¶ 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
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
at the least those which be mortall to do the penaunce inioined him by the Priest Of the second Part of Penaunce which is Confession Chap. 4. THe second part of Penaunce is Confession For although Contrition of it selfe if it be trew Contrition hath force for to take away sinne yet because the Peâ—itent cannot be trewly contrite if withall he haue not a purpose of Confession and also because many times it happeneth that a man although he be sory yet wanteth that perfect sorow which of it selfe is sufficieÌ„t without Confession for the obtaining of remissioÌ„ of sinnes and the recouering of gods grace therfore it is necessary if he may that he go to Confession in dew maner vnto the Priest to the end that by vertew of the Keies of the Church he may obtaine remission of his sinnes Of the Conditions of Confession Chap. 5. FOwer are the principal conditions of ConfessioÌ„ that it may be auaileable for it must be entire diligent faithfull and obedient 1 First it ought to be entire because it is necessary to manifest vnto the Preist all the mortal sinns which a man hath committed and wherof he could haue remeÌ„braÌ„ce expressing euery one in particuler in the kind and number as afterward shall be declared procuring for to tell them in such maner that the Confessor may vnderstand the greuousnes of euery one and discerne whether it bee Mortall or Venial Besides concerning veniall sinnes although they take not away Gods grace but may be left vntold without sinne notwithstaÌ„ding it is very well and profitable to confesse them also as the custome of good and spirituall men doth teach vs. 2 The second condition is that our Confession be dilgent that is that before one goeth to Confession he prepare him selfe with diligent examination of his coÌ„science which diligence euery one is bouÌ„d for to vse more or lesse according to the time wherof he is to make Confession and according to his owne estate and profession 3 The third condition of Confession is that it be faithfull that is trew and sincere not onely not sparing to tell any sinne which a man hath coÌ„mitted but also not accusing him selfe of those which he hath not committed but telling the doubtfull things as doutfull and the certaine as certaine It must also be faithfull that is plaine and simple not arteficially composed confessing sincerely all sinnes without excuse or couering or diminishing any thing at all remembring that which is written that our Lord geueth his grace vnto the humble 4 The fourth last condition is that it be obedient that is that the Penitent haue purpose of doing whatsoeuer shall be imposed him by his Confessour of accepting the remedies for his sinnes which shall be prescribed and avoiding all occasions of the same which he shall forbidd him likewise of makinge restitution if he haue any thing which belongeth vnto others or of making satisfaction vnto all such as he oweth the same vnto for whatsoeuer respect And finally of accepting the Penaunce geuen him by his Confessour Of the matter of Confession that is of those thinges which the Penitent is bounde to confesse and first of the kindes of sinnes Chap. 6. THe Penitent ought to Confesse in particuler al the kinds of mortall sinnes and that he may knowe which is a mortall sinne and which is not He must vnderstand that all those sinnes which are against any particuler precept of God or of the Church are commonly mortall Also whatsoeuer is against the loue and honour of God in any matter of importance or which turneth to any greeuous harme of our neighbour is a mortall sinne and he is bound to confesse it obseruing in euery one of these kinds of sinns that he ought for to coÌ„fesse not only that which he hath committed by outwarde action but also by thought and by wordes CoÌ„cerning the sinns of thought in three cases a man may sinn mortally and is bound to confesse the same First when thincking of any matter of mortall sinne he geueth consent with determinatioÌ„ of putting it in execution if there were occasion although afterward he do it not Secondlye when a man doth not entend to execute the same but onely willinglye lingereth in that euell thought consenting expresly to the delight therof Thirdly when although he de termined it not nor haue expresse will to delight therin notwithstaÌ„ding an euell thought representing it selfe vnto him he knowing it for such he doth not driue it away but lingereth some while in the same and taketh delight therin which sinne is properly called delectatio morosa that is lingering delight For although there be not expresse consent yet is there vertuall consent For who seeth and knoweth that he hath fier vpon his garment and will not quench it it is a token that he desireth to be burnt therby Of the number of sinnes Chap. 7. BEsides the kindes of sinnes a man must also confesse the number that is how ofte he hath committed any particuler kind of sinne and when he doth not remember distinctly the number he ought for to tell a little more or lesse as he can remember if he caÌ„not do this yet let him tell how long time he perseuered in that sinne and whether he was accustomed to commit the same so oft as he had any occasion without resistance and whether such accasion happened almost euery day or sometimes in the weeke specifying as much as he may the times that it happened vnto him Of the circumstances of sinne Chap. 8. 