst
,
or
like
the
breasts
of
a
fruitful
Nurse
,
full
and
in
pain
till
they
be
eased
,
we
cannot
be
so
confident
that
things
are
well
with
us
in
this
particular
.
Are
we
in
trouble
till
we
converse
with
our
Lord
in
all
the
ways
of
spiritual
entercourse
?
Do
we
rejoyce
when
a
Communion
day
comes
?
And
is
our
joy
fixed
upon
consideration
of
that
holy
necessity
of
doing
good
works
at
that
time
especially
,
and
receiving
the
aids
of
Grace
,
and
the
helps
of
the
Sacrament
liberally
?
When
it
is
thus
,
it
is
well
;
tha●
we
can
be
sure
of
:
All
measures
of
desire
which
are
so
little
,
that
we
can
compare
them
to
no
natural
similitude
of
earnestnesse
and
appetite
,
we
can
only
say
that
they
are
yet
very
uncomfortable
;
and
if
we
come
often
and
pray
that
we
may
have
lively
relish
and
appetite
to
the
Mysteries
,
it
may
be
well
in
time
;
but
as
yet
we
cannot
be
sure
that
it
is
so
.
There
is
only
in
this
case
one
help
to
our
examination
and
our
confidence
:
He
that
comes
because
God
commands
him
,
in
a
direct
and
certain
obedience
to
the
words
of
Christ
,
or
in
a
deep
sorrow
for
his
sins
,
coming
hither
in
hopes
of
remedy
;
or
in
a
great
apprehension
of
his
infirmity
,
addressing
himself
hither
for
support
and
strength
;
this
man
,
although
he
feels
no
sensual
punctures
and
natural
sharpnesses
of
desire
,
yet
he
comes
well
,
and
upon
a
right
principle
:
For
St.
Austin
reckoning
what
predisposition
is
necessary
by
way
of
preparation
to
the
holy
Sacrament
,
reckons
hunger
,
and
the
sense
of
our
sins
and
our
infirmities
;
but
if
he
wants
the
pleasure
of
these
passionate
indications
,
he
must
be
careful
that
he
be
sure
in
the
intellectual
and
religious
choice
;
for
that
is
the
thing
which
is
intended
to
be
signified
by
all
the
exterior
passions
:
but
when
he
hath
no
sign
,
he
must
be
the
more
careful
he
have
the
thing
signified
,
and
then
all
is
right
again
.
But
happy
is
that
soul
which
comes
to
these
springs
of
salvation
as
the
Hart
to
the
water
brooks
,
panting
and
thirsty
,
longing
and
passionate
,
weary
of
sin
,
and
hating
vanity
,
and
reaching
out
the
heart
and
hands
to
Christ
;
and
this
we
are
taught
by
the
same
Mystery
represented
under
other
Sacraments
;
the
waters
of
the
spiritual
Rock
of
which
our
fathers
drank
in
the
wilderness
;
the
Rock
was
Christ
,
and
those
waters
were
his
blood
in
Sacrament
:
and
with
the
same
appetite
they
drank
those
Sacramental
waters
withal
,
we
are
to
receive
these
divine
Mysteries
Evangelical
.
Now
let
us
by
the
aids
of
memory
and
fancy
consider
the
children
of
Israel
in
the
wildernesse
,
in
a
barren
and
dry
land
where
no
water
was
,
marching
in
dust
and
fire
,
not
wet
with
the
dew
of
heaven
,
wholly
without
moisture
save
only
what
dropt
from
their
own
brows
:
the
air
was
fire
,
and
the
vermin
was
fire
;
the
flying
serpents
were
of
the
same
cognation
with
the
firmament
,
their
sting
was
a
flame
,
their
venome
was
a
fever
,
and
the
fever
a
calenture
,
and
their
whole
state
of
abode
and
travel
was
a
little
image
of
the
day
of
judgment
,
when
the
elements
shall
melt
with
fervent
heat
:
These
men
like
Salamanders
walking
in
fire
,
dry
with
heat
,
and
scorched
with
thirst
,
and
made
yet
more
thirsty
by
calling
upon
God
for
water
;
suppose
,
I
say
,
these
thirsty
souls
hearing
Moses
to
promise
that
he
will
smite
the
Rock
,
and
that
a
River
should
break
forth
from
thence
;
observe
how
presently
they
ran
to
the
foot
of
the
springing
stone
,
thrusting
forth
their
heads
and
tongues
to
meet
the
water
,
impatient
of
delay
,
crying
out
that
the
water
did
not
move
like
light
,
all
at
once
:
and
then
suppose
the
pleasure
of
their
drink
,
the
unsatiableness
of
their
desire
,
the
immensity
of
their
appetite
;
they
took
in
as
much
as
they
could
,
and
they
desired
much
more
.
This
was
their
Sacrament
of
the
same
Mystery
,
and
this
was
their
manner
of
receiving
it
;
and
this
teaches
us
to
come
to
the
same
Christ
with
the
same
desires
:
For
if
that
water
was
a
type
of
our
Sacrament
,
or
a
Sacrament
of
the
same
secret
blessing
,
then
that
thirst
is
a
signification
of
our
duty
,
that
we
come
to
receive
Christ
in
all
the
ways
of
reception
with
longing
appetites
,
preferring
him
before
all
the
interests
in
the
world
,
as
birds
do
corn
above
jewels
,
or
hungry
men
meat
before
long
orations
.
For
it
is
worth
observing
,
that
there
being
in
the
Old
Testament
thirteen
Types
and
Umbrages
of
this
holy
Sacrament
,
eleven
of
them
are
of
meat
and
drink
:
such
are
*
the
tree
of
life
in
the
midst
of
Paradice
,
*
the
bread
and
wine
of
Melchisedeck
,
*
the
fine
meal
that
Sarah
kneaded
for
the
Angels
entertainment
,
*
the
Manna
,
*
and
the
roasted
paschal
Lamb
[
(a)
](A64145-e11290-b)
(a)
Sint
desiderii
post
eseas
pocula
magni
Praesertim
,
quia
carnes
assas
sumpsimus
agni
Assa
caro
nobis
facit
ora
magis
sitibunda
,
Quam
tenerae
carnes
,
qua●
mollis
decoquit
unda
.
Petrus
Blesens
.
,
*
the
springing
Rock
,
*
and
the
bread
of
proposition
to
be
eaten
by
the
Priests
,
*
the
barley
cake
in
the
host
of
Midian
,
*
Sampsons
Fathers
oblation
upon
the
rock
,
*
the
honey-comb
that
opened
the
eyes
of
Jonathan
,
*
and
the
bread
which
the
Angel
brought
to
Elijah
,
in
the
strength
of
which
he
was
to
live
fourty
days
:
all
this
to
shew
,
that
the
Sacrament
is
the
life
of
the
spiritual
man
,
and
the
food
of
his
soul
,
the
light
of
his
eyes
,
and
the
streng●h
of
his
heart
;
and
not
only
all
this
,
and
very
much
more
of
this
nature
,
but
to
represent
our
duty
also
,
and
the
great
principle
of
preparation
:
Meat
is
the
object
and
hunger
is
the
address
.
The
wine
is
the
wine
of
Angels
;
but
if
you
desire
it
not
,
what
should
you
do
with
it
?
for
the
wine
that
is
not
to
satisfie
your
need
,
can
do
nothing
but
first
minister
to
vanity
,
and
then
to
vice
;
first
to
wantonness
,
and
then
to
drunkenness
.
St.
Austin
expressing
the
affections
of
his
Mother
Monica
to
the
Blessed
Sacrament
,
says
,
that
her
soul
was
by
the
ligatures
of
faith
united
so
firmly
to
the
Sacrifice
which
is
dispensed
in
the
Lords
Supper
,
that
a
Lion
or
a
Dragon
could
not
drag
her
away
from
thence
,
and
it
was
said
of
St.
Katherine
,
In
actis
Lovaniensibus
dicitur
de
B.
Idâ
:
ex
ore
&
naribus
fluere
sanguinem
solere
,
qui
non
sistebatur
donec
ad
Sacram
mensam
se
sisteret
ad
sedandum
vehemens
ejus
communicandi
cum
eo
quem
ardenter
amaverat
desiderium
.
cap.
9.
In
Matth.
cap.
26.
hom.
83.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
S.
Chrys.
hom.
24.
in
1.
ad
Corinth
.
that
she
went
to
the
Sacraments
as
a
sucking
infant
to
his
mothers
breasts
:
and
this
similitude
St.
Chrisostom
presses
elegantly
,
[
See
you
not
with
what
pretty
earnestnesse
and
alacrity
infants
match
their
nurses
breast
?
how
they
thrust
their
lips
into
the
flesh
(
like
the
sting
of
a
Bee
.
)
Let
us
approach
to
this
Table
with
no
lesse
desire
,
and
with
no
lesse
suck
the
nipple
of
the
holy
Calice
;
yet
with
greater
desire
let
us
suck
the
grace
of
the
holy
Spirit
.
]
And
it
is
reported
that
our
Blessed
Lord
taught
St.
Mechtildis
,
When
you
are
to
receive
the
holy
Communion
,
desire
and
wish
to
the
praise
of
my
Name
to
have
all
desire
and
all
love
that
ever
was
kindled
in
any
heart
towards
me
,
and
so
come
to
me
;
for
so
will
I
inflame
,
and
so
will
I
accept
thy
love
,
not
as
it
is
,
but
as
thou
desirest
it
should
be
in
thee
.
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
saith
Christ
:
that
is
,
they
that
groan
under
the
burden
of
their
sins
,
and
feel
the
load
of
their
infirmities
,
and
desire
pardon
and
remedy
;
they
that
love
the
instruments
of
grace
as
they
are
channels
of
Salvation
:
they
that
come
to
the
Sacrament
out
of
earnest
desires
to
receive
the
blessings
of
Christ's
death
and
of
his
intercession
,
these
are
the
welcome
guests
:
for
so
saith
God
,
Open
thy
mouth
wide
and
I
will
fill
it
,
for
he
hath
filled
the
hungry
with
good
things
:
said
the
holy
Virgin
Mother
,
for
Christ
is
food
and
refreshment
to
none
else
:
for
the
full
he
hath
sent
empty
away
.
If
therefore
you
understand
your
danger
,
and
deeply
resent
the
evil
of
your
infirmities
and
sinful
state
;
if
you
confesse
your selves
miserable
and
have
all
corresponding
apprehensions
;
if
ye
long
for
remedy
and
would
have
it
upon
any
termes
;
if
you
be
hungry
at
your
very
heart
,
and
would
fain
have
food
and
Phys●ck
,
health
and
spiritual
advantages
:
if
you
understand
what
you
need
,
and
desire
what
you
understand
;
if
these
desires
be
as
great
as
they
are
reasonable
,
and
as
lasting
as
they
are
great
;
if
they
be
as
inquisitive
as
they
are
lasting
,
and
as
operative
as
they
are
inquisitive
;
that
is
,
if
they
be
just
and
reasonable
pursuances
of
the
means
of
grace
;
if
they
carry
you
by
fresh
and
active
appetites
to
the
communion
;
and
that
this
may
be
to
purpose
;
if
they
fix
you
upon
such
methods
as
will
make
the
Communion
effect
that
which
God
designed
and
which
we
need
,
then
we
shall
perceive
the
blessings
and
fruits
of
our
holy
desires
:
according
to
those
words
of
David
(
as
it
is
rendered
in
the
vulgar
Latin
)
the
Lord
hath
heard
the
desire
of
the
poor
;
and
his
ear
hath
hearkned
to
the
preparation
of
their
heart
.
An
earnest
desire
is
a
good
preparation
,
and
God
will
attend
unto
it
.
Concerning
this
therefore
we
are
first
to
examine
our selves
.
Upon
the
account
of
our
earnest
desires
,
it
is
seasonable
to
inquire
,
whether
to
communicate
frequently
be
an
instance
of
that
holy
desire
which
we
ought
to
have
to
these
sacred
Mysteries
?
and
whether
all
men
be
bound
to
communicate
frequently
,
and
what
measure
is
the
safest
and
best
in
this
inquiry
?
But
because
the
answer
to
this
depends
upon
some
other
propositions
of
differing
matter
;
I
reserve
it
to
its
proper
place
,
SECT.
III.
Of
our
Examination
concerning
Remanent
Affections
to
Sin
.
HE
that
desires
communicate
worthily
,
must
examine
himself
whether
there
be
not
in
him
any
aff●ction
to
sin
remaining
.
This
examination
is
not
any
part
of
repentance
,
but
a
trial
of
it
;
for
of
preparatory
repentance
I
shall
give
larger
accounts
in
its
own
place
:
but
now
we
are
to
try
whether
that
duty
be
done
,
that
if
it
be
we
may
come
;
if
not
,
we
may
be
remanded
,
and
go
away
till
we
have
performed
it
:
For
he
that
comes
must
have
repented
first
;
but
now
he
is
to
be
examined
whether
he
have
or
no
done
that
work
so
materially
,
that
it
is
also
prosperously
;
that
is
,
whether
he
have
done
it
not
only
solemnly
and
ritually
,
but
effectively
;
whether
he
have
so
washed
,
that
he
is
indeed
clean
from
any
soul
and
polluting
principle
.
When
the
Heathens
offered
a
Sacrifice
to
their
false
gods
,
they
would
make
a
severe
search
to
see
if
there
were
any
crookednesse
or
spot
,
any
uncleannesse
or
deformity
in
their
Sacrifice
.
The
Priest
was
wont
to
handle
the
liver
,
Apolog.
c.
30.
When
your
impure
Pri●sts
look
after
a
pure
Sacrifice
,
why
do
they
not
rather
inquire
into
their
own
heart
,
than
into
the
lambs
appurtenance
?
why
do
they
not
ask
after
the
lust
of
the
Sacrifice●s
,
more
than
the
little
spot
upon
the
bulls
liver
?
The
rites
of
Sacrifices
were
but
the
monitions
of
duty
;
Conentur
omnino
nitidam
&
immaculatam
[
animam
]
in
conspectu
Dei
producere
ne
visam
aversetur
.
Philo.
Si
mortale
corpus
,
multo
magis
immortalem
animam
.
Idem
.
lest
when
God
espying
a
soul
humbly
lying
before
the
Altar
,
and
finding
it
to
be
polluted
with
a
remaining
filthinesse
,
or
the
reproaches
of
a
sin
,
he
turns
away
his
head
and
hates
the
Sacrifice
.
And
God
who
taught
the
Sons
of
Israel
in
figures
and
shadows
,
and
required
of
the
Levitical
Priests
to
come
to
God
clean
and
whole
,
straight
,
and
with
perfect
bodies
,
meant
to
tell
us
,
that
this
bodily
precept
in
a
carnal
Law
,
does
in
a
spiritual
Religion
signifie
a
spiritual
purity
.
For
God
is
never
called
a
lover
of
bodies
,
but
the
great
lover
of
souls
;
and
he
that
comes
to
redeem
our
souls
from
sin
and
death
,
from
shame
and
reproach
,
would
have
our
souls
brought
to
him
as
he
loves
them
;
An
unclean
soul
is
a
deformity
in
the
eyes
of
God
;
it
is
indeed
spiritually
discerned
,
but
God
hath
no
other
eyes
but
what
are
spirits
and
flames
of
fire
.
Here
therefore
it
concerns
us
to
examine
our selves
strictly
and
severely
,
always
remembring
,
that
to
examine
our selves
(
as
it
is
here
intended
)
is
not
a
duty
compleated
by
examining
;
S.
Ambros
.
de
Sacram.
for
this
carries
us
on
to
the
Sacrament
,
or
returns
us
to
the
mortifications
of
repentance
.
But
sometimes
our
sins
are
so
notorious
,
that
they
go
before
unto
judgment
and
condemnation
,
and
they
need
no
examining
:
and
whatsoever
is
not
done
against
our
wills
,
cannot
be
besides
our
knowledg
,
and
so
cannot
need
examination
,
but
remembring
only
;
and
therefore
I
do
not
call
upon
the
drunkard
to
examine
himself
concerning
temperance
,
or
the
wanton
concerning
his
uncleanness
,
or
the
oppressor
concerning
his
cruel
covetousness
,
or
the
customary
swearer
concerning
his
profaneness
.
No
man
needs
much
inquiry
to
know
whether
a
man
be
alive
or
dead
when
he
hath
lost
a
vital
part
.
But
this
caution
is
given
to
the
returning
sinner
,
to
the
repenting
man
,
to
him
that
weeps
for
his
sins
,
and
leaves
what
was
the
shame
of
his
face
and
the
reproach
of
his
heart
.
For
we
are
quickly
apt
to
think
we
are
washed
enough
;
and
having
remembred
our
shameful
falls
,
we
groan
in
method
,
and
weep
at
certain
times
;
we
bid
our selves
be
sorrowful
,
and
tune
our
heart-strings
to
the
accent
and
key
of
the
present
solemnity
;
and
as
sorrow
enters
in
dresse
and
imagery
when
we
bid
her
,
so
she
goes
away
when
the
scene
is
done
.
Here
,
here
it
is
that
we
are
to
examine
whether
shows
do
make
a
real
change
;
whether
shadows
can
be
substances
,
and
whether
to
begin
a
good
work
splendidly
can
effect
all
the
purposes
of
its
designation
.
Have
you
wept
for
your
sin
so
that
you
were
indeed
sorrowful
and
afflicted
in
your
spirit
?
Are
you
so
sorrowful
that
you
hate
it
?
Do
you
so
hate
it
that
you
have
left
it
?
And
have
you
so
left
it
that
you
have
left
it
all
,
and
will
you
do
so
for
ever
?
These
are
particulars
worth
the
inquiring
after
.
How
then
shall
we
know
?
Signs
by
which
we
may
examine
and
tell
whether
our
affections
to
sin
remain
.
1.
Because
in
examining
our selves
concerning
this
,
we
can
never
be
sure
but
by
the
event
of
things
,
and
the
heart
being
deceitful
above
all
things
,
we
secretly
love
what
we
professe
to
hate
,
we
deny
our
lovers
,
and
desire
they
should
still
press
us
,
we
command
away
the
sin
from
our
presence
,
for
which
we
dy
if
it
stayes
away
;
therefore
while
we
are
in
this
prepartaory
duty
of
examination
,
the
best
sign
whereby
we
can
reasonably
suppose
all
affection
to
sin
to
be
gone
away
,
is
if
we
really
believe
that
we
shall
never
any
more
commit
that
sin
to
which
we
are
most
tempted
,
and
most
inclined
,
and
by
which
we
most
frequently
fall
.
Here
is
a
copious
matter
for
examination
.
2.
When
thou
doest
examine
thy self
,
thou
canst
not
but
remember
how
often
thou
hast
sinned
by
wantonnesse
,
perhaps
,
or
by
intemperance
;
but
now
thou
sayest
thou
wilt
do
so
no
more
.
If
thou
hadst
never
said
so
and
failed
,
it
might
have
been
likely
enough
;
but
the
Sun
does
not
rise
and
set
so
often
as
thou
hast
sinned
and
broken
all
thy
holy
vows
:
and
thy
resolution
to
put
away
thy
sin
is
but
like
Amnon
thrusting
out
his
sister
after
he
had
enjoyed
her
and
was
weary
:
Sin
looks
ugly
after
it
hath
been
handled
;
and
thou
having
lost
thy
innocence
and
thy
peace
for
nothing
but
the
exchange
of
shame
and
indignation
,
thou
art
vexed
,
peevish
,
and
unsatisfied
,
and
then
thou
resolvest
thou
wilt
sin
no
more
.
But
thou
wilt
find
this
to
be
no
great
matter
,
but
a
great
deception
;
for
thou
only
desirest
it
not
,
because
for
the
present
the
appetite
is
gone
;
thou
hast
no
fondness
for
it
,
because
the
pleasure
is
gone
;
and
like
him
who
having
scratched
the
skin
till
the
blood
comes
,
to
satisfie
a
disease
of
pleasure
and
uncleannesse
,
feeling
the
smart
thou
resolvest
to
scratch
no
more
.
3.
But
consider
I
pray
and
examine
better
;
is
the
disease
cured
because
the
skin
is
broken
?
will
the
appetite
return
no
more
?
and
canst
not
thou
again
be
tempted
?
is
it
not
likely
that
the
sin
will
look
prettily
,
and
talk
flattering
words
,
and
entice
thee
with
softnesses
and
easie
fallacies
?
and
wilt
not
thou
then
lay
thy
foolish
head
upon
the
lap
of
the
Philistian
damsel
,
and
sleep
till
thy
locks
be
cut
,
and
all
thy
strength
is
gone
?
wilt
not
thou
forget
thy
shame
and
thy
repentance
,
thy
sick
stomach
and
thy
aking-head
,
thy
troubled
conscience
and
thy
holy
vows
,
when
thy
friend
calls
thee
to
go
and
sin
with
him
,
to
walk
aside
with
him
into
the
regions
of
foolish
mirth
and
an
unperceived
death
?
Place
thy self
by
consideration
and
imaginative
representment
in
the
circumstances
of
thy
former
temptation
;
and
consider
when
thou
canst
be
made
to
desire
,
and
art
invited
to
desire
,
and
naturally
doest
desire
,
can
thy
resolution
hold
out
against
such
a
battery
:
4.
In
order
to
this
;
examine
whether
there
be
in
thee
any
good
principle
stronger
than
all
the
Arguments
and
flatteries
of
thy
sin
?
but
above
all
things
,
examine
whether
there
be
not
in
thee
this
principle
,
that
if
thou
dost
sin
again
in
great
temptation
,
that
thou
wilt
and
mayest
repent
again
?
Take
heed
of
that
:
for
it
is
certain
,
no
man
lives
in
the
regions
of
temptation
,
to
whom
sin
can
seem
pleasant
,
but
he
will
fall
when
the
temptation
comes
strongly
,
if
he
have
this
principle
within
him
,
that
though
he
do
commit
that
sin
,
he
may
and
will
repent
:
for
then
sin
hath
got
a
Paranymph
and
a
sollicitor
,
a
warrant
and
an
advocate
;
if
you
think
that
you
can
so
order
it
,
that
you
shall
be
as
sure
of
heaven
,
though
you
do
this
sin
as
though
you
do
it
not
,
you
can
have
no
security
;
your
resolutions
are
but
glass
;
they
may
look
like
diamonds
to
an
undescerning
eye
,
but
they
will
last
no
longer
then
till
the
next
rude
temptation
falls
upon
them
.
5.
Examine
yet
further
:
is
your
case
so
,
that
you
have
no
reserves
of
cases
in
which
your
sin
shall
prevail
?
you
resolve
to
leave
the
partner
of
your
follies
,
and
you
go
from
her
lest
you
be
tempted
?
It
is
well
;
it
is
very
well
:
but
is
not
your
heart
false
as
water
;
and
if
you
should
see
her
again
,
do
you
not
perceive
that
your
resolution
hath
brought
you
to
a
little
shame
,
because
it
will
upbraid
thy
falshood
and
inconstancy
?
you
resolve
against
all
intemperate
anger
,
and
you
deny
the
importunity
of
many
trifling
occurrencies
:
but
consider
;
if
you
be
provoked
,
and
if
you
be
despised
,
can
your
flesh
and
blood
endure
it
then
?
It
may
be
Calpurnius
or
Tocca
shall
not
perswade
thee
to
go
to
the
baths
of
Lucrinus
;
but
if
Mecoenas
calls
thee
,
or
the
Consul
desires
thy
company
,
thou
canst
resist
no
longer
.
Thou
didst
play
the
fool
with
poor
Calenia
,
and
thou
art
troubled
at
thy
folly
;
and
art
ashamed
when
thou
doest
remember
how
often
thou
wentest
into
the
Summoenium
and
peeped
into
the
titles
of
those
unhappy
women
whose
bodies
were
the
price
of
a
Roman
penny
:
but
art
thou
so
severe
and
chast
that
thou
wilt
die
rather
than
serve
the
imperious
lust
of
Julia
?
or
wilt
thou
never
be
scorched
with
the
flames
of
Corinna's
beauty
?
It
is
nothing
to
despise
a
cheap
sin
and
a
common
temptation
;
but
art
thou
strong
enough
to
overcome
the
strongest
argument
that
thy
sin
hath
?
Examine
thy self
here
wisely
and
severely
.
It
is
not
thy
part
saying
,
I
will
sin
no
more
.
He
that
hath
new
dined
can
easily
resolve
to
fast
at
night
:
but
when
thou
art
hungry
,
and
invited
,
and
there
is
rare
meat
on
the
table
,
and
thy
company
stayes
for
thee
and
importunes
thee
,
canst
thou
then
go
on
with
thy
fasting
day
?
if
thou
canst
,
it
is
as
it
should
be
:
but
let
not
thy
resolution
be
judged
by
short
sayings
:
but
first
by
great
considerations
,
and
then
by
proportionable
events
.
If
neither
the
biggest
temptation
,
nor
thy
trifling
hopes
,
nor
thy
foolish
principles
,
nor
weak
propositions
can
betray
thee
,
then
thou
mayest
with
reason
say
that
you
have
no
affection
so
strong
as
the
love
of
God
,
no
passion
so
great
as
thy
repentance
,
no
pleasure
equal
to
that
of
an
holy
conscience
,
and
then
thou
mayest
reasonably
believe
that
there
is
in
thee
no
affection
to
sin
remaining
.
But
something
more
is
to
be
added
.
6.
In
the
examination
of
this
particular
;
take
no
accounts
of
your self
by
the
present
circumstances
,
and
by
your
thoughts
and
resolutions
in
the
dayes
of
Religion
and
solemnity
:
but
examine
how
it
is
with
you
in
the
dayes
of
ordinary
conversation
,
and
in
the
circumstances
of
secular
imployments
.
For
it
is
with
us
in
our
preparations
to
the
holy
Communion
,
as
it
is
with
women
that
sit
to
have
their
pictures
drawn
:
they
make
themselves
brave
and
adorned
and
put
on
circumstances
of
beauty
to
represent
themselves
to
their
friends
and
to
their
posterity
with
all
the
advantages
of
art
and
dressing
.
But
he
that
loves
his
friends
picture
because
it
is
like
her
,
and
desires
to
see
in
image
what
he
had
in
dayly
conversation
,
would
willingly
see
her
in
picture
as
hee
sees
her
every
day
;
and
that
is
most
like
her
,
not
which
resembles
her
in
extraordinary
,
and
by
the
sophistrie
of
dressing
,
but
as
she
looked
when
she
went
about
in
the
government
of
her
family
.
So
must
we
look
upon
our selves
in
the
dresses
of
every
day
in
the
week
;
and
not
take
accounts
of
our selves
as
we
trick
up
our
souls
against
a
communion
day
.
For
he
that
puts
on
fine
cloaths
for
one
day
or
two
,
must
not
suppose
himself
to
be
that
Prince
which
he
only
personates
.
We
dresse
our selves
upon
a
day
of
Religion
;
and
then
we
cannot
endure
to
think
of
sin
;
and
if
we
do
we
sigh
,
and
when
we
sigh
,
we
pray
,
and
suppose
that
if
we
might
die
upon
that
day
,
it
would
be
a
good
dayes
work
;
for
we
could
not
die
in
a
better
time
.
But
let
us
not
deceive
our selves
.
That
is
our
picture
that
is
like
us
every
day
in
the
week
:
and
if
you
are
as
just
in
your
buying
and
selling
,
as
you
are
when
you
are
saying
your
prayers
;
if
you
are
as
chast
in
your
conversation
,
as
you
are
in
your
religious
retirement
;
if
your
temperance
be
the
same
every
day
,
as
it
is
in
your
thoughts
upon
a
fasting
day
;
if
you
wear
the
same
habits
of
virtue
every
day
in
the
week
,
as
you
put
on
upon
a
Communion
day
,
you
have
more
reason
to
think
your selves
prepared
,
than
by
all
the
extempore
piety
and
solemn
Religion
that
rises
at
the
sound
of
a
Bell
,
and
keeps
her
time
by
the
Calendar
of
the
Church
,
more
than
by
the
laws
of
God
.
This
is
not
so
to
be
understood
as
if
it
were
not
fit
that
against
a
solemn
time
and
against
a
communion
day
,
our
souls
should
be
more
adorned
,
and
our
lamps
better
dressed
,
and
our
lights
snuffed
,
and
our
Religion
more
active
,
and
the
habits
of
grace
should
exercise
more
acts
:
But
this
is
meant
only
;
that
though
the
acts
of
virtue
are
not
so
frequent
on
ordinary
dayes
,
yet
there
must
be
no
act
of
vice
upon
them
at
all
;
and
the
habits
of
grace
must
be
the
same
,
and
the
inclinations
regular
,
and
the
disposition
ready
,
and
the
desires
prest
:
and
you
shall
better
know
the
estate
of
your
soul
by
examining
how
you
converse
with
your
Merchant
,
than
by
considering
how
cautiously
you
converse
with
your
Priest
.
He
that
talks
to
a
Prince
will
talk
as
wisely
as
he
can
,
but
if
you
will
know
what
the
man
is
,
inquire
after
him
in
his
house
,
and
how
he
is
with
all
his
relations
.
For
no
man
stands
upon
his
Guard
alwayes
,
as
he
does
sometimes
.
If
therefore
,
upon
examining
you
would
understand
what
you
are
,
examine
your self
;
not
by
your
cloaths
,
but
by
your
body
;
not
by
the
extraordinaries
of
a
solemn
religion
,
but
by
the
ordinaries
of
a
daily
conversation
.
These
are
the
best
Signs
I
can
tell
of
;
but
they
are
to
be
made
use
of
,
with
the
following
cautions
.
1.
Although
in
trying
whether
your
resolutions
are
likely
to
hold
,
and
your
affections
to
sin
are
gone
,
you
must
not
rely
upon
words
,
but
place
your self
in
the
scene
and
circumstances
of
your
temptation
,
and
try
whether
you
be
likely
to
hold
out
when
sin
comes
with
all
the
offers
of
advantage
;
yet
be
carefull
that
this
examination
of
your
own
strength
against
temptation
become
not
a
temptation
to
you
,
and
this
is
especially
to
be
attended
to
in
the
matter
of
lust
and
fear
.
For
the
very
imaginations
of
a
lustfull
object
are
of
themselves
a
direct
temptation
;
and
he
that
dresses
his
fancie
with
remembrances
of
this
vanitie
,
opens
a
door
to
let
the
sin
in
.
Murenia's
little
boy
being
afraid
of
the
wolf
at
the
door
,
opened
the
door
to
see
if
he
were
gone
,
and
let
the
beast
in
:
and
since
the
fancy
is
the
proper
scene
of
lust
,
he
that
brings
the
temptation
there
,
brings
it
where
it
can
best
prevail
.
Therefore
in
our
examination
concerning
this
evil
,
and
whether
we
be
likely
to
stand
in
this
war
,
we
are
to
examine
our selves
only
,
whether
we
are
perfectly
resolved
to
fly
and
not
to
fight
,
that
is
,
whether
we
will
secure
our selves
by
the
proper
arts
of
the
spirit
of
prudence
:
for
if
any
thing
can
make
us
come
neer
this
Devil
,
we
are
lost
without
remedy
.
The
temptations
in
the
matter
of
fear
are
something
like
it
,
if
you
will
examine
whether
you
love
God
so
well
that
you
would
dye
for
him
,
inquire
as
well
and
wisely
as
you
can
,
but
be
not
too
particular
.
Satisfie
your self
with
a
general
answer
,
and
rest
in
this
,
if
you
finde
that
the
apprehension
of
death
is
not
so
great
as
the
apprehension
of
sin
;
if
you
pray
against
fear
,
and
heap
up
arguments
to
confirm
your
courage
and
your
hope
,
if
you
finde
that
you
despise
those
instances
of
persecution
that
you
meet
with
;
for
the
rest
,
believe
in
God
,
who
it
may
be
will
not
give
strengths
before
you
need
them
;
and
therefore
be
satisfied
with
thus
much
,
that
your
present
strength
is
sufficient
for
any
present
trial
;
and
when
a
greater
comes
,
God
hath
promised
to
give
you
more
strength
when
you
shall
have
need
of
more
.
But
examine
your self
by
what
is
likely
to
fall
upon
you
actually
.
It
may
be
you
have
cause
to
fear
that
you
shall
be
made
poor
for
a
good
conscience
,
or
imprisoned
for
your
duty
,
or
banished
for
religion
,
consider
if
you
love
God
so
well
that
you
are
likely
to
suffer
that
,
which
is
likely
to
happen
to
you
;
but
do
not
dress
your
examination
with
rare
contingencies
and
unlikely
accidents
,
and
impossible
cases
.
Do
not
ask
your self
whether
you
would
endure
the
rack
for
God
,
or
the
application
of
burning
Basons
to
your
eyes
,
or
the
torment
of
a
slow
fire
,
or
whether
you
had
rather
go
to
hell
than
commit
a
sin
;
this
is
too
phantastick
a
trial
;
and
when
God
(
it
may
be
)
knowing
your
weakness
,
will
never
put
you
to
it
really
,
do
not
you
tempt
your self
by
fancy
,
and
an
afflictive
representment
.
Domitian
was
a
cruel
man
,
false
and
bloody
;
and
to
be
neer
him
was
a
perpetual
danger
:
enough
to
try
the
constancy
of
the
bravest
Roman
.
But
once
that
he
might
be
wanton
in
his
cruelty
;
he
invited
the
chiefest
of
the
Patricii
to
Supper
;
who
coming
in
obedience
and
fear
enough
,
entred
into
a
Court
all
hanged
with
blacks
,
and
from
thence
were
conducted
into
dining
rooms
by
the
Pollinctors
,
who
used
to
dress
the
bodies
unto
Funerals
:
the
lights
of
heaven
(
we
may
suppose
)
were
quite
shut
out
by
the
approaching
night
and
arts
of
obscurity
;
when
they
were
in
those
charnel
houses
(
for
so
they
seemed
)
every
one
was
placed
in
order
,
a
black
Pillar
or
Coffin
set
by
him
,
and
in
it
a
dim
taper
besmeared
with
brimstone
that
it
might
burn
faint
,
and
blew
,
and
solemn
;
where
when
they
had
stood
a
while
like
designed
sacrifices
,
or
as
if
the
Prince
were
sending
them
on
solemn
Embassie
to
his
brother
the
Prince
of
Darkness
;
on
a
sudden
entred
so
many
naked
Black-Moors
,
or
Children
besmear'd
with
the
horrid
juice
of
the
sepia
,
who
having
danced
a
little
in
phantastick
and
Devils
postures
,
retired
a
while
,
and
then
returned
serving
up
a
banquet
as
at
solemn
funerals
;
and
Wine
brought
to
them
in
Urnes
instead
of
Goblets
;
with
deepest
silence
,
now
and
then
interrupted
with
fearful
groans
and
shriekings
.
Here
the
Senators
,
who
possibly
could
have
strugled
with
the
abstracted
thoughts
of
death
,
seeing
it
dressed
in
all
the
fearful
imagerie
and
Ceremonies
of
the
grave
;
had
no
powers
of
Philosophy
or
Roman
courage
;
but
falling
into
a
lipothymie
or
deep
swooning
,
made
up
this
pageantry
of
death
with
a
representing
of
it
unto
the
life
.
This
scene
of
sorrows
was
over-acted
,
and
it
was
a
witty
cruelty
to
kill
a
wise
man
,
by
making
him
too
imaginative
and
phantastical
.
It
is
not
good
to
break
a
staffe
by
too
much
trying
the
strength
of
it
,
or
to
undo
a
mans
soul
by
a
useless
and
so
phantastick
a
temptation
.
For
he
that
tries
himself
further
than
he
hath
need
of
,
is
like
Palaemons
shepherd
,
who
fearing
the
foot-bridge
was
not
strong
enough
to
try
it
,
loaded
it
so
long
,
till
by
his
unequal
trial
he
broke
that
which
would
have
born
a
bigger
burden
than
he
had
to
carry
over
it
.
Some
things
will
better
suffer
a
long
usage
,
than
an
unequal
trial
.
2.
When
any
man
hath
by
the
former
measures
examined
himself
,
how
his
affections
do
stand
to
sin
and
folly
,
by
whatsoever
signs
he
is
usually
made
confident
;
let
him
be
sure
to
make
abatements
of
his
confidence
,
if
he
have
found
that
he
hath
failed
already
in
despight
of
all
his
Arts
,
and
all
his
purposes
.
If
we
have
often
fallen
back
from
our
resolutions
,
there
is
then
no
sign
left
for
us
but
the
thing
signified
:
nothing
can
tell
us
how
our
affections
are
,
but
by
observing
what
they
do
.
For
he
that
hath
broken
his
word
with
me
,
when
it
was
in
his
power
to
keep
it
;
hath
destroyed
my
confidence
in
him
:
but
if
he
hath
deceived
me
twice
or
thrice
in
the
same
thing
;
for
shame
and
prudence
sake
I
will
venture
no
more
,
if
I
can
be
disobliged
.
If
we
therefore
have
fail'd
of
our
promises
to
God
so
many
times
,
that
we
can
speak
nothing
reasonably
of
our
proceedings
,
nor
imagine
what
thoughts
God
hath
concerning
us
,
but
the
hardest
and
the
worst
;
though
we
have
great
reason
to
rejoyce
in
Gods
long
suffering
and
infinite
patience
,
yet
by
any
signs
which
can
be
given
we
have
no
reason
to
trust
our selves
.
●or
if
we
shall
now
examine
;
we
can
tell
no
more
than
we
could
do
before
,
we
were
alwayes
deceived
in
our
conjectures
and
pretences
;
and
it
is
more
likely
now
;
because
sin
hath
so
long
prevailed
;
and
by
our
frequent
relapses
we
must
at
least
learn
this
truth
,
that
our
hearts
are
false
,
and
our
promises
are
not
to
be
trusted
.
In
this
case
,
no
testimony
is
credible
but
an
eye
witnesse
.
Therefore
let
us
leave
all
artificial
examinations
and
betake
our selves
to
the
solid
and
material
practices
of
a
religious
life
.
We
must
do
something
really
,
before
we
can
by
inquiring
tell
how
it
is
with
us
.
When
we
have
resolved
,
and
in
some
measure
performed
our
resolution
;
when
we
have
stood
the
shock
of
a
temptation
and
found
our
heart
firm
as
in
a
day
of
religion
;
when
we
perceive
sin
to
be
weaker
,
and
the
kingdom
of
grace
to
grow
in
power
;
when
we
feel
that
all
our
holy
vows
are
more
than
words
,
and
that
we
are
not
the
same
easie
fools
,
alwayes
giving
God
good
words
but
never
performing
them
;
but
that
now
we
have
set
our
foot
upon
the
enemy
,
and
are
not
infallibly
carried
away
when
our
temptation
comes
;
then
we
may
inquire
further
,
and
look
after
the
former
signes
and
indications
of
spiritual
life
,
and
the
just
measures
of
preparation
.
Till
then
let
us
not
trouble
our selves
with
the
particulars
of
spiritual
arts
and
the
artificial
methods
of
religion
;
for
things
are
not
so
well
with
us
as
we
suppose
.
SECT.
IV.
Of
Examination
of
our selves
in
the
matter
of
our
Prayers
in
order
to
a
Holy
Communion
.
THe
Holy
Sacrament
is
in
its
nature
and
design
a
solemn
prayer
,
and
the
imitation
of
the
intercession
which
our
glorious
High
Priest
continually
makes
for
us
in
heaven
;
and
as
it
is
our
ministery
,
in
solemnity
as
we
ought
,
it
were
fit
that
we
examine
our selves
how
we
do
it
in
ordinary
and
daily
offices
.
For
since
there
are
so
many
excellent
promises
made
to
Prayer
,
and
that
nothing
more
disposes
us
to
receive
the
grace
of
the
Sacraments
,
and
the
blessings
of
Communion
,
than
holy
Prayer
;
since
Prayer
can
obtain
every
thing
,
it
can
open
the
windows
of
heaven
,
and
shut
the
gates
of
hell
;
it
can
put
a
holy
constraint
upon
God
,
and
detain
an
Angel
till
he
leave
a
blessing
;
it
can
open
the
treasures
of
rain
,
and
soften
the
iron
ribs
of
rocks
,
till
they
melt
into
tears
and
a
flowing
river
:
Prayer
can
unclasp
the
girdles
of
the
North
,
saying
to
a
Mountain
of
Ice
,
Be
thou
removed
hence
,
and
cast
into
the
bottom
of
the
Sea
;
it
can
arrest
the
Sun
in
the
midst
of
his
course
,
and
send
the
swift
winged
winds
upon
our
errand
;
and
all
those
strange
things
,
and
secret
decrees
,
and
unrevealed
transactions
which
are
above
the
clouds
,
and
far
beyond
the
regions
of
the
stars
,
shall
combine
in
ministery
and
advantages
for
the
praying
man
:
It
cannot
be
but
we
should
feel
less
evil
,
and
much
more
good
than
we
do
,
if
our
Prayers
were
right
.
But
the
state
of
things
is
thus
:
It
is
an
easie
duty
,
and
there
are
many
promises
,
and
we
do
it
often
,
and
yet
we
prevail
but
little
.
Is
it
not
a
strange
thing
,
that
our
friends
die
round
about
us
,
and
in
every
family
some
great
evil
often
happens
,
and
a
Church
shall
suffer
persecution
for
many
years
together
without
remedy
,
and
a
poor
man
groans
under
his
oppressor
,
who
is
still
prosperous
,
and
we
cannot
rescue
the
life
of
a
servant
from
his
fatal
grave
;
and
still
we
pray
,
and
do
not
change
the
course
of
providence
in
a
single
instance
many
times
,
whether
the
instance
be
of
little
or
of
great
concernment
:
what
is
the
matter
?
we
patiently
suffer
our
prayers
to
be
rejected
,
and
comfort
our selves
by
saying
,
that
it
may
be
the
thing
is
not
fit
for
us
,
it
is
against
the
decree
of
God
,
or
against
our
good
,
or
to
be
denied
is
better
;
and
there
is
a
secret
order
of
thing●
and
events
,
to
which
a
denial
does
better
minister
than
a
concession
.
This
is
very
true
,
but
not
always
when
we
are
denied
;
for
it
is
not
always
in
mercy
,
but
in
anger
very
often
we
are
denied
,
because
our
duty
is
ill
performed
:
For
if
our
Prayers
were
right
,
the
Providence
of
God
would
often
find
out
ways
to
reconcile
his
great
ends
with
our
great
desires
;
and
we
might
be
saved
hereafter
,
and
yet
delivered
here
besides
;
and
sometimes
we
should
have
heaven
and
prosperity
too
,
and
the
crosse
should
be
sweetned
,
and
the
days
of
affliction
should
for
our
sakes
be
shortned
,
and
death
would
not
come
so
hastily
,
and
yet
we
should
be
preserved
innocent
in
the
midst
of
an
evil
generation
,
though
it
waited
for
the
periods
and
usual
determinations
of
nature
:
Let
us
rectifie
our
Prayers
,
and
try
what
the
event
will
be
;
it
is
worth
so
much
at
least
;
but
however
,
as
to
the
present
case
,
if
we
perform
this
duty
pitifully
and
culpably
,
it
is
not
to
be
expected
we
should
communicate
holily
.
The
gradation
and
correspondencies
of
this
holy
ministry
will
demonstrate
this
truth
.
For
what
Christ
did
once
upon
the
Crosse
in
real
Sacrifice
,
that
he
always
does
in
heaven
by
perpetual
representment
and
intercession
;
what
Christ
does
by
his
supream
Priest-hood
,
that
the
Church
doth
by
her
ministerial
;
what
he
does
in
heaven
,
we
do
upon
earth
;
what
is
performed
at
the
right
hand
of
God
,
is
also
represented
and
in
one
manner
exhibited
upon
the
holy
Table
of
the
Lord
:
and
what
is
done
on
Altars
upon
solemn
days
,
is
done
in
our
Closets
in
our
daily
offices
;
that
is
,
God
is
invocated
,
and
God
is
appeas'd
,
and
God
is
reconciled
,
and
God
gives
us
blessings
and
the
fruits
of
Christs
passion
in
the
vertue
of
the
sacrificed
Lamb
;
that
is
,
we
believing
and
praying
,
are
blessed
and
sanctified
and
saved
through
Jesus
Christ
.
So
that
as
we
pray
so
we
communicate
:
if
we
pray
well
,
we
may
communicate
well
,
else
at
no
hand
.
Now
in
this
,
besides
that
we
are
to
take
account
of
our
Prayers
by
all
those
measures
of
the
Spirit
which
we
have
learned
in
the
holy
Scriptures
,
there
are
two
great
lines
of
duty
by
which
we
can
well
examine
our selves
in
this
particular
.
1.
That
our
Prayers
must
be
the
work
of
our
hearts
,
not
of
our
lips
;
that
is
,
that
we
heartily
desire
what
we
so
carefully
pray
for
:
and
God
knows
this
is
not
very
ordinary
.
For
besides
that
we
are
not
in
love
with
the
things
of
God
,
and
have
no
worthy
value
for
Religion
,
there
are
many
things
in
our
Prayer
which
we
ask
for
,
and
do
not
know
what
to
do
with
if
we
had
them
,
and
we
do
not
feel
any
want
of
them
,
and
we
care
not
whether
we
have
them
or
no.
We
ask
for
the
Spirit
of
God
,
for
Wisdom
,
and
for
a
right
Judgment
in
all
things
;
and
yet
there
are
not
many
in
our
Christian
Assemblies
who
use
to
trouble
themselves
at
all
with
judging
concerning
the
Mysteries
of
Godlinesse
.
Men
pray
for
humility
,
and
yet
at
the
same
time
think
that
all
that
which
is
indeed
humility
,
is
a
pitiful
poornesse
of
spirit
,
pusilanimity
,
and
want
of
good
breeding
.
We
pray
for
contrition
and
a
broken
heart
;
and
yet
if
we
chance
to
be
melancholy
we
long
to
be
comforted
,
and
think
that
the
Lectures
of
the
Crosse
bring
Death
,
and
therefore
are
not
the
way
of
Eternal
Life
.
We
pray
sometimes
that
God
may
be
first
and
last
in
all
our
thoughts
;
and
yet
we
conceive
it
no
great
matter
whether
he
be
or
no
;
but
we
are
sure
that
he
is
not
,
but
the
things
of
the
world
do
take
up
the
place
of
God
;
and
yet
we
hope
to
be
saved
for
all
that
,
and
consequently
are
very
indifferent
concerning
the
return
of
that
Prayer
.
We
frequently
call
upon
God
for
his
grace
,
that
we
may
never
fall
into
sin
;
now
in
this
,
besides
that
we
have
no
hopes
to
be
heard
,
and
think
it
impossible
to
arrive
to
a
state
of
life
in
which
we
shall
not
commit
sins
,
yet
if
we
do
sin
,
we
know
there
is
a
remedy
so
ready
,
that
we
believe
we
are
not
much
the
worse
if
we
do
.
Here
are
prayers
enough
,
but
where
are
the
desires
all
this
while
?
We
pray
against
covetousnesse
,
and
pride
,
and
gluttony
;
but
nothing
that
we
do
but
is
either
covetousnesse
or
pride
;
so
that
our
Prayers
are
terminated
upon
a
word
,
not
upon
a
thing
.
We
do
covetous
actions
,
and
speak
proud
words
,
and
have
high
thoughts
,
and
do
not
passionately
desire
to
have
affections
contrary
to
them
,
but
only
to
such
notions
of
the
sin
as
we
have
entertained
,
which
are
such
as
will
do
no
real
prejudice
or
mortification
to
the
sin
:
and
whatever
our
Prayers
are
,
yet
it
is
certain
our
desires
are
so
little
,
and
so
content
with
any
thing
of
this
nature
,
that
for
very
many
spiritual
petitions
we
are
indifferent
whether
they
be
granted
or
not
.
But
if
we
are
poor
or
persecuted
,
if
we
be
in
fear
or
danger
,
if
we
be
heart-sick
or
afflicted
with
an
uncertain
soul
,
then
we
are
true
desirers
of
relief
and
mercy
;
we
long
for
health
,
and
desire
earnestly
to
be
safe
;
our
hearts
are
pinch'd
with
the
desire
,
and
the
sharpnesse
of
the
appetite
is
a
pain
;
then
we
pray
,
and
mind
what
we
do
.
*
He
that
is
in
fear
of
death
,
does
not
when
he
prays
for
life
think
upon
his
money
and
his
sheep
;
the
entring
of
a
fair
woman
into
the
room
does
not
bend
his
neck
,
and
make
him
look
off
from
the
Princes
face
of
whom
he
sues
for
pardon
.
And
if
we
had
desires
as
strong
as
our
needs
,
and
apprehensions
answerable
to
our
duty
,
it
were
not
possible
that
a
man
should
say
his
prayers
and
never
think
of
what
he
speaks
:
but
as
our
attention
is
,
so
is
our
desire
,
trifling
and
impertinent
;
it
is
frighted
away
like
a
bird
,
which
fears
as
much
when
you
come
to
give
it
meat
,
as
if
you
came
with
a
design
of
death
.
When
therefore
you
are
to
give
sentence
concerning
your
Prayers
,
your
●rayer-book
is
the
least
thing
that
is
to
be
examined
;
your
Desires
are
the
principal
,
for
they
are
fountains
both
of
action
and
passion
.
Desire
what
you
pray
for
;
for
certain
it
is
,
you
will
pray
passionately
if
you
desire
ferven●ly
.
Prayers
are
but
the
body
of
the
bird
;
Desires
are
its
Angels
wings
.
2.
If
you
will
know
how
it
is
with
you
in
the
matter
of
your
Prayers
,
examine
whether
or
no
the
form
of
your
Prayer
be
the
rule
of
your
life
.
Every
Petition
to
God
is
a
Precept
to
man
;
and
when
in
your
Litanies
you
pray
to
be
delivered
from
malice
and
hypocrisie
,
from
pride
and
envy
,
from
fornication
and
every
deadly
sin
;
all
this
is
but
a
line
of
duty
,
and
tells
us
that
we
must
never
consent
to
an
act
of
pride
,
or
a
thought
of
envy
,
to
a
temptation
of
uncleannesse
,
or
the
besmearings
and
evil
paintings
of
hypocrisie
.
*
But
we
when
we
pray
against
a
sin
think
we
have
done
enough
;
and
if
we
ask
for
a
grace
,
suppose
there
is
no
more
required
.
Now
Prayer
is
an
instrument
of
help
,
a
procuring
auxilliaries
of
God
,
that
we
may
do
our
duty
;
and
why
should
we
ask
for
help
,
if
we
be
not
our selves
bound
to
do
the
thing
?
Look
not
therefore
upon
your
prayers
as
a
short
method
of
ease
and
salvation
,
but
as
a
perpetual
monition
of
duty
;
and
by
what
we
require
of
God
,
we
see
what
he
requires
of
us
;
and
if
you
want
a
system
or
collective
body
of
holy
precepts
,
you
need
no
more
but
your
prayer
book
;
and
if
you
look
upon
them
first
as
duties
,
then
as
prayers
,
that
is
things
fit
to
be
desired
,
and
fit
to
be
laboured
for
,
your
prayers
will
be
much
more
usefull
;
not
so
often
vain
,
nor
so
subject
to
illusion
,
not
so
destitute
of
effect
,
or
so
failing
of
the
promises
.
The
prayers
of
a
Christian
must
be
like
the
devotions
of
the
husbandman
.
God
speed
the
plough
,
that
is
,
labour
and
prayer
together
;
a
prayer
to
bless
our
labour
.
Thus
then
we
must
examine
.
Is
desire
the
measure
of
our
prayer
?
and
is
labour
the
fruit
of
our
desire
?
if
so
;
then
what
we
ask
we
shall
receive
as
the
gift
of
God
and
the
reward
of
our
labour
;
but
unless
this
be
the
state
of
o●r
prayer
,
we
shall
finde
that
the
receiving
of
the
Sacrament
will
be
as
ineffective
because
it
will
be
as
imperfect
as
our
prayer
.
For
prayer
and
Communion
differ
but
as
great
and
little
in
the
same
kinde
of
duty
.
Communion
is
but
a
great
,
publick
and
solemn
addresse
and
prayer
to
God
through
Jesus
Christ
:
and
if
we
be
not
faithful
in
a
little
we
shall
not
be
intrusted
in
a
greater
;
he
that
does
not
pray
holily
and
prosperously
,
can
never
communicate
acceptably
.
This
therefore
must
be
severely
and
prudently
examined
.
But
let
us
remember
this
;
that
there
is
nothing
fit
to
be
presented
to
God
but
what
is
great
and
●xcellent
;
for
nothing
comes
from
him
but
what
is
great
and
best
;
and
nothing
should
be
returned
to
him
that
is
little
and
contemptible
in
its
kinde
.
It
is
a
mysterious
elegancie
that
is
in
the
Hebrew
of
the
Old
Testament
;
the
affrightment
of
the
Lord
;
that
is
,
a
great
affrightment
fell
upon
them
;
and
the
fearful
fire
that
fell
upon
the
shepherds
and
sheep
of
Job
is
called
the
fire
of
God
:
the
sleep
of
the
Lord
,
that
is
,
a
very
great
sleep
was
fallen
upon
them
.
Thus
we
read
of
the
flames
of
God
,
and
a
land
of
the
darknesse
of
God
,
that
is
,
vehement
flames
,
Let
him
be
blessed
of
the
Lord
,
that
is
,
according
to
the
Hebrew
manner
of
speaking
,
Let
him
be
exceedingly
blessed
.
In
proportion
to
all
this
,
whatsoever
is
offered
to
God
should
be
of
the
best
;
it
should
be
a
devout
Prayer
,
a
fervent
,
humble
,
passionate
supplication
.
He
that
prays
otherwise
,
must
expect
the
curses
and
contempt
of
his
lukewarmness
,
and
will
be
infinitely
unworthy
to
come
to
the
holy
Communion
,
whether
they
that
come
intend
to
present
their
Prayers
to
God
in
the
union
of
Christs
intercession
,
which
is
then
solemnly
imitated
and
represented
.
An
indevout
Prayer
can
never
be
joined
with
Christs
Prayers
.
Fire
will
easily
combine
with
fire
,
and
flame
marries
flame
;
but
a
cold
devotion
and
the
fire
of
this
Altar
can
never
be
friendly
and
unite
in
one
pyramid
to
ascend
together
to
the
regions
of
God
and
the
Element
of
love
.
If
it
be
a
prayer
of
God
,
that
is
,
fit
to
be
intitled
,
fit
to
be
presented
unto
him
,
it
must
be
most
vehement
and
holy
.
The
effectual
fervent
prayer
of
a
righteous
man
,
only
can
be
confident
to
prevail
;
nothing
else
can
ever
be
sanctified
by
a
conjunction
with
this
sacrifice
of
prayer
,
which
must
be
consumed
by
a
heavenly
fire
.
There
is
not
indeed
any
greater
indication
of
our
worthiness
or
unworthiness
to
receive
the
holy
Communion
than
to
examine
and
understand
the
state
of
our
daily
prayer
.
SECT.
V.
Of
preparatory
examination
of
our selves
in
some
other
instances
.
HE
that
comes
to
the
holy
Communion
must
examine
himself
concerning
his
passions
;
whether
that
which
usually
transports
him
to
undecency
and
shame
,
to
sin
and
folly
,
be
brought
under
the
dominion
of
grace
,
under
the
command
of
reason
,
under
the
Empire
of
the
spirit
.
For
the
passions
of
the
soul
are
the
violences
and
storms
of
reason
,
neither
reason
nor
grace
can
be
heard
to
speak
when
they
are
loud
;
and
in
vain
it
is
that
you
tell
a
passionate
person
of
the
interests
of
wisdom
and
Religion
.
We
see
it
in
fools
who
have
no
allay
of
reason
;
their
anger
is
rage
,
their
jealousie
is
madness
,
their
desires
are
ravenous
,
their
loves
are
troublesome
and
unseasonable
,
their
hopes
are
groundless
but
ever
confident
,
their
fears
are
by
chance
,
but
alwayes
without
measure
:
and
a
fool
when
his
belly
is
full
may
as
soon
be
perswaded
into
temperate
discourses
,
as
he
that
is
passionate
,
to
be
obedient
to
God
and
to
the
rules
of
his
own
felicity
.
A
great
fear
and
a
constant
vertue
are
seldom
found
in
one
man
;
and
a
coward
is
vertuous
by
chance
,
and
so
song
as
he
is
let
alone
;
but
unless
the
fear
of
God
be
greater
than
the
fear
of
man
,
it
is
in
the
power
of
his
enemy
whether
that
man
shall
be
happy
or
wise
.
And
so
it
is
in
a
great
or
easie
anger
;
every
man
and
every
thing
can
put
a
peevish
person
out
of
his
Religion
.
It
cannot
in
these
and
all
the
like
cases
be
well
,
unless
by
examining
we
find
that
our
spirit
is
more
meek
,
our
passion
easier
overcome
,
and
the
paroxysms
or
fits
return
lesse
frequently
,
and
the
symptomes
be
lesse
malignant
.
In
this
instance
we
must
be
quick
and
severe
;
and
begin
betimes
to
take
a
course
with
these
vermin
and
vipers
of
the
soul.
Suetonius
tells
,
that
when
the
witty
flatterers
of
Cesar
had
observed
that
no
frogs
did
breed
in
his
Grandfathers
Villa
which
was
in
the
suburbs
of
Rome
,
they
set
themselves
to
invent
a
reason
which
should
flatter
the
Prince
,
and
boldly
told
abroad
that
when
young
Octavius
was
a
childe
he
once
in
sport
forbad
them
to
make
a
noise
,
and
for
ever
after
they
were
silent
and
left
those
pools
;
ever
since
Octavius
began
to
speak
,
they
left
off
to
make
their
noises
and
their
dwellings
there
.
If
we
suppresse
our
passions
that
make
inarticulate
noises
in
the
soul
,
if
betimes
and
in
their
infancie
we
make
them
silent
,
we
shall
find
peace
in
all
our
dayes
.
But
an
old
passion
,
an
inveterate
peevishness
,
an
habitual
impotency
of
lust
and
vile
desires
are
like
an
old
Lion
;
he
will
by
no
means
be
made
tame
and
taught
to
eat
the
meat
of
peace
and
gentleness
.
If
thy
passion
be
lasting
and
violent
,
thou
art
in
a
state
of
evil
:
if
it
be
sudden
and
frequent
,
transient
and
volatile
,
thou
wilt
often
fall
into
sin
;
and
though
every
passion
be
not
a
sin
,
yet
every
excess
of
passion
is
a
diminution
of
reason
and
Religion
;
and
when
the
acts
are
so
frequent
that
none
can
number
them
,
what
effects
they
leave
behind
,
and
how
much
they
disorder
the
state
of
grace
,
none
can
tell
.
Either
therefore
suffer
no
passion
to
transport
and
govern
you
,
or
no
examination
can
signifie
any
thing
.
For
no
man
can
say
that
a
very
passionate
man
is
a
very
good
man
;
or
how
much
he
is
beloved
of
God
who
playes
the
fool
so
frequently
;
nor
how
long
God
will
love
him
who
is
at
the
mercy
of
his
imperious
passion
,
Concerning
some
sorts
of
passionate
persons
,
it
may
be
truly
said
,
that
they
are
very
unfit
to
communicate
,
but
that
th●y
are
fit
,
it
can
be
confidently
said
of
none
.
Here
therefore
let
us
thus
examine
our selves
.
Are
your
desires
unreasonable
,
passionate
,
impotent
and
transporting
?
If
God
refuses
to
give
you
what
you
desire
,
can
you
lay
your
head
softly
down
upon
the
lap
of
providence
and
rest
content
without
it
?
Do
you
thankfully
receive
what
he
gives
,
and
when
he
gives
you
not
what
you
covet
,
can
you
still
confesse
his
goodness
and
glorifie
his
will
and
wisdom
,
without
any
amazement
,
dissatisfaction
,
or
secret
murmurs
?
Can
you
be
at
peace
within
when
your
purposes
are
defeated
;
and
at
peace
abroad
with
him
that
stands
in
the
way
between
you
and
your
desires
?
And
how
is
it
with
you
in
your
angers
?
Does
it
last
so
long
,
or
return
so
frequently
as
before
?
Have
you
the
same
malice
,
or
have
you
the
same
peevishness
?
—
hic
habitat
constricta
licentia
nodo
Et
flecti
faciles
irae
vinoque
madentes
Excubiae
Jocundique
metus
,
&
non
secura
voluptas
Et
lasciva
volant
levibus
perjuria
pennis
.
Claudian
.
de
nuptiis
Honorii
.
or
an
open
liberty
,
little
pleasures
,
and
great
disturbances
,
loss
of
time
,
and
breach
of
vows
.
But
if
that
we
may
come
to
Christ
we
have
stopped
so
many
avenues
of
sin
and
fountains
of
temptation
,
it
may
be
very
well
;
but
without
it
,
it
can
never
.
2.
He
that
comes
to
the
Holy
Communion
must
examine
himself
whether
his
lusts
be
mortified
,
or
whether
they
be
only
changed
.
For
many
times
we
have
a
seeming
peace
when
our
open
enemies
are
changed
into
false
friends
;
and
we
think
our selves
holy
persons
because
we
are
quit
of
carnal
crimes
,
and
yet
in
exchange
for
them
,
we
are
dying
with
spiritual
.
It
is
an
easie
thing
to
reprove
a
murderer
,
and
to
chide
a
foolish
drunkard
,
to
make
a
liar
blush
,
and
a
thief
to
run
away
.
But
you
may
be
secretly
proud
when
no
man
shall
dare
to
tell
you
so
;
and
to
have
a
secret
envy
and
yet
to
keep
company
with
the
best
and
most
religious
persons
.
A
little
examination
will
serve
your
turn
to
know
whether
you
have
committed
adultery
,
or
be
a
swearer
;
but
to
know
whether
your
intentions
be
holy
,
whether
you
love
the
praise
of
men
more
than
the
praise
of
God
,
whether
religious
or
secular
interest
be
the
dearer
,
whether
there
be
any
hypocrisie
or
secret
malice
in
your
heart
,
hath
something
of
more
secret
consideration
.
Do
not
you
sometimes
secretly
rejoyce
in
the
diminution
or
disparagement
of
your
brother
?
Do
not
you
tell
his
sad
and
shameful
story
with
some
pleasure
?
Are
you
not
quick
in
telling
it
,
and
willing
enough
it
should
be
believed
?
Would
you
not
fain
have
him
lesse
than
your self
;
not
so
eminent
,
not
so
well
esteemed
,
and
therefore
do
not
you
love
to
tell
a
true
story
of
him
that
is
not
so
very
much
for
his
commendation
?
These
things
must
be
examined
,
not
that
it
can
be
thought
that
a
man
must
be
without
fault
when
he
comes
,
but
that
he
must
cherish
none
,
he
must
leave
none
unexamined
;
he
must
discover
as
much
as
he
can
and
crucifie
all
that
he
can
discover
.
He
that
hath
mortified
his
carnal
appetite
,
and
is
proud
of
his
conquest
;
or
prayes
often
&
reproaches
him
that
does
not
;
and
gives
almes
,
and
secretly
undervalues
him
that
cannot
;
or
is
of
a
right
opinion
,
but
curses
him
that
is
in
the
wrong
;
or
leaves
his
ambitious
pursuits
and
vain
glorious
purposes
,
but
sits
at
home
and
is
idle
,
is
like
a
man
who
stands
by
a
fire
in
a
wide
and
a
cold
room
;
he
scorches
on
one
side
and
freezes
on
the
other
:
whereas
the
habits
of
vertue
are
like
a
great
mantle
,
and
the
man
is
warm
and
well
all
over
.
But
it
is
an
ill
cure
for
the
ague
to
fall
into
a
feavour
,
or
to
be
eased
of
sore
eyes
by
a
diversion
of
the
rheum
upon
the
lungs
:
and
that
soul
that
turns
her
back
upon
one
sin
and
her
face
to
another
is
(
it
may
be
)
weary
of
the
instance
,
but
not
of
the
iniquity
:
and
rolling
upon
an
uneasie
bed
of
thorns
,
chooses
only
to
be
tormented
in
another
part
:
but
finding
the
same
sense
there
because
the
part
is
informed
by
the
same
spirit
,
and
no
difference
between
the
thorn
in
the
side
and
the
thorn
in
the
hand
,
perceives
her self
miserable
and
incirled
with
calamity
.
But
when
from
carnal
crimes
which
bring
shame
,
a
man
falls
into
spiritual
crimes
which
most
men
let
alone
;
from
those
sins
which
every
thing
can
reprove
to
a
secret
venom
and
an
undiscerned
ulcer
;
a
man
may
come
to
the
Communion
,
and
the
holy
man
that
Ministers
cannot
reject
him
;
but
he
causes
no
joy
before
the
Angels
;
and
because
he
does
not
examine
wisely
and
judge
severely
,
he
is
discerned
by
God
,
and
shall
be
judged
,
when
to
be
judged
,
means
all
one
with
being
condemned
.
3.
When
we
examine
our selves
in
order
to
receiving
of
the
blessed
Sacrament
,
we
must
be
careful
that
we
do
not
limit
our
examination
;
and
confine
it
to
the
time
since
our
last
receiving
.
For
some
persons
who
think
themselves
spiritual
,
usually
examine
how
they
have
comported
themselves
since
the
last
communion
only
,
and
accordingly
make
judgement
upon
themselves
;
and
these
men
possibly
may
do
well
enough
;
if
they
be
of
the
number
of
them
of
whom
our
blessed
Saviour
affirms
,
that
they
need
no
repentance
,
that
is
,
no
change
of
life
,
no
inquiry
but
into
the
measures
of
progression
.
But
there
are
but
few
who
live
at
that
rate
,
and
they
that
do
,
it
may
be
have
not
that
confidence
.
But
to
them
and
all
men
else
,
it
were
safe
advice
,
that
the
inquiry
how
they
have
lived
since
the
last
communion
should
be
but
one
part
of
their
examination
.
1.
Because
they
who
so
limit
their
inquiries
must
needs
suppose
that
till
then
all
was
well
,
and
that
they
communicated
worthily
;
and
consequently
that
all
the
whole
work
and
Oeconomy
of
salvation
was
then
performed
;
every
one
of
which
supposals
hath
an
uncertain
truth
,
but
a
very
certain
danger
.
2.
They
who
so
limit
their
examination
suppose
that
at
every
Communion
they
begin
the
world
anew
;
whereas
our
future
life
is
to
be
a
progression
upon
the
old
stock
,
and
judgement
is
to
be
made
of
this
that
comes
after
by
that
which
went
before
;
and
therefore
these
limited
examinations
must
needs
be
of
lesse
use
and
purpose
.
True
it
is
,
that
at
every
Communion
we
are
to
begin
a
new
life
;
and
so
we
ought
every
day
;
that
is
,
we
ought
to
be
as
zealous
,
and
as
penitent
,
and
resolute
and
affectionate
,
as
if
we
never
had
begun
before
;
we
ought
so
to
suspect
the
imperfection
of
what
is
past
,
that
we
are
to
look
upon
our selves
but
as
new
beginners
;
that
by
apprehending
the
same
necessity
we
may
have
the
same
passion
,
the
same
fervour
and
holy
fires
.
But
in
the
matter
of
examining
we
must
consider
how
much
hath
been
pardoned
,
that
we
may
examine
how
thankful
we
have
been
,
and
what
returns
we
have
made
:
we
must
observe
all
our
usual
failings
,
that
we
may
now
set
our
guards
accordingly
:
we
must
remember
in
what
weak
part
we
were
smitten
,
that
we
may
still
pray
against
it
;
and
we
must
renew
our
sad
remembrances
that
we
may
continue
our
sad
repentances
,
and
we
must
look
upon
our
whole
life
that
we
may
be
truely
humbled
.
He
that
only
examines
how
it
is
with
him
since
the
last
Communion
,
will
think
too
well
of
himself
if
he
spies
his
bills
of
accusation
to
be
small
,
but
every
man
will
find
cause
enough
to
hide
his
face
in
the
dust
,
and
to
come
with
fear
and
trembling
when
he
views
the
sum
total
of
his
life
,
which
certainly
will
appear
to
be
full
of
shame
and
of
dishonour
.
3.
We
are
not
to
limit
our
examinations
to
the
interval
since
the
last
Communion
,
because
much
of
our
present
duty
is
relative
to
the
first
parts
of
our
life
.
For
all
the
former
vows
of
obedience
though
we
have
broken
them
a
thousand
times
,
yet
have
still
an
obliging
power
;
and
there
are
many
contingencies
of
our
life
which
require
peculiar
usages
and
treatments
of
our selves
,
and
there
are
many
follies
which
we
leave
by
degrees
,
and
many
obligations
which
are
of
continual
duty
;
and
it
may
be
that
our
passion
did
once
carry
us
to
so
extream
to
intollerable
a
violence
;
perhaps
twenty
years
ago
,
that
we
are
still
to
keep
our
fears
and
tremblings
about
us
,
lest
the
same
principle
produce
the
same
evil
event
.
When
Horatius
Cocles
had
won
that
glorious
victory
over
the
three
Sabine
Brothers
,
and
entring
gloriously
into
Rome
espied
his
sister
wetting
his
Laurel
with
her
unseasonable
tears
for
the
death
of
one
of
them
whom
she
love
with
the
honour
of
a
wife
and
the
passion
of
a
lover
;
and
being
mad
with
rage
and
pride
,
because
her
sorrow
allayd
his
joyes
and
glory
,
kill'd
her
with
that
sword
by
which
her
servant
died
:
Sometimes
passion
makes
a
prodigious
excursion
and
passes
on
to
the
greatest
violence
,
and
the
most
prodigious
follies
;
and
though
it
be
usually
so
restrained
by
reason
and
Religion
that
such
transvolations
are
not
frequent
;
yet
one
such
act
is
an
eternal
testimony
how
weak
we
are
,
and
how
mischievous
a
passion
can
be
.
