THE LITTLE MEMORIAL, CONCERNING THE GOOD AND FRVITFULL USE OF THE SACRAMENTS.  
Wherein Be handled such defects as some persons commit in the use of them, and the remedies therein to be practised.  
Composed in Spanish, by the R. Father FRANCIS ARIAS of the Society of jesus, and newly translated in to our English tongue.  
Printed at Rouen. 1602   

THE PREFACE TO the Reader.  
LEWIS of GRANADA, that excellent and divine Beseleel of our time for the building and polishing 
Exod. 31.  of the spiritual tabernacle of Christ's church, among many other his notable monuments, entitled one: The Memorial of a christian life. The first part whereof entreating principally of the Sacraments of Penance, and the sacred Communion, was to the singular benefit of our country, translated into the English tongue. God whose hand is not abbreviated, hath in 
Esai. c. 59  the same nation, raised him up a companion, like an other Ooliab, for the 
Exod. c. 31.  prosecuting of the same work: one of whose small treatises I have likewise translated, as desirous to enrich our country with so singular a treasure: and because it is an Addition to a former work, and so by the Author called: a name nothing fitting it now, when it cometh forth alone, therefore have I thought good after the imitation of that learned man, especially because as his, so this also containeth a brief note, of that which every good christian ought often to practise, concerning the Sacraments of Penance, and the holy Communion, to put it forth with the title of a Memorial: and the name (little) I have added, both for distinction from the former, and also for that it is comprised in a far less quantity. And although denied it can not be, that not only GRANNADA, but many others, have learnedly entreated of the same subject, yet who knoweth not, that as men's veins be divers in writing, so likewise their affections in reading not all one, and therefore both with profit and pleasure, many good works may be published of the same matter, the latter either for method, perspicuity, or some other notable thing, adding somewhat which in the former was wanting, and as it were with Ruth gathering up 
Ruth. c. 2.  such ears of corn, as slipped from the reapers hands: and that such labours may fruitfully be enterprised: beside reason, and common practice, we have also the example of the four Evangelists, who by direction of the holy Ghost, as with singular unity, so with profitable variety, wrote the same life and death of our Saviour Christ. This book therefore, though it entreateth of Confession and Communion, the subject of divers excellent discourses, yet is it worthy to be embraced, seeing the manner and scope thereof, is of that quality, as I think few can read it, that will repent their small pains employed, and some haply be of opinion, that albeit others with S. john came first to the 
john 20. v. 4.  monument, yet that this author with Saint Peter entered first in: and all such, whose hearts God shall so effectually touch, as that they will not only read, but also carefully practise, may with much more reason bless the time, that they met with so heavenly a master, for the saving of their own souls, than ever did David bless Abigail & her wise speech, hindering him from the kill 
1 Reg. 15. ●. 32.  of an other man's body. The principal intent of this Memorial is, to inflame all with the love of the Sacraments, and to stir up our dull spirits, often to repair unto those divine fountains of grace, from which so many and rare benefits do flow: to discover also the usual disorders, into which not only those that be careless, but even the devout servants of God do sometimes fall, when they go to confession, and to receive the blessed Sacrament, together with singular remedies, how we may aviod all such inconveniences, and so free ourselves, more & more from sin, purchase greater abundance of grace in this world, and eternal felicity in the world to come: all which points he doth so excellently perform, and like a divine physician search out the secret and lurking diseases of our soul, and prescribe such sweet and heavenly receipts, that there is almost none so void of spiritual sense, but by reading, shall find their conscience touched: nor any proceeded so far in piety, but that they may make great benefit of this small treatise, and generally all that sincerely desire the amendment of their life, and increase of virtue, shall feel their hearts burning in them, as the two Disciples did when our Saviour walked 
Luc. 24. v. 32.  in their company, and opened them the Scriptures.  
One thing there is which the author in discoursing of such sins, as many confess not through culpable ignorance, hath omitted, to wit the dangerous error of many young persons, that without the knowledge or consent of their parents, bestow themselves in marriage: and an other no less dangerous than the former, if not more, and that is to make privy contracts, whereof not only such as live under the charge of their parents, but others also of all estates & callings be some time found guilty. Of these points though passing necessary, he maketh no mention, because the council of Trent making all privy contracts 
Ses. 24. c. 1.  of no force, hath freed them from such inconveniences, which is not so here in our country for lack of publication, a thing required by the council before that decree can take any place: and therefore I have thought good to say somewhat, both concerning the one & the other, (because they be sins very rife, and be accompanied with many and great mischiefs, especially the second, as discord betwixt houses, ruins of families, the perpetual state of adultery, and not seldom a continual torment of conscience, as daily experience teacheth) to the end that such as fear God, & be desirous to save their souls, may know what herein they have to follow and practise.  
As it is certain, that the marriage of children (being of years requisite, and no other impediment hindering it) contracted french without their parents consent, is perfect matrimony, and can 
Concil. Trid. ses. 24. cap. 1.  not either by them, or the temporal magistrate be broken: certain also that children may sometime upon just & good causes, marry without the knowledge or consent of their parents, as for example, when they would marry them to an heretic, & in some few other cases: so most certain it is, that usually & for the greater part, children do very much offend God, in contracting marriage either without their knowledge or against the minds of their parents, seeing it belongeth to their charge to provide for their children: and their experience and love towards them is such, that neither can they be so easily deceived, nor yet prefer them to any matches, than such as be good, and most convenient for their estate: and in holy scripture we read, that the marriage of the children, was rather commanded unto the parents then unto them: for God speaking of the Canaanites saith thus. Thou shalt not 
Exod. 34. Deutr. 7.  give thy daughter to his son, nor thou shalt not take his daughter for thy son: And blessed jacob, upon the commandment of his father Isaac, very obediently married the 
Genes 28.  daughter of Laban, and not of such as he had forbidden.  
Seeing then marriage is oftentimes with sin contracted by the children, for lack of their parent's knowledge, or consent, and sometime without any sin at all: such as live in fear of God, & willingly would not offend him, ought not herein to rely upon themselves, & their own partial affection, & so to determine that in this and this case, they may with out any respect to their parent's consent, make their own choice: but let them crave the advise of some wise and discreet ghostly father, and with humility submit themselves to his judgement: and in any wise let them take heed that they do not herein, refuse the resolution haply of many, & rest upon the opinion of some one whom they have found out, because he doth most fit their fancy, and best please their passion: for that were a certain argument, that they sought not sincerely the truth, nor the honour of God, but rather a cloak for their sin, and a few cold fig leaves with Adam to 
Genes. 3. v. 7.  cover their naked souls. Parents also that be the true servants of God, ought herein to proceed with great moderation, & not to press their children so much with their authority, as by fear & violent means to draw them clean contrary to their own mind and liking, for that were to take away that christian liberty which ought to be in marriage, & without which as shall strait ways be handled, it is no marriage at all, & what pitiful effects follow such unfortunate matches, where the terror of the parents more prevaileth, than the reasonable love and liking of the children, daily experience doth teach us.  
Concerning secret marriages and contracts, as the danger is far greater, so it deserveth a deeper consideration: for many haply think, that herein either no sin is committed, or a very little one, seeing matrimony is a thing most free, & therefore all at their liberty to contract as they please. But herein are they much deceived: for albeit most free it is in this sense that none ought to be enforced thereunto, but must willingly and freely give their own consent: and therefore if one should by any kind of violent means be compelled to marry an other, to whom in their heart they gave no consent, most certain it is, that it were no matrimony at all: yea the violence & fear may be such that albeit inward consent be wrung out & gotten, yet is it not marriage for lack of free consent. I touch this matter briefly, as being not that whereof I mean now to entreat: if any have herein any difficulty, and desire farther resolution, let them crave the counsel of those that be virtuous and learned, with that purity of intention before mentioned. Yet for all this, in other things marriage is not so free, that men or women may either marry with whom they list, or in what manner they please. For by the law of God, and the church, they are forbidden to marry with such as he allied to them in certain degrees of consanguinity and affinity: and if any should presume so to do, besides a great mortal sin committed, the marriage also is of no force, and their state damnable. Neither can they marry in such manner as they please: for to omit other cases, and to speak of that which we have now in hand. If any here in our country, contract marriage privily, although the marriage be of force, yet cannot the manner of doing be excused from sin, & that such a one, as doth oftentimes plunge them into a perpetual misery, a point worthy to be deeply considered of all sorts of persons: for what case can be more lamentable, then when two have contracted secretly, and made themselves man and wife before God: and yet afterward, either upon the dislike of their friends, or discontentment growing between themselves, they go back, marry openly others, and so all their life time continue in the state of adultery, and that without all help, in respect of any outward court or consistory: for seeing the first marriage was secret, the church can take thereof no knowledge and so provide no remedy. For the avoiding of this so infinite an inconvenience, the church of God, tendering like a careful mother the good of her children, hath utterly forbidden such kinds of contracts, as the council of Trent testifieth in these words. The 
Ses. 21. c. 1.  holy church of God upon just causes hath always detested and forbidden secret marriages. He therefore that is the servant of God, and would not willingly wound his soul with sin, nor offend against the precept of the church, nor yet cast himself into a sea of miseries, aught to refrain from all such privy contracts, and as much as can be, to observe the decree of the foresaid 
Vbi supra  council, which is to contract matrimony in the presence of a priest, & two or three witnesses, at the least. Good counsel also it is, especially for young persons, whose judgements are weaker, experience less, & their passions commonly more strong, not to make so much as any secret promises of marriage, no though conditional: as if such a portion or jointer may be procured, or if my friends shall be content, & such like, for process of time, much talking of such matters, & other like accidents, make them afterward to doubt, if any future breach happen, whether they be clear in conscience, and may securely marry else where or no, & so all such kind of promises in conclusion, serve for nothing else but to afflict the soul, & to weary the conscience with many scruples: from all which miseries they be clear, that keep themselves free from all privy contracts, and secret promises of what manner so ever, and do never bind themselves, but in such sort as before was mentioned: or else expect until their matrimony be publicly solemnized.  
Although I said before that the state of him that was privily contracted, and did after marry openly with an other, was without help: yet God forbidden that any should in that case despair, for God who is rich in mercy and will not the death of a sinner like the good Samaritane, hath in store oil and wine to power into 
Luc. 10. v. 30.  the wounds of him that hath thus pitifully fallen into the hands of thieves, and is left half dead: and therefore though true it be, that such a one, as I said before, hath no remedy in any worldly court or consistory, yet in the court of conscience, means are left for the saving of his sinful soul. The medicine I confess falleth out ordinarily to be very sour and sharp, yet if men willingly venture the loss of a limb for the preserving of the corruptible body, though haply they fell into that extremity without any fault of their own: no reason have they to refuse any remedy, though never so penitential, for the saving of their immortal soul: seeing especially by their own folly they have given themselves so deep a wound. Wherefore such as find their conscience herein troubled, let them make choice of some excellent, wise, discrecte, and learned ghostly father, for the well managing of this business, being so important and dangerous. Thus much gentle reader have I thought good to insert here in the preface, being a thing passing necessary (and yet omitted by the Author upon the reason before mentioned) and as I verily hope, that which will be the occasion for the preserving of such as fear God, from many great sins, which otherwise through ignorance they might fall into. Now no more remaineth, but that thou wouldst for thy further direction, to the end thou mayest avoid many impediments which hinder others that be careless from receiving that abundant commodity which is gained by devout frequenting of confession and the holy communion vouchsafe attentively to peruse this small treatise, and I doubt not but that thou 〈…〉 in comparing the Author with others of our time, that entreat of the same matter, say of him as they did in the gospel of our Saviour. Never did there 
joan 7. v. 46.  man so speak as this man. If thou doubtest (as Nathaniel did of Christ) and demand how in so small a book so great learning or devotion can be contained: I willingly surcease from other answers, & say with S. Philip Come and 
joan. 1. v. 46.  see: Read and judge.   

A TABLE OF THE CHAPTERS.  
I OF the great necessity, which all christians have, often to frequent the Sacraments of Confession and the holy Communion.  
TWO Of a certain disorder, into which some do fall, by excusing and defending their sins, in the sacrament of confession, and how they are therein to be mortified.  
III Of the disorder in confessing such sins as be certain, with doubtful words, and which do not signify any sin at all.  
IIII Of the disorder in confessing venial sins, without having for them any grief, or purpose of amendment.  
V Of a certain carelessness which usually is found among such as be desirous to serve God, concerning the examination of their conscience before confession, & the great harms which do follow thereof.  
VI Of some sins of ignorance, which a man knoweth not, nor confesseth▪ to wit, to be careless to know whereunto in particular he is bound, and to omit the works of justice and charity.  
VII Of divers kinds of wicked superstitions, not known to many, & sometimes not confessed through culpable ignorance.  
VIII Of sins committed by playing, and gaming: and beholding of vain & hurtful sights, into which many do fall through culpable ignorance.  
IX Of other sins more secret, as pride of our own proper judgement, and self will, which many do not know nor confess through culpable ignorance.  
X Of a very profitable remedy against the harm which cometh by secret sins & that is every day to examine our conscience: and the manner how this is to be done.  
XI Of an other singular means for a man to deliver himself from secret sins, and that his confessions may be more fruitful, and that is to have one certain ghostly father, unto whom he ought ordinarily to confess his sins.  
XII Of an other excellent remedy, to deliver ourselves from the harm of secret sins, and to supply the defects of our former confessions, and that is with care and diligence, to make a general confession.  
XIII Of such defects as be an impediment to many which do often communicate, that they receive not the plentiful fruit of the B. Sacrament.  
XIIII How for the receiving of more abundant fruit of the holy communion, convenient it is to purify the soul from venial sins.  
XV How to receive much fruit of the blessed communion, necessary it is for a man to prepare himself with recollection, and meditation: & what manner of meditations are good to be used for that purpose.  
XVI Of that outward reverence, humility, and modesty, with which we ought to come unto the B. Sacrament.  
XVII Of that quiet and repose, with which we ought to come unto the holy communion: and what thanks are to be given unto God after the receiving thereof.  
XVIII How to abstain from the B. Sacrament without just cause, is an impediment to spiritual profit: and how that neither for negligence, or lack of sensible devotion, a man should give over the holy communion.  
XIX How for scruples and vain fears, we ought not to abstain from the sacrament of the Altar.  
XX With what moderation we ought to frequent the holy communion, that we do not therein exceed, nor do any thing contrary to due reverence: and how we ought to leave this to the judgement of a discreet ghostly father.  
XXI Of such rules as holy men prescribe, concerning the often receiving of the B. Sacrament.  
XXII Of that discretion which ghostly fathers ought herein to observe, according to the doctrine of holy men.  
XXIII Whether the holy communion ought daily to be given to some persons of our time.   

THE LITTLE MEMORIAL OF A CHRISTIAN LIFE.  

