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A17069 A short treatise of the sacrament of penance with the maner of examination of conscience for a generall confession : wherunto is added another treatise of confession, for such spirituall or deuoute persons as frequent that sacrament / sett forth in Italian by the Reu. Fa. Vincent Bruno of the Society of Iesus. Bruno, Vincenzo, 1532-1594. 1597 (1597) STC 3941.5; ESTC S1833 29,958 134

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either to make satisfaction or recompence 6 But to the end that euery one may know more in particuler thes circumstances which he is bound for to confesse he must obserue and expresse in his confession particulerly these seuen circumstāces 7 The first is of the person which doth sinne or with whome the sinne is committed whether the same be free or single or a virgine or maried or religiouse or vowed or in holy orders or ioyned in consanguinity or affinity 8 The second circumstance is of the act it selfe which is donne contrary vnto the law of God or against our neighbour of what quātity the same is whether great or smalle whether it were much that was stolne or litle whether the person offended were of great importance or no. 9 The third circumstance is of the place which in three cases is to be confessed that is when a man hath robbed or shed blood or committed any cōplete carnall act although lawfull in Church or in any sacred place 10 The fourth circumstance is of the meanes which were vsed for the performinge of the sinne whether it were done with prouoking and entising others to be ioined in the same or to cōcurr thervnto when they were not so disposed of them Iesues or whether sacred things or other prohibited meanes were vsed in the same 11 The fifth is of the end which a man pretended in sinning as whē he stealeth weapons to the ende that hee may kill or killeth that he may steale or commit adultery likewise when he doth or speaketh any thing for to induce others to sinne or for any other euil ende or intention 12 The sixt circumstance is of the manner in which he sinned if secreatly or publikely with scandall of others or with force violence as to robbe with assaulting and othr like manners which may happen 13 The seauenth last circumstance is of the time as if it were forbidden vnder paine of excommunication that at such time none should commit such a sinne In this case a man were bound not onely to confesse the sinne but also the time of committing thereof 14 Finally although for to sinne vpon the Holy-day is not a circumstance necessary to bee confessed yet notwithstanding when vpon some notable day as were Good-friday or Easter day or at such time as a mā doth receiue of God some special benefit a man should commit any enormous sinne it semeth more secure in such case that this circumstance of the time which so much aggrauateth the sinne be vttered in Confession Of certaine cases wherein the Confession is void to be reiterated Chap. 9. 1 THe first is want of examination when the Penitent knowing that he hath many sinnes and hauing beene long time from Confession hath not first examined his conscience nor vsed any diligence to remember his sinnes In this case if the Confessor doe not supply the default of the Penitent the Confession is voide For it must needes be that he leaue vntolde some sinne or other which he cannot remember which were asmuch as if he left it of purpose 2 Secondly when the Penitent doth tel an vntrueth in Confession in any matter of Mortall sinne 3 Thirdly when the penitent omitteth of purpose to cōfesse some Mortal sinne or such as he deemed Mortal For if he did not esteeme it mortal but after vnderstood that it was Mortall it were sufficient to Confesse that sinne alone without repeating the whole Confession 4 Fourthly when the penitent hath not firme purpose and determination to leaue some Mortal sin or the occasion of that sinne in the which he findeth himselfe 5 Fifthly when the Penitent was fallen into some excommunication knowing it did not first procure absolution from the same 6 Sixthly when the Confessor is an ignorant person and the Penitent not so sufficiētly learned that he can perfectly confesse and yet notwithstanding hee knoweth the insufficiency of his Confessor maliciously he choseth to Confesse to him Because in this case it is likely that there happen many errors which haue neede of greater cure 7 Seauenthly when the Confessor could not giue Absolution eyther because he had not iurisdiction or because he was notoriously Excommunicate and not tollerated by the Church and the Penitent knewe thereof 8 In all these cases aforesaide the