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 maâ—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 muiâ—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
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 BRVNO of the Society of IVSVS 1597. THE TABLE OF THE TREATISE OF THE SAcrament of Penance What is the Sacrament of Penance and of the necessity of the same Chap. 1. Of the partes of Penance Chap. 2 Of Contrition Chap. 3. Of Confession Chap. 4. Of the conditioÌ„s of Confession C. 5 Of the matter of Confession first of the kindes of sinne Chap. 6 Of the number of sinnes Chap. 7. Of the circumstances of sinne C. 8. Of some cases wherin the Confession is voide to be reiterated C. 9. The maner of examining our Conscience concerning the first Commaundement Chap. 10. Of the 〈◊〉 CoÌ„mandment Chap. 11 Of the third Chap. 12 Of the fourth Chap. 13 Of the fifth Chap. 14. Of the sixth and ninth Chap. 15 Of the seuenth and tenth Chap. 16 Of the eight Chap. 17. Of Pride Chap. 18. Of the third part of Penance which is Satisfaction Chap. 19. THE TABLE OF THE CHAPters of the Treatise of Confession Of the profitt of often Confession Chap. 1 Of the Examination of Conscience Chap. 2. The maner therof Chap. 3. Towardes God with thought C. 4. By Wordes Chap. 5 By Deedes Chap. 6. Towards our neighbour by thought Chap. 7. By wordes Chap. 8 By deedes Chap. 9 Towardes our selues by thought Chap. 10. By wordes Chap. 11 By deedes Chap. 12 Of soroâ— for sinnes Chap. 13 Of Confession Chap. 14 Of the purpose meane of amendment Chap 15 A meditation for the holy Communion A TREATISE OF PENAVNCE What is the Sacrament of Penance and of the necessity of the same Chap. 1. First FOr the comfort of such as are truely peniteÌ„t to the end that they may haue some knowledg of this so holsome a Sacrament and a briefe instruction how they ought to prepare them selues for the obtaining of that grace which therin our Lord doth vse to bestow togither with the remission of their sinnes I will intreat first in generall of this Sacrament what it is how necessary and conuenient for our saluation And afterward what partes it hath briefly discoursing of euery one in particuler Second Penaunce therfore is a Sacramente instituted by Christ our Sauiour in the which by the ministery of the Priest all actuall sinnes are remitted and all bonds dissolued which concerned sinne wherwith mans coÌ„science was in what maner soeueâ— intangled the euerlasting punishmeÌ„t also of hell is pardoned and part of that temporall punishment which is dew to sinne sometimes all the same wholly according to the disposition of the Penitent Third Certaine it is that if man after he was created by God in the state of Innocency had conserued him selfe without the spott of sinn he should haue had no necessity of Sacraments But wheras by the transgression of Gods commaundement he togither with all his posterity made that miserable shipwracke he was by his most mercifull Creatour succoured in the Euangelicall law by the Sacrament of Baptisme as by a first Table or bourd wherwith the wretched man hauing broken the ship of Innocency might saue his life and recouer the grace he lost But because so many are the temptations and daungers of this tempestious world and so great our frailty that often times it happeneth that loosing by new sinnes this first table of the grace of Baptisme we returne miserablye to our owne drowning our most benigne Redeemer vnwilling to leaue vs with out remedy hath prouided for vs this Sacrament of PENAVNCE as a second table wherby we may be saued and deliuered from the daunger of euerlasting death Fourth Wherby we may gather how greatthe necessity of this Sacrament is Wheras according to the determination of the Councell of TRENT it is no lesse necessary for the saluation of such as haue sinned mortallye after Baptisme than is the SacrameÌ„t of Baptisme for such as haue not yet ben regenerat Wherfore as of those which are not regenerate of water and the Holy ghost it is written that they shall not enter into the kingdome of Heauen So after the losse of the innocency of Baptisme If a man haue not recourse and be taketh not him selfe vnto this table of PENAVNCE without all doubt vaine is the hope of his saluation Fifth This Sacrament was also a most conuenient remedy and very proportionate for our infirmitie inuented by that heauenlye Phisition who had very well felte the pulse of our weake and feeble nature Wherfore with his infinite wisdome he prouided conuenient remedies opposite vnto our euell disposition ordaining that as the first man after he had sinned did hide him selfe and excuse his sinn before God So if a man would returne into grace he should manifest accuse him selfe before men And as a sinner transgressing the precepts of God doth proudly exalte and oppose him selfe against God so if he would obtaine pardon he should humble and prostrate him selfe at the feete of another man Also that as a man with his sinne doth iniury and dishonour vnto God So if he would be forgiuen by God he should discouer his soares