Chap. I.  
Wherein is briefly declared, the great necessity, which all Christians have, often to frequent the Sacrament of Confession, and the holy Communion.  
FOR as much as this book, is published for the commodity of such persons, as be resolved to serve God, by setting down before their eyes, such means as they have to use, both for the preserving themselves, and also proceeding forward in his divine service: and further to exhort them, to put those means in practice: and seeing one of them, and that of great force & efficacy, is to frequent the Sacraments, that is, often to be confessed, and to receive the holy communion: two things are here for this purpose, especially to be handled.  
The first is, to exhort all faithful Christians, often to repair to these holy sacraments, by declaring the great & wonderful commodities, which by means of them be obtained. The second is, to teach and instruct them, concerning the true and laudable use of the sacrament of Confession, and the holy sacrament of the Altar: and because to entreat copiously of these points, were too much for this small book, therefore touching this matter, I intent only to speak of that, which to me shall seem most necessary, and worthy to be noted, of such as be resolved to serve God. The first point therefore which I mean to handle, shall be briefly to set down before our eyes, how necessary it is, for all Christians, often to frequent the divine sacraments of Confession, and the sacred Communion: the second shall be to prosecute in particular, such abuses and disorders, as be more secret, and into which, even those that be determined to serve God, do not seldom fall.  
Concerning the first. Many & very effectual be the reasons, which ought to move and invite all faithful christians to frequent the Sacraments, that is, to confess themselves, and communicate once in eight, or fifteen days, or at least once a month. For if they be such persons, as God hath vouchsafed so to favour, that since their last confession, they have not fallen into any mortal sin, very necessary it is for them so to do, both to preserve themselves in God's grace, & to increase in the same, and also in all other virtuous & heavenly gifts: to make themselves daily more acceptable in the sight of God: to be more fit instruments to set forth his glory, & to advance the good of his Church: to make their salvation more certain: to lay up the treasure of greater merits in eternal felicity: to procure more light, and strength, both to know, and overcome all the temptations & deceits of the enemies of our soul: to do the works of virtue, with greater facility and sweetness: to pass over this life, with more peace, and spiritual comfort: to be at our death more assisted and helped, of God with plenty of heavenly succour: and so finally to departed this life, with more hope of salvation, greater quiet, and comfort of soul. For these, and such other like effects, and singular commodities, very necessary it is, I say, that the servant of God should often repair to the sacraments. For albeit since his last confession he hath not fallen into any mortal sin, yet certain it is, that he hath committed many venial, whereof some he doth know, and others, he doth not, and yet for all that not to be excused, because he might well have known them: and these venial or small sins, although they do not spoil the soul of god's grace, yet do they great harm, and put a man in such a case, that he doth thereby fall the sooner into those that be mortal, as else where hath been handled: Certain 
In tract. 4. cap. 24.  likewise it is, that a man is continually assaulted with daily and diverse temptations by the devil, the world, the flesh, & our corrupt nature, which do put him in great danger, to fall into mortal sin: and many of them be secret, and very perilous, and therefore passing necessary it is, that he should always have a remedy to deliver his soul from venial sins, and great need he hath of daily strength, to resist all temptations: great need of the continual dew of God's grace from heaven, to mitigate his wicked inclinations: and all this doth he find in the holy Sacraments of confession, & communion, if he do often frequent them. And although it cannot be denied, but that there be other remedies, for the purging of venial sins, so most certain it is, that this of frequenting the Sacraments, if it be done as it ought, is the best, and most effectual of all other. Of the wonderful effects, which the blessed sacrament of the Altar worketh in them that do frequent it. S. Bernard giveth an excellent testimony: these be his words. The 
Ber. in ser. de ce. dom.  most precious sacrament of the body of our Lord, doth work in us two effects: The one is, that it doth diminish the sense of venial sins: and the other is, that it doth wholly take away all consent, to mortal sins. And the holy man, doth prove this to be true, by that experience, which the servants of God do find & feel in their own hearts, to whom he doth there speak in this manner. If any of you, do not now so often feel, neither yet so great motions as before time you did, of anger, of envy, of carnality, and other vices, let him give thanks to the body and blood of Christ, which he receiveth in the holy sacrament, because this is the effect thereof, and let him take comfort therein, for as much as God by this means doth cure and make sound the corruption of our nature. Thus writeth S. Bernard. And the self same thing is confessed by all holy men: and the general council of Trent, doth confirm the same 
Ses. 13. c. 8.  declaring, that the blessed Sacrament, doth work this in all such, as receive it with due preparation, to wit that it doth deliver them from consenting to temptations, pacify their passions, give them victory over their enemies, preserve and increase them in good life, by giving force and strength for all these foresaid ends. And from hence it cometh that in all cities & towns, where there be many, that often repair to the sacraments, many there be also, which all their life long continue in God's grace, without ever falling into any mortal fin: And all ordinary ghostly fathers, be witnesses of this truth, who find by experience, that christian people do receive this great commodity by frequenting the Blessed sacrament of the Altar with devotion and a virtuous disposition.  
These reasons alleged, are sufficient to persuade all good Catholics though not guilty in their conscience, of any mortal sin, often to confess themselves, and to communicate: but if since their last being at confession they have committed any deadly sin, then besides the former reasons, greater necessity have they straight ways, and without delay, to go unto the sacrament of Confession: to wit, that by means thereof, they may come out of that damnable state, and deliver themselves, from all those mischiefs and harms, which from that kind of sin do grow: as to be hated of God, & to live in disgrace of the Blessed Trinity: to be abhorred of heavenly Majesty, and to be captives and slaves to Satan the prince of darkness: to be subject, and obedient to his will, and to lose the great value and merits of all the good works of their life past: to be in apparent danger of falling into greater sins, into greater blindness, and hardness of heart, and finally into everlasting damnation. From all these evils, and mischiefs, and many more, annexed to these, that man is delivered, who after due preparation, purgeth his soul straight ways by confession. And although true it be, that only by contrition, with a purpose to confess in time convenient, a man may deliver himself, from the state of mortal sin: yet to have contrition without help of the sacrament, is an hard thing, unto which few do attain: for as much, as true contrition, containeth in itself, a great hatred of sin, by reason whereof, the soul doth in will abhor and detest, all mortal sin, more than all other evils in the world, & with all a firm purpose of amendment of life: and so resolutely determineth, never more to consent to any deadly sin whatsoever, neither for interest or commodity, nor to avoid any pain or misery of this life: and together with this, necessary it is, that the principal thing, which moveth a man to this hatred of sin, and amendment of his life, be the love of God above all things. And because men commonly upon their forsaking of mortal sin, do it not at the first, for this supernatural love of God, but principally for fear of Hell and damnation: for this cause a very hard and rare thing it is, to have contrition without the help of the sacraments: whereof it cometh to pass, that such as have sinned mortally, and go not to the sacrament of cenfession, commonly they continue still in the same bad estate, and so be subject to all those mischiefs and dangers, which accompany mortal sin, as before hath been said: And the reason hereof is, because ordinarily without help of the sacraments, men arrive not to have contrition, which yet is necessary to come out of mortal sin: but when they go to confession with that preparation which is requisite, if their soul be infected, straight ways are they delivered from mortal sin, & from all those mischiefs before mentioned: for when a man confesseth himself having a perfect hatred of sin, & a firm purpose of amendment, although the principal reason which moveth him, to forsake sin, be the fear of his own damnation, yet with the help of the sacrament, shall he obtain God's grace: and this is that which Divines teach, and the holy council of Trent doth 
Ses. 14. c. 4.  declare, to wit that of attrite he becometh contrite. For such was the infinite mercy of God, now in the law of grace, as to bestow such efficacy upon his sacraments, that to him that wanteth grace, and doth not of his part, put any stop, or impediment, grace by means of them is given him, and to him that is already in grace, the same is increased and augmented.  
These be in sum, the most excellent commodities which faithful people do gain by often repairing to the Sacraments of Confession, and communion: and these be the pitiful and most grievous evils, from which they be delivered. He therefore that is desirous of salvation, and resolved to serve God, and pondereth well this point, how can he let so great commodities slip out of his hands? how dareth he adventure the loss of so great gain? how can he excuse himself from frequenting confession, the spring of life, and salvation, by means whereof he is delivered from such notable evils of death, sin, and everlasting damnation? and such purity of soul obtained, such divine and spiritual beauty, and such treasures of grace and glory? And how can he contain himself and not go often to the holy Sacrament of the Altar? the bread of life, the death of sin, the wellspring of virtues, the medicine of our passions, the staff and stay of our weakness, the treasure of graces, the most pleasant repast of all heavenly comfort, the root of immortality, and the fountain of all goodness. And thus much may suffice, concerning the first point. Now will I come to the second, which is the principal thing that I intended to entreat of, & whereof in very deed, we stand most in need and ought carefully to be instructed in the same.   

Chap. II.  
Of a certain disorder, into which some do fall, by excusing and defending their sins, in the Sacrament of Confession, and how they are therein to be mortified.  
MY purpose is not here to note great and manifest defects, into which such as be careless of salvation usually do fall: as to come to confession without having before hand thought upon their sins: to conceal in confession some great sin, either for fear or worldly shame: to confess their sins without any purpose of amending their former life, & to avoid all dangerous occasions of mortal sin: which be such notable defects, and heinous sins, that they do wholly hinder all that fruit which should come by confession, and make it nothing worth at all, and so bound they are to confess again the self same sins, and also that fault of sacrilege, which they then committed in making so wicked a confession.  
But my intent is, to note certain negligences and defects, which proceed from the wicked inclinations of our corrupt nature, & be found in such persons as are desirous of salvation, and resolved to lead a virtuous life, which convenient it is, that they should avoid, by mortifying the roots from whence they do spring. One of these disorders is, for a man in confession to excuse and defend his sins, putting upon them diverse sorts of colours, to the end they may seem not so grievous & filthy, as in deed they be: As for excuse of themselves, some say, that they sinned because they could not choose: which is most false, for God doth not bind any to that which is impossible. Others say, that although they gave consent unto the sin, as in desiring of revenge, or some unclean act, yet did that cogitation quickly pass away, and stayed not long in their heart: & by this means, though the consent were deliberate, yet would they be thought, not to have committed any sin, or if they did, that it was but a small one: whereas most certain it is, that if they did not resist the passion, but gave deliberate consent there unto, that they sinned, though the consent continued never so small a time. And if the thing to which they gave consent, was any notable injury to their neighbour, or fornication, or any other such weighty matter, than was that consent a mortal sin, & it importeth not, that it continued but a little while, for that did not proceed from his own virtue, but for that the fury of the passion was now ended. Others excuse themselves, laying the fault upon the Devil, saying: The Devil tempted me, and it was he that beguiled me, and made me to sin: Others excuse themselves ascribing all the blame to their neighbours, that gave them occasion of sinning, saying thus: If I offended god, the reason was, because they asked me, and were so importunate that I could not excuse myself, or it was because they first gave me disgracious and bad words, or offered me this injury, and enforced me against my will, to return them the like speech again and to offer them the like measure. Others defend and excuse their sin, far worse than the former, & that is by attributing the fault to God himself, saying: God hath given me such a nature, so wicked a complexion, and so prone to naughtiness that although I do what I can, and enforce myself never so much, yet can I not avoid these sins, nor resist these temptations. All which is false & a great untruth, for neither the Devil, nor any man, can compel one to sin, if freely and voluntarily of himself, he will not sin, neither doth God ever give over to bestow upon man in this life, all that help which is necessary, & requisite, not to consent to sin, if man himself would take the benefit thereof.  
This so great a disorder in man, groweth of pride, & a certain presumption, by reason whereof, he esteemeth of himself, and would also be esteemed of others, more than is lawful, and is afraid of that confusion, and disgrace, which for his sins he deserveth. So saith S. Gregory in these words: Our hearts filled with 
In moral. lib. 22. c. 8. in edit. nou.  pride, if it doth aught worthy of blame, that doth it conceal and hide, and would not openly confess it, to have any remedy thereof. And this disorder, descendeth unto us by inheritance from Adam, for as from him, we inherit original sin, so likewise by way of inclination do we inherit the increase of sin, and that is to excuse the same. Adam sinned, and God very mercifully came unto him, and demanded certain questions, to the end that by acknowledging and confessing his fault▪ and accusing himself from his heart, he might have obtained pardon. But Adam defended his sin and excused himself, laying all the fault upon the woman: and the woman being asked, she likewise excused herself laying the blame upon the Serpent, which was the Devil: and and as S. Gregory saith, both of them were in a certain manner 
Greg ibid. supra c. 9  willing, to lay all the sin upon God himself: for what was it else for Adam to say, the woman which thou gavest me, made me to sin, but to insinuat that god was the cause of his sin, in that he created the woman? And for the woman to say: The Serpent deceived me, what was it else, but to ascribe the sin unto God, as the cause thereof, for that he placed the serpent in Paradise? And thus by excusing themselves in this manner, they procured against themselves, two great evils and passing notable harms. The one was, that they did stop and hinder the mercy of God, and obtained not pardon of their sin, at that time: for this was the very cause why god demanded of the Devil nothing at all, because neither would he pardon him, neither was he capable of penance: and of Adam and Eve did he ask certain questions for that he was desirous that they should with sorrow, have confessed their sins, and by their humble and simple confession, not excusing it, have obtained full pardon at his hands. The second harm which they did, was, that by excusing themselves they increased their sin, and made it more grievous than otherwise it was: whereof ensued, that albeit afterward through penance which they did, they were pardoned: yet had the pardon so great a punishment annexed, as was the destruction of the whole world, and their banishment for the space of nine hundred and odd years upon earth, and afterward imprisonment for the space of three or four thousand years in that place of hell called Abraham's bosom, or Limbus patrum. In the very same manner doth it far with all the children of Adam, that defend and excuse their sins: for by laying the fault upon his creatures, upon adversities and temptations, they do in a certain secret manner, attribute them to God himself, who is the maker of all creatures, and the author of all the evils of punishment and affliction: and by these means, do they increase and multiply their sin, and greatly stop and hinder the mercy of God, who would pardon their offences. For so noteth S. Gregory in these words. It is a common 
In Moral. ubi supra.  vice amongst men, to hide themselves for the committing of sin, and after the committing being asked, to deny it, and being convinced thereof, to defend and excuse it, by which the sin is increased.  
This so wicked a passion, and disorder, we ought to overcome and mortify, by confessing all our sins plainly and clearly, with all the greatness they have, and to lay all the fault upon ourselves, confessing ourselves to be the true and entire cause of them, and to attribute all that we do unto ourselves: for although true it be, that the Devils do tempt us, and men persuade and provoke us to wickedness, yet is man for all that always free, and at liberty, and hath sufficient help from God to withstand temptations, and not to consent unto any sin at all, and therefore ought he to accuse and blame himself and not any creature else whatsoever. Let him not therefore say in his defence, the Devil did tempt me, nor my neighbour gave me occasion, and made me to sin: but let him say from the bottom of his heart, I am he that did the sin, and all the fault is wholly mine, because voluntarily and of mine own free will I gave consent thereunto: and whereas it was in my power to have shunned such dangers and occasions, which I ought to have done, yet did I not avoid them: and being able against the temptations of the enemy, to have helped & strengthened myself with prayer, penance, works of mercy, spiritual talk, and reading of good books: yet did I not for that purpose, use either these or any other such like means, which God did inspire into my soul, and therefore all the fault is mine own, and all the cause of my harm remaineth in myself: for that saying of Saint Chrysostom is most true, that none 
Tomo 5. hom. quod nemo leditur. etc.  receiveth any hurt but of himself, because there is not any other true harm or damage indeed, but that which sin causeth, and that never can be, except a man doth willingly consent thereunto. And when a man confesseth his sins with this kind of purity, let him have great care that he do not either pretend or desire to be accounted humble for so doing, or to be esteemed for a good penitent man, for this were to fly from one kind of pride, and to fall into an other: but let his principal intent be, to be taken for a sinner, and to be for his sins confounded, reprehended, and to have spiritual physic given him, as to a sinner: Of which mind of his, it will be a good argument and testimony, if when his ghostly father doth blame & rebuke him for his sins, and entreat him as a sinner, he take it patiently and well: for if he accuse himself plainly as a sinner, and yet will not be dealt withal nor reprehended as a sinner, it is a sign that he doth not confess or accuse himself sincerely from his heart. This is the opinion of Saint Gregory whose words be these. True confession which we 
22. Moral. cap. 20. in edit. nova. Cassian. col lat. 18. c. 11.  make of our sins, is tried by the reprehension which is given us, for those sins which we confess: for if being rebuked for them we defend them with pride: certain it is, that we confessed them not sincerely, for it is the sin of pride, not willingly to hear that at the mouth of an other which a man doth willingly confess of himself. And if when we confess ourselves to be sinners, we did likewise with true humility acknowledge ourselves for such when we are blamed or rebuked for our sins, never would we deny or defend them. Thus writeth S. Gregory: out of whose words we learn what the intent of a true penitent aught to be in confessing his sins simply and plainly, and without excusing them, and that is, not to be accounted just, or to be reverenced for such a one, but to be confounded, humbled, and reprehended, as a sinful man.  
So great is the virtue of this sincere and humble confession, that by means thereof a sinner doth penetrate the heavens, is presented in the sight of God, and doth provoke his infinite mercy to pardon and discharge him, from all pain due to his sins, and to bestow upon him great rewards: for as poor beggars the more they do lay open their poverty and show their sores, to men of mercy & compassion, so much the more they move their pity, and receive from them great alms: even so when sinful men do discover the misery of their sins, and more amplify and stand upon them, the more they do blame and accuse themselves for committing them: so much the more do they incline the clemency of Almighty God, to take compassion and pity upon them, and to bestow upon them in greater abundance, the most precious gifts of his divine grace. Very well was David acquainted with this quality of God, when he spoke thus unto him. Pardon my 
Psal. 24.  sin O Lord, for it is great. He excused not his sin, nor made it less, but did plainly confess it and that with all the grievousness thereof, the more to move the pity of God to pardon and forgive him. An excellent witness also is that good thief, who hanging upon the Cross confessed his sins, and not with excuses laid the fault upon others but accused & blamed himself, acknowledging himself worthy of all shame and punishment for them, as himself plainly declared, speaking thus to the other thief. We do justly suffer this punishment, 
Luke 23. ver. 41.  for our own wicked life doth deserve it. And for this humble and contrite confession of his, he received strait ways pardon for his sins, and was in a moment absolved from all punishment both eternal and temporal, and had also that day bestowed upon him the possession and joys of the kingdom of heaven. These be the wonderful effects, which a pure confession void of all excuses, and which proceedeth from a contrite and humble heart worketh in the sight of God: for it doth forthwith pacify God, take away his anger and wrath, which he had conceived against the sinner, revoketh all his threatenings of everlasting torments pronounced against him, & turneth them into mercy, into the gifts of grace, and eternal glory. Wherefore great reason we have to crave of God, praying thus with David. Suffer not my 
Psal. 140.  heart O Lord, to consent unto such malicious and proud words, that I do excuse and defend my sins.   

Chap. III.  
Of the disorder in confessing such sins as be certain, with doubtful words, and which do not signify any sin at all.  
AN other disorder which usually springeth also from the same root, and into which those also do fall, that come often to the Sacrament of Penance, is, for a man to confess his sins with such kind of words, as signify not any fault, nor import any sin at all, as for example, to say: I confess myself of these my faults and imperfections. I accuse myself, that I have had little patience, little humility, and small charity. I accuse myself, that I have not had more attention at my prayers, nor more care in keeping of my tongue and mine eyes, and that I have not more speedily dipatched out of my heart, vain and dishonest thoughts. I accuse myself, that I did not such a work, with all that humility, and charity, which I might have done. I accuse myself, if I have spoken any idle word or backbited any. These and other such like words, do not certainly signify any fault or sin at all, because a fault and sin is then committed, when a man doth not that to which he is bound, and faileth in that, which he ought to do, and which is of necessity and precept: but as for all these former words, & such like, one may truly say then, who hath done all that which in rigour he was bound unto, albeit he hath not done all that which he might have done, nor yet all that which was better and of more perfection; because God doth not bind a man in all cases under pain of mortal sin, no nor venial neither, to do all that which he might do, nor yet all that which he may, and is able to do, neither all that which is the better, and of most perfection: and therefore if any should confess himself, not using any other manner of words than the former, he could not be absolved, because he confessed not plainly any sin at all.  
When one that goeth often to confession, & amongst other sins some he hath that be doubtful: concerning which he is not certain, whether he gave any consent or no, or was careless in making resistance: in this case to confess them with such kind of words as before are set down, is not inconvenient, nor any cause why for so doing one should be blamed, seeing other sins, whereof he is certain he confesseth them plainly and distinctly. And if it fall so out, that since his last confession, he cannot call to mind any new sins, then may he confess some of his life past, to the end that he may have absolution, which without specifying of some sin cannot be given.  
But concerning sins that be certain, and which the penitent knoweth full well that he hath committed, he must not use any such manner of words, but confess them in plain and express terms, and such as do clearly set down the sin, saying thus: I accuse myself, that I have been negligent in keeping of my heart: that I have not repelled vain thoughts, with such care as I ought to have done: that in the time of prayer, I have not had that attention, and devotion, which I was bound to have had: that I have not resisted the motions of anger, of pride, of envy, with such patience, humility, & charity, as I ought to have done, that I have been cold in doing good works, and some which I ought to have done, I have upon sloth omitted: & in other some which I have done, I have not had that virtuous end, and intent which I ought to have had, in seeking for the glory of God in them, but rather myself, being moved to do them for mine own pleasure and inclination, or seeking in them mine own honour & content: I have with superfluous appetite sought for commodities and pleasure of my body, in meat, drink, apparel, rest, and other recreations, not observing in all these things, that moderation to which I was bound: Of adversity, punishment, or any disgrace, I have been too much grieved and sad, and not conformed myself so much to the will of God as I ought. Of such things as have fallen out according to mine own will & desire, as for that they brought me honour, and procured commendation, or were things of delight and pleasure, I have rejoiced in some of them vainly, & not referred them as I ought, to the glory of God, & the good of mine own soul: My tongue I have not kept so carefully as I ought, and without any necessity or profit of souls have I spoken words in mine own praise: curious questions have I demanded, and idle words have I uttered.  
These and such like, be the ordinary venial sins, into which Gods servants that live with care, and in the fear of God, do often times in a week, yea and in one day fall into (for those which lead their life without any such care, do commit others more grievous) and with such words as these that signify and import sin, ought they to confess them: and a true desire to make their confession as is requisite, humility of heart, grief and sorrow for sin, and that light which daily they gain in the spiritual profit of their soul will clearly lay open before their eyes these and other such like sins of their hearts, and will teach them fit words to express them, and make them appear with all their deformity as is convenient: because in sacramental confession the penitent is witness against himself, and the witness being lawfully demanded, is bound to tell all the truth, and that in clear and plain words: He is likewise an advocate for God against himself: and the office of an advocate is, to allege all the reason and justice that can be said for his own side, and plainly and truly to open all the injustice & little reason that is on the contrary part. And when a man doth so in confession, then doth he give true evidence against himself, discovering and laying open all the grievousness of his sins: and he that doth behave himself like a wise advocate in God's cause against himself, alleging all such reasons as he hath to love and obey God, and confess with true sorrow of heart, all his great ingratitude, & malice, with all such considerations and circumstances as do increase them, which is but reason, then doth God of his infinite goodness and piety take upon him man's cause, maketh himself his advocate and patron, and giveth sentence in his favour, pronouncing him absolved and free from all his sins, from everlasting pain and confusion, yea and sometimes from the temporal pain also which for them he deserved. And thus in this court and judgement, there passeth a wonderful strange secret, to wit, that if a sinner hideth his sins, and doth not declare & open them as he ought, then do they remain and be reserved to be laid open and punished at the day of judgement, and himself to be confounded before that terrible tribunal, and to be punished for them in the sight of heaven and earth: and if on the contrary a man doth now confess and declare them with sorrow of heart, then doth God hide and cover them in such sort that they shall never be seen more either of God or men for any punishment or confusion to such a penitent sinner. For he that confesseth his sins in this manner, God doth so deal with him as though he had never sinned, and doth give him so good a countenance, love him so entirely, so bountifully and so liberally, bestow upon him the treasures of his grace and glory, as though he had never offended him in his whole life. O with what great reason did David say, Blessed 
Psal. 31.  are they, whose iniquities are pardoned, and whose sins are covered. They are termed covered, because now they are not, & albeit sometime they were, yet now shall they never more be seen to the hurt, or damage of the penitent sinner.   