It
is
a
miracle
of
providence
that
in
the
midst
of
all
the
rudenesses
and
accidents
of
the
world
,
a
man
preserves
his
eyes
,
which
every
thing
can
extinguish
and
put
out
:
and
it
is
no
lesse
a
miracle
of
grace
,
that
in
the
midst
so
many
dishonourable
loves
there
are
no
more
horrid
tragoedies
:
and
so
many
brutish
angers
do
not
produce
more
cruel
sudden
murders
;
and
that
so
much
envy
does
not
oftener
break
out
into
open
hostilities
;
it
is
indeed
a
mighty
grace
that
pares
the
nails
of
these
wild
beasts
,
and
makes
them
more
innocent
in
their
effects
,
than
they
are
in
their
nature
;
but
still
the
principle
remains
:
there
is
in
us
the
same
evil
nature
,
and
the
same
unruly
passion
,
and
therefore
as
there
ought
to
be
continual
guards
upon
them
,
so
there
must
be
continual
inquiries
made
concerning
them
;
and
every
thing
is
to
be
examined
,
lest
all
be
lost
upon
a
sudden
.
4.
We
must
not
limit
our
examination
to
the
interval
of
the
last
Communion
,
because
our
first
repentances
must
still
proceed
and
must
never
be
at
an
end
.
For
no
man
was
so
pardoned
at
the
last
Communion
but
that
he
is
still
obliged
to
beg
pardon
for
those
sins
he
then
repented
of
.
He
must
always
repent
,
&
always
pray
and
never
be
at
peace
with
the
first
sins
of
his
youth
;
and
the
sorrows
of
the
first
day
must
be
the
duty
of
every
day
;
and
that
examination
must
come
into
this
account
;
and
when
we
inquire
after
our
own
state
we
must
not
view
the
little
finger
,
but
the
whole
man
.
For
in
all
the
forrest
the
ape
is
the
handsomest
beast
so
long
as
he
shewes
nothing
but
his
hand
;
but
when
the
inquiring
and
envious
beasts
looked
round
about
him
,
they
quickly
espied
a
foul
deformity
.
There
are
in
the
state
of
a
mans
soul
some
good
proportions
,
and
some
well
dayes
,
and
some
fortunate
periods
,
but
he
that
is
contented
with
beholding
them
alone
,
cares
more
to
please
himself
than
to
please
God
,
and
thinks
him
to
be
happy
whom
man
,
not
whom
God
approves
.
By
this
way
twenty
deceptions
and
impostures
may
abuse
a
man
.
See
therefore
what
you
are
from
head
to
foot
,
from
the
beginning
to
the
end
,
from
the
first
entry
to
your
last
progression
;
and
although
it
be
not
necessary
that
we
always
actually
consider
all
;
yet
it
will
be
necessary
that
we
alwayes
truly
know
it
all
,
that
our
relative
duties
,
and
our
imperfect
actions
,
and
our
collateral
obligations
,
and
the
direct
measures
of
the
increase
of
grace
may
be
justly
discerned
and
understood
.
4.
He
that
examines
himself
and
would
make
right
judgement
of
his
state
and
of
his
duty
must
not
do
it
by
single
actions
,
but
by
states
of
life
and
habits
of
Religion
.
If
we
can
say
truly
that
neither
prosperity
nor
adversity
,
neither
crosse
nor
crown
,
imployment
nor
retirement
,
publick
offices
nor
houshold-cares
do
disorder
us
in
our
duty
to
God
and
our
relations
;
that
is
,
if
we
safely
and
wisely
passed
through
,
or
converse
in
any
one
of
these
states
of
life
,
it
is
very
likely
that
things
are
well
with
us
.
But
the
consideration
of
single
actions
will
do
but
little
.
Some
acts
of
charity
,
and
many
prayers
,
and
the
doing
one
noble
action
,
or
being
once
or
twice
very
bountiful
,
or
the
strugling
with
one
danger
,
and
the
speaking
for
God
in
one
contestation
;
these
are
excellent
things
,
and
good
significations
of
life
,
but
not
alwayes
of
health
and
strength
,
not
of
a
state
of
grace
.
Now
because
in
the
holy
Communion
we
are
growing
up
to
the
measures
of
the
fulness
of
Christ
,
we
can
no
otherwise
be
fitted
to
it
,
but
by
the
progressions
and
increase
of
a
man
,
that
is
,
by
habits
of
grace
and
states
and
permanencies
of
Religion
;
and
therefore
our
examinations
must
be
accordingly
.
SECT.
VI.
Devotions
to
be
used
upon
the
days
of
our
Examination
,
relative
to
that
duty
.
The
Hymne
.
THe
Lord
is
in
his
holy
temple
,
the
Lords
throne
is
in
heaven
:
his
eyes
behold
,
his
eye
lids
try
the
children
of
men
.
The
Lord
tryeth
the
righteous
:
but
the
wicked
and
him
that
loveth
violence
his
soul
hateth
.
For
the
righteous
Lord
loveth
righteousnesse
:
his
countenance
doth
behold
the
upright
.
The
words
of
the
Lord
are
pure
words
:
as
silver
tried
in
a
furnace
of
earth
,
purified
seven
times
.
Thou
hast
proved
mine
heart
,
thou
hast
visited
me
in
the
night
,
thou
hast
tried
me
and
shalt
find
nothing
:
I
am
purposed
that
my
mouth
shall
not
transgress
.
Hold
up
my
goings
in
thy
paths
:
that
my
footsteps
slip
not
.
As
for
God
,
his
way
is
perfect
:
the
word
of
the
Lord
is
tryed
;
he
is
a
buckler
to
all
those
that
trust
in
him
.
For
who
is
God
save
the
Lord
?
and
who
is
our
rock
save
our
God
?
Judge
me
O
Lord
;
for
I
have
walked
in
mine
integrity
:
but
I
trust
in
the
Lord
,
therefore
I
shall
not
slide
.
Examine
me
,
O
Lord
,
and
prove
me
;
try
my
reins
and
my
heart
:
for
thy
loving-kindnesse
is
before
mine
ey●s
,
and
I
will
walk
in
thy
truth
I
will
not
sit
with
vain
persons
:
neither
will
I
go
in
with
dissemblers
.
I
hate
the
Congregation
of
evil
doers
:
and
will
not
sit
with
the
wicked
.
I
will
wash
mine
hands
in
innocency
:
so
will
I
compasse
thine
Altar
O
●ord
.
That
I
may
publish
with
the
voice
of
thanksgiving
:
and
tell
of
all
thy
wondrous
works
But
as
for
me
,
I
will
walk
in
my
integrity
:
redeem
me
and
be
merciful
unto
me
.
So
shall
my
foot
stand
in
an
even
place
:
and
in
the
congregations
will
I
blesse
the
Lord
.
Glory
be
to
the
Father
,
&c.
As
it
was
in
the
beginning
,
&c.
The
Prayers
.
O
Eternal
and
most
Glorious
God
,
who
sittest
in
heaven
ruling
over
all
things
from
the
beginning
;
thou
dwellest
on
high
,
and
yet
humblest
thy self
to
behold
the
things
that
are
in
heaven
and
earth
;
thou
hast
searched
me
,
O
Lord
,
and
known
me
;
thou
understandest
my
thoughts
afar
off
,
and
art
acquainted
with
all
my
ways
;
for
there
is
not
a
word
in
my
tongue
but
thou
O
Lord
knowest
it
altogether
:
Be
pleased
to
impart
unto
thy
servant
a
ray
of
thy
heavenly
light
,
a
beam
of
the
Sun
of
righteousnesse
;
open
mine
eyes
that
I
may
see
the
wondrous
things
of
thy
Law
,
that
I
may
walk
in
them
all
my
days
:
Set
all
my
sins
before
my
face
,
that
I
may
speedily
and
earnestly
and
perfectly
repent
and
forsake
them
all
:
Give
me
a
sight
of
my
infirmities
,
that
I
may
watch
against
them
;
discover
to
me
all
my
evil
and
weak
principles
,
that
I
may
reform
them
;
and
whatsoever
is
wanting
in
me
towards
the
understanding
of
any
thing
whereby
I
may
please
thee
and
perfect
my
duty
,
I
beg
of
thee
to
reveal
that
also
unto
me
,
that
my
duty
may
not
be
undiscerned
,
and
my
faith
may
not
be
reproved
,
and
my
affections
may
not
be
perverse
,
and
hardned
in
their
foolish
pursuance
,
and
a
secret
sin
may
not
lye
undiscovered
and
corrupting
my
soul.
II.
GIve
me
an
ingenuous
and
a
severe
spirit
,
that
whatever
judgment
of
charity
I
make
concerning
others
,
I
may
give
a
right
judgment
concerning
my
own
state
and
actions
,
condemning
the
criminal
,
censuring
the
suspicious
,
suspecting
what
seems
allowable
,
and
watchful
even
over
the
best
,
that
I
may
in
the
spirit
of
repentance
and
mortification
correct
all
my
irregularities
,
and
reform
my
errours
,
and
improve
the
good
things
which
thou
hast
given
me
;
that
endeavouring
to
approve
my
actions
to
my
conscience
,
and
my
conscience
to
thy
law
,
I
may
not
be
a
reprobate
,
but
approved
by
thee
in
the
great
day
of
examination
of
all
the
world
,
and
be
reckoned
amongst
thy
Elect
,
thy
secret
ones
,
through
Jesus
Christ
our
Lord
.
Amen
.
A
short
form
of
Humiliation
,
after
our
Examination
.
I.
THY
Judgments
O
Lord
God
are
declared
in
thunder
,
and
with
fear
and
dread
thou
shakest
all
my
bones
,
and
my
soul
trembles
when
I
consider
that
great
day
in
which
thou
shalt
judge
all
the
world
,
and
that
infinite
justice
which
will
not
spare
the
mighty
for
his
greatnesse
,
nor
the
poor
for
his
poverty
;
and
thy
unlimited
power
,
which
can
mightily
destroy
all
them
that
will
not
have
thee
to
reign
over
them
.
II.
O
most
dreadful
Judge
.
I
stand
in
amazement
when
I
consider
that
the
heavens
are
not
pure
in
thine
eyes
:
and
if
thou
foundest
perversnesse
in
thy
Angels
,
and
didst
not
spare
them
,
what
shall
become
of
me
?
The
stars
fell
from
heaven
;
and
what
can
I
presume
,
who
am
but
dust
and
ashes
?
They
whose
life
that
seemed
holy
are
fallen
into
an
evil
portion
;
and
after
they
have
eaten
the
bread
of
Angels
,
they
have
been
delighted
with
Carobe-nuts
,
with
husks
and
draffe
of
Swine
.
III.
There
is
no
holinesse
,
O
God
,
if
thou
withdrawest
thy
hand
;
no
wisdom
profits
if
thy
government
does
cease
.
No
courage
can
abide
,
no
chastity
can
remain
pure
;
no
watchfulnesse
keep
us
safe
,
unlesse
thou
doest
continue
to
strengthen
us
,
to
purifie
us
,
to
make
us
stand
.
When
thou
leavest
us
,
we
drown
and
perish
;
when
thy
grace
and
mercy
visits
us
,
we
are
lifted
up
and
stand
upright
.
We
are
unstable
,
and
unsecure
,
unlesse
we
be
confirmed
by
thee
;
but
we
seek
to
thee
for
thy
help
;
and
yet
depart
from
the
wayes
of
thy
commandements
.
IV.
O
how
meanly
and
contemptibly
do
I
deserve
to
be
thought
of
!
how
little
and
inconsiderable
is
the
good
which
I
do
?
and
how
vast
,
how
innumerable
,
how
intolerable
are
the
evils
which
I
have
done
?
I
submit
O
God
,
I
submit
to
the
abysses
of
thy
righteous
and
unsearchable
judgements
;
for
I
have
been
searching
for
a
little
some
little
good
in
me
;
but
I
finde
nothing
.
Much
indeed
of
good
I
have
received
;
but
I
have
abused
it
;
thou
hast
given
me
thy
grace
;
but
I
have
turned
it
into
wantonnesse
:
thou
hast
enabled
me
to
serve
thee
;
but
I
have
served
my self
;
but
never
but
when
I
was
thy
enemy
:
so
that
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
thing
.
V.
I
am
a
deep
abysse
,
O
God
,
of
folly
and
calamity
;
I
have
been
searching
my
heart
,
and
can
find
no
good
thing
;
I
have
been
searching
,
and
I
cannot
find
out
all
the
evil
.
Thou
didst
create
in
me
a
hope
of
glory
,
but
I
have
lost
my
confidence
;
and
men
have
sometimes
spoken
good
things
of
me
,
but
I
know
not
where
they
are
;
and
who
shall
raise
me
up
when
I
fall
down
before
thy
face
in
thy
eternal
judgment
?
VI.
I
will
no
more
desire
,
I
will
no
more
suffer
,
I
will
no
more
seek
,
I
will
no
more
be
moved
by
the
praises
of
men
;
for
behold
they
speak
,
but
they
know
nothing
:
Thou
art
silent
,
but
thou
knowest
all
things
,
and
I
increase
the
number
of
my
sins
.
What
shall
I
do
,
O
thou
preserver
of
men
!
I
will
lay
my
face
in
the
dust
,
and
confess
my self
to
be
nothing
.
VII
.
Pity
my
shame
O
God
:
bind
up
my
wounds
;
lift
me
from
the
dust
;
raise
me
up
from
this
nothing
,
and
make
me
something
;
what
thou
wilt
,
what
thou
wilt
delight
in
.
Take
away
the
partition
wall
,
the
hindrance
,
the
sin
that
so
easily
besets
me
;
and
bring
me
unto
Jesus
,
to
my
sweetest
Saviour
Jesus
;
unite
me
unto
him
;
and
then
although
in
my self
I
am
nothing
,
yet
in
him
I
shall
be
what
I
ought
to
be
,
and
what
thou
canst
not
chuse
but
love
.
Amen
,
Amen
.
A
Prayer
for
holy
and
fervent
desires
of
Religion
,
and
particularly
of
the
Blessed
Sacrament
.
O
Most
Blessed
,
most
glorious
Lord
and
Saviour
Jesus
;
thou
that
waterest
the
furrows
of
the
earth
,
and
refreshest
her
wearinesse
,
and
makest
it
very
plenteous
,
behold
O
God
my
desart
and
unfruitful
soul
;
I
have
already
a
parched
ground
,
give
me
a
land
of
Rivers
of
Waters
;
my
Soul
is
dry
but
not
thirsty
;
it
hath
no
water
,
nor
it
desires
none
;
I
have
been
like
a
dead
man
to
all
the
desires
of
heaven
.
I
am
earnest
and
concerned
in
the
things
of
the
world
;
but
very
indifferent
,
or
rather
not
well
enduring
the
severities
and
excellencies
of
Religion
.
I
have
not
been
greedy
of
thy
Word
,
or
longed
for
thy
Sacraments
.
The
worst
of
thy
followers
came
runing
after
thee
for
loaves
,
though
they
cared
not
for
the
miracle
;
but
thou
offerest
me
loaves
and
miracles
together
,
and
I
have
cared
for
neither
:
Thou
offerest
me
thy self
,
and
all
thy
infinite
sweetnesses
;
I
have
needed
even
the
compulsion
of
laws
to
drive
me
to
thee
;
and
then
indeed
I
lost
the
sweetnesse
of
thy
presence
,
and
reaped
no
fruit
.
These
things
O
God
are
not
well
,
they
are
infinitely
amiss
.
But
thou
that
providest
meat
,
thou
also
givest
appetite
;
for
the
desire
and
the
meat
,
the
necessity
and
the
relief
are
all
from
thee
.
II.
Be
pleased
therefore
,
O
my
dearest
Lord
,
to
create
in
thy
servant
a
great
hunger
and
thirst
after
the
things
of
thy
kingdom
and
the
righteousnesse
of
it
,
all
thy
holy
graces
,
and
all
the
holy
ministeries
of
grace
;
that
I
may
long
for
the
bread
of
heaven
,
thirst
after
the
fountains
of
salvation
,
and
as
the
Hart
panteth
after
the
brooks
of
water
,
so
my
soul
may
desire
thee
O
Lord
.
O
kindle
such
a
holy
flame
in
my
soul
,
that
it
may
consume
all
that
is
set
before
me
;
that
it
may
be
meat
and
drink
to
me
to
do
thy
will
.
III.
Grant
O
blessed
Jesus
that
I
may
omit
no
opportunity
of
serving
thee
,
of
conversing
with
thee
,
of
receiving
thee
;
let
me
not
rest
in
the
least
and
lowest
measures
of
necessity
,
but
passe
on
to
the
excellencies
of
love
,
and
the
transportations
of
an
excellent
Religion
,
that
there
may
remain
in
me
no
appetite
for
any
thing
but
what
thou
lovest
;
that
I
may
have
no
satisfaction
but
in
a
holy
Conscience
,
no
pleasure
but
in
Religion
,
no
joy
but
in
God
,
and
with
sincerity
and
zeal
heartinesse
and
ingenuity
,
I
may
follow
after
righteousnesse
,
and
the
things
that
belong
unto
my
peace
,
until
I
shall
arrive
in
the
land
of
eternal
peace
and
praises
,
where
thou
livest
and
reignest
for
ever
world
without
end
.
Amen
.
CHAP.
III.
Of
Faith
,
as
it
is
a
necessary
disposition
to
the
Blessed
Sacrament
.
EXamination
of
our selves
is
an
inquiry
whether
we
have
those
dispostions
which
are
necessary
to
a
worthy
Communion
.
Our
next
inquiry
is
after
the
dispositions
themselves
,
what
they
ought
to
be
,
and
what
they
ought
to
effect
;
that
we
may
really
be
that
which
we
desire
to
be
found
when
we
are
examined
.
I
have
yet
only
described
the
ways
of
examining
;
now
I
am
to
set
down
those
things
whereby
we
can
approved
,
and
without
which
we
can
never
approach
to
these
divine
Mysteries
with
worthinesse
,
or
depart
with
joy
.
These
are
three
;
1.
Faith
,
2.
Charity
,
3.
Repentance
.
SECT.
I.
Of
Catechumens
,
or
unbaptised
persons
.
THE
Blessed
Sacrament
before
him
that
hath
no
faith
is
like
messes
of
meat
set
upon
the
graves
of
the
dead
[
*
](A64145-e13700-b)
*
The
sine
dulce
nihil
,
Domine
,
Nec
juvat
ore
quid
appetere
,
Pocula
ni
prius
atque
cibos
Christe
tuus
favor
imbuerit
,
Omnia
sanctificante
fide
.
Prudentius
hymno
3.
ante
cibum
.
,
they
smell
not
that
nidour
which
quickens
the
hungry
belly
;
they
feel
not
the
warmth
,
and
taste
not
the
juyce
;
for
these
are
provided
for
them
that
are
alive
,
and
the
dead
have
no
portion
in
them
.
This
is
the
first
great
line
of
introduction
,
and
necessarily
to
be
examined
:
we
have
the
rule
from
the
Apostle
;
Examine
your selves
whether
ye
be
in
the
faith
,
prove
your
own
selves
Know
ye
not
your
own
selves
how
that
Jesus
Ch●ist
is
in
you
except
ye
be
reprobates
?
As
if
he
had
said
,
ye
are
reprobates
,
and
Jesus
Christ
shall
never
dwell
in
you
,
except
by
faith
;
without
this
you
can
never
receive
him
;
and
therefore
examine
strictly
your selves
concerning
your
faith
.
But
the
necessity
of
this
preparation
by
faith
hath
a
double
sense
,
and
a
proportionable
necessity
.
1.
It
means
that
no
unbaptised
person
can
come
to
the
holy
Communion
.
2.
It
means
that
those
that
are
baptized
have
an
actual
and
an
operative
faith
,
properly
relative
to
these
divine
Mysteries
,
and
really
effective
of
all
the
works
of
faith
.
Of
this
we
have
the
most
ancient
and
indubitable
records
of
the
Primitive
Church
:
For
in
the
Apology
which
Justin
Martyr
made
for
the
Christians
,
It
is
lawful
for
none
to
participate
of
this
Eucharistical
bread
and
wine
,
but
to
him
who
believes
those
things
to
be
true
which
are
taught
by
us
,
and
to
him
that
is
washed
in
the
laver
of
regeneration
,
which
is
to
the
remission
of
sins
,
and
who
live
as
Christ
hath
commanded
Shut
the
pro●hane
and
the
unhallowed
people
out
of
doors
.
So.
Orpheus
sang
.
None
comes
to
this
holy
feast
but
they
whose
sins
are
cleansed
in
Baptism
,
who
are
sa●ctified
in
●hose
holy
waters
of
regeneration
,
who
have
obedient
Souls
,
ea●s
attentive
to
the
Sermons
of
the
Gospel
,
and
hearts
open
to
the
words
of
Christ
.
These
are
they
who
see
by
a
brighter
light
,
and
walk
in
the
warm●h
of
a
more
refreshing
Sun
;
they
live
in
a
better
air
,
and
are
irradiated
with
a
purer
beam
,
But
although
Baptism
be
always
necessary
,
yet
alone
it
is
not
a
sufficient
qualification
to
the
holy
Communion
;
but
there
must
be
an
actual
faith
also
in
every
Communicant
.
Neither
faith
alone
,
nor
baptism
alone
can
suffice
;
but
it
must
be
the
actual
faith
of
baptized
persons
which
disposes
us
to
this
sacred
Feast
:
For
the
Church
gives
the
Communion
neither
to
Catechumens
,
nor
to
Infants
,
nor
to
mad
men
,
nor
to
natural
fools
.
Catechumens
not
admitted
to
the
holy
Communion
.
Of
this
,
besides
the
testimony
of
Justin
Martyr
,
St.
Cyril
of
Alexandria
gives
this
full
acoount
.
[
We
refuse
to
give
the
Sacraments
to
Catechumens
,
although
they
already
know
the
truth
,
and
with
a
loud
voice
confesse
the
faith
of
Christ
,
because
they
are
not
yet
enriched
with
the
holy
Ghost
,
who
dwells
in
them
who
are
consummated
and
perfected
by
Baptism
:
But
when
they
have
been
baptized
,
because
it
is
believed
that
the
holy
Ghost
does
dwell
within
them
,
they
are
not
prohibited
from
the
contact
and
communion
of
the
body
of
Christ
.
And
therefore
to
them
who
come
to
the
mystical
benediction
,
the
Ministers
of
the
Mystery
cry
with
a
loud
voice
,
Sancta
sanctis
,
Let
holy
things
be
given
to
sanctified
persons
:
signifying
,
that
the
contact
and
sanctification
of
Christs
body
does
agree
with
them
only
who
in
their
spirits
are
sanctified
by
the
holy
Ghost
.
]
And
this
was
the
certain
and
perpetual
Doctrine
and
Custom
of
the
Church
;
insomuch
that
in
the
primitive
Churches
they
would
not
suffer
unbaptized
persons
so
much
as
to
see
the
Consecration
of
the
holy
Mysteries
,
as
is
to
be
seen
in
many
Ecclesiastical
Records
.
[
*
](A64145-e13990-b)
*
Dionys.
Eccles.
hierarch
.
Microlog
.
observ.
Eccles.
cap.
51.
in
biblioth
.
PP.
Cabas
.
exposit.
liturg
.
cap.
15.16
.
Germanus
Patr.
C.
P.
in
rerum
Ecclesiast.
theoria
.
Durandus
.
ration
.
Divin
.
offic.
l.
4.
&
l.
6.
Albe●tus
Magnus
de
officio
Missae
tract.
3.
c.
23.
Alcuinus
de
divin
.
offic.
Aquinas
Summ.
3.
q.
80.
art.
4.
The
reason
of
this
is
no●hing
but
the
nature
and
analogy
of
the
thing
it self
.
For
we
first
come
to
Christ
by
faith
,
and
we
first
come
to
Christ
by
Baptism
;
they
are
the
two
doors
of
the
Tabernacle
,
which
our
Lord
hath
pi●ched
and
not
man
.
By
faith
we
desire
to
go
in
,
and
by
baptism
we
are
admitted
.
Faith
knocks
at
the
door
,
and
baptism
sets
it
open
:
but
until
we
are
in
the
house
,
we
cannot
be
entertained
at
the
Masters
Table
:
they
that
are
in
the
high
ways
and
hedges
must
be
called
in
,
and
come
in
at
the
doors
,
and
then
they
shall
be
feasted
.
The
one
is
the
moral
entrance
,
and
the
other
is
the
ritual
.
Faith
is
the
door
of
the
soul
,
and
baptism
is
the
door
of
the
man
.
Faith
is
the
spiritual
addresse
to
God
,
and
baptism
is
the
Sacramental
.
Baptism
is
like
the
pool
of
Siloam
appointed
for
healing
;
it
is
salutary
and
medicinal
:
but
the
Spirit
of
God
is
that
great
Angel
that
descends
thither
and
makes
them
virtual
;
and
faith
is
the
hand
that
puts
us
in
.
So
that
faith
alone
does
not
do
it
;
and
therefore
the
unbaptized
must
not
Communica●e
:
So
neither
will
baptism
alone
admit
us
;
and
therefore
Infants
and
Innocents
are
yet
uncapable
.
But
that
's
the
next
inquiry
.
SECT.
II.
Of
Communicating
Infants
.
Question
.
Whether
Infants
are
to
be
admitted
to
the
Holy
Communion
?
WHether
the
holy
Communion
may
be
given
to
Infants
,
hath
been
a
great
question
in
the
Church
of
God
;
which
in
this
instance
hath
not
been
as
in
others
,
divided
by
parties
and
single
persons
,
but
by
whole
ages
:
for
from
some
of
the
earliest
ages
of
the
Church
,
The
Primitive
Church
did
believe
it
necessary
to
the
salvation
of
Infants
:
St.
Austin
believed
that
this
Doctrine
and
practice
descended
from
the
Apostles
;
that
without
both
the
Sacraments
no
person
could
come
to
life
,
or
partake
of
the
Kingdom
of
heaven
;
which
when
he
had
endeavoured
to
prove
largely
,
he
infers
this
conclusion
:
It
is
in
vain
to
promise
salvation
and
life
eternal
to
little
children
,
Ordine
Romano
quem
edidit
Michael
Hittorpius
.
unlesse
they
be
baptized
,
and
receive
the
body
and
blood
of
Christ
since
the
necessity
of
them
both
is
attested
by
so
many
,
so
great
,
and
so
divine
Testimonies
.
And
that
this
practice
continued
to
the
time
of
Charlemaine
,
appears
by
a
Constitution
in
his
Capitular
,
saying
[
That
the
Priest
should
always
have
the
Eucharist
ready
,
that
when
any
one
is
sick
,
or
when
a
child
is
weak
,
he
may
presently
give
him
the
Communion
,
lest
he
die
without
it
.
]
And
Alcuinus
recites
a
Canon
expresly
charging
,
that
as
soon
as
ever
the
Infants
are
baptized
,
they
should
receive
the
holy
Communion
before
they
suck
,
or
receive
any
other
nourishment
.
The
same
also
is
used
by
the
Greeks
,
by
the
Aethiopians
,
by
the
Bohemians
and
Moravians
:
and
it
is
confessed
by
Maldonate
[
*
](A64145-e14210-b)
*
Maldonatus
in
Johan.
6.
num.
116.
,
that
the
opinion
of
St.
Austin
and
Innocentius
,
that
the
Eucharist
is
necessary
even
to
Infants
,
prevailed
in
the
Church
for
six
hundred
years
together
.
But
since
the
time
of
Charles
the
Great
,
that
is
,
for
above
eight
hundred
years
,
The
Church
of
Rome
,
and
some
few
others
,
are
the
only
refusers
and
condemners
of
this
ancient
and
Catholick
practice
:
But
upon
their
grounds
they
cannot
reasonably
deny
it
.
1.
Because
Infants
are
by
them
affirmed
to
be
capable
of
the
grace
and
benefits
of
the
Eucharist
:
for
to
them
who
put
no
bar
(
as
Infants
put
none
)
the
Sacraments
by
their
inherent
virtue
confer
grace
,
and
therefore
particularly
it
is
affirmed
,
[
*
](A64145-e14330-b)
*
Franc.
à
victor
.
de
Euchar.
n.
75.
that
if
Infants
did
now
receive
the
Eucharist
,
they
should
also
receive
grace
with
it
:
and
therefore
it
is
not
unreasonable
to
give
it
to
them
,
who
therefore
are
capable
of
it
,
because
it
will
do
them
benefit
;
and
it
is
consequently
(
upon
these
grounds
)
uncharitable
to
deny
it
.
For
,
2.
They
allow
the
ground
upon
the
supposition
of
which
the
Fathers
did
most
reasonably
proceed
;
and
they
only
deny
the
conclusion
.
For
by
the
words
of
Christ
,
it
is
,
absolutely
necessary
to
eat
his
flesh
and
drink
his
blood
:
John
6.53
.
John
3.5
.
and
if
those
words
be
understood
of
Sacramental
manducation
(
in
which
interpretation
both
the
ancients
and
the
Church
of
Rome
do
consent
)
then
it
is
absolutely
necessary
to
communicate
.
For
although
there
are
other
ways
of
eating
his
flesh
and
drinking
of
his
blood
,
besides
the
Sacramental
manducation
,
yet
Christ
in
this
place
meant
no
other
;
and
if
of
this
he
spake
when
he
said
[
Without
doing
this
we
have
no
life
in
us
,
]
then
it
will
not
be
sufficient
to
baptize
them
,
though
it
baptism
they
should
receive
the
same
grace
as
in
the
Eucharist
;
because
abstracting
from
the
benefit
and
grace
of
it
,
it
is
made
necessary
by
the
Commandment
,
and
by
the
will
of
God
it
is
become
a
means
indispensibly
necessary
to
salvation
.
It
is
necessary
by
a
necessity
of
the
means
,
and
a
necessity
of
precept
.
True
it
is
,
that
in
each
of
the
Sacraments
there
is
a
proportion
of
the
same
effect
,
as
I
have
already
discoursed
3.
It
is
certain
that
in
Scripture
there
is
nothing
which
directly
forbids
the
giving
the
Holy
Communion
to
Infants
.
For
though
we
are
commanded
to
examine
,
and
so
to
eat
;
yet
this
precept
is
not
of
it self
necessary
,
but
by
reason
of
an
introduced
cause
;
just
as
they
are
commanded
to
believe
and
repent
who
are
to
be
baptized
;
that
is
,
persons
that
need
it
,
and
that
can
do
it
,
they
must
:
and
Infants
without
examination
can
as
well
receive
the
effect
of
the
Eucharist
,
as
without
repentance
they
can
have
the
effect
of
Baptism
.
For
if
they
be
communicated
,
they
and
the
whole
Assembly
do
declare
the
Lords
death
;
for
that
is
done
by
vertue
of
the
whole
solemnity
,
and
it
is
done
by
the
conj●nct
devotion
of
the
whole
Community
;
it
is
done
by
the
Prayers
and
Offices
of
the
Priest
,
and
it
is
done
by
the
action
of
every
one
that
communicates
:
it
is
done
in
Baptism
;
and
yet
they
are
baptized
who
cannot
with
their
voices
publish
the
Confession
.
Infants
indeed
cannot
discern
the
Lords
body
,
so
neither
can
they
discern
truth
from
falshood
,
an
Article
of
Faith
from
an
heretical
Doctrine
;
and
yet
to
discern
the
one
,
is
as
much
required
as
to
discern
the
other
:
but
in
both
the
case
is
equal
;
for
they
must
discern
when
they
can
confound
or
dishonour
;
but
till
they
can
do
evil
,
they
cannot
be
tied
to
do
good
.
And
it
were
hard
to
suppose
the
whole
Church
of
God
in
her
best
and
earliest
times
to
have
continued
for
above
six
hundred
years
in
a
practical
error
;
it
will
not
well
become
our
modesty
to
judge
them
without
further
inquiry
and
greater
evidence
.
4.
But
as
there
is
no
prohibition
of
it
,
so
no
command
for
it
.
For
as
for
the
words
of
our
blessed
Lord
recited
by
St.
John
,
5.
The
thing
it self
then
being
left
in
the
midst
,
and
undetermined
,
it
is
in
the
power
of
the
Church
to
give
it
or
to
deny
it
:
●or
in
all
things
where
Christ
hath
made
no
Law
,
the
Church
hath
liberty
to
do
that
which
is
most
for
the
glory
of
God
,
and
the
edification
of
all
Christian
people
.
And
therefore
although
the
Primitive
Church
did
confirm
newly
baptized
persons
,
and
communicate
them
;
yet
as
with
great
reason
she
did
change
the
time
of
Confirmation
from
their
first
Baptism
,
till
they
could
give
an
account
of
their
faith
;
so
with
equal
authority
,
when
she
hath
an
equal
reason
,
she
may
change
and
limit
the
time
of
ministring
the
Communion
.
The
Church
is
tied
to
nothing
but
to
the
Laws
of
the
Sacrament
,
and
the
Laws
of
Reason
,
and
the
Laws
of
Charity
.
But
that
either
of
them
is
reasonable
enough
,
may
appear
in
the
following
considerations
.
For
the
Primitive
Church
had
all
this
to
justifie
their
practice
:
That
the
Sacraments
of
the
Gospel
are
the
great
channels
of
the
grace
of
God
:
*
That
this
grace
always
descends
upon
them
that
do
not
hinder
it
,
and
therefore
certainly
to
Infants
;
And
some
do
expresly
affirm
it
,
and
none
can
with
certainty
deny
,
but
that
Infants
if
they
did
receive
Communion
,
should
also
in
so
doing
receive
the
fruits
of
it
:
*
That
to
Baptism
there
are
many
acts
of
predisposition
required
,
as
well
as
to
the
Communion
;
and
yet
the
Church
,
who
very
well
understands
the
obligation
of
these
precepts
,
supposes
to
children
to
be
obliged
to
those
predispositions
to
either
Sacrament
,
but
fits
every
Commandment
to
a
capable
subject
:
*
That
there
is
something
done
on
Gods
part
,
and
something
on
ours
;
that
what
belongs
to
us
,
obliges
us
then
when
we
can
hear
and
understand
,
but
not
before
;
but
that
what
is
on
Gods
part
is
always
ready
to
them
that
can
receive
it
:
*
That
Infants
although
they
cannot
alone
come
to
Christ
,
yet
the
Church
their
Mother
can
bring
them
in
her
arms
:
*
That
they
who
are
capable
of
the
grace
of
the
Sacrament
,
may
also
receive
the
sign
;
and
therefore
the
same
grace
being
conveyed
to
them
in
one
Sacrament
,
may
also
be
imparted
to
them
in
the
other
:
*
That
as
they
can
be
born
again
without
their
own
consent
,
so
they
can
be
sed
by
the
hands
of
others
;
and
what
begins
without
their
own
actual
choice
,
may
be
renewed
without
their
own
actual
desire
:
*
and
that
therefore
it
may
be
feared
lest
,
if
upon
the
pretence
of
figurative
speeches
,
allegories
and
allusions
,
and
the
injunction
of
certain
dispositions
,
the
holy
Communion
be
denied
them
,
a
gap
be
opened
upon
equal
pretences
to
deny
them
Baptism
.
*
That
since
the
Jewish
Infants
being
circumcised
,
is
used
as
an
argument
that
they
might
be
baptized
their
eating
of
the
Paschal
Lamb
may
also
be
a
competent
warrant
to
eat
of
that
Sacrament
,
in
which
also
,
as
in
the
other
,
the
sacrificed
Lamb
is
represented
as
offered
and
slain
for
them
.
Now
The
Church
having
such
fair
probabilities
and
prudential
motives
,
and
no
prohibition
,
is
she
shall
use
her
power
to
the
purposes
of
kindnesses
and
charity
,
she
is
not
easily
to
be
reproved
,
lest
without
necessity
we
condemn
all
the
Primitive
Catholick
Church
,
and
all
the
Modern
Churches
of
the
East
and
South
to
this
day
;
especially
since
without
all
dispositions
Infants
are
baptized
;
there
is
less
reason
why
they
may
not
be
communicated
,
having
already
received
some
real
dispositions
towards
this
,
even
all
the
grace
of
the
Sacrament
of
Baptism
,
which
is
certainly
something
towards
the
other
:
And
after
all
,
the
refusing
to
communicate
Infants
entred
into
the
Church
,
upon
an
unwarrantable
ground
.
For
though
it
was
confessed
that
the
Communion
would
do
them
benefit
,
yet
it
was
denied
to
them
then
when
the
Doctrine
of
Transubstantiation
entred
,
Victoria
.
Relect.
de
Eucharist
.
ubi
supr●
.
upon
pretence
lest
by
puking
up
the
holy
Symbols
the
Sacrament
should
be
dishonoured
;
which
indeed
,
though
that
Doctrine
were
true
,
were
infinitely
unreasonable
;
as
supposing
that
Christ
,
who
suffered
his
body
to
be
broken
upon
the
Cross
that
he
might
convey
grace
to
them
and
us
,
would
refuse
to
expose
the
symbols
to
the
accidents
of
a
childs
stomach
,
and
rather
deny
them
that
grace
than
endure
that
sight
;
who
yet
does
daily
suffer
mice
and
mouldiness
to
do
worse
unto
it
.
But
on
the
other
side
,
they
that
without
interest
and
partiality
deny
to
communicate
Infants
,
can
consider
that
Infants
being
in
Baptism
admitted
to
the
Promises
of
the
Gospel
,
and
their
portion
in
the
Kingdom
of
Christ
,
can
have
upon
them
no
necessity
to
be
communicated
.
For
by
their
first
Sacrament
they
are
drawn
from
their
meer
natural
state
,
and
lifted
up
to
the
adoption
of
Sons
;
and
by
the
second
Sacrament
alone
they
can
go
no
further
:
*
That
although
the
first
grace
which
is
given
in
Baptism
be
given
them
as
their
first
being
,
yet
the
second
graces
are
given
to
us
upon
other
accounts
,
even
for
well
using
the
first
free
grace
:
*
That
in
Baptism
there
were
promises
made
,
which
are
to
be
personally
accepted
and
verified
before
any
new
grace
can
be
Sacramentally
imparted
:
*
That
it
was
necessity
which
gave
them
Baptism
before
their
Reason
;
and
that
necessity
heing
served
,
there
can
be
no
profit
in
proceeding
upon
the
same
method
without
the
same
reason
:
*
That
Baptism
is
the
Sacrament
of
the
new
born
,
the
beginning
,
the
gate
of
the
Church
,
the
entry
of
the
Kingdom
,
the
birth
of
a
Christian
;
but
the
holy
Eucharist
is
the
Sacrament
of
them
that
grow
in
grace
,
of
them
that
are
perfect
in
Christ
Jesus
:
*
And
lastly
,
to
him
that
lists
to
be
contentious
,
we
are
to
say
as
St.
Paul
did
,
We
have
no
such
custom
,
nor
the
Churches
of
God
.
Now
these
probabilities
on
both
sides
may
both
of
them
be
heard
,
and
both
of
them
prevail
in
the
sense
of
the
former
determination
:
For
by
the
first
it
may
appear
that
to
communicate
Infants
is
lawful
;
but
the
second
proves
that
it
is
not
necessary
:
for
having
in
baptism
received
sufficient
title
to
the
Kingdom
of
Heaven
,
they
who
before
the
use
of
reason
cannot
sin
and
cannot
fall
from
the
grace
they
have
received
,
cannot
be
obliged
to
the
use
of
that
Sacrament
which
is
for
their
reparation
and
security
:
and
therefore
in
this
case
the
present
practice
of
the
Church
is
to
be
our
rule
and
measure
of
peace
,
and
determination
of
the
Article
.
SECT.
III.
Whether
Innocents
,
Fools
,
and
Mad-men
may
be
admitted
to
the
Holy
Communion
?
TO
this
I
answer
,
That
if
fools
can
desire
it
,
and
can
be
kept
innocent
,
the
Church
did
never
deny
it
to
them
;
but
unless
they
be
capable
of
love
and
obedience
in
some
degree
,
they
must
in
no
case
be
admitted
.
A
vicious
fool
is
intolerable
;
and
he
that
knows
nothing
of
it
,
nor
can
be
taught
any
thing
,
must
be
permitted
to
the
mercies
of
God
and
the
prayers
of
the
Church
;
but
he
that
is
not
capable
of
Laws
,
can
be
no
part
of
a
Society
,
and
therefore
hath
nothing
to
do
with
Communion
.
If
he
can
but
learn
so
much
that
it
is
good
for
his
soul
,
if
he
can
desire
to
go
to
God
,
and
if
he
can
in
any
degree
believe
in
Christ
,
he
will
be
judged
according
to
what
he
hath
,
and
not
according
to
what
he
hath
not
;
but
if
he
cannot
discern
between
good
and
evil
,
but
●ndifferently
likes
and
does
one
and
the
other
,
though
mercy
is
to
be
hoped
for
him
in
the
last
account
,
yet
because
he
does
that
which
is
materially
evil
,
and
cannot
discern
what
is
spiritually
good
,
he
must
not
be
admitted
so
much
as
to
the
Symbols
of
the
divine
Mysteries
.
But
concerning
Mad
men
the
case
is
otherwise
;
and
therefore
I
am
to
answer
with
a
distinction
.
If
from
a
state
of
sin
and
debauchery
they
entred
into
their
madness
,
their
case
is
sad
and
infinitely
to
be
deplored
;
but
their
debt-books
are
sealed
up
,
they
are
like
dead
men
,
until
they
be
restored
to
reason
they
cannot
be
restored
to
grace
,
and
therefore
not
admitted
to
the
Sacrament
.
But
if
they
were
men
of
a
good
life
,
they
may
in
their
intervals
,
that
is
,
when
they
can
desire
it
,
and
when
they
will
not
use
the
Sacrament
irreverently
,
be
communicated
.
For
the
seed
of
God
abides
within
them
,
and
no
accident
of
nature
can
destroy
the
work
of
God
,
and
the
impresses
of
the
spirit
;
nothing
but
their
own
wills
can
do
that
.
For
in
these
cases
it
is
a
good
rule
,
and
of
great
use
in
the
practice
of
the
Sacrament
:
Whoever
can
communicate
spiritually
,
may
be
admitted
to
communicate
Sacramenttally
;
that
is
,
they
who
are
in
a
state
of
grace
,
and
can
desire
it
,
must
not
be
rejected
:
And
therefore
good
men
falling
into
this
calamity
,
when
they
have
any
ease
from
their
sadnesse
,
and
that
they
can
return
to
words
of
order
,
and
composed
thoughts
,
though
but
for
a
while
,
though
but
in
order
to
that
ministery
,
are
not
to
be
rejected
.
But
on
the
other
side
,
whoever
can
hinder
the
effect
of
the
Sacrament
,
they
are
not
to
be
admitted
to
it
,
unless
they
do
not
only
not
hinder
it
,
but
actually
dispose
themselves
to
it
:
For
if
they
can
do
evil
,
they
can
and
ought
to
do
good
;
and
therefore
vicious
madmen
having
been
and
still
remaining
in
a
state
of
evil
,
cannot
be
admitted
till
they
do
good
;
and
therefore
never
while
their
madnesse
remains
.
The
godly
man
that
is
so
afflicted
may
;
but
yet
not
till
the
fire
that
was
hidden
makes
some
actual
and
bright
emissions
.
But
then
lastly
,
For
others
who
are
of
a
probable
life
,
concerning
whom
no
man
can
tell
whether
they
be
in
the
state
of
grace
or
no
;
because
no
man
can
tell
whether
he
that
comes
with
that
sadnesse
be
capable
or
no
,
no
man
can
tell
whether
he
does
well
or
ill
;
and
therefore
he
must
determine
himself
by
accidents
and
circumstances
,
and
prudential
considerations
,
having
one
eye
upon
the
designs
and
compliances
of
charity
,
and
the
other
upon
the
reverence
of
the
Sacrament
.
And
the
case
is
in
all
things
alike
with
dying
persons
,
past
the
use
of
speech
and
reason
.
SECT.
IV.
Of
actual
faith
as
it
is
a
necessary
disposition
to
the
Sacrament
.
BEsides
the
faith
that
is
previous
to
Baptisme
,
or
is
wrapped
up
in
the
offices
of
that
Sacrament
,
the
Church
of
God
admitted
only
such
persons
to
the
Sacrament
whom
she
called
Fideles
or
Faithful
,
by
a
propriety
or
singularity
and
eminency
of
appellation
.
They
accounted
it
not
enough
barely
to
believe
or
to
be
professors
;
for
the
penitents
,
and
the
lapsed
and
the
Catechumens
were
so
;
but
they
meant
,
such
persons
whose
faith
was
operative
and
alive
and
justifying
;
such
men
whose
faith
had
overcome
the
world
,
and
overcome
their
lusts
,
and
conquered
their
spiritual
enemy
;
such
who
by
faith
were
real
servants
of
Christ
,
disciples
of
his
doctrine
,
subjects
of
his
Kingdom
and
obedient
to
his
institution
.
Such
a
faith
as
this
is
indeed
necessary
to
every
worthy
communicant
;
because
without
such
a
faith
a
Christian
is
no
more
but
a
name
;
but
the
man
is
dead
;
and
dead
men
eat
not
.
Of
this
therefore
we
are
to
take
strict
and
severe
accounts
:
which
we
shall
best
do
by
the
following
measures
.
1.
Every
true
Christian
believer
must
consent
to
the
Articles
of
his
belief
by
an
assent
firmer
than
can
be
naturally
produced
from
the
ordinary
arguments
of
his
persuasion
.
Men
believe
the
resurrection
;
but
it
is
because
they
are
taught
it
in
their
child-hood
,
and
they
inquire
no
further
in
their
age
:
their
Parents
and
their
Priests
,
the
laws
of
the
Church
and
the
Religion
of
the
Country
make
up
the
demonstration
;
but
because
their
faith
is
no
stronger
than
to
be
the
daughter
of
such
arguments
,
we
find
they
commonly
live
at
such
a
rate
,
as
if
they
did
neither
believe
nor
care
whether
it
were
so
or
no.
The
confidence
of
the
article
makes
them
not
to
leave
off
violently
to
pursue
the
interests
of
this
world
,
and
to
love
and
labour
for
the
other
.
Before
this
faith
can
enable
them
to
resist
a
temptation
they
must
derive
their
assent
from
principles
of
another
nature
;
and
therefore
because
few
men
can
dispute
it
with
arguments
invincible
and
demonstrative
and
such
as
are
naturally
apt
to
produce
the
most
perfect
assent
,
it
is
necessary
that
these
men
of
all
other
should
believe
it
because
it
is
said
to
come
from
God
,
and
rely
upon
it
because
it
brings
to
God
,
trust
it
because
it
is
good
,
acknowledge
it
certain
because
it
is
excellent
;
that
there
may
be
an
act
of
the
will
in
it
,
as
well
as
of
the
understanding
,
and
as
much
love
in
it
as
discourse
.
For
he
that
only
consents
to
an
article
because
it
is
evident
,
is
indeed
convinced
,
but
hath
no
excellency
in
his
faith
but
what
is
natural
,
nothing
that
is
gracious
and
moral
:
true
Christian
faith
must
have
in
it
something
of
obscurity
,
something
that
must
be
made
up
by
duty
and
by
obedience
:
but
it
is
nothing
but
this
;
we
must
trust
the
evidence
of
God
in
the
obscurity
of
the
thing
.
Gods
testimony
must
be
clear
to
him
,
and
the
thing
in
all
other
senses
not
clear
;
and
then
to
trust
the
article
because
God
hath
said
it
,
must
have
in
it
an
excellency
which
God
loves
and
that
he
will
reward
.
In
order
to
this
,
it
is
highly
considerable
that
the
greatest
argument
to
prove
our
Religion
,
is
the
goodness
and
the
holiness
of
it
:
it
is
that
which
makes
peace
and
friendships
,
content
and
comfort
,
which
unites
all
relations
and
endears
the
relatives
,
it
relieves
the
needy
and
defends
the
widdow
,
it
ends
strife
and
makes
love
endless
;
all
other
arguments
can
be
opposed
and
tempted
by
wit
and
malice
,
but
against
the
goodness
of
the
Religion
no
man
can
speak
,
by
which
it
appears
that
the
greatest
argument
is
that
which
moves
love
intending
by
love
to
convince
the
understanding
.
But
then
for
others
who
can
enquire
better
;
their
inquiries
also
must
be
modest
and
humble
,
according
to
the
nature
of
the
things
,
and
to
the
designes
of
God
:
they
must
not
disbelieve
an
article
in
Christianity
which
is
not
proved
like
a
conclusion
in
Geometry
;
they
must
not
be
witty
to
object
,
and
curious
to
enquire
beyond
their
limit
:
for
some
are
so
ingeniously
miserable
,
that
they
will
never
believe
a
proposition
in
Divinity
if
any
thing
can
be
said
against
it
;
they
will
be
credulous
enough
in
all
the
affairs
of
their
life
,
but
impenetrable
by
a
Sermon
of
the
Gospel
;
they
will
believe
the
word
of
a
man
and
the
promise
of
their
neighbour
;
but
a
promise
of
Scripture
signifies
nothing
unless
it
can
be
proved
like
a
proposition
in
the
Metaphysicks
.
If
Sempronius
tell
them
a
story
,
it
is
sufficient
if
he
be
a
just
man
,
and
the
narrative
be
probable
:
but
though
Religion
be
taught
by
many
excellent
men
who
gave
their
lives
for
a
testimony
,
this
shall
not
passe
for
truth
till
there
is
no
objection
left
to
stand
against
it
.
The
reason
of
these
things
is
plain
:
they
do
not
love
the
thing
;
their
interest
is
against
it
:
they
have
no
joy
in
Religion
;
they
are
not
willing
and
desirous
that
the
things
shall
appear
true
.
When
love
is
the
principle
,
the
thing
is
easie
to
the
understanding
,
the
objections
are
nothing
,
the
arguments
are
good
,
and
the
Preachers
are
in
the
right
.
Faith
assents
to
the
revelations
of
the
Gospel
,
not
only
because
they
are
well
proved
,
but
because
they
are
excellent
things
;
not
only
because
my
reason
is
convinced
;
but
my
reason
yields
upon
the
fairer
termes
because
my
affections
are
gained
.
For
if
faith
were
an
assent
to
an
article
but
just
so
far
as
it
is
demonstrated
,
then
faith
were
no
vertue
,
and
infidelity
were
no
sin
;
because
in
this
there
is
no
choice
,
and
no
refusal
:
but
where
that
which
is
probable
is
also
naturally
indemonstrable
,
and
yet
the
conclusion
is
that
in
which
we
must
rejoyce
,
and
that
for
which
we
must
earnestly
contend
,
and
that
in
the
belief
of
which
we
serve
God
,
and
that
for
which
we
must
be
ready
to
die
.
It
is
certain
that
the
understanding
observing
the
credibility
,
and
the
will
being
pleased
with
the
excellency
,
they
produce
a
zeal
of
belief
,
because
they
together
make
up
the
demonstration
.
For
a
reason
can
be
opposed
by
a
reason
,
and
an
argument
by
an
argument
;
but
if
I
love
my
Religion
,
nothing
can
take
me
from
it
,
unless
it
can
pretend
to
be
more
useful
and
more
amiable
,
more
perfective
and
more
excellent
than
heaven
and
immortality
,
and
a
kingdom
and
a
crown
of
peace
,
and
all
the
things
and
all
glories
of
the
Eternal
God
.
2.
That
faith
which
disposes
to
the
holy
Communion
must
have
in
it
a
fulness
of
confidence
and
relying
upon
God
,
a
trusting
in
,
and
a
real
expectation
of
the
event
of
all
the
promises
of
the
Gospel
.
God
hath
promised
sufficien●
for
the
things
of
this
life
to
them
that
serve
him
.
They
who
have
great
revenues
and
full
bags
can
easily
trust
this
promise
:
but
if
thou
hast
neither
mony
nor
friends
,
if
the
labour
of
thy
hands
,
and
the
successe
of
thy
labour
fails
thee
,
how
is
it
then
?
Can
you
then
relie
upon
the
promise
?
What
means
your
melancholy
and
your
fear
,
your
frequent
sighs
and
the
calling
of
your self
miserable
and
undone
?
Can
God
only
help
with
means
?
or
cannot
he
also
make
the
means
,
or
help
without
them
;
or
see
them
when
you
see
them
not
?
or
is
it
that
you
fear
whether
he
will
or
no
?
He
that
hath
promised
,
if
he
be
just
,
is
alwayes
willing
,
whether
he
be
able
or
no
;
and
therefore
,
if
you
do
not
doubt
of
his
power
,
why
should
you
at
all
doubt
of
his
willingness
?
For
if
he
were
not
able
,
he
were
not
Almighty
;
if
he
were
not
willing
to
perform
his
promise
,
then
he
were
not
just
:
and
he
that
suspects
that
,
hath
neither
faith
nor
love
for
God
,
of
all
things
in
the
world
,
faith
never
distrusts
the
good
will
of
God
,
in
which
he
most
glories
to
communicate
him self
to
mankind
.
If
yet
your
fear
objects
and
sayes
that
all
is
well
on
Gods
part
;
but
you
have
provoked
him
by
your
sins
,
and
have
lost
all
title
to
the
promise
;
I
can
say
nothing
against
that
,
but
that
you
must
speedily
repent
and
amend
your
fault
,
and
then
all
will
be
quickly
well
on
your
part
also
,
and
your
faith
will
have
no
objection
,
and
your
fears
will
have
no
excuse
.
When
the
glutton
Apicius
had
spent
a
vast
revenue
in
his
prodigious
feastings
,
he
kill'd
himself
for
fear
of
starving
:
but
if
Caesar
had
promised
to
give
him
all
Sicily
or
the
revenues
of
Egypt
,
the
beast
would
have
lived
and
eaten
.
But
the
promises
of
God
give
to
many
of
us
no
security
,
not
so
much
as
the
promise
of
our
rich
friend
,
who
yet
may
be
disabled
,
or
may
break
his
word
,
or
die
.
*
But
let
us
trie
again
.
*
God
hath
promised
that
all
things
shall
work
together
for
good
to
them
that
fear
him
.
Do
we
believe
that
our
present
affliction
will
do
so
?
Will
the
loss
of
our
goods
,
the
diminution
of
our
revenue
,
the
amission
of
our
honour
,
the
death
of
our
eldest
son
,
the
unkindness
of
a
husband
,
the
frown
of
our
Prince
,
the
defeating
of
our
secular
hopes
,
the
unprosperous
event
of
our
imployment
?
Do
we
find
that
our
faith
is
right
enough
really
to
be
satisfied
in
these
things
so
much
as
to
be
pleased
with
Gods
order
and
method
of
doing
good
to
us
by
these
unpleasing
instruments
?
Can
we
rejoyce
under
the
mercy
by
the
joys
of
believing
at
the
same
time
when
we
groan
under
the
affliction
by
the
passions
of
sense
?
Do
we
observe
the
design
of
cure
,
when
we
feel
the
pain
and
the
smart
?
Are
we
patient
under
the
evil
,
Plutarch
tells
that
when
the
cowards
of
Lacedaemon
depicted
upon
their
shields
the
most
terrible
beasts
they
could
imagine
,
their
design
was
to
affright
their
enemies
that
they
might
not
come
to
a
close
fight
;
they
would
fain
have
made
their
enemies
afraid
;
because
themselves
were
so
.
Which
when
Lacon
espied
,
he
painted
upon
a
great
shield
nothing
but
a
little
fly
for
his
device
;
and
to
them
who
said
he
did
it
that
he
might
not
be
noted
in
the
battle
,
he
answered
;
yea
but
I
mean
to
come
so
neer
the
enemy
,
that
he
shall
see
the
little
fly
.
This
is
our
case
,
our
afflictions
seem
to
us
like
Gorgons
heads
,
Lions
and
Tigres
,
things
terrible
in
picture
,
but
intolerable
in
their
fury
;
but
if
we
come
neer
and
consider
them
in
all
the
circumstances
;
they
are
nothing
but
a
fly
upon
a
shield
,
they
cannot
hurt
us
,
and
they
ought
not
to
affright
us
,
if
we
remember
that
they
are
conducted
by
God
,
that
they
are
the
effect
of
his
care
and
the
impresse
of
his
love
,
that
they
are
the
method
and
order
of
a
blessing
,
that
they
are
sanctified
and
eased
by
a
promise
;
And
why
does
any
of
us
come
to
the
holy
Communion
if
we
do
not
believe
it
will
be
for
our
good
?
but
if
we
do
think
it
will
,
why
do
we
not
think
so
of
our
crosse
?
for
the
promise
is
that
every
thing
shall
.
Cannot
the
rod
of
God
do
good
as
well
as
the
bread
of
God
?
and
is
not
he
as
good
in
his
discipline
as
in
his
provision
?
Is
not
he
the
same
in
his
School
as
at
his
Table
?
Is
not
his
physick
as
wholesome
as
his
food
?
It
is
not
reason
,
but
plainly
our
want
of
faith
that
makes
us
think
otherwise
.
Faith
is
the
great
magazine
of
all
the
graces
and
all
the
comforts
of
a
Christian
:
and
therefore
the
Devil
endeavours
to
corrupt
the
truth
of
it
by
intermingling
errours
,
the
sincerity
of
it
by
hypocrisie
,
the
ingenuity
of
it
by
interest
,
the
comforts
of
it
by
doubting
,
the
confidences
of
it
by
objections
and
secular
experiences
and
present
considerations
;
by
adherence
to
humane
confidences
,
and
little
sanctuaries
,
and
the
pleasures
of
the
world
and
the
fallibilities
of
men
.
*
When
Xerxes
had
a
great
army
to
conduct
,
and
great
successes
to
desire
,
and
various
contingencies
to
expect
,
he
left
off
to
sacrifice
to
his
Country
gods
,
forsook
Jupiter
and
the
Sun
,
and
in
Lydia
espying
a
goodly
Platan
tree
,
tall
and
strait
and
spread
,
he
encamped
all
his
army
in
the
fields
about
it
,
hung
up
bracelets
and
coronets
upon
the
branches
,
and
with
costly
offerings
made
his
petitions
to
the
beauteous
tree
;
and
when
he
march'd
away
he
left
a
guard
upon
his
God
,
lest
any
thing
should
do
injury
to
the
plant
of
which
he
begged
to
be
defended
from
all
injury
.
By
such
follies
as
these
does
the
Devil
endeavour
to
deflour
our
holy
faith
and
confidences
in
God
:
we
trust
in
man
who
cannot
trust
himself
;
we
relie
upon
riches
,
that
relie
upon
nothing
;
for
they
have
no
stabiliment
,
and
they
have
no
foundation
;
but
are
like
atoms
in
the
air
;
the
things
them●elves
can
bear
no
weight
,
a●d
the
foundation
cannot
bear
them
.
In
our
afflictions
we
look
for
comfort
from
wine
or
company
,
from
a
friend
that
talkes
well
,
or
from
any
thing
that
brings
us
present
ease
,
but
in
the
mean
time
we
look
not
into
the
promises
of
God
which
are
the
store
houses
of
comfort
;
and
like
the
dogs
at
Hippocrene
,
we
lick
the
water
drops
that
fall
upon
the
ground
and
take
no
notice
of
the
fountain
and
the
full
vessels
.
These
things
are
so
necessary
to
be
considered
in
order
to
our
preparation
to
the
Communion
,
as
they
are
necessary
to
be
reduced
to
practice
in
order
to
a
Christian
Conversation
:
for
the
holy
Communion
is
the
summary
and
compendium
of
the
Religion
and
duty
of
a
whole
life
;
and
as
faith
cannot
be
holy
,
material
and
acceptable
without
it
contain
in
it
a
real
trust
in
the
promises
of
God
;
so
neither
can
it
be
a
sufficient
disposition
to
the
receiving
the
divine
mysteries
unlesse
upon
this
ground
it
be
holy
,
acceptable
and
material
.
3.
That
faith
which
is
a
worthy
preparatory
to
the
holy
Communion
must
be
the
actual
principle
and
effective
of
a
good
life
:
a
faith
in
the
threatnings
and
in
the
Commandments
of
God
.
Who
can
pretend
to
be
a
Christian
and
yet
not
believe
those
words
of
St.
Paul
[
Follow
after
peace
with
all
men
and
holiness
,
without
which
no
man
shall
see
God
?
Paul
;
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
.
Now
if
we
observe
what
crouds
of
people
in
great
Cities
come
to
the
holy
Communion
,
good
and
bad
,
penitent
and
impenitent
,
the
covetous
and
the
proud
,
the
crafty
Merch●nt
from
yesterdays
fraud
,
and
the
wanton
fool
from
his
last
nights
lust
,
we
may
easily
perceive
that
not
many
men
believe
these
words
.
He
that
sayes
to
me
,
drink
not
this
for
it
is
poyson
,
hath
given
me
a
law
and
an
affrightment
,
and
I
dare
not
disobey
him
,
if
I
believe
him
;
and
if
we
did
believe
St.
Paul
,
I
suppose
we
should
as
little
dare
to
be
damned
as
to
be
poyson'd
.
with
what
measure
we
mete
to
others
,
it
shall
be
measured
to
us
again
;
but
who
almost
believes
this
,
and
considers
what
it
means
?
Will
you
be
content
that
God
should
despise
you
as
you
despise
your
brother
?
that
he
should
be
as
soon
angry
with
you
,
as
you
are
with
him
?
that
he
should
strike
you
as
hastily
,
and
as
seldom
pardon
you
,
and
never
bare
with
your
infirmities
,
and
as
seldom
interpret
fairly
what
you
say
or
do
,
and
be
revenged
as
frequently
as
you
would
be
?
And
what
think
we
of
these
sayings
[
Into
the
heavenly
Jerusalem
there
shall
in
no
wise
enter
any
thing
that
defileth
,
or
prophaneth
,
neither
whatsoever
worketh
abomination
,
or
maketh
a
lie
?
]
Do
men
believe
God
,
and
yet
doing
these
things
hope
to
be
saved
for
all
these
terrible
sayings
?
[
Now
the
works
of
the
flesh
are
manifest
,
adultery
,
fornication
,
uncleanness
,
lasciviousness
,
&c.
of
which
I
tell
you
before
,
that
they
which
do
such
th●ngs
shall
not
inherit
the
Kingdom
of
God
.
]
Certainly
if
we
did
believe
that
these
things
are
spoken
in
earnest
,
we
should
not
account
fornication
such
a
decent
crime
,
so
fashionable
and
harmless
;
or
make
such
a
maygame
of
the
fearful
lectures
of
damnation
.
For
if
these
words
be
true
;
will
men
leave
their
sins
,
or
are
they
resolved
to
suffer
damnation
,
as
being
lesse
troublesome
than
to
quit
their
vain
Mistresses
?
surely
that
's
not
it
;
but
they
have
some
little
subterfuges
and
illusions
to
trust
to
.
They
say
they
will
relie
upon
Gods
mercy
.
Well
they
may
;
if
in
well
doing
they
commit
their
souls
to
him
as
to
a
faithful
Creator
:
but
will
they
make
God
their
enemy
,
and
then
trust
in
him
while
he
remains
so
?
That
will
prove
an
intollerable
experiment
;
for
so
said
God
,
when
he
caused
his
name
to
be
proclaimed
to
the
host
of
Israel
;
The
Lord
God
merciful
and
gracious
:
he
caused
to
be
added
;
and
that
will
by
no
means
quit
the
guilty
.
By
no
means
?
No
,
by
no
means
,
let
us
believe
that
as
well
as
the
other
.
For
the
passion
of
our
Redeemer
,
the
intercession
of
our
high
Priest
,
the
Sacraments
of
the
Church
,
the
body
and
blood
of
Christ
,
the
mercies
of
God
,
the
saying
Lord
,
Lord
,
the
priviledges
of
Christians
,
and
the
absolution
of
the
Priest
,
none
of
all
this
,
and
all
this
together
shall
do
him
no
good
that
remains
guilty
,
that
is
,
who
is
impenitent
,
and
does
not
forsake
his
sin
.
If
we
had
faith
we
should
believe
this
,
and
should
not
dare
to
come
to
the
holy
Communion
with
an
actual
guiltiness
of
many
crimes
,
and
in
confidence
of
pardon
,
against
all
the
truth
of
Divine
relations
,
and
therefore
without
faith
.
But
then
here
we
may
consider
,
that
no
man
in
this
case
can
hope
to
be
excused
from
the
necessities
of
a
holy
life
upon
pretence
of
being
saved
by
his
faith
.
For
if
the
case
be
thus
;
these
men
have
it
not
.
For
he
that
believes
in
God
,
believes
his
words
;
and
they
are
very
terrible
to
all
evil
persons
:
For
in
Christ
Jesus
nothing
can
avail
,
but
a
new
creature
,
nothing
but
keeping
the
Commandments
of
God
,
nothing
but
faith
working
by
charity
:
they
are
the
words
of
God
.
Wicked
men
therefore
can
never
hope
to
be
saved
by
their
faith
,
or
by
their
faith
to
be
worthy
Communicants
,
for
they
have
it
not
.
Who
then
can
?
He
only
by
his
faith
is
worthily
disposed
to
the
Communion
,
and
by
his
faith
can
be
saved
,
who
by
his
faith
lives
a
life
of
grace
;
whose
faith
is
to
him
a
magazine
of
holy
principles
,
whose
faith
endears
obedience
,
and
is
the
nurse
of
a
holy
hope
,
and
the
mother
of
a
never
failing
charity
.
He
shall
be
saved
by
his
faith
who
by
his
faith
is
more
than
conquerour
;
who
resists
the
Devil
and
makes
him
flie
,
and
gives
laws
to
his
passions
,
and
makes
them
obedient
;
who
by
his
faith
overcomes
the
world
and
removes
mountains
,
the
mountains
of
pride
and
vanity
,
ambition
and
secular
designs
;
and
whose
faith
casteth
out
Devils
,
the
Devil
of
lust
and
the
Devil
of
intempe●ance
,
the
spirit
that
appears
like
a
goat
,
and
the
spirit
that
comes
in
the
shape
of
a
swine
:
he
whose
faith
opens
the
blind
mans
eyes
and
makes
him
to
see
the
things
of
God
,
and
cures
the
lame
hypocrite
and
makes
him
to
walk
uprightly
.
For
these
signs
shall
follow
them
that
believe
(
said
our
blessed
Saviour
;
[
*
](A64145-e15270-b)
*
Isid.
&
Osir.
Plutar●h
tells
that
when
poverty
desired
to
have
a
childe
she
lay
with
the
God
Porus
their
God
of
plen●y
,
and
she
proved
with
childe
and
brought
forth
Love
,
by
which
they
intended
to
represent
the
nature
of
the
Divine
love
;
But
therefore
it
is
that
God
and
the
fruits
of
his
garden
,
and
the
wealth
of
his
treasure
,
and
the
meat
of
his
Table
,
and
the
graces
of
his
spirit
are
not
gustful
and
delicious
,
because
we
dote
upon
mushromes
and
colliquintida
.
But
as
Manna
was
given
in
the
desart
and
it
became
pleasant
when
they
had
nothing
else
to
eat
:
So
it
is
in
●he
sweetnesses
of
Religion
;
we
cannot
live
by
faith
,
and
rejoyce
in
the
banquets
of
our
Saviour
,
unlesse
our
souls
dwell
in
the
wilderness
;
that
is
,
where
the
pleasures
and
appetites
of
●he
world
may
not
prepossesse
our
palates
and
debauch
our
reasonings
.
S.
Bernard
.
And
this
was
mysterio●sly
spoken
by
the
Psalmist
,
The
broad
places
of
the
wilderness
shall
wax
fat
,
and
the
hills
shall
be
en●ircled
with
joy
;
that
is
,
whatsoever
●s
barren
and
desolate
,
not
full
of
the
things
and
affections
of
the
world
shall
be
inebriated
with
the
pleasures
of
Religion
and
rejoyce
in
Sacraments
,
in
faith
and
holy
expectations
.
But
the
love
of
mony
and
the
love
of
pleasures
are
the
intrigues
and
fetters
to
the
understanding
;
but
he
only
is
a
faithful
man
who
[
*
](A64145-e15380-b)
*
Fraenetur
ergo
corporum
cupidines
Detersa
ut
intus
emicet
prudentia
,
Sic
excitato
perspicax
acumine
Liberque
flatu
laxiore
Spiritus
Reum
parentem
rectius
precabitur
.
Prudent
.
in
Cathemerin
.
restrains
his
passions
and
despises
the
world
and
rectifies
his
love
,
that
he
may
believe
a
right
,
and
put
that
value
upon
Religion
as
that
it
become
the
satisfaction
of
our
spirit
and
the
great
object
of
all
our
passionate
desires
;
pride
and
prejudice
are
the
Parents
of
misbelief
,
but
humility
and
contempt
of
the
world
first
bear
faith
upon
their
knees
,
and
then
upon
their
hands
.
SECT.
V.
Of
the
proper
and
Specifick
work
of
Faith
in
the
reception
of
the
holy
Communion
.
HEre
I
am
to
enquire
into
two
practical
questions
.
1.
What
stresse
is
to
be
put
upon
faith
in
this
Mystery
:
that
is
,
how
much
is
every
one
bound
to
believe
in
the
article
of
this
Sacrament
before
he
can
be
accounted
competently
prepared
in
his
understanding
,
and
by
his
faith
?
2.
What
is
the
use
of
faith
in
the
reception
of
the
Blessed
Sacrament
?
and
in
what
sense
,
and
to
what
purposes
,
and
with
what
truth
it
is
said
that
in
the
holy
Sacrament
we
receive
Christ
by
faith
?
How
much
every
man
is
bound
to
believe
of
this
mystery
.
If
I
should
follow
the
usual
opinions
,
I
should
say
that
to
this
preparatory
faith
it
is
necessary
to
believe
all
the
niceties
and
mysteriousnesse
of
the
blessed
Sacrament
.
