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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42885	Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.; Instruction de la jeunesse en la piété chrétienne. Part 2. English	Gobinet, Charles, 1614-1690.; Gobinet, Charles, 1614-1690. Instruction sur la pénitence et sur la sainte communion. English.	1689 (1689)	Wing G904C; ESTC R223681	215,475	423

Pag. 354. Art. 7. The practice of the Acts of Hope for Communion Pag. 355. The practice of Hope before Communion Ibid. After Communion Pag. 358. Chap. 3. Of Charity the Third disposition for the worthy receiving the Blessed Sacrament Pag. 361. Art. 1. How necessary Charity is and how much is requir'd to Communicate well and as we ought ibid Art. 2. That we must have a speciall care to distinguish false Charity from true Pag. 364. Art. 3. What is Charity Pag. 366. Art. 4. Of the motives of the love of God. Pag. 369. Art. 4. Of other particular motives of the love of God drawn from the Blessed Sacrament Pag. 371. Art. 6. The practice of the Acts of Charity before Communion Pag. 374. After Communion Pag. 376. Acts of love towards Jesus Christ Pag. 378. An Offering to Jesus Christ Pag. 379. A Prayer to Jesus Christ Pag. 380. Art. 7. Advices concerning the precedent practices of Faith Hope and Charity Pag. 381. Art. 8. Another advice of Prayer to the blessed Virgin before and after Communion Pag. 382. A Prayer to the Blessed Virgin before Communion Pag. 383. After Communion Pag. 384. A Prayer to the Blessed Virgin after Communion Pag. 385. Art. 9. How it is fit we should spend the day of our Communion Pag. 386. Art. 10. Of frequent Communion Pag. 388. Art. 11. When and how often we ought to Communicate Pag. 393. An advice of great Importance Pag. 395. Proverb I. SApientia foris praedicat in plateis dat vocem suam in capite turbarum clamitat in foribus portarum urbis profert verba sua dicens Vsquequo parvuli diligitis infantiam Et stulti ea quae sunt noxia cupient imprudentes odibunt scientiam Convertimini ad correptionem meam en proferam vobis spiritum meum ostendam vobis verba mea Instruction concerning Penance And the means to return to God by a true Conversion I shall divide this Instruction into Five Parts THe First shall Contain an Exhortation to him who is in Mortal Sin to return to God by Penance and by serious amendment of his Life The Second shall treat of Contrition which is the first part of Penance of the Motives which may raise it and of the means to obtain it The Third shall be of Confession and the Principal things that ought to be observed therein The Fourth shall give Instructions concerning Satisfaction and the Works of Penance which ought to be performed for Sins past In the Fifth we shall speak against the relapse into Sin Of its ill and dangerous consequences Of the means to avoid that dreadfull Rock where the greatest part of the World are Shipwrackt and unfortunately lost We shall adjoyn at the End a General Examen of all Sins THE INSTRUCTION OF YOUTH PART I. Containing an Exhortation to a true Conversion and Amendment of Life ALL that we have spoken in the first part of the Instruction of Youth is a continual exhortation to young people to live virtuously during the time of their youth and correct their lives by Penance if they shall be already engaged in Sin as it happens but too frequently This is the cause why it is not at all necessary to stop here to exhort them to think seriously of their Conversion and Salvation and that it will be sufficient to send them back to the reading of that first part This is the reason dear Theotime why if you be touched with a desire to consider seriously of the Salvation of your Soul I beseech and conjure you to read that part of your instruction and to weigh attentively the reasons and motives which I have brought to perswade and convince you of the great obligation you have to apply your self to virtue in your tender years I am confident that if you poise them well and with that serious attention the matter doth deserve you will be convinc'd and conclude with your self thus It is true I ought to think of my Salvation from the very moment that I desire to return to God to change my life and labour earnestly for my conversion And to the end you may be more firmly fixed in this resolution and may perform it with more constancy and without any wavering I shall propose here an exhortation which God himself hath made you that so I may the better remove from you all resistance and delay in a business so important and necessary for your good to which you are exhorted by the voice of God himself CHAP. I. An Exhortation which God made to Men and particularly to Young People to return to him by Penance IT is in the first Chapter of the book of Proverbs which was dictated by the Holy Ghost chiefly for the instruction of young persons where the divine wisdom speaks in this manner Give ear Theotime to the voice of God who addresses himself to you and comprehend well what he shall say unto you O Children how long will you love infancy and fools covet those things that are hurtfull and unwise hate knowledge Turn at my correction behold I will utter my mind to you and make you understand my words Because I called and you refused I have stretch'd out mine hand and there was none that regarded But you have despised