saying to myself, Better is shame in the face than a spot in the heart! If thou sufferest not now this little confusion, thou wilt suffer a greater in the day of judgment. And seeing that Almighty God knoweth well all thy iniquities, what is it for His minister to know them, who in His name is to pardon them? Courage, then! Give glory to Almighty God and confess thyself, for thy confession shall not be like that of Achan, 12 to die, but like that of David, [1] to live. Having thus resolved, it is good (as S. Bonaventure [2] advises us) to begin confession with that which causes me most shame; because vanquishing the greatest of my enemies it will be easy to vanquish the rest, as, the giant Golias being vanquished, the Philistines fled.
2. The second purpose must be to manifest my sins, not only with integrity but with all the humility [3] that I may, making of all a clear, pure, sincere, naked, and well-intentioned confession; not excusing nor extenuating my sins, not casting the fault upon my neighbour, like Adam, nor upon the devil, like Eve, but upon myself, like David; confessing my iniquity against myself, and saying that " it is" exceeding "great." [4] But yet I must avoid another extremity, of so much exaggerating my sins that it may seem to be a feigned confession, to be honoured and esteemed for humble; for vain-glory uses many ways to assail these works of humility, seeking in them her own honour. [5]
3. The third purpose must be to hear the reprehension of the confessor with great silence and humility, without interrupting him, though it be very rigorous, as the holy King David heard the terrible reprehension of the Prophet Nathan, acknowledging his fault, and saying, " I have sinned