Men
have
introduced
new
opinions
and
turned
the
key
in
this
lock
so
often
till
it
cannot
be
either
opened
or
shut
,
and
they
have
unravel'd
the
clue
so
long
till
they
have
intangled
it
;
and
not
only
reason
is
made
blind
by
staring
at
what
she
never
can
perceive
,
but
the
whole
article
of
the
Sacrament
is
made
an
objection
and
temptation
even
to
faith
it self
;
and
such
things
are
taught
by
some
Churches
and
some
Schooles
of
learning
,
which
no
Philosophy
did
ever
teach
,
no
Religion
ever
did
reveal
,
no
prophet
ever
preach
,
and
which
no
faith
ever
can
receive
:
I
mean
it
in
the
prodigious
article
of
Transubstantiation
;
Real
presence
per
totum
.
which
I
am
not
here
to
confute
,
but
to
reprove
upon
practical
considerations
;
and
to
consider
those
things
that
may
make
us
better
,
and
not
strive
to
prevail
in
disputation
.
That
therefore
we
may
know
the
proper
offices
of
faith
in
the
believing
what
relates
to
the
holy
Sacrament
,
I
shall
describe
it
in
several
propositions
.
1.
It
cannot
be
the
duty
of
faith
to
believe
any
thing
against
our
sense
;
what
we
see
and
taste
to
be
bread
,
what
we
see
and
taste
and
smell
to
be
wine
,
no
faith
can
engage
us
to
believe
the
contrary
.
For
by
our
senses
Christianity
it self
,
and
some
of
the
greatest
Articles
of
our
belief
were
known
by
them
who
from
that
evidence
conveyed
them
to
us
by
their
testimony
;
and
if
the
perception
of
sense
were
not
finally
to
be
relied
upon
,
See
Real
Presence
,
Sect.
10.
and
therefore
faith
cannot
be
enjoined
to
believe
it
not
to
be
so
.
Faith
gives
a
new
light
to
the
soul
,
but
it
does
not
put
our
eyes
out
;
and
what
God
hath
given
us
in
our
nature
,
could
never
be
intended
as
a
snare
to
Religion
,
or
to
engage
us
to
believe
a
lie
.
Faith
sees
more
in
the
Sacrament
than
the
eye
does
,
and
tastes
more
than
the
tongue
does
,
but
nothing
against
it
:
and
as
God
hath
not
two
wills
contradictory
to
each
other
,
so
neither
hath
he
given
us
two
notices
and
perceptions
of
objects
,
whereof
the
one
is
affirmative
and
the
other
negative
of
the
same
thing
.
2.
Whatsoever
is
against
right
reason
,
that
no
faith
can
oblige
us
to
believe
.
For
although
reason
is
not
the
positive
and
affirmative
measures
of
our
faith
,
and
God
can
do
more
than
we
can
understand
,
and
our
faith
ought
to
be
larger
than
our
reason
,
and
take
something
into
her
heart
that
reason
can
never
take
into
her
eye
;
yet
in
all
our
Creed
there
can
be
nothing
against
reason
.
If
true
reason
justly
contradicts
an
article
,
it
is
not
of
the
houshold
of
faith
.
Rule
of
Consci●nce
,
lib.
1.
chap.
2.
Rule
3.
In
this
there
is
no
difficulty
,
but
that
in
practice
we
take
care
that
we
do
not
call
that
reason
which
is
not
so
:
for
although
a
mans
reason
is
a
right
Judge
,
yet
it
ought
not
to
passe
sentence
in
an
inquiry
of
faith
,
until
all
the
information
be
brought
in
;
all
that
is
within
,
and
all
that
is
without
;
all
that
is
above
,
and
all
that
is
below
;
all
that
concerns
it
in
experience
,
and
all
that
concerns
it
in
act
;
whatsoever
is
of
pertinent
observation
,
and
whatsoever
is
revealed
:
for
else
reason
may
argue
very
well
,
and
yet
conclude
falsly
;
it
may
conclude
well
in
Logick
,
and
yet
infer
a
false
Proposition
in
Theology
:
but
when
our
Judge
is
fully
and
truly
informed
in
all
that
where
she
is
to
make
her
judgment
,
we
may
safely
follow
it
,
whithersoever
she
invites
us
.
If
therefore
any
society
of
men
calls
upon
us
to
believe
in
our
Religion
what
is
false
in
our
experience
;
to
affirm
that
to
be
done
,
which
we
know
is
impossible
it
ever
can
be
done
;
to
wink
hard
that
we
may
see
the
better
;
to
be
unreasonable
men
,
that
we
may
off●r
to
God
a
reasonable
sacrifice
;
they
make
Religion
so
to
be
seated
in
the
will
,
that
our
understanding
will
be
uselesse
,
and
can
never
minister
to
it
.
But
as
he
that
shuts
the
●ye
hard
,
and
with
violence
curles
the
eye
lid
,
forces
a
phantastick
fire
from
the
crystalline
humor
,
and
espies
a
light
that
never
shines
,
and
sees
thousands
of
little
fires
that
never
burn
:
So
is
he
that
blinds
the
eye
of
his
reason
,
and
pretends
to
see
by
an
eye
of
faith
;
he
makes
little
images
of
notion
,
and
some
atoms
dance
before
him
;
but
he
is
not
guided
by
the
light
,
nor
instructed
by
the
proposition
,
but
sees
like
a
man
in
his
sleep
,
and
grows
as
much
the
wiser
as
the
man
that
dreamt
of
a
Lycanthropy
,
and
was
for
ever
after
wisely
wary
not
to
come
neer
a
River
.
He
that
speaks
against
his
own
reason
,
speaks
against
his
own
conscience
;
and
therefore
it
is
certain
,
no
man
serves
God
with
a
good
conscience
that
serves
him
against
his
reason
.
For
though
in
many
cases
reason
must
submit
to
faith
,
that
is
,
natural
reason
must
submit
to
supernatural
,
and
the
imperfect
informations
of
art
to
the
perfect
revelations
of
God
;
yet
in
no
case
can
a
true
reason
and
a
right
faith
oppose
each
other
:
and
therefore
in
the
article
of
the
Sacrament
,
the
impossible
affirmatives
concerning
Transubstantiation
,
because
they
are
against
all
the
reason
of
the
world
,
can
never
be
any
part
of
the
faith
of
God
.
3.
Whatsoever
is
m●tter
of
curiosity
that
our
faith
is
not
obliged
to
believe
or
confess
.
The
faith
that
is
required
of
those
who
come
to
the
holy
Communion
is
of
what
is
revealed
plainly
,
and
taught
usually
;
what
sets
devotion
forward
,
not
what
ministers
to
curiosity
;
that
which
the
Good
and
the
plain
,
the
easie
and
the
simple
man
can
understand
.
For
if
thou
canst
not
understand
the
reciprocations
and
pulses
of
thy
own
arteries
,
the
motion
of
thy
blood
,
the
feat
of
thy
memory
,
the
rule
of
thy
dreams
,
the
manner
of
digestion
,
the
disease
of
thy
bowels
,
and
the
distempers
of
thy
spleen
,
things
that
thou
bearest
about
thee
,
that
cause
to
thee
pain
&
sorrow
;
it
is
not
to
be
expected
that
thou
shouldest
understand
the
secrets
of
God
,
the
causes
of
his
will
,
the
impulses
of
his
grace
,
the
manner
of
his
Sacraments
,
and
the
Oeconomy
of
his
spirit
.
Gods
works
are
secret
,
and
his
words
are
deep
,
and
his
dispensations
mysterious
,
—
exigua
est
vis
Humani
ingenii
,
tantóque
angusta
labori
.
Quippe
minor
natura
aciem
si
intendere
tentet
Acrius
ac
penetrare
Dei
secreta
supremi
,
Quis
dubitet
victo
fragilem
lacessere
visu
.
Vimque
fatigatae
mentis
sub
pectore
parvo
Turbari
,
invalidisque
hebetem
succumbere
curis
?
Prudent
.
in
Symmach.
l.
2.
and
therefore
too
high
for
thy
understanding
.
St.
Gregory
Nazianzen
[
*
](A64145-e15910-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orat
.
1.
sayes
of
God
;
the
more
you
think
you
comprehend
of
him
in
your
understanding
,
the
lesse
he
is
comprehended
;
like
the
sand
of
the
glass
which
the
harder
you
grasp
the
less
you
can
retain
;
or
like
the
sand
of
the
sea
which
you
can
never
number
;
but
by
going
about
it
,
you
are
confounded
,
and
by
doing
something
of
it
,
you
make
it
impossible
to
do
the
rest
.
Curious
inquiries
are
like
the
contentions
of
Protogenes
and
Apelles
who
should
draw
the
smallest
line
;
and
after
two
or
three
essayes
they
left
this
monument
of
their
art
,
that
they
drew
three
lines
so
curiously
that
they
were
scarcely
to
be
discerned
.
And
therefore
since
faith
is
not
concerned
in
intrigues
and
hard
questions
,
it
were
very
well
if
the
Sacrament
it self
were
not
disguised
,
and
charity
disordered
by
that
which
is
not
a
help
but
a
temptation
to
Faith
it self
.
In
the
holy
Communion
we
must
retain
an
undoubted
Whether
it
be
or
no
;
that
is
the
object
of
faith
to
enquire
,
and
to
accept
accordingly
.
What
it
is
,
he
that
is
to
teach
others
and
speak
mysteries
may
modestly
dispute
:
but
how
it
is
,
nothing
but
curiosity
will
look
after
.
The
Egyptians
used
to
say
,
that
unknown
darknesse
is
the
first
principle
of
the
world
;
not
meaning
that
darknesse
was
before
light
;
but
by
Darkness
they
mean
God
,
as
Damascius
the
Platonist
rightly
observes
;
saying
,
This
darknesse
or
obscurity
is
the
beginning
of
every
intellectual
being
,
and
every
Sacramental
action
:
to
the
unknown
Darkness
;
that
is
,
to
God
,
whose
secrets
are
pervious
to
no
eye
,
whose
dwelling
is
in
a
light
that
is
not
to
be
discerned
,
whose
mysteries
are
not
to
be
understood
by
us
,
and
whose
Sacraments
are
objects
of
faith
and
wonder
,
but
not
to
be
disordered
by
the
mistaking
,
undiscerning
eye
of
people
that
are
curious
to
ask
after
what
they
shall
never
understand
.
Faith
is
oftentimes
safer
in
her
ignorance
than
in
busie
questions
;
and
to
enquire
after
the
manner
of
what
God
hath
plainly
and
simply
told
,
Multa
etenim
benè
tecta
latent
,
nescitaque
prosunt
Dum
mansueta
fides
quaedam
dilata
modestè
Sustinet
,
&
nullo
ignorat
non
edita
damno
.
Prosper
advers.
ingrat
,
c.
35.
may
be
an
effect
of
infidelity
,
but
never
an
act
of
faith
.
If
concerning
the
things
of
God
we
once
ask
Why
or
How
,
we
argue
our
doubt
and
want
of
confidence
:
and
therefore
it
was
an
excellent
Counsel
of
S.
Cyril
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Firmam
fidem
mysteriis
adhibentes
,
nunquam
in
t●m
sublimibus
rebus
illud
Quomodo
aut
cogitemus
aut
proferamus
.
lib.
4.
in
Johan
.
c.
13.
Believe
firmly
in
the
mysteries
,
and
consent
to
the
words
of
Christ
:
but
never
so
much
as
speak
or
think
,
How
is
this
done
?
In
your
faith
be
as
particular
and
minute
,
as
Christ
was
in
his
expressions
of
it
,
[
*
](A64145-e16240-b)
*
Non
patiar
me
quicquam
nescire
de
eo
quemamem
.
Plin.
but
no
more
.
He
hath
told
us
,
This
is
his
body
This
is
his
blood
:
believe
it
and
so
receive
it
:
but
he
hath
not
told
us
how
it
is
so
;
it
is
behind
a
cloud
,
and
tied
up
with
a
knot
of
secrecy
;
therefore
let
us
lay
our
finger
on
our
mouth
,
and
worship
humbly
.
But
he
that
looks
into
the
eye
of
the
Sun
shall
be
blind
;
and
he
that
searches
into
the
secrets
of
Majesty
shall
be
confounded
with
the
glory
.
The
next
enquiry
is
,
What
is
the
use
of
faith
in
this
Sacrament
?
It
is
tied
but
to
little
duty
,
and
a
few
plain
articles
;
what
then
is
the
use
and
advantages
of
it
?
To
what
graces
does
it
minister
,
and
what
effect
does
it
produce
?
To
this
the
answer
is
easie
,
but
yet
such
as
introduces
a
further
enquiry
.
Faith
indeed
is
not
curious
but
material
:
and
therefore
in
the
contemplation
of
this
mysterious
Sacrament
and
its
Symbols
,
we
are
more
to
regard
their
signification
than
their
matter
;
their
holy
imployment
than
their
natural
usuage
,
what
they
are
by
grace
than
what
they
are
by
nature
;
what
they
signifie
rather
than
what
they
are
defin'd
.
Faith
considers
not
how
they
nourish
the
body
,
but
how
they
support
and
exalt
the
soul
:
that
they
are
Sacramental
not
that
they
are
also
nutritive
;
that
they
are
made
holy
to
purposes
of
Religion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
homil.
2.
in
2
Tim.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
&
S.
Cyril
.
in
defens
.
anathem
.
idem
asserit
.
In
Johan
.
hom.
46.
vide
etiam
August
.
in
Psal.
98.
not
that
they
are
salutary
to
offices
of
nature
;
that
is
,
what
they
are
to
the
spirit
,
not
what
they
are
to
sense
and
disputation
.
For
to
faith
Christ
is
present
;
by
faith
we
eat
his
flesh
,
and
by
faith
we
drink
his
blood
;
that
is
,
we
communicate
not
as
men
,
but
as
faithful
and
believers
;
the
meaning
,
and
the
duty
,
and
the
effect
of
which
are
now
to
be
inquired
.
1.
It
signifies
that
Christ
is
not
present
in
the
Sacrament
corporally
;
or
naturally
,
but
spiritually
;
for
thus
the
carnal
and
spiritual
sense
are
opposed
.
So
St.
Chrysostom
upon
those
words
of
Christ
;
the
flesh
profiteth
nothing
:
what
is
it
to
understand
carnally
?
To
understand
them
simply
and
plainly
as
they
are
spoken
.
For
they
are
not
to
be
judged
as
they
seem
,
but
all
mysteries
are
to
be
considered
with
internal
eyes
,
that
is
,
spiritually
.
For
the
carnal
sense
does
not
penetrate
to
the
understanding
of
so
great
a
secret
,
saith
St.
Cyprian
.
For
therefore
we
are
not
devourers
of
flesh
,
because
we
understand
these
things
spiritually
.
So
Theophilaect
.
2.
Since
the
spiritual
sense
excludes
the
natural
and
proper
,
it
remains
that
the
expression
which
is
natural
be
in
the
sense
figurative
and
improper
;
and
if
the
holy
Sacrament
were
not
a
figure
,
it
could
neither
be
a
sign
nor
a
Sacrament
.
But
therefore
it
is
called
the
body
and
blood
of
Christ
because
it
is
the
figure
of
them
;
as
St.
Austin
largely
discourses
;
in
cap.
26.
Mat.
homil
.
83.
Typus
&
Symbolum
:
ab
eodem
Origene
,
S.
Basilio
,
&
S.
Ambrosio
,
&
aliis
;
exemplum
exemplar
,
&
imago
.
[
●or
so
when
good
Friday
draws
neer
,
we
say
to
morrow
or
the
next
day
is
the
passion
of
our
Lord
;
although
that
passion
was
but
once
,
and
that
many
ages
since
:
and
upon
the
Lords
day
,
we
say
,
to
day
our
blessed
Lord
arose
from
the
dead
although
so
many
years
be
passed
since
;
and
why
is
no
man
so
foolish
as
to
reprove
us
of
falshood
,
but
because
on
these
dayes
is
the
similitude
of
those
things
which
were
done
so
long
since
.
Was
not
Christ
once
sacrificed
?
and
yet
he
is
sacrificed
still
on
the
solemnities
of
Easter
,
and
every
day
in
the
Communions
of
the
people
;
neither
does
he
say
false
,
who
being
asked
,
shall
say
that
he
is
sacrificed
;
for
if
the
Sacraments
had
not
a
similitude
of
those
things
whereof
they
are
Sacraments
,
they
would
be
no
Sacraments
at
all
.
But
most
commonly
,
by
their
similitudes
things
receive
their
names
.
Contr.
Marcion
.
lib.
4.
]
Thus
Tertullian
expresses
this
mystery
.
This
is
,
my
body
,
that
is
,
the
figure
of
my
body
;
and
St.
Gregory
Nazianzen
calls
the
Passeover
,
because
it
antedated
the
Lords
Supper
,
a
figure
of
a
figure
.
3.
But
St.
Austin
added
well
;
The
body
of
Christ
is
truth
and
figure
too
.
The
holy
Sacrament
is
not
only
called
the
Lords
body
and
blood
,
for
the
figure
,
similitude
and
Sacramentality
;
but
for
the
real
exhibition
and
ministration
of
it
.
For
it
is
truly
called
the
body
of
Christ
,
because
there
is
joyned
with
it
the
vital
power
,
vertue
and
efficacy
of
the
body
;
and
therefore
it
is
called
by
St.
Austin
,
the
intelligible
,
the
invisible
,
the
spiritual
body
;
by
St.
Hierom
▪
the
Divine
and
spiritual
flesh
;
the
celestial
thing
,
by
St.
Irenaeus
;
the
spiritual
food
:
and
the
body
of
the
divine
Spirit
,
S.
Cyprian
de
coena
Dom.
by
St.
Ambrose
:
for
by
this
means
it
can
very
properly
be
called
the
body
and
blood
of
Christ
;
since
it
hath
not
only
the
figure
of
his
death
externally
,
but
internally
it
hath
hidden
and
secret
the
proper
and
divine
effect
,
the
life-giving
power
of
his
body
;
so
that
though
it
be
a
figure
,
yet
it
is
not
meerly
so
;
not
only
the
sign
and
memorial
of
him
that
is
absent
,
but
it
bears
along
with
it
the
very
body
of
the
Lord
,
that
is
,
the
efficacy
and
divine
vertue
of
it
.
Thus
our
blessed
Saviour
said
of
John
the
Baptist
,
that
Elias
is
already
come
,
because
he
came
in
the
power
and
spirit
of
Elias
.
As
John
was
Elias
,
so
is
the
holy
Sacrament
the
body
and
blood
of
Christ
,
because
it
hath
the
power
and
spirit
of
the
body
of
Christ
.
And
therefore
the
ancient
Doctors
of
the
Church
in
their
Sermons
of
these
divine
Mysteries
,
use
the
word
Nature
and
Substance
,
not
understanding
these
words
in
the
natural
or
Philosophical
,
but
a
Theological
,
in
a
sense
proper
to
the
Schools
of
Christians
;
by
Substance
meaning
the
power
of
the
substance
;
by
Nature
,
the
gracious
effect
of
his
natural
body
:
the
nature
and
use
and
mysteriousnesse
of
Sacraments
so
allowing
them
to
speak
,
and
so
requiring
us
to
understand
.
4.
And
now
to
this
spiritual
food
must
be
sitted
a
spiritual
manner
of
reception
;
and
this
is
the
work
of
faith
;
that
spiritual
blessings
may
invest
the
spirit
,
and
be
conveyed
by
proportioned
instruments
,
lest
the
Sacrament
be
like
a
treasure
in
a
dead
hand
,
or
musick
in
the
grave
.
But
this
I
chuse
rather
to
represent
in
the
words
of
the
Fathers
of
the
Church
than
mine
own
.
[
We
see
(
saith
St.
Epiphanius
)
what
our
Saviour
took
into
his
hands
,
as
the
Gospel
says
,
[
*
](A64145-e16830-b)
*
Arcanum
coeli
Dominus
pro
tempore
celat
Ut
sic
nostra
fides
ad
justitiam
doceatur
,
Et
fidei
major
merces
exinde
sequatur
.
Petr.
Blesens
.
But
then
,
[
The
bread
is
food
,
the
blood
is
life
,
the
flesh
is
substance
,
the
body
is
the
Church
]
For
the
body
is
indeed
shewn
,
it
is
slain
,
and
given
for
the
nourishment
of
the
world
,
that
it
may
be
spiritually
distributed
to
every
one
,
and
be
made
to
every
one
the
conservatory
of
them
to
the
resurrection
of
eternal
life
,
From
these
excellent
words
we
are
confirmed
in
these
two
things
.
1.
That
the
divine
Mysteries
are
of
very
great
efficacy
and
benefit
to
our
souls
.
2.
That
Faith
is
the
great
instrument
in
conveying
these
blessings
to
us
.
I
am
the
bread
of
life
,
he
that
cometh
to
me
shall
not
hunger
;
that
is
,
he
shall
be
filled
with
Christ
:
and
he
that
believeth
in
me
shall
not
thirst
:
coming
to
Christ
,
and
believing
in
him
,
is
the
same
thing
:
that
is
,
he
that
believes
Christs
Words
and
obeys
his
Commandments
;
he
that
owns
Christ
for
his
Law-giver
and
his
Master
,
for
his
Lord
and
his
Redeemer
;
he
who
lays
down
his
sins
in
the
grave
of
Jesus
,
and
lays
down
himself
at
the
foot
of
the
Crosse
,
and
his
cares
at
the
door
of
the
Temple
,
and
his
sorrows
at
the
Throne
of
Grace
;
he
who
comes
to
Christ
to
be
instructed
,
to
be
commanded
,
to
be
relieved
,
and
to
be
comforted
;
to
this
person
Christ
gives
his
body
and
blood
,
that
is
food
from
heaven
.
And
then
the
bread
of
life
,
and
the
body
of
Christ
,
and
eating
his
flesh
,
and
drinking
his
blood
,
are
nothing
else
but
mysterious
and
Sacramental
expressions
of
this
great
excellency
;
that
whoever
does
this
,
shall
partake
of
all
the
benefits
of
the
Crosse
of
Christ
,
where
his
body
was
broken
,
and
his
blood
was
poured
forth
for
the
remission
of
our
sins
,
and
the
salvation
of
the
world
.
But
still
that
I
may
use
the
expression
of
St.
Ambrose
,
5.
But
all
the
inquiry
is
not
yet
past
:
For
thus
we
rightly
understand
the
mysterious
Propositions
;
but
thus
we
do
not
fully
understand
the
mysterious
Sacrament
.
For
since
coming
to
Christ
in
all
the
addresses
of
Christian
Religion
,
that
is
,
in
all
the
ministeries
of
faith
,
is
eating
of
the
body
and
drinking
the
blood
of
Christ
,
what
does
faith
in
the
reception
of
the
blessed
Sacrament
that
it
does
not
do
without
it
?
Of
this
I
have
already
given
an
account
[
*
](A64145-e17040-b)
*
Chap.
1.
Sect.
2.
:
But
here
I
am
to
add
,
That
in
the
holy
Communion
all
the
graces
of
a
Christian
,
all
the
mysteries
of
the
Religion
are
summ'd
up
as
in
a
divine
compendium
;
and
whatsoever
moral
or
mysterious
is
done
without
,
is
by
a
worthy
Communicant
done
more
excellently
in
this
divine
Sacrament
:
for
here
we
continue
the
confession
of
our
faith
which
we
made
in
Baptism
;
here
we
perform
in
our
own
persons
what
then
was
undertaken
for
us
by
another
;
here
that
is
made
explicit
which
was
but
implicit
before
;
what
then
was
in
the
root
,
is
now
come
to
a
full
year
;
what
was
at
first
done
in
mystery
alone
,
is
now
done
in
mystery
and
moral
actions
and
vertuous
excellencies
together
:
here
we
do
not
only
here
the
words
of
Christ
,
but
we
obey
them
;
we
believe
with
the
heart
,
and
here
we
confesse
with
the
mouth
,
and
we
act
with
the
hand
,
and
incline
the
head
,
and
bow
the
knee
,
and
give
our
heart
in
sacrifice
:
here
we
come
to
Christ
,
and
Christ
comes
to
us
;
here
we
represent
the
death
of
Christ
as
he
would
have
us
represent
it
,
and
remember
him
as
he
commanded
us
to
remember
him
;
here
we
give
him
thanks
,
and
here
we
give
him
our selves
;
here
we
defie
all
the
works
of
darknesse
,
and
hither
we
come
to
be
invested
with
a
robe
of
light
,
by
being
joined
to
the
Son
of
Righteousnesse
,
to
live
in
his
eyes
;
and
to
walk
by
his
brightnesse
,
and
to
be
refreshed
with
his
warmth
,
and
directed
by
his
spirit
,
and
united
to
his
glories
.
So
that
if
we
can
receive
Christs
body
and
drink
his
blood
out
of
the
Sacrament
,
much
more
can
we
do
it
in
the
Sacrament
:
For
this
is
the
chief
of
all
the
Christian
Mysteries
,
and
the
union
of
all
Christian
Blessings
,
and
the
investiture
of
all
Christian
Rights
,
and
the
exhibition
of
the
Charter
of
all
Christian
Promises
,
and
the
exercise
of
all
Christian
Duties
.
Here
is
the
exercise
of
our
faith
,
and
acts
of
obedience
,
and
the
confirmation
of
our
hope
,
and
the
increase
of
our
charity
.
So
that
although
God
be
gracious
in
every
dispensation
,
yet
he
is
bountiful
in
this
:
although
we
serve
God
in
every
vertue
,
yet
in
the
worthy
reception
of
this
divine
Sacrament
there
must
be
a
conjugation
of
vertues
,
and
therefore
we
serve
him
more
:
we
drink
deep
of
his
loving
kindnesse
in
every
effusion
of
it
;
but
in
this
we
are
inebriated
:
he
always
fills
our
cup
,
but
here
it
runs
over
.
The
effects
of
these
Considerations
are
these
.
1.
That
by
[
Faith
]
in
our
dispositions
and
preparations
to
the
holy
Communion
,
is
not
understood
only
the
act
of
faith
,
but
the
body
of
faith
;
not
only
believing
the
articles
,
but
the
dedication
of
our
persons
;
not
only
a
yielding
up
of
our
understanding
,
but
the
engaging
of
our
services
;
not
the
hallowing
of
one
faculty
,
but
the
sanctification
of
the
whole
man
.
That
faith
which
is
necessary
to
the
worthy
receiving
this
divine
Sacrament
,
is
all
that
which
is
necessary
to
the
susception
of
Baptism
,
and
all
that
which
is
produced
by
hearing
the
word
of
God
,
and
all
that
which
is
exercised
in
every
single
grace
;
all
that
by
which
we
live
the
life
of
grace
,
and
all
that
which
works
by
charity
,
and
makes
a
new
creature
,
and
justifies
a
sinner
,
and
is
a
keeping
the
Commandments
of
God
.
2.
If
the
manducation
of
Christs
flesh
and
drinking
his
blood
be
spiritual
,
and
done
by
faith
,
and
is
effected
by
the
spirit
,
and
that
this
faith
signifies
an
intire
dedition
of
our selves
to
Christ
,
and
sanctification
of
the
whole
man
to
the
service
of
Christ
,
then
it
follows
,
Hilar.
de
.
Trinit.
l.
8.
that
the
wicked
do
not
Communicate
with
Christ
,
they
eat
not
his
flesh
,
and
they
drink
not
his
blood
:
They
eat
and
drink
indeed
;
but
it
is
gravel
in
their
teeth
,
and
death
in
their
belly
;
they
eat
and
drink
damnation
to
themselves
.
For
unlesse
a
man
be
a
member
of
Christ
,
unlesse
Christ
dwells
in
him
by
a
living
faith
,
he
does
not
eat
the
bread
that
came
down
from
heaven
.
They
lick
the
rock
,
saith
St.
Cyprian
,
but
drink
not
the
waters
of
its
emanation
:
They
receive
the
skin
of
the
Sacrament
,
and
the
bran
of
the
flesh
,
saith
St.
Bernard
.
But
it
is
in
this
divine
nutriment
as
it
is
in
some
fruits
;
the
skin
is
bitterness
,
and
the
inward
juice
is
salutary
and
pleasant
:
the
outward
Symbols
never
bring
life
,
but
they
can
bring
death
;
Austin
)
they
eat
no
spiritual
meat
,
but
they
eat
the
sign
of
Christ
,
must
also
remember
what
old
Simeon
said
in
his
prophecy
of
Christ
,
He
is
a
sign
set
for
the
fall
of
many
;
but
his
flesh
and
blood
spiritually
eaten
,
is
resurrection
from
the
dead
.
SECT.
VI.
Meditations
and
Devotions
relative
to
this
Preparatory
Grace
;
to
be
used
in
the
days
of
Preparation
,
or
at
any
time
of
spiritual
Communion
.
St.
Bernard's
Meditation
and
Prayer
.
THE
Calice
which
thou
(
O
sweetest
Saviour
Jesus
)
didst
drink
,
hath
made
thee
infinitely
amiable
;
it
was
the
work
of
my
redemption
.
Certainly
nothing
does
more
pleasingly
invite
,
or
more
profitably
require
,
or
more
vehemently
affect
me
than
this
love
:
for
by
how
much
lower
thou
didst
for
me
descend
in
the
declinations
of
humility
,
by
so
much
art
thou
dearer
to
me
in
the
exaltations
of
thy
charity
and
thy
glory
.
*
Learn
,
O
my
soul
,
how
thou
oughtest
to
love
Christ
,
who
hath
given
us
his
flesh
for
meat
,
his
blood
for
drink
,
the
water
of
his
side
for
our
lavatory
,
and
his
own
life
for
the
price
of
our
redemption
.
He
is
stark
and
dead
cold
who
is
not
set
on
fire
by
the
burning
and
shining
flames
of
such
a
charity
.
I.
Blessed
Saviour
Jesus
,
the
author
and
finisher
of
our
faith
,
the
fountain
of
life
and
salvation
;
by
thee
let
us
have
accesse
to
thy
Heavenly
Father
,
that
by
thee
he
may
accept
us
,
who
by
thee
is
revealed
to
us
.
Let
thy
innocence
and
purity
procure
pardon
for
our
uncleannesse
and
disobedience
;
let
thy
humility
extinguish
our
pride
and
vanity
;
thy
meeknesse
extinguish
our
anger
,
and
thy
charity
cover
the
multitude
of
our
sins
.
II.
O
blessed
Advocate
and
Mediator
,
intercede
for
us
with
thy
Father
and
ours
,
with
thy
God
and
ours
;
and
grant
that
by
the
grace
which
thou
hast
found
,
by
the
prerogative
which
thou
hast
deserved
,
by
the
mercy
which
thou
hast
purchased
for
us
,
that
as
thou
wert
partaker
of
our
sufferings
and
infirmities
,
so
we
by
thy
death
and
resurrection
,
and
by
thy
infinite
gracious
intercession
,
may
be
made
partakers
of
thy
holinesse
and
thy
glory
.
III.
Let
the
brightnesse
of
the
divine
grace
for
ever
shine
upon
thy
servants
,
that
we
being
purified
from
all
errour
and
infidelity
,
from
weak
fancies
and
curious
inquiries
,
may
perceive
and
adore
the
wisdom
and
the
love
of
God
in
the
truth
and
mysteriousnesse
of
this
Divine
Sacrament
:
And
be
pleased
to
lighten
in
our
spirits
such
a
burning
love
,
and
such
a
shining
devotion
,
that
we
may
truly
receive
thee
,
and
be
united
unto
thee
;
that
we
may
feed
on
thee
the
celestial
Manna
,
and
may
with
an
eye
of
faith
see
thee
under
the
cloud
and
in
the
vail
;
and
at
last
may
see
thee
in
the
brightest
effusions
of
thy
glory
.
Amen
.
A
Confession
of
Faith
in
order
to
the
Mysteries
of
the
Holy
Sacrament
;
taken
out
of
the
Liturgy
of
St.
Clement
;
to
be
used
in
the
days
of
Preparation
or
Communion
.
HOly
,
Holy
,
Holy
,
Lord
God
of
Sabbaoth
;
Heaven
and
Earth
are
full
of
thy
glory
.
Blessed
art
thou
,
O
God
,
and
blessed
is
thy
Name
for
ever
and
ever
,
Amen
.
For
thou
art
holy
,
and
in
all
things
thou
art
sanctified
and
most
exalted
,
and
sittest
on
high
above
all
for
ever
and
ever
.
Holy
is
thy
only
begotten
Son
our
Lord
Jesus
Christ
,
who
in
all
things
did
minister
to
thee
his
God
and
Father
,
both
in
the
creation
of
the
world
,
and
in
the
excellent
providence
and
conservation
of
it
.
He
suffered
not
mankind
to
perish
;
but
gave
to
him
the
Law
of
nature
,
and
a
Law
written
in
Tables
of
stone
,
and
reproved
them
by
his
Prophets
,
and
sent
his
Angel
to
be
their
guards
:
And
when
men
had
violated
the
natural
Law
,
and
broken
that
which
was
written
;
when
they
had
forgotten
the
Divine
Judgment
manifested
in
the
deluge
upon
the
old
world
,
in
fire
from
heaven
upon
Sodom
and
Gomorrah
,
in
many
plagues
upon
the
Egyptians
,
in
the
slaughters
of
the
Philistins
,
and
when
the
wrath
of
God
did
hang
over
all
the
world
for
for
their
iniquity
,
according
to
thy
will
he
who
made
man
resolved
to
become
a
man
;
he
who
is
the
Law-giver
would
be
subject
to
Laws
;
he
that
is
the
High
Priest
would
be
made
a
Sacrifice
,
and
the
great
Shepherd
of
our
souls
would
be
a
Lamb
and
be
slain
for
us
.
Thee
his
God
and
Father
he
appeased
,
and
reconciled
unto
the
world
,
and
freed
all
men
from
the
instant
anger
:
He
was
born
of
a
Virgin
,
born
in
flesh
;
He
is
God
,
and
the
Word
,
the
beloved
Son
,
the
first
born
of
every
creature
;
according
to
the
Prophecies
which
went
before
him
,
of
the
seed
of
of
Abraham
and
David
,
and
of
the
Tribe
of
Judah
.
He
who
is
the
maker
of
all
that
are
born
,
was
conceived
in
the
womb
of
a
Virgin
;
and
he
that
is
void
of
all
flesh
,
was
incarnate
and
made
flesh
:
He
was
born
in
time
who
was
begotten
from
eternity
:
He
conversed
piously
with
men
and
instructed
them
with
his
holy
Laws
and
doctrine
:
He
cured
every
disease
and
every
infirmity
:
He
did
signs
and
wonders
among
the
people
:
He
slept
and
eat
and
drank
,
who
feeds
all
the
living
with
food
,
and
fills
them
with
his
blessing
:
He
declared
thy
Name
to
them
who
knew
it
not
:
He
enlightned
our
ignorances
:
He
enkindled
Godliness
,
and
fulfilled
thy
will
,
and
finished
all
that
which
thou
gavest
him
to
do
.
All
this
when
he
had
done
,
he
was
taken
by
the
hands
of
wicked
men
,
by
the
treachery
of
false
Priests
and
an
ungodly
people
,
he
suffered
many
things
of
them
,
and
by
thy
permission
suffered
all
shame
and
reproach
.
He
was
delivered
to
Pilate
the
President
,
who
judged
him
that
is
the
Judge
of
the
quick
and
dead
,
and
condemned
him
who
is
the
Saviour
of
all
others
.
He
who
is
impassible
was
crucified
;
and
He
died
who
is
of
an
immortal
nature
;
and
they
buried
him
by
whom
others
are
made
alive
;
that
by
his
death
and
passion
he
might
free
them
for
whom
he
came
,
and
might
dissolve
the
bands
of
the
Devil
,
and
deliver
men
from
all
his
crafty
malices
.
But
then
he
rose
again
from
the
dead
,
he
conversed
with
his
Disciples
forty
days
together
,
and
then
was
received
up
into
heaven
,
and
there
sits
at
the
right
hand
of
God
his
Father
.
We
therefore
being
mindful
of
these
things
which
he
did
and
suffered
for
us
,
give
thanks
to
thee
Almighty
God
,
not
as
much
as
we
should
,
but
as
much
as
we
can
:
and
here
fulfil
his
Ordinance
[
and
believe
all
that
he
said
,
and
know
and
confess
that
he
hath
given
us
his
body
to
be
the
food
,
and
his
blood
to
be
the
drink
of
our
souls
;
that
in
him
we
live
and
move
and
have
our
being
;
that
by
him
we
are
taught
,
by
his
strength
enabled
,
by
his
graces
prevented
,
by
his
spirit
conducted
,
by
his
death
pardoned
,
by
his
resurrection
justified
,
and
by
his
intercession
defended
from
all
our
enemies
,
and
set
forward
in
the
way
of
holinesse
and
life
eternal
.
]
O
grant
that
we
and
all
thy
servants
,
who
by
faith
and
Sacramental
participation
communicate
with
the
Lord
Jesus
,
may
obtain
remission
of
our
sins
,
and
be
confirmed
in
piety
,
and
may
be
delivered
from
the
power
and
illusions
of
the
Devil
;
and
being
filled
with
thy
Spirit
,
may
become
worthy
members
of
Christ
,
and
at
last
may
inherit
eternal
Life
;
through
the
same
our
Lord
Jesus
Christ
,
Amen
.
CHAP.
IV.
Of
Charity
,
preparatory
to
the
Blessed
Sacrament
.
SECT.
I.
THE
second
great
Instrument
of
preparation
to
the
blessed
Sacrament
,
is
Charity
:
for
though
this
be
involved
in
faith
,
as
in
its
cause
and
moral
principle
,
yet
we
are
to
consider
it
in
the
proper
effects
also
of
it
,
in
its
exercise
and
operations
relative
to
the
Mysteries
.
For
they
that
speak
distinctly
,
and
give
proprieties
of
employment
to
the
two
Sacraments
,
by
that
which
is
most
signal
and
eminent
in
them
both
respectively
,
call
Baptism
the
Sacrament
of
Faith
,
and
the
Eucharist
the
Sacrament
of
Charity
;
that
is
,
Faith
in
Baptism
enters
upon
the
work
of
a
good
life
;
and
in
the
holy
Eucharist
it
is
actually
productive
of
that
Charity
,
which
at
first
was
designed
and
undertaken
.
For
Charity
is
that
fire
from
heaven
,
which
unlesse
it
does
enkindle
the
Sacrifice
,
God
will
never
accept
it
for
an
atonement
.
This
God
declared
to
us
by
his
Laws
given
to
the
sons
of
Israel
and
Aaron
.
The
Sacrifice
that
was
Gods
portion
was
to
be
eaten
and
consumed
by
himself
,
and
therefore
to
be
devoured
by
the
holy
fire
that
came
down
from
heaven
:
And
this
was
imitated
by
the
Persians
,
who
worshipped
the
fire
,
and
thought
what
the
fire
devoured
,
their
god
had
plainly
eaten
.
Maximus
Tyrius
tells
of
them
,
that
bringing
their
Sacrifices
,
they
were
wont
to
say
,
O
Fire
our
Lord
,
eat
this
meat
.
And
Pindar
[
*
](A64145-e17820-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Od.
7.
in
his
Olympiaes
tells
of
the
Rhodians
,
that
when
they
brought
a
Sacrifice
to
Jupiter
,
and
had
by
chance
forgotten
to
bring
their
fire
,
he
accepting
of
their
good
intentions
,
and
pitying
their
forgetfulnesse
,
rained
down
upon
them
a
golden
shower
from
a
yellow
cloud
;
that
is
,
a
shower
of
fire
came
and
consumed
their
sacrifice
.
Now
this
is
the
great
emblem
of
Charity
:
an
unbloody
Sacrifi●e
.
The
blood
of
the
Crosse
was
●he
last
that
was
to
have
been
shed
.
The
Laws
can
shed
more
,
but
nothing
else
.
For
by
remembring
and
representing
the
effusion
of
blood
,
not
by
shedding
it
,
our
expiation
is
now
perfected
and
compleat
:
but
nothing
hinders
it
more
than
the
spirit
of
war
and
death
;
not
only
by
the
emissions
of
the
hand
,
or
the
apertures
of
a
wound
,
but
by
the
murder
of
the
tongue
,
and
the
cruelties
of
the
heart
,
or
by
an
unpeaceable
disposition
.
It
was
love
that
first
made
Societies
,
and
love
that
must
continue
our
Communions
:
and
God
who
made
all
things
by
his
power
,
does
preserve
them
by
his
love
;
and
by
union
and
society
of
parts
every
creature
is
preserved
.
When
a
little
w●ter
is
spilt
from
a
full
Vessel
,
and
falls
into
its
enemy
dust
,
it
curles
it self
into
a
drop
,
and
so
stands
equally
armed
in
every
point
of
the
circle
,
dividing
the
Forces
of
the
enemy
,
that
by
that
little
union
it
may
stand
as
long
as
it
can
;
but
if
it
be
dissolved
into
flatnesse
,
it
is
changed
into
the
nature
and
possession
of
the
dust
.
[
*
](A64145-e18090-b)
*
Facinus
saevum
&
atrox
inter
pocula
atque
epulas
,
ubi
libare
Diis
dapes
,
ubi
benè
precari
mos
esset
,
ad
spectaculum
scorti
procacis
in
sinu
Consulis
rec●bantis
,
mactatam
humanam
victimam
esse
,
&
cruore
mensam
respersam
.
Sic
Valerius
Antiates
apud
Livium
,
lib.
39.
who
are
unkind
to
their
brethren
,
quarrelsom
with
their
neighbours
,
implacable
to
their
enemies
,
apt
to
contentions
,
hard
to
be
reconciled
,
soon
angry
,
scarcely
appeased
.
These
are
dogs
,
and
must
not
come
within
the
holy
place
,
where
God
who
is
the
Congregating
Father
,
and
Christ
the
great
minister
of
peace
,
For
although
it
be
true
that
God
loves
us
first
,
yet
he
will
not
continue
to
love
us
,
or
proceed
in
the
methods
of
his
kindnesse
,
unlesse
we
become
like
unto
him
and
love
.
For
by
our
love
and
charity
he
will
pardon
us
,
and
he
will
comfort
us
,
and
he
will
judge
us
,
and
he
will
save
us
;
and
it
can
never
be
well
with
us
till
love
that
governs
heaven
it self
be
the
Prince
of
all
our
actions
and
our
passions
.
[
*
](A64145-e18140-b)
*
Cum
nostros
animos
amor
quo
coelum
regitur
,
regit
.
Boeth
.
consol
.
Philos.
By
this
we
know
we
are
translated
from
death
to
life
,
by
our
love
unto
our
brethren
:
That
's
the
testimonial
of
our
comfort
.
I
was
hungry
and
ye
fed
me
:
I
was
hungry
and
ye
fed
me
not
:
These
are
the
Tables
of
our
fi●al
judgment
.
If
ye
love
me
,
keep
my
Commandments
:
That
's
the
measure
of
our
obedience
.
In
that
ye
have
done
kindnesse
to
one
of
these
little
ones
,
ye
have
done
it
unto
me
:
That
is
the
installing
of
the
Saints
in
their
Thrones
of
Glory
.
If
thou
bringest
a
gift
to
the
altar
,
leave
it
there
;
go
and
be
reconciled
to
thy
brother
:
That
's
the
great
instrument
of
our
being
accepted
.
No
man
can
love
God
and
hate
his
brother
:
That
's
the
rule
of
our
examination
in
this
particular
.
This
is
a
new
Commandment
,
that
ye
love
one
another
:
There
's
th●
great
precept
of
the
Gospel
.
This
is
an
old
Commandment
,
that
ye
love
one
another
:
There
is
the
very
Law
of
Nature
.
And
to
sum
up
all
;
Love
is
the
fulfilling
of
the
Law
;
that
's
the
excellency
and
perfection
of
a
man
;
and
there
is
the
expectation
of
all
reward
,
and
the
doing
all
our
du●y
,
and
the
sanctification
of
every
action
,
and
the
spirit
of
life
:
It
is
the
heart
and
the
fire
and
the
salt
of
every
Sacrifice
;
it
is
the
crown
of
every
Communion
.
And
all
this
mysterious
excellency
is
perfectly
represented
by
that
divine
exhortation
made
by
Saint
Paul
;
Purge
out
therefore
the
old
leaven
,
that
ye
may
be
a
new
lump
,
as
ye
are
unleavened
.
For
even
Christ
our
Passeover
is
sacrificed
for
us
.
Therefore
let
us
keep
the
feast
,
not
with
old
leaven
,
neither
with
the
leaven
of
MALICE
and
wickednesse
,
but
with
the
unleavened
bread
of
sincerity
and
truth
.
Now
concerning
this
grace
,
if
we
will
inquire
after
it
in
order
to
a
worthy
receiving
the
holy
Communion
,
we
must
inquire
after
the
effects
and
offices
of
Charity
;
and
by
the
good
we
do
,
or
are
ready
to
do
,
take
an
account
of
our selves
in
this
particular
.
The
offices
and
general
duties
are
three
.
1.
Doing
good
.
2.
Speaking
good
,
and
,
3.
●orgiving
evil
.
SECT.
II.
Of
doing
good
to
our
Neighbours
.
HE
that
loves
me
does
me
good
;
for
until
love
be
beneficial
,
it
is
not
my
good
,
but
his
fancy
and
pleasure
that
delights
in
me
.
I
do
not
examine
this
duty
by
our
alms
alone
;
for
although
they
are
an
excellent
instrument
of
life
(
for
alms
deliver
from
death
,
Ptolomaeus
Euergetes
had
vowed
her
hair
to
the
Temple
upon
condition
her
husband
might
return
in
safety
,
and
she
did
consecrate
the
beauty
of
her
head
to
the
ornaments
of
Religion
,
Comonus
the
Astronomer
told
her
that
the
Gods
had
p●aced
her
hair
among
the
Stars
;
and
to
this
day
they
call
one
knot
of
Stars
by
the
name
of
Berenices
hair
.
For
every
such
worthinesse
like
this
will
have
an
immortal
name
in
some
Record
,
In
all
the
Sacrifices
of
the
Ancients
they
were
hugely
kind
to
one
another
;
they
invited
their
friends
to
partake
the
Sacrifice
,
and
called
them
to
a
portion
of
the
pardon
,
that
they
might
eat
of
that
mercy
and
that
forgivenesse
which
they
expected
from
their
God
.
Then
they
sent
portions
to
the
absent
;
then
they
renewed
Leagues
,
and
re-established
Peace
,
and
made
marriages
,
and
joined
Families
,
and
united
hearts
,
and
knitted
Interests
by
a
thred
and
chain
of
mutual
acts
of
kindness
and
endearment
:
And
so
should
we
,
when
we
come
to
this
holy
Sacrifice
;
we
must
keep
our
hearts
entire
to
God
,
and
divide
them
amongst
our
Brethren
,
and
heartily
love
all
them
who
feed
upon
the
same
Christ
,
who
live
by
the
same
faith
,
who
are
entertained
by
the
same
hope
,
and
are
confederate
by
the
laws
,
and
the
events
and
the
causes
,
by
the
acts
and
emanation
of
the
same
Charity
.
*
But
this
thing
is
plain
;
no
discourse
here
is
useful
,
but
an
exhortation
;
all
that
can
be
said
is
this
;
that
it
is
decent
and
it
is
useful
,
and
it
is
necessary
that
we
be
very
kind
and
very
charitable
to
all
the
members
of
Christ
;
with
whom
we
are
joyned
by
the
ligatures
of
the
same
body
,
and
supported
by
the
strength
of
the
same
nourishment
,
and
blessed
by
influences
from
the
same
Divine
head
,
the
Lord
Jesus
Christ
.
SECT.
III.
Of
speaking
good
of
our
neighbours
.
IF
it
be
not
in
our
hands
to
do
well
,
it
must
be
in
our
hearts
;
and
the
contrary
must
never
be
upon
our
tongues
;
we
are
sure
we
can
speak
well
,
or
we
can
abstain
from
speaking
ill
.
If
it
be
otherwise
with
us
,
we
can
not
be
welcome
here
;
we
shall
not
worthily
communicate
.
God
opens
his
mouth
and
his
heart
and
his
bowels
,
his
bosome
and
his
treasures
to
us
in
this
holy
Sacrament
,
and
calls
to
us
to
draw
water
as
from
a
river
;
and
can
we
come
to
drink
of
the
pleasant
streams
that
we
may
[
*
](A64145-e18510-b)
*
Inter
epulas
,
ubi
benè
precari
mos
erat
.
Livius
.
lib.
39.
Can
it
be
imagined
that
Christ
who
never
spake
an
ill
word
,
should
take
thee
into
his
arms
,
—
gravior
terras
infestat
Echidna
Cum
sua
vipereae
jaculantur
toxica
linguae
Atque
homini
fit
homo
serpens
,
O
prodiga
culpae
Germina
,
natur●eque
utero
fatalia
monstra
!
Queis
nimis
innocuo
volupe
est
in
sanguine
rictus
.
Tingere
,
fraternasque
sibras
,
cognataque
pasci
Viscera
,
&
arrosae
deglubere
funera
famae
Quae
morum
ista
lues
?
and
feast
thee
at
his
table
,
and
dwell
in
thy
heart
,
and
lodge
thee
in
his
bosome
,
who
makest
thy self
all
one
with
the
Devil
;
whose
office
and
work
it
is
to
be
an
accuser
of
the
Brethren
?
No
,
Christ
never
will
feast
serpents
at
his
Table
*
,
persons
who
have
stings
instead
of
tongues
,
and
venom
in
all
the
moisture
of
their
mouth
,
and
reproach
is
their
language
.
We
should
easily
consent
that
he
●hat
ki●●●d
a
man
yesterday
and
is
likely
to
kill
another
to
morrow
were
not
this
day
worthy
to
Communicate
:
now
some
persons
had
rather
lose
their
lives
than
lose
their
honour
;
what
then
think
we
of
their
preparation
to
the
holy
communion
,
that
make
nothing
of
murdering
their
brothers
or
their
sisters
same
?
that
either
invent
evil
stories
falsely
and
maliciously
,
or
believing
them
easily
,
report
them
quickly
,
and
aggravate
them
spitefully
,
and
scatter
them
diligently
?
He
that
delights
to
report
evil
things
of
me
,
that
will
not
endure
so
much
as
to
have
me
well
spoken
of
,
hath
certainly
but
little
kindness
to
me
:
he
would
very
hardly
die
for
me
,
or
lay
out
great
sums
of
mony
for
me
,
that
will
not
afford
me
the
cheapest
charity
of
a
good
word
.
The
Jewes
have
a
saying
;
that
it
were
better
that
a
man
were
put
into
a
flame
of
fire
,
than
he
should
publickly
disgrace
his
Neighbour
.
But
in
this
there
are
two
great
considerations
that
declare
the
unworthiness
of
it
.
1.
They
who
readily
speak
reproachfully
of
others
,
destroy
all
the
love
and
combinations
of
charity
in
the
world
;
they
ruine
the
excellency
and
peculiar
priviledge
of
mankind
,
whose
nature
it
is
to
delight
in
society
,
and
whose
needs
and
nature
make
it
necessary
.
Now
slander
and
reproach
and
speaking
evil
one
of
another
poysons
love
,
and
brings
in
hatred
,
and
corrupts
friendship
,
and
tempts
the
biggest
vertue
by
anger
to
passe
unto
revenge
.
For
an
evil
tongue
is
a
perpetual
storm
;
it
is
a
daily
temptation
and
no
vertue
can
without
a
miracle
withstand
its
temptation
.
If
you
strike
a
lamprey
but
once
with
a
rod
(
saith
the
Greek
proverb
)
you
make
him
gentle
;
but
if
often
you
provoke
him
.
A
single
injury
is
entertained
by
Christian
patience
like
a
stone
into
a
pocket
of
wooll
;
it
rests
soft
in
the
embraces
of
a
meek
spirit
,
which
delights
to
see
it self
overcome
a
wrong
by
a
worthy
sufferance
;
but
he
that
loves
to
do
injury
by
talk
,
does
it
in
all
companies
,
and
takes
all
occasions
,
and
brings
it
in
by
violence
,
and
urges
it
rudely
,
till
patience
being
weary
goes
away
,
and
is
waited
upon
by
Charity
,
which
never
forsakes
or
goes
away
from
patience
.
A
wound
with
the
tongue
is
like
a
bruise
,
it
cannot
be
cured
in
four
and
twenty
hours
.
Sed
miserere
tui
rabido
nec
perditus
ore
Fumantem
nasum
vivi
tentaveris
ursi
.
Sit
placidus
licet
&
lambat
digitosque
manusque
Si
dolor
et
bilis
,
si
justa
coegerit
ira
,
Ursus
erit
.
Martial
.
2.
No
man
sins
singly
in
such
instances
as
these
.
Some
men
commit
one
murder
and
never
do
another
;
some
men
are
surprized
and
fall
into
uncleanness
or
drunkenness
;
but
repent
of
it
speedily
and
never
again
return
to
folly
:
but
an
evil
and
an
uncharitable
tongue
is
an
accursed
principle
;
it
is
in
its
very
nature
and
original
equal
to
an
evil
habit
,
and
it
enters
without
temptation
,
and
dwells
in
every
part
of
our
conversation
,
and
injures
every
man
,
and
every
woman
:
and
is
like
the
evil
spirit
that
was
in
love
with
Tobias
his
wife
;
if
you
drive
him
from
Nineve
,
he
will
run
to
the
utmost
parts
of
Egypt
,
there
also
unlesse
an
Angel
binde
him
,
he
will
do
all
the
mischief
in
the
world
,
for
there
is
not
in
the
world
a
worse
Devil
than
a
devilish
tongue
[
*
](A64145-e18840-b)
*
Cede
Hircana
Tigris
,
Fremanthi
Bellua
,
cede
Tuque
genas
obnube
tuas
natura
pudori
,
Laeviu●
ingenium
est
homini
;
gravioraque
fata
Lingua
cruenta
serens
,
non
uno
in
funere
ludit
.
But
I
am
not
now
to
speak
of
it
as
it
is
injurious
to
our
neighbour
,
The
mouth
that
speaketh
lies
,
or
stings
his
neighbour
,
or
boasteth
proud
things
,
is
not
fit
to
drink
the
blood
of
the
sacrificed
Lamb.
Christ
enters
not
into
those
lips
from
whence
slander
and
evil
talkings
do
proceed
,
and
the
tongue
that
loves
to
dispraise
his
brother
,
can
not
worthily
celebrate
the
praises
and
talk
of
the
glorious
things
of
God
;
and
let
no
man
deceive
himself
,
an
injurious
talker
is
an
habitual
sinner
;
and
he
that
does
not
learn
the
discipline
of
the
tongue
,
can
never
have
the
charity
of
Christ
,
or
the
blessings
of
the
peaceful
Sacrament
.
[
*
](A64145-e18950-b)
*
De
Catone
dixit
Plutarchus
,
Mensam
inprimis
putabat
esse
amicitiae
conciliandae
aptam
;
ac
frequens
illic
laudatio
egregiorum
virorum
introducebatur
;
frequens
etiam
malorum
&
improborum
oblivio
,
nec
vituperationi
eorum
,
vel
commendationi
permittebat
in
convivium
suum
Cato
accessum
.
Persons
that
slander
or
disgrace
their
brother
are
bound
to
make
restitution
;
It
is
as
if
they
had
stoln
a
jewel
,
they
must
give
it
back
again
,
or
not
come
hither
.
But
they
that
will
neither
do
nor
speakwell
of
others
[
*
](A64145-e18960-b)
*
De
Catone
dixit
Plutarchus
,
Mensam
inprimis
putabat
esse
amicitiae
conciliandae
aptam
;
ac
frequens
illic
laudatio
egregiorum
virorum
introducebatur
;
frequens
etiam
malorum
&
improborum
oblivio
,
nec
vituperationi
eorum
,
vel
commendationi
permittebat
in
convivium
suum
Cato
accessum
.
are
very
far
from
charity
,
and
they
that
are
so
,
ought
to
be
as
far
from
the
Sacrament
,
or
they
will
not
be
very
far
from
condemnation
.
But
a
good
man
will
be
as
careful
of
the
reputation
,
as
of
the
life
of
his
brother
;
and
to
be
apt
to
speak
well
of
all
men
is
a
sign
of
a
charitable
and
a
good
man
;
and
that
goes
a
great
way
in
our
preparation
to
a
worthy
Communion
.
SECT.
IV.
Forgiveness
of
injuries
a
necessary
part
of
preparation
to
the
holy
Sacrament
.
THis
duty
is
expressed
not
only
as
obligatory
to
us
,
but
as
relative
to
the
Holy
Sacrament
,
in
the
words
of
our
blessed
Saviour
,
When
thou
bringest
thy
gift
to
the
Altar
,
and
there
remembrest
that
thy
Brother
hath
ought
against
thee
,
leave
there
thy
g●ft
and
go
,
be
first
reconciled
to
thy
brother
,
and
then
come
and
offer
.
This
Precept
was
indeed
instanced
in
the
Levitical
Sacrifices
and
Jewish
Altars
;
but
because
,
as
St.
Irenaeus
observes
,
the
Precepts
of
Christ
,
however
expressed
,
relate
to
Moses
Law
but
less
principally
,
and
chiefly
designe
an
Evangeli
al
duty
[
*
](A64145-e19070-b)
*
See
this
discoursed
and
proved
.
Rule
of
Conscience
,
Book
2.
Chap.
3.
Rule
15.
Irenae
.
lib.
4.
c.
34.
;
therefore
he
referrs
these
words
to
the
celebration
of
the
Christian
Eucharistical
Sacrifice
and
Oblation
;
concerning
which
he
hath
these
excellent
words
:
From
the
beginning
God
respected
Abels
offering
because
he
offered
in
righteousness
and
singleness
of
heart
.
But
God
regarded
not
the
Sacrifice
of
Cain
,
because
he
had
a
heart
divided
from
his
Brother
,
full
of
zeal
and
malice
,
and
therefore
God
who
knoweth
all
secrets
thus
reproves
him
.
If
thou
doest
rightly
offer
,
but
not
rightly
divide
,
be
quiet
,
God
will
not
be
appeased
with
thy
sacrifice
.
For
if
any
one
in
outward
appearance
offers
a
clean
,
a
right
,
and
a
pure
sacrifice
,
but
in
his
soul
does
not
truly
apportion
his
communion
to
his
neighbour
,
he
hath
sin
within
,
and
by
his
external
sacrifice
does
not
bring
God
unto
him
,
neither
will
the
oblation
profit
him
at
all
,
unless
the
malice
that
he
hath
conceived
within
does
cease
,
but
that
sin
will
make
him
every
day
more
and
more
a
murderer
.
]
In
pursuance
of
this
;
St.
Cyril
tells
,
Cyril
.
Hier.
mystag
.
Cat.
5.
that
the
Ancient
Christians
were
wont
before
the
Communion
to
kiss
each
other
as
a
Symbol
of
reconciled
minds
,
and
forgotten
injuries
;
and
in
confirmation
of
this
practice
brings
the
preceptive
words
of
our
Lord
now
cited
.
And
our
blessed
Saviour
himself
adds
a
parallel
to
the
first
precept
,
which
gives
light
and
explication
to
it
:
[
When
you
stand
praying
,
if
you
have
any
thing
against
any
man
forgive
him
,
that
your
Father
which
is
in
heaven
may
forgive
you
your
trespasses
]
and
so
Christ
taught
us
to
pray
[
Forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
.
]
Let
us
consider
what
we
do
,
and
consider
what
we
say
.
Do
we
desire
to
be
forgiven
no
otherwise
?
Do
not
we
exact
every
little
ignorance
,
and
grow
warm
at
every
mistake
?
And
are
not
we
angry
at
an
unavoidable
chance
?
Would
we
have
God
do
so
to
us
,
and
forgive
us
in
no
other
manner
than
as
we
do
,
that
is
,
turn
his
anger
into
every
shape
,
and
smite
us
in
every
part
?
Or
would
we
have
God
pardon
us
only
for
little
things
,
for
a
rash
word
,
or
an
idle
hour
spent
less
severely
?
If
we
do
so
to
our
Brother
,
it
is
a
great
matter
,
but
if
he
reviles
us
to
our
head
,
if
he
blasphemes
,
and
dishonours
us
,
if
he
rob
us
,
if
he
smite
us
on
the
face
,
what
then
?
We
rob
God
of
his
honour
,
his
Priests
of
their
reverence
,
his
houses
of
their
beauty
,
his
Churches
of
their
maintenance
:
we
talk
vile
things
of
his
holy
Name
,
we
despise
Religion
,
we
oppose
his
Honour
,
and
care
not
for
his
Service
.
It
is
certain
we
do
not
usually
forgive
things
of
this
nature
to
our
brother
;
what
then
will
become
of
our
prayer
?
And
what
will
be
the
effect
of
our
Communion
?
And
yet
it
is
certain
,
there
is
nothing
in
the
world
easier
than
to
forgive
an
injury
.
It
costs
us
nothing
,
after
it
is
once
suffered
;
and
if
our
passions
and
foolish
principles
would
give
us
leave
to
understand
it
;
the
precise
duty
of
forgiveness
is
a
perfect
negative
;
it
is
a
letting
things
alone
as
they
are
,
and
making
no
more
evils
in
the
world
,
in
which
already
there
was
one
too
many
,
even
that
which
thou
didst
suffer
.
And
indeed
,
that
forgiveness
is
the
best
which
is
the
most
perfect
negative
;
that
is
▪
in
malice
be
children
;
whose
pretty
quarrells
though
they
be
fierce
as
a
sudden
spark
,
yet
they
are
as
innocent
as
the
softest
part
of
their
own
flesh
,
Hieron
Epist.
62.
ad
Theophilum
.
and
as
soon
out
as
that
sudden
spark
,
and
forgotten
perfectly
as
their
first
dream
:
and
that
's
true
forgiveness
:
and
without
this
we
can
never
pray
with
just
and
perfect
confidence
and
expectations
.
Give
honour
unto
the
wife
as
unto
the
weaker
vessel
that
your
prayers
be
not
hindred
;
that
is
,
consider
that
they
are
weak
and
tender
,
easily
moved
,
and
soon
disordered
;
their
understanding
is
less
,
and
their
passions
more
;
and
if
it
happens
to
be
so
,
bear
their
burdens
,
comply
with
their
innocent
passions
,
pity
their
infirmities
,
supply
the
breaches
made
by
their
indiscretions
,
take
no
notice
of
little
inconveniences
:
Counsel
sweetly
,
reprove
tenderly
,
strike
no
fires
,
and
enkindle
no
flames
;
that
is
,
do
all
that
you
can
for
peace
,
without
peevish
quarrels
and
little
commencements
of
a
Domestick
War
:
for
if
you
give
way
to
any
thing
of
this
nature
,
it
will
hinder
your
prayers
;
for
how
shall
the
husband
and
the
wife
pray
together
if
they
be
angry
at
each
other
?
For
without
love
and
without
peace
it
is
to
no
purpose
to
pray
.
The
devotion
of
a
man
that
is
not
in
actual
peace
and
kindness
with
his
wife
,
is
like
a
hot
dead
coal
,
it
will
burn
his
fingers
that
touches
it
;
but
it
is
wholly
useless
:
but
he
that
lives
in
peace
with
her
,
in
love
and
prudent
conduct
,
his
devotion
is
a
flaming
fire
;
it
kindles
all
that
is
round
about
it
,
it
warms
and
shines
,
it
is
beauteous
in
it self
,
and
it
is
useful
to
others
;
it
is
fit
for
the
house
,
and
fit
for
the
Altar
;
it
will
set
the
Incense
on
smoaking
,
and
put
the
sacrifice
on
fire
.
And
so
it
is
in
every
instance
of
society
and
conversation
;
but
I
instanced
in
this
the
rather
,
because
charity
at
home
and
a
peaceable
society
in
a
Family
is
the
first
of
all
publick
unions
.
When
Philip
of
Macedon
perswaded
the
Greek
Embassadors
that
they
should
invite
their
Cities
to
peace
and
concord
,
Demaratus
of
Corinth
began
to
laugh
at
him
for
his
counsel
,
and
thought
it
a
thing
ridiculous
for
him
to
speak
of
peace
among
the
Greek
Republicks
,
who
was
alwaies
wrangling
at
home
with
his
wise
Olympias
,
But
as
to
the
present
matter
,
The
fourth
Council
of
Carthage
refused
to
accept
the
oblations
of
quarrelling
and
angry
persons
;
Cap.
93
:
Concil.
Carth.
4.
Oblationes
dissidentium
fratrum
,
neque
in
Sacrario
,
neque
in
Gazophylacio
Episcopi
recipiant
.
Nunquam
mihi
contingat
turbatum
ad
pacis
accedere
sacrificium
;
cum
ira
&
disceptatione
accedere
ad
sacramentum
,
in
quo
Deus
indubitanter
est
,
reconcilians
mundum
sibi
.
Certe
non
recipitur
munus
quodcunque
meum
quod
defero
ad
Altare
,
nisi
ante
placato
fratre
,
quem
me
forte
laesisse
meminero
,
quanto
minus
si
meipsum
non
pacavero
prius
?
S.
Bernard
,
de
praecept
:
&
dispens.
Quam
sibi
pacem
promittunt
inimici
fratrum
?
it
is
like
that
of
the
High
Priests
in
the
case
of
Judas
his
restitution
of
the
money
,
they
would
not
put
it
into
the
Treasury
because
it
was
the
price
of
blood
.
Now
because
our
blessed
Master
in
his
Law
hath
handled
all
great
angers
and
uncharitableness
under
the
title
of
murder
;
The
Church
thought
it
reasonable
not
to
receive
the
offerings
,
that
is
to
reject
from
the
Communion
all
those
persons
that
were
in
mutual
feuds
,
enmities
and
fierce
angers
.
I
wonder
(
saith
St.
Cyprian
)
what
peace
they
can
look
for
that
are
at
war
with
their
brethren
?
:
said
Fabianus
the
Martyr
.
And
in
the
decree
of
P.
Victor
it
was
expressely
commanded
,
that
they
should
be
driven
from
the
communion
of
all
faithful
people
,
who
are
not
in
peace
,
and
have
no
charity
to
all
their
Brethren
.
This
decree
was
renewed
and
earnestly
pressed
in
the
Council
of
Agatho
.
They
that
will
not
by
the
grace
of
God
working
within
them
lay
aside
the
hat●ed
and
long
suits
and
dissentions
,
first
let
them
be
reproved
by
the
Priests
of
the
City
.
But
if
they
will
not
at
their
reproof
lay
aside
their
enmities
,
let
them
by
a
most
just
excommumunication
be
driven
from
the
Congregations
of
the
Church
.
Det
ille
veniam
facile
,
cui
venia
est
opus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Libanius
.
]
Which
Decree
the
Church
of
England
hath
inserted
into
the
second
Rubrick
before
her
office
of
Communion
;
of
which
I
shall
afterwards
give
account
.
But
for
the
present
we
may
consider
that
it
is
infinitely
reasonable
,
that
he
that
needs
and
comes
for
a
great
pardon
,
should
not
stick
at
the
giving
of
a
little
,
and
he
that
desires
to
be
like
God
,
and
comes
to
be
united
to
him
,
should
do
like
him
,
that
is
rejoyce
in
remitting
offences
rather
than
in
punishing
them
.
In
this
as
in
all
other
things
we
must
follow
Gods
example
;
for
in
this
alone
he
else
will
follow
ours
.
In
imitating
him
it
is
certain
we
are
innocent
;
and
if
in
this
he
follows
us
,
though
we
be
wicked
,
yet
he
is
holy
,
because
revenge
is
his
,
and
he
alone
is
to
pay
it
.
If
therefore
we
will
forgive
,
he
will
;
if
we
will
not
,
Si
repetes
,
repetet
,
si
durus
es
,
ille
rogantem
Abjiciet
,
fusas
conteret
atque
preces
.
In
reliquis
exempla
tibi
,
namque
omnibus
ille
Praebet
,
at
hic
sequitus
quod
prior
ipse
facis
:
Utque
solet
speculum
quas
cepit
reddere
formas
.
Aequa
ita
lanx
lanci
dia
futura
tua
est
.
Antholog
.
Billii
.
neither
will
he
:
for
he
makes
his
spear
as
long
,
and
his
angers
as
lasting
as
we
do
ours
.
But
this
duty
,
and
the
great
reasonableness
and
necessity
I
shall
represent
in
the
excellent
words
of
the
Talmudists
,
recorded
also
by
the
famous
Bensirach
[
*
](A64145-e19710-b)
*
Ecclus.
28.1
,
2.3
.
[
He
that
revengeth
shall
find
vengeance
of
the
Lord
,
and
he
will
surely
keep
his
sins
in
remembrance
.
Forgive
thy
neighbour
the
hurt
that
he
hath
done
unto
thee
,
so
shall
thy
sins
also
be
forgiven
when
thou
prayest
.
One
man
keepeth
anger
against
another
,
and
doth
he
seek
healing
from
the
Lord
?
He
sheweth
no
mercy
to
a
man
that
is
like
himself
,
and
doth
he
ask
forgiveness
for
his
own
sins
?
If
he
that
is
but
flesh
nourish
hatred
,
who
will
intreat
for
pardon
of
his
sins
?
]
The
duty
is
plain
,
and
the
reason
urgent
,
and
the
Commandment
express
,
and
the
threatning
terrible
,
and
the
promise
excellent
.
There
is
in
this
no
more
to
be
said
;
but
that
we
consider
concerning
the
manner
of
reducing
it
to
practice
,
in
order
to
our
preparation
to
a
worthy
Communion
:
and
consider
the
special
cases
of
conscience
relating
to
this
great
duty
.
1.
Therefore
we
are
bound
to
forgive
every
man
that
offends
us
.
