Selected quad for the lemma: cause_n
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A16360
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A deuoute epystle of treaty for them that ben tymorouse and fearefull in conscience whiche treatyse yf yt be well red ouer [and] folowyd wyll brynge the reders out of all scrupulosite of conscience and seruyle feare, [and] brynge them to the holy feare and loue of almyghty God. Compyled by a brother of Syon (called wyllyam Bonde a Bacheler of Diuinitie) on whose soule Jesu haue mercy... .; Directory of conscience
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Bonde, William, fl. 1526-27.
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1534
(1534)
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STC 3276; ESTC S110744
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30,541
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54
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coÌ„fession I meane in makyng to far discussion in small synnes For though in oure propre iugement it be not lawfull to thynke eny synne smalle 〈…〉 for that were blasphemy sayeth saynte Barnarde yet many synnes byne venyall and so smalle that as saynte Thomas sayeth we be not bounde to confesse them of very necessite by any comauÌ„dement but only of congruyte Laudable yt is specially for the holy relygious parsons and moche behoueful holsom it is for theyr sonlles helthe ofte to coÌ„fesse theyr dayly offences whiche comonly in maner byn but venyall But euer among coÌ„cernyng the matter of coÌ„fessyon be ware of the enemy specially that parson that is scrupulous For lyke as you put muddy water in a vessell touche the vessell the mud wyll ryse darke the water Euen so somtyme wyl the enemy if he be sufferyd touche our body moue the humours trouble the senses therof so darke reason that yt shall nether se yt selfe nor parfytly consyder the confession or other warkes that we haue made or done Then he wyll come say syr suche a syn ys not remytted of god for yt was not trewly confessyd so make hym go to coÌ„fession ageyn and specyally the scrupulous ê‘son whose coÌ„science is moche prompte and redy to coÌ„sent by the reason of fere that is in yt But knowe ye well that this suggestion of the enemy is not done to haue hym confesse hys syne or to make hym haue remyssioÌ„ of the same But as saynt Gregory sayeth the enemy somtyme wyll moue to verteu by cause he wyll induce vice libro iii. moraliuÌ„ caplis xxiiii .xxv. He wyll moue the prelate to Iustice bycause he wolde make hym cruell somtyme to pyte marcy because he wolde make hym neglygent And somtyme he wyll moue the relygyous parson to scilence prayer contemplacioÌ„ because he wold make hym vayne gloryous somtyme moue hym to greate abstinence watche bycause he wolde brynge hym to ydelnes of brayne or other confusion And so lyke wyse in this poynte he wyll moue to confession not for to haue them clene in soule but because he wolde trouble them in coÌ„science for he hatyth peace he is callyd the pestylent spirit of discorde trouble Therfore though in grete crymes abhomynable offences of the which man oughte euer to be a shamyd Syth shame the payne therof in penauÌ„ce ys couÌ„tyd for a grete parte of coÌ„tricion suche of mere deuocion a man often to coÌ„fesse for the encrease of grace and meryt thoughe doctours comende yt yet in this case other for the suggestion of the enemy or for eny scrupulousnes doctours wyll that they shal not coÌ„fesse them ageyn in cotidian dayly synnes and venialles of whiche they haue byn confessyd before but wysely to dyssymul it to resyst the enemy in that poynte yet this not withstandyng yf at eny tyme of only mere deuocioÌ„ they be mouyd to make theyr lyfe soule clene then they may as the tyme ys expedient necessyte requireth These poyntes we haue rehersyd by cause scrupulosyte is moche accustomyd to folow the same Of remedyes for temptacions comynge of Scrupulosyte The .xii. Chapitre NOw lett vs se remedyes for the gebardyes temptacions rehersyd whiche done folow of scrupulosyte Temptacions comyth dyuerse wayes som of the enemy som of our owne selfe som byn carnall som sprituall eche one of these hathe dyuerse remedyes we must euer resyst the enemy so scripture comauÌ„dyth sayng Iaco. iiii Resyste the dyuell he wyll flee from you And treuthe yt is For where he is sufferyd feryd there is he a lyon and where he ys resystyd not fearyd nor set by there sayeth doctours he is but a shepe But yet knowe that no man may loke to be able of hym selfe to resyst or wrastell with the enemy syth there ys no power vpon erth able to be coÌ„paryd to his power Therfor temptacion must be resistyd by grace prayer and