1 BEsides the kindes numbers of sinnes it is necessary also to confesse the circuÌ„stances which in generall may be reduced vnto fower principal heads 2 The first is when the circumstaÌ„ce maketh that that sinn which of it selfe were veniall doth become mortal as if one in iest shold take a thinge of an others for to make him blaspheme or shoulde steale a penny with a will to take much more if he could which wil doth make that that act which otherwise would haue bene veniall becommeth mortall 3 Secondly when the circumstance chaungeth the kind or nature of the sinne causing that act which was first a sinne of one kind to become a sinn of another kind or of two kindes together As a carnall sinne coÌ„mitted with a maried person is adultrye with a religious or vowed is sacrilege with one of the same kindred is incest as also for to steale in the Church is Sacrilege 4 Thirdlye when the circumstance doth multiplye the sinne causing that one act is many sinns together as if one shoulde eate fleshe vpon a Friday in Lent or if committing one sinne in outward action he should withall coÌ„mit an other mortall sinne with his mind and thought 5 Fourthly when the circumstaÌ„ce is necessarily to be expressed in respecte of some satisfaction which the Penitent is to make as when the sinne may happen to be ioined with scandall or notable harme or iniury of our neighbour to whome therfore wee maye be bound
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
circumstances yet is not this second sinn of equall fault with the former but much more greiuous and consequentlye the third greater than the second and so in order infinitely encreaseth the fault and punishment of euery sinn And the reason here of is because how much more time God graunteth vnto the sinner for his conuersion and returning vnto his grace so much the more encreaseth his ingratitude whilest he vseth ill that time and rather offendeth him with new sinnes euery day more and more Tenth The second euell is because when a man remaineth in one sinne the way is made more easy for the fall into another For as S. GREGORY saieth Such is the burthen of sinne that if presently it be not amended with the waight thereof it draweth a man for to committ another sinne and this other vnto a third and so consequently there is made of many sinnes as it were a chaine of many linckes wherof one draweth the other and who pulleth one pulleth all For euen so a man if falling into one sinne he doth not quickly arise by litle and litle he falleth into many others Eleuenth The third euell is that he which is in mortall sinne looseth all the good works which he doth because they auaile not to obtaine any meritt of euerlasting life And although he should afterward return into Gods grace notwithstanding they are all lost Wherfore without repentance of his sinne he reapeth no fruite neither of Aâ—mes nor of Praiers nor of Fastings nor of Indulgences no not of Martyrdome it selfe and sheding his bloode for Christ if that he be not peniteÌ„t for his sinn but onely such thinges are auaileable for the obtaining of temporall benefittes and as a disposition vnto repentance Twelfth The last euell that sinn cat seth vnto the soule is that alâ—aies the gate of Gods mercye and pardon is more shut against it For vnto the sinner there remaineth no other good or refâ—ge but onely faith and hope of the mercy of God But by how much the more he lingereth in sinne by so much he is farther of from mercy and approcheth vnto gods iâ—stiâ—â— alwaies prouoking more his anger for to take reuenge of his sinnes Thirtenth Finally as we see it happeneth in exteriour thinges that how much the more a spotte in a garment is suffered to continew so much the harder it is afterward to take it away and by how much the more seldome a man combeth and trimmeth his haire by so much the more they are knotted together and filled with filth So also a soule by how much the more it deferreth her purgatioÌ„ by ConfessioÌ„ with so much the more difficultye afterward it is clensed purged and so much the more also it is intangled with the