For
concerning
every
one
of
our
Brethren
it
is
equally
true
,
that
he
is
an
excellent
creation
,
that
he
is
thy
brother
,
that
he
is
heir
of
the
same
hopes
,
born
to
the
same
inheritance
,
descended
of
the
same
Father
,
nursed
by
the
Church
which
is
his
Mother
and
thine
;
that
there
is
in
him
Gods
Image
drawn
by
the
same
hand
,
described
in
the
same
lines
;
that
there
are
in
him
many
good
things
for
which
he
can
be
loved
,
and
many
reasons
in
him
for
which
he
ought
to
be
pardoned
;
God
hath
made
many
decrees
for
him
,
and
the
Angels
minister
to
him
,
and
Christ
died
for
him
,
and
his
soul
is
very
precious
in
the
eyes
of
God
,
and
in
Heaven
it self
the
man
whom
thou
hatest
is
very
considerable
;
and
there
,
there
are
great
desires
for
his
temporal
and
eternal
happiness
,
and
why
shouldest
thou
despise
,
and
why
shouldest
thou
stand
out
against
all
this
?
2.
Not
only
every
man
,
but
every
offence
must
be
forgiven
.
The
Wise
man
saies
,
[
That
for
some
things
there
will
be
no
returning
again
:
a
blow
indeed
,
or
an
evil
word
may
be
pardoned
;
but
for
upbraiding
and
pride
,
and
disclosing
secrets
,
and
a
treacherous
wound
every
friend
will
depart
,
and
never
return
again
.
]
But
he
only
tells
how
it
will
be
,
not
what
ought
to
be
;
what
it
is
likely
to
be
in
matter
of
fact
;
not
how
it
should
be
in
case
of
conscience
:
and
he
means
this
of
societies
and
civil
friendships
;
but
in
Religion
,
we
go
higher
,
and
even
these
also
,
and
greater
than
these
must
be
pardoned
;
unless
we
would
prescribe
a
limit
to
Gods
mercy
in
the
remission
of
our
sins
.
He
will
pardon
every
sin
of
ours
,
for
the
pardon
of
which
we
can
rightly
pray
;
but
yet
we
must
pray
for
it
,
and
hope
it
upon
no
measures
but
those
of
our
,
forgiveness
;
O
Jupiter
(
said
the
distressed
Prince
)
hear
our
prayers
according
to
our
piety
,
look
upon
us
,
and
as
we
do
,
so
give
us
help
,
and
there
is
no
instance
that
can
be
considerable
to
the
lessening
or
excusing
of
this
duty
.
3.
Although
in
these
things
there
is
no
difficulty
;
yet
in
the
intention
and
expressions
of
this
duty
there
is
some
.
For
if
it
be
inquired
what
is
meant
by
forgiving
;
many
men
suppose
it
is
nothing
but
saying
,
I
forgive
him
with
all
my
heart
,
and
I
pray
God
forgive
him
;
But
this
is
but
words
,
and
we
must
have
more
material
significations
of
it
then
so
,
because
nothing
can
commute
for
the
omission
of
the
necessary
parts
of
this
duty
.
It
is
therefore
necessary
that
we
observe
these
measures
.
1.
Every
man
that
hath
received
injuries
be
they
never
so
great
,
must
have
a
mind
perfectly
free
from
all
intentions
of
revenge
in
any
instance
whatsoever
.
For
when
the
question
is
concerning
forgiving
him
that
did
the
wrong
,
every
man
can
best
answer
his
question
by
placing
himself
in
the
seat
of
him
that
did
the
offence
,
and
considering
to
what
purposes
,
and
by
what
significations
,
and
in
what
degrees
,
and
to
what
event
of
things
himself
would
fain
be
pardoned
,
if
he
were
in
his
case
and
did
repent
the
injury
and
did
desire
pardon
.
That
's
the
measure
and
the
rule
;
and
we
learn
it
from
[
*
](A64145-e19890-b)
*
Homo
sine
peccato
esse
non
potes
,
&
vis
semper
tibi
dimitti
.
Dimitte
semper
.
Quantum
vis
tibi
dimitti
,
tantum
dimitte
.
Quoties
vis
dimitti
tibi
toties
dimitte
imo
quia
vis
totum
dimitti
tibi
,
totum
dimitte
.
Chrysologus
.
Chrysologus
.
Qui
ne
tuberibus
propriis
offendat
amicum
Postulat
,
ignoscat
verrucis
illius
;
aequum
est
Peccatis
veniam
poscentem
reddere
rurfus
.
Horat.
1.
Serm.
3.
Thou
art
a
sinful
man
,
and
thou
wouldst
that
God
and
man
should
alwaies
forgive
thee
.
Do
thou
forgive
alwaies
;
so
much
,
so
often
,
so
intirely
as
thou
wouldest
be
pardoned
thy self
;
so
much
,
so
often
,
and
so
intirely
give
pardon
to
thy
enemy
:
and
this
together
with
the
reason
of
it
is
well
expressed
in
the
Gospel
of
the
Nazarens
.
If
thy
Brother
sins
against
thee
in
words
,
and
offers
thee
satisfaction
seven
times
in
a
day
,
receive
him
.
Simon
his
Disciple
saith
unto
him
,
seven
times
in
a
day
?
The
Lord
answers
,
yea
,
I
say
unto
you
,
seventy
times
seven
times
.
For
even
amongst
the
Prophets
also
,
after
they
were
annointed
with
the
Holy
Ghost
,
there
was
found
the
word
of
sin
,
that
is
,
they
also
offended
in
their
tongues
.
Against
this
there
is
no
objection
,
but
what
is
made
by
the
foolish
discourses
of
young
men
,
fighters
and
malicious
,
who
by
the
evil
manners
of
the
world
are
taught
to
call
revenge
gallantry
,
and
the
pardoning
of
injuries
to
be
pusillanimity
and
cowardice
:
for
this
Devil
that
dwells
in
tombs
and
and
cannot
be
bound
with
chains
,
prevailes
infinitly
upon
this
account
amongst
the
more
glorious
part
of
mankind
;
but
(
as
all
other
things
are
,
which
oppose
the
wisdom
of
God
)
is
infinitely
unreasonable
;
there
being
nothing
in
the
world
a
greater
testimony
of
impotency
and
effiminacy
of
spirit
than
a
desire
of
revenge
.
Who
are
so
cruel
as
Cowards
,
and
who
so
revengeful
as
the
weakest
and
the
most
passionate
women
?
Wise
Crysippus
,
and
gentle
Thales
,
and
the
good
old
man
who
being
to
drink
his
poyson
refused
to
give
any
of
it
to
his
persecutor
;
these
men
did
not
think
revenge
a
pleasure
,
or
a
worthy
satisfaction
.
—
quippe
minuti
Semper
&
infirmi
est
animi
,
exiguique
voluptas
Ultio
,
continuo
sic
collige
,
quod
vindictâ
Nemo
magis
gaudet
quam
foemina
Crysippus
non
dicet
idem
,
nec
mite
Thaletis
Ingenium
.
dulcique
senex
vicinus
Hymetto
,
Qui
partem
acceptae
saeva
inter
vincla
cicutae
Accusatori
nollet
dare
.
Juvenal
.
For
what
man
is
so
barbarous
as
to
recover
his
leprosie
by
sucking
the
life
blood
from
dying
infants
?
a
good
man
would
rather
endure
ten
leprosies
than
one
such
remedie
.
Such
a
thing
is
revenge
;
it
pretends
to
cure
a
wound
but
does
it
with
an
intolerable
remedy
.
It
was
the
song
of
Cyclops
to
his
sheep
;
feed
you
upon
the
tender
herbs
,
I
mean
to
feed
upon
the
flesh
and
drink
the
blood
of
the
Greeks
;
this
is
a
violence
not
only
to
the
laws
and
manners
,
2.
He
that
is
injured
must
so
pardon
,
as
that
he
must
not
pray
to
God
to
take
revenge
of
his
enemy
.
It
was
noted
as
a
pitiful
thing
of
Brutus
,
that
when
his
army
was
broken
and
himself
exposed
to
the
insolencies
of
his
enemies
,
and
that
he
could
not
revenge
himself
,
he
cryed
out
most
passionately
in
the
words
of
the
Greek
tragedy
3.
He
that
means
to
communicate
worthily
must
so
forgive
his
enemy
,
as
never
to
upbraid
his
crime
any
more
.
For
we
must
so
forgive
as
that
we
forget
it
;
not
in
the
sense
of
nature
,
but
perfectly
in
the
sense
of
charity
.
For
to
what
good
purpose
can
any
man
keep
a
record
of
a
shrewd
turn
,
but
to
become
a
spie
upon
the
actions
of
his
enemy
,
watchful
to
do
him
shame
,
or
by
that
to
aggravate
every
new
offence
?
It
was
a
malicious
part
of
Darius
,
4.
He
that
would
communicate
worthily
must
so
pardon
his
enemy
,
that
though
he
be
certain
the
man
is
in
the
wrong
,
and
sinned
against
God
in
the
cause
,
yet
he
must
not
under
pretence
of
righting
God
and
Religion
and
the
laws
,
pursue
his
own
anger
and
revenge
,
Quae
vindicta
prior
quam
cùm
formido
superbos
Flectit
,
&
assuetum
spoliis
affligit
egestas
?
Claudian
de
bello
Getico
.
and
bring
him
to
evil
.
Every
man
is
concerned
that
evil
be
to
him
that
loves
it
,
but
we
cozen
our selves
by
thinking
that
we
have
nothing
to
do
to
pardon
Gods
enemies
,
and
vile
persons
.
It
is
true
,
we
have
not
;
but
neither
hath
any
private
man
any
thing
to
do
to
punish
them
;
but
he
that
cannot
pardon
Gods
enemy
,
can
pray
to
God
that
he
would
:
and
it
were
better
to
let
it
all
alone
,
than
to
destroy
charity
upon
pretence
of
justice
or
Religion
.
For
if
this
wicked
man
were
thy
friend
,
it
may
very
well
be
supposed
that
thou
wouldest
be
very
kind
to
him
,
though
he
were
Gods
enemy
:
and
we
are
easie
enough
to
think
well
of
him
that
pleases
us
,
let
him
displease
whom
he
list
besides
.
5.
He
may
worthily
communicate
,
that
so
pardons
his
enemy
,
as
that
he
endeavour
to
make
him
to
be
his
friend
.
Are
you
ready
to
do
him
good
?
Can
you
relieve
your
enemy
,
if
he
were
in
want
?
Yes
;
it
may
be
you
can
,
and
you
wish
it
were
come
to
that
.
And
some
men
will
pursue
their
enemy
with
implacable
prosecutions
till
they
have
got
them
under
their
feet
;
and
then
they
delight
to
lift
them
up
,
and
to
speak
kindly
to
the
man
,
and
to
forgive
him
with
all
the
noblenesse
and
bravery
in
the
world
.
6.
He
that
would
be
truly
charitable
in
his
forgiveness
,
and
with
just
measures
would
communicate
,
must
so
pardon
his
enemy
,
that
he
restore
him
to
the
same
state
of
love
and
friendship
as
before
.
This
is
urged
by
St.
Bernard
;
Bernard
in
Cantic
.
as
the
great
imitation
of
the
Divine
mercy
.
God
hath
so
freely
,
so
intirely
pardoned
our
sins
,
that
he
neither
condemns
by
revenging
,
nor
confounds
by
upbraiding
,
nor
loves
lesse
by
imputing
.
He
revenges
not
at
all
,
he
never
upbraides
,
and
when
he
hath
once
pardoned
,
he
never
imputes
it
to
any
evil
purposes
any
more
,
And
just
so
must
our
reconciliation
be
;
we
must
love
him
as
we
loved
him
before
;
for
if
we
love
him
lesse
,
we
punish
him
,
if
our
love
was
valuable
;
then
he
is
forgiven
indeed
when
he
hath
lost
nothing
.
I
should
be
thought
severe
if
I
should
say
that
the
true
forgiveness
and
reconciliation
does
imply
a
greater
kindness
after
than
before
;
but
such
is
the
effect
of
repentance
,
and
so
is
the
nature
of
love
.
[
There
is
more
joy
over
one
sinner
that
repenteth
,
than
over
ninety
and
nine
just
persons
that
need
no
repentance
:
]
and
a
broken
[
*
](A64145-e20550-b)
*
Nam
in
hominum
aetate
multa
eveniunt
hujusmodi
Capiunt
voluptates
,
mox
rursum
miserias
,
Irae
interveniunt
,
redeunt
rursum
in
gratiam
.
Verùm
irae
si
quae
fortè
eveniunt
hujusmodi
Inter
eos
rursum
si
reventum
in
gratiam
est
Bis
tanto
amici
sunt
,
inter
se
quam
prius
.
Plaut.
in
Amp.
love
is
like
a
broken
bone
,
set
it
well
,
and
it
is
the
stronger
for
the
fracture
.
When
Nicanor
railed
upon
Philip
of
Macedon
,
he
slighted
him
,
and
he
railed
still
;
he
then
reproved
him
,
but
withal
forgave
him
,
and
still
he
railed
;
but
when
he
forgave
him
,
and
g●ve
him
a
donative
,
he
sealed
Nicanors
pardon
,
he
confuted
his
calumny
,
and
taught
him
virtue
.
But
this
depends
not
upon
the
injured
person
alone
,
but
upon
the
return
and
repentance
of
him
that
did
it
.
For
no
man
is
the
better
with
God
for
having
sinned
against
him
;
and
no
man
for
having
injured
his
brother
can
be
the
better
beloved
by
him
:
But
if
the
sinner
double
his
care
in
his
repentance
,
and
if
the
offending
man
increase
his
kindnesse
,
justice
,
and
endearments
in
his
returns
to
friendship
,
then
it
is
the
duty
of
charity
so
to
pardon
,
so
to
restore
as
the
man
deserves
;
that
is
,
the
sin
must
not
be
remembred
in
anger
,
to
lessen
the
worthinesse
of
his
amends
.
And
this
is
that
which
our
Blessed
Saviour
says
,
[
If
he
shall
return
and
say
,
I
repent
,
thou
shalt
forgive
him
.
]
But
the
understanding
of
this
great
duty
will
require
a
little
more
exactnesse
:
let
us
therefore
inquire
more
particularly
into
the
practical
Questions
or
Cases
of
Conscience
relating
to
this
duty
.
1.
How
far
we
are
bound
to
forgive
our
enemy
that
does
repent
,
and
how
far
him
that
does
not
?
2.
How
long
and
how
often
must
we
proceed
in
our
pardon
to
the
penitent
?
3.
What
indications
and
signs
of
repentance
are
we
to
require
and
accept
as
sufficient
?
4.
Whether
after
every
relapse
must
the
conditions
of
his
pardon
be
harder
than
before
?
5.
Whether
the
injured
person
be
bound
to
offer
peace
and
seek
for
reconcilement
?
or
whether
may
he
let
it
alone
,
if
the
offending
party
does
not
seek
it
?
6.
Whether
the
precept
of
charity
and
forgivenesse
obliges
us
not
to
go
to
Law
?
7.
What
charity
or
forgivenesse
the
offended
Husband
or
Wife
is
to
give
to
the
other
in
case
of
adultery
repented
of
?
Question
I.
Whether
we
are
to
forgive
him
that
does
not
repent
,
and
how
far
if
he
does
,
and
how
far
if
he
does
not
?
If
he
have
done
me
no
wrong
,
there
is
nothing
to
be
forgiven
;
and
if
he
offers
to
give
me
satisfaction
,
he
is
out
of
my
debt
.
But
if
he
hath
been
injurious
,
and
does
not
repair
me
,
then
I
have
something
to
pardon
.
But
what
reason
is
there
in
that
Religion
that
requires
me
to
reward
a
sinner
with
a
gift
,
to
take
my
enemy
into
my
bosome
,
to
invite
new
injuries
[
*
](A64145-e20810-b)
*
Veterem
ferendo
injuriam
invitas
novam
.
by
suffering
and
kindly
rewarding
the
old
?
For
by
this
means
we
may
have
injuries
enough
,
and
sin
shall
live
at
the
charge
of
the
good
mans
piety
,
and
charity
shall
be
the
fuel
of
malice
;
what
therefore
is
our
duty
in
this
case
?
I
answer
,
That
there
is
a
double
sort
of
pardon
or
forgivenesse
:
The
first
and
least
is
that
which
neither
exacts
revenge
our selves
,
nor
requires
it
of
God
,
nor
delights
in
it
if
it
happens
:
and
this
is
due
to
all
;
those
very
enemies
that
do
not
repent
,
that
cease
not
still
to
persecute
you
with
evil
,
must
thus
be
pardoned
;
whether
they
care
for
it
or
no
,
whether
they
ask
it
or
ask
it
not
.
For
these
we
must
also
pray
,
we
must
blesse
them
,
we
must
speak
as
much
good
of
them
as
occasion
and
justice
do
require
,
and
we
must
love
them
;
that
is
,
do
them
justice
,
and
do
them
kindnesse
;
and
this
expresly
required
of
us
by
our
blessed
Saviour
[
*
](A64145-e20830-b)
*
Mat.
5.24
.
.
But
there
is
also
another
forgivenesse
;
that
is
,
a
restitution
to
the
first
state
of
trust
;
to
love
him
as
well
,
to
think
as
well
of
him
;
and
this
is
only
due
to
them
that
repent
,
and
ask
pardon
and
make
amends
as
they
can
:
for
then
the
proper
office
of
thy
charity
is
to
pity
thy
brothers
infirmity
,
to
accept
his
sorrow
,
to
entertain
his
friendship
and
his
amends
,
and
to
put
a
period
to
his
repentance
for
having
troubled
thee
.
For
his
satisfaction
and
restitution
hath
taken
away
the
material
part
of
the
injury
;
and
thou
art
as
well
as
thou
wert
before
,
or
at
least
he
would
fain
have
thee
so
;
and
then
there
can
be
nothing
else
done
but
what
is
done
by
thy
charity
;
and
by
this
thou
must
bear
a
share
in
his
sorrow
,
believe
his
affirmation
,
accept
his
repentance
,
cancel
his
guilt
,
take
off
the
remanent
obligations
,
remove
suspicion
from
him
,
entertain
no
jealousies
of
him
,
but
in
all
things
trust
him
where
charity
is
not
imprudent
.
For
it
is
not
always
safe
to
imploy
a
person
that
hath
deceived
my
trust
and
done
me
wrong
.
But
if
you
perceive
that
he
may
wisely
be
trusted
and
imployed
,
charity
must
take
off
the
objection
of
his
former
sailing
.
If
by
repentance
he
hath
cut
off
the
evil
that
he
did
thee
,
and
that
evil
by
which
he
did
it
,
then
if
you
refuse
to
imploy
him
because
he
once
did
you
wrong
,
it
is
revenge
and
not
prudence
.
If
he
offended
thee
by
pride
,
by
anger
,
by
covetousn●sse
,
it
is
not
enough
that
he
say
,
Sir
,
forgive
me
,
I
will
make
you
amends
:
It
is
enough
to
make
you
pardon
him
,
and
perfectly
to
be
reconciled
to
him
;
but
unlesse
his
repentance
hath
destroyed
his
covetousnesse
,
his
anger
,
or
his
pride
,
the
evil
principle
remains
,
and
he
will
injure
thee
again
.
Which
thing
if
wisely
and
without
pretences
thou
canst
really
perceive
,
to
trust
or
to
imploy
him
in
such
instances
in
which
he
formerly
did
thee
injury
,
is
not
prudent
nor
safe
;
and
no
charity
ties
thee
to
be
a
fool
,
and
to
suffer
thy self
to
be
tempted
.
Only
be
careful
that
you
do
not
mistake
jealousie
for
prudence
,
and
so
lose
the
rewards
of
charity
;
lest
when
we
think
our selves
wise
,
we
become
fools
.
Question
II.
How
long
and
how
often
must
we
proceed
in
our
forgiveness
,
and
accept
of
the
repentance
of
injurious
persons
?
To
this
we
need
no
answer
but
the
words
of
our
Blessed
Saviour
;
If
thy
Brother
trespasse
against
thee
seven
times
in
a
day
,
and
seven
times
in
a
day
turn
again
to
thee
,
saying
,
I
repent
,
thou
shalt
forgive
him
.
Now
this
seven
times
in
a
day
,
and
seventy
times
seven
times
,
is
not
a
determined
number
,
but
signifies
infinitely
.
Seven
times
in
a
day
do
I
praise
thee
,
said
David
.
From
this
definite
number
some
Ages
of
the
Church
took
their
pattern
for
their
Canonical
hours
.
It
was
well
enough
,
though
in
the
truth
of
the
thing
he
meant
,
I
will
praise
thee
continually
:
and
so
must
our
pardoning
be
.
For
if
Christ
hath
forgiven
thee
but
seventy
times
seven
times
(
saith
St.
Austin
)
then
do
thou
also
stop
there
;
Question
III.
What
indications
and
signs
of
repentance
are
we
to
require
and
to
accept
as
sufficient
?
I
answer
,
that
for
this
circumstance
there
is
as
proper
an
use
and
exercise
of
our
charity
as
in
the
direct
forgiveness
.
We
are
not
to
exact
securities
and
demonstrations
Mathematical
,
nor
to
demand
the
extremity
of
things
.
If
thy
enemy
be
willing
to
make
an
amends
,
accept
of
his
very
willingnesse
for
some
part
,
and
his
amends
for
the
other
.
Let
every
good
act
be
forwardly
entertained
,
and
persuade
you
heartily
that
all
is
well
within
.
If
you
can
reasonably
think
so
,
you
are
bound
to
think
so
;
for
after
all
the
signs
of
repentance
in
the
world
he
may
deceive
you
;
and
whether
his
heart
be
right
or
not
,
you
can
never
know
but
by
the
judgment
of
charity
;
and
that
you
may
better
use
betimes
.
For
when
ever
your
returning
enemy
saies
he
does
repent
(
that
is
,
gives
humane
and
probable
indications
of
his
repentance
;
)
you
cannot
tell
but
that
he
saies
true
;
and
therefore
you
must
forgive
.
The
words
of
Christ
are
plain
;
if
he
returns
,
saying
,
I
do
repent
:
then
it
is
a
duty
,
and
we
can
stay
no
longer
;
for
he
that
confesses
his
sin
,
and
praies
for
pardon
,
hath
done
great
violence
and
mortification
to
himself
;
he
hath
punished
his
fault
[
*
](A64145-e21030-b)
*
Poenaeque
genus
vidisse
precantem
.
;
and
then
there
is
nothing
left
to
be
done
by
the
offended
party
but
to
return
to
mercy
and
charity
.
[
*
](A64145-e21040-b)
*
Poenaeque
genus
vidisse
precantem
.
But
in
this
affair
it
is
remarkable
what
we
are
commanded
by
our
blessed
Lord
:
Agree
with
thine
adversary
quickly
,
&c.
l●ft
thou
be
constrained
to
pay
the
utmost
farthing
.
Plainly
intimating
;
that
in
reconcilements
and
returns
of
friendship
there
is
supposed
alwaies
something
to
be
abated
,
something
clearly
forgiven
:
for
if
he
pay
thee
to
the
utmost
farthing
,
thou
hast
forgiven
nothing
It
is
merchandise
and
not
forgivenesse
to
restore
him
that
does
as
much
as
you
can
require
.
Be
not
over
righteous
,
saith
Solomon
;
that
is
,
let
charity
do
something
of
thy
work
,
allow
to
her
,
place
,
and
powers
,
and
opportunity
.
It
was
an
excellent
saying
of
St.
Bernard
:
[
God
is
never
called
the
God
of
revenges
,
Question
IV.
Whether
after
every
relapse
must
the
conditions
of
his
pardon
be
harder
than
before
?
I
answer
,
that
I
find
no
difference
in
the
expression
of
our
blessed
Saviour
.
It
is
all
one
after
seven
times
,
and
after
seventy
times
,
and
after
seventy
times
seven
times
;
If
he
shall
return
saying
I
repent
,
that
's
all
is
here
required
.
But
then
because
by
saying
[
I
repent
]
is
not
meant
only
the
speaking
it
,
but
also
doing
it
;
must
at
least
be
probable
that
he
does
so
,
as
well
as
say
so
;
therefore
although
as
soon
as
he
does
so
,
so
soon
you
must
forgive
him
,
yet
1.
After
the
first
forgivenesse
,
and
at
the
second
and
third
offence
,
we
are
not
obliged
so
readily
to
believe
his
saying
,
as
after
the
first
offence
;
at
which
time
although
he
did
violence
to
justice
and
charity
,
yet
he
had
not
broken
his
faith
as
now
he
hath
;
and
therefore
the
oftner
he
hath
relapsed
,
the
more
significations
he
ought
to
give
of
the
truth
of
his
repentance
.
Summ.
moral
.
He
that
is
pardoned
and
sins
again
cannot
expect
so
easily
to
be
acquitted
the
third
time
as
at
the
first
,
saith
S
Basil.
At
the
first
fault
we
must
believe
his
saying
,
because
we
know
nothing
to
the
contrary
;
but
when
he
hath
often
said
so
,
and
it
is
seen
so
often
that
he
did
not
say
true
,
he
that
is
forgiven
and
then
relapses
is
obliged
to
do
more
the
next
time
he
pretends
repentance
.
2.
Alt●ough
we
●re
bound
to
forgive
him
intirely
even
after
a
thousand
injuries
,
if
he
does
truly
repent
;
yet
this
person
cannot
expect
to
be
imployed
,
or
to
be
returned
to
all
his
former
capacities
of
good
;
because
it
is
plain
,
he
hath
not
cured
the
evil
principle
,
the
malicious
heart
,
or
the
evil
eye
,
the
slanderous
tongue
,
or
the
unjust
hand
;
his
covetous
desire
,
and
his
peevish
anger
:
and
then
though
we
must
be
ready
in
heart
to
receive
him
to
all
the
degrees
of
his
former
condition
,
when
he
shall
be
capable
,
and
is
the
same
man
that
ought
to
be
imployed
;
yet
till
he
be
so
,
or
appears
so
in
prudent
and
reasonable
indications
,
he
must
be
pardoned
heartily
,
and
prayed
for
charitably
,
but
he
must
be
handled
cautiously
,
It
must
not
be
harder
for
thee
to
pardon
him
after
ten
thousand
relapses
and
returns
:
but
after
so
much
variety
of
folly
and
weak
instances
,
it
will
be
much
harder
for
him
to
say
and
prove
he
does
repent
.
But
in
this
our
charity
must
neither
be
credulous
,
nor
morose
;
too
easie
,
nor
too
difficult
;
but
it
is
secure
,
if
it
pardons
him
,
and
prayes
for
him
whether
he
repents
or
no.
3.
There
are
some
significations
of
repentance
,
which
charity
never
can
refuse
;
but
must
accept
the
offending
person
as
a
convert
and
a
penitent
.
1.
Such
is
open
and
plain
confession
of
the
fault
,
with
the
circumstances
of
shame
and
dishonour
;
for
he
that
does
so
much
rudeness
to
himself
as
to
endure
the
shame
of
his
sin
,
rather
than
not
to
return
to
duty
;
gives
great
testimony
that
he
returns
in
earnest
.
And
this
can
no
waies
be
abated
,
unless
he
have
done
so
before
;
and
that
his
confession
is
but
formal
,
and
his
shame
is
passed
into
shamelesness
.
In
this
case
we
may
expect
some
more
real
argument
.
2.
Whatsoever
are
the
great
usual
signs
and
expresses
of
repentance
before
God
,
those
also
are
to
be
accepted
by
us
when
they
are
done
before
men
;
and
though
we
may
be
deceived
in
these
things
,
and
God
cannot
:
yet
they
are
the
best
we
can
get
,
and
something
we
must
rely
upon
.
And
because
like
God
we
cannot
discern
the
hearts
of
men
;
yet
we
rightly
follow
his
example
,
when
we
do
that
which
is
the
next
best
,
and
expound
the
action
to
the
best
and
most
favourable
sense
of
charity
.
3.
An
oath
if
it
be
not
taken
lightly
is
a
great
presumption
of
an
innocent
,
a
sincere
and
a
repenting
soul.
It
is
the
sign
of
an
ill
mind
not
to
trust
him
that
swears
seldom
,
and
alwaies
solemnly
,
Question
V.
Whether
the
injured
person
be
bound
to
offer
peace
?
Or
may
he
let
it
alone
,
and
worthily
communicate
,
if
the
offending
party
does
not
seek
it
?
To
the
Question
,
whether
of
the
parties
must
begin
the
peace
?
I
answer
,
that
both
are
bound
.
For
although
he
that
did
the
injury
is
bound
in
conscience
and
justice
to
go
to
him
whom
he
hath
injured
,
and
he
is
not
a
true
penitent
if
he
does
not
;
and
he
must
not
for
his
part
be
accepted
to
the
Communion
;
of
which
I
am
to
give
account
in
the
Chapter
of
repentance
;
yet
because
we
are
now
upon
the
title
of
Charity
,
I
am
to
add
,
that
if
the
Criminal
does
not
come
;
A
dinner
of
herbs
with
peace
is
better
than
a
stalled
Oxe
with
contention
;
and
therefore
upon
all
accounts
it
is
for
thy
advantage
to
make
the
offer
.
I
add
also
,
it
is
thy
duty
.
I
do
not
say
,
that
in
justice
thou
art
bound
;
but
in
charity
thou
art
,
and
in
obedience
to
thy
Lord.
If
thy
Brother
offend
thee
,
go
and
tell
him
.
Go
thou
,
saies
Christ
.
For
by
so
doing
we
imitate
God
,
whom
though
we
have
so
often
,
so
infinitely
offended
,
yet
he
thought
thoughts
of
peace
,
and
sent
to
us
Embassadors
of
peace
[
*
](A64145-e21420-b)
*
Cogitans
cogitationes
pacis
Deus
prior
nos
accessit
&
legatos
ministrosque
reconciliationis
ad
nos
destinavit
.
S.
Gregor.
,
and
Ministers
of
reconciliation
.
When
Pompey
and
Marcus
Crassus
were
to
quit
their
Consulships
,
Cueius
Aurelius
,
I
know
not
upon
what
account
,
ran
into
the
Forum
,
and
cried
out
,
that
Jupiter
appearing
to
him
in
his
dream
commanded
that
they
should
be
reconciled
before
they
were
discharged
by
the
people
:
which
when
the
people
also
required
,
Pompey
stirred
not
but
Crassus
did
;
he
reached
out
his
hand
to
his
Collegue
,
saying
,
I
do
nothing
unworthy
of
my self
,
O
Romans
,
If
I
first
offer
peace
to
Pomp●y
,
whom
you
honoured
with
the
title
of
Great
before
he
was
a
Man
,
and
with
a
Triumph
before
he
was
a
Senator
.
We
cannot
want
better
arguments
of
peacefulness
:
It
is
no
shame
to
thee
to
offer
peace
to
thy
offending
Brother
,
when
thy
God
did
so
to
thee
,
who
was
greatly
provoked
by
thee
,
and
could
as
greatly
have
been
revenged
;
and
it
is
no
disparagement
that
thou
shouldest
desire
the
reconcilement
with
him
for
whom
Christ
became
a
Sacrifice
,
and
to
whom
he
offers
,
as
he
does
to
thee
,
the
Communion
of
his
body
and
bloud
.
*
Thou
art
(
I
say
)
bound
in
charity
to
thy
Brothers
soul
,
whose
repentance
thou
canst
easily
invite
by
thy
kind
offer
,
and
thou
makest
his
return
easie
,
thou
takest
away
his
objection
and
temptation
,
thou
securest
thy
own
right
better
,
and
art
invested
in
the
greatest
glory
of
mankind
;
thou
doest
the
work
of
God
,
and
the
work
of
thy
own
soul
;
thou
carriest
pardon
,
and
ease
and
mercy
with
thee
;
and
who
would
not
run
and
strive
to
be
first
in
carrying
a
pardon
,
and
bringing
messages
of
peace
and
joyfulness
?
Consider
therefore
that
death
divides
with
you
every
minute
;
you
quarrel
in
the
morning
,
and
it
may
be
you
shall
dye
at
night
;
run
quickly
and
be
reconciled
for
fear
you
anger
last
longer
than
your
life
.
It
was
a
pretty
victory
which
Euclid
got
of
his
angry
Brother
,
who
being
highly
displeased
,
cried
out
,
Let
me
perish
if
I
be
not
revenged
:
[
*
](A64145-e21580-b)
*
Christi
sanguis
de
cruce
clamans
pacem
loquitur
,
&
reconciliationem
;
quin
idem
sanguis
quoniam
à
nobis
bibitur
,
si
mod●
dignè
bibitur
,
clamat
in
corporibus
nostris
verba
pacifica
.
S.
Cyprian
.
,
as
Christianity
is
the
glory
of
the
world
.
I
end
this
with
the
advice
of
St.
Bernard
:
let
every
man
who
desires
to
come
worthily
to
the
Sacrament
of
peace
,
the
communion
of
Christs
body
;
for
the
wrong
that
he
does
be
ready
to
ask
pardon
,
and
for
the
wrong
that
he
receives
be
ready
to
give
pardon
,
and
so
Christs
members
will
be
in
peace
.
Quest.
VI.
Whether
the
precept
of
forgiveness
,
and
the
charity
of
the
Communion
must
of
necessity
put
a
period
to
all
Law-suits
?
To
this
I
answer
;
that
suits
at
Law
in
matters
Criminal
relating
to
injuries
done
or
suff●r'd
are
so
often
mingled
with
interests
of
anger
and
revenge
,
they
are
so
often
conducted
violently
and
passionately
;
that
he
who
forbi●s
angers
and
reve●ge
,
does
also
in
effect
forbid
suits
of
Law
upon
the
account
of
injuries
receiv'd
.
But
this
is
to
be
understood
only
of
such
repetitions
of
right
,
or
vindications
of
wrong
as
cannot
or
will
not
be
separated
from
revenge
.
Thus
if
the
Law
which
God
gave
to
Moses
in
the
matter
of
injuries
,
were
the
measure
of
our
judicatories
.
[
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
]
it
were
not
lawful
to
go
to
Law
to
get
his
eye
put
out
that
had
extinguish'd
mine
:
for
this
does
not
repair
me
,
but
only
afflicts
him
.
A
Wolf
is
in
nature
less
hateful
than
a
Viper
.
He
wounds
that
he
may
drink
the
blood
,
and
kills
that
he
may
eat
:
but
the
Viper
smites
that
he
may
kill
,
S.
Chrysost.
homil.
27.
in
1
Cor.
and
gets
nothing
by
it
.
So
is
every
Law-suit
that
vexes
one
and
repairs
no
man
.
But
the
rules
and
measures
of
conscience
in
this
particular
are
briefly
these
.
1.
If
the
injury
be
transient
and
passes
away
in
the
Act
;
it
is
not
lawful
for
a
Christian
to
go
to
Law
,
because
he
cannot
rescind
the
act
,
and
he
cannot
repair
himself
,
and
that
which
remains
is
nothing
but
revenge
,
which
can
never
consist
with
charity
.
2.
The
case
is
the
same
if
the
injury
be
permanent
,
but
irremediable
;
for
if
nothing
can
be
rescinded
,
if
no
amends
can
be
made
,
it
is
but
a
phantastick
pleasure
to
delight
in
the
affliction
of
him
that
injur'd
me
.
If
cutting
off
his
arm
would
make
mine
grow
;
if
striking
him
upon
the
face
would
bring
me
a
new
tooth
in
stead
of
that
which
he
struck
out
of
mine
,
then
there
might
be
a
just
cause
of
going
to
Law
;
but
when
the
evil
remains
after
all
that
the
Law
can
do
;
it
is
enough
that
I
lost
a
limb
,
I
will
not
lose
my
charity
;
which
i●
left
me
to
make
amends
to
me
,
and
to
procure
a
blessing
to
make
me
reparation
.
If
by
my
arm
I
got
my
living
,
it
is
fit
that
he
that
cut
my
arm
off
should
give
me
maintenance
;
because
he
can
repair
my
losse
of
livelihood
,
though
he
can
never
restore
my
arm
;
and
to
cause
him
to
be
barely
afflicted
for
my
affliction
,
when
I
am
not
relieved
by
his
affliction
,
is
barbarism
and
a
rude
uncharitableness
.
To
revenge
is
but
the
more
excusable
way
of
doing
injury
.
Nay
,
Maximus
Tyrius
sayes
,
it
is
worse
;
the
revenging
man
is
worse
than
the
injurious
:
and
therefore
to
prosecute
him
in
Law
who
did
me
wrong
,
and
cannot
now
amend
me
,
[
*
](A64145-e21780-b)
*
Adversus
latronem
,
si
nequeunt
pro
salute
,
pro
ultione
tamen
suâ
ferrum
omnes
stringere
.
,
for
revenge
as
much
as
for
their
security
:
it
is
in
many
cases
nothing
else
but
revenge
.
3.
He
th●t
hath
receiv'd
an
injury
must
not
avenge
himself
by
going
to
Law
,
though
with
a
purpose
to
prevent
another
injury
that
is
tolerable
and
inconsiderable
.
The
reason
is
,
because
if
he
fears
an
evil
that
is
but
little
,
the
smalnes
of
the
evil
,
and
the
uncertainty
of
its
event
are
not
considerable
if
compar'd
to
the
evil
of
revenge
that
is
included
,
to
the
trouble
of
the
suit
,
to
the
evil
of
our
Brothers
punishment
,
to
his
shame
and
to
his
smart
,
to
his
expence
and
his
disorder
:
and
the
charity
of
forgiveness
shall
never
have
a
proper
season
for
its
exercise
,
or
an
opportunity
to
get
a
reward
,
if
every
excuse
and
every
degree
of
temptation
,
or
seeming
warranty
,
can
legitimate
that
action
which
is
more
like
a
revenge
,
than
it
can
be
to
prudence
,
and
a
reasonable
caution
.
All
quarrellngs
and
contentions
at
Law
for
little
matters
are
arguments
of
impatience
,
of
a
peevish
spirit
,
and
an
uncharitable
mind
.
brother
have
sinned
against
us
,
to
reprove
him
;
But
to
return
to
the
particular
case
.
The
preventing
of
every
evil
is
not
a
sufficient
pretence
(
though
it
were
true
)
to
commence
a
suit
at
Law
,
For
when
our
blessed
Saviour
commands
us
to
reprove
our
offending
brother
;
he
speaks
of
such
a
one
as
is
still
in
wrong
and
the
state
of
injustice
,
a
person
from
whom
we
are
not
sure
but
we
may
receive
another
injury
,
and
yet
even
to
this
person
we
are
commanded
to
be
charitable
in
our
reproof
and
private
admonition
,
but
are
not
permitted
to
be
quick
and
fierce
in
our
complaints
at
Law
.
For
it
is
not
dishonourable
if
a
wise
man
be
railed
at
,
be
smitten
,
be
cheated
,
be
derided
by
fools
and
evil
persons
:
but
to
do
any
thing
of
this
again
,
that
is
inhumane
and
inglorious
.
But
this
case
is
fully
determined
even
by
a
heathen
:
you
must
not
return
evil
to
your
enemy
,
although
we
be
in
danger
to
suffer
a
greater
mischief
▪
and
therefore
not
vex
him
at
Law
.
For
that
is
the
defence
of
beasts
;
who
cannot
keep
themselves
harmless
but
by
doing
a
greater
mischief
:
a
tooth
or
a
claw
,
a
horn
or
a
heel
,
these
defend
the
beast
;
who
that
he
may
not
receive
a
wound
,
defends
himself
so
that
he
will
kill
his
enemy
.
And
yet
this
amongst
evil
men
is
called
prudent
.
It
is
not
by
this
discourse
intended
that
we
may
not
take
securities
of
him
against
future
mischiefs
,
if
we
can
do
it
without
doing
him
a
mischief
;
but
under
the
colour
of
securing
our selves
for
the
future
,
we
must
not
be
revenged
for
what
is
past
;
neither
must
our
revenge
in
small
matters
be
used
at
all
as
an
instrument
of
our
security
.
If
we
can
be
secured
without
his
affliction
,
we
must
take
that
way
to
be
secured
;
but
if
by
revenges
and
direct
inflictions
of
evil
,
or
procurations
of
punishment
,
we
attempt
it
,
we
are
not
charitable
.
And
this
is
the
perfect
meaning
of
our
blessed
Saviour
,
If
thine
enemy
take
thy
cloak
,
let
him
take
thy
coat
also
;
and
if
he
strike
thee
on
thy
right
cheek
,
tu●n
thy
left
to
him
,
and
let
him
strike
thee
again
.
These
words
are
not
to
be
understood
literally
and
precisely
;
not
so
as
to
forbid
all
securities
or
avoiding
of
future
evils
;
for
Christ
himself
did
not
do
so
when
an
evil
servant
smote
him
;
and
St.
Paul
did
not
so
when
the
High
Priest
commanded
him
to
be
smitten
on
the
face
;
they
neither
of
them
received
it
silently
,
nor
turned
the
other
cheek
.
And
what
if
he
that
smote
one
cheek
will
smite
no
more
?
or
will
smite
the
same
?
How
if
we
are
not
able
to
bear
a
second
blow
?
Or
how
if
the
offering
the
other
cheek
provoke
thy
enemy
to
scorn
thee
,
and
tempt
or
provoke
him
to
strike
thee
,
who
intended
no
such
second
blow
?
And
were
it
not
evidently
better
to
withdraw
from
him
that
smites
?
or
to
sweeten
him
with
gentle
language
?
It
is
therefore
certain
these
words
are
to
be
understood
in
the
sense
of
prudence
,
equity
,
and
charity
;
that
is
,
when
you
are
injured
,
you
may
use
all
that
is
for
your
innocent
defence
and
unmingled
guards
;
you
may
without
all
peradventure
pray
him
to
be
quiet
,
you
may
give
him
reasons
and
arguments
to
let
you
alone
;
you
may
give
good
words
;
you
may
give
blessing
for
cursing
,
that
's
certainly
permitted
;
or
you
may
run
away
;
you
may
flee
from
City
to
City
;
or
you
may
complain
to
him
;
you
may
reprove
him
,
and
expostulate
the
injury
with
him
,
as
Christ
did
,
and
as
did
St.
Paul
.
But
what
is
then
meant
by
turning
the
other
cheek
?
Our
blessed
Saviour
using
an
idiotism
of
his
own
language
and
a
phrase
used
by
the
Prophet
in
the
prediction
of
Christs
meeknesse
and
passion
,
he
turned
his
che●ks
to
tht
nippers
,
means
,
that
we
must
not
resist
with
doing
violence
or
affliction
to
him
that
smites
;
any
innocent
guard
,
but
nothing
violent
;
any
thing
that
is
harmless
,
but
nothing
vexations
,
but
rather
than
do
another
evil
,
suffer
another
;
]
and
this
evidently
demonstrates
,
that
the
preventing
of
every
injury
is
no
sufficient
warrant
to
legitimate
the
bringing
of
our
enemy
to
be
punished
at
Law
for
what
is
past
.
The
sum
is
this
.
No
man
is
forbidden
to
lock
his
doors
,
to
bar
his
windows
,
or
to
run
from
evil
,
or
to
divert
it
,
or
to
reprove
it
.
But
,
1.
In
this
question
we
speak
of
evil
already
done
,
and
against
revenges
,
not
against
defences
;
for
that
which
is
done
cannot
be
undone
;
and
therefore
revenge
is
foolish
and
malicious
:
but
that
which
is
not
done
,
may
be
prevented
by
all
arts
of
gentleness
and
innocence
;
and
therefore
defences
are
prudent
,
and
they
are
lawful
.
2.
We
speak
here
of
little
dangers
and
tolerable
evils
;
and
a
man
must
not
go
to
Law
because
the
Musician
keeps
false
time
with
his
foot
;
4.
But
if
the
evil
we
fear
be
intolerable
,
and
yet
c●rtain
,
or
very
probable
to
happen
,
we
may
appeal
to
the
Law
for
sanctuary
or
defence
,
though
this
appeal
do
procure
affliction
to
our
enemy
;
always
provided
that
this
evil
be
not
directly
intended
,
nor
desired
secretly
,
nor
delighted
in
when
it
happens
,
and
be
made
as
little
as
it
can
,
prosecuted
with
as
easie
circumstances
,
without
vexatious
measures
,
but
not
without
necessity
.
For
in
all
ent●rcourses
with
our
enemy
there
are
but
two
things
to
be
considered
by
us
:
how
we
may
do
him
good
,
how
we
may
keep
our selves
from
evil
.
The
latter
the
Law
of
Charity
and
collateral
duties
do
permit
or
enjoyn
respectively
;
but
of
the
former
our
Blessed
Saviour
hath
made
special
provision
.
For
when
our
blessed
Lord
commanded
us
first
to
reprove
secretly
our
offending
Brother
,
and
then
before
witnesse
if
there
be
need
;
the
reason
he
gives
is
only
that
we
may
bring
him
to
repentance
,
that
you
may
gain
him
by
rescuing
his
soul
from
guiltinesse
,
and
his
actions
from
injuriousnesse
.
If
this
course
will
not
prevail
,
then
tell
it
to
the
Church
;
complain
of
him
publickly
,
bring
him
before
the
Christian
Judicatories
;
but
still
that
he
may
repent
;
for
if
he
repents
,
he
must
be
thy
brother
still
,
lov'd
as
dearly
,
treated
as
friendly
,
caressed
as
sweetly
,
handled
as
tenderly
,
conversed
with
as
obligingly
.
But
if
none
of
all
this
will
prevail
for
his
good
,
then
look
you
only
to
the
other
part
of
the
permission
;
that
is
,
that
you
be
secured
from
his
evil
:
you
have
done
all
that
you
are
tied
to
do
for
his
repentance
in
this
method
,
but
you
have
not
yet
done
all
●hat
you
are
tied
to
do
in
charity
;
for
still
you
must
afford
him
all
those
kindnesses
which
Christ
requires
of
thee
for
thy
enemy
;
that
is
,
to
pray
for
him
,
and
to
love
him
.
But
you
may
secure
your selves
by
all
means
which
his
violence
and
your
case
hath
m●de
necessary
.
But
this
I
say
is
in
case
the
evil
be
intolerable
,
or
that
●o
avoid
it
be
a
matter
of
duty
,
or
charity
to
those
to
whom
you
are
obliged
.
Though
my
old
friend
and
new
enemy
Ca●bo
do
me
little
spites
,
and
kill
my
Deer
,
or
shoot
my
Pigeons
,
or
trespasse
upon
my
grasse
,
I
must
not
be
avenged
on
him
at
the
Law
,
or
right
my self
by
afflicting
him
,
but
strive
for
the
rewards
of
patience
,
and
labour
for
the
fruits
of
my
charity
,
and
for
the
rest
use
all
the
guards
of
prudence
that
I
can
:
yet
if
he
takes
away
my
childrens
portions
,
or
fires
my
houses
,
or
exposes
me
and
mine
to
beggary
or
destitution
,
I
must
do
that
duty
which
my
charity
to
my
children
,
and
my
justice
does
oblige
me
;
I
may
defend
my
childrens
right
,
though
that
defence
exposes
him
to
evil
that
does
the
evil
.
I
may
not
let
Carbo
alone
,
and
suffer
my
children
to
be
undone
.
I
must
provide
for
my
own
,
according
to
their
condition
and
states
of
life
;
if
this
provision
be
but
necessary
or
competent
,
according
to
prudent
,
modest
,
and
wise
accounts
,
and
be
not
a
contention
for
excesses
and
extravagancies
of
wealth
.
He
that
goes
to
Law
for
another
,
hath
greater
warrant
than
he
that
does
it
for
himself
;
for
it
is
more
likely
to
be
charity
in
their
case
,
and
revenge
in
my
own
;
and
certainly
in
the
disputes
of
charity
our
children
are
to
be
preferred
before
our
enemies
.
In
short
.
If
the
vexation
that
is
brought
by
the
suit
of
Law
upon
an
injurious
person
be
not
revenge
,
and
if
the
defence
be
necessary
,
or
greatly
charitable
,
and
if
the
injury
be
intolerable
or
greatly
afflictive
,
in
all
these
cases
Christ
hath
left
us
to
the
liberties
of
Nature
,
and
Reason
,
and
the
Laws
.
5.
No
man
must
in
his
own
case
prosecute
his
enemy
to
death
or
capital
punishment
.
The
reasons
are
,
because
no
mans
temporal
evil
,
his
injury
,
his
disgrace
,
his
money
,
and
his
wound
are
not
a
competent
value
for
the
life
of
a
man
;
and
when
beyond
this
,
there
is
no
evil
that
we
can
do
,
it
can
in
no
sense
consist
with
charity
that
goes
so
far
.
He
that
prosecutes
his
enemy
to
death
forgives
nothing
,
forbears
nothing
of
that
injury
;
he
means
no
good
to
his
enemy
,
desires
not
his
amendment
,
is
not
careful
of
his
repentance
,
is
not
ambitious
to
gain
a
brother
,
to
secure
the
interest
of
a
soul
for
God
,
to
get
himself
the
rewards
of
charity
;
and
it
is
a
sad
thing
to
make
thy
adversary
pay
the
utmost
farthing
,
even
whilst
he
is
in
the
way
,
and
to
send
him
to
make
his
accounts
to
God
reeking
in
his
sins
,
and
his
crimes
broad
blown
about
his
ears
.
There
are
not
many
cases
in
which
it
can
consist
with
the
spirit
of
Christianity
for
the
Laws
themselves
to
put
a
criminal
hastily
to
death
[
*
](A64145-e22170-b)
*
See
Rule
of
Conscience
,
Book
3.
Chap.
2.
page
114.
.
Whatsoever
is
necessary
that
is
lawful
;
and
of
the
necessities
of
the
publick
,
publick
persons
are
to
judge
;
only
they
are
to
judge
according
to
the
analogy
and
gentlenesse
of
the
Christian
Law
,
by
a
Christian
spirit
,
and
to
take
care
of
souls
as
well
as
of
bodies
and
estates
.
[
*
](A64145-e22180-b)
*
Nemo
dubitabit
quin
si
nocentes
mutari
in
bonam
mentem
aliquo
modo
possint
,
sicut
posse
interdum
conceditur
,
salvos
eos
esse
magis
è
repub
.
sit
,
quam
puniri
.
Quintil.
If
the
criminal
can
be
amended
,
as
oftentimes
he
can
,
it
is
much
better
for
a
Common-wealth
that
a
good
Citizen
be
made
,
than
that
he
be
taken
away
while
he
is
evil
[
*
](A64145-e22190-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Strabo
tells
of
some
Nations
dwelling
about
Caucasus
that
never
put
their
greatest
malefactors
to
death
:
and
[
*
](A64145-e22230-b)
*
Epist.
160.
alicui
utili
operi
eorum
integra
membra
deserviant
.
Diodorus
says
,
that
Sabacon
,
a
pious
and
good
King
of
Egypt
,
changed
capital
punishments
into
slavery
and
profitable
works
,
and
that
with
excellent
successe
,
because
it
brought
more
profit
to
the
publick
,
and
brought
the
criminal
to
repentance
and
a
good
mind
.
Balsamo
says
the
Greek
Emperours
did
so
;
and
St.
Augustin
advises
it
as
most
fitting
to
be
done
.
But
if
this
in
some
case
be
better
in
the
publick
it self
,
it
is
necessary
in
the
private
;
and
it
is
necessary
in
our
present
inquiry
,
in
order
to
charity
preparatory
to
the
holy
Communion
:
and
in
the
Council
of
Eliberis
there
is
a
Canon
,
[
If
any
Christian
accuse
another
at
the
Law
,
and
prosecute
him
to
banishment
or
death
,
let
him
not
be
admitted
to
the
Communion
,
no
not
so
much
as
in
the
article
of
death
.
]
For
he
whose
malice
passed
unto
the
death
of
his
brother
,
must
not
in
his
death
receive
the
Communion
of
the
faithful
;
and
the
seal
of
the
Charities
of
God
.
But
this
was
severe
,
and
it
is
to
be
understood
only
to
be
so
,
unlesse
when
we
are
commanded
to
prosecute
a
criminal
,
by
the
interest
of
necessary
justice
,
and
publick
charity
,
and
the
command
of
the
Laws
:
But
in
other
cases
,
he
that
hath
done
so
,
let
him
repent
greatly
,
and
long
,
and
at
last
Communicate
:
That
's
the
best
expedient
.
Question
VII
.
Whether
the
Laws
of
Forgiv●●esse
,
and
the
Charities
of
the
Communio●
,
oblige
the
injured
person
to
forgive
the
adulterous
Husband
or
Wife
,
if
they
do
repent
?
There
are
two
cases
in
which
it
is
so
far
from
being
necessary
,
that
it
is
not
lawful
to
do
some
things
of
kindnesse
,
which
in
all
other
cases
are
indeed
true
charity
,
and
highly
significative
of
a
soul
truly
merciful
,
and
worthy
to
Communicate
.
See
Rule
of
Conscience
.
Book
1.
chap.
5.
rule
8.
Concil.
●liber
.
2.
1.
When
to
retain
the
adulterous
person
is
scandalous
;
(
as
in
the
Primitive
Church
it
was
esteemed
so
in
Clergy
men
)
then
s●ch
persons
though
they
be
penitent
,
must
no●
be
suffered
to
cohabit
;
they
must
be
pa●doned
to
a●l
purposes
which
are
not
made
unlawful
by
accident
,
and
to
all
purposes
which
may
minister
unto
their
repentance
and
salvation
:
but
charity
must
not
be
done
to
a
single
person
with
offence
to
●he
Chu●ch
;
and
a
Criminal
must
not
receive
adv●ntage
by
the
prejudice
of
the
holy
and
the
innocen●
.
Against
this
I
have
nothing
to
oppose
,
but
t●at
those
●hurches
which
di●
fo●bid
this
forgiven●sse
,
upon
pretence
of
scandal
,
should
also
have
considered
whether
or
no
that
the
forgiveness
of
the
Criminal
[
*
](A64145-e22410-b)
*
Uxoris
vitium
tollas
opus
est
aut
sere●
:
Qui
tollit
vitium
,
uxorem
commodiusculam
●ibi
praestat
;
qui
sert
,
sese
meliorem
facit
.
Varro
.
,
and
the
charitable
toleration
of
the
injury
,
and
the
patient
labours
of
love
,
and
the
endeavours
of
rep●●tance
,
be
not
only
more
profitable
to
them
both
,
but
also
more
exemplar
to
others
.
2.
The
other
is
the
case
of
direct
d●nger
;
if
the
sin
of
the
offending
party
be
promoted
by
the
charity
of
the
injured
man
or
woman
,
it
is
made
unlawful
so
far
to
forgive
as
to
cohabit
;
if
this
charity
will
let
her
loose
to
repent
of
her
repentance
,
it
turns
to
uncharitablenesse
,
and
can
n●ver
be
a
duty
.
But
except
it
be
in
these
cases
,
it
is
not
only
lawful
,
but
infinitely
agreeable
to
the
duty
of
charity
,
to
restore
the
repenting
person
to
his
first
condition
of
love
and
society
.
But
this
is
such
a
charity
,
as
although
it
be
a
counsel
of
perfection
,
and
a
nobleness
of
forgivenesse
,
yet
that
the
forgivenesse
shall
extend
to
society
,
and
mutual
endearments
of
cohabitation
,
is
under
no
Commandment
;
because
the
union
of
Marriage
being
broken
by
the
adultery
,
that
which
only
remains
of
obligation
is
the
charities
of
a
Christian
to
a
Christian
,
without
the
relation
of
Husband
and
Wife
.
The
first
must
be
kept
in
the
height
of
Christian
dearnesse
and
communion
;
but
if
the
second
can
minister
to
the
good
of
Souls
,
it
is
an
heroick
charity
to
do
it
;
but
in
this
there
ought
to
be
no
snare
,
for
the●e
is
no
commandment
.
To
the
answers
given
to
these
Cases
of
Cons●ience
,
I
am
to
add
this
caution
;
That
although
these
cases
are
only
the
inquiries
and
concerns
of
private
persons
,
and
do
not
oblige
P●inces
,
Parents
,
Judges
,
Lords
of
Servants
,
in
their
publick
c●pacity
,
and
they
may
justly
punish
the
offender
though
the
injury
be
done
against
themselves
[
*
](A64145-e22500-b)
*
See
Rule
of
Conscience
,
Book
4.
,
yet
in
these
cases
the
punishment
must
be
no
other
than
[
*
](A64145-e22510-b)
*
Quomodo
scalpellum
&
abstinentia
&
alia
quae
profutura
torquent
:
sic
ingentia
vitia
prava
dolore
corporis
animique
corrigimus
.
Seneca
.
as
the
lancet
or
the
cupping-glasse
,
as
fasting
,
or
ill-tasting
drugs
;
they
are
painful
,
but
are
also
wholly
given
as
ministeries
of
health
.
For
so
sometimes
we
put
crooked
sticks
into
the
fire
,
we
bow
and
beat
and
twist
them
,
not
to
break
,
but
to
make
them
strait
and
useful
.
So
we
correct
the
evil
inclinations
of
our
children
,
and
the
intolerable
manners
of
our
servants
,
by
afflictions
of
the
body
and
griefs
of
the
mind
:
all
is
well
so
long
as
it
is
necessary
,
and
so
long
as
it
is
charitable
.
I
remember
that
when
Augustus
was
to
give
sentence
upon
a
Son
that
would
have
killed
his
Father
,
he
did
not
according
to
the
severity
of
the
Laws
command
him
to
be
tied
in
a
Sack
with
a
Cock
,
a
Serpent
,
and
an
Ape
,
and
thrown
into
Tiber
,
[
(a)
](A64145-e22580-b)
(a)
Homini
non
est
homine
prodigè
utendum
.
but
be
as
sparing
of
another
mans
blood
as
of
his
own
.
[
(b)
](A64145-e22590-b)
(b)
Duo
ista
nomina
cum
dicimus
,
homo
&
peccator
,
non
utique
frustra
dicuntur
:
quia
peccator
est
,
corrige
;
quia
homo
miserere
.
S.
August
.
apud
Gratian.
Pun●sh
the
sinner
,
pity
the
man
.
But
to
conclude
these
inquiries
fully
.
It
is
very
considerable
,
that
in
many
cases
,
even
when
it
is
lawful
to
bring
a
Criminal
to
punishment
,
or
to
go
to
Law
,
and
that
it
is
just
so
to
do
;
yet
this
whole
dispute
being
a
question
of
charity
,
we
are
to
go
by
other
measures
than
in
the
other
;
and
when
in
these
cases
we
do
nothing
but
what
is
just
;
we
must
remember
that
we
are
Christians
,
and
must
never
expect
to
go
to
heaven
,
unless
we
do
also
what
is
charitable
.
Therefore
inquire
no
more
into
how
much
is
just
and
lawful
in
these
cases
;
but
what
is
charitable
,
and
what
is
best
,
and
what
is
safest
;
for
then
the
cases
of
conscience
are
best
determined
,
when
our
reward
also
shall
greatly
be
secured
.
For
it
is
in
these
inquiries
of
charity
in
order
to
the
holy
Communion
,
as
it
is
in
the
Communion
it self
.
Not
every
one
shall
perish
that
does
not
receive
the
holy
Communion
;
but
yet
to
receive
it
is
of
great
advantage
to
our
souls
in
order
to
our
obtaining
the
joyes
of
heaven
:
so
is
every
expression
of
charity
;
that
very
action
which
in
some
cases
may
be
safely
omitted
,
may
in
all
cases
,
where
there
is
not
a
contradicting
duty
,
be
done
with
great
advantages
.
For
he
that
thinks
to
have
the
reward
,
and
the
heaven
of
Christians
by
the
actions
of
justice
and
the
omissions
of
charity
,
is
like
him
who
worships
the
Image
of
the
Sun
,
while
at
the
same
time
he
turns
his
back
upon
the
Sun
himself
.
This
is
so
essentially
reasonable
,
that
even
the
Heathens
knew
it
,
and
urged
it
as
a
duty
to
be
observed
in
all
their
sacrifices
and
solemnities
.
When
you
pray
to
God
(
said
one
of
their
own
Prophets
)
and
offer
a
holy
cloud
of
frankincense
,
come
not
to
the
gentle
Deity
,
with
ungentle
hearts
and
hands
:
—
justa
precari
Thure
pio
,
caedumque
feros
avertite
ritus
.
Mite
&
cognatum
est
homini
Deus
—
Silius
Ital.
4.
for
God
is
of
the
same
cognation
or
kindred
with
a
good
man
;
gentle
as
a
man
,
apt
to
pity
,
apt
to
do
good
;
just
,
as
we
ought
to
be
,
but
infinitely
more
than
we
are
:
and
therefore
he
is
not
good
,
cannot
partake
with
him
who
is
essentially
and
unalterably
so
.
Peter
Comestor
tells
of
an
old
opinion
and
tradition
of
the
Ancients
,
that
forty
years
before
the
day
of
Judgment
the
Bow
which
God
placed
in
the
clouds
shall
not
be
seen
at
all
:
meaning
,
that
since
the
Rain-bow
was
placed
there
as
a
sign
of
mercy
and
reconcilement
,
when
the
Sacrament
of
mercy
and
peace
shall
disappear
,
then
God
will
come
to
judge
the
world
in
fire
and
an
intolerable
tempest
,
in
which
all
the
uncharitable
,
unforgiving
persons
shall
for
ever
be
confounded
.
Remember
alwaies
what
the
Holy
Jesus
hath
done
for
thee
:
I
shall
represent
it
in
the
words
of
St.
Bernard
:
In
Cantica
.
[
O
blessed
Jesus
,
we
have
heard
strange
things
of
thee
.
All
the
world
tells
us
such
things
of
thee
that
must
needs
make
us
to
run
after
thee
.
They
say
,
that
thou
despisest
not
the
poor
,
nor
refusest
the
returning
sinner
.
We
are
told
,
that
thou
didst
pardon
the
Thief
when
he
confessed
his
sin
,
and
confessed
thee
;
and
Mary
Magdalen
when
she
wept
;
and
didst
accept
the
Syrophoenician
when
she
prayed
;
and
wouldst
not
give
sentence
of
condemna●ion
upon
the
woman
taken
in
adultery
,
even
because
she
looked
sadly
,
and
was
truly
ashamed
:
thou
didst
not
reject
him
that
sate
at
the
receipt
of
Custome
,
nor
the
humble
Publican
,
nor
the
Disciple
that
denied
thee
,
nor
them
that
persecuted
thy
Disciples
,
no
,
not
them
that
crucified
thee
.
These
are
thy
precious
oyntments
,
apt
with
their
sweetness
to
allure
all
the
world
after
thee
,
and
with
their
vertue
to
heal
them
.
After
thee
and
thy
sweet
Odours
,
O
blessed
Jesu
,
we
will
run
.
]
Happy
is
he
that
saies
so
,
and
does
so
,
enkindling
his
charity
in
the
bloud
of
Christ
(
as
St.
Ignatius
his
expression
is
)
transcribing
his
example
into
our
conversation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ad
Ephes.
for
we
can
no
way
please
him
,
but
by
being
like
him
:
and
in
the
blessings
of
Christ
,
and
the
Communion
of
his
body
and
bloud
,
the
uncharitable
and
revenging
man
shall
never
have
a
portion
.
SECT.
V.
Devotions
relative
to
this
grace
of
Charity
;
to
be
used
by
way
of
exercise
and
preparation
to
the
Divine
Mysteries
;
in
any
time
or
part
of
our
life
:
but
especially
before
and
at
the
Communion
.
The
Hymn
,
containing
acts
of
love
to
God
and
to
our
Neighbour
.
COme
behold
the
works
of
the
Lord
:
what
desolations
he
hath
made
in
the
earth
.
He
maketh
Wars
to
cease
unto
the
ends
of
the
earth
:
he
breaketh
the
bow
,
and
cutteth
the
spear
in
sunder
,
he
burneth
the
chariot
in
the
fire
.
But
unto
the
wicked
said
God
,
what
hast
thou
to
do
to
declare
my
Statutes
,
or
that
thou
shouldst
take
my
Covenant
in
thy
mouth
,
seeing
thou
hatest
instruction
,
and
castest
my
words
behind
thee
?
Thou
sittest
and
speakest
against
thy
Brother
;
thou
slanderest
thine
own
mothers
Son
.
These
things
thou
hast
done
,
and
I
kept
silence
:
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
Now
consider
this
ye
that
forget
God
,
lest
I
tear
you
in
pieces
and
there
be
none
to
deliver
.
Deliver
me
from
bloud-guiltiness
O
God
,
thou
God
of
my
salvation
;
and
my
tongue
shall
sing
aloud
of
thy
righteousness
.
Blessed
is
he
that
considereth
the
poor
:
the
Lord
will
deliver
him
in
the
time
of
trouble
,
The
Lord
will
deliver
him
and
keep
him
alive
,
and
he
shall
be
blessed
upon
the
earth
;
and
thou
wilt
not
deliver
him
into
the
will
of
his
enemies
.
The
Lord
will
strengthen
him
upon
the
bed
of
languishing
:
thou
wilt
make
all
his
bed
in
his
sickness
.
But
I
said
,
Lord
be
merciful
to
me
:
heal
my
soul
for
I
have
sinned
against
thee
.
Yet
the
Lord
will
command
his
loving
kindness
in
the
day
time
,
and
in
the
night
his
song
shall
be
with
me
,
and
my
prayer
unto
the
God
of
my
life
:
O
send
out
thy
light
and
thy
truth
,
let
them
lead
me
,
let
them
bring
me
to
thy
holy
Hill
,
and
to
thy
Tabernacles
.
Then
will
I
go
unto
the
Altar
of
God
my
exceeding
joy
:
yea
upon
the
harp
will
I
praise
thee
O
God
my
God
.
The
righteous
shall
be
glad
in
the
Lord
,
and
shall
trust
in
him
;
and
all
the
upright
in
heart
shall
glory
.
Do
good
O
Lord
to
them
that
are
true
of
heart
,
and
evermore
mightily
defend
them
:
Do
good
in
thy
good
pleasure
unto
Sion
,
build
thou
the
walls
of
Jerusalem
.
In
God
will
I
praise
his
word
:
in
the
Lord
will
I
praise
his
word
:
Thy
vows
are
upon
me
O
God
,
I
will
render
praises
unto
thee
.
For
thou
hast
delivered
our
souls
from
death
:
wilt
not
thou
deliver
our
feet
from
falling
,
that
we
may
walk
before
God
in
the
light
of
the
living
?
I
will
love
thee
O
God
,
and
praise
thee
for
ever
,
because
thou
hast
done
it
:
and
I
will
wait
on
thy
name
,
for
it
is
good
before
thy
Saints
.
Glory
be
to
the
Father
,
&c.
A
Prayer
for
the
grace
of
Charity
,
&c.
O
Most
gentle
,
most
merciful
and
gracious
Saviour
Jesu
,
thou
didst
take
upon
thee
our
nature
to
redeem
us
from
sin
and
misery
;
thou
wert
for
us
led
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
the
shearer
is
dumb
,
so
thou
openedst
not
thy
mouth
;
thou
turnedst
thy
back
to
the
smiters
,
and
thy
cheeks
to
the
nippers
,
thou
wert
mock'd
and
whip'd
,
crucified
and
torn
,
but
thou
didst
nothing
but
good
to
thy
enemies
,
and
prayedst
with
loud
cries
for
thy
persecutors
,
and
didst
heal
the
wound
of
one
that
come
to
lay
violent
hands
upon
thee
;
O
plant
in
my
heart
gentleness
and
patience
,
a
meek
and
a
long
suffering
spirit
;
that
I
may
never
be
transported
with
violent
angers
,
never
be
disordered
by
peevishness
,
never
think
thoughts
of
revenge
;
but
may
with
meekness
receive
all
injuries
that
shall
be
done
to
me
,
and
patiently
bear
every
cross
accident
,
and
with
charity
may
return
blessing
for
cursing
,
good
for
evil
,
kind
words
for
foul
reproaches
,
loving
admonitions
for
scornful
upbraidings
,
gentle
treatments
for
all
derisions
and
affronts
,
that
living
all
my
daies
with
meekness
and
charity
,
keeping
peace
with
all
men
,
and
loving
my
neighbour
as
my self
,
and
thee
more
than
my self
,
and
more
than
all
the
world
,
I
may
at
last
come
into
the
regions
of
peace
and
eternal
charity
,
where
thou
livest
,
who
lovest
all
men
,
and
wouldst
have
none
to
perish
,
but
all
men
to
be
saved
through
thee
,
O
most
merciful
Saviour
and
Redeemer
Jesu
,
Amen
.
An
act
of
Forgiveness
to
be
said
with
all
earnestness
and
sincerity
before
every
Communion
.
O
God
,
my
God
,
I
have
sinned
grievously
against
thee
:
I
am
thy
debtor
in
a
vast
and
an
Eternal
debt
,
and
if
thou
shouldest
take
the
forfeiture
,
I
shall
be
for
ever
bound
in
eternal
prisons
,
even
till
I
pay
the
utmost
farthing
:
But
I
hope
in
thy
mercies
,
that
thou
wilt
forgive
me
my
ten
thousand
Talents
;
and
I
also
do
in
thy
presence
forgive
every
one
that
hath
offended
me
;
whoever
hath
taken
my
goods
privately
and
injuriously
,
or
hurt
my
person
,
or
contrived
any
evil
against
me
whether
known
or
unknown
;
who
ever
hath
lessened
my
reputation
,
detracted
from
my
best
endeavours
,
or
hath
slandered
me
,
or
reproached
,
reviled
,
or
in
any
word
or
way
done
me
injury
;
I
do
from
the
bottom
of
my
soul
forgive
him
;
praying
thee
also
that
thou
wilt
never
impute
to
him
any
word
,
or
thought
,
or
action
done
against
me
;
but
forgive
him
as
I
desire
thou
wouldst
also
forgive
me
all
that
I
have
sinned
against
thee
,
or
any
man
in
the
world
.