all my Councells and neglected my reprehensions I will also Laugh at your destruction and mock when that shall come to you which you fear'd when sudden Calamity shall fall on you and destruction as a Tempest shall be at hand when tribulation and distress shall come upon you Then shall they call upon me and I will not hear they shall seek me early and shall not find me because they have hated knowledge and not received the fear of our Lord nor consented to my counsell but despised all my correction Therefore shall they eat of the fruit of their own ways and be filled with their own devices The aversion of little ones shall kill them and the Prosperity of fools shall destroy them But he who shall hear me shall rest without terrour and shall enjoy abundance fear of evills being taken away Hitherto are the words of God which call men to their Conversion and which press men to think on their Salvation But I beseech you Theotime be not satisfied with once reading them offer not such an affront to the Speech which God himself has made you as to pass it over so slightly but read it often till you have perfectly understood it and deeply printed it in your mind and heart Desist not from reading untill you are resolved to obey and perform what it requires and to the end it may make a greater impression and produce more plentifull fruit in your mind read also these following reflections CHAP. II. Reflections upon the Precedent Exhortation and First upon the things which it contains IF you consider well this divine exhortation you shall find that it contains five parts In the first Almighty God that he might make you reflect upon your self gives

in affairs of greatest importance wherefore as in those occasions every one applies himself seriously and with all his power and useth all imaginable diligence and endeavours that nothing may be wanting which is necessary to compass his design we must do the same in this of Confession where we do not treat of any temporal concern but of the securing our Eternal Salvation by gaining the remission of our Sins a remission which cannot be otherwise obtained but by means of a good Confession To practice well this general rule we must perform these three things First we must pray to Almighty God and beg of him he will vouchsafe his Divine Light whereby we may see our sins this is a means which we must never forget and which we may say is absolutely necessary The heart of man is so secret that he himself oftentimes doth not know himself and none but God can search it to the bottom Our Conscience is sometimes so darkened and so obscured that we are not able to see into it either by means of our memory or knowledge only God by his grace and inward light which he communicates to the Soul is able to dissipate and disperse that darkness which when he doth we easily discover many spots which before we did not see as we see in the rays of the Sun many things which when we had only a lesser light were hidden from our eyes Wherefore Theotime in this preparation you must never desist but continually pray to God for this heavenly light Psal 17.29 Deus meus illumina tenebras meas O my God clear the darkness of my Soul that I may discover my sins Come O Holy Ghost dart me from heaven a ray of thy divine light Secondly you must observe some method in searching out your sins that so you may not forget any the best is to run over in order the Commandments of God and of the Church with the seven Deadly Sins For being every sin is a transgression of the Law of God we cannot more easily fall into the account of the sins we have committed then by running over his Commandments and examining upon every one by it self whether we have transgressed against it in what and how and being one may offend against them not only one but many ways it is necessary that we know the divers Sins which may be committed against each either to learn them by books which treat thereof or by the instruction of some understanding Person We shall set down hereafter an exact Examen Thirdly to make yet better this examen of your Conscience you must retire into your self there to take cognizance of your inclinations your chief passions the Sins which you most ordinarily fall into the occasions you have to offend God the persons you converse with the places you have frequented the affairs you have been concern'd in the particular obligations of your state the omissions you are guilty of and many other such like things If you practise well these three means Theotime you comply with the diligence which God requires at your hands in this preparation but practice them with serenity and quietness of mind without racking or torturing your Soul for disquietness and anxiety of mind are so far from being an help that they are an hindrance to Confession Remember that God requires nothing from you but what you can perform perform it then orderly and faithfully and when you have done concern not your self any more about your examen but beg pardon of God for your Sins CHAP. X. Of the distinction which must be made between Mortal and Venial Sin. IN this examen of Conscience we must not only employ the memory to remember the Sin but also the judgment to discern the quality and grievousness of them it being certain that all Sins are not equal or alike The first and the most signal difference