multitude of sinnes and casteth it selfe into so great anxietye that with great difficulty by neuer so Skilfull a Confessour it may be freed therof and besides it ingendereth nourisheth in it selfe the worme of conscience which although it should neuer feele in this life yet shall it in the hower of death bee more fiercelye tormented therby and much more afterward in the other worlde where this worme shall neuer die and the fier wherwith it shall be burned shall neuer be extinguished OF THE PARTES of Penaunce Chap. 2. THere be three partes of the Sacrament of PENAVNCE Contrition Confession and Satisfaction For as a man in three maners sinneth and offendeth God that is with hart wordes deeds So is it meere that he submitt him selfe vnto the keies of the Church in those very thinges wherwith he offended and that he force him selfe to pacifie Gods wrath first with contrition of hart secondly with confession of mouth thirdly with satisfaction of workes Of the first part of Penaunce which is Contrition Chap. 3. 1. COntrition is a sorowe of the soule and a detestation of sinne committed because it is an offence of God whome we loue aboue all things with a firme purpose of chaunging of life and not offending any more hereafter 2 Whence we do gather that it it is not sufficient for a man that he may obtaine grace only for to leaue sinne or to make a purpose of a new life But it is necessarye that he haue both the â—re and the other that is that he be â—â—ry and haâ—e a detestation of his life past and withall make a firme resolution of siâ—â—ing no more And this sorrow it is nor necestary thaâ— it be sensible although this is also very good and profitable when it may be â—aâ— but that it be in the will which taketh displeasâ—re and detestaioÌ„ against the sinne committed and resolueth to coÌ„mitt it no more 3 This sorow also ought to be the greatest of all other sorowes because euen as God for that he is the chiefe good ought for to be chiefly loued and his loue must be preferred before all other thinges So also sinne by which a man offendeth God is the chiefe euell Wherfore it ought chieflye and aboue all thinges to be hated in such sorte that for nothing in all the world no not for to saue our owne life it is lawfull any maner of way for to sinne whereas our Lorde saieth Who loueth his father or mother more than me is not worthy of me and who seeketh to saue his life shall loose it Wherfore a man ought to wishe rather to haue suffered what thing soeuer then once to haue offended God or euer more to offend him 4 Finallye it is necessary that the PeniteÌ„t cary an hatred toward all his sinnes committed and be sory for the same For if he were penitent and sorowfull for some onely not for others this were not trew Penaunce but counterfeite and feined according to the saying of S. IAMES Who-soeuer shall keepe the wholle law but offendeth in one is made guilty of all 5 Furthermore it is not sufficient to the end that it may be trew contrition that a man â—o sorowe and repent for that which is past but he ought to make a firme and stedfast purpose of a perfect ameÌ„dment of life as wee reade oftentimes in the Gospell that when our Lorde had testered health or donne any benefitt vnto any person he saied Go and sinne no more 6 To this Contrition also if it be a true sorow ioined with a purpose of amendment appertaineth a resolution of making satisfaction vnto all such as we haue in whatsoeuer maner offended whether it be in life or in goodes or in honour Because as S. AVGVSTINE saieth Sinne is not remitted vnlesse that which was taken away be restored And also of remitting liberallye and pardoning iniuries which one hath receaued of another our Sauiour hauing saied If you forgiue men their offences your heauenly Father will forgiue you also your offences but if you will not forgiue men neither will your Father forgiue you your offences 7 To conclude for the perfection of this vertew it is necessary that a man haue purpose to confesse all his sinns
wherupon hath ensâ—ed infamy Which although it were true and not spoken with euill intention yet is the speaker bounde to restore againe the good name If he haue vttered any secrete which was committed vnto him or which secretly he came to see or heare in which case a man is bounde to restore all dammages which afterward happen by such reuealing If he haue opened other mens letters vnlawfully or for any euill ende If he haue rashelye iudged the deedes or speeches of his Neighbor taking in euil part that which might haue bin well interpreted and condemning him in his heart of Mortall sinne If he haue promised any thing with intention to binde himselfe afterward without lawful cause hath omitted to obserue his promise which is a Mortall sin when the thing which is promised is