Give
him
thy
grace
,
and
a
holy
repentance
for
whatever
he
hath
done
amiss
;
grant
he
may
do
so
no
more
:
keep
me
from
the
evil
tongues
and
injurious
actions
of
all
men
,
and
keep
all
my
enemies
from
all
the
expresses
of
thy
wrath
:
and
let
thy
grace
prevail
finally
upon
thy
servant
,
that
I
may
never
remember
any
injury
to
the
prejudice
of
any
man
,
bu●
that
I
may
walk
towards
my
enemies
as
Christ
did
;
who
received
much
evil
,
but
went
about
seeking
to
do
go●d
to
every
man
;
and
if
ever
it
shall
be
in
my
power
and
my
opportunity
to
return
evill
,
O
then
grant
that
the
spirit
of
love
and
forgiveness
may
triumph
over
all
anger
,
and
malice
,
and
revenge
;
that
I
may
be
the
Son
of
God
,
and
ma●
love
God
,
and
prove
my
love
to
thee
by
my
love
to
my
Brother
,
and
by
obedience
to
all
thy
Laws
,
through
the
Son
of
thy
love
,
by
whom
thou
art
reconciled
to
mankind
,
our
blessed
Lord
and
Saviour
Jesus
,
Amen
.
Vers.
Remember
not
Lord
our
offences
,
nor
the
offences
of
our
forefathers
,
neither
take
thou
vengeance
of
our
sins
.
Resp.
Spare
us
good
Lord
,
spare
thy
people
whom
thou
hast
redeemed
with
thy
most
precious
blood
,
and
be
not
angry
with
us
for
ever
,
Amen
.
CHAP.
V.
Of
Repentance
,
preparatory
to
the
Blessed
Sacrament
.
SECT.
I.
WHen
Isaac
and
Abimelech
had
made
a
covenant
of
peace
and
mutual
agreement
,
they
would
not
confirm
it
by
a
Sacramental
Oath
till
the
next
morning
,
that
they
might
swear
fasting
,
for
the
reverence
and
religious
regard
of
the
solemn
Oath
(
saith
Lyra.
)
But
Philo
says
they
did
it
Symbolically
,
to
represent
that
purity
and
cleanness
of
soul
which
he
that
swears
to
God
,
or
comes
to
pay
his
vows
,
ought
to
preserve
with
great
Religion
.
He
that
in
a
religious
and
solemn
addresse
comes
to
God
,
ought
to
consider
whether
his
body
be
free
from
uncleannesse
,
and
his
soul
from
vile
affections
.
He
that
is
righteous
,
let
him
be
righteous
still
;
and
he
that
is
justified
,
let
him
be
justified
,
yet
more
,
saith
the
Spirit
of
God
;
and
then
it
follows
,
He
that
thirsts
,
let
him
come
and
drink
of
the
living
waters
freely
and
without
money
:
For
as
in
natural
forms
,
the
more
noble
they
are
,
the
more
noble
dispositions
are
required
to
their
production
;
so
it
is
in
the
spiritual
:
for
when
Christ
is
to
be
efformed
in
us
,
when
we
are
to
become
the
Sons
of
God
,
flesh
of
his
flesh
,
and
bone
of
his
bone
,
we
must
be
washed
in
water
,
and
purified
by
faith
,
and
sanctified
by
the
spirit
,
and
cleansed
by
an
excellent
repentance
;
we
must
be
confirmed
by
a
holy
hope
,
and
softned
by
charity
.
So
God
hath
ordered
in
the
excellent
fabrick
of
humane
bodies
:
First
our
meat
is
prepared
by
fire
,
then
macerated
by
the
teeth
,
then
digested
in
the
stomach
,
where
the
first
separation
is
made
of
the
good
from
the
bad
,
the
wholesom
juyces
from
the
more
earthy
parts
:
these
being
sent
down
to
earth
,
the
other
are
conveyed
to
the
Liver
,
where
the
matter
is
separated
again
,
and
the
good
is
turned
into
blood
,
and
the
better
into
spirits
;
and
thence
the
body
is
supplied
with
blood
;
and
the
spirits
repair
unto
the
heart
and
head
,
that
thence
they
may
be
sent
on
Embassies
for
the
ministeries
of
the
body
,
and
for
the
work
of
understanding
.
So
it
is
in
the
dispensation
of
the
affairs
of
the
soul
:
The
ear
,
which
is
the
mouth
of
the
soul
,
receives
all
meat
,
and
the
senses
entertain
the
fuel
for
all
passions
,
and
all
interests
of
vertue
and
vice
.
But
the
understanding
makes
the
first
separation
,
dividing
the
clean
from
the
unclean
:
But
when
the
spirit
of
God
comes
and
purifies
even
the
separate
matter
,
making
that
which
is
morally
good
to
be
spiritual
and
holy
,
first
cleansing
us
from
the
sensualities
of
flesh
and
blood
,
and
then
from
spiritual
iniquities
that
usually
debauch
the
soul
,
then
the
holy
nourishment
which
we
receive
passes
into
divi●e
excellencies
.
But
if
sensuality
be
in
the
palate
,
and
intemperance
in
the
stomach
;
if
lust
be
in
the
liver
,
and
anger
in
the
heart
,
it
corrupts
the
holy
food
,
and
makes
that
to
be
a
savour
of
death
,
which
was
intended
for
health
and
holy
blessi●gs
.
But
therefore
when
we
have
lived
in
the
corrupted
air
of
evil
company
,
and
have
sucked
in
the
vile
juices
of
coloquintida
and
the
deadly
henbane
;
when
that
is
within
the
heart
which
defiles
the
man
,
the
soul
must
be
purged
by
repentance
,
it
must
be
washed
by
tears
,
and
purified
by
penitential
sorrow
.
For
he
that
comes
to
this
holy
Feast
with
an
unrepenting
heart
,
is
like
the
flies
in
the
Temple
upon
the
day
of
Sacrifice
:
the
little
insect
is
very
busie
about
the
flesh
of
the
slain
beasts
;
●●ta
praegusto
Deûm
,
Moror
inter
aras
,
Templa
perlustro
omnia
.
she
flies
to
every
corner
of
the
Temple
;
and
she
tastes
the
flesh
before
the
portion
is
laid
before
the
God
:
but
when
the
nidour
and
the
delicacy
hath
called
such
an
unwelcome
guest
,
she
corrupts
the
Sacrifice
,
and
therefore
dies
at
the
Altar
,
or
is
driven
away
by
the
officious
Priest
.
So
is
an
unworthy
Communicant
;
he
comes
it
may
be
with
p●ssion
and
an
earnest
zeal
;
he
hopes
to
be
fed
,
and
he
hopes
to
be
made
immortal
;
he
thinks
he
does
a
holy
action
,
and
shall
receive
a
holy
blessing
;
but
what
is
his
portion
?
It
is
a
glorious
thing
to
be
feasted
at
the
Table
of
God
;
glorious
to
him
that
is
invited
and
prepared
,
●st
glori●sus
sanè
convictus
Deûm
,
Sed
illi
qui
invitatur
,
non
qui
invisus
est
.
but
not
to
him
that
is
unprepared
,
hateful
,
and
impenitent
.
But
it
is
an
easie
thing
to
say
that
a
man
must
repent
before
he
communicates
;
so
he
must
before
he
prayes
,
before
he
dies
,
before
he
goes
a
journey
,
the
whole
life
of
a
man
is
to
be
a
continual
repentance
[
*
](A64145-e23490-b)
*
See
the
doctrine
and
practise
of
Repentance
,
Chap.
1.
&
2.
;
but
if
so
;
then
what
particular
is
that
which
is
required
before
we
receive
the
holy
Communion
?
For
if
it
be
an
universal
duty
of
infinit
,
extent
,
of
unlimited
comprehension
;
then
every
Christian
must
alwayes
be
doing
some
of
the
offices
of
repentance
:
but
then
,
which
are
the
peculiar
parts
and
offices
of
this
grace
which
have
any
special
and
immediate
relation
to
this
solemnity
?
for
if
there
be
none
;
the
Sermons
of
repent●nce
are
nothing
but
the
general
doctrine
of
good
life
,
but
of
no
special
efficacy
in
our
preparation
.
The
answer
to
this
,
will
explicate
the
intricacy
,
and
establish
the
measures
of
our
duty
in
this
proper
relation
,
in
order
to
this
ministery
.
SECT.
II.
The
necessity
of
repentance
in
order
to
the
holy
Sacrament
.
1.
THe
holy
Sacrament
of
the
Lords
Supper
does
not
produce
it's
intended
effect
upon
an
unprepared
subject
.
He
that
gives
his
body
to
that
which
is
against
the
spirit
,
&
his
spirit
to
the
affections
of
the
body
,
cannot
receive
the
body
of
Christ
in
a
spiritual
maner
.
He
that
receives
Christ
,
must
in
great
truth
be
a
servant
of
Christ
.
It
is
not
lawful
(
saith
Justin
[
*
](A64145-e23560-b)
*
Just.
Martyr
apol.
2.
Martyr
)
for
any
one
to
receive
the
holy
Eucharistical
bread
and
to
drink
of
the
sacred
Calice
,
but
to
him
that
believes
,
and
to
him
that
lives
according
to
Christs
Commandment
.
For
as
St.
Paul
argues
of
the
infinite
undecency
of
fornication
,
because
it
is
a
making
the
members
of
Christ
to
become
the
members
of
an
harlot
:
upon
the
same
account
it
is
infinitely
impossible
that
any
such
polluted
persons
should
become
the
members
of
Christ
to
the
intents
of
blessing
and
the
spirit
.
How
can
Christs
body
be
communicated
to
them
who
are
one
flesh
with
an
harlot
?
and
so
it
is
in
all
other
sins
:
we
cannot
partake
of
the
Lords
table
,
and
the
table
of
Devils
.
A
wicked
person
and
a
Communicant
are
of
contrary
interests
,
of
differing
relations
,
designed
to
divers
ends
,
fitted
with
other
dispositions
,
they
work
not
by
the
same
principles
,
are
not
weighed
in
the
same
ballance
,
nor
meted
by
like
measures
:
and
therefore
they
that
come
must
be
innocent
or
return
to
innocence
;
that
is
,
they
must
repent
,
or
be
such
persons
as
need
no
repentance
:
and
St.
Ambrose
gives
this
account
of
the
practise
of
the
Church
in
this
affair
.
This
is
the
[
*
](A64145-e23690-b)
*
Ubique
mysterii
ordo
servatur
,
ut
prius
per
remissionem
peccatorum
Vulneribus
medicina
tribuatur
,
postea
alimonia
mensae
coelestis
exuberet
.
lib.
6.
in
Luc.
c.
37.
order
of
this
mystery
which
is
every
where
observed
,
that
first
by
the
pardon
of
our
sins
our
souls
be
healed
,
and
the
wounds
cured
with
the
medicine
of
repentance
,
and
then
that
our
souls
be
plentifully
nourished
by
this
holy
Sacrament
:
and
to
this
purpose
he
expounds
the
parable
of
the
prodigal
son
saying
[
that
no
man
ought
to
come
to
this
Sacrament
unless
he
have
the
wedding
ring
and
the
wedding
garment
;
Paul
;
He
that
eats
and
drinks
unworthily
,
eats
and
drinks
damnation
to
himself
;
that
is
,
he
that
repents
not
of
his
sins
before
he
comes
to
the
Holy
Sacrament
,
comes
before
he
is
prepared
,
and
therefore
before
he
should
:
and
St.
Basil
hath
a
whole
chapter
on
purpose
to
prove
[
that
it
is
not
safe
for
any
man
that
is
not
purged
from
all
pollution
of
flesh
and
spirit
to
eat
the
body
of
the
Lord
]
and
that
is
the
title
of
the
chapter
:
St.
Basil.
lib.
2.
de
baptism
.
cap.
3.
The
wicked
think
to
appease
God
with
rivers
of
oyl
,
and
hecatombs
of
oxen
,
and
with
flocks
of
sheep
:
they
think
by
the
ceremony
and
the
gift
to
make
peace
with
God
;
Quid
juvat
hoc
,
templo
nostros
immittere
mores
Et
bona
Diis
ex
hac
sceleratâ
ducere
pulpâ
?
to
get
pardon
for
their
sin
,
and
to
make
way
for
more
:
but
they
lose
their
labour
(
saies
the
comedy
)
and
throw
away
their
cost
:
Atque
hoc
scelesti
illi
in
animum
inducunt
suum
Jovem
se
placa●e
donis
hostiis
.
Et
operam
&
sumptum
perdunt
;
ideò
fit
because
God
accepts
no
breakers
of
their
vowes
;
he
loves
no
mans
sacrifice
,
that
does
not
truly
love
his
service
:
what
if
you
empty
all
the
Maevanian
valleys
,
and
drive
the
fat
lambs
in
flocks
unto
the
Altars
?
—
qua
nunc
tibi
pauper
acerrâ
Digna
litem
!
nec
si
vacuet
Maevania
valles
,
Aut
praestent
niveos
Clitumnae
novalia
tautos
Sufficiam
,
sed
saepe
Diis
hos
inter
honores
Cespes
,
&
exiguo
placuerunt
farra
Salino
:
Statius
.
One
sacrifice
of
a
troubled
spirit
,
one
offering
of
a
broken
heart
is
a
better
oblation
then
all
the
weal●h
which
the
fields
of
the
wicked
can
produce
.
God
by
the
forms
and
rites
of
sacrifice
[
*
](A64145-e24020-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo.
teaches
us
how
to
come
to
the
Altars
,
whether
for
Prayer
or
Eucharist
;
we
must
be
sure
to
bring
no
evil
passion
,
no
spiritual
disease
along
with
us
;
faith
Philo.
The
sacrament
of
the
Lords
Supper
is
the
Christian
sacrifice
,
and
though
the
lamb
of
God
is
represented
in
a
pure
oblation
,
yet
we
must
bring
something
of
our
own
:
our
lusts
must
be
crucified
[
*
](A64145-e24060-b)
*
Quin
horres
,
vererisque
talia
committere
,
ac
altaria
frequentare
?
quomodo
immaculata
sacrorum
mysteria
aud
es
attingere
?
Hortor
igitur
te
,
ut
vel
committere
hujusmodi
desinas
,
vel
à
venerandis
altaris
sacrificiis
abstineas
,
ne
quando
ignem
de
coelo
capiti
a●cersens
tuo
,
turpè
meritas
poenas
,
ut
optasti
,
luas
.
Sic
Zosymum
Presbyterum
arguit
St.
Isidorus
Pelusiota
.
l.
5.
ep.
12.
,
our
passions
brought
in
fetters
,
bound
in
chains
,
and
laid
down
at
the
foot
of
the
throne
of
God
.
We
must
use
our
sins
as
the
asses
first
colt
was
to
be
used
among
the
Jewes
;
there
is
no
redeeming
of
it
but
only
by
the
breaking
of
its
neck
:
and
when
a
sinner
comes
to
God
groaning
under
his
load
,
carrying
the
dead
body
of
his
lusts
and
laying
them
before
the
Altar
of
God
,
saying
[
this
is
my
pride
that
almost
ruin'd
me
:
here
is
the
corps
of
my
lusts
,
they
are
now
dead
,
and
as
carkasses
are
more
heavy
then
living
bodies
,
so
now
my
sin
feels
more
ponderous
because
it
is
mortified
:
I
now
feel
the
intollerable
burden
,
and
I
cannot
bear
it
.
]
When
a
sinner
makes
this
address
to
God
,
coming
with
a
penitential
soul
,
with
a
holy
sorrow
,
and
with
holy
purposes
,
then
no
oblation
shall
be
more
pleasing
,
no
guest
more
welcome
,
no
sacrifice
more
accepted
.
The
Sacrament
is
like
the
word
of
God
,
August
.
contr.
epist.
Parmen.
if
you
receive
it
worthily
,
it
will
do
you
good
;
if
unworthily
,
it
will
be
your
death
and
your
destruction
.
Here
the
penitent
can
be
cleansed
,
and
here
the
impenitent
are
consumed
:
here
they
that
are
justified
shall
be
justified
still
,
and
they
that
are
unholy
become
more
unholy
and
accursed
:
here
they
that
have
not
,
shall
have
more
abundantly
,
and
they
that
have
not
,
shall
lose
what
they
have
already
:
here
the
living
are
made
strong
and
happy
,
and
the
dead
do
die
again
.
He
that
giveth
honour
to
a
fool
(
saith
Solomon
)
is
like
him
that
bindeth
a
stone
in
the
sling
:
As
he
that
throws
a
stone
into
the
heap
of
Mercury
:
so
is
he
that
giveth
honour
to
a
fool
:
and
so
the
Proverb
is
easie
.
For
the
Gentiles
did
of
old
worship
Mercury
by
throwing
stones
at
him
:
now
giving
honour
to
a
fool
is
like
throwing
a
stone
at
Mercury
,
that
is
,
a
strange
and
unreasonable
act
:
for
as
the
throwing
of
stones
is
against
all
natural
and
reasonable
way
of
Worship
and
Religion
;
and
is
against
the
way
of
honour
:
so
is
a
fool
as
strange
and
unfit
a
person
to
receive
it
.
But
when
Rabbi
Manasses
threw
stones
at
Mercury
in
contempt
and
defiance
of
the
image
and
th●
false
god
,
he
was
questioned
for
idolatry
,
and
paid
his
liberty
in
exchange
for
his
outward
worship
of
what
he
secretly
hated
:
but
by
his
external
act
he
was
brought
to
judgment
,
and
condemned
for
his
hypocrisie
.
This
is
the
case
of
every
one
that
in
a
state
of
sins
comes
to
the
holy
Sacrament
;
he
comes
to
receive
the
bread
of
God
,
and
throws
a
stone
at
him
;
he
pretends
worship
and
secretly
hates
him
;
and
no
man
must
come
hither
,
but
all
that
is
within
him
,
and
all
that
is
without
,
must
be
symbolical
to
the
nature
and
holiness
of
the
mysteries
,
to
the
designs
and
purposes
of
God
.
In
short
;
The
full
sense
of
all
this
is
expressed
in
the
Canon-Law
,
in
a
few
words
.
A
Sacrament
is
not
to
be
given
but
to
him
that
repents
:
Cap
illud
.
dist
,
95.
Non
poenitentibus
istud
infundi
non
potest
quia
Sacramenti
genus
est
.
for
there
must
no
sinful
habit
,
or
impure
affection
remain
in
that
tabernacle
where
God
means
to
place
his
holy
spirit
.
It
is
like
bringing
of
a
swine
into
the
Propitiatory
:
such
a
presence
cannot
stand
with
the
presence
of
the
Lord
.
It
is
Dagon
before
the
Ark
;
the
Chechinah
,
the
glory
of
the
Lord
wil
depart
from
that
unhallowed
place
.
But
because
the
duty
of
Repentance
,
as
it
is
a
particular
grace
,
is
limited
and
affirmative
,
and
therefore
is
determinable
by
proper
relations
and
accidents
,
and
there
is
a
special
necessity
of
repentance
before
the
receiving
of
the
Sacrament
;
we
must
inquire
more
particularly
:
1.
What
actions
or
parts
of
repentance
are
necessary
in
our
preparation
to
the
receiving
these
Divine
mysteries
.
2.
How
far
a
penitent
must
be
advanced
in
a
good
life
,
before
he
may
come
safely
;
and
how
far
,
before
he
m●y
come
with
confidence
.
3.
What
significations
of
repentance
are
to
be
accepted
by
the
Church
.
4.
Whether
in
case
the
duty
be
not
performed
,
may
every
Minister
of
the
Sacrament
refuse
to
admit
the
wicked
person
,
or
the
imperfect
penitent
that
offers
himself
and
persists
in
the
desire
of
it
.
SECT.
III.
What
actions
of
repentance
are
specially
required
in
our
preparations
to
the
Holy
Sacrament
?
THe
particular
actions
of
repentance
,
which
are
to
be
performed
in
their
proper
seasons
,
which
cannot
be
alwaies
actual
because
they
have
variety
,
and
cannot
be
attended
to
altogether
,
all
such
particulars
of
repentance
are
then
in
their
season
,
they
have
this
for
their
opportunity
.
For
it
is
an
admirable
wisdom
of
God
so
to
dispose
the
times
and
advantages
of
Religion
,
that
by
the
solennities
of
duty
our
dispersions
are
gathered
up
,
our
wandrings
are
united
,
our
indifferencies
are
kindled
,
our
weariness
is
recreated
,
our
spirits
are
made
busie
,
our
attention
is
called
upon
,
our
powers
are
made
active
,
our
vertues
fermented
:
we
are
called
upon
,
and
looked
after
,
and
engaged
.
For
as
it
is
in
motion
,
and
as
it
is
in
lines
,
a
long
and
a
straight
progression
diminishes
the
strength
,
and
makes
languishing
and
infirmity
;
but
by
doubling
the
point
,
or
making
a
new
Centre
the
moving
body
gathers
up
its
parts
and
powers
into
a
narrower
compass
,
and
by
union
,
as
by
a
new
beginning
,
is
rescued
from
weakness
and
diminution
:
So
it
is
in
the
life
of
a
Christian
;
when
he
first
sets
forth
,
he
is
zealous
and
forward
,
full
of
appetite
,
and
full
of
holy
fires
:
but
when
his
little
fuel
is
consumed
,
and
his
flame
abates
,
when
he
goes
on
&
grows
weary
,
when
he
mingles
with
the
world
,
and
by
every
conversation
is
polluted
or
allayed
;
when
by
his
very
necessary
affairs
of
life
he
is
made
secular
and
interested
,
apt
to
tend
his
civil
regards
,
and
to
be
remiss
in
the
spiritual
;
by
often
and
long
handling
of
money
,
beginning
too
much
to
love
it
:
then
we
are
interrupted
in
our
declining
piety
,
we
are
called
upon
by
Religion
,
and
by
the
sacrednesse
of
this
holy
duty
are
made
to
begin
again
,
not
to
go
back
,
but
to
be
re-enkindled
.
Every
time
we
receive
the
holy
Sacrament
all
our
duties
are
summed
up
;
we
make
new
vowes
,
we
chastise
our
negligence
,
we
mend
our
pace
,
we
actuate
our
holy
purposes
,
and
make
them
stronger
,
we
enter
upon
Religion
as
if
we
had
never
done
any
thing
before
;
we
bring
again
our
first
penitential
heats
:
and
as
when
we
pray
,
and
pray
long
,
our
devotion
slackens
,
and
our
attention
becomes
trifling
,
and
by
wandring
thoughts
we
are
gone
very
far
from
the
observation
of
the
offices
;
the
good
man
that
ministers
calls
out
to
us
,
Let
us
pray
:
and
then
the
wandring
thoughts
run
home
,
then
we
are
troubled
that
we
have
lost
so
much
of
our
●rayers
,
as
we
have
not
attended
to
;
then
we
begin
ag●in
,
and
pray
the
more
passionately
by
how
much
we
observe
our selves
to
have
been
more
negligent
before
.
If
God
did
not
particularly
call
upon
us
by
these
religious
necessities
,
and
stop
us
by
the
solemn
return
of
the
Sacrament
,
and
stir
up
our
fires
,
and
remind
us
of
our
duty
,
and
make
actual
seasons
and
opportunities
for
actual
and
great
attendencies
on
religion
,
if
God
did
not
make
some
daies
,
and
some
necessities
,
and
some
opportunities
for
heaven
;
the
soul
and
her
interest
would
not
be
at
all
regarded
.
For
this
life
is
the
day
for
the
body
,
and
our
needs
do
indeed
require
so
much
attendance
,
and
imploy
so
much
of
our
affections
,
and
spend
so
much
of
our
time
,
that
it
is
necessary
some
abstractions
and
separations
of
time
and
offices
be
made
.
Receiving
the
holy
Sacrament
is
like
a
Lock
upon
the
waters
;
which
makes
them
rise
higher
,
and
begin
a
fuller
stream
as
from
a
new
principle
of
emanation
:
So
that
the
repentance
which
is
the
duty
of
our
life
and
dispersed
over
all
the
parts
and
periods
of
it
,
like
the
waters
in
the
first
Creation
upon
the
face
of
the
whole
earth
,
is
gathered
together
against
the
day
of
the
Lords
Communion
as
into
a
bosome
and
congregation
of
penitential
waters
.
*
Then
you
are
to
mourn
for
your
sins
,
and
to
resolve
against
them
,
then
you
are
to
remember
what
vowes
you
have
already
made
and
broken
,
how
often
you
have
prevaricated
in
your
duty
,
and
by
what
temptations
you
are
used
to
fall
:
then
you
are
to
renew
the
strength
of
your
purposes
,
to
fortifie
your
tenderest
part
,
and
to
cut
off
all
advantages
from
the
enemy
:
then
you
must
prune
your
Vine
,
—
enodes
trunci
resecentur
,
ut
inde
Exeat
in
coelum
ramis
faelicibus
arbor
.
and
make
the
branches
bleed
;
then
the
Bridegroom
comes
,
and
you
must
trim
your
Lamp
,
and
adorn
it
with
the
culture
of
Religion
:
that
is
,
against
the
day
of
Communion
,
you
must
sum
up
all
the
parts
of
your
repentance
;
for
the
Sacrament
is
a
summary
of
all
the
mysteries
,
and
all
the
duty
of
the
whole
religion
of
a
Christian.
But
our
iniquity
must
be
yet
a
little
more
particular
.
There
are
some
actions
of
repentance
which
must
be
finished
and
made
perfect
before
we
receive
the
holy
Communion
:
and
there
are
some
which
will
be
finishing
all
our
life
.
Concerning
the
first
the
question
is
,
which
they
are
,
and
what
must
be
done
concerning
them
.
Concerning
the
second
,
we
are
to
inquire
how
far
we
must
have
proceeded
in
them
before
we
may
communicate
.
Those
parts
of
repentance
which
must
be
finished
before
we
approach
the
blessed
Sacrament
,
are
these
:
1.
We
must
have
renounced
,
perfectly
renounced
all
affections
to
sin
,
and
firmly
purpose
to
amend
all
,
to
sin
no
more
,
to
lead
a
new
life
in
all
solid
and
material
practises
of
vertue
.
This
we
learn
from
Origen
:
[
We
eat
the
bread
which
is
made
a
holy
thing
,
1.
That
they
be
made
prudently
,
attentively
,
sincerely
,
and
with
intuition
upon
a
credible
,
possible
,
and
designed
effect
.
For
there
are
some
that
make
vowes
(
purposes
I
cannot
call
them
)
which
they
believe
impossible
to
keep
,
and
no
man
can
wisely
purpose
such
things
,
of
which
he
hath
such
belief
:
but
they
believe
themselves
inevitably
engaged
to
commit
a
sin
,
and
yet
as
inevitably
engaged
to
say
they
will
not
.
The
Greeks
tell
of
a
famous
fool
among
them
;
her
name
was
Acco
,
who
when
she
saw
her self
in
a
glasse
,
would
discourse
as
wisely
as
she
could
to
the
other
woman
,
and
supposed
her
own
shadow
to
be
one
of
her
neighbours
;
with
whom
sometimes
she
had
great
business
,
but
alwaies
huge
civilities
;
only
she
could
never
agree
which
of
them
should
go
away
first
,
or
take
the
upper
hand
.
Such
wise
resolvers
are
some
persons
:
they
take
the
shadow
of
it
for
a
substance
,
and
please
themselves
by
the
entertainment
of
the
images
of
things
;
and
think
that
the
outside
and
the
words
of
a
promise
are
the
only
thing
that
God
requires
;
they
and
their
promises
do
not
know
which
shall
go
away
first
;
the
resolution
quickly
dies
,
and
the
man
presently
after
;
but
the
sin
lives
and
abides
there
still
,
and
will
do
so
for
ever
.
Cast
about
and
see
;
you
have
promised
what
you
are
likely
to
perform
;
and
do
you
intend
it
in
good
earnest
never
to
consent
to
a
sin
,
in
no
circumstance
,
and
for
no
argument
,
and
by
no
temptation
?
For
he
that
resolves
never
to
commit
that
,
which
he
knows
he
shall
commit
,
is
like
him
who
resolves
he
will
never
die
;
his
vain
resolution
sets
not
his
death
back
one
hour
.
It
is
hypocrisie
and
lying
to
say
it
before
God
,
and
it
is
folly
and
madness
to
pretend
that
we
will
do
it
,
to
our selves
;
but
of
this
I
h●ve
already
spoken
[
*
](A64145-e24540-b)
*
Chap.
2.
Sect.
3.
2.
He
that
in
his
preparation
to
the
holy
Communion
purposes
to
live
a
holy
life
,
must
not
judge
of
the
goodnesse
of
his
purposes
by
the
present
intendment
,
but
by
the
consequent
performance
.
He
must
not
think
it
is
well
yet
,
because
many
good
purposes
are
broken
by
temptations
,
disordered
by
supervening
accidents
,
frustrate
by
impotency
,
and
laid
aside
by
the
purposes
to
the
contrary
;
[
*
](A64145-e24620-b)
*
Talis
mensae
fuisti
particeps
,
&
cum
omnibus
deberes
esse
mitior
,
&
clementior
,
&
par
Angelis
,
fuisti
omnium
curdelissimus
.
Gustavisti
sanguinem
Dominicum
,
&
ne
sic
quidem
fratrem
agnoscis
.
St.
Chrysost.
homil.
27.
in
Corinth
.
,
and
to
abide
as
long
,
and
still
to
forrage
and
to
prevail
,
we
are
like
those
foolish
birds
who
having
conceived
by
the
wind
,
lay
their
eggs
in
the
sand
,
and
forget
the
place
,
and
the
waters
wash
them
away
.
In
such
cases
as
these
something
more
must
be
done
besides
making
resolutions
.
Let
every
man
make
some
experiment
of
himself
,
and
give
some
instances
of
performance
,
and
get
ground
of
his
passion
;
and
make
no
great
haste
to
passe
instantly
to
the
holy
Communion
;
you
may
more
safely
stay
one
day
longer
,
than
passe
on
one
minute
too
soon
:
but
be
sure
of
this
,
the
fierce
saying
of
a
few
warm
and
holy
words
is
not
a
sufficient
preparation
to
these
sacred
Mysteries
;
and
they
who
upon
such
little
confidencies
as
these
have
hastned
hither
,
—
accipimus
sacrâ
data
pocula
dextrâ
Quae
simul
arenti
fitientes
hausimus
ore
Et
pudet
&
reseram
;
pro
verbis
edere
coepi
Murmur
,
&
in
terram
,
toto
procumbere
vultu
.
Metamorph.
15.
have
afterwards
found
causes
enough
to
deplore
their
profane
follies
and
presumptions
;
for
they
see
when
they
have
eaten
the
Sop
,
they
go
out
to
sin
against
the
Lord
;
as
soon
as
the
sacred
Calice
hath
refreshed
their
lips
,
they
dishonour
God
with
their
mouths
,
and
retain
their
affections
here
below
fastned
to
earth
and
earthly
things
.
This
is
it
that
makes
our
Communions
have
so
little
fruit
.
Men
resolve
to
be
good
,
and
then
Communicate
;
they
resolve
they
will
hereafter
,
but
they
are
not
yet
,
and
yet
they
will
Communicate
;
they
resolve
,
and
think
no
more
of
it
,
as
if
performance
were
no
part
of
the
duty
and
the
obligation
.
In
such
cases
it
is
not
good
to
be
hasty
;
Proinde
quicquid
est
,
da
spatium
&
tempus
tibi
,
Quod
ratio
nequit
,
saepe
sanavit
mora
.
for
a
little
stay
will
do
better
than
twenty
arguments
to
inforce
your
purposes
.
You
must
make
new
resolutions
,
and
re-enforce
your
old
;
but
if
you
have
already
tried
,
and
have
sound
your
purposes
to
be
easily
untwisted
,
and
that
,
like
the
Scenes
at
Masques
,
they
were
only
for
that
show
,
to
serve
at
that
solemnity
,
learn
to
be
more
wary
and
more
afraid
the
next
time
.
The
first
folly
was
too
bad
,
but
to
do
so
often
is
intolerable
.
But
here
are
two
Cases
to
be
resolved
.
Question
I.
But
of
what
nature
and
extent
must
our
preparatory
resolution
be
?
Must
we
resolve
against
all
sin
,
or
against
some
kinds
only
?
If
only
against
some
sorts
,
then
we
are
not
clean
all
over
.
If
against
all
,
then
we
find
it
impossible
for
us
to
perform
it
:
And
then
either
it
is
not
necessary
to
resolve
,
or
not
necessary
to
perform
,
or
not
necessary
to
Communicate
.
I
answer
;
It
is
one
thing
to
say
,
I
shall
never
fall
,
I
shall
never
be
mistaken
,
I
shall
never
be
surpris'd
,
or
I
shall
never
slacken
my
watchfulness
and
attention
;
and
another
thing
to
resolve
against
the
love
and
choice
of
every
sin
.
It
is
not
always
in
our
powers
to
avoid
being
surprised
,
or
being
deceived
,
or
being
dull
and
sleepy
in
our
carefulnesse
and
watches
.
Every
good
and
well-meaning
Christian
cannot
promise
to
himself
security
;
but
he
may
be
tempted
,
or
over-pressed
with
a
sudden
fear
when
he
cannot
consider
,
and
be
put
sometimes
to
act
before
he
can
take
counsel
:
and
though
there
is
no
one
sin
we
do
but
we
do
it
voluntarily
,
and
might
escape
it
if
we
would
make
use
of
the
grace
of
God
;
yet
the
inference
cannot
run
forth
to
all
:
we
cannot
therefore
always
escape
all
;
any
one
we
can
,
but
not
every
one
.
The
reason
is
,
because
concerning
any
one
if
we
make
a
question
,
then
we
can
and
do
deliberate
;
then
we
can
attend
,
and
we
can
consider
,
and
summon
up
the
arts
and
auxiliaries
of
Reason
and
Religion
,
and
we
can
hear
both
sides
speak
;
and
therefore
we
can
chuse
:
for
he
that
can
deliberate
,
can
take
either
side
;
for
if
he
could
not
chuse
when
he
hath
considered
which
to
chuse
,
he
were
more
a
fool
in
considering
,
than
by
any
inconsideration
in
the
world
;
for
he
not
only
does
unreasonably
by
sinning
,
but
he
considers
unreasonably
and
to
no
purpose
,
since
his
consideration
cannot
alter
the
case
.
Certain
it
is
,
by
him
that
can
consider
,
every
sin
can
be
avoided
:
But
then
,
this
is
as
certain
,
that
it
is
not
possible
always
to
consider
;
but
surprise
and
ignorance
,
haste
and
dulness
,
indifference
and
weariness
,
are
the
entries
at
which
some
things
that
are
not
good
will
enter
;
but
these
things
are
such
,
which
by
how
much
they
are
the
lesse
voluntary
,
by
so
much
they
are
the
less
imputed
.
Thus
therefore
he
that
means
to
Communicate
worthily
,
must
resolve
against
every
sin
,
the
greatest
and
the
least
;
that
is
,
1.
He
must
resolve
never
to
commit
any
sin
concerning
which
he
can
deliberate
:
and
,
2.
He
must
resolve
so
to
stand
upon
his
g●ard
,
that
he
may
not
frequently
be
surprised
;
he
must
use
prayer
against
all
,
and
prudent
caution
in
his
whole
conversation
,
and
all
the
instruments
of
grace
for
the
destruction
of
the
whole
body
of
sin
:
and
though
in
this
valley
of
tears
there
are
but
few
so
happy
souls
as
to
triumph
over
all
infirmities
,
we
know
of
none
,
and
if
God
hath
any
such
on
earth
,
they
are
peculiar
jewels
kept
in
undiscerned
cabinets
;
yet
all
that
intend
to
serve
God
heartily
,
must
aim
at
a
return
to
that
state
of
innocence
,
to
the
possibility
of
which
Christ
hath
as
certainly
recovered
us
,
as
we
lost
it
by
our
own
follies
and
the
sin
of
Adam
:
that
is
,
we
must
continually
strive
,
and
every
day
get
ground
of
our
passions
,
and
grow
in
understanding
and
the
fear
of
God
,
that
we
be
not
so
often
deluded
,
nor
in
so
many
things
be
ignorant
,
nor
be
so
easily
surprised
,
nor
so
much
complain
of
our
weakness
,
nor
the
imperfection
of
our
actions
be
in
so
many
instances
unavoidable
.
But
in
the
matters
of
choice
,
in
voluntary
and
deliberate
actions
,
we
must
resolve
not
to
sin
at
all
.
In
these
things
we
must
be
more
than
conquerors
.
2.
He
that
intends
worthily
to
Communicate
,
before
his
coming
must
quit
all
his
next
and
immediate
occasions
[
*
](A64145-e24840-b)
*
Invitat
autem
pauperes
,
debiles
,
caecos
,
ut
ostendatur
quod
nulla
debilitas
corporis
excludit
à
regno
rariusque
delinquat
cui
desit
illecebra
peccandi
.
St.
Ambrose
.
of
habitual
sins
,
all
those
states
of
evil
,
by
which
so
long
as
he
dwells
he
cannot
stand
uprightly
.
For
to
resolve
against
all
sin
,
and
yet
to
retain
that
temptation
,
which
hath
been
to
this
time
stronger
than
all
your
resolutions
,
is
to
abide
in
the
midst
of
a
torrent
,
against
which
you
cannot
swim
,
and
yet
resolve
never
to
be
drown'd
[
*
](A64145-e24860-b)
*
Qui
proponit
sibi
,
&
dicit
habere
volo
quod
vincam
:
hoc
est
,
vivere
desidero
,
&
volo
sub
ruinâ
,
August
.
de
singul.
Cleric
.
.
There
is
no
dallying
in
this
case
:
He
that
will
not
throw
out
the
bond
woman
and
her
son
,
he
that
will
still
retain
the
concubine
,
let
him
resolve
what
he
will
,
and
will
what
he
is
commanded
,
and
profess
what
he
purposes
;
his
profession
is
nothing
but
words
,
and
his
resolutions
will
prove
as
unstable
as
the
thinnest
air
,
which
is
not
able
to
support
a
fly
,
unless
with
her
wings
she
fans
it
into
an
accidental
thicknesse
.
This
may
seem
the
hardest
commandment
of
Christianity
;
and
Christ
calls
it
a
cutting
off
the
right
hand
,
and
plucking
out
the
right
eye
;
as
if
it
were
the
greatest
violence
of
the
world
.
Indeed
it
is
often
times
a
great
inconvenience
to
our
affairs
and
fortune
:
For
it
may
be
he
by
whom
we
live
is
he
by
whom
we
sin
,
and
we
cannot
eat
but
we
must
be
in
danger
.
If
the
case
be
so
,
it
is
indeed
harder
to
leave
the
sin
;
But
then
next
to
this
it
is
considerable
,
that
this
precept
of
putting
out
the
right
eye
,
that
is
,
removing
the
next
occasion
of
sin
,
is
so
far
from
being
an
hard
commandment
,
that
it
is
perfectly
a
complying
with
our
infirmities
,
and
a
securing
of
our
greatest
interests
;
by
this
he
conducts
us
tenderly
,
because
we
have
no
strength
.
For
if
Christ
had
done
as
Xenocrates
in
Valerius
,
and
commanded
his
Disciples
to
dwell
in
danger
that
they
might
triumph
more
gloriously
,
we
had
reason
to
suspect
our selves
,
and
to
tremble
under
the
load
of
the
imposition
;
but
Christ
knew
it
would
never
consist
with
our
safety
,
and
never
conduce
to
his
Fathers
glory
;
therefore
Christ
bids
us
to
avoid
the
occasion
.
1.
If
it
be
easie
to
quit
the
occasion
,
do
it
lest
you
be
tempted
;
for
it
is
worth
some
pain
to
be
secured
in
the
question
of
your
soul.
When
Alcibiades
was
sent
for
from
Sicily
to
Athens
to
be
tried
for
his
life
,
he
hid
himself
,
and
left
this
answer
to
be
sent
;
2.
If
it
be
difficult
to
part
with
the
tempting
occasion
of
your
sin
,
then
consider
whether
you
can
dwell
with
it
,
and
yet
not
sin
;
if
you
can
,
you
may
;
for
if
you
neither
love
your
danger
,
nor
can
easily
part
with
it
,
it
is
sufficient
that
by
plain
force
you
resist
it
.
3.
But
if
by
sad
experience
you
have
learned
your
own
weaknesse
,
and
that
as
long
as
you
dwell
neer
the
furnace
you
are
scorched
with
the
flames
,
no
interest
in
this
world
must
make
you
lose
your
hopes
of
the
other
.
It
is
not
good
to
walk
by
a
bank-side
,
or
to
play
in
the
hollow
seat
of
an
aspe
.
He
that
hath
escaped
often
is
not
secure
;
Nemo
se
tuto
periculis
offerre
jam
crebro
potest
,
Quem
saepe
transit
casus
,
aliquando
invenit
.
Tragoed
.
but
he
that
hath
already
smarted
under
the
calamity
,
hath
not
so
much
left
him
to
alleviate
the
evil
as
the
miserable
excuse
of
,
I
did
not
think
it
:
for
he
hath
found
that
it
was
so
dangerous
.
But
therefore
he
must
decline
no
trouble
[
*
](A64145-e25120-b)
*
Nec
quisquam
fruitur
veris
odoribus
Hyblaeis
apibus
aut
spoliat
favos
.
Si
fronti
caveat
,
si
timeat
rubos
.
that
he
may
save
his
soul
;
and
that
estate
is
well
spent
that
secures
such
an
interest
.
But
if
a
man
be
afraid
of
his
forehead
,
he
must
not
gather
hony
from
a
Bee-hive
:
and
in
many
cases
,
if
a
man
stands
upon
the
matter
of
inconvenience
,
he
must
not
pretend
to
be
a
servant
of
God
.
Vitaret
coelum
Phaëthon
si
viveret
,
et
quos
Optavit
stultè
,
tangere
nollet
equos
.
When
you
have
seen
your self
over-powred
by
the
temptation
,
come
not
near
it
any
more
:
change
your
dwelling
;
let
not
one
house
hold
you
both
,
nor
the
same
stars
ever
see
you
meet
.
But
that
this
must
be
done
before
you
receive
the
blessed
Sacrament
is
therefore
affirmed
;
because
no
man
can
resolve
against
all
sin
,
unlesse
he
be
stronger
than
his
temptation
,
or
flie
from
it
.
But
he
that
chooses
to
dwell
with
the
next
and
proper
opportunity
of
sin
;
either
he
directly
loves
the
sin
,
or
by
interpretation
he
loves
not
God
,
who
will
not
for
his
service
suffer
the
inconvenience
of
leaving
his
Mistresse
,
or
venture
the
favour
of
his
Patron
,
or
is
afraid
to
grieve
his
tempter
,
or
will
at
no
hand
suffer
the
diminution
of
his
fortune
.
It
may
be
deferred
upon
the
same
terms
upon
which
it
can
be
quite
omitted
:
that
is
,
when
upon
any
sure
account
we
are
impregnable
against
it
;
but
if
you
know
not
that
,
then
you
must
flie
away
directly
.
If
you
cannot
with
water
quench
your
fi●e
▪
take
the
wood
from
under
it
.
I
only
add
one
general
advice
which
will
fit
all
sorts
of
persons
that
desire
truely
to
serve
God
and
to
arrive
at
an
excellent
state
of
vertue
;
Although
they
live
in
the
world
and
are
engaged
by
their
duty
and
relations
to
many
secular
divertisements
,
yet
as
they
must
do
what
they
can
to
change
these
into
Religion
and
into
some
good
thing
one
way
or
other
;
so
by
these
difficulties
and
divertisements
they
will
find
it
to
be
impossible
that
they
should
do
any
thing
that
is
greatly
good
;
unlesse
they
cut
off
all
superfluous
company
,
and
visits
and
amusements
.
That
which
is
necessary
is
too
much
,
and
if
it
were
not
necessary
it
would
not
be
tolerable
,
but
that
which
is
more
than
needs
,
is
a
mil-stone
about
the
neck
of
Religion
,
and
makes
it
impossible
to
be
excellently
virtuous
.
Question
.
II.
But
is
he
that
intends
to
communicate
bound
to
quit
all
those
occasions
of
sin
,
by
which
himself
was
tempted
,
and
did
fall
,
and
die
?
1.
I
answer
,
That
it
is
impossible
he
should
.
If
you
live
in
delights
your
chastity
is
tempted
;
your
humility
is
assaulted
by
receiving
honour
;
St.
Bernard
.
your
Religion
by
much
businesse
:
your
truth
by
much
talk
;
your
charity
by
living
in
the
world
;
and
yet
we
must
not
hasten
out
of
it
,
nor
swear
eternal
silence
,
nor
lay
aside
all
our
business
,
nor
quit
our
preferment
and
honourable
imployment
,
nor
refuse
all
secular
comforts
and
live
in
pains
that
we
may
preserve
these
respective
graces
:
and
yet
something
we
must
do
;
some
occasions
must
be
quitted
,
before
we
communicate
.
To
that
therefore
the
answer
is
certain
and
indisputable
;
that
the
occasion
that
is
immediate
to
the
sin
,
must
be
quitted
in
that
in
which
it
does
minister
to
sin
.
A
woman
is
not
bound
to
spoil
her
face
,
though
by
her
beauty
she
hath
fallen
:
because
her
beauty
was
not
the
immediate
cause
;
it
was
her
unguarded
conversation
,
and
looser
society
;
the
laying
her
treasure
open
,
or
her
wanton
comportment
.
For
beauty
will
invite
a
noble
flame
,
as
soon
as
kindle
a
smoaking
brand
;
and
therefore
the
face
may
be
preserved
and
the
chastity
too
,
if
that
be
removed
which
brings
the
danger
and
stands
closer
to
the
sin
.
2.
When
Dionsius
of
Sicily
gave
to
Aristippus
five
Attick
talents
,
he
and
his
servant
dragged
them
home
upon
their
backs
:
but
finding
himself
too
glad
of
his
mony
,
he
threw
it
into
the
sea
,
as
supposing
the
money
to
be
the
tempter
,
and
no
safety
to
be
had
,
as
long
as
it
was
above
the
water
.
If
he
had
thought
right
,
he
had
done
right
:
if
he
could
not
have
cured
his
covetousness
and
kept
the
mony
,
he
had
done
well
to
part
with
it
;
but
it
may
be
he
might
have
been
as
safe
,
and
yet
wiser
too
.
But
the
resolution
is
this
.
In
this
question
distinguish
the
next
occasion
from
that
which
is
farther
off
;
and
we
are
bound
to
quit
that
not
this
,
because
the
vertue
may
be
secured
without
it
.
A
man
may
very
well
live
in
the
world
,
and
yet
serve
God
;
and
if
he
be
hindred
by
the
world
,
it
is
not
directly
that
,
but
something
else
by
which
the
cure
must
be
effected
:
but
if
nothing
else
will
do
it
,
then
there
is
no
distinction
,
no
difference
between
the
neerest
occasion
and
that
which
is
farther
off
:
for
they
must
be
all
quitted
:
the
face
must
be
disordered
,
the
beauty
sullied
,
the
mony
thrown
away
,
the
world
renounced
,
rather
than
God
be
provoked
to
anger
,
and
thy
soul
ruined
by
thy
inevitable
sin
.
3.
He
that
comes
to
the
holy
Sacrament
must
before
his
coming
so
repent
of
his
injury
,
of
his
rapine
,
of
his
slander
,
or
what
ever
the
instance
be
,
that
before
he
communicates
he
make
actual
restitution
,
perfect
amends
,
intire
satisfact●on
,
and
be
really
reconciled
to
his
offended
brother
.
This
is
to
be
understood
in
these
cases
.
1.
If
the
injury
be
remaining
and
incumbent
on
thy
brother
:
for
it
is
not
fit
for
thee
to
receive
benefit
by
Christs
death
,
so
long
as
by
thee
thy
Brother
feels
an
injury
.
Thou
art
unjust
so
long
as
thou
continuest
the
wrong
:
and
if
the
evil
goes
on
,
the
repentance
cannot
:
No
man
that
repents
does
injure
any
man
:
and
this
Eucharistical
sacrifice
will
never
sanctifie
any
man
unlesse
he
have
the
holy
spirit
of
God
,
Cyprian
Epist.
63.
neither
will
the
Lord
bring
advantages
or
give
him
blessing
consequent
to
these
solemn
prayers
,
if
he
hath
already
injured
the
Lord
,
or
proceeds
to
do
injury
to
his
brother
.
There
is
no
repentance
unlesse
the
penitent
as
much
as
he
can
,
make
that
to
be
undone
which
is
done
amisse
;
and
therefore
because
the
action
can
never
be
undone
,
at
least
undo
the
mischief
;
unty
the
bands
of
thy
neighbours
arms
,
do
justice
and
judgement
;
that
's
repentance
;
restore
the
pledges
;
Cui
bono
?
To
what
purpose
is
our
repentance
?
Why
do
we
say
we
are
sorrowful
?
What
's
that
?
Nollem
factum
.
I
wish
I
had
never
done
it
;
for
I
did
amiss
.
If
you
say
as
you
think
,
make
that
it
shall
be
no
more
;
do
no
new
injury
,
and
cut
off
the
old
.
Restore
him
to
his
fame
,
to
his
money
,
to
his
liberty
,
and
to
his
lost
advantages
.
2.
But
this
must
suppose
that
it
is
in
thy
power
to
do
it
.
If
it
be
in
thy
power
to
do
it
,
and
thou
doest
it
not
,
thou
canst
not
reasonably
pretend
that
thou
art
so
much
as
sorrowful
.
For
what
repentance
is
it
which
enjoyes
the
pleasure
and
the
profit
of
the
sin
,
S.
August
.
ad
Macedon
.
that
reaps
the
pleasant
fruits
of
it
,
that
eats
the
revenues
,
that
gathers
the
grapes
from
our
neighbours
vine
,
that
dwells
in
the
fields
of
the
Fatherlesse
and
kneads
his
bread
with
the
infusion
of
the
widdows
tears
?
The
snake
in
the
Apologue
crept
into
the
holy
Phial
of
sacred
oyle
.
and
lickt
it
up
till
she
swell'd
so
big
that
she
could
not
get
forth
from
the
narrow
entrance
,
but
she
was
forced
to
refund
it
every
drop
,
or
she
had
there
remained
a
prisoner
for
ever
.
And
therefore
tell
me
no
more
thou
art
sorry
for
what
thou
hast
done
:
Aug.
de
verb.
Apost
.
if
thou
retainest
the
purchase
of
thy
sin
,
thou
lovest
the
fruit
of
it
,
and
therefore
canst
not
curse
the
tree
.
Thou
didst
never
love
the
sin
for
it self
without
the
profit
,
and
therefore
if
thou
still
dost
love
that
,
thou
lovest
the
sin
as
much
as
ever
;
neither
more
nor
less
;
but
thou
art
still
the
same
man
.
Question
III.
But
can
it
in
no
case
be
lawful
to
put
off
our
restitution
or
reconciliation
with
our
brother
?
Is
it
not
sufficient
to
resolve
to
do
it
afterward
,
and
in
the
mean
time
to
receive
the
Sacrament
?
For
if
the
heart
be
peaceful
,
and
the
mind
be
just
,
the
outward
work
may
follow
in
its
due
time
,
and
all
be
well
enough
.
I
answer
:
That
a
man
is
not
tied
in
that
Mathematical
instant
in
which
he
remembers
his
injustice
to
go
and
make
restitution
.
He
is
not
tied
to
go
out
of
the
Church
,
or
to
rise
at
midnight
,
or
to
leave
his
meat
,
as
Tobit
did
to
go
and
bury
the
dead
;
unless
there
●e
danger
that
if
he
do
not
do
it
then
it
shall
never
be
done
at
all
:
For
in
this
case
,
he
must
do
it
,
whether
it
be
convenient
or
inconvenient
,
whether
it
be
seasonable
or
not
.
But
every
man
is
bound
to
do
it
as
soon
as
he
morally
can
,
and
he
must
go
about
it
,
as
he
does
about
other
actions
in
which
he
is
mightily
concerned
.
If
a
man
d●d
diligently
examine
himself
,
and
yet
thought
not
of
the
obligation
(
though
that
can
hardly
be
supposed
;
yet
if
it
be
so
,
and
he
did
not
think
of
it
)
till
he
were
kneeling
before
the
holy
Table
,
then
it
were
sufficient
to
resolve
to
do
it
speedily
after
,
because
he
cannot
without
scandal
remove
and
go
forth
,
but
without
prejudice
to
his
brother
he
can
stay
till
next
day
.
If
he
inquired
diligently
,
and
had
a
mind
ready
to
do
every
thing
which
he
could
learn
to
be
his
duty
,
there
was
no
unworthiness
in
him
to
hinder
him
from
coming
;
and
this
cannot
be
prejudiced
by
a
new
and
sudden
discovery
,
if
it
be
entertained
with
the
same
justice
and
readiness
of
mind
.
But
else
;
what
you
can
learn
in
these
cases
ought
to
be
done
at
all
,
must
be
done
before
the
Communion
,
if
we
can
:
that
is
,
there
must
be
no
let
in
the
will
,
no
imperfect
resolution
,
no
indifference
of
affections
to
it
.
If
it
can
be
done
before
,
it
must
.
For
so
said
our
blessed
Saviour
,
If
at
the
Altar
thou
remembrest
,
go
and
be
reconciled
.
That
is
,
if
thou
art
not
reconciled
,
if
thou
art
not
in
charity
,
or
if
thou
beest
in
thy
heart
still
injurious
,
and
hast
not
a
just
and
a
righteous
soul
,
go
even
from
before
the
Altar
;
but
if
thou
hast
a
real
charity
,
and
hast
done
the
duties
of
these
graces
by
a
moral
diligence
;
you
may
come
;
and
a
sudden
remembrance
of
an
undiscovered
obligation
need
not
to
expose
thee
to
the
reproach
of
a
sudden
departure
:
provided
I
say
alwaies
that
thou
wert
indeed
truly
reconciled
,
and
truly
charitable
.
For
by
our
Lords
express
command
you
must
at
no
hand
offer
till
thou
beest
in
charity
:
till
thou
hast
forgiven
,
or
till
thou
doest
cease
to
hate
,
till
thou
beest
reconciled
,
that
's
our
Saviours
word
;
for
it
is
the
inward
grace
which
thou
art
tied
to
in
all
circumstances
,
and
therefore
in
that
;
but
to
the
outward
,
something
else
may
be
necessary
and
fit
to
be
considered
.
Nothing
can
hinder
thee
from
charity
,
in
any
circumstances
whatsoever
;
from
present
or
actual
restitution
,
many
things
may
,
and
yet
thou
be
innocent
.
But
if
thou
beest
an
angry
person
,
or
an
unjust
,
or
malice
be
upon
thy
heart
,
or
injustice
upon
thy
hand
,
let
not
thy
hand
be
upon
the
Altar
,
nor
thy
heart
upon
the
Sacrament
.
If
thy
Brother
hath
ought
against
thee
,
I
know
not
why
thou
shouldest
make
hast
to
receive
the
Sacrament
,
make
hast
to
be
reconciled
:
There
is
haste
of
this
;
there
is
no
such
haste
of
the
other
,
but
that
thou
mayest
stay
,
till
thou
hast
done
thy
duty
.
Only
remember
this
:
Every
deferring
of
it
,
is
some
degree
of
unwillingness
to
do
it
;
and
therefore
it
is
not
good
to
trust
thy
own
word
,
till
thou
hast
served
thy
own
end
.
After
thou
hast
received
,
thou
wilt
think
that
there
is
less
need
than
before
,
and
therefore
thou
wilt
make
less
haste
.
For
what
a
religious
man
said
in
the
case
of
a
dying
person
,
is
also
in
proportion
true
of
him
who
is
to
Communicate
.
He
that
will
not
restore
presently
if
he
can
,
is
not
to
be
absolved
,
is
not
to
be
communicated
,
although
he
promise
restitution
.
Because
it
cannot
be
likely
that
he
intends
it
heartily
,
that
puts
it
off
longer
than
the
day
of
its
extreme
,
or
the
day
of
its
positive
necessity
.
They
have
filled
the
Land
with
violence
;
and
have
returned
to
provoke
me
to
anger
,
and
lo
,
they
put
the
branch
to
their
nose
]
and
behold
they
are
as
mockers
;
So
the
LXX
.
read
it
;
they
hold
out
the
branch
like
mockers
;
and
to
this
Symmachus
gives
yet
a
little
more
light
;
SECT.
IV.
How
far
we
must
have
proceeded
in
our
General
repentance
and
emendation
of
our
lives
before
we
Communicate
?
TO
this
I
answer
,
that
No
man
is
fit
to
Communicate
,
but
he
that
is
fit
to
die
:
that
is
,
he
must
be
in
the
state
of
grace
;
and
he
must
have
trimmed
his
lamp
:
he
must
stand
readily
prepared
by
a
state
of
repentance
;
and
against
the
solemn
time
,
he
must
make
that
state
more
actual
,
and
his
graces
operative
.
Now
in
order
to
this
,
it
is
to
be
considered
;
that
preparation
to
death
hath
great
latitude
;
and
not
only
he
is
fit
to
die
who
hath
attained
to
the
fulness
of
the
stature
of
Christ
,
to
a
perfect
man
in
Christ
Jesus
;
but
every
one
who
hath
renounced
his
sin
with
heartinesse
and
sincerity
,
and
hath
begun
to
mortifie
it
.
But
in
these
cases
of
beginning
,
or
of
Infancy
in
Christ
;
though
it
be
certain
that
every
one
who
is
a
new
Creature
,
though
but
newly
become
so
,
is
born
of
God
,
and
hath
life
abiding
in
him
,
and
therefore
shall
not
passe
into
condemnation
:
yet
concerning
such
persons
the
Rulers
of
Souls
and
Ministers
of
Sacraments
have
nothing
but
a
judgment
of
charity
,
and
the
sentences
of
hope
relating
to
the
persons
;
the
state
is
so
little
and
so
allayed
,
and
so
near
to
the
late
state
of
death
from
which
they
are
recovering
,
that
God
only
knows
how
things
are
with
them
;
yet
because
we
know
that
there
is
a
beginning
in
which
new
converts
are
truly
reconciled
,
there
is
a
first
period
of
life
,
and
as
we
cannot
say
in
many
cases
that
this
is
it
;
so
in
many
we
cannot
say
,
this
is
not
;
therefore
the
Church
hopes
well
of
persons
that
die
in
their
early
progressions
of
piety
;
and
consequently
refuses
not
to
give
to
them
these
divine
Mysteries
.
Whoever
are
reconciled
to
God
,
may
be
reconciled
to
the
Church
;
whose
office
it
is
only
to
declare
the
Divine
Sentence
,
and
to
administer
it
,
and
to
help
towards
the
verification
of
it
.
But
because
the
Church
cannot
be
surer
of
any
person
that
his
sins
are
pardoned
,
that
he
is
reconciled
to
God
,
that
he
is
in
the
state
of
Grace
,
that
if
he
then
dies
he
shall
be
saved
,
than
a
man
himself
can
be
of
himself
and
in
his
own
case
,
which
certainly
he
knows
better
than
any
man
else
;
and
that
our
degrees
of
hope
and
confidence
of
being
saved
when
it
is
not
presumption
,
but
is
prudent
and
reasonable
,
does
increase
in
proportion
to
our
having
well
used
and
improved
Gods
grace
,
and
inlarges
it self
by
our
proportions
of
mortification
and
spiritual
life
;
and
every
man
that
is
wise
and
prudent
,
abides
in
fears
and
uncertain
thoughts
,
till
he
hath
gotten
a
certain
victory
over
all
his
sins
;
and
though
he
dies
in
hope
,
yet
not
without
trembling
,
till
he
finds
that
he
is
more
than
conquerour
;
therefore
in
proportion
to
this
address
to
death
,
must
also
be
our
address
to
the
holy
Sacrament
.
For
no
man
is
fit
to
die
,
but
he
that
can
be
united
unto
Christ
;
and
●he
only
that
can
be
so
,
must
be
admitted
to
a
participation
of
his
body
and
his
bloud
.
It
is
the
same
case
,
in
both
we
dwell
with
Christ
;
and
the
two
states
differ
but
in
degrees
;
it
is
but
a
passing
from
altar
to
altar
,
from
that
where
the
Minister
of
the
Church
officiates
,
to
that
where
the
head
of
the
Church
does
intercede
.
There
is
this
only
difference
;
there
may
be
some
proportions
of
haste
to
the
Sacrament
,
more
than
unto
death
,
upon
this
account
;
because
the
reception
of
the
Sacrament
in
worthy
dispositions
does
increase
those
excellencies
in
which
death
ought
to
find
us
;
and
therefore
we
may
desire
to
communicate
,
because
we
perceive
a
want
of
g●ace
;
and
yet
for
the
same
reason
we
may
at
the
same
time
be
afraid
to
die
;
because
after
that
,
we
can
receive
no
more
;
but
as
that
finds
us
,
we
shall
abide
for
ever
.
But
he
that
fears
justly
,
may
yet
in
many
cases
die
safely
;
and
he
shall
find
that
his
fears
when
he
was
alive
were
useful
to
the
caution
and
zeal
and
hastiness
of
repentance
;
but
were
no
certain
indication
that
God
was
not
reconciled
unto
him
.
The
best
and
severest
persons
do
in
the
greatest
parts
of
their
spiritual
life
complain
of
their
imperfect
state
,
and
feel
the
load
of
their
sins
,
and
apprehend
with
trembling
the
sad
consequents
of
their
sins
,
and
every
day
contend
against
them
;
and
forget
all
that
is
past
of
good
actions
done
,
and
press
forwards
still
to
more
grace
,
and
are
as
hungry
as
if
they
had
none
at
all
and
those
men
if
they
die
,
go
to
Christ
and
shall
reign
with
him
for
ever
;
and
yet
many
of
them
go
with
a
trembling
heart
,
and
though
considering
the
infinite
obliquity
of
them
they
cannot
over-value
their
sins
,
yet
considering
the
infinite
goodness
of
God
,
and
his
readiness
to
accept
it
,
they
undervalue
their
repentance
,
and
are
safe
in
their
humility
,
and
in
Gods
goodness
,
when
in
many
other
regards
they
think
themselves
very
unsafe
.
Now
such
men
as
these
must
not
be
as
much
afraid
to
communicate
as
they
are
afraid
to
die
;
but
these
and
all
men
else
must
not
communicate
till
they
be
in
that
condition
,
that
if
they
did
die
▪
it
would
go
well
with
them
:
and
the
reason
is
plain
:
because
every
friend
of
God
dying
so
,
is
certainly
saved
;
and
he
that
is
no
friend
of
God
is
unworthy
to
partake
of
the
Table
of
the
Lord
.
But
for
the
reducing
the
Answer
of
this
Question
to
practice
and
to
particular
considerations
:
I
am
to
advise
these
things
.
1.
Because
no
man
of
an
ordinary
life
,
and
a
newly
begun
repentance
ought
hastily
to
pronounce
himself
acquitted
,
and
in
the
state
of
grace
,
and
in
the
state
of
salvation
,
in
this
rule
of
proportion
;
we
are
only
to
take
the
judgment
of
charity
,
not
of
certainty
,
and
what
is
usually
by
wise
and
good
men
sup●osed
to
be
the
certain
,
though
the
least
measure
of
hopeful
expectations
in
order
to
death
,
that
we
must
suppose
also
to
be
our
least
measure
of
repentance
preparatory
to
the
blessed
Sacrament
.
2.
This
measure
must
not
be
taken
in
the
daies
of
health
and
carelesness
;
but
when
we
are
either
actually
in
apprehension
,
or
at
least
in
deep
meditation
of
death
;
when
it
is
dressed
with
all
such
terrors
and
material
considerations
,
that
it
looks
like
the
King
of
terrors
,
and
at
least
makes
our
spirits
full
of
fear
and
of
sobriety
.
3.
This
measure
must
be
carefully
taken
without
the
allay
of
foolish
principles
,
or
a
careless
spirit
,
or
extravagant
confidences
of
personal
predestination
,
or
of
being
in
any
sect
;
but
with
the
common
measures
which
Christians
take
when
they
weigh
sadly
their
sins
and
their
fears
of
the
Divine
displeasure
;
let
them
take
such
proportions
which
considering
men
relie
upon
when
they
indeed
come
to
die
;
for
few
sober
men
die
upon
such
wild
accounts
as
they
rely
upon
in
talk
and
interest
when
they
are
alive
.
He
that
prepares
himself
to
death
,
considers
how
deeply
God
hath
been
displeased
,
and
what
hath
been
done
towards
a
reconciliation
;
and
he
that
can
probably
hope
by
the
usual
measures
of
the
Gospel
that
he
is
in
probability
of
pardon
,
hath
by
that
learnt
by
what
measures
he
must
prepare
himself
to
the
holy
Sacrament
.
4.
Some
persons
are
of
a
timorous
conscience
,
and
apt
to
irregular
and
unreasonable
fears
,
and
nothing
but
a
single
ray
from
heaven
can
give
them
any
portions
of
comfort
,
and
these
men
never
trust
to
any
thing
they
do
,
or
to
any
thing
that
is
done
for
them
;
and
fear
by
no
other
measures
but
by
consideration
of
the
intolerable
misery
which
they
should
suffer
if
they
did
miscarry
;
and
because
these
men
can
speak
nothing
and
think
nothing
comfortable
of
themselves
in
that
agony
,
or
in
that
meditation
;
therefore
they
can
make
use
of
this
rule
by
the
proportions
of
that
judgment
of
charity
which
themselves
make
of
others
;
and
in
what
cases
,
and
in
what
dispositions
they
conclude
others
to
die
in
the
Lord
;
if
they
take
those
or
the
like
measures
for
themselves
,
and
accordingly
in
those
dispositions
address
themselves
to
the
holy
Sacrament
,
they
will
make
that
use
of
this
rule
which
is
intended
,
and
which
may
do
them
benefit
.
5.
As
there
are
great
varieties
and
degrees
of
fitness
to
death
;
so
also
to
the
holy
Sacrament
;
he
that
hath
lived
best
,
hath
enough
to
deplore
when
he
dies
,
and
causes
enough
to
beg
for
pardon
of
what
is
past
,
and
for
aids
in
the
present
need
;
and
when
he
does
communicate
,
he
hath
in
some
proportion
the
same
too
;
he
hath
causes
enough
to
come
humbly
,
to
come
as
did
the
Publican
,
and
to
say
,
as
did
the
Centurion
,
Lord
,
I
am
not
worthy
:
but
he
that
may
die
with
most
confidence
because
he
is
in
the
best
dispositions
,
he
also
may
communicate
with
most
comfort
,
because
he
does
it
with
most
holiness
.
6.
But
the
least
measures
of
repentance
;
less
than
which
cannot
dispose
us
to
the
worthy
reception
of
the
holy
Mysteries
are
these
:
1.
As
soon
as
we
are
smitten
with
the
terrors
of
an
afflicted
conscience
,
and
apprehend
the
evil
of
sin
,
or
fear
the
Divine
Judgments
,
and
upon
that
account
resolve
to
leave
our
sin
,
we
are
not
instantly
worthy
and
fit
to
communicate
.
Attrition
is
not
a
competent
disposition
to
the
blessed
Sacrament
;
because
although
it
may
be
the
gate
and
entrance
of
a
spiritual
life
,
yet
it
can
be
no
more
,
unless
there
be
love
in
it
;
unless
it
be
contrition
,
it
is
not
a
state
of
favour
and
grace
,
but
a
disposition
to
it
.
He
that
does
not
yet
love
God
,
cannot
communicate
with
Christ
;
and
he
that
resolves
against
sin
out
of
fear
only
,
or
temporal
regards
,
hath
given
too
great
testimony
that
he
loves
the
sin
still
,
and
will
return
to
it
,
when
that
which
hinders
him
shall
be
removed
.
Faith
working
by
charity
is
the
wedding
garment
;
and
he
that
comes
hither
not
vested
with
this
,
shall
be
cast
into
outer
darkness
.
But
the
words
of
St.
Paul
are
express
as
to
this
particular
.
In
Christ
Jesus
nothing
can
avail
but
faith
working
by
love
;
and
therefore
without
this
,
the
Sacrament
it self
will
do
no
good
;
and
if
it
does
no
good
,
it
cannot
be
but
it
will
do
harm
.
Our
repentance
disposing
us
to
this
Divine
feast
,
must
at
least
be
contrition
,
or
a
sorrow
for
sins
,
and
purposes
to
leave
them
,
by
reason
of
the
love
of
God
working
in
our
hearts
.
2.
But
because
no
man
can
tell
whether
he
hath
the
love
of
God
in
him
,
but
by
the
proper
effects
of
love
,
which
is
keeping
the
Commandments
;
no
man
must
approach
to
the
holy
Sacrament
upon
the
account
of
his
mere
resolution
to
leave
sin
:
untill
he
hath
broken
the
habit
,
untill
he
hath
cast
away
his
fetters
,
untill
he
be
at
liberty
from
sin
,
and
hath
shaken
off
its
laws
and
dominion
;
so
that
he
can
see
his
love
to
God
entring
upon
the
ruines
of
sin
,
and
perceives
that
Gods
Spirit
hath
advanced
his
Scepter
,
by
the
declension
of
the
sin
that
dwelt
within
;
till
then
he
may
do
well
to
stand
in
the
outward
Courts
;
lest
by
a
too
hasty
entrance
into
the
Sanctuary
he
carry
along
with
him
the
abominable
thing
,
and
bring
away
from
thence
the
intolerable
sentence
of
condemnation
.
A
man
cannot
rightly
judge
of
his
love
to
God
,
by
his
acts
and
transports
of
fancy
,
or
the
emanations
of
a
warm
passion
;
but
by
real
events
and
changes
of
the
heart
.