which ought to be observed is that of Mortal and Venial the knowledge of this distinction is absolutely necessary in this place because Mortal Sin depriving us of the grace of God cannot be remitted but by a penitential sorrow it requires an entire Confession a far greater sorrow and another kind of satisfaction then Venial which doth not destroy the grace of God in a Soul may be forgiven without the Sacrament and doth not require necessarily to be Confessed altho' it be always very good to do it That you may understand this difference right you must know That every Sin is a trangression of the Law of God but with this difference that it is sometimes heavy or heinous and sometimes light It is heavy when it is acted in a matter of concern with knowledge and consent It is light when it wants either all or any of these three conditions That is either when the thing it self is light or being heavy is without sufficient consent or with consent but without knowledge of the evil so that it be not an affected wilfull or voluntary ignorance The first is called Mortal taking it's name from it's effect by reason of the death it causeth in the Soul by depriving her of the grace of God which is its Life The second is call'd Venial because offending God but lightly it is more pardonable The heavy Trangression offends God grievously it makes one incurr his displeasure robs the soul of Grace makes it lose the right it had to Heaven which is the inheritance of the Children of God and renders it subject to Eternal Damnation The light Transgression offending God but slightly doth not make the Soul incurr his absolute displeasure but only it causes some small diminution of the love which God hath for her All that which the Scripture says of the ill effects of Sin is to be understood of the first transgression as Jac. 1.15 That it causeth death Isa 59.2 That it sets God and man at a distauce And in a word all that which we have said above in the Second part Chap. 10. And that which the Scripture says that Prov. 24.16 The Just Man falls seven times a day that Jac. 3.2 All of us offend God many ways that 1. Jo. 18. If we say we have no Sin we deceive our selves Is all to be understood of the Second As these two sorts of sins are much different as well in their weight or enormity as effect so also are they very unlike in their remission for Mortall sin cannot be pardoned but by the Sacrament of Penance or perfect Contrition out of the Sacrament but always with relation to the Sacrament and an obligation to receive it whereas veniall sin may be remitted by the only remorse for having committed it accompanied with a resolution of amendment For this reason in Confession we must take great notice of the Sins which are Mortal or which we believe to be so that we may Confess them exactly and entirely without concealing any deplore them in the sight of God and do the Penance they shall deserve CHAP. XI Of the

effects in the moment that it is pronounced And in that happy moment is wrought this wonderfull change of a Soul which is translated from the state of Sin to that of Grace and from the slavery of the Devil to the Blessed liberty of the Children of God. O Blessed moment Theotime O Fortunate change If we knew how to conceive it right how should we bless God qui dedit talem potestatem hominibus who hath given such power to men and what high esteem should we have of this Divine Sacrament CHAP X. Of the dispositions necessary to receive Absolution and of the cases where it ought to be denied or deferred THis is a point in which it is truly necessary that Penitents be well instructed For the greatest part of them imagin that when they have confessed their Sins there remains nothing more then to receive absolution and that the Confessor without further difficulty is obliged to give it them which is a very great errour because the Confessor ought to know the dispositions of the Penitent and judge whether or no he be in a fit state to receive it without which he would commit a Sacrilege absolving one unworthy in stead of conferring a Sacrament of which he ought to be very carefull He must then know judge whether the Penitent be sufficiently disposed to receive the absolution And being these dispositions consist in two things to be well Confess'd and to be truly Contrite for his Sins he must judg of them both and if he know him to be deficient in either of these two or justly doubt that he is he ought to deny the Absolution or defer it till another time First as to the Confession He must judg whether it be entire and true and made with requisite preparation If he perceive that the Penitent hath not examined his Conscience he must oblige him to take more time to call to mind his sins If he judg that he doth not declare all his sins and conceals any one he ought discreetly to dismiss him provided he have a just ground to form that judgment For example if he see that the Penitent confesses himself with trouble and that he is very much ashamed to confess his Sins If he know by some other way that he hath committed some Sin whereof he doth not accuse himself provided that he know it not by anothers Confession which is a knowledg whereof he can make no use As to Contrition The Confessour ought to understand whether the Penitent have that which is sufficient and if he judge that he hath not