dishonour him selfe before men And finally that looke what things he had disordinately loued and wherin he had taken delight returning vnto Penaunce he should detest the same and conceaue against theÌ„ a deadly hatred Sixth On the otherside although the rootes of PENAVNCE do seme at the first sight to be hard and bitter yet notwithstaÌ„ding for the great profitt which a man receiueth therby the fruites therof are most sweet and pleasant For PENAVNCE doth make vs to returne into the grace of God and vniteth vs with him in most straite frendshipp Which reconciliation in such as deuoutlye receaue this Sacrament is wont for to cause a singuler great peace and tranqâ—illity of conscience together with an exceeding great sweetnesse of spirite Seuenth Wherfore this Diuine remedye being so profitable vnto our soules euery Christian if he loue his owne saluation ought to shunne the being long time enwrapped in his sinns but so soone as he perceaueth that he hath incurred any mortall filth to runne without any delay to washe him selfe in this fountaine of the mercy of God and this not onely once a yeare contenting him selfe only not to do against the precepte of the Church but more câ—â—enâ— for the great and many profites which the soule receaueth therby for the great daungers wherin she remaineth when shee suffereth her selfe to grow ould with the burthen of sinne still lying vpon her Eigth Fower euells and damages there are which mortall sinne doth cause vnto the soule when it is harboured therin Ninth First at what time soeuer a man is in mortall sinne wheÌ„ afterward he falleth againe into the same although it be with the very same
often discouer the infirmities of their Conscience vnto their Spirituall Pâ—isition and of him receiue remedies and couâ—sailes according vnto which they gouerne themselâ—es doe more eaâ—lye conserue the health of grace more securelye attaine vnto euerlasting Saluation 11 The houre of Death being so vncertaine by reason of the sodaine and infinite chaunces which we see euery day doe happen vnto men with a more secure Conscience and with greater certainty of their Saluation doe such goe out of this life as are woonte often to be Confessed they beeing alwaies prepared for to die than those which hauing bin long time from Confession and found vnprouided by death either haue not time to make it or if they doe make it yet knowe not what it auaileth them such Confession being made with small preparation and often imes rather for necessity than for anye good desire Wherefore concerning this pointe doth Saint AVGVSTINE say Iâ— any man when he is in extremity of sicknesse shall demaund the Sacrament of Confession and shall receiue the same and so depart out of this world reconciled I confesse vnto you that we will not denye him that which he demaundeth yet doe we not presume that he departeth in good estate He which whilest he is in health is reconciled and doth Penance afterward continueth for to liue wel this man goeth secure out of this life But he which at the latter ende is reconciled and doth not Penance whether he depart from hence secure I my selfe am nothing secure yet do I not say that he shall be damned neither also doe I say that hee shall be saued This I knowe not I presume not I proâ—ise not 12 Finally all those great benefites pritiledges which as Saint BERNARD writeth Those persons doe enioy who forsaking the world do retire themselues vnto a Religious life are also communicated after a sort vnto those which in the worlde frequenting the Sacramentes doe leade a Spirituall life that is that a man in this estate also liueth more purelye falleth more rarely riseth more speedily walketh more warely is comforted more ordinarily reposeth more quietly dieth more confidently is purged more quickly is rewarded more aboundantly To this ende therefore for the comfort of those deuoute Soules which desire to conserue theÌ„selâ—es without spotte I â—aue made this briefe treatise in manner of a Spirituall Glasse in the which from time to time they beholding them selues maye more easilye deserve their defectes although neuer so small that they may afterward by Confession take them away and amende them where as the Spirituall persons which attend vnto puritye of life and aspire vnto Christian perfection ought with all diligence to keepe themselues not only from Mortall sinnes from the which nowe by Gods Grace they are wonte to abstain but also from Vâ—niall sinnes And withall to be be very carefull to bridle their passions to reforme their affections and finally to remoue as much as they maye out of their Soules all manner of imperfection Those therfore which are wont often to be Confessâ—d ought especâ—ally in foure thinges to vse great diligence First in the examiâ—ing of their Conscience Secondly insorrowe for their sins Thirdly in the acte it selfe of Confession Fourthly in the purpose and meanes of their amendment Of the examining of Conseâ—ence Chap. 2. CONCERNING the first that is the examination of Conscience it helpeth very much for Spiritual prosit that euery