Chap. FOUR  
Of the disorder in confessing of venial sins, without having for them any grief or purpose of amendment.  
SOme servants of God there be, which do often confess themselves, and utterly forsake all mortal sin, and yet sometime commit this fault, that is, to confess their venial sins, and yet to leave their passions quick, and lively, bearing still a love & affection unto them: neither do they overcome them, or by contrary acts mortify them with true contrition of heart, and so they confess, and accuse themselves of such venial sins, only upon a custom, without any penance at all, that is not having any true sorrow or grief for them, or else without a firm purpose any more to commit them: In this manner do they confess, idle words, voluntary distractions, curiosity in looking, & the rest of the senses, their excess in eating, drinking, sleeping, and laughing, their idleness and loss of time, and superfluous cherishing of themselves, their merry lies, light detractions, and their negligence & remissness in the time of prayer, and Mass. Of these and other such like sins do they make their confession, without ever feeling before hand any grief for them in their heart, and without having any determination verily never to commit them again. And this carelessness is very hurtful for two reasons: the one is, because although a man do confess these sins, yet if he do not truly resolve never to do them again, obtaineth not any forgiveness for them at God's hands, & so they remain still a live in the soul, and do weaken and dispose it to fall into other sins which be far greater. another reason is, because confessing his sins in this manner, he addeth a new fault to the former: because such a confession as touching those sins, is feigned and false: for though in words he doth accuse himself of them, yet doth he not detest and abhor them, nor resolve in his heart to avoid them. And therefore if he should confess all his venial sins in that manner, that is, without a true purpose to forsake any of them, them were the confession all together counterfeit and of no value: and for this cause necessary it is, as holy men do teach, that when God's 
D Grego●.  servants do confess venial sins, they should think well upon 
D Bernard serm. de ce. Domini. D Thom. 3. p. q. 87. are 2. & 3. & in 4. dist. 16. q. 2. ar. 2.  them, and before hand be sorry for them in their heart, as being offences against God, and verily determine with a full purpose never to commit them any more: and if many times they fall into them again, many times likewise let them rise again, renewing their former purpose: and if so often as they come to confession they commit afterward the same sins, so often likewise let them have the same resolution, & not to be dismayed or discouraged: but let them humble themselves, and give God thanks who always is ready, when so ever they turn unto him, to receive them, & to pardon their offences. Neither let them think, that such confessions be altogether unprofitable, because they fall again into their former sins, but that they be very good & of much profit, because so often as they come unto confession with the same purpose of amendment of their life, God's grace, (as before hath been said) & the virtues & gifts of the holy Ghost, be increased in them, and they do obtain force & strength to preserve themselves, & not to fall into other sins which be greater: & a great part also of that harm is hindered which they had done, had they not before confessed such venial sins & obtained pardon for them. And if the servant of God when he goeth to confession, through his frailty feeleth not in himself any determinat purpose, to fly all venial sins, which he confesseth: at least let him have a full resolution to avoid some of the greatest & which do most harm to his soul: & if his frailty be so great, that of such venial sins as he hath committed since his last confession, because they be ordinary, he findeth difficulty & pain to avoid them, let him at least accuse himself of some sin, which in former time he hath confessed, and that which doth most grieve him and which he hath a true purpose by God's grace verily to avoid: because if he do so, them shall his confession be lawful, & accompanied with the fruit of God's grace: for the obtaining whereof, requisite is is, that our confession should be, of such sins as a man doth abhor. The reason why one should with 
D Thom. 3. p. q. 87. are 1. & in 4. distinct. 16. q. 2. ar. 1. & q. 2. ar. 2.  such a disposition confess venial sins is, because when a man committeth any venial sin, the soul is disordinately turned to the love of the creature, loving more his own delight, then to please and content God, & desiring more to satisfy his own will, than the will of God: and therefore for the taking away of the same disorder from the soul, & that it may return again to his former rightness, necessary it is, that a man should do some inward act contrary to that former sin, which before he did, as for example, to have true grief and sorrow for sin, or a resolute purpose to commit it no more, or else, some other such act equivalent to these: as some act of the love of God, or devotion, or resignation, so contrary to venial sins committed, that if he did then remember them, he would abhor & avoid them quickly: and when he confesseth all his venial sins with such a due disposition, certain it is, that he obtaineth pardon & remission of them all.  
A great benefit of God certain it is, that he hath of his infinite goodness bestowed upon man so effectual and sweet a remedy. And for as much as most true it is, that the soul cannot enter into heaven with one only venial sin, but that of necessity it must before hand be purified and purged from all, either in this life, or else in the next: great reason there is, that we should make our commodity of this divine remedy, and that when we mean to confess such venial sins as we have committed in those eight or fifteen days, since we were last at that sacrament, we should first seriously think of them in our conscience, and consider how they be offensive to God, and contrary to his divine will, do very much hurt our souls, and hinder us from receiving of most heavenly gifts at the hands of his divine majesty, and that we were bound rather to have suffered any temporal punishment, or loss, than ever to have consented to commit them: and let us be grieved and ashamed that ever we did them, & determine in our hearts, never to commit them again: and having thus disposed & prepared ourselves, let us confess them, and albeit in confession we tell not all, but the greatest, and those which cause most shame, yet let the grief and sorrow for having committed them, and the purpose of not committing them again comprehend and include all. And by these means shall we deliver ourselves from the terrible fire of Purgatory, and shall obtain more plenty of God's grace, and greater purity of conscience, and when we leave this mortal life, we shall the sooner pass to the joys of heaven: for as Saint john saith, Nothing that is defiled shall enter into 
Apoc. 21  that holy city.   

Chap. V.  
Of a certain carelessness, which usually is found amongst such as be desirous to serve God, concerning the examination of their conscience, before Confession: and the great harms which do follow thereof.  
ALthough commonly such as fear God, and often go to confession, do in such sort examine their conscience, that their confession is sound, and good, and bond they be not, to make their confession again: yet in some such, not seldom, a great carelessness is found, which doth much hinder the notable fruit of confession. This negligence is, concerning the examination of their conscience before they go to confession, doing it very lightly, and superficially, without entering well into the inward part of their soul, & without any great care to search out many secret sins, which they have committed: amongst which although some be great, yea and some of them mortal, yet because the malice of them is more hidden, or else have some show of virtue, they know them not, nor make them any part of their confession. Wherefore for the better understanding of this point, which is very important, we have to consider, that as some sins proceed of malice, which be those that a man knoweth to be sins, and doth them of purpose, not having any great passion to provoke him thereunto: so there be other sins, which come of infirmity, such as those be which a man knoweth to be sins, yet he doth them, because some passion or great tentation provoketh him thereunto: so likewise there be other sins, which proceed of ignorance, as those be, which a man through his own negligence knoweth not to be any sins. True it is, when a man doth what lieth in him, to understand the truth of that which he is bound to know, and yet cannot come to the knowledge thereof, because he cannot find any that is able to teach him, then is he very well excused from all danger of sin: but when a man doth not what for his part he ought to do, to know the truth, as because he doth not inquire of such as he should, nor ask counsel of whom he ought, neither useth other such means as be necessary, that God may give him light, and that good and learned men may inform him what he is bound to do, such a man as this, doing that thing which he knoweth not to be a sin, is not through his ignorance excused: and therefore if that which he doth be against any precept that bindeth to mortal sin, then shall that sin of his Bee mortal: and if it be against a precept which bindeth only to a venial sin, then shall the sin likewise be but venial, although not so grievous as if it were done of malice, or were known before hand. The truth of this doctrine is set down by the church, in a certain decree which is taken out of S. Augustin these be his words. Not all they which be ignorant of the evil 
De quest. novi & vet. Testa. lib. 2 Cap. Non omnis dist. 37.  they do, be free from sin, and pain due to the same, but such as have none to instruct and tell them, may well he excused: but those that may be taught the truth, and yet will not take any pains to learn it, are not excused: neither be they free from sin, nor the punishment which for that they deserve.  
Out of this ground, to wit that some ignorance is culpable, as that which proceedeth of carelessness and negligence, which excuseth not from sin, it followeth, that there be many christians, which fall into divers great sins, which through their own negligence, they neither know, nor understand to be any sins, and therefore do they not confess them: and some remain so secure, that they think themselves most assuredly to walk in the path of virtue, and the very right way to heaven, when as in very truth they wander from true virtue, and travail in the path of everlasting damnation: for which cause the wise man saith: There is a way which seemeth 
Pro. 14. 12.  just and strait, and in the end it leadeth to death. As though he said: There be certain kinds of living amongst men which seem just, and there be actions and customs, affairs and dealings, which seem good, & yet be not so in the sight of God, but have sins in them, which carry men to eternal damnation: what kind of sins these be, and how this evil is to be helped, shall strait ways be declared.   

Chap. VI  
Of some sins of ignorance, which a man knoweth not, nor confesseth: to wit, to be careless, to know whereunto in particular he is bound: and to omit the works of justice and charity.  
TO the end that this so great an evil may the better be known, and a remedy thereof found out, it shall be very profitable to set down in this place, some of these secret sins, which in many cases by reason of the weight of the matter, be mortal, and be commonly committed through ignorance: and I will speak only of those which be most usual, for by them the rest may be easily gathered and found out. Of these sins, some be more sensible and external and more easily to be known, if a man would be diligent to note them: others be more subtle, internal, and harder to be found out. Of the first kind, be these: Negligence for a man to know, and perform such particular bands as his estate or office requireth. divers men have diverse states, and particular offices. Some be Lords over subjects, others be Governors, others judges, others Bailiffs, others Counsellors, others Scriveners, others Merchants, some have the state of Prelates, others be Priests, others religious men, others married. These states and offices besides such bands & precepts as they have common to all christians, other particular they have also of great weight, commanded either by the law of God, or by the law and ordinance of man, and these are they bound both to know, and also to perform, and yet many do notably fail herein, not having any care to enter into the consideration of this point. To this kind of carelessness an other is reduced which many likewise do not consider: and it is for Parents and Masters, not to instruct their children, and servants, in the catholic faith, and other necessary things to salvation, not to be careful also that they hear Mass, keep the fasting days, and say their prayers: not to keep them from wicked plays, and pastimes, from gadding abroad in the night time, from the wicked custom of vain swearing, from eating of white meat upon days prohibited, not to keep them from occasions of sinning, not to bestow their children in due time in some good and virtuous state of life: or to bestow them against their own wills or minds: not to pay in due time servants and journey men their wages: nor to perform such promises as they made them. By these kinds of omissions, often times mortal sins are committed, which be not marked or thought upon. In the number of these sins, is also the careless custom of swearing, By my life, by my health, so God save me, or as God shall help me, with other such like oaths, men swearing sometimes thus, & threatening that they will do this or that, yet without any intent to perform them: and at some other times affirming doubtful things for certain, and again at other times, to swear without thinking whether it be true or false, which sin although it be perjury and of his own nature mortal, yet many that make profession of virtue do little consider it. To swear also to do some thing which may notably redound to the profit of their neighbour: or to swear to execute such an office faithfully, or to observe the rules thereof: likewise to swear not to receive any gifts in such an office, nor any stipend more than is taxed and set down, and afterward to do contrary to their oaths, and yet doing so, many do not think that they have committed any mortal sin in for swearing themselves: and therefore do not accuse themselves of any such sin in confession.  
One of these sins likewise which have their malice hidden, is, to flatter Princes, Prelates, and great men, commending or allowing of such things as they have done wickedly, and to excuse their inventions which serve to maintain pride and gluttony. To favour also their friends, and to speak and labour for them that they may obtain such offices or dignities whether secular or ecclesiastical, whereof they be not worthy, because they have not those parts which the law of God and man do require: and to take money or other things equivalent for offices, which should be given freely: or to do other things of favour, which of justice and by reason of there office they are bound to do. To omit the doing of works of charity and mercy, whether spiritual or corporal, in such cases, as the law of God doth bind us thereunto, & to spend in play, vain apparel, jewels banquets not necessary, and in other superfluous things, that wealth which God gave us to bestow in works of charity. Not to hinder other men's sins when conveniently we may, by correcting them, or denouncing them to their superiors or else by our doctrine, counsel or alms: especially when they that omit these things be great persons, as Lords, justices of peace, judges, or Prelates, who not only of charity, but also of justice, are bound to correct, punish, and let what they may, the sins of such as live under their jurisdiction. Of these sins likewise they be, which although very gross, yet to many their malice and greatness is secret and hidden: as much injustice which is committed in not paying our debts in due time, and detaining them unjustly against the will of those that should have them, whether the debts be old or new. To make collusions, and monopolies, that is for one man or place to engross things, that none may sell or gain but he: likewise for many sellers to agree together to the injury of the buyers, and many buyers, to the damage of the sellers. To show partiality in division of common benefits, or taxing of tributes or subsidies, or in stopping and arresting of goods, charging some, and exempting of others, and that for favour and friendship. To gain by play, or to buy things of other men's children, or such persons as cannot sell or do them away. Not to perform faithfully & so soon as may be, the wills and testaments of others. Not to administer honestly, and according to conscience, the goods of Wards and other children during their nonage, they being their Guardians, and having the charge of their education. To maintain unjust suits: and in doubtful cases, not to use first diligence to know whether they be just or no, by searching out that sincerely & with a desire to be assured there of, and that of such as can inform them truly, and all this, not to do injury or hurt to any.   

Chap. VII.  
Of divers kinds of wicked superstitions, not known to many, and sometimes not confessed through culpable ignorance.  
AMongst other great sins whose malice are not of many so well perceived, divers kinds of superstitions are numbered: as to be desirous to know by superstitions means, things past: as thefts, robberies, and other secret sins or thoughts of the heart: or to be willing to know future things, and those not natural, but such as depend upon our own free will, or things casual, for the effecting 
Deut. 18. Levit. 29.  of which, the action of man's will must concur: as marriages, getting or losing of goods, whether such a man will come, or such a blessing or curse shall light upon such a one or no: whether he that goeth on such a side of the street, shall be slain, or hurt with a stone: whether he that goeth over such a river, shall be drowned: and such other like things, which God only doth know: for a man to be desirous to know such things as these, either by the stars of heaven, or by the lines or signs of a man's hand, or by dreams, lots, or the chattering or singing of birds, or by the motions of a 
Cap. Illud. cap. sed est. cap. sors 26. q. 2. c. Non obseruetis 26. q. 7. Con. Trid. ses. 22. D Aug. de doct. Christian. lib. 2. ca 21. & 22. & de civit. lib. 5. usque ad cap. 6. Ambros. in Hexam. li. 4 cap. 4. D Tho. 1. p. q. 115. art. 3. & 22. q. 95. art. 5. & 96.  man's body, or by other such like means, cannot be excused from superstition. To be willing likewise for the recovery of some infirmity or to get a remedy for some malady, to say such kind of words, or to make such signs, or to carry such a wrighting about them, and by such other like things, which have not any such natural force to work any such thing, nor be ordained of God for the producing of any such effects. Likewise to use holy things, and to put all the virtue and efficacy of them in circumstances, or in ceremonies which be indifferent or vain: as to obtain some temporal commodity at God's hands, to determine that so many prayers & words are to be said and none other: & that they must be said just so many times, and not one more or less, & upon such days and no other, or with so many candles, and of such a fashion and colour, and other like things: which being such as it little skilleth whether they be done in that manner or no, yet therein do they put the efficacy and effect of their prayer, and not in the devotion and fervour of spirit, with which the prayers be said, nor in God's providence who disposeth of all human things, as best serveth for his glory, and the good of our souls. Into these and other such like superstitions, many persons do fall through culpable ignorance, thinking that in them, there is no sin at all, or else but small and venial, whereas in very truth the sin is very great, and very much and severely reprehended in the scripture, and also by holy men and ecclesiastical Canons utterly condemned, as those things, in which a secret covenant is made with the Devil, and in which he intermeddleth to beguile christians.  
And not long since Sixtus Quintus by his public letters, hath condemned all such vain arts, and upon great pain forbidden them: These be his words. Besides that art which 
In motu proprio.  entreateth of future effects, proceeding of natural causes, all other arts which profess to tell future and casual things, be guileful and vain, and subject to the pernicious deceits of the Devil, who by them do greatly thrust themselves in. And therefore Astrologers, & Mathematicians, who profess the vain knowledge of the stars, and the generation and birth of men, and do presume to know judge, and affirm, of that estate and condition of life, which men shall have, as what honours shall befall them, what riches, what children, what health, what death, what journeys, what quarrels, what imprisonment, and other such prosperous and adverse chances, do offend God grievously, and are themselves deceived, and so deceive others. And in like manner all others which by other like arts, are desirous to know things that shall happen, & be secret, as by signs in the hand, in the water, in the air, in the fire, or in beasts, or by lots, or such other tokens, be vain men, curious, wicked, and without religion: and those men & women which seek to know such like things of them, or believe them, do offend against their baptism, & against the christian faith. And he addeth beside, that he doth not only forbid these arts, and command that such as use them should be punished, when they affirm or assure men, that these or these things shall fall out, but also when they say the same, though certainly they do not affirm it. All these be the words of Pope Sixtus, in his said constitution: wherein also he commandeth all Prelates, & Inquisitors, to proceed against such persons very severely, and forbiddeth all books that entreat of any such arts: And whereas he saith that those which inquire, and would know such things, or do believe them, that they do offend against their baptism, and the catholic faith: his meaning is, that they offend against that which they professed in their baptism, and against that which the catholic faith doth teach, which is to fly and detest all such pacts and covenants, whether open or secret, as the Devil by any means hath any thing to do in.   