The
reason
is
plain
,
because
every
man
hath
first
loved
sin
,
and
obeyed
it
,
and
untill
that
obedience
be
changed
,
that
first
love
remains
,
and
that
is
absolutely
inconsistent
with
the
love
of
God
:
an
act
of
love
,
that
is
,
a
loving
ejaculation
,
a
short
prayer
affirming
and
professing
love
,
is
a
very
unsure
warrant
for
any
man
to
conclude
that
his
repentance
is
indeed
contrition
:
for
wicked
persons
may
in
their
good
intervals
have
such
sudden
fires
;
and
all
men
that
are
taught
to
understand
contrition
to
be
a
sorrow
for
sins
proceeding
from
the
love
of
God
,
and
that
love
of
God
to
be
sufficiently
signified
by
single
acts
of
loving
prayer
,
can
easily
by
such
forms
and
ready
exercises
fancy
,
and
conclude
themselves
in
a
very
good
condition
at
an
easie
rate
.
But
contrition
is
therefore
necessary
,
because
attrition
can
be
but
the
one
half
of
repentance
;
it
can
turn
us
away
from
sin
,
but
it
cannot
convert
us
unto
God
;
that
must
be
done
by
love
,
and
that
love
,
especially
in
this
case
,
is
manifestly
nothing
else
but
obedience
:
and
untill
that
obedience
be
evident
and
discernable
,
we
cannot
pronounce
any
comfort
concerning
our
state
of
love
;
without
which
no
man
can
see
God
,
and
no
man
can
taste
him
or
feel
him
without
it
.
3.
A
single
act
of
obedience
in
the
instance
of
any
kind
where
the
scene
of
repentance
lies
,
is
not
a
sufficient
preparation
to
the
holy
Sacrament
,
nor
demonstration
of
our
contrition
:
unless
it
be
in
the
case
of
repentance
only
for
single
acts
of
sin
.
In
this
case
,
to
oppose
a
good
to
an
evil
,
an
act
of
proportionable
abstinence
to
a
single
act
of
intemperance
,
for
which
we
are
really
sorrowful
▪
and
(
as
we
suppose
)
heartily
troubled
,
and
confess
it
,
and
pray
for
pardon
,
may
be
admitted
as
a
competent
testimonial
that
this
sorrow
is
real
,
and
this
repentance
is
contrition
;
because
it
does
as
much
for
vertue
,
as
in
the
instance
it
did
for
vice
:
alwaies
provided
that
whatsoever
aggravations
or
accidental
grandeurs
were
in
the
sin
,
as
scandal
,
deliberation
,
malice
,
mischief
,
hardness
,
delight
,
or
obstinacy
,
be
also
proportionably
accounted
for
in
the
reckonings
of
the
repentance
.
But
if
the
penitent
return
from
a
habit
or
state
of
sin
,
he
will
find
it
a
harder
work
to
quit
all
his
old
affection
to
sin
,
and
to
place
it
upon
God
intirely
;
and
therefore
he
must
stay
for
more
arguments
than
one
or
a
few
single
acts
of
grace
:
not
only
because
a
few
may
proceed
from
many
causes
accidentally
,
and
not
from
the
love
of
God
;
but
also
because
his
love
and
habitual
desires
of
sin
must
be
naturally
extinguished
by
many
contrary
acts
of
virtue
;
and
till
these
do
enter
,
the
old
love
does
naturally
abide
.
It
is
true
,
that
sin
is
extinguished
not
only
by
the
natural
force
of
the
contrary
actions
of
vertue
,
but
by
the
Spirit
of
God
,
by
aids
from
heaven
,
and
powers
supernatural
;
and
Gods
love
hastens
ou●
pardon
and
acceptation
;
yet
still
,
this
is
done
by
parts
and
methods
of
natural
progression
;
after
the
manner
of
nature
,
though
by
the
aids
of
God
;
and
therefore
it
is
fit
that
we
expect
the
changes
,
and
make
our
judgment
by
material
events
,
and
discerned
mutations
,
before
we
communicate
in
these
mysteries
,
in
which
whoever
unworthily
does
communicate
,
enters
into
death
.
4.
He
that
hath
resolved
against
all
sin
,
and
yet
falls
into
it
regula●ly
at
the
next
temptation
,
is
yet
in
a
state
of
evil
,
and
unworthiness
to
communicate
;
because
he
is
under
the
dominion
of
sin
,
he
obeys
it
,
though
unwillingly
;
that
is
he
grumbles
at
his
fetters
,
but
still
he
is
in
slavery
and
bondage
.
But
if
having
resolved
against
all
sin
,
he
delights
in
none
,
deliberately
chooses
none
,
is
not
so
often
surprized
,
grows
stronger
in
grace
,
and
is
mistaken
but
seldom
,
and
repents
when
he
is
,
and
arms
himself
better
,
and
watches
more
carefully
against
all
,
and
increases
still
in
knowledge
;
whatever
imperfection
is
still
adherent
to
the
man
unwillingly
,
does
indeed
allay
his
condition
,
and
is
fit
to
humble
and
cast
him
down
;
but
it
does
not
make
him
unworthy
to
communicate
,
because
he
is
in
the
state
of
grace
;
he
is
in
the
Christian
warfare
,
and
is
on
Gods
side
;
and
the
holy
Sacrament
,
if
it
have
any
effect
at
all
,
is
certainly
an
instrument
or
a
sign
in
the
hands
of
God
to
help
his
servants
,
to
inlarge
his
grace
,
to
give
more
strengths
,
and
to
promote
them
to
perfection
.
5.
But
the
sum
of
all
is
this
;
He
that
is
not
freed
from
the
dominion
of
sin
,
he
that
is
not
really
a
subject
of
the
Kingdom
of
grace
;
he
in
whose
mortal
body
sin
does
reign
,
and
the
Spirit
of
God
does
not
reign
,
must
at
no
hand
present
himself
before
the
holy
Table
of
the
Lord
;
because
,
whatever
dispositions
and
alterations
he
may
begin
to
have
in
order
to
pardon
and
holiness
,
he
as
yet
hath
neither
,
but
is
Gods
enemy
,
and
therefore
cannot
receive
his
holy
Son
.
6.
But
because
the
change
is
made
by
parts
and
effected
by
the
measures
of
other
intellectual
and
spiritual
changes
,
that
is
,
after
the
manner
of
men
,
from
imperfection
to
perfection
by
all
the
intermedial
steps
of
moral
degrees
,
and
good
and
evil
in
some
periods
have
but
a
little
distance
though
they
should
have
a
great
deal
;
and
it
is
at
first
very
hard
to
know
whether
it
be
life
or
death
;
and
after
that
,
it
is
still
very
difficult
to
know
whether
it
be
health
or
sickness
;
and
dead
men
cannot
eat
,
and
sick
men
scarce
can
eat
with
benefit
,
at
least
are
to
have
the
weakest
and
the
lowest
diet
:
and
after
all
this
,
it
is
of
a
consequence
infinitely
evil
,
if
men
eat
this
Supper
indisposed
and
unfit
:
It
is
all
the
reason
of
the
world
that
returning
sinners
should
be
busie
in
their
repentances
,
and
do
their
work
in
the
field
(
as
it
is
in
the
parable
of
the
Gospel
)
and
in
their
due
time
come
home
,
and
gird
themselves
and
wait
upon
their
Lord
,
and
when
they
are
bidden
and
warranted
,
then
to
sit
down
in
the
Supper
of
their
Lord
.
But
in
this
case
it
is
good
to
be
as
sure
as
we
can
;
as
sure
as
the
analogy
of
these
divine
Mysteries
require
,
and
as
our
needs
permit
.
7.
He
that
hath
committed
a
single
act
of
sin
a
little
before
the
Communion
,
ought
for
the
reverence
of
the
holy
Sacrament
to
abstain
till
he
hath
made
proportionable
amends
;
and
not
only
so
,
but
if
the
sin
was
inconsistent
with
the
state
of
grace
,
and
destroyed
or
interrupted
the
divine
favour
,
as
in
cases
of
fornication
,
murder
,
perjury
,
any
malicious
or
deliberate
known
great
crime
,
he
must
comport
himself
as
a
person
returning
from
a
habit
or
state
of
sin
;
and
the
reason
is
,
because
he
that
hath
lost
the
divine
favour
cannot
tell
how
long
he
shall
be
before
he
recovers
it
,
and
therefore
would
do
well
not
to
snatch
at
the
portion
and
food
of
Sons
,
whilest
he
hath
reason
to
fear
that
he
hath
the
state
and
calamity
of
Dogs
,
who
are
caressed
well
,
if
they
feed
on
fragments
and
crums
that
are
thrown
away
.
Now
this
Doctrine
and
these
cautions
,
besides
that
they
are
consonant
to
Scripture
and
the
analogy
of
this
divine
Sacrament
,
are
nothing
else
but
what
was
directly
the
sentiment
of
all
the
best
,
most
severe
,
religious
and
devoutest
ages
of
the
Primitive
Church
.
For
true
it
is
,
the
Apostles
did
indefinitely
admit
the
faithful
to
the
holy
Communion
;
but
they
were
persons
wholly
enflamed
with
those
holy
fires
which
Jesus
Christ
sent
from
heaven
to
make
them
burning
and
shining
lights
;
such
which
our
dearest
Lord
,
with
his
blood
still
warm
and
fresh
,
filled
with
his
holy
love
;
such
whose
spirits
were
so
separate
from
the
affections
of
the
world
,
that
they
laid
their
estates
at
the
Apostles
feet
,
and
took
with
joy
the
spoiling
of
their
goods
;
such
who
by
improving
the
graces
they
had
received
,
did
come
to
receive
more
abundantly
;
and
therefore
these
were
fit
to
receive
the
bread
of
the
strong
persever'd
in
the
Doctrine
of
the
Apostles
,
in
the
breaking
of
bread
and
solemn
conventions
for
prayer
:
for
to
persevere
in
the
Doctrine
of
the
Apostles
signified
a
life
most
exactly
Christian
;
for
that
was
the
Doctrine
Apostolical
,
according
to
the
words
of
our
Lord
,
teaching
to
observe
all
things
which
I
have
commanded
you
.
And
by
this
method
the
Apostolical
Churches
and
their
descendants
did
administer
these
holy
Mysteries
;
a
full
and
an
excellent
testimony
whereof
we
have
in
that
excellent
Book
of
Ecclesiastical
Hierarchy
commonly
attributed
to
St.
Dionys.
The
Church
drives
from
the
Sacrifice
of
the
Temple
[
meaning
the
divine
Sacrament
]
such
persons
for
whom
it
is
too
sublime
and
elevated
:
First
,
those
who
are
not
yet
instructed
and
taught
concerning
the
participation
of
the
Mysteries
:
Next
,
And
when
St.
Soter
exhorted
all
persons
to
receive
upon
the
day
of
the
Institution
,
or
the
vespers
of
the
Passion
,
he
excepted
those
who
were
forbidden
because
they
had
committed
any
grievous
sin
.
But
what
was
the
Doctrine
and
what
were
the
usages
of
the
Primitive
Church
in
the
ministery
of
the
Blessed
Sacrament
,
appears
plainly
in
the
two
Epistles
of
St.
Basil
to
Amphilochius
in
the
Canons
of
Ancyra
,
those
of
Peter
of
Alexandria
,
Gregory
Thaumaturgus
,
and
Nyss●en
,
which
make
up
the
Penitential
of
the
Greek
Church
,
and
are
explicated
by
Balsamo
;
in
which
we
find
sometimes
the
penance
of
two
years
imposed
for
a
single
theft
;
four
years
,
and
seven
years
,
for
an
act
of
uncleannesse
,
eleven
years
for
perjury
,
fifteen
years
for
adultery
and
incest
;
that
is
,
such
persons
were
for
so
many
years
sep●rate
from
the
Communion
,
and
by
a
holy
life
and
strict
observances
of
penitential
impositions
,
were
to
give
testimony
of
their
contrition
and
amends
.
The
like
to
which
are
to
be
seen
in
the
Penitentials
of
the
Western
Church
;
that
of
Theodorus
Archbishop
of
Canterbury
,
that
of
venerable
Bede
,
the
old
Roman
,
and
that
of
Rabanus
Maurus
Archbishop
of
Mentz
:
The
reason
of
which
severity
we
find
thus
accounted
in
St.
Basil
;
[
All
this
is
done
that
they
may
try
the
fruits
of
their
repentance
:
]
For
the
Bishop
had
power
to
shorten
the
days
of
their
separation
and
abstention
;
and
he
that
was
an
excellent
penitent
was
much
sooner
admitted
;
but
by
the
injunction
of
so
long
a
trial
,
they
declar'd
that
much
purification
was
necessary
for
such
an
address
.
And
if
after
,
or
in
these
penitential
years
of
abstention
,
they
did
not
mend
their
lives
,
though
they
did
perform
their
penances
,
they
were
not
admitted
.
These
were
but
the
Churches
signs
;
by
other
accidents
and
manifestations
if
it
hapned
that
a
great
contrition
was
signified
,
or
a
secret
incorrigibility
became
publick
,
the
Church
would
admit
the
first
sooner
,
and
the
latter
not
at
all
.
[
*
](A64145-e26580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ibid.
For
it
was
purity
and
holinesse
that
the
Church
required
of
all
her
Communicants
;
and
what
measure
of
it
she
required
,
we
find
thus
testified
:
[
The
faithful
which
hath
been
regenerated
by
baptism
ought
to
be
nourished
by
the
participation
of
the
divine
Mysteries
;
and
being
cloathed
with
Jesus
Christ
,
and
a
little
after
he
affirms
[
that
whereas
St.
Paul
saith
that
Jesus
Christ
hath
appointed
us
to
eat
his
body
in
memory
of
his
death
,
the
true
remembrance
which
we
ought
to
have
of
his
death
,
is
to
place
before
our
eyes
that
which
the
Apostle
saith
,
that
we
were
wholly
dead
,
and
Jesus
Christ
died
for
us
,
to
the
end
that
we
should
no
more
live
unto
our selves
,
but
to
him
alone
,
and
that
so
we
should
do
him
honour
,
and
give
him
thanks
for
his
death
by
the
purity
of
our
life
,
without
which
we
engage
our selves
in
a
terrible
damnation
if
we
receive
the
Eucharist
.
]
And
again
:
[
He
that
,
not
having
this
charity
which
presses
us
,
and
causes
us
to
live
for
him
who
died
for
us
,
dares
approach
to
the
Eucharist
,
grieves
the
holy
Spirit
.
For
it
is
necessary
that
he
who
comes
to
the
memorial
of
Jesus
Christ
,
who
died
and
rose
again
for
us
,
should
not
only
be
clean
from
all
impurity
of
flesh
and
spirit
;
but
that
he
should
demonstrate
the
death
of
him
who
died
and
rose
for
us
,
by
being
dead
unto
sin
,
to
the
world
,
and
to
himself
,
and
that
he
lives
no
more
but
only
to
God
through
Jesus
Christ
]
And
therefore
St.
Cyprian
complains
as
of
a
new
and
worse
persecution
,
And
if
we
put
together
some
words
of
S●
.
Ambrose
,
Thou
comest
to
the
Altar
,
the
Lord
Jesus
calls
thee
;
he
sees
thee
to
be
clean
from
all
sin
,
because
thy
sins
are
wash'd
away
,
therefore
he
judges
thee
worthy
of
the
c●lestial
Sacraments
,
and
therefore
he
invites
thee
to
the
heavenly
banquet
:
Let
him
kiss
me
with
the
kisses
of
his
mouth
]
But
some
desire
to
be
admitted
to
penance
,
confidence
and
boldnesse
,
but
with
fear
and
all
manner
of
purity
,
saith
St.
Chrysostome
;
for
impudence
in
these
approaches
will
certainly
slay
the
souls
.
]
For
th●s
is
the
body
whither
none
but
Eagles
are
to
gather
;
because
they
ought
to
be
sublime
and
elevated
souls
,
such
which
have
nothing
of
earthliness
in
them
,
that
do
not
sit
and
prey
upon
the
ground
,
that
are
not
immerg'd
in
the
love
of
Creatures
;
but
such
whose
flight
is
towards
heaven
,
whose
spirit
does
behold
the
Sun
of
Righteousnesse
with
a
penetrating
contemplation
,
and
piercing
eyes
:
for
this
is
the
Table
of
Eagles
,
and
not
of
Owls
]
And
therefore
this
Saint
complains
of
some
[
who
did
approach
to
the
Eucharist
as
it
were
by
chance
,
or
rather
by
custom
and
constraint
of
Laws
,
rather
than
by
argument
and
choice
.
In
whatsoever
estate
their
souls
are
,
they
will
partake
of
these
Mysteries
because
it
is
Lent
,
or
because
it
i●
the
feast
of
the
Epiphany
:
but
certain
it
is
,
that
it
is
not
the
time
which
puts
us
into
a
capacity
of
doing
this
action
.
For
it
is
not
Lent
nor
the
Epiphany
which
makes
us
worthy
to
approach
to
the
Son
of
God
;
[
*
](A64145-e26790-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Homil.
3.
in
1.
cap.
Epist.
Ephes.
But
the
sincerity
and
purity
of
the
soul
:
with
this
come
at
any
time
;
but
without
this
,
never
.
In
fine
,
it
is
the
general
doctrine
of
the
holy
Fathers
,
and
the
publick
practice
of
the
Primitive
Church
,
that
no
impenitent
person
should
come
to
these
divine
Mysteries
:
and
they
that
are
truly
penitent
should
practice
deep
humility
,
and
undergo
many
humiliatiōns
,
and
live
in
a
state
of
repentance
,
till
by
little
and
little
they
have
recover'd
the
holinesse
they
had
lost
,
and
must
for
a
long
time
live
upon
the
word
of
God
,
before
they
approach
to
the
holy
Table
to
be
nourished
by
his
body
.
For
so
should
every
prodigal
child
cry
unto
his
Lord
,
Drive
me
not
O
Lord
out
of
thy
doors
,
lest
the
enemy
espying
a
wanderer
and
a
vagabond
,
take
me
for
a
slave
.
I
do
not
yet
desire
to
approach
to
thy
holy
Table
,
thy
mystical
and
terrible
Table
;
for
I
have
not
confidence
with
my
impure
eyes
to
behold
the
holy
of
holies
.
Only
suffer
me
to
enter
into
thy
Church
amongst
the
Catechumens
,
that
by
beholding
what
is
there
celebrated
,
I
may
by
little
and
little
enter
again
into
the
participation
of
them
;
to
the
end
that
the
Divine
Waters
of
thy
Word
running
upon
me
,
may
purifie
my
ears
from
the
impressions
which
have
been
made
upon
them
by
ungodly
songs
,
and
from
the
filthinesse
they
have
left
behind
;
and
seeing
how
the
righteous
people
partake
by
a
holy
violence
of
thy
precious
jewels
,
I
may
conceive
a
burning
desire
to
have
hands
worthy
to
receive
the
same
excellencies
.
I
end
this
collection
of
the
ancient
Doctrine
of
the
Church
with
recitation
of
the
words
of
Gennadius
,
I
perswade
and
exhort
Christians
to
receive
the
Communion
every
Lords
day
;
but
so
that
if
their
mind
be
free
from
all
affection
of
sinning
:
For
he
who
still
hath
will
or
desires
of
sin
,
he
is
burdened
and
not
purified
by
receiving
the
Eucharist
.
And
therefore
although
he
be
bitten
[
or
griev'd
]
with
sin
,
let
him
for
the
future
renounce
all
will
to
sin
,
and
before
he
communicate
let
him
satisfie
with
prayers
and
tears
;
and
being
confident
of
the
mercy
of
our
Lord
,
who
uses
to
pardon
sins
upon
a
pious
confession
,
let
him
come
to
the
Eucharist
without
doubting
.
But
this
I
say
of
him
who
is
not
pressed
with
capital
and
deadly
sins
;
for
such
a
person
,
if
he
will
not
receive
the
Eucharist
to
judgment
and
condemnation
,
let
him
make
amends
by
publick
penance
,
and
being
reconcil'd
by
the
Bishop
or
Priest
,
let
him
communicate
.
I
doubt
not
also
but
such
grievous
sins
may
be
extinguish'd
by
private
satisfactions
;
but
this
must
be
done
by
changing
the
course
of
his
life
,
by
a
professed
study
of
Religion
,
by
a
daily
and
perpetual
mourning
or
contrition
,
that
through
the
mercy
of
God
he
may
do
things
contrary
to
these
whereof
he
does
repent
;
and
then
humbly
and
suppliant
let
him
every
Lords
day
communicate
to
the
end
of
his
life
.
This
advice
of
Gennadius
declares
the
sentiment
of
the
Church
,
that
none
must
communicate
till
they
have
worthily
repented
,
and
in
the
way
of
piety
and
contrition
made
amends
for
their
faults
as
well
as
they
may
;
and
have
put
themselves
into
a
state
of
vertue
contrary
to
their
state
of
sin
,
that
is
,
have
made
progression
in
the
reformation
of
their
lives
;
that
they
are
really
changed
and
become
new
men
,
not
in
purpose
only
,
but
actually
and
in
the
commencement
of
holy
habits
.
And
therefore
it
is
remarkable
that
he
advises
that
these
persons
who
do
not
stand
in
the
place
of
publick
penitents
,
should
upon
the
commission
of
grievous
faults
enter
into
Religion
;
he
means
into
solitude
,
and
retirement
,
and
renunciation
of
the
world
,
that
by
attending
wholy
to
the
severities
and
purities
of
a
religious
life
,
they
may
by
such
strictnesses
and
constant
piety
be
fitted
for
the
communion
.
Now
whatever
ends
besides
this
,
the
Divine
Providence
might
have
,
yet
it
is
not
to
be
neglected
,
that
when
the
ancient
discipline
of
the
Church
,
of
penances
and
satisfactions
was
gone
into
desuetude
,
the
Spirit
of
Religion
entred
more
fully
into
the
world
,
and
many
religious
orders
and
houses
were
instituted
,
that
at
least
there
,
the
world
might
practise
that
severity
in
private
which
the
change
of
affairs
in
the
face
of
the
Church
had
taken
from
the
publick
ministeries
;
Penance
went
from
the
Churches
into
desarts
and
into
Monasteries
;
but
when
these
were
corrupted
,
and
the
manners
of
men
were
worse
corrupted
,
it
is
hard
to
say
whither
it
is
gone
now
.
It
may
be
yet
done
in
private
,
and
under
the
hand
of
a
spiritual
guide
;
or
by
the
spirit
of
penance
in
the
heart
of
a
good
man
,
and
by
the
conduct
of
a
wise
counsellor
;
but
besides
that
the
manners
of
men
are
corrupted
,
the
doctrines
also
are
made
so
easie
,
and
the
Communion
given
to
sects
and
opinions
,
or
indifferently
to
all
;
that
it
is
very
rare
to
see
them
who
have
sinn'd
grievously
repent
worthily
;
who
therefore
can
never
be
worthy
communicants
,
for
no
impenitents
can
partake
of
Christ
,
Hierom
in
Isai.
c.
3.
Princeps
poenitentiae
&
caput
eorum
qui
salvantur
per
poenitentiam
Christus
est
.
who
as
S.
Hierom
cals
him
,
is
the
prince
of
penance
,
and
the
head
of
them
who
by
repentance
come
unto
salvation
.
But
this
was
his
advice
to
them
that
commit
grievous
sins
,
such
which
lay
the
conscience
wast
,
and
whose
every
single
action
destroyes
our
being
in
the
state
of
grace
.
But
as
for
them
whose
sins
are
but
those
of
dayly
incursion
,
and
of
infirmity
,
or
imperfection
,
such
which
a
great
diligence
and
a
perpetual
watchfulness
might
have
prevented
,
but
an
ordinary
care
would
not
;
these
must
be
protested
against
,
they
must
not
joyn
with
our
consent
,
our
will
must
be
against
them
,
and
they
must
be
confess'd
and
deplor'd
,
and
prayed
against
before
we
may
communicate
.
[
*
](A64145-e26960-b)
*
Non
saturantur
ergo
nisi
famelici
:
qui
à
vitiis
perfectè
jejunantes
divina
Sacramenta
percipiunt
in
plenitudine
virtutis
.
Et
quia
sine
peccato
electi
etiam
viri
esse
non
possunt
,
quid
restat
,
nisi
ut
à
peccatis
quibus
eos
humana
fragilitas
maculare
non
desinit
,
evacuari
quotidiè
conentur
?
Nam
qui
quotidie
non
exhaurit
quod
delinquit
,
et
si
minima
sint
peccata
quae
congerit
,
paulatim
anima
repletur
,
atque
ei
auferunt
fructum
internae
Saturitatis
.
Gregor.
lib.
2.
in
Reg.
cap.
1.
This
is
the
sense
of
the
Church
of
God
.
Having
established
this
great
general
measure
of
preparation
,
it
will
not
be
very
difficult
to
answer
that
great
question
often
disputed
amongst
spiritual
persons
:
viz.
Question
.
I.
Whether
is
it
better
to
communicate
seldom
or
frequently
?
To
this
I
answer
;
That
it
is
without
peradventure
very
much
better
to
receive
it
every
day
,
than
every
week
;
and
better
every
week
,
then
every
month
:
Christiani
omni
die
carnes
agni
comedunt
,
said
Origen
,
Christians
every
day
eat
of
the
flesh
of
the
sacrificed
lamb
.
to
communicate
every
day
and
to
partake
of
the
body
and
blood
of
Christ
,
is
excellent
and
very
profitable
;
Christ
himself
having
manif●stly
said
it
,
he
that
eats
my
flesh
and
drinks
my
blood
,
hath
life
eternal
.
For
if
the
Sacrament
does
no
benefit
to
souls
,
and
produces
no
blessings
,
then
a
man
can
institute
a
Sacrament
;
for
he
may
appoint
any
thing
that
shall
be
good
for
nothing
.
But
if
it
be
an
instrument
in
the
hand
of
God
to
procure
blessings
to
us
,
and
spiritual
emolument
,
if
it
be
a
means
of
union
with
Christ
;
who
would
not
willingly
live
with
him
and
converse
with
him
for
ever
?
It
is
good
to
be
with
Christ
:
and
S.
Hierom
said
;
I
would
to
God
that
we
could
alwayes
receive
with
a
pure
conscience
and
without
self-condemnation
.
It
is
without
dispute
,
that
it
is
better
to
be
with
Christ
in
all
the
wayes
of
being
with
him
[
*
](A64145-e27120-b)
*
Quocunque
loco
fuero
Jesum
meum
desidero
:
Quam
laetus
si
invenero
!
Quam
felix
si
tenuero
!
than
to
be
away
from
him
one
hour
,
this
therefore
ought
to
be
no
part
of
the
question
.
But
because
there
is
more
required
to
the
receiving
Christ
,
than
eating
the
Symbols
,
and
a
man
may
eat
to
his
condemnation
,
and
increase
his
sins
,
and
swell
his
sad
accounts
and
be
guilty
of
Christs
body
and
blood
,
if
he
does
not
take
heed
;
therefore
first
men
must
be
prepar'd
,
and
be
in
the
state
of
holiness
;
or
else
they
may
not
receive
at
all
,
and
they
that
are
so
,
may
receive
it
frequently
;
Contr.
Jovin
.
&
epist.
ad
Lucin.
the
oftner
the
better
.
So
Hierom
and
St.
Austin
tell
that
even
till
their
dayes
the
cu●tome
of
receiving
every
day
remained
in
the
Churches
of
Rome
and
Spain
;
and
all
the
Ancient
Fathers
exhort
to
a
frequent
communion
;
but
just
as
Physicians
exhort
men
to
eat
the
best
and
heartiest
meats
;
not
the
sickly
and
the
infant
,
but
the
strong
man
and
the
healthful
.
And
this
we
find
thus
determined
by
S.
Chrysostom
:
in
ep.
ad
Heb.
[
There
are
some
living
in
desarts
who
receive
but
once
in
a
year
,
or
it
may
be
once
in
two
years
:
what
then
?
whom
shall
we
account
best
of
?
them
that
receive
but
once
,
or
that
receive
but
seldome
,
or
that
receive
frequently
?
Neither
one
,
nor
the
other
:
But
them
that
communicate
with
a
sincere
conscience
,
with
a
pure
heart
,
and
an
unreprovable
life
.
They
that
are
such
,
let
them
alwayes
communicate
:
and
they
that
are
not
so
,
let
them
not
approach
so
much
as
once
;
because
they
do
nothing
but
draw
upon
themselves
the
judgements
of
God
,
and
make
themselves
worthy
of
condemnation
.
]
To
which
if
we
add
the
excellent
discourse
of
S.
Austin
in
this
question
,
the
consequents
of
it
may
suffice
to
determine
the
whole
inquiry
.
[
Some
will
say
,
that
the
Eucharist
is
not
to
be
receiv'd
every
day
.
If
you
ask
why
?
he
tels
you
;
because
some
dayes
are
to
be
chosen
in
which
a
man
may
live
more
purely
and
continently
,
that
so
he
may
come
to
so
great
a
Sacrament
more
worthily
,
because
he
that
eats
and
drinks
unworthily
,
eats
and
drinks
damnation
to
himself
.
On
the
other
side
,
another
sayes
;
if
thou
hast
received
so
great
a
wound
,
and
contracted
so
violent
a
disease
,
that
such
remedies
are
to
be
deferr'd
;
every
such
man
ought
by
the
authority
of
the
Bishop
to
be
remov'd
f●om
the
Altar
and
put
to
penance
,
and
by
the
same
authority
be
reconcil'd
.
For
this
is
to
receive
unworthily
,
then
to
receive
when
a
man
should
be
doing
penance
,
and
not
according
to
his
own
pleasure
offer
himself
to
,
or
withdraw
himself
from
the
Communion
.
But
if
his
sins
be
not
so
great
,
as
to
deserve
excommunication
,
he
ought
not
to
separate
himself
from
the
dayly
medicine
of
the
Lords
Body
.
Between
these
,
possibly
a
man
may
determine
the
question
better
;
if
he
admonishes
that
men
should
abide
in
the
peace
of
Christ
.
But
let
every
one
do
what
according
to
his
faith
he
piously
believes
ought
to
be
done
.
For
neither
of
them
dishonours
the
body
and
blood
of
the
Lord
,
if
they
in
their
several
wayes
contend
who
shall
most
honour
the
most
holy
Sacrament
.
For
Zachaeus
and
the
Centurion
did
not
prefer
themselves
before
one
another
,
when
the
one
received
Christ
into
his
house
,
and
the
other
said
he
was
not
worthy
to
receive
him
under
his
roof
;
both
of
them
honouring
our
Blessed
Saviour
by
a
divers
,
and
almost
a
contrary
way
,
both
of
them
were
miserable
by
sins
,
and
both
of
them
obtain'd
mercy
.
]
Now
from
the
words
of
these
two
Saints
put
together
,
we
may
collect
these
resolutions
.
1.
The
question
does
no
way
concern
evil
men
,
desperately
or
greatly
wicked
;
for
they
so
remaining
,
or
committing
such
sins
,
quae
non
committit
omnis
bonae
fidei
speique
Christianus
[
*
](A64145-e27400-b)
*
S.
Aug.
de
verbis
Apost.
ser.
29.
c.
6.
;
which
exclude
men
from
the
Kingdom
of
heaven
,
and
cannot
stand
with
the
hopes
of
a
good
man
,
are
separate
from
the
Spirit
of
the
Lord
,
and
ought
not
to
touch
the
body
of
our
Lord
.
2.
Neither
does
it
concern
such
imperfect
persons
and
half
Christians
,
who
endeavour
to
accord
the
rules
of
the
Gospel
with
their
irregular
and
ruling
passions
;
who
would
enter
into
heaven
,
and
yet
keep
their
affections
for
earth
and
earthly
interests
;
who
part
stakes
between
God
and
the
world
,
and
resolve
to
serve
two
Masters
;
who
commit
oftentimes
deliberate
and
great
sins
,
and
repent
,
and
yet
sin
again
when
the
temptation
comes
▪
for
they
are
yet
very
far
from
the
Kingdom
of
God
,
and
therefore
ought
not
to
be
admitted
to
the
portion
of
sons
,
and
the
bread
of
children
.
3.
It
concerns
only
such
whose
life
does
not
dishonour
their
profession
;
who
pretend
to
be
servants
of
Christ
,
and
indeed
are
so
in
great
truth
;
whose
faith
is
strengthned
with
hope
,
and
their
hope
animated
with
charity
;
who
cannot
pretend
to
be
more
perfect
than
men
,
yet
really
contend
to
avoid
all
sin
,
like
the
children
of
God
,
who
have
right
to
be
nourished
by
the
body
of
the
Lord
,
Corpus
Christi
quod
ipsi
sunt
,
S.
August
.
de
civit
.
Dei
.
li.
22.
cap.
10.
because
they
are
indeed
members
of
his
body
,
and
joyned
in
the
same
Spirit
.
The
question
is
not
between
the
Publican
and
the
Pharisee
;
but
between
the
converted
Publican
and
the
proselyte
Centurion
;
between
two
persons
,
who
are
both
true
honour
ours
of
Christ
.
and
penitent
sinners
,
and
humbled
persons
,
and
have
no
affection
for
sin
remaining
:
the
question
then
is
,
which
is
more
to
be
commended
,
he
that
out
of
love
receives
Christ
,
or
he
who
out
of
humility
and
reverence
abstains
because
he
thinks
himself
not
worthy
enough
.
To
this
St.
Chrysostome
answers
,
4.
They
that
are
such
have
a
right
to
receive
every
day
;
and
because
they
are
rightly
disposed
it
is
certain
that
a
frequent
Communion
is
of
great
advantage
to
them
,
and
therefore
they
that
frequent
it
not
are
like
to
be
losers
:
For
this
is
the
daily
bread
,
If
Christs
bloud
is
powred
forth
for
the
remission
of
sins
;
then
I
ought
,
as
often
[
*
](A64145-e27580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Ignat.
Epist.
ad
Ephes.
as
I
can
,
receive
it
when
it
is
poured
forth
to
me
,
that
because
I
sin
often
,
I
may
perpetually
have
my
remedy
.
]
Which
discourse
of
his
,
is
only
to
be
understood
of
those
imperfections
of
our
life
which
perpetually
haunt
those
good
men
who
are
growing
in
grace
,
untill
they
come
to
perfection
and
consummation
in
grace
.
5.
They
that
in
conscience
of
their
past
sins
,
and
apprehension
of
their
repentance
do
abstain
for
fear
of
irreverence
and
the
sentence
of
condemnation
;
do
very
well
as
long
as
they
find
that
their
sin
returns
often
,
or
tempts
strongly
,
or
prevails
dangerously
;
and
because
our
returns
to
God
and
the
mortifications
of
sin
are
divisible
,
and
done
by
parts
and
many
steps
of
progression
;
they
that
delay
their
Communion
that
they
may
be
surer
,
do
very
well
,
provided
that
they
do
not
stay
too
long
;
th●t
is
,
that
their
fear
do
not
t●rn
to
timorousness
,
their
religion
do
not
change
into
superstition
;
their
distrust
of
themselves
into
a
jealousie
of
God
;
their
apprehension
of
the
greatness
of
their
sin
into
a
secret
diffidence
of
the
greatness
of
the
Divine
mercy
.
And
therefore
in
the
first
conversions
of
a
sinner
,
this
reverence
may
be
longer
allowed
to
a
good
man
,
than
afterwards
.
But
it
must
be
no
longer
allowed
than
till
he
hath
once
communicated
.
For
if
he
hath
once
been
partaker
of
the
Divine
mysteries
since
his
repentance
;
he
must
no
longer
forbear
;
for
in
this
case
it
is
true
,
that
he
who
is
not
fit
to
receive
every
day
,
is
fit
to
receive
no
day
.
If
he
thinks
that
he
ought
wholly
to
abstain
,
let
him
use
his
caution
and
his
fear
to
the
advantages
of
his
repentance
,
and
the
heightning
of
his
longings
;
but
if
he
may
saf●ly
come
once
,
he
may
piously
come
often
.
He
ca●not
long
stand
at
this
distance
,
if
he
be
the
man
he
is
supposed
:
But
for
the
time
of
his
total
abstention
let
him
be
conducted
by
a
spiritual
guide
whom
he
may
safely
trust
.
For
if
he
cannot
by
the
usual
methods
of
repentance
,
and
the
known
Sermons
of
the
Gospel
be
reduced
to
peace
,
and
a
quiet
conscience
;
let
him
declare
his
estate
to
a
spiritual
Guide
,
and
if
he
thinks
it
fit
to
absolve
him
,
that
is
,
See
the
second
exhortation
in
the
office
of
the
Communion
.
to
declare
him
to
be
in
the
state
of
grace
and
pardon
;
it
is
all
the
warrant
which
with
the
testimony
of
Gods
Spirit
bearing
witness
to
our
spirit
we
can
expect
in
this
world
.
I
remember
what
a
religious
person
said
to
Petrus
Celestinus
,
1.
Supposing
this
fear
and
reverence
to
be
good
and
commendable
in
his
case
who
really
is
fit
to
communicate
,
but
does
not
think
so
;
yet
if
we
compare
it
with
that
grace
which
prompts
a
good
man
to
take
it
often
,
we
may
quickly
perceive
which
is
best
.
Certainly
that
act
is
in
its
own
nature
best
which
proceeds
from
the
best
and
the
most
perfect
grace
;
but
to
abstain
,
proceeds
from
fear
;
and
to
come
frequently
,
being
worthily
disposed
,
is
certainly
the
product
of
love
and
holy
hunger
,
the
effect
of
the
good
Spirit
,
who
by
his
holy
fires
makes
us
to
thirst
after
the
waters
of
salvation
.
S.
Bonavent
.
de
profectu
relig.
lib.
2.
cap.
77.
As
much
then
as
love
is
better
than
fear
;
so
much
it
is
to
be
preferred
that
true
penitents
and
well-grown
Christians
should
frequently
address
themselves
to
these
Sacramental
Unions
with
their
Lord
.
2.
The
frequent
use
of
this
Divine
Sacrament
proceeds
from
more
,
as
well
as
from
more
noble
vertues
.
For
here
is
obedience
and
zeal
,
worship
and
love
,
thanksgiving
and
oblation
,
devotion
and
joy
,
holy
hunger
and
holy
thirst
,
an
approach
to
God
in
the
waies
of
God
,
union
and
adherence
,
confidence
in
the
Divine
goodness
,
and
not
only
hope
of
pardon
,
but
a
going
to
receive
it
;
and
the
omission
of
all
these
excellencies
,
cannot
in
the
present
case
,
be
recompenced
by
an
act
of
religious
fear
:
For
this
can
but
by
accident
and
upon
supposition
of
something
that
is
amiss
,
Gerson
in
Magnificat
.
be
at
all
accounted
good
,
and
therefore
ought
to
give
place
to
that
which
supposing
all
things
to
be
as
they
ought
,
is
directly
good
,
and
an
obedience
to
a
Divine
Commandment
.
For
we
may
not
deceive
our selves
:
the
matter
is
not
so
indifferent
,
as
to
be
excused
by
every
fair
pretence
:
It
is
unlawful
for
any
man
unprepared
by
repentance
and
its
fruits
,
to
communicate
;
but
it
is
necessary
that
we
should
be
prepared
that
we
may
come
.
For
plague
and
death
threaten
them
that
do
not
communicate
in
this
mysterious
banquet
;
the
Sacrament
of
the
Lords
body
is
commanded
to
all
men
,
saith
Tertullian
;
Tertul.
de
coron.
mil.
c.
3.
and
it
is
very
remarkable
what
St.
Austin
said
in
this
affair
.
ad
Faustum
.
[
The
force
of
the
Sacraments
is
of
an
unspeakable
value
,
and
therefore
it
is
sacriledge
to
despise
it
.
For
that
is
impiously
despised
without
which
we
cannot
come
to
the
perfection
of
piety
.
]
So
that
although
it
is
not
in
all
cases
the
meer
not
receiving
that
is
to
be
blamed
,
but
the
despising
it
;
yet
when
we
consider
that
by
this
means
we
arrive
at
perfection
,
all
causless
recusancy
,
is
next
to
contempt
by
interpretation
.
One
thing
more
I
am
to
add
,
whereas
some
persons
abstain
from
a
frequent
Communion
for
fear
lest
by
frequency
of
receiving
they
should
less
esteem
the
Divine
mysteries
,
and
fall
into
lukewarmness
and
indevotion
;
the
consideration
is
good
:
and
such
persons
indeed
may
not
receive
it
often
,
but
not
for
that
reason
;
but
because
they
are
not
fit
to
receive
it
at
all
.
For
whoever
grows
worse
by
the
Sacrament
,
as
Judas
after
the
Sop
,
hath
an
evil
spirit
within
him
;
for
this
being
by
the
design
of
God
a
savour
of
life
;
it
is
the
fault
of
the
receiver
if
it
passes
into
death
,
and
diminution
of
the
spiritual
life
.
He
therefore
that
grows
less
devout
,
and
less
holy
,
and
less
reverent
,
must
start
back
and
take
physick
and
throw
out
the
evil
spirit
that
is
within
him
;
for
there
is
a
worm
in
the
heart
of
the
tree
,
a
peccant
humour
in
the
stomach
,
it
could
not
be
else
,
that
this
Divine
nutriment
should
make
him
sick
.
Question
II.
But
is
every
man
bound
to
communicate
that
is
present
,
or
that
comes
into
a
Church
where
the
Communion
is
prepared
,
though
but
by
accident
,
and
without
design
;
and
may
no
man
that
is
fit
,
omit
to
communicate
in
every
opportunity
?
To
this
I
answer
:
That
in
the
Primitive
Church
it
was
accounted
scandalous
and
criminal
to
be
present
at
the
holy
Offices
,
and
to
go
out
at
the
celebration
of
the
Mysteries
.
[
What
cause
is
there
,
O
Hearers
,
De
verb.
Domini
secund.
Joh.
Serm.
2.
that
ye
see
the
Table
and
come
not
to
the
Banquet
?
]
said
St.
Austin
.
[
If
thou
stand
by
,
and
do
not
communicate
,
thou
art
wicked
,
thou
art
shameless
,
thou
art
impudent
.
So
St.
Chrysostome
:
ad
cap.
1.
Ephes.
and
to
him
that
objects
,
he
is
not
worthy
to
communicate
,
he
answers
,
that
then
neither
is
he
fit
to
pray
.
And
the
Council
of
Antioch
[
*
](A64145-e28060-b)
*
Apud
Zonaram
.
and
of
Bracara
commanded
that
those
who
did
not
communicate
should
be
driven
from
the
Churches
.
And
Palladius
tells
,
Hist.
SS.
patrum
.
c.
19.
that
when
St.
Macarius
had
by
his
prayers
cured
a
poor
miserable
woman
that
was
bewitched
,
and
fancied
her self
to
be
a
horse
;
he
advised
her
,
Never
to
depart
from
the
Church
of
God
,
or
to
abstain
from
the
Communion
of
the
Sacraments
of
Christ
.
For
this
misfortune
hath
pr●vailed
upon
you
because
for
these
five
weeks
you
have
not
communicated
.
]
Now
this
was
but
a
relative
crime
;
and
because
their
custome
was
such
[
*
](A64145-e28150-b)
*
S.
Cyprian
.
l.
4.
ep.
7.
S.
Ambros.
l.
5.
de
sacram
.
c.
4.
S.
Aug.
Epist.
118.
Euseb.
l.
1.
de
demonstr.
evang.
c.
10.
(
which
is
alwaies
to
be
understood
according
to
their
acknowledged
measures
,
viz.
that
only
pious
persons
were
to
be
meant
,
and
required
in
that
expectation
;
this
will
not
conclude
that
of
it self
,
and
abstracting
from
the
scandal
,
it
was
in
all
cases
unlawful
to
recede
from
the
mysteries
at
sometimes
.
●or
sometimes
a
man
may
be
called
off
by
the
necessities
of
his
calling
,
or
the
duties
of
charity
or
piety
.
A
General
of
an
Army
,
a
Prince
,
a
Privy
Counsellor
,
a
Judge
,
a
Merchant
may
be
very
fit
to
communicate
,
even
then
when
they
cannot
,
or
it
may
be
ought
not
to
stay
.
But
if
he
can
stay
,
and
be
a
good
man
,
and
rightly
disposed
by
the
habits
of
a
good
life
,
he
ought
to
stay
and
communicate
;
and
so
much
the
rather
,
if
it
be
in
any
degree
scandalous
to
go
away
.
The
reason
is
;
because
if
he
be
a
good
man
,
he
can
no
more
be
surprised
by
an
unexpected
Communion
,
than
by
a
sudden
death
;
which
although
it
may
find
him
in
better
circumstances
,
yet
can
never
find
him
Unprovided
.
But
in
this
case
,
St.
Austins
moderate
determination
of
the
case
is
very
useful
,
Let
every
one
do
as
he
is
perswaded
in
his
mind
;
for
a
man
may
with
a
laudable
fear
and
reverence
abstain
;
if
he
shall
be
perswaded
that
he
ought
not
to
communicate
unless
besides
his
habitual
grace
,
he
hath
kindled
the
fires
of
an
actual
devotion
and
preparation
special
:
and
so
much
the
rather
,
because
he
may
communicate
very
frequently
,
and
to
great
purposes
and
degrees
of
a
spiritual
life
,
though
he
omit
that
single
opportunity
in
which
he
is
surpris'd
;
and
though
it
be
very
useful
for
a
good
man
to
communicate
often
,
yet
it
is
not
necessary
that
he
communicate
alwaies
;
only
let
every
pious
soul
consider
,
that
it
is
argument
of
the
Divine
love
to
us
,
that
these
fountains
are
alwaies
open
;
that
the
Angel
frequently
moves
these
waters
,
and
that
Christ
saies
to
every
prepared
heart
as
to
the
multitudes
that
followed
him
into
the
wilderness
,
I
will
not
send
them
away
fasting
lest
they
faint
in
the
way
.
And
if
●hrist
be
ever
ready
offering
his
holy
body
and
bloud
,
it
were
very
fit
we
should
entertain
him
:
for
he
never
comes
but
he
brings
a
blessing
.
Question
III.
But
how
often
is
it
advisable
that
a
good
man
should
Communicate
?
Once
in
a
year
,
or
thrice
,
or
every
month
,
or
every
fortnigbt
;
every
sunday
,
or
every
day
?
This
question
hath
troubled
very
many
;
but
to
little
purpose
.
For
it
is
all
one
as
if
it
were
asked
,
How
often
should
a
healthful
man
eat
;
or
he
that
hath
infirmities
,
take
Physick
?
And
if
any
man
should
say
that
a
good
man
should
do
well
to
pray
three
times
a
day
;
he
said
true
;
and
yet
it
were
better
to
pray
five
times
,
and
better
yet
to
pray
seven
times
;
but
if
he
does
,
yet
he
must
leave
spaces
for
other
duties
.
But
his
best
measures
for
publick
and
solemn
prayer
,
is
the
custom
of
the
Church
in
which
he
lives
;
and
for
private
,
he
can
take
no
measures
but
his
own
needs
,
and
his
own
leisure
,
and
his
own
desires
,
and
the
examples
of
the
best
and
devoutest
persons
,
in
the
same
circumstances
.
And
so
it
is
in
the
frequenting
the
holy
Communion
.
The
laws
of
the
Church
must
be
his
least
measure
.
The
custome
of
the
Church
may
be
his
usual
measure
;
Origen
.
homil.
1.
ex
variis
.
But
if
he
be
a
devout
person
;
the
spirit
of
devotion
will
be
his
certain
measure
;
and
although
that
will
consult
with
prudence
and
reasonable
opportunities
,
yet
it
consults
with
nothing
else
;
but
communicates
by
its
own
heights
and
degrees
of
excellency
.
Ad
Eustoc
.
Virg.
c.
9.
St.
Hierom
advises
Eustochium
,
a
noble
Virgin
,
and
other
religious
persons
to
communicate
twice
every
month
;
some
did
every
Sunday
;
and
this
was
so
general
a
custome
in
the
Ancient
Church
,
that
the
Sunday
was
called
,
The
day
of
bread
;
de
resurrect
.
as
we
find
in
St.
Chrysostome
:
and
in
consonancy
to
this
the
Church
of
England
commands
that
the
Priests
resident
in
Collegiate
or
Cathedral
Churches
should
do
so
:
and
they
whose
work
and
daily
imployment
is
to
Minister
to
religion
,
cannot
in
such
circumstances
pretend
a
reasonable
excuse
to
the
contrary
.
But
I
desire
these
things
may
be
observed
:
1.
That
when
the
Fathers
make
a
question
concerning
a
frequent
Communion
,
they
do
not
dispute
whether
it
be
adviseable
that
good
people
should
communicate
every
month
,
or
every
fortnight
,
or
whether
the
more
devout
and
less
imploy'd
may
communicate
every
week
;
for
of
this
they
make
no
question
;
but
whether
every
days
Communion
be
fit
to
be
advised
,
that
they
question
:
and
I
find
,
that
as
they
are
not
earnest
in
that
,
so
they
indefinitely
give
answer
,
that
a
frequent
Communion
is
not
to
be
neglected
at
any
hand
,
if
persons
be
worthily
prepared
.
2.
The
frequency
of
Communion
is
to
be
estimated
by
the
measures
of
devout
people
in
every
Church
respectively
.
And
although
in
the
Apostolical
Ages
they
who
Communicated
but
once
a
fortnight
were
not
esteemed
to
do
it
frequently
;
yet
now
they
who
communicate
every
month
,
and
upon
the
great
Festivals
of
the
year
besides
,
and
upon
other
solemn
or
contingent
occasions
,
and
at
marriages
,
and
at
visitations
of
the
sick
,
may
be
said
to
communicate
frequently
,
in
such
Churches
where
the
Laws
enjoyn
but
three
or
four
times
every
year
,
as
in
the
Church
of
England
,
and
the
Lutheran
Churches
.
But
this
way
of
estimating
the
frequency
of
Communion
is
only
when
the
causes
of
inquiry
are
for
the
avoiding
of
scandal
,
or
the
preventing
of
scruples
;
but
else
,
the
inward
hunger
and
thirst
,
and
the
spirit
of
devotion
married
to
opportunity
,
can
give
the
truest
measures
.
3.
They
that
communicate
frequently
,
if
they
do
it
worthily
,
are
charitable
and
spiritual
persons
,
and
therefore
cannot
judge
or
undervalue
others
that
do
not
.
For
no
man
knows
concerning
others
by
what
secret
principles
and
imperfect
propositions
they
are
guided
.
For
although
these
measures
we
meet
with
in
Antiquity
are
very
reasonable
,
yet
few
do
know
them
;
and
all
of
them
do
not
rely
upon
them
;
and
their
own
customs
,
or
the
private
word
of
their
own
guides
,
or
their
fears
,
or
the
usages
of
the
Church
in
which
they
live
,
or
some
leading
example
,
or
some
secret
impediment
which
ought
not
,
but
is
thought
sufficient
;
any
of
these
,
or
many
other
things
,
may
retard
even
good
persons
from
such
a
frequency
as
may
please
others
;
and
that
which
one
calls
opportunity
,
others
do
not
;
but
however
,
no
man
ought
to
be
prejudiced
in
the
opinion
of
others
:
For
besides
all
this
now
reckoned
,
The
receiving
of
the
holy
Sacrament
is
of
that
nature
of
good
things
which
can
be
supplied
by
internal
actions
alone
,
or
sometimes
by
other
external
actions
in
conjunction
;
and
it
hath
a
suppletory
of
its
own
,
viz.
Spiritual
Communion
,
(
of
which
I
am
to
give
account
in
its
proper
place
.
)
And
when
we
consider
that
some
men
are
of
strict
consciences
,
and
some
Churches
are
of
strict
Communions
,
and
will
not
admit
Communicants
but
upon
such
terms
which
some
men
cannot
admit
,
it
will
follow
that
as
S.
Austins
expression
is
,
Men
should
live
in
the
peace
of
Christ
,
and
do
according
to
their
Faith
:
but
in
these
things
no
man
should
judge
his
Brother
.
In
this
no
man
can
directly
be
said
to
do
amiss
,
but
he
that
loathes
Manna
,
and
despises
the
food
of
Angels
,
or
neglects
the
Supper
of
the
Lamb
,
or
will
not
quit
his
sin
,
or
contend
towards
perfection
,
or
hath
not
the
spirit
of
devotion
,
or
does
any
way
by
implication
say
,
That
the
Table
of
the
Lord
is
contemptible
.
4.
These
rules
and
measures
now
given
,
are
such
as
relate
to
those
who
by
themselves
or
others
are
discernably
in
,
or
discernably
out
of
the
state
of
grace
.
But
there
are
some
which
are
in
the
confines
of
both
states
,
and
neither
themselves
nor
their
guides
can
tell
to
what
dominion
they
do
belong
.
Concerning
such
,
they
are
by
all
means
to
be
thrust
or
invited
forward
,
and
told
of
the
danger
of
a
real
or
seeming
neutrality
in
the
service
of
God
;
of
the
hatefulnesse
of
tepidity
,
of
the
uncomfortablenesse
of
such
an
indifference
:
and
for
the
Communions
of
any
such
person
,
I
can
give
no
other
advice
,
but
that
he
take
his
measures
of
frequency
by
the
Laws
of
his
Church
,
and
add
what
he
please
to
his
numbers
by
the
advice
of
a
spiritual
guide
,
who
may
consider
whether
his
Penitent
,
by
his
conjugation
of
preparatory
actions
,
and
heaps
of
holy
duties
at
that
time
usually
conjoyn'd
,
do
or
is
likely
to
receive
any
spiritual
progresse
:
For
this
will
be
his
best
indication
of
life
,
and
declare
his
uncertain
state
,
if
he
thrive
upon
his
spiritual
nourishment
.
If
it
prove
otherwise
,
all
that
can
be
said
of
such
persons
is
,
that
they
are
members
of
the
visible
Church
,
they
are
in
that
net
where
there
are
fishes
good
and
bad
,
they
stand
amongst
the
wheat
and
the
tares
,
they
are
part
of
the
lump
,
but
whether
leavened
or
unleavened
,
God
only
knows
;
and
therefore
they
are
such
to
whom
the
Church
denies
not
the
bread
of
Children
;
but
whether
it
does
them
good
or
hurt
,
the
day
only
will
declare
:
for
to
such
persons
as
these
the
Church
hath
made
Laws
for
the
set
time
of
their
Communion
.
Christmas
,
Easter
,
and
Whitsontide
were
appointed
for
all
Christians
that
were
not
scandalous
and
openly
criminal
,
by
P.
Fabianus
;
and
this
Constitution
is
imitated
by
the
best
constituted
Church
in
the
world
,
our
dear
Mo●her
the
Church
of
England
:
and
they
who
do
not
at
these
times
,
or
so
frequently
communicate
,
are
censured
by
the
Council
of
Agathon
[
*
](A64145-e28660-b)
*
Can.
18.
as
unfit
to
be
reckoned
among
Christians
,
or
Members
of
the
Catholick
Church
.
Now
by
these
Laws
of
the
Church
,
it
is
intended
indeed
that
all
men
should
be
called
upon
to
discusse
and
shake
off
the
yoke
of
their
sins
,
and
enter
into
the
salutary
state
of
repentance
;
and
next
to
the
perpetual
Sermons
of
the
Church
,
she
had
no
better
means
to
ingage
them
into
returns
of
piety
;
hoping
that
by
the
grace
of
God
and
the
blessings
of
the
Sacrament
,
the
repentance
which
at
these
times
solemnly
begins
,
may
at
one
time
or
other
fix
and
abide
;
these
little
institutions
and
disciplines
being
like
the
sudden
heats
in
the
body
,
which
sometimes
fix
into
a
burning
,
though
most
commonly
they
go
away
without
any
further
change
.
But
the
Church
in
this
case
does
the
best
she
can
,
but
does
not
presume
that
things
are
well
;
and
indeed
as
yet
they
are
not
:
and
therefore
such
persons
must
passe
further
,
or
else
their
hopes
may
become
illusions
,
and
make
the
men
asham'd
.
5.
I
find
that
amongst
the
holy
Primitives
they
who
contended
for
the
best
things
,
and
lov'd
God
greatly
,
were
curious
even
of
little
things
;
and
if
they
were
surpriz'd
with
any
sudden
undecency
,
or
a
storm
of
passion
,
they
did
not
dare
that
day
to
communicate
.
[
When
I
am
angry
,
or
when
I
think
any
evil
thought
,
or
am
abus'd
with
any
illusion
or
foul
phansie
of
the
night
,
intrare
non
audeo
,
I
dare
not
enter
,
said
St.
Jerome
,
Advers.
Vigilant
.
I
am
so
full
of
horrour
and
dread
,
both
in
my
body
and
my
mind
.
]
This
was
also
the
case
of
St.
Chrysostom
,
who
when
Eusebius
had
unreasonably
troubled
him
with
an
unseasonable
demand
of
justice
against
Antonine
,
just
as
he
was
going
to
consecrate
the
blessed
Sacrament
,
departed
out
of
the
Church
,
and
desired
one
of
the
Bishops
,
who
by
chance
was
present
,
he
would
not
offer
the
Sacrifice
at
that
time
,
having
some
trouble
in
his
Spirit
.
2.
To
this
are
to
be
reduc'd
all
such
great
actions
which
in
their
whole
constitution
are
great
and
lawful
;
but
because
so
many
things
are
involved
in
their
transaction
,
whereof
some
unavoidably
will
be
amiss
,
or
may
reasonably
be
suppos'd
so
,
may
have
something
in
the
whole
and
at
the
last
to
be
deplor'd
:
In
such
cases
as
these
,
some
great
examples
have
been
of
advices
to
abstain
from
the
Communion
,
till
by
a
general
but
a
profound
repentance
for
what
hath
been
amiss
,
God
is
deprecated
,
and
the
causes
of
Christian
hope
and
confidence
do
return
.
In
the
Ecclesiastical
History
we
read
,
that
when
Theodosius
had
fought
prosperously
against
Eug●nius
the
Usurper
of
the
Empire
,
when
his
cause
was
just
and
approved
by
God
,
not
only
giving
testimony
by
the
prediction
and
warranty
of
a
religious
Hermit
,
but
also
by
prodigious
events
,
by
winds
and
tempests
fighting
for
him
,
and
by
which
he
restored
peace
to
the
Church
,
and
tranquility
to
the
Empire
:
yet
he
by
the
advice
of
S.
Ambrose
abstain'd
a
while
from
the
holy
Sacrament
,
and
would
not
carry
blood
upon
his
hands
[
*
](A64145-e28830-b)
*
Tu
genitor
cape
sacra
manu
,
patriosque
penates
Me
bello
è
tanto
digressum
,
&
caede
recenti
Attrectare
nefas
:
donec
me
flumine
vivo
Abluero
—
Aeneid
.
1.
,
though
justly
shed
,
unto
the
Altar
;
not
only
following
the
president
of
David
,
who
because
he
was
a
man
of
blood
might
not
build
a
Temple
,
but
for
fear
lest
some
unfit
appendage
should
stick
to
the
management
of
a
just
imployment
.
3.
Of
the
same
consideration
it
is
,
if
a
person
whose
life
should
be
very
exemplar
,
is
guilty
of
such
a
single
folly
which
it
may
be
would
not
dishonour
a
meaner
man
,
but
is
a
great
vanity
and
reproach
to
him
;
a
little
abstention
,
and
a
penitential
separation
(
when
it
is
quit
from
scandal
)
was
sometimes
practis'd
in
the
Ancient
Church
,
and
is
adviseable
also
now
in
fitting
circumstances
.
Thus
when
Gerontius
the
Deacon
had
vainly
talked
that
the
Devil
appear'd
to
him
one
night
,
and
that
he
had
bound
him
with
a
chain
,
St.
Ambrose
commanded
him
to
abide
in
his
house
,
and
not
to
come
to
the
Church
,
till
by
penances
and
sorrow
he
had
expiated
such
an
indiscretion
,
which
to
a
man
had
in
reputation
for
wisdom
,
is
as
a
fly
in
a
box
of
oyntment
,
not
only
uselesse
,
but
mischievous
.
And
S.
Bernard
commends
S.
Malachie
because
he
reprov'd
a
Deacon
for
attending
at
the
Altar
the
day
after
he
had
suffered
an
illusion
in
the
night
.
4.
One
degree
of
curious
caution
I
find
beyond
all
this
,
in
an
instance
of
St.
Gregory
the
Great
,
in
whose
life
we
find
,
that
he
abstain'd
some
days
from
the
holy
Communion
,
because
there
was
found
in
a
Village
neer
to
Rome
a
poor
man
dead
,
no
man
could
tell
how
;
but
because
the
good
Bishop
fear'd
he
might
have
been
starv'd
,
and
that
he
died
for
want
of
provision
;
he
supposing
it
might
reflect
upon
him
as
a
defect
in
his
Government
,
or
of
his
personal
Charity
,
thought
it
fit
to
deplore
the
accident
,
and
to
abstain
from
the
Communion
,
till
he
might
hope
for
pardon
,
in
case
he
had
done
amiss
.
If
these
things
proceed
from
the
sincerity
of
a
well
disposed
spirit
,
that
can
suffer
any
trouble
rather
than
that
of
sin
,
the
product
is
well
enough
,
and
in
all
likelihood
would
always
be
well
,
if
the
case
were
conducted
by
a
prudent
spiritual
guide
;
for
then
it
would
not
change
into
scruples
and
superstition
.
But
these
are
but
the
fears
and
cautions
and
securities
of
a
tender
spirit
;
but
are
not
an
answer
to
the
Question
,
Whether
it
be
lawful
for
such
persons
to
Communicate
?
For
certainly
they
may
,
if
all
things
else
be
right
;
and
they
may
be
right
in
the
midst
of
such
little
accidents
.
But
these
belong
to
the
questions
of
perfection
and
excellencies
of
grace
;
these
are
the
extraordinaries
of
them
who
never
think
they
do
well
enough
:
and
therefore
they
extended
no
further
than
to
a
single
abstention
,
or
some
little
proportionable
retirement
;
and
may
be
useful
when
they
are
in
the
hands
of
prudent
and
excellent
persons
.
SECT.
V.
What
significations
of
Repentance
are
to
be
accepted
by
the
Church
in
admission
of
Penitents
to
the
Communion
.
THis
inquiry
will
quickly
be
answered
,
when
we
consider
that
the
end
why
the
Church
enjoyns
publick
or
private
amends
respectively
to
any
convict
or
confessed
Criminal
,
she
only
does
it
as
a
Mother
and
a
Physician
to
souls
,
and
a
Minister
of
the
Divine
Pardon
,
and
the
Conductress
of
penitential
Processes
:
she
does
it
that
the
man
may
be
recovered
from
the
snare
of
the
enemy
,
that
she
may
destroy
the
work
of
the
Devil
,
that
the
sinner
may
become
a
good
Christian
:
and
therefore
the
Church
,
when
she
conducts
any
mans
repentance
,
is
bound
to
enjoyn
so
many
external
Ministeries
,
that
if
they
be
really
joyned
with
the
external
contrition
and
reformation
,
will
do
the
work
of
reconcilement
in
the
Court
of
heaven
.
The
Church
can
exact
none
but
what
she
can
see
or
some
way
take
external
notice
of
;
but
by
these
externals
intends
to
minister
to
the
internal
repentance
;
which
when
it
is
sufficiently
signified
by
any
ways
that
she
may
prudently
rely
upon
as
testimonies
and
ministeries
of
a
sufficient
internal
contrition
and
real
amends
,
she
can
require
no
more
,
and
she
ought
not
to
be
content
with
lesse
.
It
is
therefore
infinitely
unsafe
and
imprudent
to
receive
the
Confessions
of
Criminals
,
and
after
the
injunction
of
certain
cursory
penances
,
S.
Aug.
Serm.
34.
de
diversis
.
to
admit
them
to
the
Blessed
Sacrament
without
any
further
emendation
,
without
any
trial
of
the
sincerity
of
their
conversion
,
before
it
is
probable
that
God
hath
pardon'd
them
,
S.
Ambros.
in
Psal.
118.
in
haec
verba
.
Miserere
mei
secundum
eloquium
tuum
.
before
their
affections
to
sin
are
dead
,
before
the
spirit
of
mortification
is
entred
,
before
any
vice
is
exterminated
,
or
any
vertue
acquired
:
Such
a
loosnesse
of
discipline
is
but
the
image
of
repentance
(
whether
we
look
upon
it
as
it
is
described
in
Scripture
,
or
as
it
was
practised
by
the
Primitive
Church
)
which
at
least
is
a
whole
change
of
life
,
a
conversion
of
the
whole
man
to
God
.
And
it
is
as
bad
when
a
notorious
criminal
is
put
to
shame
one
day
,
for
such
a
sin
which
could
not
have
obtain'd
the
peace
of
the
Church
under
the
severity
and
strictness
of
fifteen
years
,
amongst
the
holy
Primitives
.
Such
publick
Ecclesiastical
penances
may
suffice
to
remove
the
scandal
from
the
Church
,
when
the
Church
will
be
content
upon
so
easie
terms
;
for
she
only
can
tell
what
will
please
her self
.
But
then
such
discipline
must
not
be
esteem'd
a
sufficient
ministery
of
repentance
,
nor
a
just
disposition
to
pardon
.
For
the
Church
ought
not
to
give
pardon
,
or
to
promise
the
peace
of
God
upon
terms
easier
than
God
himself
requires
;
and
therefore
when
repentance
comes
to
be
conducted
by
her
,
she
must
require
so
much
as
will
extinguish
the
sin
,
and
reform
the
man
,
and
make
him
and
represent
him
good
.
All
the
liberty
that
the
Church
hath
in
this
,
is
what
is
given
her
by
the
latitude
of
the
judgment
of
charity
;
and
yet
oftentimes
a
too
easie
judgment
is
the
greatest
uncharitableness
in
the
world
,
and
makes
men
confident
and
careless
and
deceiv'd
:
and
therefore
although
gentle
sentences
are
useful
when
there
is
danger
of
dispair
or
contumacy
,
yet
that
is
rather
a
palliation
of
a
disease
than
a
cure
;
and
therefore
the
method
must
be
chang'd
as
soon
as
it
can
,
and
the
severe
and
true
Sermons
of
the
Gospel
must
be
either
proclaimed
aloud
,
or
insinuated
prudently
and
secretly
,
and
men
be
taught
to
rely
upon
them
and
their
consequents
,
and
upon
nothing
else
;
for
they
will
not
deceive
us
.
But
the
corrupt
manners
of
men
,
and
the
corrupt
doctrines
of
some
Schools
,
have
made
it
almost
impossible
to
govern
souls
as
they
need
to
be
governed
.
The
Church
may
indeed
chuse
whether
she
will
impose
on
Criminals
any
exterior
significations
of
repentance
,
but
accept
them
to
the
Communion
upon
their
own
accounts
of
a
sincere
conversion
and
inward
contrition
;
but
then
she
ought
to
do
this
upon
such
accounts
as
are
indeed
real
and
sufficient
,
and
effective
and
allowed
;
that
is
,
when
she
can
understand
that
such
an
emendation
is
made
,
and
the
man
is
really
reformed
,
she
can
pronounce
him
pardoned
;
or
which
is
all
one
,
she
may
communicate
him
.
And
farther
yet
;
she
can
by
Sermons
declare
all
the
necessary
parts
of
repentance
,
and
the
conditions
of
pardon
,
and
can
pronounce
limited
and
hypothetical
or
conditional
pardons
;
concerning
which
the
penitent
must
take
care
that
they
do
belong
to
him
.
But
if
she
does
undertake
to
conduct
any
repentances
exteriously
,
it
is
to
very
little
purpose
to
do
it
any
way
that
is
not
commensurate
to
that
true
internal
repentance
which
is
effective
of
pardon
.
Indeed
every
single
act
of
penance
does
something
towards
it
;
but
why
something
should
be
enjoyned
that
is
not
sufficient
,
and
that
falls
infinitely
short
of
the
end
of
its
designation
,
though
the
Church
may
use
her
liberty
,
yet
it
is
not
easie
to
understand
the
reason
.
But
I
leave
this
to
the
consideration
of
those
who
are
concerned
in
Governments
publick
,
or
in
the
private
conduct
of
souls
,
to
whom
I
earnestly
and
humbly
recommend
it
;
and
I
add
this
only
,
that
when
the
Ancient
Churches
did
absolve
and
communicate
dying
penitents
,
though
but
newly
return'd
from
sin
,
they
did
it
de
benè
esse
,
or
with
a
hope
it
might
do
some
good
,
and
because
they
thought
it
a
case
of
necessity
,
and
because
there
was
no
time
left
to
do
better
:
but
when
they
did
as
well
as
they
could
,
they
could
not
tell
what
God
would
do
;
and
though
the
Church
did
well
,
it
may
be
it
was
very
ill
with
the
souls
departed
.
But
because
that
is
left
to
God
,
it
is
certain
some
things
were
done
upon
pious
confidence
and
venture
,
for
which
there
was
no
promise
in
the
Gospel
.
That
which
the
Church
is
to
take
care
of
is
,
that
all
her
children
be
sufficiently
taught
what
are
the
just
measures
of
preparation
and
worthy
disposition
to
these
Divine
mysteries
;
and
that
she
admits
none
,
of
whom
she
can
tell
that
they
are
not
worthy
;
such
as
are
notorious
adulterers
,
homicides
,
incestuous
,
perjurers
,
habitually
peevish
to
evil
effects
,
and
permanently
angry
(
for
this
I
find
reckoned
amongst
the
Primitive
Catalogues
of
persons
to
be
excluded
from
the
Communion
)
rapines
,
theft
,
sacriledge
,
Fulbert
.
Carnot
.
Ser.
2.
ad
Populum
.
false
witness
,
pride
,
covetousness
and
envy
.