Eucning before going to rest a man collect himselfe a litle do foure things First that he giue thankes vnto our Lord for the benefites receiued particularly of that day Secondly that he Pray for grace and light to knowe his errors faultes Thirdlye that he examine his Conscience running ouer all the actions of that day whether he haue with Thought Worde or Decede offâ—nded GOD or his Neighbour Finally if he finde himselfe in anye thing culpable that hee procure with repentance and with a firme purpose of amendment and Confession to returne into Grace with his diuine Maiesty Besides this also when a man is to go to Confession let him take a litle time more or lesse according to the time since he was last confessed and with greater diligence running ouer this examination following let him gather all his defects sinnes which he hath committed in all that time Whereunto will be no small helpe for those which haue no greatmemorye to note euery day in the examination which they make at night such faultes as they shall finde to the end that when they are to goe to Confession they maye the better remember themselues by lokeing vpon them somewhat before make their Confession with more peace The manner of Examination of Conscience Chap. 3. FIRST let him examine himselfe about his last Confession if he omited to Confesse any sinne for forgetfulnesse or malice If he haue donne his Penance and performed the counsailes and remedies prescribed him by his Confessour Towardes God And first by Thought Chap 4. IF hee haue had anye doubte or curiosity in matters of FAITH or hath giuen credite to Dreames South-fayings or other Superstitions If he haue had that memorye of God which he ought particularly in the MORNING when he riseth and the EVINING when he goeth to rest asking pardon of his sinnes and commending himselfe with some PRAIER to his Maiesly If in his trot bles and necessities he hath had confidence in GOD and yeelded him thankes for the benefites receiued By Wordes Chap. 5. THOSE that are bound to rehearse their Office or other Praiers if they haue said them with due deuotion and attention If he haue named vainlye the name of God or complained of him and of his prouidence when he was in aduersity and if he haue spoken with small reuerence of Saintes and of Sacred thinges If he haue sworne without reuerence or trueth or necessitye and what intention he hath had in swearing If in anye accident concerning the honor of God he haue omitted for any humane respecte to say and speake that which was agreeable to his glorye especiallye at such time as he coulde and was bound to doe it If hee haue made any VOVVE which he hath not obserued By Deedes Chap. 6 IF on the Holy-daies he hath attended with particular care vnto Deuotion and to the honour of God and particularlye if he haue heard MASSE and procured that such as are vnder his charge haue also heard the same If vpon the Holy-daies commaunded he hath labored or caused others for to labour or to doe any forbidden worke If he haue kept the VIGILS obserued duely the FASTES of the CHVRCH If in respecte of his health or of any other thing he hath vsed anye superstition Towardes his Neighbour And first by Thought Chap. 7 IF he haue beene ready to thinke euill of others and if in matters of importance he haue made any rashe iudgement If he haue borne hatred or rancour towardes any If hee haue desired death or other harme
¶ A TREATISE OF CONFESSION FOR SVCHE SPIRITVALL PERSONS AS FREQVENT THIS SACRAMENT With a Meditation for the moste Holy Communion Of the profit of often Confession Chap. 1 HOWE great is the necessity of the Sacrament of Confession howe great profite it bringeth vnto the Soules of the Faithfull which with Dâ—uotion do frequent it much better is proued by that which euery one doth trie in himselfe than either can be exercised by Wordes or declared in many Volumes Wherefore CHRIST our Redeemer knowing very well the great necessity which we had of so holesome a medicine woulde in the end of his Life vnder the figure of washing his APOSTLES Feete leaue it vs as it were in his last Testament and by his example exhorte vs to vse the same this not onely for remedye of Mortall sinnes but also of Veniall For that was the meaning of the same our LORD when he saide He which is washed needeth not but to washe his Feete That is the condition of our fraile nature beeing such that it cannot long maintain it selfe without some spotte of Veniall sinne at the least it is not sufficient that a man haue by this Sacrament clensed his Soul from the filth of Mortall sinnes but it is necessary to the ende that he may maintaine it altogither pure that from time to time he washe also the Feete of his affections from the dust of Veriall sinnes Nowe although the authoritye of so great a MASTER who was the institutor of this Sacrament ought of it selfe to suffice to moue vs to the frequenting thereof yet notwithstanding I iudge it expedient amongest the many profites which doe resulte thereof in our Soules to write heere a fewe that these also may moue vs for to imbrace