notable or when for want of performance of the promise our Neighbor hath had any losse or damage Of the sinne of Pride Chap. 18. IF that good which hee hath whether it be of Minde or of Body or of Fortune hee hath not acknowledged as of God but presumeth for to haue it of himselfe by his proper industry or if hee thinke to haue it of God yet presumeth to haue it by reason of his owne merits not giuing to GOD the glory of all If he haue reputed vainely that he hath any vertue which he hath not or to be that which he is not or more than that which he is despising others as inferiour vnto himselfe If he haue gloried in any thing which is Mortall sinne as for to haue taken reuenge or to haue committed any other sinne If to the ende that he might be esteemed and helde for a person of value hee hath vaunted of anye good or euel which he hath done whether truely or falselye with the iniury of God or of our neighbour If he haue beene ambitious desiring inordinately honours dignities c. doing to that ende that which he ought not If to the end that he may not be noted and helde of smal accompt or for feare of the speeches of men he doe that which he ought not with scandall of his Neighbour or neglecte to doe that which hee ought as to correcte and reprehende others to conuerse with good persons to goe to Confession to doe other CHRISTIAN workes If he haue stubbornly impugned the trueth or because he woulde not submitte himselfe or seeme to be coÌ„uinced if he hath obstinately defended his manifest errours against his conscience If through arrogancye he hath despised others doing any thing for their dishonour and despight If for haughtinesse and pride he hath beene at excessiue charge in Apparell Seruauntes Dyet and other vanities not conuenient vnto his estate Of other Mortall-sinnes heare is nothing saide because enough hath beene saide already in the COMMAVNDEMENTS Besides al that which hath beene declared aboue those which haue any speciall Office Degree or Exercise must examine themselues of the defectes and sinnes which in the like estates Exercises maie particularlye happen according vnto the obligation which euery one hath Of the third part of Penance which is SATISFACTION Chap. 19. THE third part of PENANCE is Satisfaction the which is nothing else but a full and entire paiment of that which a man doth owe for the sinnes he hath committed For two euells doth sinne bring with it The one is the spot or fault The other is the PAINE or PVNISHEMENT In Confession by vertue of the Bloude of CHRIST which worketh in this SacrameÌ„t we are cleansed from the spot or filthe and the fault is forgiuen vs consequently we are deliuered from the euerlasting paine which was due vnto the Mortall-faulte But because it doeth not alwaies happen that when the fault is pardoned there is withall released all the Temporal paine but only the Euerlasting For the remedy hereof Satisfaction serueth which when it is not made in this life it must of necessitye be made in the other in the pains of Purgatory which as Saint AVGVSTINE affirmeth are so great that they exceed all the torments which the holy MARTYRS haue suffered in this life Al the sortes of Satisfactions are reduced vnto these three only Fasting or other corporall asperities Almes and Praier the which are correspondent vnto three good thinges of a man that is the goods of the SOVLE the goods of the BODY Exterior goods Wherefore with these three vertues a maÌ„ doth offer vnto God a perfecte Sacrifice of himselfe and of all that is with in him For by Almes he offereth his External goods with Fasting he maketh a Sacrifice of his proper Flesh with Praier he offereth his spirit mind vnto God Also these three maners of Satisfaction are most conuenient for to extirpate the three principal roots of al sins which are concupiscence of the Flesh against which serueth Fasting concupiscence of the Eies whereunto is opposite Almes and pride of Life for the remedy wher of we are to vse Praier Also euen as there bee three whome we offende by sinne that is GOD our Neighbour and our Selues In like manner Praier serueth for to pacify God with Almes we make SatisfactioÌ„ to our Neighbour with Fasting we chastice our Selues And although this Satisfaction may be made two maner of waies First wheÌ„ the sinner voluntarily of his own deuotioÌ„ doth any of these workes Secondly when the same woorke is enioyned him by the PRIEST in Confession By both these waies maye Satisfaction be made for sinnes committed Yet nowithstanding farre greater and more fruite full is the Satisfaction which is made for obedieÌ„ce of the CONFESSOVR in respect of the vertue of the SACRAMENT whereof it is a part then those Satisfactions which are made by proper Deuotion Besides that such good workes as are donne voluntarily