Penitent is not onely bound to make his Confession a-newe but for the iniury which he hath done vnto the Sacrament by Confessing euelly he hath cōmitted Sacriledg and it is a most grieuous sinne HERE FOLLOWETH the EXAMINE vpon the Ten Commaundements in the which are also comprehended al other matters wherein a man may sinne Mortally Of the first Commaundement that is of honoring God a●oue all thin●s Chap. 10. COncerning FAITH if he haue beleeued whatsoeuer the holy ROMAN Church beleeueth or rather hath had some cōtrary opinion or with wordes and exterior signes hath made any shew of any infidelity or heresie If he haue beene ouer-curious in desiring to search the matters of FAITH and if he haue doubted of any article of the same If he haue kept bookes either of Heretickes or for any other respect forbidden by the Church If knowing any man to be infected with heresie and incorrigible by other meanes he haue not detected him to whom he ought If he haue learned the praiers other necessary things which euery Christiā is bound for to know as are the cōmaundements of God the principal misteries of the faith If he haue giuen credit vnto or vsed any sort of superstition enchauntments deuinings either by himselfe or by meanes of other If he haue procured by the way of lotts for to finde out any theft or to knowe any secret thing If he haue carried about him superstitious writings for the hauing his health or for other ende or hath in duced others to do the like If hee haue giuen credite vnto Dreames or Southsayings taking them as a rule of his actions If for too much presumption of the mercy of God he hath committed any sin or hath perseuered in euil deferred his amendment If in aduersities hee hath had more confidence in creatures in worldly helpes than in God If for too much distrust of the mercy of God he hath despaired of the amendment of life or of the remission of his sinnes If hee haue murmured against God as though he were not iust or blaming his prouidence If for feare or other humane respect he hath had minde to offend God or not to doe that which he was bound for his seruice If hee haue cursed or blasphemed God or his Saintes other Creatures expressing all the manners and sortes of those blasphemies which he hath spoken If he haue exposed himselfe to any daunger of Mortall sinne or taken delight of any sinne which hee hath donne in time before past If hee haue persecuted or iniuried with wordes Deuout Persons detracting vnto their good works and beeing cause that they leaue them and in perticular if he
them the number and the necessarye circumstances as much as possibly thou canst Secondlye to procure a plainnesse and clearenesse in speaking which may proceede from an ernest desire of beeing well vnderstoode to the ende that thou ma●est be the better holpen and directed by thy GHOSTLY FATHER Wheras the Scripture saieth Qui abscondit scelera sua non dirigetur Who hideth his offences shall not be directed Thou must therefore tell them sincerelye not hiding not excusing nor diminishing any thing without superfluous wordes or telling of stories which make not to the matter much lesse telling the sinnes of others but accusing thy selfe alone Thirdly thou must goe to Confession with preparation not onlie to receiue the Penance to make such Satisfaction as thy Confessor shall enioine thee but also to admitte all the aduises and remedies which for thy sinnes and greater Spirituall good shall be giuen thee by the same For all in vaine doth a sicke person open his infirmities to the Phisition if afterward he refuse to take the Medicines and to obserue the orders rules which the Phisition hath prescribed Of the purpose and meanes of Amendment Chap. 15 AFTER thou hast made thy Confession thou must procure to obserue three thinges The first is presentlye to perfourme the Penance enioined renewing thy purpose of abstaining from those sinnes which thou hast Confessed and from all others of auoiding the occasions of the same The second is that thou take such meanes as may helpe thee for thy amendment hauing particular regard of some defectes which thou thinkest are the cause roote of all the rest procuring to arme thy selfe against the same 1 The remedies which maye be vsed for to roote out anye vice or imperfection are either generall or particular Amongest those which are generall the first is a firme resolution not to committe anye more the same sinne which purpose thou must often renue especially in the MORNING and whensoeuer it happneth that thou fall into the same 2 It will helpe much to flye the occasions which are wonte to induce vnto the same sin as sportes euill-companye familiaritye