Chap. VIII.  
Of sins committed by playing & gaming, and beholding of vain and hurtful sights, into which many do fall through culpable ignorance.  
AMong the former sins, may be placed playing at Cards, Tables, Dice, and other like games, which consist in fortune: For whereas playing of his own nature, that is considered alone without any other circumstance, is not any sin, and accompanied with 
D Thom. 22. q 168. ar. 2.  good and honest circumstances, in some persons is lawful: as when one wearied about honest business, doth now and then play a little at some lawful game, only to refresh his spirits, and to return more lively to his virtuous labours, no ill example or scandal following thereof, nor any other inconvenience or disordinate end: hereof it cometh, that although playing and gaming in such manner as they are used, be very great sins yet seem they to be little, so that such as be resolved not to commit any mortal sin, do play very freely, & falling by means thereof into many great sins, & some of them mortal, yet they know them not, nor take them for any such. For first of all, time, which is the gift of God and that very precious, granted freely to man, to the end he should bestow himself in virtuous works, by which he may gain & merit the joys of heaven, the end for which he was created: that doth he spend and waste against the will of God in play and wicked gaming, and in them doth he cast away not a little idle time, but many hours, many nights, & days. And that time which is spent in this vain and godless exercise, is also taken away, as by and by shall be handled from prayer, whereof he hath great need, thereby to preserve himself in the service of God: for he that is given to playing, is neither at that time, nor yet before, or after, in any good disposition to pray, because that hath rob and possesseth his heart. This time likewise is taken from much other honest business to which he is bound of charity or else of justice, aswell for the profit of his own soul, as to perform those things which belong to his charge, conformable to his estate or office: and therefore by playing he doth injury to many.  
Seeing also God hath ordained, that such money as is necessary for the maintenance of man, & his family, or for other good uses, should be gained with the labour of his hands, or by his learning, or else by lawful bargains and covenants profitable to the common wealth, according to that which God said to the first man, In the sweat of 
Gen. 3.  thy face, shalt thou eat thy bread. 
Gen. 3.  Which in a certain manner doth belong to all those which maintain themselves by any honest 
D Thom. 2:. q. 164. ar. 2. ad 3.  travail: he that followeth gaming, doth contrary to this ordinance of God, seeing he would get money by a vain and wicked means, by a thing of hazard 
D Thom. 22. q. 118. ar. 8. ad 4.  and chance, and as they say, not otherwise but because it fell out that he had such cards, or such a chance at the dice: For which cause the gain of play is called of learned men a filthy gain, because it is gotten by a wicked means. And as for them which get that whereof they live, by honest travail, the divine scripture saith. Because thou shalt eat 
Psal. 127.  of the labour of thy hands, blessed shalt thou be, and well shall it go with thee. So on the contrary, of them which purchase their wealth and gather money together by naughty and wicked means it saith, The treasures of 
Prou. 10.  wickedness shall not profit him that hath them. Those goods are called treasures of wickedness, which are gotten unjustly, or by means of any other vice or sin, as is that which is gotten by play, when a man doth use it to the end to get money. This money is to him that hath it, not only without profit, but also to his great loss: for besides the harm which it doth to his soul, it will also consume and vanish away as salt doth in water. And for the sin of him that doth so get it, it will be the cause that the rest of his goods will be lost or consumed, & that either in his own, or else in the hands of his heirs: for this is that punishment which God doth oftentimes inflict upon those that by such unlawful means come unto wealth: and no doubt can be made but that this kind of play is unlawful & nought, as both heathen Philosophers, 
Arist. 3. Eth. D Thom. 22. q. 32. ar. 7. ad 1.  and holy Doctors affirm, seeing God did never ordain playing for a means to gather wealth, but this was the invention of the Devil, and the devise of the malice of man: and therefore very great reason there is, to fear that in such persons the saying will be fulfilled which is uttered by the Prophet Micheas. The treasures of iniquity (quoth 
Mich. 6.  he) are fire in the house of a wicked man: because they will like unto fire with ill success consume both the man and his wealth.  
Beside these former reasons which do sufficiently show the malice of play, others also there be, more clear and apparent to the eyes of all: because certain it is, that he which usually is given to play, is often times either to himself, or to those with whom he playeth the cause of these sins: to wit, that some do play away those goods and money, which they have no authority to dispose of, because either they be their fathers, or their masters, or because it is due to their creditors, or because is is necessary for the maintenance of their house & family, or else because they have borrowed it by fraudulent means, and of them, to whom in very truth they are never able to pay it again.  
They be the cause likewise of much vain and false swearing, of much brawling, quarreling and contention, and that when themselves or others be angered and fretted by play, that they do then fall out and badly entreat their wives, their children, their servants, yea and their own fathers: they also be the cause of scandal and ill example to others: and finally they be the cause that such money as should be given to the poor for the honour of Christ, is taken from them, lost in play, and bestowed in the service of the Devil. And whereas it is a commandment of God, as holy Doctors do affirm: for a man to give in alms, in common and great necessities, that which is superfluous for the maintenance of his own estate, which is, so much as remaineth after he hath performed all that which of christian decency is requisite for one of his calling: 
D Ambros Luc. 12 & habetur ca sicut hi●d. 47.  and in the extreme necessity of others to give that also which is necessary for his estate, that is, so much as remaineth after he hath provided for his own life, and the life of his friends. In these cases, in which the precept of giving alms, doth bind under pain of mortal sin, according 
D August. ep. ad Maced. & cap. quid dicam 14. q. 4. D Thom. 22. q. 32. ar. 5. & q. 66. ar. 7.  to the doctrine of holy and learned men: these gamesters for all that do it not, but take it from the poor, to employ it upon play. And as such persons do transgress the law of God and nature, so in like manner do they break the canonical and  low, which under great penalties forbidden playing at Cards and Dice and such other games, as a thing pernicious to the common wealth. For these reasons and causes so sure and certain who seethe not, that the use of play, which to many seemeth but a small evil, is in very deed a great one, and the root and fountain of passing great sins.  
One of these sins also it is to see comedies and plays, in which is concourse both of men & women, and where many wanton things are brought upon the stage. To haunt likewise the dancing schools, and to go a masking and dancing: which things because of their own nature they be not mortal sins, many make small account of, & do not fly them, no not such as have a care to follow virtue: and yet certain it is, that in them be found the true occasions of mortal sins, which often times do cause the weak to fall, & therefore necessary it is, that such as desire to save their souls, should crave of God, that he would open their eyes, that they may see the deadly poison, which lurketh under the brave gold of worldly delights, and the divers shipwreck which many souls do suffer in this sea, which seemeth so calm to the eyes of the world: And if they persevere with humility, craving this divine light, God will give it them, and they shall become masters of this truth: and in the mean time, let them be content to learn, & give credit to others, that have had experience therein, and let them carefully fly such occasions and dangers, and mortify themselves in this point, as else where hath been admonished: & let them crave pardon of 
Tract. 6. par. 2. c 15.  God, for that they have herein through ignorance offended, saying with David: Remember not O 
Psal. 14.  Lord, the sins of my youth, nor my culpable ignorance, giving me full pardon for them all.   

Chap. IX.  
Of other sins more secret, as pride of our own proper judgement and self will, which many do not know nor confess through culpable ignorance.  
THese examples before noted, which are committed through culpable ignorance, be of the most sensible, external, and easy to be known: Other sins there be, more subtle, inward, and secret, into which many that desire to serve God do fall, and through their negligence do not know them: & although always they be not mortal sins, yet often times they be, and ever dangerous, and for such aught to be avoided. Of these, one is a spiritual pride, by reason whereof a man inwardly in his heart doth esteem of himself very disordinately: a presumption of his own judgement, and proper understanding, by means whereof, what he doth judge and think to be so, that doth he like, and follow, and that more obstinately than is either lawful or convenient: A pride of his own will, wherewith he loveth his will very disordinately, is enamoured thereof, and desirous that it should be effected in all things: A presumptuous and disordinate confidence of his own forces and ability: A rash curiosity concerning the works and judgements of God: A disordinate desire to be preferred before others: A wicked sadness of an other man's good: A secret ambition, of honour and dignity: An indiscretion in penance, fasting, watching, & other mortifications, which he doth, following his own judgement, contrary to the mind of his ghostly father: A wicked desire of singularity, whereby he greatly desireth in outward appearance, to have rare and singular things, that men may cast their eyes more upon him, then upon others, and have in him what to admire and commend. These be the most secret & spiritual sins, by reason of which it falleth out sometime, that a man is full and wholly possessed of them & yet doth neither know them, nor confesseth them: for as thieves that break into a house, to rob & spoil it, do first of all put out the light, because they would not be seen: even so these sins entering into the soul, & possessing a great part thereof, do quench out the light of grace and sound reason, and make it so blind, that it can neither see nor know them. This is the opinion of all holy men, which venerable Richard doth excellently well note in these words Who is able to know 
Richard de S. victore  the pride of his own heart, which hath so long continued and increased there, if God doth not open it: who can understand the secret roots, and crafty cogitations thereof, by which often times privily and without being perceived, it entereth into the heart, and robbeth that virtue which there it findeth? And giving a reason why other kind of sins the greater they be the more easily they be known, and pride the greater it is, the more secret it is, and hideth itself, thus he writeth. Whilst this vice of pride doth more increase and enlarge itself in the soul, and more possess and rule it, so much the more doth it make it blind, and for that cause so much the less doth it perceive it, but although the soul which harboureth secret pride doth not know it, yet God doth, who is vigilant enough, and doth punish it, spoiling the soul of all his gifts, and leaving it destitute of his divine grace. All this is out of venerable Richard: in which words he doth with all other holy men affirm that there be secret sins in the soul which a man himself doth not know, and that among all other that which doth most lurk and hide itself is pride.  
And it is not a thing much to be marveled at, that God doth use this so fearful a judgement with sinners, as to suffer them to fall into those sins, which themselves know not, because God dealeth thus with such persons, as first committed those sins which they know well enough what they were, and yet did not true penance for them: & for punishment of so bold and shameless a behaviour, as wittingly & maliciously to have committed so grievous sins, God doth permit that the dart of his anger come upon them, which is the greatest punishment that he useth in this life, so that voluntarily they fall into such sins as through their own negligence, they know not to be sins, and being fallen into them, so to continued without doing for them any penance, and sometime to die in the same. So saith Saint Gregory. It is a punishment for sin committed, 
In Moral. lib. 14. c. 15  for a man to see, and know that good thing which he ought to do, and yet through his weakness, not to put it in execution: and a greater punishment it is, and inflicted for some greater sin, for a man not to see, nor know that which he is bound to do.  
Of these secret sins, which are committed through ignorance, and yet for all that be imputed by God, and severely by him punished, we have many examples in holy scripture. I will here only make mention of two, but those of the most notable, to give more light to that which hath been said. God commanded King Saul to invade the country of the Amalachites, and utterly to destroy 
1 Reg. 15.  them, not leaving either man or beast alive, because they did not show mercy, but cruelty towards the Israelites, when they came out of Egypt: Saul went, and conquered the country, slew men, and beasts as he was commanded: but yet he did spare the life of the king, called Agag, and some of the best cattle: and in this fact, he never thought that he had committed any sin at all: for to save the kings life, he did it under the title of piety: and some of the beasts he reserved, for outward show of religion, to offer them in sacrifice to God: and therefore when the Prophet Samuel did reprehend him, for not having kept the commandment of God, he answered confidently, that he had done all that, which God had willed and appointed him. Albeit Saul sinned, because he should not have interpreted the commandment of God, according to his own fancy, nor to have done, expressly contrary to that which God gave him in charge, either upon any pretext of piety, or colour of religion: yet he thought that he had not committed any sin therein, nay rather he supposed, that he had done very well: and so that which he reputed for no fault, God very justly did impute unto him for a grievous sin, and did punish him most severely for the same, depriving him of his kingdom, and casting him out of his favour, and suffering him by a naughty death to 
2 Reg. 24.  end his days. David had a desire to number his people and to muster all the men of war in his kingdom, & he put this his desire in execution. This was in him a great sin both because it was very chargeable to the king, very troublesome to the people, without any necessity or just cause: and also because it was a kind of pride, and vain ostentation, as Saint Gregory saith: and to this may be also added, how it was against the law, which commanded, that when upon necessity the people were numbered, that every one should offer a certain quantity in alms, to be employed about the uses of the tabernacle. This being so grievous 
Exod. 30.  a sin, and for so many reasons contrary to the law of God, yet when David did it, he thought it not any such, until afterward he saw the punishment thereof, to consume his people, by so pitiful a pestilence, that there were already dead thereof scutcheon thousand persons: Then he perceived what a great sin he had committed, and did confess it saying, I have sinned much in this fact, and have done 
Charthusianus. 2 Reg. 24.  foolishly: And David fell into this sin, because beholding himself so potent in battle, and to overcome all his enemies, he suffered some presumption to enter into his heart: and for this sin, and for the sins of the people, God did suffer him, to fall into such an ignorance, and blindness, that he knew not how great a sin that was which he then committed. So that both Saul, and David, offended God, in doing these sins, not knowing how great the fault was which then they did: and in like manner, many fall into very grievous sins, through culpable ignorance, as hath been said, and some of them as Saul, never come to know or confess them, and so die in their sins, and perish for ever. Others, as David come to the knowledge thereof, and do purge them by true penance and contrition. To the end therefore that we may preserve ourselves from falling into so great blindness as this is, and if we be already fallen, that we may come out of it, let us now see, what remedies are for this purpose to be used, and put in practice.   

Chap. X.  
Of a very profitable remedy, against the harm which cometh by secret sins, and that is, every day to examine our conscience: and the manner how this is to he done.  
Having now declared, how great an hindrance it is, to a good confession, lightly to examine our conscience, & the great harms which from that negligence do grow, and that is for a man to fall into those sins which he knoweth not: requisite it is likewise, to give some instructions, how we may overcome this carelessness, & deliver ourselves from these so great harms.  
The first is, for a man willingly to take pains to enter with consideration into himself, and to search all the corners of his conscience, and craving light at God's hands, that he may know himself, to stay there for some space, pondering the motions, & desires of his own soul, and the works which from that do spring: For to apply carefully, and with diligence, the heart troubled with such variety of temptations, to consider with quiet, the inward actions of the soul, and the outward of the body, is a thing of travail & pain, and therefore necessary it is, that a man should resolve himself to embrace this labour, and to overcome this difficulty: And to the end that a man may by use make this examination well, and get a facility therein, let him not think it enough to examine his conscience once before he goeth to confession, but let him make it daily: And for that purpose at night when he goeth to bed, let him retire himself, into some secret place, before some image: and there let him call his soul to account, how it hath bestowed that day, and let him examine well all that he hath thought, said, or done: and such sins as he findeth himself to have fallen into, let him purge with the tears of penance, for so did holy job, and this was his meaning when he said: I considered O Lord, with fear all my works, because 
Cap. 9  I know, that thou wilt not leave any sin unpunished, as though he had said: To prevent thy judgement and punishment, I have judged and punished myself: and that every day, and every hour: because the holy man could not make this examination of all his works, had he not used it very often. And king David so employed about the affairs of his kingdom, and so charged with business of great weight, was not for all that careless herein, but did every night recollect himself, to make this examination of his conscience, and to bewail all the wickedness which he had committed against the will of God. This doth he plainly declare, when he saith thus: I have laboured in sorrow and sighing for my sins, and every night have I exercised my self, until I have washed my bed, with the abundance of tears, which mine eyes did power forth. And in an other Psalm 
Psal. 76.  he saith: In the night time have I exercised myself, meditating within my soul the mercies received of God, and the sins which I have committed against him, and reprehending & accusing myself, I have with sorrow washed my soul.  
This examination is to be made by dividing it into five members or points. In the first, let him give thanks unto God, for benefits received, as for having created him of nothing according to his own image, and for his glory, for having preserved him, redeemed him, and made him a christian, and for having suffered and expected him to do penance: and in particular, for that he hath that day given him life, strength, succour, and holy inspirations to live well, and delivered him from many sins and dangers, into which through his own weakness, and subtlety of his enemies, he might have fallen.  
In the second point, let him crave grace and light of God, to know thoroughly all his sins, which he hath committed that day, and also any others, done in any time of his life past, which by forgetfulness or ignorance, he hath not yet confessed, nor amended. Let him acknowledge that of himself he is most ignorant, and blind to know any good thing, and that through the infinite mercy of God, and the merits of Christ our Lord he must receive this gift to know himself, and therefore let him crave it with humility, to understand his sins, and to bewail them as he ought.  
In the third point, let him run over all the works, words, and thoughts of that day, and consider well, whether he hath done any wicked work or omitted to do any good, unto which he was bound: And such good works as he hath done, whether he did not corrupt them & make them nought in the doing, as if he did correct or punish any upon revenge, if he rejected any poor body, not giving him alms as was convenient: if he said not his prayers without attention. In his words, let him consider, whether he hath sworn without necessity, backbited any, told any lies, or uttered any idle or impatient words. In his thoughts, let him examine whether he hath had any pride, anger, covetousness, grief, at the good of his neighbour, vain desires of worldly praise: and in these and other such like wicked thoughts, let him examine himself, whether he hath cast them quickly from him, craving God's grace to withstand them, and hath detested them as contrary to the will of God.  
In the fourth point. For such sins as he findeth that he hath committed that day, be they great or small, let him repent & be sorry from his heart, and ponder with himself, how sin is an offence done against the majesty of God, and therefore let him say in his soul, with a detestation thereof. O that I had never committed thee for any thing in the world. And let him consider, that although he hath many times fallen into the same fault, that he ought not for all that to be dismayed, nor disordinately grieved, but let him humble himself, and with a loving heart, and confidence in the goodness of God, who so often as a sinner doth turn unto him, is ready to receive him again, crave pardon at his hands, and let him offer unto his divine majesty, the merits of his holy passion, that through them he would vouchsafe to grant him remission: And if the sins, into which he hath fallen that day be of the greatest sort, let him for them condemn himself to some penance, as to fast, or to take away some part of his meat or drink, or to give some alms, or to say three Creeds, or three Salue reginas, with his arms stretched out like a cross, in reverence & honour of the blessed Trinity, or the three hours which our Lord & saviour remained upon the cross, or five times to kiss the earth, in honour of the five wounds of our Saviour.  
In the fift and last point, let him purpose in his heart, the amendment of those sins, that is, not to commit them ever any more for all the world, and although he hath fallen a thousand times into them, yet let him a thousand times fully purpose to do so no more, and when he determineth not to commit them again, let him by no means trust upon himself, or rely upon his own strength, for the performance of that his intent, but let him trust upon the grace of god, which he will bestow upon him for that purpose, through the merits of his sacred passion, as else where hath been declared: And let 
Tract. 2. cap. 2.  him conclude with one PATER NOSTER to God, praying therein for pardon for that is past, and grace to amend himself, and an AVE MARIA to our blessed Lady, that she would vouchsafe for this end, to assist him with her prayers and intercession.  
This is the daily examination of our conscience: and it importeth so much for a man to be diligent herein, and never upon any occasion, or business to omit it, albeit he spend no more therein, than the fourth part of an hour, that no words can sufficiently commend the same. By the help of this examination, a man doth overcome culpable ignorance, and is delivered from those secret sins, which from that do grow, because he doth what lieth in him, to know the truth and for the goodness of God to reveal it. By means also of this examination, a man is delivered from that weakness that blindness, that deformity, which the sins committed that day, left in his soul, and obtaineth of God more strength, more light, and purity of soul, and doth every day proceed & go forward in the service of God. By this examination doth he likewise fulfil those precepts and admonitions of Christ, so often and so earnestly repeated in the Gospel. Watch and pray, 
Mat. 24. & 15. Luc. 12.  because you know not the day nor the hour of your death and judgement: Be ready, because at that hour which you think not of, the son of the Virgin will come, to call you to his Divine judgement. By this examination also, doth a man watch over himself, escapeth the danger and band of his former sins, delivereth himself from those to come, and maketh his soul ready for death, yea if it should come that very night, as it is possible and indeed may come, & so he might have chanced upon a sudden death, and thereby (had he not examined himself before) have perished and been damned for ever: but now having before hand examined well his conscience, with contrition for his sins, is a saved soul. To this daily examination holy fathers do exhort us, especially Saint Basill, who speaketh thus: Examine at evening, or in the night 
De ren●●tiatione seculi.  thy whole days work: Enter into consideration, and remember thy actions within thy soul, to amend them, and make them better, and compare them with those of the former day, to see whether thou hast amended thyself, and endeavour carefully every day, to lead a more virtuous life, for by these means shalt thou be more like and more near to the blessed Angels▪ and more acceptable in the sight of God.   