It
would
be
hard
to
reduce
this
rule
to
practice
in
all
these
instances
,
unless
it
be
by
consent
and
voluntary
submission
of
penitent
persons
.
But
that
which
I
remark
is
this
:
that
Proud
persons
and
the
Covetous
,
the
Envious
and
the
Angry
were
esteemed
fit
to
be
excommunicate
;
that
is
,
infinitely
unfit
to
be
admitted
to
the
blessed
Sacrament
;
and
that
by
the
rules
of
their
discipline
they
were
to
do
many
actions
of
publick
and
severe
penance
and
mortifications
before
they
would
admit
them
.
Now
then
the
case
is
this
.
They
did
esteem
more
things
to
be
requir'd
to
the
integrity
of
repentance
,
and
God
not
to
be
so
soon
reconcil'd
,
and
the
Devil
not
soon
dispossess'd
,
and
mens
resolutions
not
so
fit
to
be
trusted
,
and
more
to
be
required
to
pardon
than
confession
and
the
pronouncing
absolution
;
all
this
otherwise
than
we
do
,
and
therefore
so
long
as
they
did
conduct
repentances
;
they
requir'd
it
as
it
should
be
;
being
sure
that
no
repentance
that
was
joyned
with
hope
and
charity
could
be
too
much
,
but
it
might
quickly
be
too
little
;
and
therefore
although
the
Church
may
take
as
little
as
she
please
for
a
testimonial
of
repentance
,
and
suppose
the
rest
is
right
though
it
be
not
signified
;
yet
when
she
either
in
publick
or
in
private
is
to
manage
repentances
she
must
use
no
measure
,
but
that
which
will
procure
pardon
,
and
extinguish
both
the
guilt
and
dominion
of
sin
.
The
first
may
be
of
some
use
in
government
;
but
of
little
avail
to
souls
,
and
to
their
eternal
interest
:
therefore
in
the
first
she
may
use
her
liberty
and
give
her self
measures
,
in
the
latter
she
hath
no
other
but
what
are
given
her
by
the
nature
of
repentance
,
and
its
efficacy
and
order
to
pardon
,
and
the
designs
of
God
,
for
the
reformation
of
our
souls
and
the
extermination
of
sin
.
SECT.
VI.
Whether
may
every
Minister
of
the
Church
and
Curate
of
Souls
reject
impenitent
persons
,
or
any
criminals
from
the
holy
Sacrament
,
until
themselves
be
satisfied
of
their
repentance
and
amends
?
SEparation
of
sinners
from
the
Blessed
Sacrament
was
either
done
upon
confession
and
voluntary
submission
of
the
penitent
;
or
by
publick
conviction
and
notoreity
.
Every
Minister
of
religion
can
do
the
first
,
for
he
that
submits
to
my
judgment
,
does
choose
my
sentence
;
and
if
he
makes
me
Judge
,
he
is
become
my
subject
in
a
voluntary
Government
:
and
therefore
I
am
to
judge
for
him
when
it
is
fit
that
he
should
communicate
:
only
,
if
when
he
hath
made
me
Judge
,
he
refuses
to
obey
my
counsel
,
he
hath
dissolved
my
Government
,
and
therefore
will
receive
no
further
benefit
by
me
.
*
But
concerning
the
latter
of
these
;
a
separation
upon
publick
conviction
or
notoreity
;
that
requires
an
authority
that
is
not
precarious
and
changeable
.
Now
this
is
done
two
waies
;
either
by
authority
forbidding
,
or
by
authority
restraining
and
compelling
;
that
is
,
by
the
word
of
our
proper
ministry
,
disswading
him
that
is
unworthy
from
coming
,
and
threatning
him
with
Divine
judgments
if
he
does
come
;
or
else
rejecting
of
him
,
in
case
that
he
fears
not
those
threatnings
,
but
persists
in
his
desires
of
having
it
.
Now
of
the
first
of
these
,
every
Minister
of
the
Word
and
Sacraments
is
a
competent
Minister
;
for
all
that
minister
to
souls
are
to
tell
them
of
their
dangers
,
and
by
all
the
effects
of
their
office
to
present
them
pure
and
spotless
unto
God
;
the
Seers
must
take
care
that
the
people
may
see
;
lest
by
their
blindness
they
fall
into
the
bottomless
pit
.
And
when
the
Curates
of
souls
have
declared
the
will
of
God
in
this
instance
,
and
denounced
his
judgments
to
unworthy
Communicants
,
and
told
to
all
that
present
themselves
who
are
worthy
,
and
who
are
not
,
they
have
delivered
their
own
souls
;
all
that
remains
is
,
that
every
person
take
care
concerning
his
own
affairs
.
For
the
second
,
viz
denying
to
minister
to
Criminals
though
demanding
it
with
importunity
;
that
is
an
act
of
prudence
and
caution
in
some
cases
,
and
of
authority
in
others
.
When
it
is
matter
of
caution
,
it
is
not
a
punishment
but
a
medicine
;
according
to
those
excellent
words
of
S.
Cyprian
;
To
be
cast
out
(
viz.
;
for
a
time
,
from
the
Communion
)
is
a
remedy
and
a
degree
towards
the
recovery
of
our
spiritual
health
:
lib.
de
dupl
.
Martyr
.
and
because
it
is
no
more
;
it
cannot
be
pretended
to
be
any
mans
right
to
do
it
;
but
it
may
be
in
his
duty
when
he
can
;
but
therefore
this
must
depend
upon
the
consent
of
the
penitent
.
For
a
Physician
must
not
in
despite
of
a
man
cut
off
his
leg
to
save
his
life
:
the
sick
man
may
choose
whether
he
shall
or
no.
But
sometimes
it
is
an
act
of
authority
;
as
when
the
people
have
consented
to
such
a
discipline
,
or
when
the
secular
arm
by
assisting
the
Ecclesiastical
,
hath
given
to
it
a
power
of
mixt
jurisdiction
;
that
is
,
when
the
spiritual
power
of
paternal
regiment
which
Christ
hath
given
to
his
Ministers
the
supreme
Curates
,
is
made
operative
upon
the
persons
and
external
societies
of
men
.
Now
of
this
power
the
Bishops
are
the
prime
and
immediate
subjects
,
partly
under
Christ
,
and
partly
under
Kings
;
and
of
this
power
,
inferiour
Ministers
are
capable
by
delegation
,
open
and
notorious
evil
livers
by
whom
the
Congregation
is
offended
,
and
those
between
whom
he
perceiveth
malice
and
hatred
to
reign
,
to
be
partakers
of
the
Lords
Table
.
In
the
first
,
the
case
is
of
notorious
Criminals
,
and
is
to
be
understood
of
a
notoreity
of
Law
;
and
in
this
the
Curate
is
but
a
publisher
of
the
Judges
sentence
:
In
the
second
,
the
Criminal
is
ipso
facto
excommunicate
;
and
therefore
in
this
the
Curate
is
but
the
Minister
of
the
Sentence
of
the
Law
,
or
at
least
hath
a
delegate
authority
to
pass
the
Churches
Sentence
in
a
matter
that
is
evident
.
But
this
is
seldom
practised
otherwise
than
by
rejecting
such
persons
by
way
of
denunciation
of
the
divine
Judgments
;
and
if
it
be
so
understood
,
the
Curate
hath
done
his
duty
which
God
requires
;
and
I
believe
the
Laws
of
England
will
suffer
him
to
do
no
more
by
his
own
authority
.
But
this
is
to
be
reduced
to
practice
by
the
following
measures
.
1.
Every
man
is
to
be
presumed
fit
,
that
is
not
known
to
be
unfit
;
and
he
that
is
not
a
publi●k
Criminal
,
is
not
to
be
suppos'd
unworthy
to
Communicate
.
It
may
be
he
is
;
but
that
himself
only
knows
,
and
he
can
only
take
care
;
but
no
man
is
to
be
prejudiced
by
imperfect
and
disputable
principles
,
by
conjectures
and
other
mens
measures
,
by
the
rules
of
Sects
and
separate
Communities
:
2.
No
man
may
be
separated
from
the
Communion
for
any
private
sin
,
vehemently
or
lightly
suspected
.
This
censure
must
not
pass
but
when
the
crime
is
manifest
and
notorious
;
that
is
,
when
it
is
delated
and
convict
in
any
publick
Assembly
,
Civil
or
Ecclesiastical
,
or
is
evident
to
a
Multitude
,
or
confessed
.
This
is
the
express
Doctrine
of
the
Church
in
St.
Austin's
time
,
&
de
Medicin●
poenit
.
super
illud
1
Cor.
5.
si
quis
frater
.
who
affirms
that
the
Ecclesiasticks
have
no
power
to
make
separations
of
sinners
not
confessed
nor
convict
.
And
besides
many
others
it
relies
upon
this
prudential
consideration
which
Linwood
hath
well
observed
;
[
Every
Christian
hath
a
right
in
the
receiving
the
Eucharist
,
]
3.
Every
sinner
that
hath
been
convict
,
or
hath
confessed
,
and
affirms
himself
to
be
truly
penitent
,
is
to
be
believed
,
where
by
the
Laws
of
the
Church
he
is
not
bound
to
passe
under
any
publick
discipline
:
For
no
man
can
tell
but
that
he
says
true
;
and
because
every
degree
of
repentance
is
accepted
to
some
dispositions
and
proportions
of
pardon
,
and
God
hath
not
told
us
the
just
period
of
his
being
reconcil'd
,
and
his
mercy
is
divisible
as
our
return
,
and
unknown
to
us
;
he
that
knows
that
without
repentance
he
eats
damnation
,
and
professes
upon
that
very
account
that
he
is
penitent
,
may
be
taught
as
many
more
things
as
the
Curate
please
,
or
as
he
is
supposed
to
need
;
but
must
not
be
rejected
from
the
Holy
Communion
,
if
he
cannot
be
perswaded
.
●or
this
judgment
is
secret
,
and
is
to
pass
between
God
and
the
soul
alone
;
for
because
no
man
can
tell
,
no
man
can
judge
;
and
the
Curate
who
knows
not
how
it
is
,
cannot
give
a
definite
sentence
.
4.
But
if
there
come
any
accidental
obligation
upon
Criminals
;
as
if
by
the
Laws
of
a
Church
to
which
they
are
subjected
,
it
be
appointed
they
shall
give
publick
evidence
and
amends
,
they
are
to
be
judg'd
by
those
measures
,
and
are
not
to
be
restor'd
ordinarily
,
5.
It
is
lawful
for
the
Guides
of
souls
to
admit
to
the
Communion
such
persons
whom
they
believe
not
to
be
fit
and
worthily
prepared
,
if
they
will
not
be
perswaded
to
retire
:
It
is
evident
in
the
case
of
Kings
and
all
Supream
Powers
,
and
great
Communities
,
and
such
who
being
rejected
will
be
provok'd
into
malice
and
persecution
.
Such
indeed
the
Church
sometimes
tolerates
,
lest
being
provoked
they
disturbe
the
people
of
God
:
but
what
does
it
profit
them
not
to
be
cast
out
of
the
Assemblies
of
the
godly
,
if
they
deserve
to
be
cast
out
?
To
deserve
ejection
is
the
highest
evil
;
and
to
no
purpose
is
he
mingled
in
the
Congregations
of
the
faithful
,
who
is
excluded
from
the
society
of
God
,
and
the
mystical
body
of
Christ
.
]
And
it
is
also
evident
in
the
Societies
of
the
Church
,
which
we
know
by
the
words
of
Christ
and
by
experience
are
a
mixt
multitude
:
And
since
the
Scripture
does
not
exempt
a
secret
sinner
from
the
Communion
,
why
wilt
thou
endeavour
to
except
him
?
It
is
St.
Austins
argument
.
And
who
shall
rej●ct
every
man
that
he
believes
to
be
proud
,
S.
Aug.
homil.
50.
c.
9.
or
covetous
,
or
envious
?
Who
shall
define
pride
,
or
convince
a
single
person
of
a
proud
heart
,
or
of
his
latent
envy
?
and
who
shall
give
rules
by
which
every
single
man
that
is
to
blame
can
be
convinc'd
of
covetousnesse
?
If
it
be
permitted
to
the
discretion
of
the
Parish
Priest
,
you
erect
a
gibbet
and
a
rack
by
which
he
shall
be
enabled
to
torment
any
man
;
and
you
give
him
power
to
slander
or
reproach
all
his
neighbours
;
if
you
go
about
to
give
him
measures
you
shall
never
do
it
wisely
or
piously
;
for
no
rules
can
be
sufficient
to
convince
any
proud
man
;
and
if
you
make
the
Parish
Curate
judge
of
these
rules
,
you
had
as
good
leave
it
to
his
discretion
;
for
he
will
use
them
as
he
please
:
and
after
all
,
you
shall
never
have
all
the
people
good
;
and
if
not
,
you
shall
certainly
have
them
hypocrites
;
and
therefore
it
cannot
be
avoided
,
but
unfit
persons
will
be
admitted
:
for
since
the
Kingdom
of
Grace
is
within
us
.
and
Gods
chosen
ones
are
his
secret
ones
,
and
he
only
knows
who
are
his
,
it
will
be
strange
that
visible
Sacraments
should
be
given
only
to
an
invisible
Society
:
and
after
all
,
if
to
communicate
evil
men
be
unavoidable
,
it
cannot
be
unlawful
.
I
do
not
say
that
persons
unprepar'd
may
come
;
for
they
ought
not
,
and
if
they
do
,
they
die
for
it
:
but
I
say
,
if
they
will
come
it
is
at
their
peril
,
and
to
no
mans
prejudice
but
their
own
,
if
they
be
plainly
and
severely
admonished
of
their
duty
and
their
danger
;
and
therefore
that
every
man
must
judge
of
his
own
case
with
very
great
severity
and
●ear
,
even
then
when
the
Guides
of
souls
must
judge
with
more
gentlenes●
and
an
easier
charity
;
when
we
must
suspect
our
little
faults
to
be
worse
than
they
seem
,
and
our
n●gligences
more
inexcusable
,
and
sear
a
sin
when
there
is
none
,
and
are
ready
to
accuse
our selves
for
every
indiscretion
,
an●
think
no
repent●nce
great
enough
for
the
foulnesse
of
〈◊〉
sin●
,
and
at
the
same
time
when
we
judge
for
oth●●s
,
we
ought
to
esteem
their
certain
good
th●ng●
better
than
they
do
,
and
their
certain
evils
less●
,
and
their
disputable
good
things
certain
,
and
●h●ir
u●certain
evils
none
at
all
,
or
very
excusable
.
And
●herefore
it
was
to
very
great
purpose
that
th●
Apost●e
gave
command
,
that
eve●y
man
should
examine
hims●lf
and
so
let
him
ea●
[
*
](A64145-e29670-b)
*
In
hâc
ergo
poenitentiâ
majorem
quisque
in
se
severit●tem
debet
exercere
ut
à
seipso
judicatus
non
judicetur
à
Deo
,
sicut
idem
Apostolus
ait
.
Si
enim
nos
judicaremus
,
à
Domino
non
judicaremur
.
Ascendat
itaque
homo
adversum
se
tribunal
mentis
suae
,
si
timet
illud
quod
oportet
nos
exhiberi
ante
tribunal
Christi
,
ut
illud
recipiat
Unusquisque
quod
per
corpus
gessit
,
sive
bonum
,
sive
malum
;
constituat
se
ante
faciem
suam
ne
hoc
ei
postea
fiat
.
Nam
minatur
hoc
Deus
peccatori
,
dicens
,
arguam
te
,
&
statuam
te
ante
faciem
tuam
.
Atque
ita
constituto
in
corde
judicio
,
adsit
accusatrix
cogitatio
,
testis
conscientia
,
carnifex
timor
.
Inde
quidam
sanguis
animi
consitentis
per
lachrymas
profluat
.
Postremò
ab
ipsa
mente
talis
sententia
proferatur
,
ut
se
indignum
homo
judicet
participatione
corporis
&
sanguinis
Domini
:
ut
qui
separari
à
regno
coelorum
timet
per
ultimam
sententiam
summi
Judicis
,
per
Ecclesiasticam
disciplinam
à
Sacramento
coelestis
panis
interim
separetur
.
Versetur
ante
oculos
imago
futuri
judicii
,
ut
cum
alii
accedunt
ad
altare
Dei
,
quo
ipse
non
accedit
,
cogitet
quàm
sit
contremiscenda
illa
poena
,
quâ
percipientibus
aliis
vitam
aeternam
,
alii
in
mortem
praecipitantur
aeternam
.
S.
August
.
homil.
50.
c.
9.
,
that
is
,
let
it
be
done
as
it
may
be
done
thorowly
;
l●t
him
do
it
whose
case
it
is
,
and
who
is
most
concerned
that
it
be
done
well
;
let
it
be
done
so
that
it
may
not
be
allayed
and
lessened
by
the
judgment
of
charity
;
and
therefore
let
a
man
do
it
himself
:
For
when
the
Curate
comes
to
do
it
,
he
cannot
do
it
well
,
unless
he
do
it
with
mercy
;
for
he
must
make
abatements
,
which
the
sinners
case
does
not
often
need
in
order
to
his
reconciliation
and
returns
to
God
,
where
severity
is
much
better
than
gentle
sentences
.
But
the
Minister
of
Religion
must
receive
in
some
cases
such
persons
who
ought
not
to
come
,
and
who
should
abstain
when
themselves
give
righteous
judgment
upon
themselves
.
For
if
it
be
lawful
for
Christian
people
to
communicate
with
evil
persons
,
it
is
lawful
for
Christian
Priests
to
minister
it
;
it
being
commanded
to
the
people
in
some
cases
to
withdraw
themselves
from
a
Brother
that
walks
inordinately
;
but
no
where
commanded
,
that
a
Minister
of
Religion
shall
refuse
to
give
it
to
him
that
requires
it
,
and
is
within
the
Communion
of
the
Church
,
and
is
not
yet
as
an
heathen
and
a
publican
:
and
it
is
evident
,
that
in
the
Churches
of
Corinth
the
Communion
was
given
to
persons
who
for
unworthiness
fell
under
the
divine
anger
;
and
yet
no
man
was
reprov'd
but
the
unworthy
Communicants
,
and
themselves
only
commanded
to
take
care
of
it
.
For
he
that
says
the
people
may
not
communicate
with
wicked
persons
,
falls
into
the
errour
of
the
Donatists
,
which
St.
Austin
and
others
have
infinitely
confuted
;
but
he
that
says
the
people
may
,
ought
not
to
deny
but
that
the
Priest
may
;
and
if
he
may
communicate
with
him
,
it
cannot
be
denied
but
he
may
minister
to
him
.
But
this
was
the
case
of
the
Sons
of
Israel
,
who
did
eat
Manna
,
and
drank
of
the
rock
[
*
](A64145-e29740-b)
*
Quemadmodum
tu
comedis
Christi
corpus
,
sic
illi
Manna
;
&
quomodo
tu
bibis
sanguinem
sic
illi
aquam
ex
petrâ
.
S.
Chrysost.
homil.
18.
in
2
Corinth
.
;
and
yet
that
rock
was
Christ
,
and
that
Manna
was
also
his
Sacrament
,
and
yet
with
many
of
these
God
was
angry
,
and
they
fell
in
the
wildernesse
.
And
if
Baptism
was
given
as
soon
as
ever
men
were
converted
,
in
the
very
day
of
their
change
,
and
that
by
the
Apostles
themselves
,
and
yet
the
same
Christ
is
there
consigned
and
exhibited
;
we
may
remember
that
in
Scripture
we
find
no
difference
in
the
two
Sacraments
as
to
this
particular
.
But
in
this
there
needs
not
much
to
be
said
;
they
that
think
things
can
be
otherwise
,
and
have
tried
,
have
declar'd
to
all
the
world
by
the
event
of
things
,
that
although
the
guides
of
souls
may
by
wise
and
seasonable
discourses
persuade
and
prevail
with
some
few
persons
,
yet
no
man
can
reform
the
world
;
and
if
all
were
rejected
whose
life
does
not
please
the
Curate
,
some
will
not
care
,
and
will
let
it
quite
alone
;
and
others
that
do
care
,
will
never
the
more
be
mended
,
but
turn
hypocrites
;
and
they
are
the
worst
of
men
,
but
most
readily
communicated
:
Some
other
evils
do
also
follow
;
and
when
we
have
reckoned
schisms
,
partialities
,
reproaches
,
Bullinger
ad
Bezam
.
animosities
and
immortal
hatreds
between
Priest
and
People
,
we
have
not
reckon'd
the
one
half
.
6.
When
to
separate
Criminals
can
be
prudent
and
useful
,
and
is
orderly
,
limited
,
and
legal
,
it
ought
not
to
be
omitted
[
*
](A64145-e29830-b)
*
Quantum
ruboris
civitari
turpiter
se
gorendo
incusserunt
,
tantum
laudis
gravitèr
puniti
adferant
.
Valer.
Max.
upon
any
consideration
,
because
it
is
the
sinews
and
whole
strength
of
Ecclesiastical
discipline
,
and
is
a
most
charitable
ministery
to
souls
,
and
brings
great
regard
to
the
holy
Sacrament
,
and
produces
reverence
in
the
Communicants
,
and
is
a
deletery
to
sin
,
and
was
the
perpetual
practice
of
the
best
Ages
of
the
Church
,
and
was
blest
with
an
excellent
corresponding
piety
in
their
Congregations
;
[
(a)
](A64145-e29880-b)
(a)
De
lapsis
&
lib.
3.
ep.
15.
,
S.
Basil
[
(b)
](A64145-e29920-b)
(b)
Epist.
ad
Amphil.
c.
2.84.85
.
,
S.
Chrysostom
[
(c)
](A64145-e29950-b)
(c)
Non
parva
vobis
imminet
ultio
,
si
quem
cujuspiam
conscium
nequitiae
,
hujus
mensae
participem
concedatis
,
sanguis
ejus
de
vestris
manibus
exquiretur
.
S.
Chrysost.
homil.
60.
ad
pop.
Antioch
.
,
and
divers
others
,
call
upon
Prelates
and
people
to
exercise
and
undergo
respectively
this
Ecclesiastical
discipline
.
1
Cor.
5.11
.
2
Thess.
3.6
.
with
such
a
one
not
to
eat
;
and
withdraw
from
such
a
one
,
for
there
is
no
accord
between
Christ
and
Belial
,
between
a
Christian
and
a
Heathen
or
an
Unbeliever
;
that
is
,
one
who
is
thrust
into
the
place
and
condition
of
an
Infidel
,
and
give
n●t
th●t
which
is
holy
unto
Dogs
.
2.
But
if
he
be
within
the
Communion
of
the
Church
,
and
yet
a
Criminal
,
not
delated
,
not
convict
,
not
legally
condemned
;
and
yet
privately
known
to
be
such
,
or
publickly
suspected
and
scandalous
;
the
Minister
of
Religion
must
separate
him
by
the
word
of
his
ministry
,
and
tell
him
his
danger
,
and
use
all
the
means
he
can
to
bring
him
to
repentance
and
amends
before
he
admits
him
;
if
the
Minister
of
Religion
omits
this
duty
,
he
fals
und●r
the
curse
threatned
by
God
in
the
Prophet
,
does
not
warn
him
,
if
he
does
not
speak
to
the
wicked
to
give
him
warning
to
save
his
life
;
his
blood
shall
be
upon
him
.
3.
If
there
be
a
regular
jurisdiction
established
,
and
this
spiritual
authority
be
backed
with
the
secular
,
it
must
be
used
according
to
the
measures
of
its
establishment
,
and
for
the
good
of
the
Church
in
general
,
and
of
the
sinner
in
particular
;
that
is
,
although
the
person
be
not
as
a
heathen
,
and
excommunicate
by
the
Churches
sentence
,
yet
he
must
be
rejected
for
a
time
,
and
thrust
into
repentance
and
measures
of
satisfaction
,
and
as
he
must
not
refuse
,
so
must
not
the
Minister
of
the
Sacrament
otherwise
admit
him
;
and
in
this
sense
it
was
that
S.
Chrysostom
said
,
he
would
rather
lose
his
life
,
than
admit
unworthy
men
to
the
Lords
Table
.
7.
But
because
piety
hath
suffer'd
shipwrack
;
and
all
discipline
h●th
been
lost
in
t●e
storm
,
and
good
manne●s
have
been
thrown
over
board
;
the
best
remedy
in
the
world
that
yet
remains
and
is
in
use
amongst
the
most
p●ous
sons
and
daughters
of
the
Church
,
is
that
they
would
conduct
their
repentance
by
the
continual
advices
and
ministery
of
a
spiritual
guide
;
for
by
this
alone
or
principally
,
was
the
primitive
piety
a●d
repentances
advanced
to
the
excellency
which
we
often
admire
but
seldom
imitate
,
and
the
event
will
be
,
that
besides
we
shall
be
guided
in
the
wayes
of
holiness
in
general
,
we
shall
be
at
peace
as
to
the
times
and
manner
of
receiving
the
holy
Sacrament
,
our
penitential
abstentions
and
season●ble
returns
:
and
we
sh●ll
not
so
frequently
feel
the
effects
of
the
Divine
anger
upon
our
persons
as
a
reproach
of
our
folly
,
a●d
the
punishment
of
our
unworthy
receiving
the
Divine
mysteries
.
And
this
was
earnestly
advised
and
pressed
upon
their
people
by
the
holy
Fathers
,
who
had
as
great
experience
in
their
conduct
,
as
they
had
zeal
for
the
good
of
souls
[
Let
no
man
say
;
I
repent
in
private
;
I
repent
before
God
in
secret
.
God
who
alone
does
pardon
,
does
know
that
I
am
contrite
in
heart
.
For
was
it
in
vain
,
was
it
said
to
no
purpose
;
whatsoever
ye
shall
loose
in
earth
shall
be
loosed
in
heaven
?
we
evacuate
the
Gospel
of
God
,
we
frustrate
the
words
of
Christ
]
so
S.
Austin
.
[
And
therefore
when
a
man
hath
spoken
the
sentence
of
the
most
severe
medicine
,
]
Concerning
this
thing
,
I
shall
never
think
it
fit
to
dispute
,
for
there
is
nothing
to
inforce
it
,
but
enough
to
perswade
it
,
but
he
that
tries
,
will
find
the
benefit
of
it
himself
,
and
will
be
best
able
to
tell
it
to
all
the
world
.
SECT.
VII
.
Penitential
Soliloquies
,
Ejaculations
,
Exercises
,
and
preparatory
Prayers
to
be
us'd
in
all
the
days
of
preparation
to
the
Holy
Sacrament
.
I.
ALmighty
and
eternal
God
,
the
fountain
of
all
vertue
,
the
support
of
all
holy
hope
,
the
Author
of
pardon
,
of
life
,
and
of
salvation
;
thou
art
the
comforter
of
all
that
call
upon
thee
;
thou
hast
concluded
all
under
sin
,
that
thou
mightest
have
mercy
upon
all
:
Look
upon
me
O
God
,
and
have
pity
on
me
lying
in
my
blood
and
misery
,
in
my
shame
and
in
my
sins
,
in
the
fear
and
guilt
of
thy
wrath
,
in
the
shadow
of
death
,
and
in
the
gates
of
hell
.
I
confesse
to
thee
O
God
what
thou
knowest
already
;
but
I
confesse
it
to
manifest
thy
justice
,
and
to
glorifie
thy
mercy
who
hast
spared
me
so
long
,
●hat
I
am
guilty
of
the
vilest
and
basest
follies
which
usually
dishonour
the
fools
and
the
worst
of
the
sons
of
men
.
II.
I
have
been
proud
and
covetous
,
envious
and
lustful
,
angry
and
greedy
,
indevout
and
irreligious
;
restless
in
my
passions
,
sensual
and
secular
,
but
hating
wise
counsels
,
and
soon
weary
of
the
Offices
of
a
holy
Religion
.
I
cannot
give
an
account
of
my
time
,
and
I
cannot
reckon
the
sins
of
my
tongue
.
My
crimes
are
intolerable
,
and
my
imperfections
shameful
,
and
my
omissions
innumerable
;
and
what
shall
I
do
O
thou
preserver
of
men
?
I
am
so
vile
that
I
cannot
express
it
,
so
sinful
that
I
am
hateful
to
my self
,
and
much
more
abominable
must
I
needs
be
in
thy
eyes
.
I
have
sinn'd
against
thee
without
necessity
,
sometimes
without
temptation
,
only
because
I
would
sin
,
and
would
not
delight
in
the
ways
of
peace
:
I
have
been
so
ingrateful
,
so
foolish
,
so
unreasonable
,
that
I
have
put
my
own
eyes
out
,
that
I
might
with
confidence
and
without
fear
sin
against
so
good
a
God
,
so
gracious
a
Father
,
so
infinite
a
Power
,
so
glorious
a
Majesty
,
so
bountiful
a
Patron
,
and
so
mighty
a
Redeemer
,
that
my
sin
is
grown
shameful
and
aggravated
even
to
amazement
.
I
can
say
no
more
,
I
am
asham'd
,
O
God
,
I
am
amaz'd
,
I
am
confounded
in
thy
presence
.
III.
But
yet
O
God
thou
art
the
healer
of
our
breaches
,
and
the
lifter
up
of
our
head
;
and
I
must
not
despair
;
and
I
am
sure
thy
goodness
is
infinite
,
and
thou
dost
not
delight
in
the
death
of
a
sinner
;
and
my
sins
,
though
very
great
,
are
infinitely
less
than
thy
mercies
,
which
thou
hast
revealed
to
all
penitent
and
returning
sinners
in
Jesus
Christ
.
I
am
not
worthy
to
look
up
to
heaven
;
but
be
thou
pleased
to
look
down
into
the
dust
,
and
lift
up
a
sinner
from
the
dunghil
;
let
me
not
perish
in
my
folly
,
or
be
consumed
in
thy
heavy
displeasure
.
Give
me
time
and
space
to
repent
;
and
give
me
powers
of
Grace
and
aids
of
thy
spirit
;
that
as
by
thy
gift
and
mercy
I
intend
to
amend
whatsoever
is
amiss
,
so
I
may
indeed
have
grace
and
power
faithfully
to
fulfil
the
same
.
Inspire
me
with
the
spirit
of
repentance
and
mortification
,
that
I
may
always
fight
against
my
sins
till
I
be
more
than
conquerour
.
Support
me
with
a
holy
hope
,
confirm
me
with
an
excellent
,
operative
,
and
unreprovable
faith
,
and
enkindle
a
bright
and
a
burning
charity
in
my
soul
:
Give
me
patience
in
suffering
,
severity
in
judging
and
condemning
my
sin
,
and
in
punishing
the
sinner
,
that
judging
my self
,
I
may
not
be
condemned
by
thee
;
that
mourning
for
my
sins
,
may
rejoyce
in
thy
pardon
;
that
killing
my
sin
,
I
may
live
in
righteousness
;
that
denying
my
own
will
,
I
may
always
perform
thine
;
and
by
the
methods
of
thy
Spirit
I
may
overcome
all
carnal
and
spiritual
wickednesses
,
and
walk
in
thy
light
,
and
delight
in
thy
service
,
and
perfect
my
obedience
,
and
be
wholly
delivered
from
my
sin
,
and
for
ever
preserved
from
thy
wrath
,
and
at
last
passe
on
from
a
certain
expectation
to
an
actual
fruition
of
the
glories
of
thy
Kingdom
,
through
Jesus
Christ
our
Lord.
Amen
,
Amen
,
Amen
.
1.
I
am
in
thy
sight
O
Lord
a
polluted
person
;
sin
like
a
crust
of
leprosie
hath
overspread
me
:
I
am
a
scandal
to
others
,
a
shame
to
my self
,
a
reproach
to
my
relations
,
a
burden
to
the
earth
,
a
spot
in
the
Church
,
and
deserve
to
be
rejected
and
scorn'd
by
thee
.
2.
But
this
O
God
I
cannot
bear
:
It
is
just
in
thee
to
destroy
me
;
but
thou
delightest
not
in
that
:
I
am
guilty
of
death
;
but
thou
lovest
rather
that
I
should
live
.
3.
O
let
the
cry
of
thy
Sons
blood
,
who
offers
an
eternal
Sacrifice
to
thee
,
speak
on
my
behalf
,
and
speak
better
things
than
the
blood
of
Abel
.
4.
My
conscience
does
accuse
me
,
the
Devils
rejoyce
in
my
fall
and
aggravate
my
crimes
,
already
too
great
;
and
thy
holy
Spirit
is
grieved
by
me
:
But
my
Saviour
Jesus
died
for
me
,
and
thou
pittiest
me
,
and
thy
holy
Spirit
still
calls
upon
me
,
and
I
am
willing
to
come
;
but
I
cannot
come
unlesse
thou
drawest
me
with
the
cords
of
love
.
5.
O
draw
me
unto
thee
by
the
Arguments
of
charity
,
by
the
endearments
of
thy
mercies
,
by
the
order
of
thy
providence
,
by
the
hope
of
thy
promises
,
by
the
sense
of
thy
comforts
,
by
the
conviction
of
my
understanding
,
by
the
zeal
and
passion
of
holy
affections
,
by
an
unreprovable
faith
and
an
humble
hope
,
by
a
religious
fear
and
an
increasing
love
,
by
the
obedience
of
precepts
and
efficacy
of
holy
example
,
by
thy
power
and
thy
wisdom
,
by
the
love
of
thy
Son
and
the
grace
of
thy
Spirit
:
Draw
me
O
God
,
and
I
will
run
after
thee
,
and
the
sweetnesses
of
thy
precious
ointments
.
6.
I
am
not
worthy
O
Lord
,
I
am
not
worthy
to
come
into
thy
presence
,
much
less
to
eat
the
flesh
of
the
Sacrificed
Lamb
:
For
my
sins
,
O
Blessed
Saviour
Jesus
,
went
along
in
confederation
with
the
High
Priests
,
in
treachery
with
Judas
,
in
injustice
with
Pilate
,
in
malice
with
the
people
.
7.
My
sins
and
the
Jews
crucified
thee
;
my
hypocrisie
was
the
kiss
that
betrai'd
thee
;
my
covetous
and
ambitious
desires
were
the
thorns
that
pricked
thy
sacred
head
;
my
vanity
was
the
knee
that
mocked
thee
;
my
lusts
disrobed
thee
,
and
made
thee
naked
to
shame
and
cruel
scourgings
;
my
anger
and
malice
,
my
peevishness
and
revenge
,
were
the
bitter
gall
which
thou
did●t
taste
;
my
bitter
words
and
cursed
speaking
were
the
vinegar
which
thou
didst
drink
;
and
my
scarlet
sins
made
for
thee
a
purple
robe
of
mockery
and
derision
;
and
where
shall
I
vile
wretch
appear
,
who
have
put
my
Lord
to
death
,
and
expos'd
him
to
an
open
shame
,
and
crucified
the
Lord
of
Life
?
8.
Where
should
I
appear
but
before
my
Saviour
,
who
died
for
them
that
have
murdered
him
,
who
hath
lov'd
them
that
hated
him
,
who
is
the
Saviour
of
his
enemies
,
and
the
life
of
the
dead
,
and
the
redemption
of
captives
,
and
the
advocate
for
sinners
,
and
all
that
we
do
need
,
and
all
that
we
can
desire
?
9.
Grant
that
in
thy
wounds
I
may
finde
my
safety
,
in
thy
stripes
my
cure
,
in
thy
pain
my
peace
,
in
thy
cross
my
victory
,
in
thy
resurrection
my
triumph
,
and
a
crown
of
righteousness
in
the
glories
of
thy
eternal
Kingdom
.
Amen
,
Amen
.
S.
Austins
penitential
Prayer
.
Before
thy
eyes
,
O
gracious
Lord
,
we
bring
our
crimes
;
before
thee
we
expose
the
wounds
of
our
bleeding
souls
.
That
which
we
suffer
is
but
little
;
but
that
which
we
deserve
is
intolerable
:
We
fear
the
punishment
of
our
sins
,
but
cease
not
pertinaciously
to
proceed
in
sinning
:
Our
weakness
is
sometimes
smitten
with
thy
rod
,
but
our
iniquity
is
not
changed
;
our
grieved
mind
is
troubled
,
but
our
stiff
neck
is
not
bended
with
the
flexures
of
a
holy
obedience
;
our
life
spends
in
vanity
and
trouble
,
but
amends
it self
in
nothing
:
When
thou
smitest
us
,
then
we
confess
our
sin
;
but
when
thy
visitation
is
past
,
then
we
forget
that
we
have
wept
:
When
thou
stretchest
forth
thy
hand
,
then
we
promise
to
do
our
duty
;
but
when
thou
takest
off
thy
hand
,
we
perform
no
promises
:
If
thou
strikest
,
we
cry
to
thee
to
spare
us
;
but
when
thou
sparest
,
we
again
provoke
thee
to
strike
us
.
Thus
O
God
the
guilty
confess
before
thee
;
and
unless
thou
givest
us
pardon
,
it
is
but
just
that
we
perish
:
But
O
Almighty
God
our
Father
,
grant
to
us
what
we
ask
,
even
though
we
deserve
it
not
;
for
thou
madest
us
out
of
nothing
,
else
we
had
not
any
power
to
ask
.
]
Pardon
us
,
O
gracious
Father
,
and
take
away
all
our
sin
,
and
destroy
the
work
of
the
Devil
;
and
let
the
enemy
have
no
part
nor
portion
in
us
;
but
acknowledg
the
work
of
thy
own
hands
,
the
price
of
thy
own
blood
,
the
sheep
of
thy
own
fold
,
the
members
of
thy
own
body
,
the
purchase
of
thine
own
inheritance
;
and
make
us
to
be
what
thou
hast
commanded
;
give
unto
us
what
thou
hast
designed
for
us
;
enable
us
for
the
work
thou
hast
injoin'd
us
,
and
bring
us
to
the
place
which
thou
hast
prepared
for
us
by
the
blood
of
the
everlasting
Covenant
,
and
by
the
pains
of
the
Cross
,
and
the
glories
of
thy
Resurrection
,
O
blessed
and
most
glorious
Saviour
and
Redeemer
Jesus
.
Amen
.
CHAP.
IV.
Of
our
Actual
and
Ornamental
Preparation
to
the
Reception
of
the
Blessed
Sacrament
.
SECT.
I.
HE
that
is
dressed
by
the
former
measures
is
always
worthy
to
communicate
;
S.
Cyprian
.
de
coenâ
Dom.
cap.
2.
to
whom
we
are
now
brought
by
significations
and
representments
corporal
.
But
then
as
we
here
receive
the
same
thing
as
there
,
though
after
a
less
perfect
manner
;
it
is
also
very
fit
we
should
have
here
the
same
,
that
is
,
a
heavenly
conversation
,
though
after
the
manner
of
men
living
upon
the
earth
.
It
is
true
,
that
the
blessed
souls
receive
Christ
always
,
and
they
live
accordingly
,
in
perpetual
uninterrupted
glorifications
of
his
name
,
and
conformities
to
his
excellencies
.
Ecce
panis
Angelorum
Factus
cibus
viatorum
.
Qui
nos
pascis
hic
mortales
,
Tuos
ibi
commensales
Cohaeredes
&
Sodales
Fac
Sanctorum
civium
.
Hymn
.
Eccles.
Here
we
receive
him
at
certain
times
,
and
at
such
times
we
should
make
our
conversation
coelestial
,
and
our
holiness
actual
,
when
our
addresses
are
so
;
so
that
in
our
actual
addresses
to
the
reception
of
these
divine
Mysteries
,
there
is
nothing
else
to
be
done
,
but
that
what
in
our
whole
life
is
done
habi●ually
,
at
that
time
be
done
actually
▪
No
man
is
fit
to
die
,
but
he
who
is
safe
if
he
dies
suddenly
;
and
yet
he
that
is
so
fitted
,
if
he
hears
the
noise
of
the
Bridegrooms
coming
,
will
snuff
his
lamp
,
and
stir
up
the
fire
,
and
apply
the
oyl
;
and
so
must
he
that
hath
warning
of
his
Communion
.
He
that
communicates
every
day
,
must
live
a
life
of
a
continual
Religion
;
and
so
must
he
who
in
any
sense
communicates
frequently
,
if
he
does
it
at
all
worthily
;
but
he
that
lives
carelesly
,
and
dresses
his
soul
with
the
beginnings
of
vertues
against
a
Communion
day
,
is
like
him
that
repents
not
till
the
day
of
his
death
;
if
it
succeeds
well
,
it
is
happy
for
him
;
but
if
it
does
not
,
he
may
blame
himself
for
being
confident
without
a
promise
.
Every
worthy
Communicant
must
prepare
himself
by
a
holy
life
,
by
mortification
of
all
his
sins
,
by
the
acquisition
of
all
Christian
graces
;
and
this
is
not
the
work
of
a
day
,
or
a
week
;
but
by
how
much
the
more
these
things
are
done
,
by
so
much
the
better
we
are
prepar'd
.
So
that
the
actual
addresse
and
proper
preparation
to
the
Blessed
Sacrament
is
indeed
an
inquiry
whether
we
are
habitually
prepar'd
;
that
is
,
whether
we
be
in
the
state
of
grace
;
whether
we
belong
to
Christ
,
whether
we
have
faith
and
charity
,
whether
we
have
repented
truly
.
If
we
be
to
communicate
next
week
,
or
it
may
be
to
morrow
,
these
things
cannot
be
gotten
to
day
,
and
therefore
we
must
stay
till
we
be
ready
.
And
if
by
our
want
of
preparation
we
be
compelled
for
the
s●ving
of
our
souls
,
and
lest
we
die
,
to
abstain
from
this
holy
feast
,
let
us
consider
what
our
case
would
be
if
this
should
be
the
last
coming
of
the
Brideg●oom
.
This
is
but
the
warning
of
that
;
this
is
but
his
last
coming
a
little
antedated
;
and
God
graciously
calls
us
now
to
be
prepared
here
,
that
we
may
not
be
unprepared
then
;
but
it
is
a
formidable
thing
to
be
thrust
out
when
we
see
others
enter
.
And
therefore
when
the
Masters
of
spiritual
life
call
upon
us
to
set
apart
a
day
,
or
two
,
or
three
,
for
preparation
to
this
holy
Feast
,
they
do
not
mean
that
any
man
who
on
the
Thursday
is
unfit
and
unworthy
,
should
be
fitted
to
communicate
on
Sunday
;
but
that
he
should
on
those
days
try
whether
he
be
or
no
,
and
pass
from
one
degree
of
perfection
to
a
greater
,
from
the
less
perfect
to
the
more
;
for
let
us
think
of
it
as
we
please
,
there
is
no
other
preparation
;
and
it
might
otherwise
seem
a
wonder
to
us
,
why
St.
Paul
who
particularly
speaks
of
it
,
and
indeed
the
whole
New
Testament
,
should
say
nothing
of
any
particular
preparation
to
this
holy
●east
;
but
only
gives
us
caution
that
we
do
not
receive
it
unworthily
,
but
gives
us
no
particular
rule
or
precept
but
this
one
,
that
a
man
should
examine
himself
,
and
so
let
him
eat
:
I
say
,
this
might
seem
very
strange
,
but
that
we
find
there
is
and
there
can
be
no
worthy
preparation
to
it
but
a
life
of
holiness
,
and
that
every
one
who
names
the
Lord
Jesus
should
depart
from
iniquity
;
and
therefore
,
that
against
the
day
of
Communion
there
is
nothing
peculiarly
and
signally
required
,
but
to
examine
our selves
,
to
see
if
all
be
right
in
the
whole
;
and
what
is
wanting
towards
our
proportion
of
perfection
and
ornament
,
to
supply
it
.
So
that
the
immediate
preparation
to
the
holy
Communion
can
have
in
it
but
three
parts
and
conjugations
of
duty
.
1.
An
examination
of
our
conscience
.
2.
An
actual
supply
of
such
actions
as
are
wanting
.
3.
Actual
devotion
,
and
the
exercise
of
special
graces
by
way
of
prayer
,
so
to
adorn
our
present
state
and
dispositions
.
SECT.
II.
Rules
for
Examination
of
our
Consciences
against
the
day
of
our
Communion
.
HOw
we
are
to
examine
our selves
concerning
such
states
of
life
and
conjugations
of
duty
as
are
properly
relative
to
the
great
and
essential
preparation
and
worthiness
to
communicate
,
I
have
already
largely
consider'd
[
*
](A64145-e30870-b)
*
Cap.
2.
:
Now
I
shall
add
such
practical
advices
which
may
with
advantage
minister
to
the
actual
reception
,
such
which
concern
the
immediate
preparatory
and
ornamental
address
;
that
we
may
reduce
the
former
Doctrine
to
action
and
exercise
against
that
time
;
and
this
will
serve
as
an
appendix
,
and
for
the
compleating
the
former
measures
.
1.
In
the
days
of
your
address
consider
the
greatness
of
the
work
you
go
about
;
that
it
is
the
highest
mystery
of
the
whole
Religion
you
handle
;
that
it
is
no
less
than
Christ
himself
in
Sacrament
that
you
take
;
that
as
sure
as
any
Christian
does
ever
receive
the
Spirit
of
God
,
so
sure
every
good
man
receives
Christ
in
the
Sacrament
;
that
to
receive
Christ
in
Sacrament
is
not
a
diminution
or
lessening
of
the
blessing
;
it
is
a
real
communion
with
him
,
to
all
material
events
of
blessing
and
holiness
;
that
now
every
Communicant
does
an
act
that
will
contribute
very
much
to
an
happy
or
unhappy
eternity
;
that
by
this
act
and
its
appendages
a
man
may
live
or
die
for
ever
;
that
a
man
cannot
at
all
be
supposed
in
any
state
,
that
this
thing
will
be
indifferent
to
him
in
that
state
,
but
will
set
him
forward
to
some
very
great
event
;
that
this
is
the
greatest
thing
that
God
gives
us
in
the
world
,
and
if
we
do
it
well
,
it
is
the
greatest
thing
we
can
do
in
the
world
;
and
therefore
when
we
have
considered
these
things
in
general
,
let
us
examine
whether
we
be
persons
in
any
sense
fitted
to
such
glorious
communications
,
and
prepar'd
by
such
dispositions
which
the
greatnesse
of
the
Mystery
may
in
its
appearance
seem
to
require
.
Some
may
perceive
their
disproportion
at
the
first
sight
,
and
need
to
examine
no
farther
.
It
is
as
if
a
Jew
in
Rome
with
his
basket
and
bottle
of
hay
should
be
advised
to
stand
Candidate
for
the
Consulship
;
you
mock
him
if
you
speak
of
it
:
and
therefore
if
you
find
your
case
like
this
,
start
back
and
come
not
neer
.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
's
Divinity
in
it
;
and
to
the
wicked
it
brings
brimstone
and
fire
.
2.
Next
to
this
general
consideration
,
examine
your self
concerning
those
things
in
which
you
are
or
may
be
offensive
to
others
:
For
although
every
man
is
to
begin
at
home
,
yet
that
which
is
first
to
be
chang'd
is
that
which
is
not
only
evil
in
it self
,
but
afflictive
to
others
;
that
which
is
sin
and
shame
,
that
which
offends
God
and
my
neighbour
too
;
that
is
,
it
is
criminal
,
and
it
is
scandalous
.
Examine
therefore
thy self
about
injuriousness
,
robbery
,
detraction
,
obloquy
,
scolding
,
much
prating
,
peevish
conversation
,
ungentle
nature
,
ap●ness
to
quarrel
,
and
the
like
:
For
thus
if
like
Zachary
and
Elizabeth
we
walk
unblameably
,
and
unreprovable
before
all
the
world
,
certain
it
is
,
the
Church
will
not
reject
us
from
the
Communion
;
and
we
have
purchas'd
a
good
deg●ee
in
the
faith
,
and
shall
think
our
condition
worth
preserving
and
worth
improving
.
3.
Examine
thy self
concerning
all
entercourses
in
the
matter
of
men
,
whether
any
unhandsome
contract
was
made
,
any
fraudulent
bargain
,
any
surprise
or
out-witting
of
thy
weaker
,
thy
confident
,
or
unwary
Brother
;
and
whatever
you
do
,
place
that
right
:
For
money
is
a
snare
;
and
in
contracts
we
are
of
all
things
soonest
deceived
,
and
are
very
often
wrong
,
and
yet
never
think
so
,
and
we
do
every
thing
before
we
part
with
this
.
But
when
every
thing
is
set
right
here
,
we
may
better
hope
of
other
things
;
for
either
they
are
right
,
or
will
with
less
difficulty
be
made
so
.
4.
Like
to
this
,
for
the
matter
of
the
inquiry
,
is
that
we
examine
our selves
in
the
matter
of
our
debts
,
whether
we
detain
them
otherwise
than
in
justice
we
are
oblig'd
?
Here
we
must
examine
whether
we
be
able
to
pay
them
?
If
so
,
whether
presently
or
afterwards
?
By
what
we
are
disabled
?
Whether
we
can
and
ought
to
alter
the
state
of
our
expences
?
What
probability
we
have
to
pay
them
at
all
?
How
we
can
secure
that
they
shall
be
paid
?
and
if
they
cannot
,
how
much
can
we
do
towards
it
?
And
what
amends
can
we
make
to
our
Creditors
?
And
how
we
mean
to
end
that
entercourse
?
For
this
ought
to
be
so
far
at
least
stated
,
that
we
may
be
sure
we
do
no
injustice
,
and
do
no
injury
that
we
can
avoid
.
This
is
a
material
consideration
,
and
of
great
effect
unto
the
peace
of
conscience
,
and
a
worthy
dispo●ition
to
the
holy
Communion
.
5.
Let
us
examine
our selves
how
we
spend
our
time
.
Is
it
imployed
in
an
honest
calling
,
in
worthy
studies
,
in
useful
business
,
in
affairs
of
government
,
in
something
that
is
charitable
,
in
any
thing
that
is
useful
?
But
if
we
throw
away
great
portions
of
it
,
of
which
we
can
give
no
sober
account
;
although
the
Laws
chastise
us
not
,
and
appoint
no
guardians
to
conduct
our
estates
,
as
it
does
to
fools
and
mad
men
;
yet
we
are
like
to
fall
into
severer
hands
;
and
God
will
be
angry
.
But
they
are
very
unfit
to
entertain
Christ
,
who
when
they
have
received
his
Sacrament
resolve
to
dwell
in
idleness
and
foolish
divertisements
,
and
have
no
business
but
recreation
.
At
the
best
,
it
is
but
a
suspicious
state
of
life
,
that
can
give
no
wise
account
to
God
and
the
Common-wealth
.
6.
Examine
thy self
in
the
particulars
of
thy
relation
;
especially
where
thou
governest
and
takest
accounts
of
others
,
and
exactest
their
faults
,
and
art
not
so
obnoxious
to
them
as
they
to
thee
.
Princes
,
and
Generals
,
and
Parents
,
and
Husbands
,
and
Masters
think
more
things
are
lawful
to
them
towards
their
inferiours
,
than
indeed
there
are
;
and
as
they
may
easily
transgress
in
discipline
and
reproof
,
so
they
very
often
fail
in
making
provisions
for
the
souls
and
bodies
of
their
inferiours
;
and
proceed
with
more
confidence
and
to
greater
progressions
in
evil
because
they
pass
without
animadversion
,
or
the
notice
of
laws
.
These
persons
are
not
often
responsible
to
their
subordinates
,
but
alwaies
for
them
;
and
therefore
it
were
good
that
we
took
great
notice
of
it
our selves
,
because
few
else
do
.
7.
Let
us
examine
our selves
concerning
the
great
and
little
accidents
of
our
private
entercourse
and
conversation
in
our
family
;
especially
between
man
and
wife
in
the
little
quarrellings
and
accidental
unkindnesses
wherein
both
think
themselves
innocent
,
and
it
may
be
both
are
to
blame
.
If
the
matter
be
disputable
,
then
do
thou
dispute
it
with
thy self
,
or
rather
condemn
thy self
;
for
if
it
be
fit
to
be
questioned
,
it
is
certainly
in
some
measure
fit
to
be
repented
of
.
For
either
in
the
thing
it self
,
or
in
the
misapprehension
of
the
thing
,
or
in
the
not
expounding
it
well
,
or
in
the
not
suffering
it
,
or
in
the
not
concealing
it
,
or
in
the
not
turning
it
into
vertue
,
or
in
the
not
forgiving
it
,
or
not
conducting
it
prudently
,
it
is
great
odds
but
thou
art
to
blame
.
These
little
rencontres
between
man
and
wife
are
great
hindrances
to
prayer
,
greatest
solennity
of
prayer
,
the
holy
Sacrament
;
and
therefore
ought
to
be
strictly
surveyed
,
and
the
principles
rescinded
,
and
the
beginnings
stopt
,
or
else
we
shall
communicate
without
fruit
.
8.
Be
sure
against
a
day
of
Communion
to
examine
thy self
in
those
things
which
no
law
condemns
,
but
yet
are
of
ill
report
,
such
as
are
sumptuous
and
expensive
cloathing
,
great
feasts
,
gaudy
dressings
,
going
often
to
Taverns
,
phantastick
following
of
fashions
,
inordinate
merriments
,
living
beyond
our
means
;
in
these
and
the
like
,
we
must
take
our
measures
by
a
proportion
to
the
prudence
and
severity
of
Christian
Religion
,
and
by
observation
of
the
customs
and
usages
of
the
best
and
wisest
persons
in
every
condition
of
men
and
women
.
For
that
we
do
things
which
are
of
good
report
is
a
precept
of
the
Apostle
:
and
as
by
little
illnesses
in
the
body
;
so
by
the
smallest
indispositions
in
the
soul
,
if
they
be
proceeded
in
,
we
may
finish
●he
method
of
an
eternal
death
.
And
these
things
,
although
when
they
are
argued
,
may
in
many
particulars
by
witty
men
be
represented
in
themselves
as
innocent
,
yet
they
proceed
from
an
evil
and
unsafe
principle
,
and
not
from
a
spirit
fitted
to
dwell
with
Christ
,
and
live
upon
Sacraments
and
secret
participations
.
9.
Let
us
with
curiosity
examine
our
souls
in
such
actions
which
are
condemned
by
the
Laws
of
God
and
man
respectively
,
but
are
not
defined
,
and
the
guilty
person
cannot
in
many
cases
be
argued
and
convinced
;
such
as
are
pride
and
covetousness
.
For
when
external
actions
can
proceed
from
many
principles
,
as
a
haughty
gate
from
pride
,
or
an
ill
habit
of
body
,
or
imitation
,
or
carelesness
,
or
humour
;
it
will
be
hard
for
any
man
to
say
,
I
am
proud
because
I
lift
up
my
feet
too
high
;
and
who
can
say
that
a
degree
of
care
and
thriftiness
in
my
case
and
in
my
circumstances
is
covetousness
?
Here
as
we
must
be
gentle
to
others
,
so
we
must
be
severe
to
our selves
;
and
not
only
condemn
the
very
first
entries
of
an
infant
sin
;
but
suspect
his
approaches
,
and
acknowledge
a
fault
before
it
be
certain
and
evident
.
In
these
things
we
must
the
rather
examine
our selves
;
because
we
can
be
the
most
certain
accusers
of
our selves
;
and
the
inquiries
are
of
great
concernment
,
because
they
are
that
curiosity
of
piety
and
security
of
condition
which
becomes
persons
of
growth
in
grace
,
and
such
as
are
properly
fitted
to
the
Communion
:
and
indeed
they
are
of
things
most
commonly
neglected
;
men
usually
living
at
that
rate
▪
that
if
they
be
not
scandalous
,
they
suppose
themselves
to
be
Saints
and
fitted
for
the
nearest
entercourse
with
Christ
.
These
instances
of
examination
do
suppose
that
we
have
already
examined
our selves
concerning
all
habits
of
sin
,
and
laid
aside
every
discernable
weight
,
and
repented
of
every
observed
criminal
action
;
and
broken
every
custome
of
lesser
irregularities
,
and
are
reformed
by
the
measures
of
Laws
and
express
Commandments
,
and
are
changed
from
death
to
life
;
and
that
we
are
persons
so
far
advanced
that
we
need
not
to
regard
what
is
behind
,
but
to
press
forward
towards
the
state
of
a
perfect
man
in
Christ
Jesus
.
For
he
that
is
in
that
state
of
things
,
that
he
is
to
examine
how
many
actions
of
uncleanness
,
or
intemperance
,
or
slander
he
hath
committed
since
the
last
Communion
,
is
not
fit
to
come
to
another
,
but
must
change
his
life
,
and
repent
greatly
before
he
comes
hither
.
SECT.
III.
Of
an
actual
supply
to
be
made
of
such
actions
and
degrees
of
good
as
are
wanting
;
against
a
Communion-day
.
1.
IF
on
a
Communion-day
,
we
need
very
much
examination
,
we
can
make
but
little
supply
of
those
many
defects
which
it
is
likely
a
diligent
inquiry
will
discover
;
and
therefore
it
is
highly
advisable
,
that
as
we
ought
to
repent
every
day
,
and
not
put
it
all
off
till
the
day
of
our
Communion
or
our
death
;
so
we
should
every
day
examine
our selves
,
at
the
shutting
in
of
the
day
,
or
at
our
going
to
bed
;
for
so
St.
Basil
,
St.
Chrysostome
,
de
instit.
Monach.
Serm.
de
poenit
.
in
illud
Psalmi
.
In
Cubilibus
vestris
compungimini
.
lib.
50.
homil.
44.
St.
Anthony
and
St.
Austin
,
St.
Ephrem
and
St.
Dorotheus
do
advise
.
Others
advise
that
it
be
done
twice
every
day
:
and
indeed
the
oftner
we
recollect
our selves
:
1.
The
more
weaknesses
we
shall
observe
,
and
2.
the
more
faults
correct
,
and
3.
watch
the
better
,
and
4.
repent
the
more
perfectly
,
and
5.
offend
less
,
and
6.
be
more
prepared
for
death
,
and
7.
be
more
humble
,
and
8.
with
ease
prevent
the
contracting
of
evil
habits
,
and
9.
interrupt
the
union
of
little
sins
into
a
chain
of
death
,
and
10.
more
readily
prevail
upon
our
passions
,
and
11.
better
understand
our selves
,
and
12.
more
frequently
converse
with
God
,
and
13.
oftner
pray
,
and
14.
have
a
more
heavenly
conversation
,
and
in
fine
,
15.
be
more
fitted
for
a
frequent
and
holy
Communion
.
2.
The
end
of
examination
is
,
1.
That
we
grieve
for
all
our
sins
.
2.
That
we
resolve
to
amend
all
.
*
3.
That
we
actually
watch
and
pray
against
all
:
Therefore
it
is
necessary
that
when
we
have
examined
against
a
Communion
day
;
1.
We
alwaies
do
actions
of
contrition
for
every
thing
we
have
observed
to
be
amiss
;
2.
That
we
renew
our
resolutions
of
better
obedienc●
,
3.
And
that
we
pray
for
particular
strength
against
our
failings
.
3.
He
that
would
communicate
with
fruit
must
so
have
ordered
his
examinations
,
that
he
must
not
alwaies
be
in
the
same
method
.
He
must
not
alwaies
be
walking
with
a
candle
in
his
hands
,
and
prying
into
corners
;
but
they
must
be
swept
and
garnished
,
and
be
kept
clean
and
adorned
.
His
examinations
must
be
made
full
and
throughly
and
be
productive
of
inferiour
resolutions
,
and
must
pass
on
to
rules
and
exercises
of
caution
.
That
is
,
1.
We
must
consider
where
we
fail
oftenest
.
2.
From
what
principle
this
default
comes
.
3.
What
are
the
best
remedies
.
4.
We
must
pass
on
to
the
real
and
vigorous
use
of
them
:
and
when
the
case
is
thus
stated
and
drawn
into
rules
and
resolutions
of
acting
them
;
we
are
only
to
take
care
we
do
so
;
and
every
day
examine
whether
we
have
or
no.
But
we
must
not
at
all
dwell
in
this
relative
and
preparatory
and
ministring
duty
.
But
if
we
find
that
we
have
reason
to
do
so
;
let
us
be
sure
that
something
is
amiss
;
we
have
played
the
hypocrites
,
and
done
the
work
of
the
Lord
negligently
or
falsly
.
4.
If
any
passion
be
the
daily
exercise
or
temp●ation
of
our
life
,
let
us
be
careful
to
put
the
greatest
distress
upon
that
,
and
therefore
against
a
Communion-day
,
do
something
in
defiance
and
diminution
of
that
;
chastise
it
,
if
it
hath
prevailed
:
reenforce
thy
resolutions
against
it
,
examine
all
thy
aids
,
see
what
hath
been
prosperous
,
and
pursue
that
point
;
and
if
thou
hast
not
at
all
prevailed
,
then
know
,
all
is
not
well
;
for
he
communicates
without
fruit
,
who
makes
no
progressions
in
his
mortifications
and
conquest
over
his
passions
.
It
may
be
we
shall
be
long
exercised
with
the
remains
of
the
Canaanites
;
for
it
is
in
the
matter
of
Passions
as
Seneca
said
of
Vices
,
We
fight
against
them
not
to
conquer
them
intirely
,
but
that
they
may
not
●onquer
us
;
not
to
kill
them
,
but
to
bring
them
under
command
;
and
unless
we
do
that
,
we
cannot
be
sure
that
we
are
in
the
state
of
grace
;
and
therefore
cannot
tell
if
we
do
,
or
do
not
worthily
communicate
.
For
by
all
the
exteriour
actions
of
our
life
we
cannot
so
well
tell
how
it
is
with
us
,
as
by
the
observation
of
our
affections
and
passions
,
our
wills
and
our
desires
.
For
I
can
command
my
foot
,
S.
Aug.
lib.
8.
confess
.
cap.
9.
and
it
must
obey
;
and
my
hand
,
and
it
cannot
resist
;
but
when
I
bid
my
appetite
obey
,
or
my
anger
be
still
,
or
my
will
not
to
desire
,
I
find
it
very
often
to
rebell
against
my
word
,
and
against
Gods
word
]
Therefore
let
us
be
sure
to
take
some
effective
course
with
the
appetite
,
and
place
our
guards
upon
the
inward
man
;
and
upon
our
preparation
daies
do
some
violence
to
our
lusts
and
secret
desires
,
by
holy
resolutions
,
and
severe
purposes
,
and
rules
of
caution
,
and
by
designing
a
course
of
spiritual
arts
and
exercises
for
the
reducing
them
to
reason
and
obedience
:
something
that
may
be
remembred
;
and
something
that
will
be
done
.
*
But
to
this
let
this
caution
be
added
;
that
of
all
things
in
the
world
we
be
careful
of
relapses
into
our
old
follies
or
infirmities
;
for
if
things
do
not
succeed
well
afterwards
,
they
were
not
well
ordered
at
first
.
5.
Upon
our
communion
daies
,
and
daies
of
prep●ration
;
let
us
endeavour
to
stir
up
every
grace
which
we
are
to
exercise
in
our
conversation
;
and
thrust
our selves
forward
in
zeal
of
those
graces
:
that
we
begin
to
amend
our
lukewarmness
,
and
repair
our
sins
of
omission
.
For
this
is
a
day
of
sacrifice
;
and
every
sacrifice
must
be
consumed
by
fire
,
and
therefore
,
now
is
the
day
of
improvement
,
and
the
proper
season
for
the
zeal
of
duty
;
and
if
upon
the
solemn
day
of
the
soul
we
do
not
take
care
of
omissions
,
and
repair
the
great
and
little
forgetfulnesses
,
and
omissions
of
duty
,
and
pass
from
the
infirmities
of
a
man
to
the
affections
of
a
Saint
,
we
may
all
our
life
time
abide
in
a
state
of
lukewarmness
,
disimprovement
and
indifference
;
To
this
purpose
,
6
Compare
day
with
day
,
week
with
week
,
Communion
with
Communion
,
time
with
time
,
duty
with
duty
,
and
see
if
you
can
observe
any
advantage
,
any
ground
gotten
of
a
passion
;
any
further
degree
of
the
spirit
of
mortificaton
,
any
new
permanent
fires
of
devotion
;
for
by
volatile
,
sudden
and
transient
flames
we
can
never
guess
steadily
.
But
be
sure
never
to
think
you
are
at
all
improved
unless
you
observe
your
defects
to
be
,
1.
fewer
:
2.
or
lighter
:
or
3.
at
least
not
to
be
the
same
;
but
of
another
kind
and
ins●ance
,
against
which
you
had
not
made
particular
provisions
formerly
;
but
now
upon
this
new
observation
and
experience
you
must
.
7.
Upon
or
against
a
Communion
day
endeavour
to
put
your
soul
into
that
order
and
state
of
good
things
,
as
if
that
day
you
were
to
die
;
and
consider
that
unless
you
dare
die
upon
that
day
,
if
God
should
call
you
,
there
is
but
little
reason
you
should
dare
to
receive
the
Sacrament
of
life
,
or
the
ministry
of
death
.
He
that
communicates
worthily
is
justified
from
sins
;
and
to
him
death
can
have
no
sting
,
to
whom
the
Sacrament
brings
life
and
health
;
and
therefore
let
every
one
that
is
to
communicate
place
himself
by
meditation
in
the
gates
of
death
,
and
suppose
himself
seated
before
the
Tribunal
of
Gods
Judgment
,
and
see
whether
he
can
reasonably
hope
that
his
sins
are
pardoned
,
and
cured
,
and
extinguished
.
And
then
if
you
judge
righteous
judgement
,
you
will
soon
find
what
pinches
most
,
what
makes
you
most
afraid
,
what
was
most
criminal
,
or
what
is
least
mortified
;
and
so
you
will
learn
to
make
provisions
accordingly
.
8.
If
you
find
any
thing
yet
amiss
,
or
too
suspicious
,
or
remaining
to
evill
purposes
,
the
reliques
of
the
scattered
enemy
after
a
war
,
resolve
to
use
some
general
instrument
of
piety
or
repentance
,
that
may
,
by
being
useful
in
all
the
parts
of
your
life
and
conversation
,
meet
with
every
stragling
irregularity
,
and
by
perpetuity
and
an
assiduous
force
clear
the
coast
.
1.
Resolve
to
have
the
presence
of
God
frequently
in
your
thought
.
2.
Or
endeavour
and
resolve
to
bring
it
to
pass
to
have
so
great
a
dread
and
reverence
of
God
,
that
you
may
be
more
ashamed
and
really
troubled
and
confounded
to
sin
in
the
presence
of
God
than
in
the
sight
and
observation
of
the
best
and
severest
man
.
3.
Or
else
resolve
to
punish
thy self
with
some
proportionable
affliction
of
the
body
or
spirit
for
every
irregularity
or
return
of
undecency
in
that
instance
in
which
thou
sets
thy self
to
mortifie
any
one
special
passion
or
temptation
:
Or
4.
Firmly
to
purpose
in
every
thing
which
is
not
well
,
not
to
stay
a
minute
,
but
to
repent
instantly
of
it
,
severely
to
condemn
it
,
and
to
do
something
at
the
first
opportunity
for
amends
:
Or
5.
To
resolve
against
an
instance
of
infirmity
for
some
short
,
sure
,
and
conquerable
periods
of
time
:
as
if
you
be
given
to
prating
,
resolve
to
be
silent
,
or
to
speak
nothing
but
what
is
pertinent
for
a
day
;
or
for
a
day
not
to
be
angry
;
and
then
sometimes
for
two
daies
;
and
so
diet
your
weak
soul
with
little
portions
of
food
till
it
be
able
to
take
in
and
digest
a
full
meal
:
Or
6.
Meditate
often
every
day
of
death
,
or
the
day
of
judgment
.
By
these
and
the
like
instruments
it
will
happen
to
the
remains
of
sin
,
as
it
did
to
the
Aegyptians
;
what
is
left
by
the
Hail
,
the
Catterpiller
will
destroy
;
and
what
the
Catterpiller
leaves
,
the
Locusts
will
eat
.
These
instruments
will
eat
up
the
remains
of
sin
as
the
poor
gather
up
the
gleanings
after
the
Carts
in
harvest
.
9.
But
if
at
any
Communion
and
in
the
use
of
these
advices
you
do
not
perceive
any
sensible
progression
in
the
spirit
of
mortification
or
devotion
;
then
be
sure
to
be
ashamed
,
and
to
be
humbled
for
thy
indisposition
and
slow
progression
in
the
discipline
of
Christ
:
and
if
thou
beest
humbled
truly
for
thy
want
of
improvement
,
it
is
certain
thou
hast
improved
.
And
if
you
come
with
fear
and
trembling
,
it
is
very
probable
you
will
come
in
the
spirit
of
repentance
and
devotion
.
These
exercises
and
measures
will
not
seem
many
,
long
and
tedious
[
*
](A64145-e31410-b)
*
Quisquis
amore
venit
,
nescit
se
ferre
laborem
Nemo
laboret
jacet
,
quisquis
amore
venit
.
as
the
rules
of
art
;
if
we
consider
that
all
are
not
to
be
used
at
all
times
,
nor
by
every
person
;
but
are
instruments
fitted
to
several
necessities
,
Ven.
Fortunat.
lib.
3.
epigr.
37.
and
useful
when
they
can
do
good
,
and
to
be
used
no
longer
.
●or
he
that
uses
these
or
any
the
like
advices
by
way
of
solemnity
,
and
in
periodical
returns
,
will
still
think
fit
to
use
them
at
every
Communion
as
long
as
he
lives
;
but
he
that
uses
them
as
he
should
,
that
is
,
to
effect
the
work
of
reformation
upon
his
soul
,
may
lay
them
all
aside
,
according
to
his
work
is
done
.