he cannot absolve him This judgment may be made one of these two ways certainly or under a doubt only but that well grounded In the first case he ought to deny absolution in the second it is his duty to defer it The Confessour judgeth with certainty that Contrition is wanting in these three following cases First when the Penitent gives not the least exteriour sign of it but is dull and insensible to all that the Confessor tells him In that case saith the Catechism of the Councill the Confessour seeing that the Penitent is not at all moved with compunction of his Sins must mildly and with sweetness dismiss him Secondly when either the Penitent doth not seriously promise amendment or when he doth promise it but will not perform what is necessary to effect it such as are to quit the immediate occasion of Sin the company of one who makes him offend God naughty depraved or mischevious books play or games that make him swear Thirdly when he will not perform these things to which he is obliged as to restore ill-gotten goods pardon his enemies and be reconciled to them In these three cases the Confessour ought to deny absolution because the Penitent is not at all in a state fit to receive it He must also deny it when the Penitent is guilty of any sin reserved to a Superiour because in this case he hath not power to absolve him There are other cases where he cannot so certainly judge of the want of true Contrition but where however he may reasonably doubt it And this frequently is the cause of much trouble to the Confessour who considers on the one side that he is obliged in conscience to deny absolution to him that is unworthy of it as he hath reason to judge that such a Penitent is on the other side findes himself press'd by the Penitent to give it who judges always in his own favour and ordinarily believes himself better disposed then in reality he is This difficulty and this doubt happens upon several occasions which it would be hard and too long to recount here in particular but one above the rest is very ordinary that is when the Penitent after his Confessions relapses frequently into his mortal Sins without any amendment of his Life For altho' every time he confesses he testifies his sorrowfull sense for his sins and promises to amend yet nevertheless having already failed so often in his promise one may reasonably doubt whether this last resolution of amendment be reall and sincere or no. CHAP XI Of the choice of a Confessor COuld I but see Penitents with the same care and Sollicitude endeavouring to cure the present and obviate the future diseases of their Soul that divine particle as I see them curious in repairing and occurring to the infirmities of the Body that frail peice of Mortality how unexcusable O God should I think any advice upon the Subject of the election of a Confessour But alas when the body is concern'd there is not any one who is satisfyed with the Physitian who is next at hand much less doth rely upon him whom he thinks unskillfull None was ever heard to say in a greivous sickness any one so he be a Physitian is good enough for me It is not then the sole Character can satisfy the curiosity of the Patient it is not the bare profession with let his arrogance be punished if he know no better which puts a stop to his inquisitive concern in point of health No no Theotime in the urgent necessity of a dangerous sickness the Illiterate Unskilfull or unexperienc't Physitian is not sought for neither would he be thought less then mad who should prefer the judgment of the unlearned when his malady required the most knowing artist Whereas this is the preposterous method Penitents ordinarily take in choosing a Confessour the Physitian of their Souls when they ly languishing in that fatal disease of Mortal Sin when upon the recovery depends eternal health or misery that Doctor is thought to have skill enough who dares profess his function for if say they he did not know his duty he would not expose himself And then it is that the first may be perhaps most wellcome And thus it is with many who seem fond to delude themselves with such specious pretentions and appear even to be convinc't with a gloss of reason in things of the greatest moment

end reade that which hereafter we shall say of it The reading also of good Books is a most powerfull means to conserve and keep us in the straight path of virtue We treated of this in the Instruction of Youth 2d Part. Chap. 16. which I exhort you to read once more upon this occasion All these are general remedies and common to all sort of Sins There are others more particular against each Sin considered in its kind which it would be too long to declare in this place as also it would be useless since we have treated of them elsewhere as for example the remedies against idleness in the 3d. Part. Chap. 7 and against impurity in the 8th and 9th Chap. and in all the 4th Part. Where we have treated of Christian virtues and the means to resist contrary vices A Table of SINS Or An Examen of Conscience upon the Commandments of God's Law and of the Church and upon the Seven Deadly Sins Sin being a transgression against the law of God it follows that to understand well in what one hath sinn'd he must know first what it is that God Commands what that he forbids and to examin his Conscience rightly it is necessary he run