Chap. XI.  
Of an other singular means, for a man to deliver himself from secret sins, and that his confessions may be more fruitful, which is, to have one determinat ghostly father, unto whom he ought ordinarily to confess his sins.  
AN other means which a man hath to use for the remedy of these mischiefs is, to have one confessor, and spiritual father, who is a prudent man, and of a good conscience, upon whom ordinarily let him rely, and to him often confess himself, & in such doubts as occur demand his advice and counsel: Let him not without great cause change his ghostly father, but keep one sure and certain, whom he hath made choice of: & to him let him open his soul, & give an account of his whole life, and not only of those things which be certainly sins, but likewise of those wherein he standeth in doubt: neither let him only discover his sins, but also his good works and penances, and mortifications which he doth, that he may instruct and direct him to do that which is most for the service of God. If our ghostly father had no other office but to absolve us from our sins, inconvenient it were not, to confess one day to one man, and an other day to confess unto an other, but so it is not, for besides this, he hath also the office of a father, and a master, and of a physician, and by reason hereof, it appertaineth to 
Cap. omnis utriusque sexus. Gulielmus Parissien. de penitentia.  him, to teach his ghostly child all such things as be necessary for the good of his soul, and to know the roots and occasions of his sins, his passions, and wicked inclinations, that he may the better cure them, by prescribing meet remedies for those diseases: and to know his virtuous actions & good inclinations that he may inform him how to make the more profit of them, for his further increase in virtue: and to understand what penances he doth, to the end he may teach him the rule of discretion, which touching them he hath to observe. To him also it belongeth to appoint him means both to preserve himself, and to profit in the service of God and also how to continue those good means. Wherefore to the end that the ghostly father may perform all these principal parts of his duty, necessary it is, that he have a very good insight in his ghostly child, and a long knowledge & experience of the state of his soul, that as reason shall require he may apply one day one remedy, & an other day an other & to continue it so long, as shall be convenient, & to inquire whether he reap any profit by such counsel & means as he doth prescribe: which thing cannot be performed, if the penitent do not usually repair to one ordinary ghostly father. When a scholar learneth an art of some wise & expert master, it importeth much, that he have but one man to teach him, for if he go one day to one, and an other to an other, that which he learneth with one, he forgetteth with an other. And when any sick body is for some great infirmity under the hands of a learned physician, requisite it is, that the same man do proceed forward in the cure of his disease: for if one look to him one day, and an other, have care of him an other, his recovery is much hindered, and it falleth out sometimes, that what one doth, an other doth undo. In this manner, it fareth in the art of good life, and in the physic of the soul: for it importeth very much, that the ghostly father being a wise and discreet man, should ordinarily be but one, who may continue on his good counsel, and the cure of his soul. This advise giveth Saint Bonaventure in these words. Make choice of one ghostly father, who is of discretion, learning, & experience, to whom confess thyself, and open all the defects and temptations of thy soul, that be may prescribe thee a remedy, and change him not either for shame, or for fear to be confounded, nay rather for thy greater confusion, enforce thyself to confess to that man, and open unto him the state of thy soul as plainly as thou canst. This is the counsel of Saint Bonaventure: And that we ought likewise to declare unto such an ordinary ghostly father, our devotions, penances, and other divine inspirations, & comforts, S. Dorotheus and the holy 
S. Dorotheus serm. 20. Cassianus collat. 1. cap. 10.  Abbot Moses, and other holy men do advise us, as a thing most important, to have our soul well directed, & defended from the craft and subtlety of the Devil. And as I say, that ordinarily it is good to keep one ghostly father, so just causes may fall out, for which it may be expedient to confess some time unto an other, and to change one man and take an other, to whom usually he should repair for confession: And if it be not done upon lightness or a vain desire, but upon necessity, or for some just respect, it is not to be reprehended, especially if the cause be, for that our old ghostly father cannot be had at all, or at that time: for than shall it not only be well done to confess unto an other, but it should be a great fault not to do it. For if because our usual ghostly father cannot be had, one should give over his ordinary confessions, & wax slack in his good custom, to go often to confession it were certainly a very bad sign: for by that, did he make it manifest, that in his confessions, he sought his own content & not God: & that he desired his own temporal comfort, and not the true good of his own soul: for had he sought the pleasure of God, and the profit of his soul, when his old confessor could not be had, he would quickly have made choice of an other, seeing in that he did please God, and procure the good of his own soul.  
By this means of keeping one ordinary ghostly father, who is a wise man and one that feareth God, he that sincerely desireth, and laboureth to save his soul, shall deliver himself from all evils and inconveniences of culpable ignorance, and from erring in such things as pertain to his salvation. For seeing his confessor, is in the place of Christ our Lord, and the penitent soul cometh unto him, as though it were to the feet of Christ himself, it pertaineth to the piety of our merciful master, and to the fidelity of his promises, to teach & illuminate such a soul, in all things necessary for his salvation, seeing he doth seek it, by those means which himself hath ordained in his church, and especially by this of such humility, & so acceptable in his sight: which thing for the great comfort and security of all, our Lord hath vouchsafed to confirm with wonderful examples. Moses was 
Exod. 18.  in a great error when he alone would hear all causes examined before himself, being more than he was able to do, by reason whereof many causes were not dispatched: God to deliver him from this ignorance, brought a certain Priest called jetro from the place of his dwelling, into the desert where Moses was, by whose means he learned a more ready way for the dispatch of the people's causes. David likewise was much deceived, when he thought that God had vouchsafed him of that favour, as that he should be the man, who should build him a Temple, and that this was his divine pleasure: and God did deliver him from this ignorance, by means of the Prophet Nathan: by which fact, God 
2 Reg. 7.  showed how much it doth please him, to teach his faithful servants such things as be necessary, and profitable for their souls, and to deliver them from ignorance & deceits, by means of his Priests and servants, especially by the help of a man's ordinary ghostly father, & in the sacrament of penance, seeing though Moses were his familiar friend & who as the scripture saith did talk with him face to face, that is to say, in some passing high contemplation: and also David though his great servant, to whom he revealed such deep mysteries, yet it pleased him not to deliver them from these ignorances, but by the means of others, to the end that being thus instructed by the will of God, they should also exercise humility, submitting themselves to men in other things, far inferior to themselves.  
Yet necessary it is, that a man should here note one thing, to the end that God may by the means of his ghostly father, teach him the truth, and direct him in the way of virtue, and that is, that he come to confession, with that end and intention which he ought to do, to wit with a desire to understand the truth, and that which is most expedient for his soul, although it be a thing of travail and that which will put him to much trouble and grief, & with all let him crave of God, to inspire and put into the heart of his ghostly father, that which he hath to speak, because if he come to his confessor with a desire only that he should tell him that which doth please himself, and to declare the truth if it be fitting to his own humour, and if not, to say nothing, then for punishment of that wicked intention, God useth to permit the ghostly father not certainly to tell him the truth, nor that which is necessary for him, but rather the contrary: for so hath God threatened by his Prophet Ezechiell in these words: If 
Cap. 14.  a man who hath his heart from me, cometh unto a Prophet, and by means of him would be taught concerning me, I will permit that the Prophet shall be deceived and deceive him: according to the wicked intention of him that asketh, shall be the deceit of him that answereth. So did it happen to king Achah, and to many more, 
3 Reg. 22.  as experience hath taught us, who going to ask counsel for matters of their soul with a naughty intention have been deceived. Wherefore very necessary it is, that the penitent which desireth truly to be illuminated, and directed of God, by means of his ghostly father, that he should come unto him with a pure & sound intention, that is to say, with an effectual will, that he should tell and instruct him in that which is most acceptable to God, and most necessary and profitable for his own soul, although it be contrary to his own liking, & hard and difficult to perform. And coming in this manner, God will teach him by this means all truth, and give him strength to do it, and with the help of his grace make it easy, and sweet to effect that which seemeth unto him very sharp and difficult. So certain be holy men of this most merciful property of God, towards such as come with a good intention, that venerable Richard with great confidence thereof, writeth these words. Curious persons are sometimes deceived 
Richard de Sancto victore in cant. c. 39  of the Devil, but the virtuous that with a good intention crave counsel, and sincerely open unto their ghostly fathers, not only their sins, but also the temptations of their souls, these walk the right way free from deceit, because he cannot err, that with a sound intention asketh counsel, and is governed by him, neither can he be beguiled by the enemy that doth discover his temptations. This which venerable Richard affirmeth, may in general be hoped for of the goodness of God, but more certain it is, in those things which be done through obedience, for when they be of themselves lawful, although the superior that prescribeth them may err through ignorance, or malice: yet the penitent that in those things obeyeth, can not err by obeying, for as much as he doth in that the will of God, concerning which point, and of the necessity 
Tract. 4. c. 34. & tract. 5. p. 1. cap. 2. tract. 6. p. 2. c. 10. & 11.  and profit which cometh by obedience to our ghostly father, else where more hath been spoken.   

Chap. XII.  
Of an other excellent remedy to deliver ourselves from the harm of secret sins, and to supply the defects of our former confessions, and that is, with care and diligence, to make a general confession.  
Besides the former means now spoken of, there remaineth yet an other, very excellent, by which Gods servant may deliver himself from such secret sins, as proceed from culpable ignorance, and from other disorders before handled. This means is, to make a general confession of all the sins of his life past: taking for that, the space of a week, in which discharging himself from all other business, let him enter into himself, & running over the ten commaundedements, let him call to mind as much as he can, all the sins of his life past, and make his confession of them: and by the help and direction of his ghostly father chosen out for that purpose, the doing of it will be easy and sweet, in such sort that in an hour or two, he may dispatch it, though it be a confession of many years. When as a man in his former confessions hath concealed some mortal sin through shame, vain fear, or because he would not bestow any time about the examination of his conscience, or if he went to confession without a purpose to abstain from mortal sin, in these cases, to make a general confession, both of all those sins uttered in that former bad confession, and of all other sins committed afterward, is a thing necessary and commanded by the law of God. But when a man hath discharged himself well in his former confessions, certain and sure it is, that bound he is not to make a general confession, nor to confess again those sins, which before he did confess: but although there be no band or precept, yet very good and heavenly counsel it is, and a work of wonderful profit, for many reasons founded in the law of God and in experience, which briefly now I mean to run over.  
One of the things which doth much humble man, is the knowledge of himself, his own infirmity, his own ignorance, and especially of his sins and wickedness. And for this cause Saint Augustine 
Tract. 25. in johan.  calleth humility the knowledge of a man's self, because it springeth from that, as from the cause and root thereof. And Saint Bernarde saith, that humility is a contempt of himself, as of a very 
Tractat. de gradibus humilitatis  vile thing, growing from the true knowledge thereof. Seeing therefore a man in a general confession, calleth to mind all his sins, and beholdeth them all mustered together before him, doth consider and note them more attentively, & more clearly doth perceive all his infirmity, all his ignorance, and all his malice, by that means doth he humble himself, think basely of himself, as he deserveth: and despiseth himself as a most vile and wretched creature. To this may be also added, that he doth open all his ignorance, and malice, to an other man like unto himself, and of all that doth accuse and blame himself, craving at his hands, that he would correct and punish him, and enjoin him such penance for his sins, as he justly deserueeh: And as all these be such actions, by which a man doth abase, contemn, and handle himself as a miserable wretch so of them humility of heart doth increase: and hereof it proceedeth that Almighty God, whose property is to exalt the humble, and to bestow upon them grace, light, and comfort, seeing a man in this manner to be humbled, giveth him new and plentiful gifts of grace, wherewith he doth enrich his soul, and give it new beams of heavenly light, by means whereof he doth lay open before him all such grievous sins, as through ignorance & lack of consideration before time he left unconfessed,  
One of the things likewise, which maketh a man patiently to endure the miseries of this life as infirmities of body, poverty, injuries, & persecutions of men, & the scourges of the Devil, is, to know and consider the punishments which for his grievous sins he deserveth: when a man examineth and confesseth only his venial sins, which he did since his last confession, & doth not consider nor ponder those which in other times he hath committed, unwillingly doth he suffer any punishment or injury, and doth complain and grieve at little things: but when he maketh a general confession, then doth he enter into the closet of his own conscience, and doth there behold the bottomless pit of wickedness, and doth look upon his heart as an impostume from whence such corruption of sins did proceed, and then doth he think upon the grievous pains, which for them he hath deserved, and judgeth hell fire to be to little for the just punishment of such horrible sins, committed against the majesty of God. And so doth he willingly offer himself with patience, to endure all the afflictions & miseries of this life, and dare not complain of any harm, or adversity that befalleth him, knowing how little all is to that which he deserveth. Blessed Saint Gregory the Pope, who was a mirror of all virtue, being unjustly persecuted by Mauritius the Emperor, and very injuriously entreated, the holy man calling to mind, such sins as he had committed, in not serving of God, with such purity and perfection as he ought, endured all those injuries with such patience, that writing to the same Emperor, he uttereth these words: I believe 
Ep. ad Mauritium.  that thou shalt so much the better appease the wrath of Almighty God, by how much more severely thou shalt afflict and punish me, because I have so badly served him. If the knowledge of such small sins, did cause this Saint, to think that he deserved any kind of punishment for them, and was a motive, so willingly to have suffered them, how much more will the consideration of so many and so great sins, accompanied with that heavenly light, which God bestoweth upon him, that humbleth himself in making of a general confession, cause him to think, that far more justly he doth deserve any pains, that God shall in this life lay upon him, & with patience to endure the same.  
Besides all this, that which doth very much move a christian man to love God, and to be loved of him, is to consider well the particular benefits and mercies which of him he hath received: and this falleth out in a general confession, wherein a man by calling to mind his sins, and confessing them, doth enter into consideration, and ponder, what great mercies God hath showed him, in delivering him from so great evils, & from so many great dangers of everlasting damnation, & in suffering with so great patience, such notable injuries as he hath done against him, and pardoning with so great clemency such heighnous sins: and that whereas he hath so long time offended God, so boldly, and so without all shame, yet hath he like a most merciful father, continually bestowed upon him incomparable benefits: and at that very time, when he did displease and contemn him, by his wicked life, did the same good Lord preserve him, cherish, and maintain him with his creatures, inspired into his soul holy cogitations, and did offer for him unto his eternal father, the merits of his sacred passion: And whereas he might most justly, infinite times have thrown him into hell, as he did divers other sinners, yet dealt he not so with him, but expected, and preserved him from the fury of the devils, and with his potent hand, delivered him from the bands of his sins, and the danger of everlasting damnation. The knowledge of these verities, doth a general confession work, bringing to a man's memory all the sins of his life past, and making him to accuse himself for committing them, and with this spiritual feeling, doth he increase more & more, in the fervent love of so pitiful a Lord and master, who with such incredible longanimity hath expected and endured him, and with so great love & sweetness, hath cherished, made much of, and drawn him unto himself, and with such father lie pity hath pardoned him, and therefore doth he praise him, bless him, give him thanks, and sing forth his mercies, saying with the Prophet David. If our Lord had not helped me, my 
Psal. 93.  soul had now been, in hell. Blessed be 
Psal. 123.  our Lord who hath not suffered me to perish betwixt the teeth of mine enemies the devils; being made their prey: my soul through his piety and grace, hath been delivered from the wicked snares of them, that would have carried me to everlasting damnation. Thou haste broken in pieces 
Psal. 115.  O Lord, the bands of my sins and passions, and therefore will I always offer unto thee, the sacrifice of praise and thanks giving.  
To this may be added, that of such sins as a man hath in former time confessed, and yet had not then haply all that contrition and sorrow which was requisite, being now when he maketh his general confession, touched more forcibly with God's divine inspiration, & illuminated with greater light from heaven, he doth more bewail, conceive greater grief in his soul, and doth satisfy God for them with more sorrow and contrition of heart: And to new grief for his old sins, he joineth also a new purpose of the amendment of his life, and so the whole man is renewed, and becometh better, and more zealous in the service of God. These and other such like reasons do declare, the singular commodities, which redound to the soul by making of a general confession, and experience teacheth them to be so sure & certain, that those which hath made it, do say that they would not for the whole world, have wanted that spiritual profit, which by means thereof their soul hath received. But necessary it is here to note, that although the fruits of a general confession well made, be so great and precious, that yet one may exceed therein: as for example, when a man hath made a general confession once or oftener, and it was well done, and that to a prudent and discreet ghostly father, and yet for all this he would once again, make an other general confession, not moved upon any of those good reasons now spoken of, as for to humble himself the more, and to begin with a more resolute determination to amend his life, but only upon scruples, because he thinketh that he was not before well confessed, and that by an other general confession he shall quiet his conscience: in this case, when the prudent ghostly father knoweth, that it is a scruple, that moveth him to desire it, convenient it is, that he should not do it, because the way to overcome a scruple, is not to yield unto it, but to resist it, & to do contrary to that which it would, and the duty of a spiritual father in this case is, to determine what is a scruple, and what is a just cause, for one to confess that which hath been confessed before, & to set down what is expedient for the penitent to do. And the duty of the penitent or ghostly child is, to believe and obey his ghostly father, and that peace and quietness of conscience, which he shall never obtain by yielding unto the scruple, shall he find by believing and obeying his ghostly 
Tract. 5. p. 1. cap. 2.  father, as before hath been declared.   