if a man be in state of Mortall sinne neither then nor after when he returneth into grace can auaile him for to make satisfaction vnto God but the workes which are enioyned by the CONFESSOVR although they bee of no profite when they be donne in sin yet notwithstanding afterwarde when he returneth into grace they be of great profit and serue for the due Satisfaction for sinnes And albeit a man also may Satisfie vnto GOD for the same punishement which is due for his sinnes by meanes of the fauours INDVLGâ—NCES of the Church when they be taâ—en as they ought that is in state of the GRACâ— of GOD yet not withstanding hee ought not to neglect to helpe him selfe also with the aforesaid works of Satisfaction asflicting his Body with Fasting giuing Almes and occupying himselfe in holy Exercises of Praier and Meditation Finally all manner of scourges chastisements which Almighty GOD doth sende vs as Infirmity Pouerty Persecutions and other Tribulations of this life if a man take theÌ„ with HVMILâ—TY PATIENCE are of great force not only for to Satisfy for the Temporal paines due for our sins but also for encrease of Grace and Merite * ⎠*
or hath had a minde to doe any displeasure to any man If he haue enuied others beeing sorye for their good or reioycing at their euell If hee haue had any disordered affection or sensuall or carnal loue towardes any person By Wordes Chap. 8 IF he haue murmured or detracted the good name of others or falsly or not with right intention hath spoken euill of others or reuealed their secret sinnes If hee haue spoken euill of his Prelates and Princes and murmured against them If hee haue giuen eare vnto others which did murmur or speake of vnlawfull thinges beeing cause with his harkening that they went on in such speeches If hee haue omitted to vse due correction to his Neighbour when he was bounde able to performe the same If he haue spoken vntruethes or with preiudice of others exaggerated matters more than they were If hee haue spoken iniurious wordes or mocked or scoffed or cursed others or wished anie harme to his Neighbours either aliue or dead Those which are Parentes or Rulers of Families if they haue cursed or wished any cuell to their Children or others of the Family or if they haue not reprehended them when it was conuenient nor procured to make them Learne whatsoeuer a Christian ought to knowe If he haue flattered others or giuen them euill counsaile prouoking them to euill or hindering them from that which is good or in anye other sort causing them to bee disolute or to committe anye sinne If he haue spoken of such things as are lasciuious or vnseemely and if heerein hee haue giuen anye euill edification or scandall to his Neighbour By Deedes Chap. 9 IF he haue beene disobedient to his Father or Mother or Superiours haue not caried them that respecte and honour which is due Those which haue a Family if they haue behaued themselues euill towardes the persons thereof or neglected to correcte them in thinges which concerne the offence of GOD and the hurte of their soules If he haue suffered himselfe to be ouercome with choller and if he haue donne or caused any euill to others If he haue taken or vsurped any thing of others or reteined the hire of others or broken lawfull promises If in buying or selling he haue vsed fraude and deceit or in other sort damnified his Neighbour in Temporall thinges If hee haue omitted to giue Almes and to succour the poore according to his ability If for anye feare or humane respecte he haue lefte vndonne anie worke appertaining to the glorie of GOD his Owne or his Neighbours Saluation Towardes himselfe And first by Thought Chap. 10. IF he haue esteemed himselfe of more worth or goodnesse than others for any inward or outward goods which he thinketh he hath taking therein vaine-glory desiring to bee for that cause more esteemed than others or commended If he haue lingered in idle vain or ambitious thoughts taking ther in delight or desired inordinately Honours Riches Dignities c. Concerning Chastity if he haue had temptations of the fleshe or any euil desire or vnclean thoughts in which he hath staied or taken delight not presenlye reiecting them By Wordes Chap. 11. IF he haue willinglye spoken of himselfe of his own affaires amplifying or praising the same Of idle iesting or vnse emelye talking If for anye impatience or despaire he hath called on the diuell or wished any harme to himselfe By Deedes Chap. 12. IF with beholding or toucing or by other way he haue giuen occasion of anye temptation or if he haue donne any other sinne against Christian Modesty If he haue giuen occasion vnto any nightly illusion or taken anye delight or liking therein Those which are younge and especiallye Women if they haue vsed superfluous dresses for