good workes 〈…〉 The fowle thoughtes of the lustes of the body must be fled and had in abhomynacion dysdaynynge that oure soule that is dedicate to god shulde be occupyed wyth suche syth our hartes shulde euer be kepte clene as the chambre mansion of our sayd lorde To this exhortyth saynt Paule sayng Flee fornicacioÌ„ And in an other place yt is sayde 〈…〉 Gyue place to yre In the whiche we be taughte a remedy ageyn impaciency to suffre not to reuenge our owne quarel And lyke wyse to resyst the mocions of pryde and vaynglory Thus euerychone of these maner of temptacions haue â—â—eyr propre remedyes Of Spirituall temptacions how they may com to vs. The .xiii. Chapitre BVT for as moche as the spirituall temptacions be more suttell paynefull and comonly more parlous therfore our pore purpose now ys to shew how suche may come what remedyes for them These temptacions be as mocions of infidelyte mocions of desperacion And amonge all other I note after doctours one special maner that they may com of Isoder sayeth Libro iii. de suÌ„mo bono Captlo v. The enemy when he wold deceyue man he fyrst coÌ„syderyth of what coÌ„plexion he is And so applyeth his ordynaunce layeth sege to manes soule where he fyndeth hym most weke and appte ta receyue his suggestions Saynt Gregory affyrmyth the same in his morals Sermo vii And pope Leo in a sarmon of the Natyuyte of our lorde sayeth thus The cursyd aduersary our auÌ„cient goostly enemy coÌ„syderyth the state of euery ê‘son ceassyth neuer ne fayleth to sprede cast euery where the snares of his deceytes euer labouryth to corrupte the trew fayth of the beleuyng soules He knowyth full wele to whome he may apply the vnsaciable appetyte of couetousnes And to whome he may suggest the soule abhomynable desyres occasyoÌ„s of Glotony and Lechery And whome he may inspyre with his most venemous poyson of Ire and enuy whome he may deceyue with false ioye and make them prowde and vaynglorious or by admyracion and maruelynge of outwarde thynges to seduce and lede them from the waye of grace and parfeccion He knoweth sayeth thys noble Clarke whome he may trouble wyth pensysnes whome he may oppresse wyth fere All hys laboure dylygence study busynes ys to way coÌ„syder serche the maners coÌ„dicions customes disposicioÌ„s of man wherfore when he knowith that a parson is disposyd to be scrupulous fearefull in conscience Anone he wyll moue his body cause a fume to ryse vp to his hed trouble his senses and so darke reson then he hathe broughte hym in to a grete trouble TheÌ„ by bis subtyl craftes he wyl make hym byleue that he hathe no faythe that all he dothe is noughte And yt is not so for all this ys by cause reson is darkyd may not se hym selfe nor discusse suche thynges as parteyneth
loue of god that yt may not haue lyberty to spryng as yt wolde It also quenchyth the holy feare aboue sayde For the holy reuerence lyftyth the eye of mannes soule euer vpwarde to god where contrary wyse the seruyle feare fireth the eye of man euer in hell for there ys nothynge in of hell more then they doo But to the saruantes of cryste the relygiouse parsons whyche wyth all theyr myndes and study applyeth them selfe to sarue god dayly and neuer to offende his grace yt is necessary to vse thys forsayd meditacion of feare wyth dyscresion in tyme place and cyrcumstance conueniente As when they ben dulle sluggysshe and not prompte or redy to goostly warkes Or when they haue carnall thoughtes or vayne gloryous thoughtes or suche other that lettyth them from the saruice of god Then a meditacioÌ„ of the paynes of hell or of godes Iustice is necessary as a pricke to pricke them forth and to quycken theyr dulle soule to do they re dewty Otherrwyse yt may do hurte and abate theyr loue whyche shulde not be for in loue restyth all parfeccion Thys I wryte by cause many be deceyued in fetynge and dredynge god and specyally som relygiouse parsons takeynge the one feare for the other wenynge that they rendre to god the dew feare and holy reuerence and yt is not so For they only dreade hym for hys Iustice and so gyue hym but a seruyle feare whiche contentyth hym not ¶ How of seruyle feare comyth scrupulosyte that moche trobelyth the relygiouse parson The fyfthe Chapitre FArthermore this seruyle fere vndiscretly vsid bryngyth them to suche a scrupulosyte of conscience by the reason wherof they ben broughte to suche a maruelous trouble of spirit that nether they can profyte in grace and in the seruyce of god nor yee can not doo they re dewly as they shulde doo to theyr lorde in tyme and place conuenient And all ys because that they know not the nature of that spirituall dysease callyd scrupulosyte And to what gebardyse parelles confusyons