Chap. XIII.  
Of such defects, as be an impediment to many, which do often communicate, that they receive not the plentiful fruit of the B. Sacrament.  
AMong such persons as frequent the sacraments, as there be some which by often receiving of the Blessed Sacrament, do increase, and wonderfully proceed in all virtue: so there be some other, which do often communicate, and though they find not their conscience guilty of any mortal sin, yet do they not profit, nor go forward in virtue, as reason would, nor feel in their souls, many of those heavenly effects, which they have experience of, that do communicate with all that disposition which is requisite: wherefore it is a thing of great importance, to lay open the causes of this so great a spiritual damage, and the remedies for the same. The ordinary causes of this little profit, and spiritual harm in such kind of persons be two. The one is, to receive the B. sacrament only upon custom, that is, not having before hand, any consideration or spiritual feeling of that, which they intend to do, but only moved of a certain dry custom, which they have to communicate, as they have in other business which is, as though they should say, I communicate because others do it, and because I have of long time used it, and I will do that which I see other virtuous persons do practise: An other cause is, advisedly to fall into many venial sins and not to correct or amend them. Such venial sins as for want of care and diligence, they fall into that fear God, & be diligent in his service, work not this harm, but those only which be committed deliberately by them that be lukewarm, and slack in the service of God, as for example, long distractions of vain thoughts, merry lies, little detractions, and impatience, light laughing, superfluous care and curiosity in apparel, in meat, in recreation, and spending of time, over much talking, presumption of themselves in their own heart, to praise themselves in words, to love honour, & commendation of men, and curiosities of the senses. Into these and such other like venial sins (whereof we have spoken before) 
Tract. 6. p. 2. cap. 1. & sequent.  when a man advisedly doth fall, and correcteth not himself by true penance, and amendment of life, they work that harm now spoken of, and do greatly hinder the fruit of the blessed Sacrament.  
The reason hereof is, because 
D Thom. 3 p. q. 80. art. 10. & in 4. d. 9 q. 1. ar. 4. q. 2. D Bona. in fasciculario cap. 8.  as all holy men do teach, to come unto the holy communion, and to receive the great and plentiful commodity, which by means thereof God useth to bestow upon his servants, requisite it is, to come with much devotion, & that a man do for his part what lieth in him to have it. And to come to the blessed Sacrament with devotion, is to bring a fervent desire and ready mind to please God, and to dedicat himself from his very heart to his divine service, and to come with an hunger to be spiritually refreshed by this divine banquet and food of heaven. And because this devotion is wrought in the soul by meditation of heavenly things, and by purity of conscience, as holy men affirm, & experience 
D Thom. 22. q. 82. art. 3.  doth teach, hereof it proceedeth that for a man to offer to communicate, not having prepared himself before hand by prayer and meditation, and to purge away venial sins, which do distract and make the soul some what cold, he doth not receive all the fruit of the holy communion. This reason so sure and certain, and so worthy of consideration, Saint Bonaventure doth note in these words. 
De preparat. ad missam. cap. 5.  When thou mindest to communicate, examine first with what charity and fervour of devotion thou comest, because to communicate as is convenient, we ought not only to avoid mortal sins, but also to shun venial, which through negligence, idleness, distraction, or an evil custom be multiplied: for although they do not kill the soul, because they take not away the life of grace, yet do they make a man more cold, more undevout, unwilling to do good, & make him ill prepared and disposed, to receive the holy communion: wherefore he that mindeth to communicate, let him first helped with God's grace, and stirred up to devotion by good meditations and kindled with the flame of charity, banish from himself the dust and chaff of venial sins: and therefore have care O christian, that thou comest not to communicate without consideration, nor much cold in devotion, for than thou comest not with that disposition, which thou shouldest have. All these be the words of S. Bonaventure: in which he doth set down, what the causes be, that hinder such as frequent the B. Sacrament, from receiving that great profit and good, which by means thereof they both might & aught. And although it be a common & true opinion, that for such causes and sins as these, which be not mortal, that such as communicate do not lose all the fruit of the B. Sacrament, but that they receive increase of grace, yet certain also it is, that they do lose that plentiful and abundant fruit of divers graces & virtues which are ordinarily bestowed upon such as come better prepared, & other wonderful effects which usually it worketh in their souls that are more pure and devout.   

Chap. XIIII.  
Wherein is declared more at large, how for the receiving of more abundant fruit of the holy Communion, convenient it is, to purify the soul from venial sins.  
Out of the premises, Gods servants that frequent the holy Communion may gather, what means they have to use, for the amending of these defects and the removing of these impediments: whereof one is, much to enforce themselves, to avoid not only mortal sins, but also to diminish and lessen what they can those that be venial, using for that end mortification, whereof before we have at large entreated, for that is the 
Tract. 6.  means by which the soul is cured of the disease of her passions, and is purified from venial sins, which out of them do spring. And with this purity, a christian man may securely go unto that holy table, as S. chrysostom doth exhort him, saying: Come to receive God with all purity, and give thy heart with great confidence: by this most holy body, which here I receive, I do not account myself any more to be dust 
Homil. 24. in 1. epist. ad Corint.  and ashes, no more to be a captive but free because I hope to obtain heaven, and those goods which be there, as immortal and everlasting life, a place amongst the Angels, and the glorious company of Christ. Thus saith S. chrysostom. And the glorious Pope S. Gregory doth note and ponder this point more in particular, & that most excellently: who admonishing all faithful christians, to purify themselves from sin, for the receiving of the blessed Sacrament, saith, that they ought not only to clear themselves from mortal sins, which do wholly hinder the fruit of this most divine sacrament, but also from venial, which be a let to that great spiritual commodity which would come by means thereof. These be his words, worthy of due consideration. Those that come 
In exposit. super 1. reg. li. 1. cap. 1.  to receive the consecrated host, which giveth true health, and do harbour sins in their soul, which they have committed, do not reccave the fruit of health, and therefore albeit they receive with their mouth, the true sacrament, yet do they not receive with their soul, the virtue and fullness thereof, because that is received only of them, that come fasting from sins, and be adorned with virtues. And because the just also, and the elect servants of God, cannot lead this life without falling into some sins, therefore the remedy which they have, is, that they enforce and stir up themselves, daily to purge their soul by penance, from those daily sins, into which they fall through human infirmity, for if they have not this care daily to purify themselves from their sins, although they be very small, by little and little, the soul is filled full of sins, which do deprive them of the fruit of the inward and spiritual fullness: and therefore to avoid this harm S. Paul doth admonish a christian man that he should prove himself before he doth communicate, that is to say, that he should purge and discharge himself from sin, that being proved and purified, he may come to the table of our Lord: wherefore seeing we sin daily, daily also let us bewail our sins, and do penance for them, and the more carefully we do purify ourselves from these daily sins, with the sorrow of penance, so much the more in that spiritual banquet, shall we receive the abundant fruit of heavenly grace. All this is out of S. Gregory in which, divinely he putteth a difference, betwixt that harm which mortal sin doth work, which is to hinder the whole fruit of the blessed Sacrament, & to make a man worthy of condemnation: and the harm which cometh by venial sins, if they be not washed away by penance, for they do much let the wonderful commodity and effects of the holy communion. And very seriously doth he admonish virtuous and just men, to purge themselves daily from such sins, especially when they mean to communicate, because the more clear they be from than, so much the more shall they receive the plentiful fruit of heavenly gifts and graces, and especially shall they feel in their soul that divine fullness and inward sweetness which is bestowed upon them that have the true hunger of God.   

Chap. XV.  
How to receive fruit of the blessed Sacrament, necessary it is, for a man to prepare himself with recollection, and meditation: and what manner of meditations or considerations are good to be used for that purpose.  
THE second thing, which the servants of God have to do, is to recollect themselves before they communicate, to the end they may pray and meditate divine things, conformable to those documents which we prescribed in the treatise of prayer: and although a man may out of any matter, which he meditateth, draw devotion meet for the holy communion: yet the best and most fit considerations to furnish himself withal for this purpose, be these. Let him meditate upon the institution of this most holy sacrament in the last supper: how our Lord rose from the table, took of his garment, and putting a linen cloth about him, did upon his knees wash his Disciples feet, and afterward when they were fet, how he took bread & wine into his hands, & by his omnipotent power did consecrate & change them into his body and blood, which were united to his soul and divinity, and how when he had first communicated himself, as many holy men do write, he did straight ways with his own hands distribute his own body and blood to his Apostles, and withal gave them authority also to consecrate his body and to give it to all faithful people. Hear let a christian man meditate attentively, that infinite magnificence of the son of God, that liberality never before heard of, and that unspeakable charity, by which he vouchsafed to give himself, to be eaten in such a wonderful sort, thereby to bind us unto him by a most strait band of love, & by these means to heal our infirmities, and to make us after his likeness, holy, pure, divine, and heavenly. From this consideration, let him labour to procure a great hunger and very fervent desire to eat this bread of life, and to draw from it a ready will to please in all things the author of life, who with so great love, doth give himself to us for meat: Let him likewise consider and ponder, what great purity is required, to come to receive this divine food, seeing the Apostles that were in the state of grace, & clear from mortal sins, yet our Saviour preparing them with more purity for the receiving of the holy communion, did wash their feet, which was as S. Bernard 
Serm. de cena dom.  saith, to purify them by a mystery from their venial sins: For the affections of the soul which do quickly cleave unto earthly things, be the feet of our soul, & these we must wash, and make clean to enter into heaven, and to come unto the holy communion: and this mystery as that blessed man saith, did our Saviour represent by that holy kind of washing. Out of this let a man likewise enforce himself, to be sorry for all his sins, both mortal and venial, and to purpose the amendment of them all: and beholding how vile, and unworthy he hath made himself through his sins, and that so great purity is required, to receive so infinite majesty, in so much that if he should prepare himself continually, for the space of a thousand years, to receive him, by devout prayers, holy works, and with the merits of all Saints, yet all would be very little & nothing, to receive him as he deserveth: let him endeavour also out of this to conceive fear and reverence: for as from love, desire groweth and a ready will, so from holy fear springeth reverence, with which he ought to come to the holy communion. another consideration 
Ambros. de sacram. lib. 6. cap. 1.  wherewith God's servant may prepare himself to come unto the sacred communion with devotion is this: Let him consider the dignity, and high majesty of that Lord, whom he is to receive: let him think, how in 
Concil. Trident. sess. 13. c. 1.  that instant, in which the words of consecration be spoken, the substance of bread, which remained under the accidents of the host, giveth over to be bread, by the conversion of the same, into the body of Christ, & so the creature giving place to the creator, in that place where before was the substance of the bread, succeed the body of Christ, which was framed by the holy Ghost, in the womb of the most immaculate Virgin: and because the body of Christ liveth not without blood, there also is present the most precious blood of Christ, in the veins of his most holy body, and for as much also as the body of Christ liveth not without the soul, there is likewise his most glorious soul, in which are contained the unspeakable treasures of the power and glory of God: and for as much as the body and soul of Christ, are united with the person of God: Christ is God and man, & he that is there contained, is true God, of infinite majesty & power. After this let him prepare himself to consider with attention: Now I am to receive God: and that he may the better understand what a Lord he is, whom he is to receive, let him by meditation, place himself at the gate of heaven, there let him consider the glory, and beauty of that supreme majesty, and behold, how by his infinite bounty, he doth inflame with wonderful love all the citizens of heaven, and with the sight of his eternal beauty, doth make them all blessed, and infinitely delight them. Let him view, with what reverence, all the saints and Angels, even to the highest Seraphins, do stand in his presence, how they do adore him, how they do praise him, how they do glorify him, how they do love him: and after he hath spent some time in the admiration of so infinite greatness, & glory, let him turn unto himself, and think thus in his own soul. This very God, whose majesty doth terrify me, am I to receive into my mouth & body, this infinite good which doth make joyful the city of God, this self same am I to enclose in mine heart, and this supreme creator of all things, before whose majesty, the Seraphins and all the glorious company of heaven, be prostrate with great reverence, him am I to behold, & to touch under those accidents or outward forms, and to receive in to my body, for the food of my soul. And this so great a Lord doth come unto me, overcome with love, and drawn by love, and he cometh to enamor me of himself, and by love to turn me into himself, he cometh to bestow upon me, the treasures of his grace and glory, and to translate me from earth to heaven. Out of this consideration will our soul gather great love, and reverence to come unto the holy communion: for how can it choose, but be burnt up in love, at the consideration of so infinite goodness and bounty, who hath done so many things for his love, and who so desireth his love: how can it be, that being a sinner he should not reverence, with an holy kind of fear, that infinite majesty before whom with the eyes of his soul, he beholdeth all the princes of heaven to stand trembling for reverence.  
Other considerations, more 
D Bonau. de prepara. ad missam. cap. 6. & in fasciculario cap. 8.  proper and more usual, with which the soul hath to prepare itself, to receive this most divine sacrament, be the mysteries of our saviours passion: for one of the principal reasons of the institution of this sacrament was, to the end we should always have present, and lively in our memory, and affection, the passion of Christ, and all that which he did and suffered for us, and this is represented unto us, in the mystery of the Mass and Communion, and therefore a very proper and fit preparation it is before communion, to discourse by meditation, upon some of the principal mysteries of his passion, and to entertain ourselves for some time with attention, in some one of them. And from hence shall we also draw as afterwards shall be handled, the holy acts of contrition, fear, thanks giving, love, and resignation of ourselves: in which things consisteth that devotion which is necessary for the receiving of the holy communion: & very great reason there is, that we should undertake this so small a labour, as attentively to consider, what our good Lord suffered for our sake, seeing himself vouchsafed to suffer for our love: and this meditation is so effectual & profitable, that by it, we do dispose ourselves, to receive the wonderful effects of this most heavenvly sacrament. This admonition doth S. Cirill give us very divinelye in these words. I beseech thee, that together 
In joan. li. 4. cap. 17.  with thy holy life, thou dost prepare thy self to communicate with godly considerations and believe me, that this blessing of God (for so he calleth the holy sacrament) will deliver thee, not only from death but also from all the infirmities of thy soul, because by means of this sacrament, Christ dwelleth in our souls, and by his virtue doth he mitigate and pacify our passions, and quiet the perturbations of our heart, increase and fortify piety and all virtue in us, and doth deliver us from all sin. Thus writeth S. Cirill. Wherefore let God's servant, come to the holy communion, and let him come with a pure intention, and holy purpose, that is, to unite himself unto Christ by perfect love as to the spouse of his soul, to heal his passions, to purge himself from sins, to satisfy for the pains thereof, to give thanks for benefits received, to find ease and comfort in tribulation, to overcome some tentation, and finally to obtain some particular grace. Let him come with consideration, with reverence, with an hunger and desire, springing from love, & he shall obtain whatsoever he desireth, because he is that good shepherd, which saith & promiseth, 
Math. 11.  Come unto me all ye that labour and are burdened, and I will give you repose and comfort.   

Chap. XVI.  
Of that outward reverence, humility, and modesty, with which we ought to come unto the holy communion.  
ALthough the principal devotion, requisite for the holy communion, consisteth in the heart, yet because that which is external proceedeth from the inward soul, & God also requireth that, I have thought good to set down such defects, as herein some time do fall out, and to prescribe remedies for the same. Some persons which are careful to serve God, and often go to confession, coming to the Altar to communicate be in their gallant, and brave apparel, their face drowned in their rufs, & with gloves upon their hand; and to maintain their authority, desirous they are to communicate alone, and to have a distinct place separat from the rest. All this is contrary to that reverence which is due to this most holy sacrament, and to that humility with which necessary it is, that they should come to that divine table. Reverence therefore requireth that they come with plain and simple apparel, with a comely face & modest hands: And if Saint Paul in prayer only, 
1 Tim. 2.  requireth this reverence and outward modesty, how much more than convenient is it that we should have the same, when we come to the holy communion. Humility also requireth, that a man should acknowledge himself unworthy to approach unto this holy table, and to think of himself, that any other person of those which do communicate, deserveth at that time the better place, and also to be ashamed, & confounded, that they will so much as admit him to the lowest room in that heavenly banquet. If in the feast of a mortal man, or to eat upon earthly meat, our Saviour requireth that we should 
Luc. 14.  come with this humility: how much more necessary is it, that this should be observed, when we come to this holy banquet, where he that inviteth us is God, and the meat which is received is God himself.  
Some likewise when they communicate hold down their heads too low, or do cover it, & some do not open their mouth in such decent sort as is necessary for the receiving of the sacred host, and by these disorders they be sometime the cause that the priest doth light with the B. sacrament upon their cloak, or their lips, or some other part of their face & that sometimes by this means it breaketh & some small piece falleth off: wherein they ought to consider how great an inconvenience this is, seeing in the least piece of all, the glorious body of Christ is as entire, and with as much majesty, as it is in the whole host, and as it is in heaven itself. Wherefore to avoid these inconveniences, & to have that modesty which is necessary, the duty of him that meaneth to communicate is, to have his face uncovered, strait, and quiet, & to use silence when the Priest cometh unto him, because it is no time then to pray vocally, & therefore let him meditate upon some good thing inwardly in his soul, and when he is to receive, let him open his mouth moderately, and put forth his tongue towards his lips, and upon that receive the sacred host, and when he hath taken it, let him not break it, nor press it with his teeth, but suffer it a little to be moistened, and so to pass down sweetly, and with reverence: if there be any good external work, convenient to be well and decently done: how much more ought this, being so divine, so important, & so much to the glory of God? whereunto that saying of S. Paul doth especially agree. Do all things with 
1 Cor. 14.  honesty, comeliness and good order.   