over the Commandments of God as they stand in order and see whether and how many ways he hath transgress'd them for we offend God diverse ways This is the reason why I shall digest here the ten Commandments of Gods Law with all the sins that may be committed against each one of them that thence you may take what may concern you And for the greater facility I have for my diversion drawn up into Latin verse the several obligations which each Commandment imports with the transgressions opposed against them I offer them to those who understand and like them others may benefit themselves by the following explication The EXAMEN upon the First Commandment I am the Lord thy God thou shalt have no other Gods before me Exod. 20. THis Commandment includes the obligations of many virtues viz. of Faith of Hope of Charity of Religion and of the care of our Salvation It obligeth us to believe in God to hope in him to love him above all things give him the worship and honour due to him and to seek after the Salvation of our Soul which he hath created to his own image and likeness to enjoy him for all eternity All these things are comprized in these three verses Credere prima homines sperare amare Deumque Condigno cultu venerari orare Animaeque Aeternam curare jubent mandata salutem Opposite to these are first the Sins against Faith whereof some totally destroy it others offend against it in a high degree I st a fidem sanctam laedunt perimuntque nefanda 1. Ignorare fidem 2. dubiis aperire vagantem Incertumque animum 3. graviter qui his fixus adhaeret Ille fidem violat 4. gravius qui mente superba Eligit ipse sibi quod credat vel neget 5. inde Omnia blasphemo qui pernegat impius ore Sancta nil credens nisi quod tangitque videtque 6. Qui favet his vel facta probat 7. consortia quaerit 8. Dicta librosque legens avido bibit ore venena 9. Alta Dei nimio scrutans temerarius ausu Quae penetrare nefas homini mysteria 10. ridens Sacratos ritus 11. divinaque verba retorquens Ad pravos sensus miscens sacra profanis 12. Quique futurorum vult nosce recondita servat Quae Deus ipse sibi vel facta obscura requirit Artibus illicitis observans somnia vel quae Caeca superstitio Cacodaemonis arte maligna Reperit ut noceat prosit ve aut clausa recludat 1. The first sin against Faith is that of Ignorance when one is ignorant of what he is obliged to know To be ignorant of the four principall Mysteries without the express belief whereof we cannot be saved viz. the Unity of one God the Trinity of Persons the Incarnation of the Second Person for the Redemption of mankind and life everlasting To be ignorant of the Apostles Creed or not to know the sense and meaning of it as far as ones capacity and the means he hath to be instructed will permit To be ignorant of the Sacraments and particularly of those which one either hath or ought to receive Not to know the Comandments of God and the Church All these ignorances ordinarily speaking are mortal Sins wherefore one ought carefully to examin himself and reflect well whether he hath sought the means to be instructed as Catechisms Sermons reading and the like 2. The Second Sin against Faith is a doubt of the truth of any of the points of Faith. It happens sometimes against our will and then it is either none or at least not a Mortall Sin but perhaps some venial negligence But if it be voluntary it is a Mortall Sin and this in two cases 1st When one either seeks it or willingly gives some occasion of it as by reading ill Books by discoursing too freely concerning matters of faith by examining them with too much curiosity by giving himself too much liberty to judg of them according to humane reason 2ly This doubt is voluntary when one willingly detains himself in it and gives his consent unto it 3. The Third is the Sin of Error that is when from a doubt one proceeds to affirm and positively believe something contrary to the receiv'd Doctrine of the Church altho' it be but in one single article and such a belief is always a mortal Sin and if one maintain it obstinately without submitting himself to the Church it is Heresy whereof we are going about to speak 4. The Fourth Sin is Heresy That is an error in any point of faith maintain'd with obstinacy wherein one follows his own judgment in opposition to that of the Church and chooseth in points of Religion the things which he is willing to believe or to deny whence it is called Heresy that is to say a choice 5. The Fifth is Impiety which is different from heresy in this that Heresy will believe some truths but not all But Impiety denys all and believes nothing You ought Theotime to examin your self very strictly whether you have fallen into any of these Sins and if you have perform yet some more strict and severer Penance But above all communicate your thoughts with some learned and Pious person who may restore you to your self and put you in the right way 6. The sixth Sin against Faith is to favour Hereticks or Impious men as in supporting and approving what they do 7. The Seventh is to be pleased with their Company and discourse to continue therein with danger of embracing their opinions 8. The Eighth is to read their Books whether with pleasure or danger 9. The Ninth is the Sin of Curiosity to examin the Misteries of Faith or the Secrets of divine Providence by pure humane reason which leads ordinarily