with suspeccted persons curiosity in beholding or hearing and ouermuch talke for it is written that Deathe entereth in by the Windowes 3 It auaileth also much diligentlye for to resiste at the verye beginning of the temptations driuing awaye from thee the sparke of the euell thought before it enter and set fire on thy HEART Which a man maye doe by present recourse vnto PRAIER or by naming the most Holye name of IESVS or by signing himselfe with his Holye SIGNE or by present setting before his eies the pittifull figure of CHRIST on the CROSSE Wounded and peirsed for the punishment of our sinnes 4 Verye profitable also for the conseruing of the purpose of not offending GOD is the often hearing of the Worde of GOD and reading of good BOOKES auoiding to read euil vaine or lasciuious BOOKES For the Worde of GOD collecteth the HEART mitigateth PASSIONS and filleth our WILL with good and Holy desires 5 To the same ende helpeth also to goe alwaies in the presence of god as of a witnes of our thoughts and operations of whom after we are to be iudged 6 When any person feeleth anye rebellion of the fleshe very profitable it is to vse the body with austerity as well in Sleeping Eating Drincking and Cloathing as in other thinges which might be pleasing thereunto For whereas the fleshe is a nourisher and kindler of al disordered Passions howe much the more weake and feeble it shall be so much the more feeble and fainte will the Passions bee also which from thence shall proceed 7 It is a very great remedye also for to shunne idlenesse which is the fountaine foode of all vices alwaies procuring to haue some honest exercise of minde or body that the Diuell maye neuer finde place in the soule 8 Much also helpeth heereunto the consideration of such thinges as may induce a man vnto feare as of Death of the finall Iudgement and of the paines Euerlasting prepared for sinners Or the consideration of the benefits of God and of his Diuine promises for to stirre vs vp vnto his loue and to the hatred of all that which is offensiue to his Diuine goodnesse 9 Finally a most effectuall remedie is to frequent the vse of the most holy Sacraments of Confession and Communion For as the Apostle saith the principall remedie against sinne is the grace of God which by these Sacraments is obtained besides that they be instituted by Christ our Sauiour as certaine Heauenly medicines not only for to deliuer vs from sinnes but also for to heale our disordered affections to suppresse our passions to remedy our weakenesse and finally as certaine kindlers of loue whereby our WILL beeing inflamed maye more easilye resist our euill inclinations and ouercome all the temptations of the Worlde the Fleshe and the Diuell Besides all these there bee also other remedies more particular proper for euerye defecte which maye be vsed and applied according to the counsaile of the Confessour And both these and the other also ought to bee admitted with great courage and perseuerance with a sure hope of victory grounded on the helpe grace of Christ our Lord. The third and last thing which a man ought to obserue after Confession because it is written that it is not sufficient to forsake euell but it is necessarye also for to doe good is for to vse all manner of diligence for the recompence of sinnes which we haue committed in the time past with newe seruices and feruour and to procure by the memory of the euills committed to become euery daye more humble and feruent in the exercise of good Workes occupying our selues not onelie in workes of Penance and of Deuotion but more particularly in the workes of Charity mercy towards our Neighbour For as it is written They which shall vse mercy shall also finde mercye before Almightye God A MEDITATION FOR THE HOLIE COMMVNION THE PREPARATION FOR the Meditation WHEREAS such is the excellency of the Sacrament of the BODY and BLOOD of our LORD that if thou hadest all the purity of Angels and the holinesse of Saint IOHN BAPTIST thou shouldest notwithstanding in no sorte bee worthy to receiue it for this cause in that wherein humaine frailtye doth faile whereas our LORD wil so haue it and so commaundeth thou shalt runne vnto the helpe of his grace asking him a great hunger and burning desire of this holy Meate and that with a most profound humilitye reuerence thou maiest approch to this Sacrament to the ende that it may worke in thee those effectes which it vseth to cause in the worthy receiuers Pointes for the Meditation THINKE with thy selfe that thou art mui●ed of our Lord that thou maiest be made worthy to sit in the company of the Angels at his Table by those most louing wordes Venite comedite Panem meum