vanitie or with intention of pleasing others If in eating or drinking he haue made any excesse or desired exquisite things vsing ouermuch solicitudes to satisfy herein rather his sense than his necessity Of the losse of TIME or euell spending thereof in vnlawfull Games and other inconuenient pastimes If he haue conuersed with dissolute persons which prouoke him to euell or if hee haue entered into anye occasion or danger of sinne If he haue reade lasciuious or prohibited BOOKES Besides all the aforesaid things such as haue Offices or particular degrees and exercises must examine themselues of the defaultes which therein are wonte to happen aecording to the obligation of euerie one Finallye concerning this EXAMEN it is expedient to admonishe this one thing that when a man hath EXAMINED himselfe it is not necessarye afterwarde neither ought he when he CONFESSETH to discourse through all these points but it suffiseth to accuse himselfe onely of those whereof in his Examining he found himselfe faulty For it is not meant by this EXAMEN to make mens CONSCIENCES become scrupulous but only to set down that which may serue for al althought it is certaine that in many of these pointes all persons are not wonte to offende Of the sorrowe for Sinnes Chap. 13. AFter that thou hast examined thy selfe making reflection on those sinnes which thy Conscience is a witnesse of against thee First thou shalt conceiue thereof a confusion of thy selfe Considering thy smal amendment and spiritual profite whereas going so ofte to Confession notwithstanding thou neuer wantest matter to Confesse but rather alwaies findest in thy selfe the very same defectes For which cause thou hast great cause to feare that thou goest not with that sorrowe and effectual purpose which were conuenient but rather for a certaine custome Wherfore thou regarding so litle thy amendment it is to be feared that God will withdrawe frō thee his grace and it shall be saied vnto thee Because thou art lukewarme I will beginne to vomit thee forth Then Considering the greate bonde thou hast to warde the Diuine goodnesse and howe much thy most louing Redeemer hath donne and suffered for to drawe thee to his loue to the obseruation of his holy Cōmaundements seeing howe thou doest thus render him euill for good thou shalt conceiue sorrowe of thy so great malice and ingratitude humbly asking pardon thou shalt desire him that he will voutsafe with his Heauenly grace to reforme thy affections and euil inclinations that for the time to come thou maiest no more offend him Finally thou shalt make a sirme purpose to amend thy life asking of his Diuine Maiestye Grace and helpe for that effecte Of Confession Chap. 14 VVHEN thou goest to CONFESSION consider that whensoeuer thou goest to receiue this Sacrament thou goest to washe thy selfe in the Bloode of CHRIST our Sauiour the vertue whereof worketh in the SACRAMENTS See therefore with howe great reuerence thankes-giuing thou oughtest to goe to receiue such a Medicine which so deerely cost him who made it for thee Then in Confession it selfe thou shalt indeuour to obserue three thinges First to Confesse intirely all thy sinnes which thou doest remember and of which thy Conscience hath remorse Explicating with al the kindes of
bibite vinum quod miscui vobis Comedite amict bibite inebrâ—amini carissimi Come eate my Breade and drinke the Wine which I haue mingled for you Eate O my frindes and drinke and fill your selues O my deerest 2 Consider how pretiouse a meat this is and howe dainty a banquet to the which our LORD inuiteth thee that thou maiest be fed therwith And verilie it is no other but thy very LORD God which was made man for thee and thou a creature so weake and full of all malice filth goest for to receiue thy Creatour and Maker that infinite power and soueraigne beuty thou miserable man goest to receiue that God which hauing created thee according to his owne Image afterward for the great loue he beareth thee hauing taken vpon him thy nature and likenesse desireth to come and dwell with thee that thou maiest bee vnited vnto him in such sort that thou maiest become one selfe-same thing with him And if that good ZACHEVS esteemed himselfe happy onely because he might see Christ what felicitye is that of a Soule that shee maye when shee pleaseth conuerse with her God speake vnto him face to face and harbour him in her very breast 3 But on the other-side if Saint IOHN BAPTIST sanctified in his Mothers wombe and chosen of God for his fore-runner thought not himselfe woorthy to touche Christ nor to loose the latchet of his shoes howe shall I vncleane sinner presume to touche him and to receiue him in my house 4 If Saint PETER prince of the Apostles reputed himselfe vnworthy that Christ should remaine in his shippe saying