Chap. XVII.  
Of that quiet and repose, with which we ought to come unto the blessed sacrament: and what thanks are to be given unto God after the receiving therefore.  
AN other notable defect, into which many persons that frequent the sacraments do fall, is, that they come to communicate with much haste & disquiet, so that they are scarce entered into the church, or come from the feet of their ghostly father, but strait way without any more stay, they go to communicate: And that which is worse, some so soon as they have received, without giving any more quiet or repose to that heavenly food and without bestowing any time in giving of thanks to that divine guest, whom they have entertained, strait ways go out of the church, fall a talking with others, or else be take themselves to some other such business. All these disorders, do much hinder the fruit of this most holy sacrament: and therefore very necessary it is, to prescribe some remedy for the cure of the same: wherefore omitting to speak of some particular case of necessity, in which a man cannot expect, before he doth communicate, nor stay after he hath done: that which usually herein is to be observed is, that when he goeth to the holy communion, that he do it with quiet and repose of mind, forgetting all earthly business and cares, & committing them to the providence of God, to bestow his whole heart in thinking upon that infinite goodness, which he is to receive, craving of him that he would vouchsafe to adorn his soul with that humility, that purity and love which is requisite. And let him stir up himself to do so, with this consideration: O Lord, if a potent and rich king were to lie in the house of a poor widow, never would he expect that she should furnish that room in which he were to lodge, but he would send his servants before hand, to provide all things in good order. What king is more potent & rich, than thou O Lord, who art king of kings, and Lord of Lords? and what creature is more poor or miserable, than my soul? Wherefore seeing thou vouchsafest to come, and to repose in it, send thy Angels before hand, to adorn it, to purify it, to illuminate and perfect it, in such sort, as the superior Angels do purify and illuminate the inferior. Send thy divine presents, thy perfect gifts, thy heavenly treasures, that my soul with such celestial furniture may be adorned, and set in that good order, as is convenient for the lodging of so mighty and heavenly a guest. And because O Lord, necessary it is, that my soul should also consent and do what lieth in her power, send forth I beseech thee, such forcible favours, and effectual helps, that may make it wholly, sweetly, and cheerfully, to obey thy divine will. And when he hath craved this of our Saviour Christ, let him then turn himself to the blessed Virgin, and to such Saints as his devotion especially affecteth, & crave of them with humility that they would obtain for him the effect of his petition.  
After communion, let him entertain himself in the church the space of a little quarter of an hour when opportunity serveth not to do more, and that time let him bestow in giving of thanks to our Lord, for this most high and singular benefit, and in craving at his hands new favours and grace, that he may serve him better for the time to come. If one had his near kinsman or friend, which came out of the Indies, with great store of riches, & were desirous to lodge in his house, and that upon great courtesy & friendship which he beareth him, and with a mind to bestow upon him part of his wealth, certain it is, that when he saw him enter in at one door, that he would not go out at the other: but would keep him continual company, and be merry with him, giving him such entertainment for his welcome, and willingly give him ear whilst he did discourse of his travails and adventures, and when he came to receive those rich gifts, which he bestowed upon him, heartily would he yield him thanks, and seeing him of a frank and liberal mind, and desirous to give yet more, no question but he would demand all that which were necessary for himself, and his family. In this manner ought we to behave ourselves towards our Saviour Christ, after we have communicated: for he cometh unto us from the Indies of heaven, full of celestial riches, which be of divine and infinite value, and he cometh, moved of sincere love to lodge in our soul, to enrich it: and beginneth to bestow his gifts and treasures upon us, & hath a desire to give much more: let us not then by and by forget him, and strait ways busy our minds in other things far different: for what were this else, but for our Lord to enter in at one door, and for us to go out at an other, which were contrary to all courtesy, & opposite to all good manners: but let us keep him company, and be glad of his glory, and all that service which the Saints in heaven, and the just upon earth do unto him. Let us give him thanks from the bottom of our heart, for all those benefits which he hath bestowed upon us, especially for this, that he hath voursafed to come, and remain in our soul, by such a mystery and wonderful means. And for this purpose let us consider who he is that cometh, which is God with all his infinite perfection: & to whom he cometh, & that is to a sinful man, who often times hath offended him: & what moveth him to come, which is sincere love, and desire of his good: and wherefore Bee cometh, which is to bestow upon him his merits, and the fruit of his sacred passion, and death, & the most precious gifts of his grace, purchased with the incomparable travails and sorrows of thirty and three years. After that God's servant hath well meditated upon this, let him offer unto him for a thanks giving all the merits of his most holy passion, and all the virtues which do shine in that, and relying upon these merits and joining them in company with those virtues, let him offer unto him, good purposes of the amendment of his life, and resolute desires to make it much better: and let him crave pardon of those sins and faults into which he hath fallen, in not communicating with all that purity and devotition which was requisite. After all this, let him lay before him all his necessities, infirmities, ignorances, falls, and all the rest of his miseries, and let him crave for himself new gifts, graces, virtues, and particular favours, and withal let him ask the same for all governors spirituriall and temporal. Let him pray also for succour and help for all the necessities of the catholic church both general and particular: for the increase of true faith, religion, and virtue, for the conversion of infidels and heretics, and for the amendment of all such as profess the true faith of jesus Christ: and the self same thing let him also request for all such particular persons as he is bound unto, or hath any special devotion.  
And here God's servant hath to understand that of all the times either of the day or night there is not any one better to meditate, and pray, and to ask graces at God's hands then this, in which after he hath communicated he hath JESUS Christ present not only as concerning the presence of his divinity, according to which he is in every place, but also as touching the presence of his most sacred humanity, which really continueth so long in his body, as the sacramental forms do there remain. Whilst our saviour was in this world in mortal flesh, in all places where he came, he bestowed particular benefits upon all such as with faith did touch him, or commend themselves unto his divine majesty. He went into the house of Zacheus, & of an usurer made 
Luc. 9  him a just man, and the son of Abraham. He entered into the house of Matthew the publican, & 
Math. 9  made him holy and an Apostle: Travailing upon the way, a woman 
Math. 9  that had an issue of blood, did touch him, and forthwith was she cured. Being by the sea 
Mar. 4.  of Galilee, all that had any infirmities 
Math. 21.  did touch him, and were made sound. Being in the temple, the blind and the lame came unto him, and he restored sight to the first, and legs to the last. Being in the field upon a mountain, there came unto him those which were possessed of wicked spirits, and they were delivered: there repaired unto him all that had any infirmities, striving to touch him, and virtue came from him, & he cured all. That which he did then visibly, being in the world, the self same thing doth he now invisibly & spiritually being present in the sacrament, so that such souls, as do entertain him with a lively faith, and devotion, or having him in their body, come unto him, and with fervent prayers and desires touch him, those doth he deliver from all their evils & doth bestow upon them wonderful benefits, and give unto them most precious gifts, comforts, & very special favours.  
Hereof and from the experience of this truth, doth it come that many having communicated, are so willing and desirous to recollect themselves, and to think upon our Lord, whom they have received, to give him thanks for this benefit, and to crave new graces at his hands, to love him more, and better to serve him, that forgetting all worldly things, and as it were alienated from themselves, and rapt in God, they would not spend their time in any other thing then in this kind of exercise. All other business for that time, do grieve and afflict them, and this alone doth delight and give them comfort. And therefore when either there own or the necessities of others, or such things as they are bound to do, by reason of there estate or calling, do permit them, they do cotinue long time with great pleasure and content in this kind of thanks giving. And for as much as holy desires, and effectual purposes, be tried by the doing of good works: to this thanks giving it appertaineth when ability doth serve, that a man after he hath received the blessed sacrament and with his heart yielded thanks as hath now been said, should show himself also indeed thankful for so great a benefit, and do that day as he can, and is able, some work of charity, and mercy, for the commodity of his neighbours: as to give somewhat in alms, to visit some body that is sick, to comfort some that is in misery, to teach some that is ignorant, or to do some other spiritual or corporal work of mercy. For great reason there is, that upon that day in which the king of glory hath given him so great a pledge of his love, and hath showed him such unspeakable mercy, that he should make his love likewise manifest in the works of charity towards his neighbour, using mercy & compassion towards him, for this is the proof that God requireth of us for a testimony of our love according to that of Saint john. This precept we have received from 
john. 4.  God, that he which loveth God, should for his sake love his neighbour and brother.   

Chap. XVIII.  
How to abstain from the sacrament of the Altar without just cause, is an impediment to spiritual profit, and how that neither for negligence, or lack of sensible devotion, a man should give over the holy communion.  
Amongst such persons as have begone to serve god, and for that end do help themselves, with the holy and laudable custom of often repairing to the B. Sacrament: many there be, which abstain from their ordinary custom of communicating, which they did use once or twice a week, or every fifteen days, according to the counsel of their ghostly father: Such as do so, by order from him, who for just respects doth think it so convenient, certainly they do very well, to obey and follow that which he prescribeth, and nothing shall they lose thereby, because that which seemeth one way to be denied them, if with humility they be obedient, GOD will recompense it an other, bestowing upon them new favours and mercies, and giving them such a disposition, by reason whereof, at one communion done upon obedience to their ghostly father, they shall receive more grace and comfort then at many, taken upon their own will, as afterward shall be handled. But speaking of such persons, as (not by order from their ghostly father, nor by his will and direction) do give over that custom of communicating, which they had, and their confessor did well like of, I say that those which do so only upon carelessness and negligence, as not to give over their other worldly business, or not to take the pain to prepare themselves, or not to bind themselves to that care & watch fullness in leading of a good and virtuous life, a that holy custom requireth, plain it is, and apparent to all such as have reaso, that they are worthy of blame, and to be condemned of a fault, seeing they do without any just cause give over so good a custom: so glorious to God, & so important & profitable for their own salvation, as before was declared in the beginning of this treatise.  
Other there be, which abstain from the B. Sacrament upon other causes more apparent, in which the fault or error, that they commit, & the harm they incur, is not so easily perceived. One of these is, because having at other times been visited of God, when they did communicate, he preparing them for it, with a spiritual hunger & lively desire of the communion, and helping them with spiritual light to meditate the mysteries of this divine sacrament, and to receive it with fervour of spirit, with sweetness of love, and devotion: and giving them when they did communicate, heavenly motions, celestial comforts, wonderful peace, and tranquillity of conscience, sweet meditations, great alacrity, and vigour of mind, for all good works: and seeing themselves now deprived of all these good things, and that they have no hunger, nor desire to communicate, but faintness and dullness of soul: that they have no light to contemplate this or any other mystery, but a darkness and confusion in their understanding: that they have not any fervour or devotion, to the B. Sacrament, but a dry and cold disposition: and that also when they do communicate they feel not in their soul any spiritual taste or comfort, and that after they have received the Sacrament they find not any spirit or alacrity to good works, but a loathsomeness to pray, and a grief and heaviness to all kind of virtue. When therefore these persons find this great mutation in themselves, they verily think that they be not well prepared to communicate, and that God's pleasure is that they should not do it, and for as much as great devotion is required to come to the holy communion, which they want, therefore they suppose that they ought not by any means to do it, and although their ghostly father doth advise them to communicate, yet can they not be persuaded to follow his counsel, or that it is convenient for them so to do.  
Such persons as these aught to consider what in this case they have to do, and that is, that this mutation which they feel in themselves, is a proof and trial of God, and that his pleasure is, that as when he sent them the sweetness of his benediction, they were animated to communicate, and to do other good works, by reason of those motions and sensible effects of his divine presence, which they found in their soul: so in like manner, that they should now be moved to go unto the holy communion, & to do other good works by the only direction and persuasion of faith, not void of charity, but void of the feeling & experimental motion thereof, & be encouraged to work and labour in the service of god, moved only of an effectual good will, which is the principal part of charity, without any other sweet visitations & comforts, which according to God's pleasure proceed from charity, and do make the works thereof easy & pleasant. And if in this manner they do communicate, & do good works and persevere in all their virtuous exercises, moved by faith, and upon a good mind, then do they keep that fidelity and loyalty which they own unto God, serving him not only in the time of prosperity, but also in the time of adversity and tribulation: & not only in the time of sweetness and comfort, but also in the time of grief and desolation. And let them know, that by such a communion, and such services done in the time of adversity & discomforts, they do content, please, and glorify God, & merit for themselves grace & glory no less, nay more, then in the time of prosperity and spiritual comfort, because persevering in this manner, they overcome, deny, and mortify themselves the more, for the love of God. And such persons are to know, that the want of devotion, which (as before hath been said) is an impediment 
In this treatise cha. 13  for the receiving of the sacred communion, is that which is voluntary & cometh of carelessness and negligence, & because a man will not do that which lieth in him to come with devotion: but when the lack thereof is not voluntary, because a man with the help of God's grace, doth use all those means which for his part are necessary, as in purging his conscience by confession and contrition, from all his sins both great & small, and preparing himself to communicate with prayer and meditation, than the want of devotion doth not hinder the abundant fruit of the holy communion: for although sensible devotion he hath not, yet hath he that which is the best and most principal, to wit that which consisteth in purity and good will, and a true desire to please God, and to do his holy will.  
Such persons ought likewise to consider, that as this mutation which they feel in their soul, is a trial of God, and that if they persevere in frequenting the holy sacrament, and exercise of good works, that they do perform that fidelity which they own unto God: so ought they also to persuade themselves that if for this cause they should abstain from the holy communion, and become more slow in doing of good works, that it is the tentation of the ghostly enemy, to make them lose the fruit of the blessed Sacrament and the merit of good works, and so to have an entry into their souls by his temptations and deceits. And as that brave captain Holosernes 
judith. 7.  did, who to take the city of Bethulia that was so strong and well manned, cut in two the conduits, by which the water passed from the fountain into the city: and by this means was he ready to have taken it, had not God miraculously delivered them: even so dealeth the prince of darkness, who seeing that from Christ who is the fountain of all graces, our succour and help doth come, to defend us from his assaults, by means of the Sacraments, desirous he is to break and cut in two these heavenly conduits and divine pipes, casting impediments before us, that we may not frequent them. Palladius reporteth how a certain very 
In historia Lausaica in vita S. Macarij.  virtuous woman which did frequent the sacraments was by a wicked man tempted, to commit sin, which she utterly detested: whereupon the graceless wretch dealt with a conjuror, who by the art of the Devil laboured to induce the woman to yield her consent, but still she resisted valiantly, & never would be persuaded to consent unto any such damnable suggestion. The Devil seeing that he could not hurt her soul, laboured to change her outward form and shape, to the eyes of men: and so he transformed her, that such as beheld her, took her not for a woman, but verily thought her to be a mare. Whereupon in the company of her husband, she went for help unto S. Macharius, who casting holy water upon her, delivered her from that illusion: and he told her, that the reason why the Devil had such power over her, was, because she was negligent in repairing to the sacraments as having not been at the holy communion of five weeks before, and the holy man gave her counsel never after to be careless therein, speaking thus to her in great zeal. Never (quoth he) abstain from the communion of the most pure sacraments of Christ, because for this negligence this evil hath befallen you, for it is five weeks since you were at them.  
This is that which the Devil pretendeth, when he persuadeth a man to abstain from the holy communion, to deprive his soul of the guard and defence of the sacraments: that finding it weak and careless, he may by his temptations and deceits overcome it: and therefore God's servant ought to resist the tentation, and not for this cause to refrain from the holy communion. The verity of this doctrine our Saviour Christ taught blessed Saint 
In lib. ab ipsa script.  Katherine of Bononia who having for some years endured most pitiful temptations of dryness of spirit, of being forsaken, of distrust & temptations against the faith of this most holy sacrament, yet she resisted valiantly, & persevering with great constancy in frequenting of the sacraments, & in all other exercises of prayers, & good works, our Saviour Christ vouchsafed at length again to visit his servant, & amongst other things he told her, how that when any person did communicate, with a good conscience, although it were without feeling of devotion, yet did he for all that receive the grace of the sacrament, and although he were tempted in faith or troubled with any other tentation, yet if he gave no consent, he did not for all that leave of, to receive the plentiful fruit of the sacrament: And that such a man, did not only gain more by fight against such temptations, but also by communicating did merit much more than if he should receive the sacrament with much sweetness, and sensible devotion, which is to be understood when the want thereof proceedeth not from the fault & negligence of the person himself, but by the providence of God, who doth by such means try and prove his servant, as now hath been declared.   

Chap. XIX.  
How for scruples and vain fears, we ought not to abstain from the holy communion.  
OTher persons there be, which although they have not found any such mutation in their hearts, yet being of a good conscience, they abstain from the B. Sacrament, contrary to the mind and counsel of their ghostly father, moved upon scruples and vain fears, & because they think not themselves worthy to repair so often to receive the food of Angels, & that it should be in them more reverence to abstain from the communion. And when this temptation falleth to Priests, the servants of God, it is a thing of greater harm, because it doth not only deprive them of the profit of the sacrament, but also the whole church of the fruit of the sacrifice, seeing certain it is as S. Bonaventure and other holy 
Lib. de preparat. ad missam. ca 5.  men do teach, that so often as a Priest may lawfully celebrate, & yet doth not, that he doth what in him is, deprive the most holy Trinity of glory, and praise, the Angels of joy, sinners of pardon, the just of grace and succour, the souls in purgatory of ease & comfort, & the whole church of a singular benefit. The remedy against this tentation is, for a man to believe his ghostly father and to rely upon him, and to do against his scruples as else where hath been said. And here we have to note, that to come worthily & with due reverence unto this most holy and worthy sacrament, may be understood two manner of ways: one is conformable to the dignity & purity of that Lord whom we receive, and that which his infinite majesty deserveth: and in this manner none cometh worthily, and with due reverence, no though one should bestow time in preparing himself to communicate so long as the world shall endure, no nor though he alone should have all the purity and holiness of all the just men upon earth, and all the Saints in heaven. another manner to come worthily, and with due reverence, is in respect of that which God of necessity doth require at our hands, and by band of precept: and in this sort, all those that come so disposed, as in the premises hath been handled, do come worthily, and with due reverence: because God of his infinite piety condescending to our infirmity, would not bind us to any more. And seeing to judge whether in this sense the penitent hath due disposition or no, pertaineth to the ghostly father, who is wise & of a good conscience, a man may securely follow that which he shall advise him. And that Gods will is, that a man should overcome such scruples and fears, by the means of good counsel, God hath by many 
Petrus de Aliaco in eius vita. Surius in Maio.  testimonies declared. Saint Peter Celestinus, who from the state of a poor Monk, was for his great holiness of life, choose to be Pope, moved upon fear that he was a most unworthy sinner, lacked virtue, and for other such like reasons, would neither celebrat, nor communicate. Whereupon touching this point he craved counsel of a Monk his ghostly father, who did encourage him to overcome those fears and to say Mass, which he did: & our Saviour apearing to him, taught him the same lesson, & so he remained joyful, and with great quiet of conscience. Cassius an holy man and Bishop of Narnium did daily say Mass, to the great profit of his soul: and to the end he should not for any such fear give over that good custom, S. Gregory reporteth how God sent unto him an holy priest, to whom he appeared, to deliver him this message. Do that thou dost, work that 
4 Dialog. cap. 56.  thou workest, let not thy foot cease, let not thy hand cease, and I will give thee thy reward: exhorting him by these words to persevere in his good life, and holy custom of saying Mass. The reason why God did thus comfort & animate these holy men by special revelations, was to teach all, that his pleasure is, that his servants which frequent this divine sacrament, should quiet and assure themselves touching this matter by obeying the counsel of wise men, for this was the rule which these holy men did follow and that which God did allow of.   