yt may bryng them yf yt be not remouyd and put vtterly a way whiche ys very easy to all them that be wylynge to lyue in pece of spryte holy loue of god For how many they kepe theyr lorde in theyr harte contynually whose coÌ„science is ful of trouble by scrupulosite syth scripture sayeth that his mansyon dwellynge place ys euer where peace is In pace fatus est locê° eius Psal lxxv Then the mansyon of god may not be fyxed in a scrupulouse soule whyche is euer trobelyd ful of wauerynges and doutfulnes And though the tabernacle of grace for a time may be in theyr soule yet there yt may not contynually abyde by the reason of the grete troble that ys in theyr conscience How may grace abyde in that coÌ„science that makyth dedly syn of euery veniall syn And som tymes by theyr erronyous estymacion scrupulosyte they make a greuous mortall syn of that that is no syn at all but rather verteu Example A good exaÌ„ple when suche a parson hathe vsyd longe tyme pryuate prayers and deuocioÌ„s At the comauÌ„dement of his prelate when he shulde do the worke of obedience then his scrupulouse conscience wyll bynde hym to the contrary say yt is dedly syn to leue his deuocions vnsayde And also morouer wheÌ„ he hathe vsyd certayne prayers of deuocion to the whyche he ys not bounde of duty somtyme is scrupulouse conscience wyl pricke him so with feare that he dare not omyt leue suche voluÌ„tary prayers for ony cause resonable And that is a greate folysshenes Euyn suche ben all scrupulouse ê‘sons that byndeth them to theyr erronyouse coÌ„science whiche they oughte to refuse remoue forsake depose at the couÌ„seyll of theyr prelates or spirituall fathers For though the conscience dothe euer bynde yet when yt is erroneouse yt shulde be deposyd and dothe not bynde pÌ„cysely for yt may shulde be put a way To whome may a scrupulouse relygiouse parson be comparyd â— coÌ„parison Certeynly to a man that walkyth in a way that is most playne â–ª plesante and sure and yet he wyll stuÌ„ble at a pease or at a whete corne or at a cherystone for a scrupul ys callyd suche a lytel stone Euyn so of suche maner his he worthy grate derysyon that wyll be scrupulouse in relygion whiche is the most right playne sure and plesauÌ„t way that eny cristeÌ„ man may walke in to god And yet in relygion the scrupulouse parson wyll stuÌ„ble at euery strawe and somtyme make that thyng that is verteu by his weake coniectures corrupte estymacions to be vyce that syn that is but venyall to be greuous mortal And the cause of all this is for he knoweth not the nature of scrupulosite He knoweth not what yt is whereof yt rysyth or bredyth what thynges they be that noryssheth it what thynges maynteyneth yt to what gebardy it bryngeth the parson that is infecte wyth yt and how by what maner they myghte haue remedy to remoue it and vtterly put yt a way By cause that all these premysses somtyme be vnknowen the parsons that be scrupulouse be maruelously troubelyd broughte to so greate feare of conscience and spirite the scantly they can goo forthe in the saruyce of god as they shulde do And yet the thynge that troubelyth them ys but a tryfle in yt selfe and sone remouyd yf they wolde put ther good wyll there vnto vndoutyd to the greate encrease of verteu in theyr soules Therfore for these aforsaid causes effectes of scrupulosyte I shall teche somwhat for the conforte of the said parsons and fyrste what is scrupulosyte what is scrupulosyte The .vi. Chapitre ¶ Scrupulosyte is callyd somtyme pusyllanimite somtyme the feare of coÌ„science somtyme erronious of conscience and thus yt is dyffyned Scrupulosyte is a dulle tediousnes and vndyscrete deieccion or trouble of the mynde by thoccasion of ymaginacions of certayne thynges whiche semyth to be coÌ„trary Also yt is callyd the fleyng or abhorrynge of feare by the whyche in a mynde vnstable imagenynge thynges for to come that byn terryble is causyd an anguysshe of spryte straytenes in conscience But that noble Clarke Gerson declaryth it more playne and sayeth In compâ—…dio theolo â—… IteÌ„ libro iâ—… de consolaâ—…one ê“sa seâ—… Scrupulosyte ys a waueryngnes or a doutefulnes and a feare that ys causyd of weake and vncerteyne coniectures of the mynde As he myghte saye thus Scrupulosyte ys a wauerynge vnstablenes of the fantasy A doutfull vndyscussyd and vncerteyne weake coniecture of reason troubelous feare of the conscieÌ„ce In the whiche wordes yt apperyth well that scrupulosyte is not the parfit dyscussyd acte of reason but rather a weake coniecture without deu delyberacion And that apperyth wele by this Let a scrupulouse parson be askyd couÌ„seyl of an other in those thynges in the whiche he is tanglyd hym selfe and some tyme he wyll gyue