But
if
we
would
every
day
do
something
of
this
;
if
we
would
every
day
prepare
for
the
day
of
death
,
or
which
is
of
a
like
consideration
,
for
the
day
of
our
Communion
;
if
we
would
every
night
examine
our
passed
day
,
and
set
our
things
in
order
;
if
we
would
have
a
perpetual
entercourse
and
conversation
with
God
;
or
,
which
is
better
than
all
examinations
in
the
world
,
if
we
would
actually
attend
to
what
we
do
,
and
consider
every
action
,
and
speak
so
little
that
we
might
consider
it
,
we
should
find
that
upon
the
day
of
our
Communion
we
should
have
nothing
to
do
,
but
the
third
particular
,
that
is
,
the
offices
of
Prayer
and
Eucharist
,
and
to
renew
our
graces
by
prayer
and
exercises
of
devotion
.
SECT.
IV.
Devotions
to
be
used
upon
the
morning
of
the
Communion
.
1.
O
Blessed
Lord
,
our
gracious
Saviour
and
Redeemer
Jesus
,
King
of
Kings
and
Lord
of
Lords
;
thou
art
fairer
than
the
children
of
men
;
upon
thee
the
Angels
look
and
behold
and
wonder
;
what
am
I
O
Lord
,
that
thou
who
fillest
heaven
and
earth
,
shouldst
descend
and
desire
to
dwell
with
me
,
who
am
nothing
but
folly
and
infirmity
,
misery
and
sin
,
shame
and
death
?
2.
I
confess
,
O
God
,
that
when
I
consider
thy
greatness
and
my
nothing
,
thy
purity
and
my
uncleanness
,
thy
glory
and
my
shame
;
I
see
it
to
be
infinitely
unreasonable
and
presumptuous
that
I
should
approach
to
thy
sacred
presence
,
and
desire
to
partake
of
thy
Sacraments
,
and
to
enter
into
thy
grace
,
and
to
hope
for
a
part
of
thy
glory
.
But
when
I
consider
thy
mercy
and
thy
wisdome
,
thy
bounty
and
thy
goodness
,
thy
readiness
to
forgive
,
and
thy
desires
to
impart
thy self
unto
thy
servants
;
then
I
am
lifted
up
with
hope
;
then
I
come
with
boldness
to
the
throne
of
grace
.
Even
so
O
Lord
because
thou
hast
commanded
it
,
and
because
thou
lovest
it
should
be
so
.
3.
It
was
never
heard
O
Lord
from
the
beginning
of
the
world
,
that
thou
didst
ever
despise
him
that
called
upon
thee
,
or
●orsake
any
man
that
abides
in
thy
fear
,
or
that
any
person
who
trusted
in
the
Lord
,
was
ever
confounded
.
But
if
I
come
to
thee
,
I
bring
an
unworthy
person
to
be
united
unto
thee
;
if
I
come
not
,
I
shall
remain
unworthy
for
ever
;
If
I
stay
away
,
I
fear
to
lose
thee
;
If
I
come
,
I
fear
to
offend
thee
,
and
that
will
lose
thee
more
,
and
my self
too
at
last
.
I
know
O
God
I
know
,
my
sins
have
separated
between
me
and
my
God
;
but
thy
love
and
thy
passion
,
thy
holiness
and
thy
obedience
hath
reconciled
us
:
and
though
my
sins
deter
me
,
yet
they
make
it
necessary
for
me
to
come
;
and
though
thy
greatness
amazes
me
▪
yet
it
is
so
full
of
goodness
that
it
invites
me
.
4.
O
therefore
blessed
Saviour
,
who
didst
for
our
sakes
take
upon
thee
our
passions
and
sensibilities
,
our
weaknesses
and
our
sufferings
,
who
wert
hungry
after
the
temptation
of
the
Devil
,
weary
and
thirsty
in
thy
discourse
with
the
woman
of
Samaria
,
who
didst
weep
over
Lazarus
,
wert
afflicted
in
the
garden
,
whipt
in
the
Consistory
,
nail'd
on
the
Cross
,
pierc'd
with
a
spear
,
wrapp'd
in
li●nen
,
laid
in
the
grave
,
and
so
art
become
a
〈◊〉
High
Priest
and
pitiful
to
our
infi●●●●ie●
;
be
pleased
to
receive
a
weary
sinner
,
〈◊〉
overburd●ne●●●nscience
,
an
afflicted
polluted
soul
i●to
thy
c●re
and
conduct
,
into
thy
custody
and
●●re
.
I
know
that
a
thousand
years
of
tears
and
sorrow
,
the
purity
of
Angels
,
the
love
of
Saints
,
and
the
humiliation
of
the
greatest
penitent
is
not
sufficient
to
make
we
worthy
to
dwell
with
thee
,
to
be
united
to
thy
infinity
,
to
be
fed
with
thy
body
,
and
refreshed
with
thy
purest
bloud
,
to
become
bone
of
thy
bone
,
and
flesh
of
thy
flesh
,
and
spirit
of
thy
spirit
.
5.
But
what
I
cannot
be
of
my self
,
let
me
be
made
by
thee
;
I
come
to
thee
,
wounded
and
bruised
and
bleeding
;
for
thou
art
my
Physician
,
arise
then
with
healing
in
thy
wings
;
I
am
thirsty
and
faint
,
as
the
Hart
longeth
after
the
water
brooks
,
so
longeth
my
soul
after
thee
O
God
;
thou
art
the
eternal
fountain
,
from
whence
spring
the
waters
of
comfort
and
salvation
;
I
am
hungry
and
empty
and
weak
,
and
I
come
running
after
thee
because
thou
hast
the
words
of
eternal
life
;
O
send
me
not
away
empty
,
for
I
shall
faint
and
die
;
I
cannot
live
without
thee
.
O
let
vertue
go
forth
from
thee
and
heal
all
my
sickness
;
do
thou
appear
to
my
soul
in
these
mysteries
;
heal
my
sores
,
purifie
my
stains
,
enlighten
my
darkness
,
turn
me
from
all
vain
imaginations
and
illusions
of
the
enemy
,
all
perverseness
of
will
,
all
violence
and
inordination
of
passions
,
sensual
desires
and
devillish
angers
,
lust
and
malice
,
gluttony
and
pride
,
the
spirit
of
envy
and
the
spirit
of
detraction
;
let
not
sin
reign
in
my
members
,
nor
the
Devil
lead
my
will
captive
,
nor
the
world
abuse
my
understanding
and
debauch
my
conversation
.
6.
O
Jesus
be
a
Jesus
unto
me
:
and
let
this
Sacrament
be
a
savour
of
life
,
and
thy
holy
body
the
bread
of
life
,
and
thy
precious
bloud
the
purifier
of
my
sinful
life
.
Grant
I
may
receive
these
Divine
mysteries
for
the
amendment
of
my
life
,
and
the
defensative
against
my
sins
;
for
the
increase
of
vertue
and
the
perfection
of
my
spirit
;
Grant
that
I
may
from
thee
thus
Sacramentally
communicated
derive
prevailing
grace
for
the
amendment
of
my
life
;
spiritual
wisdom
for
the
discerning
the
waies
of
peace
;
the
spirit
of
love
,
and
the
spirit
of
purity
;
that
in
all
my
life
I
may
walk
worthy
of
thy
gracious
favours
which
thou
givest
to
me
unworthy
;
that
I
may
do
all
my
works
in
holiness
and
right
intention
,
that
I
may
resist
every
temptation
with
a
never
fainting
courage
,
and
a
caution
never
surprized
,
and
a
prudence
never
deceived
.
7.
Sweetest
Saviour
,
I
come
to
thee
upon
thy
invitation
,
and
thy
commandment
;
I
could
not
come
to
thee
but
by
thee
;
O
let
me
never
go
from
thee
any
more
,
but
enter
into
my
heart
;
feed
me
with
thy
word
,
sustain
me
with
thy
spirit
,
refresh
me
with
thy
comforts
,
and
let
me
in
this
divine
mystery
receive
thee
my
dearest
Saviour
;
and
be
thou
my
wisdom
and
my
righteousness
,
,
my
sanctification
and
redemption
;
let
me
receive
this
holy
nutriment
as
the
earnest
of
an
eternal
inheritance
,
as
a
defensative
against
all
spiritual
danger
,
for
the
eviction
of
all
the
powers
of
the
enemy
,
as
an
incentive
of
holy
love
,
and
a
strengthning
of
my
faith
,
for
the
increasing
of
a
holy
hope
,
and
the
consummation
of
a
heavenly
love
,
that
thou
being
one
with
me
,
and
I
with
thee
,
I
may
by
thee
be
gracious
in
the
eyes
of
thy
heavenly
Father
,
and
may
receive
my
portion
amongst
the
inheritance
of
Sons
,
O
eternal
and
most
gracious
Saviour
and
Redeemer
Jesu
.
Amen
,
Amen
.
CHAP.
VII
.
Of
our
Comportment
in
and
after
our
Receiving
the
Blessed
Sacrament
.
SECT.
I.
Of
the
Circumstances
and
Manner
of
Reception
of
the
Divine
Mysteries
.
IT
is
the
custom
of
the
Church
of
great
antiquity
,
and
proportionable
regard
,
that
every
Christian
that
is
in
health
should
receive
the
Blessed
Sacrament
fasting
.
The
Apostles
and
primitive
Bishops
at
first
gave
it
after
Supper
,
or
together
with
it
;
but
that
soon
passed
into
inconvenience
;
and
some
were
drunken
,
and
some
were
empty
and
despis'd
,
and
the
Holy
Sacrament
was
dishonour'd
,
and
the
Lords
body
was
not
discerned
,
and
God
was
provoked
to
anger
,
and
the
sinners
were
smitten
and
died
in
their
sin
;
as
appears
in
the
sad
narrative
which
St.
Paul
makes
of
the
misdemeanours
and
the
misfortunes
in
the
Corinthian
Churches
.
till
they
had
fill●d
themselves
with
varities
of
choice
meat
.
Socrat.
l.
5.
epist.
118.
ad
Januar.
Of
some
also
in
Africa
that
communicated
at
evening
St.
Austin
speaks
;
and
of
others
who
communicated
both
morning
and
evening
:
At
evening
,
because
S.
Paul
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lords
Supper
;
and
in
the
morning
,
from
the
universal
custom
of
the
Church
,
which
in
most
places
from
the
very
days
of
the
Apostles
prevail'd
,
that
the
holy
Eucharist
should
be
given
to
none
but
to
them
that
were
fasting
:
which
thing
was
also
decreed
in
the
third
Council
of
Carthage
,
and
hath
been
observed
ever
since
.
Vide
Zonar
.
in
hunc
Canon
:
&
Concil
Matiscon
.
2.
&
Petrum
Abailardum
epist.
8.
And
in
this
the
Church
hath
not
without
good
reason
taken
up
the
custom
.
For
besides
that
the
intemperance
of
them
that
f●asted
before
they
communicated
,
did
not
only
give
scandal
to
the
Religion
,
but
did
infinitely
indispose
them
that
came
,
and
dishonour
the
Divine
Mysteries
;
and
such
feastings
would
for
ever
be
a
temptation
and
a
snare
,
and
therefore
could
not
be
cured
so
well
as
by
taking
the
occasion
away
;
besides
these
things
,
the
Church
observed
,
that
in
the
time
of
the
Synagogue
,
the
Servants
of
God
did
religiously
abstain
from
meat
and
drink
upon
all
their
solemn
feast
days
,
till
their
great
Offices
of
Religion
were
finish'd
;
and
that
upon
this
account
the
Jews
were
scandaliz'd
at
the
Disciples
for
eating
the
ears
of
corn
early
on
their
Sabbath
;
and
Christ
excus'd
them
only
upon
the
reason
of
their
hunger
,
that
is
,
upon
necessity
or
charity
:
and
after
all
,
even
by
natural
reason
and
experience
we
find
that
they
pray
and
worship
best
who
are
not
loaden
with
meat
and
drink
;
and
that
therefore
this
solemnity
being
the
greatest
worship
of
God
in
the
whole
Religion
,
consequently
ought
to
be
done
with
all
advantages
;
it
was
therefore
very
reasonable
that
the
Church
took
up
this
custom
;
and
therefore
they
who
causelesly
do
prevaricate
it
,
shall
bear
their
own
burden
,
and
are
best
reproved
by
St.
Pauls
words
.
We
have
no
such
custom
,
nor
the
Churches
of
God
.
But
sick
people
and
the
weak
are
as
readily
to
be
excused
in
this
thing
,
as
the
Apostles
were
by
Christ
in
the
case
before
mentioned
:
For
necessity
and
charity
are
to
be
preferr'd
before
such
ceremonies
and
circumstances
of
address
.
1.
When
you
awake
in
the
morning
of
your
Communion
day
,
give
God
thanks
particularly
that
he
hath
blessed
thee
with
so
blessed
an
opportunity
of
receiving
the
Symbols
of
pardon
,
the
ministery
of
the
Spirit
,
the
Sacrament
of
Christ
himself
,
the
seed
of
immortality
,
and
the
Antepast
of
heaven
,
and
hasten
earlier
out
of
your
bed
:
The
cock
crowing
that
morning
is
like
the
noise
that
is
made
of
the
coming
of
the
Bridegroom
;
and
therefore
go
out
to
meet
him
,
but
rise
that
you
may
trim
your
lamp
.
When
you
are
up
,
presently
address
your self
to
do
such
things
as
you
would
willingly
be
found
doing
when
the
Bridegroom
calls
,
and
you
are
to
appear
before
him
to
hear
your
final
sentence
.
2.
Make
a
general
confession
of
your
sins
,
and
be
very
much
humbled
in
the
sense
and
apprehension
of
them
.
Compare
the
state
and
union
of
all
your
evils
,
with
the
state
and
grandeur
of
that
favour
which
God
intends
that
day
to
consign
to
you
;
and
then
think
what
you
are
,
and
what
God
is
;
what
you
have
done
,
and
what
God
intends
to
do
;
how
ill
you
have
deserved
,
and
yet
how
graciously
you
are
dealth
with
.
And
consider
what
an
infinite
distance
there
is
between
that
state
which
you
have
deserved
,
and
that
good
which
you
are
to
have
;
by
considering
how
intolerable
your
case
would
have
been
,
if
God
had
dealt
with
you
as
you
deserve
,
and
as
he
hath
dealt
with
very
many
who
sinn'd
no
more
than
you
have
done
;
and
yet
in
what
felicities
you
are
placed
by
the
mercies
of
your
good
God
;
that
you
are
in
the
hopes
,
and
in
the
methods
,
and
in
the
participations
of
pardon
and
eternal
life
.
3.
The
effect
of
this
consideration
ought
to
be
,
that
you
make
acts
of
general
contrition
for
all
your
sins
known
and
unknown
:
That
you
renew
your
purposes
and
vows
of
better
obedience
:
That
you
exercise
acts
of
special
graces
;
and
that
you
give
God
most
hearty
and
superexalted
thanks
with
all
the
transports
and
ravishments
of
spirit
,
for
so
unspeakable
,
so
unmeritable
,
so
unrewardable
a
loving
kindness
.
4.
Worship
Jesus
:
Love
him
;
dedicate
thy self
to
him
;
recollect
what
he
hath
done
for
thy
soul
,
what
glories
he
laid
aside
,
with
what
meanness
he
was
invested
,
what
pains
he
suffered
,
what
shame
he
endur'd
,
what
excellencies
he
preach'd
what
wisdom
he
taught
,
what
life
he
liv'd
,
what
death
he
died
,
what
Mysteries
he
hath
appointed
,
by
what
ministeries
he
conveys
himself
to
thee
,
what
rare
arts
he
uses
to
save
thee
;
and
after
all
,
that
he
intercedes
for
thee
perpetually
in
heaven
,
presenting
to
his
heavenly
Father
that
great
Sacrifice
of
himself
which
he
finished
on
the
Cross
,
and
commands
thee
to
imitate
in
this
Divine
and
Mysterious
Sacrament
;
and
in
the
midst
of
these
thoughts
and
proportionable
exercises
and
devotions
,
address
thy self
to
the
solemnities
and
blessings
of
the
day
.
5.
Throw
away
with
great
diligence
and
severity
all
unholy
and
all
earthly
thoughts
;
and
think
the
thoughts
of
heaven
:
for
when
Christ
descends
he
comes
attended
with
innumerable
companies
of
Angels
,
who
all
behold
and
wonder
,
who
love
and
worship
Jesus
;
and
in
this
glorious
imployment
and
society
let
thy
thoughts
be
pure
,
and
thy
mind
celestial
,
and
thy
work
Angelical
,
and
thy
spirit
full
of
love
,
and
thy
heart
of
wonder
;
thy
mouth
all
praises
,
investing
and
incircling
thy
prayers
as
a
bright
cloud
is
adorned
with
fringes
and
margents
of
light
.
6.
When
thou
seest
the
holy
man
minister
,
dispute
no
more
,
inquire
no
more
,
doubt
no
more
,
be
divided
no
more
;
but
believe
,
and
behold
with
the
eyes
of
faith
and
of
the
spirit
,
that
thou
seest
Christs
body
broken
upon
the
Cross
,
that
thou
seest
him
bleeding
for
thy
sins
,
S.
Cyprian
de
coenâ
Dom.
sanguinem
sugimus
,
&c.
that
thou
feedest
upon
the
food
of
elect
souls
,
that
thou
puttest
thy
mouth
to
the
hole
of
the
rock
that
was
smitten
,
to
the
wound
of
the
side
of
thy
Lord
,
which
being
pierced
streamed
forth
Sacraments
,
and
life
,
and
holiness
,
and
pardon
,
and
purity
,
and
immortality
upon
thee
.
7.
When
the
words
of
Institution
are
pronounced
,
all
the
Christians
us'd
to
say
Amen
;
giving
their
consent
,
Justin
Martyr
.
confes●ing
that
faith
,
believing
that
word
,
rejoicing
in
that
Mystery
which
is
told
us
when
the
Minister
of
the
Sacrament
in
the
person
of
Christ
says
,
This
is
my
body
,
This
is
my
blood
;
This
body
was
broken
for
you
,
and
this
blood
was
poured
forth
for
you
;
and
all
this
for
the
remission
of
your
sins
.
And
remember
,
that
the
guilt
of
eternal
damnation
which
we
have
all
incurr'd
,
was
a
great
and
an
intolerable
evil
,
and
unavoidable
if
such
miracles
of
mercy
had
not
been
wrought
to
take
it
quite
away
;
and
that
it
was
a
very
great
love
which
would
work
such
glorious
mercy
,
rather
than
leave
us
in
so
intolerable
a
condition
.
A
greater
love
than
this
could
not
be
;
and
a
less
love
than
this
could
not
have
rescued
us
.
8.
When
the
holy
Man
reaches
forth
his
hands
upon
the
Symbols
,
and
prays
over
them
,
and
intercedes
for
the
sins
of
the
people
,
and
breaks
the
holy
bread
,
Maximus
Medaurensis
in
epist.
ad
S.
Augustinum
tom
.
2.
ep.
43.
post
medium
.
and
pours
forth
the
sacred
calice
,
place
thy self
by
faith
and
meditation
in
heaven
,
and
see
Christ
doing
in
his
glorious
manner
this
very
thing
which
thou
seest
ministred
and
imitated
upon
the
Table
of
the
Lord
;
and
then
remember
that
it
is
impossible
thou
shouldest
miss
of
eternal
blessings
,
which
are
so
powerfully
procur'd
for
thee
by
the
Lord
himself
;
unless
thou
wilt
despise
all
this
,
and
neglect
so
great
salvation
,
and
chusest
to
eat
with
swine
the
dirty
pleasures
of
the
earth
,
rather
than
thus
to
feast
with
Saints
and
Angels
,
and
to
eat
the
body
of
thy
Lord
with
a
clean
heart
and
humble
affections
.
9.
When
the
consecrating
and
ministring
hand
reaches
forth
to
thee
the
holy
Symbols
,
say
within
thy
heart
as
did
the
Centurion
,
Lord
I
am
not
worthy
:
but
entertain
thy
Lord
as
the
women
did
the
news
of
the
resurrection
,
with
fear
and
great
joy
[
(a)
](A64145-e32120-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
28.8
;
or
as
the
Apostles
,
with
rejoycing
and
singleness
of
heart
[
(b)
](A64145-e32160-b)
(b)
Act.
2.46
.
Atque
illud
etiam
scire
cupio
quo
consilio
aut
quâ
mente
fueris
ut
in
epulo
C.
Arcii
familiaris
mei
cum
togâ
pullâ
accumberes
?
quis
unquam
coenavit
atratus
?
Cicer.
epist.
ad
Atticum
.
Qui
potuî
(
dixit
Aaron
)
cum
tristis
fuerim
,
offerre
sacrificium
?
;
that
is
,
clear
,
certain
and
plain
believing
,
and
with
exultation
and
delight
in
the
loving
kindness
of
the
Lord
.
10.
But
place
thy self
upon
thy
knees
,
in
the
humblest
and
devoutest
posture
of
worshippers
,
and
think
not
much
in
the
lowest
manner
to
worship
the
King
of
Men
and
Angels
,
the
Lord
of
heaven
and
earth
,
the
great
lover
of
souls
,
and
the
Saviour
of
the
body
;
him
whom
all
the
Angels
of
God
worship
;
him
whom
thou
confessest
worthy
of
all
,
and
whom
all
the
world
shall
adore
,
and
before
whom
they
shall
tremble
at
the
day
of
judgment
:
For
if
Christ
be
not
there
after
a
peculiar
manner
,
whom
or
whose
body
do
we
receive
?
But
if
he
be
present
to
us
,
not
in
mystery
only
,
but
in
blessing
also
,
why
do
we
not
worship
?
But
all
the
Christians
always
did
so
from
time
immemorial
.
No
man
eats
this
flesh
unless
he
first
adores
,
In
Psal.
99.
Vide
etiam
S.
Ambros.
carnem
Christi
in
Mysteriis
adoramus
.
de
Spir.
S.
lib.
3.
cap.
12.
S.
Bernard
.
de
coen
Domini
ad
Petrum
presbyterum
.
said
S.
Austin
:
[
For
the
wise
men
and
the
Barbarians
did
worship
this
body
in
the
manger
with
very
much
fear
and
reverence
:
let
us
therefore
who
are
Citizens
of
heaven
at
least
not
fall
short
of
the
Barbarians
.
But
thou
seest
him
not
in
the
Manger
,
but
on
the
Altar
;
and
thou
beholdest
him
not
in
the
Virgins
arms
,
but
represented
by
the
Priest
,
and
brought
to
thee
in
Sacrifice
by
the
holy
Spirit
of
God
]
So.
St.
Chrysostome
argues
:
and
accordingly
this
reverence
is
practised
by
the
Churches
of
the
East
,
Johannes
Petrus
Maffeu●
,
hist.
Ind.
Orient
.
lib.
2.
circa
med
.
and
West
,
and
South
;
by
the
Christians
of
India
;
by
all
the
Greeks
,
Vide
Erasm.
lib.
9.
epist.
ad
Pellicanum
cujus
initium
[
Evangelii
vigor
.
some
have
excepted
themselves
.
But
the
Church
of
England
chooses
to
follow
the
reason
and
the
piety
of
the
thing
it self
,
the
example
of
the
Primitive
Church
,
and
the
consenting
voice
of
Christendome
[
And
if
it
be
irreverent
to
sit
in
the
sight
and
before
the
face
of
him
whom
you
ought
to
revere
;
how
much
more
in
the
presence
of
the
living
God
,
where
the
Angel
the
president
of
prayer
does
stand
,
must
it
needs
be
a
most
irreligious
thing
to
sit
,
unless
we
shall
upbraid
to
God
;
that
our
prayers
to
him
have
wearied
us
?
]
It
is
the
argument
of
Tertullian
.
Lib.
de
orat
.
To
which
many
of
the
Fathers
add
many
other
fair
inducements
,
but
I
think
they
cannot
be
necessary
to
be
produced
here
;
because
all
Christians
generally
kneel
when
they
say
their
prayers
,
and
when
they
bless
God
,
an●
I
suppose
no
man
communicates
but
he
does
both
;
and
therefore
needs
no
o●her
inducement
to
perswade
him
to
kneel
,
[
*
](A64145-e32500-b)
*
Ante
focos
olim
scamnis
considere
longis
.
Mos
erat
:
at
mensae
credere
adesse
Deos.
Ovid.
5.
●astor
.
especially
since
Christ
himself
,
and
St.
Stephen
,
and
●he
Apostle
St.
Paul
used
that
posture
in
their
devotions
;
that
or
lower
;
for
St.
Paul
kneeled
upon
the
shore
;
and
our
Lord
himself
fell
prostrate
on
the
earth
.
But
to
them
that
refuse
,
I
shall
only
use
the
words
of
Scripture
,
which
the
Fathers
of
the
Council
of
Turon
applied
to
this
particular
:
Why
art
thou
proud
O
dust
and
ashes
?
And
when
Christ
opens
his
heart
and
gives
us
all
that
we
need
or
can
desire
;
it
looks
like
an
ill
return
,
if
we
shall
dispute
with
him
concerning
the
humility
of
a
gesture
and
a
circumstance
.
11.
When
thou
dost
receive
thy
Lord
,
do
thou
also
receive
thy
Brother
into
thy
heart
and
into
thy
bowels
.
Thy
Lord
relieves
thee
,
do
thou
relieve
him
;
and
never
communicate
but
be
sure
to
give
thy
alms
for
one
part
of
thy
offering
.
St.
Cyprian
does
with
some
vehemency
upbraid
some
wealthy
persons
in
his
time
who
came
to
the
celebration
of
the
Lords
Supper
,
and
neglected
the
Corban
,
or
the
ministring
to
the
Saints
.
Remember
that
by
mercy
to
the
poor
the
sentence
of
dooms-day
shall
be
declared
;
because
what
we
do
to
them
we
do
to
Christ
;
and
who
would
not
relieve
Christ
who
hath
made
himself
poor
to
make
us
rich
?
And
what
time
is
so
seasonable
to
feed
the
members
of
Christ
,
as
that
,
when
he
gives
his
body
to
feed
us
,
and
that
,
when
his
members
are
met
together
to
confess
,
to
celebrate
,
to
remember
,
and
to
be
joyned
to
their
head
and
to
one
another
?
In
short
,
The
Church
alwaies
hath
used
at
that
time
to
be
liberal
to
her
poor
;
and
that
being
so
seasonable
and
blessed
an
opportunity
,
and
of
it self
also
a
proper
act
of
worship
and
sacrifice
,
of
religion
and
homage
,
of
thankfulness
and
charity
;
it
ought
not
to
be
omitted
;
and
it
can
have
no
measure
,
but
that
of
your
love
,
and
of
your
power
,
and
the
other
accidents
of
your
life
and
your
religion
.
12.
As
soon
as
ever
you
have
taken
the
holy
Elements
into
your
mouth
,
and
stomach
;
remember
that
you
have
taken
Christ
into
you
,
after
a
manner
indeed
which
you
do
not
understand
,
but
to
all
purposes
of
blessing
and
holiness
,
if
you
have
taken
him
at
all
.
And
now
consider
that
he
who
hath
given
you
his
Son
,
with
him
will
give
you
all
things
else
:
therefore
represent
to
God
through
Jesus
Christ
all
your
needs
,
and
the
needs
of
your
relatives
;
signifie
to
him
the
condition
of
your
soul
;
complain
of
your
infirmities
;
pray
for
help
against
your
enemies
;
tell
him
of
your
griefs
;
represent
your
fears
,
your
hopes
,
and
your
desires
.
But
it
is
also
the
great
sacrifice
of
the
world
which
you
have
then
assisted
in
,
and
represented
;
and
now
you
being
joyned
to
Christ
are
admitted
to
intercede
for
others
,
even
for
all
mankind
,
in
all
necessities
,
and
in
all
capacities
;
pray
therefore
for
all
for
whom
Christ
d●ed
;
especially
for
all
that
communicate
that
day
,
for
all
that
desire
it
;
that
their
prayers
and
yours
being
united
to
the
intercession
of
your
Lord
,
may
be
holy
and
prevail
.
13.
After
you
have
given
thanks
,
and
finished
your
private
and
the
publick
devotions
,
go
home
,
but
do
not
presently
forget
the
solemnity
,
and
sink
from
the
sublimity
of
devotion
and
mystery
into
a
secular
conversation
,
like
a
falling
star
,
from
brightness
into
dirt
.
The
Ethiopians
would
not
spit
that
day
they
had
communicated
,
thinking
they
might
d●shonour
the
Sacrament
if
before
the
consumption
of
the
Symbols
they
should
spit
:
but
although
they
meant
reverence
,
yet
they
express'd
it
ill
.
It
was
better
which
is
reported
of
St.
Margaret
a
daughter
of
the
King
of
Hungary
,
that
the
day
before
she
was
to
communicate
she
fasted
with
bread
and
water
:
and
after
the
Communion
she
retired
her self
till
the
evening
,
spending
the
day
in
meditations
,
prayers
,
and
thanksgiving
;
and
at
night
she
eat
her
meal
.
Her
imployment
was
very
well
sitted
to
the
day
;
but
for
her
meal
,
it
is
all
one
when
she
eat
it
,
so
that
by
eating
,
or
abstaining
she
did
advantage
to
her
spiritual
imployment
.
But
they
that
as
soon
as
the
office
is
finished
part
wi●h
Christ
,
and
carry
their
mind
away
to
other
interests
,
have
a
suspicious
indifferency
to
the
things
of
God
.
They
have
brought
their
Lord
into
the
house
,
and
themselves
slip
out
at
the
back-door
,
Otherwise
does
the
Spouse
entertain
her
beloved
Lord
,
I
found
him
whom
my
soul
loveth
,
I
held
him
,
and
would
not
let
him
go
.
He
that
considers
the
advantages
of
prayer
which
every
faithful
soul
hath
upon
a
Communion
day
,
will
not
easily
let
them
sl●p
;
but
tell
all
his
said
stories
to
his
Lord
,
and
make
all
his
wants
known
;
and
as
Jacob
to
the
A●gel
,
will
not
let
him
go
till
he
hath
given
a
blessing
.
Upon
a
Communion-day
Christ
who
is
the
beloved
of
the
soul
is
gone
to
rest
,
and
every
secular
imployment
that
is
not
necessary
and
part
of
duty
,
and
every
earthly
thought
does
waken
our
Beloved
before
he
please
,
let
us
take
heed
of
that
.
14.
But
what
we
do
by
devotion
and
solemn
religion
that
day
,
S.
Chrysost.
homil.
27.
in
1
Cor.
we
must
do
every
day
by
the
material
practice
of
vertues
;
we
must
verifie
all
our
holy
vows
and
promises
;
we
must
keep
our
hearts
curiously
;
restrain
our
passions
powerfully
;
every
day
proceed
in
the
mortification
of
our
angers
and
desires
;
in
the
love
of
God
and
of
our
neigh●●urs
,
and
in
the
patient
toleration
of
all
injuries
which
men
offer
,
Ille
crucem
,
plagas
,
alapassputa
aspera
passus
,
Ostendit
tibi
quae
te
tolerare
decet
.
Walafrid
.
Abbas
de
Pass.
and
all
the
evil
by
which
God
will
try
us
.
Let
not
drunkenness
enter
,
or
evil
words
go
forth
of
that
mouth
through
which
our
Lord
himself
hath
passed
.
Ora
ego
servabo
puris
non
sordida
sacris
.
Queis
nostrum
supero
cum
Patre
,
jungo
genus
.
Nazianz.
The
Heathens
used
to
be
drunk
at
their
Sacrifices
;
but
by
this
sacrifice
Eucharistical
it
is
intended
we
should
be
filled
with
the
Spirit
.
Paul
,
I
live
:
but
not
I
;
But
Christ
liveth
in
me
.
So
that
we
must
live
no
more
unto
the
world
,
but
unto
God
;
and
having
fed
upon
Manna
,
let
us
not
long
to
return
to
Aegypt
to
feed
on
Garlick
.
For
as
when
men
have
drank
wine
largely
,
the
mind
is
free
and
the
heart
at
liberty
from
care
:
so
when
we
have
drank
●he
bloud
of
Christ
,
the
cup
of
our
salvation
,
the
chains
of
the
old
man
are
untied
,
Pros●●l●●
E●angelium
Ab●t
in
viam
●entium
:
Q●i
sanctae
pacis
o●●um
elegerat
,
Redit
ad
ollas
carnium
:
Regale
sacerdotium
Ad
c●●nis
impropertium
degenerat
.
Sic
Petrus
Bl●sensis
deplorat
recidivationem
ad
carnis
delicias
.
Post
S●
.
Communionem
.
and
we
must
forget
our
secular
conversation
]
So
St.
Cyprian
,
[
a
](A64145-e33070-b)
a
S.
Cyprian
lib.
2.
epist.
3.
ad
Caecilium
.
:
But
the
same
precept
is
better
given
by
Saint
Paul
,
[
b
](A64145-e33120-b)
b
2
Cor.
5.14
,
15.
,
But
the
love
of
Christ
constraineth
u●
,
becuase
we
thus
judge
—
that
he
died
for
all
,
that
th●y
which
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
and
rose
again
.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
old
things
are
past
away
,
b●hold
all
things
are
become
new
.
He
that
hath
communicated
;
and
does
not
afterwards
live
by
the
measures
of
that
daies
duty
,
hath
but
acted
a
scene
of
Religion
but
himself
shall
dearly
pay
the
p●ice
of
the
pompous
and
solemn
hypocrisie
.
Remember
that
he
is
sick
,
who
is
not
the
better
for
the
bread
he
eats
;
and
if
thou
dost
not
by
the
aids
of
Christ
whom
thou
hast
received
subdue
thy
passion
and
thy
sin
,
thou
hast
eaten
the
bread
of
idleness
;
S.
Hier.
in
Pro.
31.27
.
for
so
(
saith
St
Hierom
)
does
every
one
,
who
when
he
hath
taken
of
the
Sacrific●
of
the
Lords
body
,
does
not
persevere
in
good
works
,
imitating
that
in
deed
which
he
hath
celebrated
in
mystery
.
Let
us
take
heed
;
for
the
Angels
are
present
in
these
mysteries
to
wait
upon
their
Lord
and
ours
:
and
it
is
a
matter
of
great
caution
which
was
said
by
Vincentius
Ferrerius
:
SECT.
II.
Acts
of
Vertues
and
Graces
relative
to
the
Mystery
,
to
be
us'd
before
or
at
the
Celebration
of
the
Divine
Sacrament
.
I.
The
Address
.
IT
is
well
,
O
sweetest
Saviour
Jesus
,
it
is
very
well
that
thou
art
pleas'd
to
be
a
daily
Sacrifice
for
us
,
and
to
become
our
daily
supersubstantial
bread
to
feed
our
souls
.
Certain
it
is
,
that
we
by
our
daily
failings
and
the
remaining
pollution
of
our
sins
,
frequently
sink
down
to
the
bottom
of
thy
displeasure
.
But
do
thou
grant
that
being
refreshed
by
the
Sacrament
and
recreated
by
thy
grace
,
strengthened
by
thy
spirit
,
and
comforted
with
thy
miraculous
sweetness
,
my
heart
and
my
affections
may
be
lifted
up
on
high
.
II.
O
grant
that
by
thee
my
soul
may
be
lifted
up
to
thee
,
and
from
her self
may
pass
into
thee
,
with
a
pure
mind
,
with
an
unfeigned
Religion
,
with
an
unblameable
faith
and
burning
devotion
,
with
filial
piety
and
a
profound
reverence
.
For
thou
art
the
true
God
,
the
word
of
life
,
the
bright
Image
and
splendour
of
thy
Fathers
Glory
,
the
reward
of
the
Saints
and
the
Lord
of
Angels
,
the
brightness
of
eternal
light
,
the
unspotted
mirrour
of
eternal
purity
.
An
Act
of
Love
.
Thee
alone
O
Lord
my
soul
desires
;
thou
art
eternal
sweetness
in
my
soul.
If
the
perfume
of
thy
oyntment
be
sufficient
to
all
the
the
world
,
what
is
the
refection
of
thy
Table
?
If
we
live
by
every
word
proceeding
out
of
thy
mouth
,
what
felicity
and
joy
is
it
to
live
upon
thee
the
eternal
Word
,
chewing
thee
by
faith
,
and
digesting
thee
by
love
,
and
entertaining
thee
in
our
hearts
for
ever
?
How
shall
not
my
bowels
melt
into
thee
the
Sun
of
righteousness
?
How
is
it
that
I
do
not
forget
all
deliciousness
besides
thee
?
A
single
pleasure
,
poor
and
empty
,
wearying
and
unsatisfying
,
hath
often
made
me
to
forget
thee
.
Now
that
thou
art
truly
and
effectively
present
with
me
,
how
can
any
other
pleasure
in
the
world
seem
pleasant
to
me
any
more
?
I
will
forget
all
the
world
,
I
will
quit
all
the
world
to
live
on
thee
,
if
thou
pleasest
O
dearest
Saviour
:
but
do
thou
open
thy
ark
and
repositories
of
sweetness
,
and
fill
my
soul
and
all
my
desires
,
that
there
may
be
no
room
for
any
thing
else
.
Thou
hast
called
unto
me
to
open
my
hand
and
thou
wouldst
fill
it
:
But
I
would
not
open
it
;
I
held
the
world
fast
,
and
kept
my
hand
shut
,
and
would
not
let
it
go
.
But
do
thou
open
it
for
me
;
not
my
hand
only
,
but
my
mouth
;
not
my
mouth
,
but
my
heart
also
.
An
Act
of
Desire
after
Jesus
.
O
blessed
Jesus
,
that
hast
said
,
it
is
thy
delight
to
be
with
the
sons
of
men
:
Thou
hast
made
thy self
the
companion
of
our
journeys
,
the
light
of
our
ignorance
,
the
remedy
of
our
infirmity
.
Dwell
with
me
sweetest
Saviour
,
and
delight
in
me
.
It
is
no
small
thing
I
ask
;
O
my
God
,
can
it
ever
be
that
my
God
should
delight
in
me
?
That
's
too
much
O
God
;
Grant
that
I
may
delight
in
thee
,
and
do
thou
delight
to
pardon
me
,
to
sanctifie
and
to
save
me
.
Grant
that
I
may
never
offend
thee
,
that
I
may
never
grieve
thy
Holy
Spirit
,
that
I
may
not
provoke
the
Angel
of
the
everlasting
Covenant
to
anger
.
But
thou
delightest
in
the
works
of
thy
hand
,
in
the
graces
of
the
Spirit
,
in
thy
own
excellencies
and
glories
.
Endue
me
with
thy
graces
;
fill
me
with
thy
excellencies
;
let
me
communicate
of
thy
spirit
;
and
then
enjoy
these
thy
delights
with
thy
servant
;
for
thou
canst
not
else
delight
in
me
.
Thou
art
thy
own
essential
joy
,
and
everlasting
blessedness
,
and
inseparable
felicity
:
But
this
thou
hast
said
,
that
thou
delightest
to
be
with
the
Sons
of
men
,
because
thou
truly
lovest
us
.
Blessed
be
thy
Name
for
ever
and
ever
.
An
Act
of
Thanksgiving
.
O
Blessed
Saviour
Jesus
,
I
adore
the
secrets
of
thy
eternal
wisdom
,
I
admire
the
mysteriousness
of
our
salvation
,
and
I
love
and
praise
and
give
all
possible
thanks
to
thee
the
Author
of
our
spiritual
life
,
the
Deliverer
that
came
out
of
Sion
,
the
Redeemer
of
thy
people
,
the
spoiler
of
all
spiritual
wickedness
in
heavenly
places
,
the
conqueror
over
sin
and
death
,
the
triumpher
over
Devils
;
thou
hast
taken
from
our
strongest
enemies
all
their
armour
,
and
divided
the
spoil
:
Grant
that
I
may
know
nothing
but
thee
,
account
all
things
loss
in
comparison
of
thee
,
and
endeavour
to
be
made
conformable
to
thee
,
in
the
imitation
of
thy
actions
and
obedience
of
thy
Laws
;
in
the
fellowship
of
thy
sufferings
,
in
the
communion
of
thy
graces
,
and
participation
of
thy
glories
;
that
beginning
here
to
praise
thy
Name
according
as
I
can
,
I
may
hereafter
for
ever
rehearse
and
adore
thy
excellencies
according
to
the
measures
of
glory
for
ever
and
ever
.
Amen
.
Ejaculations
and
Meditations
to
be
us'd
at
any
time
;
but
particularly
after
the
Consecration
of
the
Symbols
,
when
the
holy
Man
that
ministers
is
bringing
the
Sacrament
.
1.
O
holy
Jesu
,
I
behold
thee
stretch'd
upon
the
Cross
,
with
thy
arms
spread
,
ready
to
embrace
and
receive
all
mankind
into
thy
bosome
.
2.
I
come
Lord
Jesus
,
I
come
;
O
take
me
to
thee
in
the
comprehensions
of
an
unalterable
,
of
an
everlasting
love
:
for
thou
hast
opened
thy
heart
as
well
as
thine
arms
,
and
hast
prepar'd
a
lodging
place
for
me
in
the
seat
of
love
.
3.
I
see
the
Symbols
,
the
holy
bread
,
and
the
blessed
cup
;
but
I
also
contemplate
thy
authority
establishing
these
rites
;
I
adore
thy
wisdom
,
who
hast
made
these
Mysteries
like
thy
own
infancy
;
I
see
thy self
wrapt
up
in
swadling
clouts
,
and
cover'd
with
a
vail
:
I
hear
thy
voice
blessing
these
Symbols
,
thy
mercy
reaching
out
my
pardon
,
thy
holy
Spirit
sanctifying
my
spirit
,
thy
blessed
self
making
intercession
for
me
at
the
eternal
Altar
in
the
heavens
.
4.
Thy
infinite
arm
of
mercy
is
reached
unto
us
,
and
our
arm
of
faith
reaches
unto
thee
:
Blessed
be
Jesus
,
who
will
be
joyned
unto
his
servants
.
5.
This
is
thy
body
,
O
blessed
Saviour
Jesus
,
S.
Ambr.
Serm.
44.
de
S.
Latrone
.
and
this
is
thy
blood
;
but
these
are
not
thy
wounds
.
My
Lord
had
the
smart
,
but
we
the
ease
;
his
were
the
sufferings
,
but
ours
the
mercy
:
he
felt
the
load
of
stripes
,
but
from
thence
a
holy
balm
did
flow
upon
us
:
He
felt
the
thorns
,
but
we
shall
have
the
Crown
:
and
after
he
had
paid
the
price
,
we
got
the
purchase
.
Holy
Jesus
!
Blessed
be
God
.
6.
I
adore
thy
unspeakable
goodness
;
I
delight
in
thy
unmeasurable
mercy
;
I
rejoyce
in
thy
cross
;
I
desire
to
know
nothing
but
the
Lord
Jesus
and
him
crucified
.
O
let
the
power
of
thy
Cross
prevail
against
all
the
powers
of
darkness
:
the
wisdom
of
thy
Cross
make
me
wise
unto
salvation
:
let
the
peace
of
thy
Cross
reconcile
me
to
thy
eternal
Father
,
the
victory
of
thy
Cross
mortifie
all
my
evil
and
corrupt
affections
:
let
the
triumph
of
thy
Cross
lead
me
on
to
a
state
of
holiness
,
that
I
may
sin
no
more
,
but
in
all
things
please
thee
and
in
all
things
serve
thee
,
and
in
all
things
glorifie
thee
.
7.
Great
and
infinite
are
thy
glories
;
infinite
and
glorious
are
thy
mercies
;
who
is
like
unto
the
Lord
our
God
who
dwelleth
on
high
,
and
yet
humbleth
himself
to
behold
the
things
that
are
in
Heaven
and
earth
?
Heaven
it self
does
wholly
minister
to
our
salvation
;
God
takes
care
of
us
,
God
loves
us
first
.
God
will
not
suffer
us
to
perish
;
but
imployes
all
his
attributes
for
our
good
.
The
Son
of
God
dies
for
us
:
the
holy
Spirit
descends
upon
us
and
teaches
us
:
the
Angels
minister
to
us
:
the
Sacrament
is
our
food
;
Christ
is
married
to
our
souls
:
and
heaven
it self
is
offered
to
us
for
our
portion
.
8.
O
God
my
God
assist
me
now
and
ever
,
graciously
and
greatly
:
Grant
that
I
may
not
receive
bread
alone
;
for
man
cannot
live
by
that
;
but
that
I
may
eat
Christ
;
that
I
may
not
search
into
the
secret
of
nature
,
but
inquire
after
the
miracles
of
grace
.
I
do
admire
,
I
worship
,
and
I
love
.
Thou
hast
overcome
,
O
Lord
,
thou
hast
overcome
;
Ride
on
triumphantly
because
of
thy
words
of
truth
and
peace
;
load
my
soul
in
this
triumph
as
thy
own
purchase
;
thy
love
hath
conquer'd
,
and
I
am
thy
servant
for
ever
.
9.
Thou
wilt
not
dwell
in
a
polluted
house
;
make
my
soul
clean
,
and
do
thou
consecrate
it
into
a
Temple
,
O
thou
great
Bishop
of
our
souls
,
by
the
inhabitation
of
thy
holy
spirit
of
purity
:
Let
not
these
teeth
that
break
the
bread
of
Angels
,
ever
grind
the
face
of
the
poor
;
let
not
the
hand
of
Judas
be
with
thee
in
the
dish
;
let
not
the
eyes
which
see
the
Lord
,
any
more
behold
vanity
;
let
not
the
members
of
Christ
ever
become
the
members
of
a
harlot
,
or
the
ministers
of
unrighteousness
.
10.
I
am
nothing
,
I
have
nothing
,
I
desire
nothing
but
Jesus
,
and
to
be
in
Jerusalem
the
holy
City
from
above
.
Make
haste
O
Lord
,
Behold
my
heart
is
ready
,
my
heart
is
ready
:
Come
Lord
Jesus
,
come
quickly
.
When
the
holy
Man
that
Ministers
reaches
the
consecrated
Bread
,
suppose
thy
Lord
entring
into
his
Courts
,
and
say
,
After
receiving
of
the
Bread
,
pray
thus
:
Blessed
be
the
Name
of
our
gracious
God
:
Hosannah
to
the
Son
of
David
;
Blessed
is
he
that
cometh
in
the
name
of
our
Lord
.
Hosannah
in
the
highest
:
Thou
O
blessed
Saviour
Jesus
hast
given
me
thy
precious
body
to
be
the
food
of
my
soul
;
and
now
O
God
,
I
humbly
present
to
thee
my
body
and
soul
,
every
member
and
every
faculty
,
every
action
and
every
passion
.
Do
thou
make
them
fit
for
thy
service
:
Give
me
an
understanding
to
know
thee
,
and
wisdom
like
as
thou
didst
to
thy
Apostles
;
ingenuity
and
simplicity
of
heart
,
like
to
that
of
Nathanael
;
zeal
and
perfect
repentance
,
like
the
return
of
Zacheus
.
Give
me
eyes
to
see
thee
as
thy
Martyr
Stephen
had
;
an
ear
to
hear
thee
as
Mary
,
a
hand
to
touch
thee
as
Thomas
,
a
mouth
with
Peter
to
confess
thee
,
an
arm
with
Simeon
to
embrace
thee
,
feet
to
follow
thee
with
thy
Disciples
,
an
heart
open
like
Lydia
to
entertain
thee
;
that
as
I
have
given
my
members
to
sin
and
to
uncleanness
,
so
I
may
henceforth
walk
in
righteousness
and
holiness
before
thee
all
the
days
of
my
life
.
Amen
,
Amen
.
If
there
be
any
time
more
between
the
receiving
the
holy
Body
,
and
the
blessed
Chalice
,
then
add
,
O
immense
goodness
,
unspeakable
mercy
;
delightful
refection
,
blessed
peace-offering
,
effectual
medicine
of
our
souls
;
Holy
Jesus
,
the
food
of
elect
souls
,
coelestial
Manna
,
the
bread
that
came
down
from
heaven
,
sweetest
Saviour
;
grant
that
my
soul
may
relish
this
divine
Nutriment
with
spiritual
ravishments
and
love
great
as
the
flames
of
Cherubims
:
and
grant
that
what
thou
hast
given
me
for
the
remission
of
my
sins
,
may
not
●y
my
fault
become
the
increase
of
them
.
Grant
that
in
my
heart
I
may
so
digest
thee
by
a
holy
faith
,
so
convert
thee
into
the
unity
of
my
spirit
by
a
holy
love
,
that
being
conformed
to
the
likeness
of
thy
death
and
resurrection
by
the
crucifying
of
the
old
man
,
and
the
newness
of
a
spiritual
and
a
holy
life
I
may
be
incorporated
as
a
sound
and
living
member
into
the
body
of
thy
holy
Church
,
a
member
of
that
body
whereof
thou
art
head
;
that
I
m●y
abide
in
thee
,
and
bring
forth
fruit
in
thee
,
and
in
the
resurrection
of
the
Just
,
my
body
of
infirmity
being
reformed
by
thy
power
may
be
configured
to
the
similitude
of
thy
glorious
body
,
and
my
soul
received
into
a
participation
of
the
eternal
Supper
of
the
Lamb
;
that
where
thou
art
,
there
I
may
be
also
,
beholding
thy
face
in
glory
O
blessed
Saviour
and
Redeemer
Jesus
,
Amen
.
When
the
holy
Chalice
is
offered
,
attend
devoutly
to
the
blessing
,
and
joyn
in
heart
with
the
words
of
the
Minister
;
saying
Amen
.
I
will
receive
the
Cup
of
salvation
and
call
upon
the
Name
of
our
Lord
.
After
receiving
of
the
holy
Cup
;
pray
thus
:
It
is
finished
:
Blessed
be
the
name
of
our
gracious
God
;
Blessing
,
glory
,
praise
and
honour
,
love
and
obedience
,
dominion
and
thanksgiving
be
to
him
that
sitteth
on
the
Throne
,
and
to
the
Lamb
for
ever
and
ever
.
I
bless
and
praise
thy
Name
,
O
eternal
Father
,
most
merciful
God
,
that
thou
hast
vouchsafed
to
admit
me
to
a
participation
of
these
dreadful
and
desirable
mysteries
:
unworthy
though
I
am
,
yet
thy
love
never
fails
:
and
though
I
too
often
have
repented
of
my
repentances
and
fallen
back
into
sin
,
yet
thou
never
repentest
of
thy
loving
kindness
:
Be
pleased
therefore
now
in
this
day
of
mercy
,
when
thou
openest
the
treasures
of
heaven
,
and
rainest
Manna
upon
our
souls
to
refresh
them
when
they
are
weary
;
of
thy
infinite
goodness
to
grant
that
this
holy
Communion
may
not
be
to
me
unto
judgment
and
condemnation
;
but
it
may
be
sweetness
to
my
soul
;
health
and
safety
in
every
temptation
;
joy
and
peace
in
every
trouble
;
lig●t
and
strength
in
every
word
and
work
,
comfort
and
defence
in
the
hour
of
my
death
against
all
the
oppositions
of
the
spirits
of
darkness
;
and
grant
that
no
unclean
thing
may
be
in
me
who
have
received
thee
into
my
heart
and
soul.
II.
Thou
dwellest
in
every
sanctified
soul
,
she
is
the
habitation
of
Sion
,
and
thou
ta●est
it
for
thine
own
;
and
thou
hast
consecrated
it
to
thy self
by
the
operation
of
glorious
mysteries
within
her
.
O
be
pleased
to
receive
my
soul
presented
to
thee
in
this
holy
Communion
for
thy
dwelling
place
,
make
it
a
house
of
prayer
and
holy
meditations
,
the
seat
of
thy
Spirit
,
the
repository
of
graces
:
reveal
to
me
thy
mysteries
,
and
communicate
to
me
thy
gifts
;
and
love
me
with
that
love
thou
bearest
to
the
Sons
of
thy
house
:
Thou
hast
given
me
thy
Son
,
with
him
give
me
all
things
else
which
are
needful
to
my
body
and
soul
in
order
to
thy
glory
,
and
my
salvation
,
through
Jesus
Christ
our
Lord
.
III.
An
act
of
Love
and
Eucharist
to
be
added
if
there
be
time
and
opportunity
.
O
Lord
Jesu
Christ
,
Fountain
of
true
and
holy
love
,
nothing
is
greater
than
thy
love
,
nothing
is
sweeter
,
nothing
more
holy
:
Thy
love
troubles
none
;
but
is
entertained
by
all
that
feel
it
with
joy
and
exultation
,
and
it
is
still
more
desired
,
and
is
ever
more
desirable
:
Thy
love
O
dearest
Jesu
gives
liberty
,
drives
away
fear
,
feels
no
labour
,
but
suffers
all
;
it
eases
the
weary
,
and
strengthens
the
weak
,
it
comforts
them
that
mourn
,
and
feeds
the
hungry
.
Thou
art
the
beginning
and
the
end
of
thy
own
love
;
that
thou
mayest
take
occasion
to
do
us
good
,
and
by
the
methods
of
grace
to
bring
us
to
glory
.
Thou
givest
occasion
,
and
createst
good
things
,
and
producest
affections
,
and
stirrest
up
the
appetite
,
and
dost
satisfie
all
holy
desires
.
Thou
hast
made
me
,
and
fed
me
,
and
blessed
me
,
and
preserved
me
,
and
sanctified
me
that
I
might
love
thee
,
and
thou
would'st
have
me
to
love
thee
,
that
thou
mayest
love
me
for
ever
.
O
give
me
a
love
to
thee
that
I
may
love
thee
as
well
as
ever
any
of
thy
servants
loved
thee
;
according
to
that
love
which
thou
by
the
Sacrament
of
love
workest
in
thy
secret
ones
.
Abraham
excelled
in
faith
,
Job
in
patience
,
Isaac
in
fidelity
,
Jacob
in
simplicity
,
Joseph
in
chastity
,
David
in
religion
,
Josiah
in
zeal
,
and
Manasses
in
repentance
;
but
as
yet
thou
hadst
not
communicated
the
Sacrament
of
love
;
that
grace
was
reserved
till
thou
thy self
shouldst
converse
with
man
and
teach
him
love
.
Thou
hast
put
upon
our
hearts
the
sweetest
and
easiest
yoke
of
love
;
to
enable
us
to
bear
the
burden
of
man
and
the
burden
of
the
Lord
;
give
unto
thy
servant
such
a
love
,
that
whatsoever
in
thy
service
may
happen
contrary
to
flesh
and
bloud
,
I
may
not
feel
it
;
that
when
I
labour
I
may
not
be
weary
▪
when
I
am
despised
I
may
not
regard
it
;
that
adversity
may
be
tolerable
,
and
humility
be
my
sanctuary
,
and
mortification
of
my
passions
the
exercise
of
my
daies
,
and
the
service
of
my
God
,
the
joy
of
my
soul
;
that
loss
to
me
may
be
gain
,
so
I
win
Christ
;
and
death
it self
the
entrance
of
an
eternal
life
,
when
I
may
live
with
the
Beloved
,
the
joy
of
my
soul
,
the
light
of
my
eyes
,
My
God
,
and
all
things
,
the
blessed
Saviour
of
the
world
,
my
sweetest
Redeemer
Jesus
.
Amen
.
An
Eucharistical
Hymn
taken
from
the
Prophecies
of
the
Old
Testament
relating
to
the
blessed
Sacrament
.
Praise
ye
the
Lord
;
I
will
praise
the
Lord
with
my
whole
heart
;
in
the
Assembly
of
the
upright
,
and
in
the
Congregation
.
He
hath
made
his
wonderful
works
to
be
remembred
,
the
Lord
is
gracious
and
full
of
compassion
:
He
hath
given
meat
unto
them
that
fear
him
,
he
will
ever
be
mindful
of
his
Covenant
.
His
bread
shall
be
fat
,
and
he
shall
yield
royal
dainties
.
Binding
his
Foal
unto
the
vine
,
and
his
Asses
colt
unto
the
choice
vine
:
he
washed
his
garment
in
wine
,
and
his
cloaths
in
the
bloud
of
grapes
.
In
this
mountain
shall
the
Lord
of
Hosts
make
unto
all
people
a
feast
of
fat
things
,
a
feast
of
wine
on
the
lees
.
He
will
swallow
up
death
in
victory
,
and
the
Lord
God
will
wipe
away
tears
from
off
all
faces
,
and
the
rebuke
of
his
people
shall
he
take
away
from
off
all
the
earth
,
for
the
Lord
hath
spoken
it
.
And
the
Lord
their
God
shall
save
them
as
the
flock
of
his
people
,
for
how
great
is
his
goodness
,
and
how
great
is
his
beauty
?
Corn
shall
make
the
young
men
chearful
,
and
new
wine
the
virgins
.
The
Lord
whom
ye
seek
shall
suddenly
come
to
his
Temple
,
even
the
messenger
of
the
Covenant
whom
ye
delight
in
.
He
shall
purifie
the
sons
of
Levi
,
and
purge
them
as
gold
and
silver
,
that
they
may
offer
unto
the
Lord
an
offering
in
righteousness
.
O
Israel
return
unto
the
Lord
thy
God
:
for
thou
hast
fallen
by
thine
iniquity
.
Take
with
you
words
,
and
turn
to
the
Lord
▪
saying
,
Take
away
all
iniquity
and
receive
us
graciously
:
so
will
we
render
the
calves
of
our
lips
:
for
in
thee
the
Fatherless
findeth
mercy
.
The
Lord
hath
said
,
I
will
heal
their
backslidings
,
I
will
love
them
freely
,
for
mine
anger
is
turned
away
.
They
that
dwell
under
his
shadow
shall
return
:
they
shall
revive
as
the
corn
,
and
blossom
as
the
Vine
;
the
memorial
thereof
shall
be
as
the
wine
of
Lebanon
.
The
poor
shall
eat
and
be
satisfied
;
they
shall
praise
the
Lord
that
seek
him
;
your
heart
shall
live
for
ever
:
for
he
hath
placed
peace
in
our
borders
,
and
fed
us
with
the
flower
of
wheat
.
For
from
the
rising
of
the
Sun
even
unto
the
going
down
of
the
same
,
the
Name
of
the
Lord
shall
be
great
among
the
Gentiles
,
and
in
every
place
Incense
shall
be
offered
unto
his
Name
and
a
pure
offering
:
for
his
Name
shall
be
great
among
all
Nations
.
Who
so
is
wise
,
he
shall
understand
these
thi●gs
,
and
the
prudent
shall
know
them
:
for
the
waies
of
the
Lord
are
right
,
and
the
just
shall
walk
in
them
:
but
the
transgressors
shall
fall
therein
.
Glory
be
to
the
Father
,
&c.
A
Prayer
to
be
said
after
the
Communion
in
behalf
of
our
souls
and
all
Christian
people
.
1.
O
most
merciful
and
gracious
God
,
Father
of
our
Lord
Jesus
Christ
,
the
Lord
of
glory
;
thou
art
the
great
lover
of
souls
,
and
thou
hast
given
thy
holy
Son
to
die
for
our
salvation
,
to
redeem
us
from
sin
,
to
destroy
the
work
of
the
Devil
,
and
to
present
a
Church
to
thee
pure
and
spotless
and
undefiled
;
relying
upon
thy
goodness
,
trusting
in
thy
promises
,
and
having
received
my
dearest
Lord
into
my
soul
,
I
humbly
represent
to
thy
divine
Majesty
the
glorious
sacrifice
which
our
dearest
Jesus
made
of
himself
upon
the
Cross
,
and
by
a
never
ceasing
intercession
now
exhibites
to
thee
in
heaven
in
the
office
of
an
eternal
Priesthood
;
in
behalf
of
all
that
have
communicated
this
day
in
the
Divine
Mysteries
in
all
the
Congregations
of
the
Christian
world
;
and
in
behalf
of
all
them
that
desire
to
communicate
,
and
are
hindred
by
sickness
or
necessity
,
by
fear
or
scruple
,
by
censures
Ecclesiastical
,
or
the
sentence
of
their
own
consciences
.
2.
Give
unto
me
O
God
and
unto
them
a
portion
of
all
the
good
prayers
which
are
made
in
heaven
and
earth
;
the
intercession
of
our
Lord
,
and
the
supplications
of
all
thy
servants
;
and
unite
us
in
the
bands
of
the
common
faith
and
a
holy
charity
;
that
no
interests
or
partialities
,
no
sects
or
opinions
may
keep
us
any
longer
in
darkness
and
division
.
3.
Give
thy
blessing
to
all
Christian
Kings
and
Princes
,
all
Republicks
and
Christian
Governments
;
grant
to
them
the
Spirit
of
mercy
and
justice
,
prudence
and
diligence
;
the
favour
of
God
and
the
love
of
their
people
;
and
grace
and
blessing
,
that
they
may
live
at
peace
with
thee
and
with
one
another
;
remembring
the
command
of
their
Lord
and
King
,
the
serene
and
reconciling
Jesus
.
4.
Give
an
Apostolical
Spirit
to
all
Ecclesiastical
Prelates
and
Priests
;
grant
to
them
zeal
of
souls
,
wisdom
to
conduct
their
charges
,
purity
to
become
exemplar
,
that
their
labours
and
their
lives
may
greatly
promote
the
honour
of
the
Kingdom
of
the
Lord
Jesus
.
O
grant
unto
thy
flock
to
be
fed
with
wise
and
holy
shepherds
;
men
fearing
God
and
hating
covetousness
;
free
from
envy
,
and
full
of
charity
;
that
being
burning
and
shining
lights
,
men
beholding
●heir
light
may
rejoyce
in
that
light
and
glorifie
thee
our
Father
which
art
in
heaven
.
5.
Have
mercy
upon
all
states
of
men
and
women
in
the
Christian
Church
,
the
Governors
and
the
governed
,
the
rich
and
the
poor
,
high
and
low
;
grant
to
every
of
them
in
their
several
station
to
live
with
so
much
purity
and
faith
,
simplicity
and
charity
,
justice
and
perfection
,
that
thy
will
may
be
done
in
Earth
as
it
is
in
Heaven
.
6.
Relieve
all
oppressed
Princes
,
defend
and
restore
their
rights
,
and
suppress
all
violent
and
warring
spirits
that
unjustly
disturb
the
peace
of
Christendom
:
Relieve
and
comfort
all
Gentlemen
that
are
fallen
into
poverty
and
sad
misfortunes
:
Comfort
and
support
all
that
are
sick
,
and
deliver
them
from
all
their
sorrows
,
and
all
the
powers
of
the
enemy
,
and
let
the
spirit
of
comfort
and
patience
,
of
holiness
and
resignation
,
descend
upon
all
Christian
people
whom
thou
hast
in
any
instance
visited
with
thy
rod
:
And
be
graciously
pleas'd
to
pity
poor
mankind
;
shorten
the
days
of
our
trouble
,
and
put
an
end
to
the
days
of
our
sin
,
and
let
the
Kingdom
of
our
dearest
Lord
be
set
up
in
every
one
of
our
hearts
,
and
prevail
mightily
and
for
ever
.
7.
I
humbly
present
to
thy
Divine
Majesty
this
glorious
Sacrifice
which
thy
servants
this
day
have
represented
upon
earth
in
behalf
of
my
dearest
Relations
,
[
Wife
,
Children
,
Husband
,
Parents
,
Friends
,
&c.
]
Grant
unto
them
whatsoever
they
want
,
or
wisely
and
holily
desire
;
keep
them
for
ever
in
thy
fear
and
favour
:
grant
that
they
may
never
sin
against
thee
,
never
fall
into
thy
displeasure
,
never
be
separated
from
thy
love
and
from
thy
presence
;
but
let
their
portion
be
in
the
blessing
and
in
the
service
,
in
the
love
and
in
the
Kingdom
of
God
for
ever
and
ever
.
8.
Have
mercy
upon
all
strangers
and
aliens
from
the
Kingdom
of
thy
Son
;
let
the
sweet
sound
of
thy
Gospel
be
heard
in
all
the
corners
of
the
earth
;
let
not
any
soul
,
the
work
of
thy
own
hands
,
the
price
of
thy
Sons
blood
,
be
any
longer
reckon'd
in
the
portions
of
thy
Enemy
;
but
let
them
all
become
Christians
;
and
grant
that
all
Christians
may
live
according
to
the
Laws
of
the
holy
Jesus
,
without
scandal
and
reproach
,
full
of
faith
and
full
of
charity
.
9.
Give
thy
grace
speedily
to
all
wicked
persons
,
that
they
may
repent
and
live
well
,
and
be
saved
:
To
all
good
people
give
an
increase
of
gifts
and
holiness
,
and
the
grace
of
perseverance
and
Christian
perfection
:
To
all
Hereticks
and
Schismaticks
grant
the
Spirit
of
humility
and
truth
,
charity
and
obedience
;
and
suffer
none
upon
whom
the
Name
of
Christ
is
called
to
throw
themselves
away
,
and
fall
into
the
portion
of
the
intolerable
burning
.
10.
For
all
mankind
whom
I
have
and
whom
I
have
not
remembred
,
I
humbly
represent
the
Sacrifice
of
thy
eternal
Son
,
his
merits
and
obedience
,
his
life
and
death
,
his
resurrection
and
ascension
,
his
charity
and
intercession
;
praying
to
thee
in
vertue
of
our
glorious
Saviour
,
to
grant
unto
us
all
the
graces
of
an
excellent
and
perfect
repentance
,
an
irreconcilable
hatred
of
all
sin
,
a
great
love
of
God
,
an
exact
imitation
of
the
holiness
of
the
ever
blessed
Jesus
,
the
spirit
of
devotion
,
conformable
will
and
religious
affections
,
an
Angelical
purity
and
a
Seraphical
love
;
thankful
hearts
,
and
joy
in
God
;
and
let
all
things
happen
to
us
all
in
that
order
and
disposition
as
may
promote
thy
greatest
glory
and
our
duty
,
our
likeness
to
Christ
and
the
honour
of
his
Kingdom
.
Even
so
Father
let
it
be
,
because
it
is
best
,
and
because
thou
lovest
it
should
be
so
;
bring
it
to
a
real
and
unalterable
event
by
the
miracles
of
grace
and
mercy
,
and
by
the
blood
of
the
everlasting
Covenant
poured
forth
in
the
day
of
the
Lords
love
;
whom
I
adore
,
and
whom
I
love
,
and
desire
that
I
may
still
more
and
more
love
,
and
love
for
ever
.
Amen
,
Amen
.
SECT.
III.
An
Advice
concerning
him
who
only
Communicates
Spiritually
.
THere
are
many
persons
well
disposed
by
the
measures
of
a
holy
life
to
communicate
frequently
;
but
it
may
happen
that
they
are
unavoidably
hindred
.
Some
have
a
timerous
conscience
,
a
fear
,
a
pious
fear
,
which
is
indeed
sometimes
more
pitiable
than
commendable
.
Others
are
advis'd
by
their
spiritual
Guides
to
abstain
for
a
time
,
that
they
may
proceed
in
the
vertue
of
repentance
further
yet
,
before
they
partake
of
the
Sacrament
of
love
:
and
yet
if
they
should
want
the
blessings
and
graces
of
the
Communion
,
their
remedy
which
is
intended
them
would
be
a
real
impediment
.
Some
are
scandalized
and
offended
at
irremediable
miscarriages
in
publick
Doctrines
or
Government
,
and
cannot
readily
overcome
their
prejudice
,
nor
reconcile
their
consciences
to
a
present
actual
Communion
.
Some
dare
not
receive
it
at
the
hands
of
a
wicked
Priest
of
notorious
evil
life
.
Some
can
have
it
at
no
Priest
at
all
,
but
are
in
a
long
journey
,
or
under
a
Persecution
,
or
in
a
Country
of
a
differing
perswasion
.
Some
are
sick
;
and
some
cannot
have
it
every
day
,
but
every
day
desire
it
.
Such
persons
as
these
,
if
they
prepare
themselves
with
all
the
essential
and
ornamental
measures
of
address
,
and
eanestly
desire
that
they
could
actually
Communicate
,
they
may
place
themselves
upon
their
knees
,
and
building
an
Altar
in
their
heart
,
celebrate
the
death
of
Christ
,
and
in
holy
desire
joyn
with
all
the
Congregations
of
the
Christian
world
,
who
that
day
celebrate
the
holy
Communion
;
and
may
serve
their
devotion
by
the
former
Prayers
and
actions
Eucharistical
,
changing
only
such
circumstantial
words
which
relate
to
the
actual
participation
:
And
then
they
may
remember
and
make
use
of
the
comfortable
Doctrine
of
S.
Austin
;
It
is
one
thing
(
saith
that
learned
Saint
)
to
be
born
of
the
Spirit
,
and
another
thing
to
be
fed
of
the
Spirit
:
As
it
is
one
thing
to
be
born
of
the
flesh
,
which
is
when
we
are
born
of
our
mother
;
and
another
thing
to
be
fed
of
the
flesh
,
which
is
done
when
she
suckles
her
Infant
by
that
nourishment
which
is
chang'd
into
food
that
he
might
eat
and
drink
with
pleasure
,
by
which
he
was
born
to
life
:
when
this
is
done
without
the
actual
and
Sacramental
participation
,
it
is
called
spiritual
Manducation
.
]
Concerning
which
I
only
add
the
pious
advice
of
a
religious
person
;
To
this
nothing
is
necessary
to
be
added
,
but
that
this
way
,
is
to
be
used
never
but
upon
just
necessity
,
and
when
it
cannot
be
actual
:
not
upon
peevishness
and
spiritual
pride
;
not
in
the
spirit
of
schism
and
fond
opinions
;
not
in
despight
of
our
Brother
,
and
contempt
or
condemnation
of
the
holy
Congregations
of
the
Lord
;
but
with
a
living
faith
,
and
an
actual
charity
,
and
great
humility
,
and
with
the
Spirit
of
devotion
;
and
that
so
much
the
more
intensly
and
fervently
,
by
how
much
he
is
really
troubled
for
the
want
of
actual
participation
in
the
Communion
of
Saints
;
and
then
,
that
is
true
which
S.
Austin
said
,
FINIS
.