Chap. XX.  
With what moderation we ought to frequent the holy communion, that we do not therein exceed, nor do any thing contrary to due reverence: and how we ought to leave this to the judgement of a discreet ghostly father.  
AS there be some persons, which with hurt to their souls, do without any just cause refrain to communicate often, as hath been now said: so there be others which do exceed in the other extreme desiring to come oftener, than is convenient: Of these some are moved so to do, upon the common conceit & opinion which they have of the fruit that is received in the holy communion: others because they have had sometimes experience of the comfort and sweetness of this most heavenly sacrament: Others are moved upon a kind of lightness, which is for emulation one of an other, and to maintain their good opinion, & not to be accounted less virtuous than others, & therefore are they angry and do complain and be out of patience when they are not suffered to communicate, which is a plain sign that they are not moved of any good spirit, but provoked of lightness: For all these kind of persons, the doctrine of this chapter shall serve: and it is a thing of great importance, & much to the glory of God, assuredly to take the middle way in this holy exercise, without falling either into the one extreme, or the other.  
As touching the first, certain it is, that all secular persons, aswell men as women, must not herein be ruled according to their own opinion, neither must they follow their own content, their own comfort, nor their own inclination, but they must submit themselves to the counsel and direction of their ghostly father: for if in religious people, the rule of their order and obedience to their superiors do in this thing prescribe them that measure and moderation, which they ought to keep: reason it is, that such as be not in religion, that their ghostly father who knoweth the state of their soul, should appoint them that rule which they ought to observe: And the confessor or spiritual father, whom for this purpose they should make choice of, aught to be wise, of experience, and one that feareth God, & that should not herein respect the comfort of the penitent, or to get credit with him, or any such like thing, but only that which is most convenient for the glory and service of God, and the good of men's souls. And the penitent ought not herein to labour either by importunity, or entreaty, or any other such means to draw his ghostly father to that which pleaseth himself, for that were not to obey him, but contrariwise for the ghostly father to obey the will of his penitent, and so his judgement and opinion should in this case be erromous: but the penitent aught to leave his confessor free, to determine that which in our Lord he shall think most expedient, and let him show plainly that it shall well content him whatsoever he doth therein determine & set down. And let him also take heed that he go not for this end up and down seeking such a ghostly father as doth best fit his humour, for then in punishment of so disordinate an affection, God will permit him to be deceived, as it happeneth to some persons which consult about this point (as also in others) many ghostly fathers, 
Note.  going from one to an other with a desire to find out him, that would tell them that which themselves would have, and when they light upon such a one, he is the only man that doth please them, and him they prefer before all other: and alas, pitifully are they deceived, for doing thus, they do not conform themselves to the will of God, but to their own pleasure and liking. Therefore that which Gods servant hath to do, not to be deceived herein, is not to have any respect to his own pleasure and opinion, but to desire only, that the will of god and that which is most for his honour may be done: and so let him consult with his ordinary ghostly father, & if he think not him sufficient, let him go to an other, not him that is most for his own humour, but him in whom by the report of wise and judicial men, those virtues are to be found which for this matter is requisite. And let him crave of God that he would put into his heart, that counsel, which may direct him better in his holy service, and that which may more redound to the glory of the same God, and the profit of his own soul. And having done thus, let him very quietly follow that counsel which he shall give him, and be obedient, trusting in God, that when other direction shall be more convenient, that he will inspire it into the heart of his ghostly father, that he may give order accordingly. The holy virgin S. Lutgarde being a religious woman, did use to communicate every week, & this leave which they gave her, is agreeable to the mind of S. Augustine: very well 
Thomas Cantipratensis in eius vita. Surius in jumo.  content she was. The Abbess which had charge over her, thinking that this was to much, gave order that she should not communicate so often, wherein she showed herself very obedient, and God who had care of his servant, did reveal unto the Abbess, that his pleasure was, that his servant should keep her old holy custom, and so her former leave taken away, was by her superior restored again.   

Chap. XXI.  
Of such rules as holy men prescribe, concerning the often receiving of the B. Sacrament.  
PResupposing that the judgement how often in a week or month, God's servant hath to communicate that desireth his own spiritual profit, aught to be left to the discretion of his ghostly father: convenient it is to set down those rules which holy men herein prescribe, that the confessor may know what he hath to do: for he hath to understand that it importeth much to be assured herein, & not to proceed at random but to follow that light which God hath left in his church.  
Certain it is, that in the use of the holy communion, Gods will is, that there should be an order & moderation, how often one should communicate, and that it should not be as men themselves list & desire. And this his will hath he declared in that he hath by his church commanded under pain of mortal sin, that no priest or prelate though 
Alex. Papa cap sufficit de consecrat. dist. 1. Halensis p. 4 q. 52. man 3.  never so holy, should usually celebrate or communicate more than once a day. And the cause why the church hath so declared is as Pope Alexander saith, and others affirm, for the great reverence which is due to the B. sacrament, to which reverence it appertaineth, that a man should not go to it, so often as himself pleaseth. If then for celebrating and receiving when one celebrate, being yet the common good of the church, God's pleasure is, that an order should be set down and hath declared it in that very thing wherein his great glory, & the profit of the whole church consisteth, that due reverence to the B. sacrament, might be preserved, by celebrating ordinarily no more than once a day, rather than he would that great profit which might redound to the church, if every priest might often celebrat in one day: hereof doth it follow, that it is great reason & very meet, that in particular communions, in which the common good of the who! church is not so furthered, as by the sacrifice of the Mass, that there should be a straighter order and more moderation be used to preserve due reverence unto so holy a sacrament.  
The rule which holy men do 
D Thom. in Paul. 1. Cor. 11. lect. 7.  in this matter prescribe is, that when the ghostly father perceiveth that one hath purity of 
Gerson de cognition peccativenialis. p. 2.  heart and true devotion to communicate, and the more that he doth communicate, the more he increaseth in purity, and doth more diminish his venial sins, proceed more forward in devotion and fervour, in patience, and charity, and in all kind of virtue: to this man convenient it is, that he should give leave to repair more often to the holy communion: but when he seethe one that frequenteth the communion, to lack true devotion for that sacrament, and that he doth thereby little profit, because he keepeth still his former passions of anger, impatience, and pride, hath small care of his tongue, and doth easily without any resistance fall into venial sins, which do breed a kind of coldness in his soul, to him he must prescribe abstinence and not to come so often. This opinion, which is of all holy men S. Bonaventure doth express in these words. In the primitive church, 
4 Sent. d. 12 are vlt q. 2.  christians had great purity of soul, and were fervent in charity, and so they might daily receive the holy communion: after that this great purity was lost, and that great fervour of charity waxed more cold, and lukewarm disposition entered in: he that now hath that purity and burning charity of the primitive church, may likewise communicate every day: but he that liveth coldly let him come but seldom, and he that is in a mean, that is such a one, who though he hath not that great fervour and purity of the primitive church, yet is he not lukewarm, but doth proceed in virtue and walk forward to arrive unto that great fervour, such a one must keep a mean in frequenting of the communion, that he may join love with reverence, in such sort, that coming often to the blessed sacrament, he may be inflamed with love, and abstaining for some days he may learn to have it in reverence. Thus saith S. Bonaventure. And S. Thomas affirmeth 
3. par q. 80. ar. 10.  the same thing in these words. He that findeth himself prepared with devotion and reverence, may communicate daily: for upon this reason in the primitive church, the faithful did communicate every day: for then great devotion did flourish amongst them, but after that charity waxed more cold, that counsel which is to be given to Christians is, that they communicate every Sunday. This is the opinion of S. Thomas, and he doth confirm it with the authority of Saint 
De ecclesi. dogmat. cap. 33. & cap. quotidie dist. 2.  Augustine and the doctrine of God's church.   

Chap. XXII.  
Of that discretion, which ghostly fathers ought herein to observe, according to the doctrine of holy men.  
OUT of this doctrine of holy men, we may gather, what discretion ghostly fathers have in these our days to observe in granting or denying leave to communicate. To such persons that be indeed truly resolved to serve God, licence may be given to communicate once in a fortnight, or once in eight days. Some Doctors think that leave 
Soto in 4. dist. 22. q. 1 ar. 10.  to communicate every eight days, ought not to be given but to such as be of rare virtue, but according to the counsel of S. Augustin, in these times where there is much frequenting of the sacraments, it may be granted to all them, which truly have begun a new life and do with care avoid and fly from great sins.  
To such as be very devout, and of whom they have experience that they do notably profit by frequenting the sacraments and that they do daily increase in devotion and purity of life, they may grant leave to communicate twice a week: and when any particular necessity doth occur, or in persons of great perfection, or upon some special devotion, and hunger of this bread of life, for a week or two to communicate once more seemeth not excessive, albeit great reason there is, that the ghostly father should well consider & think upon the matter, and not be moved so much for the comfort of the penitents, as for that he thinketh he hath sufficient reason so to do.  
To such persons as have begun to frequent the holy communion, and do reap little profit thereby, and experience teacheth that they do not overcome, nor mortify themselves as reason would, nor aspire to more virtue and a better life, but that through their own fault they live in a cold kind of sort, and want devotion: convenient it is to deprive them of some communions, to the end they may learn to fear, and by that means humble themselves, & make more account of the B. sacrament, and to prepare themselves with more devotion for the receiving thereof: and especially this kind of rigour and proof is to be used towards those that desire for their own pleasure to communicate, and that as a thing due to them of justice, and be grieved & complain if this leave be denied them, for this is a very great presumption, and plain token, that such souls, are far from true humility, and the knowledge of their own unworthiness, and of that reverence which they ought to bring unto so heavenly a banquet. And let not the ghostly father, any thing fear, that denying some times the sacred communion to all such persons as these, and for such causes as these be, that he doth them any harm, in depriving them of that profit, which by communicating they might receive, because our Lord that liketh well to deprive his church of the infinite suffrages of holy Masses, by not giving licence, ordinarily to celebrate any more than once a day, for to preserve that reverence, which is due to this most sacred mystery as before hath been said, it shall likewise 
Cap. 21.  please him very well, that such persons be deprived of many communions, to preserve in them and others that reverence which is due to this most holy sacrament. And if they do take this cross and trial in good part, humbling themselves, and willingly obey, they take not harm, but profit, because as holy Doctors affirm 
D Bonau. 4. d. 12. ar. 4. q. 1. Soto in 4. d 11. q. 2. ar. 8.  and experience doth teach the same, that such as come to communicate with a cold kind of devotion, through their own fault, although they be in the state of grace, yet small is the increase of grace which this most divine sacrament doth work, whereas it is most plentiful and wonderful which it doth effect in them that come with that disposition which is convenient: & so by that fear and humility which they conceive by this punishment it will come to pass that one communion will be unto them more profitable, than many others, unto which they come with careless preparation: And sufficient it is, that this is the doctrine and counsel of holy men, that the ghostly father, who is God's servant, may believe it & effectually put it in practice: Saint 
In breviloquio p. 6. cap. 9  Bonaventure speaking of this very matter hath these words. Those which intend to communicate, and perceive themselves not so pure, or do find themselves without devotion, let them take this counsel, and defer their communion until they be better prepared. And the holy man doth speak of those, who though they be confessed and in good state, yet through their negligence they find themselves somewhat cold, and dry, and not so pure from venial sins, and so devout as were convenient: for these he saith, that it is better & more wholesome counsel, to defer a day or somewhat longer their communion, until they be better prepared.  
And to that which some may object against this advise, saying, that although it be good for a man to abstain from the communion, upon fear and reverence, to so holy a mystery: that yet it is better to come unto it, upon love, and for desire of so infinite good: the holy Doctor doth answer in these words: Both affections are commended & praised in the Scripture, and so we see that Zacheus is commended for that he received readily & with joy our Saviour 
In fascicul. cap. 8.  into his house: and the Centurion praised, that for humility and reverence and knowing his own unworthiness, and the majesty of our Lord, he did beseech him not to enter under his roof, and necessary it is for the holy communion, to preserve both these affections, and that we do in such manner reverence this most high sacrament, in which GOD himself is given us for meat, that in like sort we do desire it, and with confidence come unto it: and that we do in such wise desire it, and have confidence in him, that we lose not that fear and reverence which we own unto him. And although love of his own nature be better than fear, yet in some cases and in some persons, the affection of fear is more convenient, & it would be more hurtful and dangerous to be carried away with desire, and that affection which seemeth to be of love. All this is out of Saint Bonaventure And that which in brief he would say is, that he which is with purity & requisite devotion prepared for the holy communion, that it is better to receive it, moved with love, then for fear to abstain, but he that lacketh that disposition, & through his carelessness is somewhat cold and indevout, better it is, moved with holy fear to defer it for a day or more, until he be better furnished with devotion: not doing this upon his own head or pleasure, but governed by the counsel of his ghostly father. And to that which some might object, that by this means the profit which by often communicating might be gained is lost, the holy man doth also answer in these words: To some it is more profitable to defer somewhat the communion, to the end they may come unto it afterward with more reverence and devotion: because as I think, one receiveth more fruit at one communion, coming well prepared, then by many to which he cometh without any diligent preparation.   

Chap. XXIII.  
Wherein is declared, whether the holy communion ought daily to be given to some persons of our time.  
Out of this doctrine of holy men before mentioned and set down for a ground, we gather how rare the virtue of that person ought to be, to whom licence should be granted daily to receive the blessed sacrament, and how much, many ghostly fathers are deceived, that herein make no difficulty at all: And besides the reason already alleged, which is that holy men do say that the persons to whom this leave should be given, aught to be of that great purity of soul, and to have that wonderful burning charity, which flourished in the christians of the primitive church when the hearts of all was but one, and the soul through the strait band of love one, and and when charity and mercy made the goods of each man common to all: besides this reason, many other there be, worthy of great consideration, which here I will set down. Most certain it is, that who soever doth communicate every day, that his ghostly father doth give him an open testimony, that he is one of very singular virtue, for this is a general received opinion among all people, that it doth not pertain to any, daily to communicate but to holy persons: and thereforre it is a thing well to be considered, how great danger of presumption and vain glory it is for weak souls, and subject to tentation, although very devout and virtuous, that they should understand that their ghostly father hath such an opinion of their virtue: and that people look upon them with such eyes, and such a conceit of holy persons. Ignorant we are not, and experience teacheth, how passing hard it is, to overcome well the temptation of honour and worldly praise when it is offered, as Saint Augustine doth excellently note in these words. How great forces the love of honour and 
Epist. 64 ad Aurelium  worldly praise hath to overcome one's soul, and to make it fall, none know but he that hath much fought against that tentation, for although there be no great difficulty to abstain from honour and praise when they are denied a man, yet when they are offered, very hard it is not to take vain pleasure therein: Ignorant also we are not, how by offering themselves to the occasions of this tentation in receiving honour and worldly praise, many persons of a good & rare life, and those which with great travail had gotten much virtue, and great store of spiritual riches, in the service of God, in 
Homil. 3 in 1. johan. & hom. 17. in cap. 10. add Roman.  short time lost all, as Saint chrysostom affirmeth: because when vain glory did tempt them, they were overcome and pitifully overtaken with that vice, in such sort, that leaving the creator, they put their chief felicity in the creature. Seeing then it is so hard to overcome the tentation of honour and worldly commendation when it is offered, & that so many persons famous for virtue, have upon these rocks suffered shipwreck, and been cast away in this tempest, no sufficient reason there is that discreet ghostly fathers, should offer weak and feeble souls, though never so devout & virtuous, to so great a danger: but rather necessary it is, that they should nourish them in true humility, labour to have them well rooted in that virtue, & to preserve them therein: and to effect this, very convenient it is, that the ghostly father should by no means let them understand that others have any great conceit and opinion of them, and that he should, what he can conveniently, take from them the occasions of all pride, as singular things be, which may make them to be famous in the sight of the world, and any thing else that may bring them honour and reputation: and to induce them what he can to conceal all show of holiness, according to that which else where hath been said, entreating of the virtue of humility. And certain it is, that many ghostly fathers because they have without discretion, commended their spiritull children, set out their virtues, and given them occasion to make ostentation thereof, that they have been the cause that many tender plants have with the northern wind of pride withered: & many that were well grown, have by the just judgement of God, been pulled up by the roots, whom for their ingratitude and vanity he hath permitted to fall. To this may be added that by granting such leave, they give occasion to others that be yet in firm and not so well prepared, that they also be stirred up with emulation, and do desire and procure the same, and that with out the counsel and leave of their ghostly father they venture upon it, supposing it to be very well done, seeing the like leave is given to others, who are in their opinion but little their superiors in virtue. They be the occasion also that when any such person turn backward, that frequenting of the holy sacraments, is much infamed and discredited among worldly men, & that their tongues do readily speak evil both of the penitents that come often unto them, & also of their ghostly fathers. And reason it is, as much as we may with out any prejudice to virtue, that we should not give any such occasion to weak people. Out of these reasons we have to learn, that in these times those persons which may daily come to the holy communion, aught to be passing well grounded in profound humility, and so tried with injuries, contempts, & divers kinds of tribulation, until they come to love them, and to thirst after them, and that they be fortified with perfect and sound virtues like unto Saint Clare, or Saint Katherine of Sienna, that the burden of these temptations do not make them to fall: and that their rare and extraordinary virtue be so great, and so well known, that all emulation of others may be cut of, and such inconveniences as hath now been spoken of, and others which may be objected. For certain it is, that in the primitive church, those which did daily communicate were of great virtue as hath been said, and that in these days, such special persons to whom this licence is to be given, requisite it is, that they should be furnished with more virtue, then that which was at that time common and usual among christians, because that being then the custom and common use, the tentation of emulation, and other occasions before mentioned had no place: For none had any cause to think that he was reputed far more holy than other, for, having that leave granted which was given to all: nor any could take occasion of envy or emulation, seeing themselves might do that which they saw others do. And if any think that it doth hereof follow, that few will be found to whom licence daily may be now given, because they be very rare that be of such singular and eminent virtue, and be free from those occasions and inconveniences, which before have been spoken of, I say that most true it is, & that hereof no harm doth follow, but the more glory of God, and very great profit to men's souls, for as much as hereby that is done which is most convenient in respect of that reverence which is due to the blessed Sacrament, and the occasions of many sins are cut of, & good people be the more stirred up to have the holy communion in greater reputation, & to prepare themselves for the receiving thereof, with more reverence, more purity, and devotion: so that by this means, one communion is more profitable unto them, than many others would be, as before hath been said. And by doing thus we do also faithfully observe the doctrine of the gospel & holy men: for by this kind of obedience we perform that which the law of love doth require in the use of the holy sacrament, by taking the benefit of that large leave, which we have granted in repairing oft to the holy sacrament, and yet we do not forget that holy fear and due reverence, which ought to be joined with love. And for a couclusion, let God's servant persuade himself, that although he ought to desire, and to endeavour often to come unto the holy communion with due modesty, yet his principal care ought to be, that when he communicateth that it be done well, and with that preparation which is requisite: wherefore let him provide himself with great humility, acknoweledging himself far unworthy to come unto the holy communion, and placing himself, with contempt of himself, in the very bottom of his own unworthiness, let him come with great purity, extending his contrition and the purpose of amendment to all his sins, both great and small, which he hath both committed and may commit: Let him also for the purchasing of this purity, help himself with the sacrament of confession, although his conscience doth not accuse him of any other sins than venial, and those also of the lesser sort: Let him come with great hunger of this divine banquet, and with a lively desire, to unite himself unto God with most fervent love by means thereof: Let him come offering himself wholly & perfectly to perform his divine will. O what an heavenly storehouse of spiritual medicines shall he find, for the curing of all the wounds & infirmities of his soul: O what an holy table full of divine food, and celestial comforts shall he have, to satisfy his hunger, to strengthen his weakness, and to glad his heart and make it joyful: O what a rich shop and plentiful, shall he find full of divine virtues, and jewels, full of spiritual and celestial gifts, to adorn and beautify his soul: O what Indieses shall he meet with, to enrich it with heavenly wealth, divine furniture, and the treasures of God's grace. Blessed be our good Lord, and magnified be his holy name for ever, who foe bountifully & in such plentiful manner, hath opened the bowels of his infinite and unspeakable mercy, that by one divine and sacred morsel, which pure souls do with so great comfort, and sweetness receive in this most heavenly banquet, he hath vouchsafed to bestow upon us mortal men all those goods, and spiritual riches, which for the space of three and thirty years living in the pilgrimage of this life, and vale of misery: yea suffering, and at last also dying upon the Cross, he did gain & purchase for us most unworthy and miserable sinners.