more willinglye and to helpe our selues of so singular a benefite 1 First therefore a man which doth often CONFESSE and consequently doth often examine his Conscience is more secure because of the freshe memory which he hath of his sins to CONFESSE them all and so to make his Confession sufficient entire wherefore he hath also greater securitie of the remission of his sinnes of the obtaining of the GRACE of GOD. 2 Those which often doe Confesse partly because they were lately Confessed or shortly after are to return to Confession partly also because of the continuall purpose which they haue and doe often also renue a Christian Life and of not offending God are more wary in keeping themselues from euell more easily they rise againe if they chaunce at any time to fall and more stoutly they fight and resiste temptations 3 By the frequenting of this Sacrament a man doth alwaies obtaine greater light not only for to knowe his sinnes be they neuer so little whereas in a faire cloath more easily are spied small spottes thaÌ„ in that which is foul stained But also for to knowe the rootes of them which are his euell inclinations and passions Wherefore when the cause of any infirmity is once founde out more easie is the cure thereof these persons now knowing themselues knowe how more easilye to keepe themselues from the occasions of sinnes and to maintaine their SPIRITVAL health 4 The ofter a man doth CONFESSE so much the more through the vertue of the Sacrament hee getteth alwaies greater grace And by howe much more he increaseth in grace so much the more capable doth be become and more disposed to receiue yet greater grace in other Confessions which followe whence oftentimes it proceedeth that a sinner often going to Confeâ—â—ion for the number of acts which he doth of penance encreaseth so much the more in this vertue that after many Confessions he riseth againe as Saint THOMAS noteth with greater grace feruour of charity than he had first before he falled 5 By CONFFSSION there is not onely obtained remission of sinnes but in great part also the releasing of the paines due vnto the same sinnes And this as well by the vertue of the Sacrament as for that sensible paine of sorrowe of that confusion shame which euery one hath in Confessing his sinnes And it may happen that a maÌ„ so oft be Confessed receiue the Sacramentall Absolution that at the length as saith S. THOMAS in the fourth booke of Sentences There may remaine no paine at all for to suffer in Purgatory 6 To frequent this Sacrament is a great helpe and giueth a great light vnto those which will make choise of an estate of life wherein they maye more easily bee saued And this partly through the grace which so oft is communicated vnto them whereby they are made more capeable of the diuine inspirations partly through the light which the vnderstanding receaueth by the which it may better knowe what is the will of God their greater good Partly also for the Spirtuall strength which is giuen to the will for the accepting of that which is inspired as better and finally for the continual counsaile and direction of the Confessor by whom in the steede of God they are gouerned 7 He that frequenteth this Sacrament of Confession is neither so ofte nor so grieuously tempted of the Diuell For euen as the Spiders doe not weaue their webbes in the houses of riche persons because they are often broken by such as continually sweepe them away So in the Soules which are cleansed by often Confession the Diuel cannot at his pleasure frame or make the snares of his temptations but rather seeing that his deceiptes are often disclosed vnto such as can applye remedy that he cannot escape without losse confusion in the ende he runneth away because as Saint Iâ—ROME saith Looke howe the power forcâ— of a Traitor is brought to nothing when the treason is reuealed so those Infernal Theeues doe runne awaye when they perceiue that they are discouered 8 By howe much the more seldome a man is Confessed so much the more doth he loose remorse of Conscience becommeth insensible In such sort that those sinnes which are indeede grieuous and Mortall doe seeme vnto him of no importance Wherfore with great facility he committeth theÌ„ whereas contrariwise those which often are Confessed do get so great warinesse and purity of Conscience that they feele remorse of neuer so small sinnes which causeth that they abhorre all grieuous sinnes not so easily fall into them 9 Euen as those which seldome goe to Confession because they are ordinarily in state of sinne doe neuer finde peace nor quiet although they had all the consolations of the worlde So on the contrary side those which through the often vse of this Sacrameâ—t doe maintaine themselues in grace although they suffer perhaps manie troubles of this life Yet notwithstanding by reason of the testimony of a good Conscience they alwaies eâ—ioy an exceeding peace contentment and tranquilitye of minde 10 Euen as those which ofâ—en deale with the Puisition and followe his precepts doe liue in good health the longer time So those which