Exi a me quia homo peccator sum Domine Depart from me O Lord for I am a sinner What shall I a miserable wretche say and howe shall I presume to approche vnto him and to receiue him within my Soule 5 If for to eate the Loaues of Proposition were necessary so great puritye and cleanenesse as sayed ACHIMFLECH the high priest to DAVID Si mundi sunt pueri mancent What shall I doe a filthy sinner howe shal I frame to eate with my vncleane mouthe the Breade of Angells 6 If for the eating of the Paschal Lambe which was a figure of this Diuine Sacrament it was necessary for to eate it with wilde Lettice with Vnleauened Bread and with the Loines girded and so many other obseruations which the holie Scripture setteth downe how shal I presume to draâ—e neere for to eate the true Lambe without spot which is the Sonne of God with out hauing sorrowe for my sinnes and without procuring to be free from the leauen malice of sin knowing my selfe to be so far from that purity which is required for to receiue this most diuine SacrameÌ„t 7 If OZA the Priest only because he touched the Arke of the Testament not with such reuerence as he ought was punished by God so seuerely with sodaine death howe much more iustly ought I to feare who not only go to touch the Arke of the testameÌ„t but the most diuine Body of Christ our Lorde the true Arke in whom are laide vp all the treasures of the wisedome of God 8 If the Bethsamites were also punished so seuerelye by God with the death of fifty thousand of them onely because they had beholden curiously without reuerence the Arke of the Testament how much greater reason haue I of feare to come to this Diuine Sacrament which I must not only behold but touche also and receiue within my Soule 9 After this reflecting thy eies vpon thy selfe see a little what life thou hast lead and consider howe ofte thou hast made more account of a point of honour or credit of a little chasfe of worldly iâ—terest of the dirte of carnal deâ—ights than of the grace frindship of God of the glory blisse euerlasting thou boarest the name of a Christian but thy workes were indede rather of a Diuell wherefore thy life hath bin rather after the maner of those infernall ministers which making shewe of worshiping Christ saide vnto him Aue Rex Iudeorum And on the other-side spatt in his face and buffeted him 10 Thou therefore being such a one with what face wilt thou come to this Sacred Table presume to bring into thy House that mirror of infinite purity cleanenesse and to lodge the euerlasting Worde Incarnate in that House which hath beene a harbour of beastes and a neest of serpents 11 On the other-side although thou knowe thy selfe thus miserable and vnworthy of all good yet must thou not for all this refraine but with greater confidence repaire vnto thy God Considering that that Lord which with so great louing kindnesse inuiteth thee is the very same which traueled in this worlde and holdeth the same Doctrine nowe in Heauen which he taught here in Earth beareth vs the same loue the same care and desire which heere belowe he had for to saue sinners He therefore saide when he was amongest vs. Those that are in health haue no need of the Phisition but those which are sicke And in like manner I am come not to cal the iust but those which are sinners And in another place Come vnto me all you which labour are burdened and I will refreshe you So good also is this Lord that he neuer reiected any Sinner or Weakeling which was desirous to come vnto him Wherefore hee refused not MARY MAGDALEN nor the Leper nor the Woman which by touching him was cured of the fluxe of blood yea rather as we reade al the blind lame other diseased persons sought to go vnto christ to touche him for out of him there issued a vertue which healed all 12 Then O my Lord God I am infirme weake I haue great neede for to come vnto thee my true Phisition if I be a sinner I must go seek out him which may iusti fieme if I be full of disordered passions grieuously loaden with the weight of my sins to whoÌ„ should I runne for ease but vnto thee who only canst wilt helpe me Farre greater are my sinnes than those of MARY MAGDALEN a more vgly Leper I am than he which came vnto thee and in my soule I suffer another manner of fluxe and farre more dangerous than that Woman I am also blind when I see not thee my true light I am lame when I walke not with paces of loue towards thee I am maimed wheÌ„ I exercise not my selfe in good works doe not helpe my Neighbours as I ought And therefore al these my necessities and infirmities doe force me to run vnto thee for helpe and remedye hauing confidence in thy goodnesse that as thou didst not reiecte them so thou wilt not reiect me because thou saidst with thy most holy Mouth That those which come vnto thee thou wilt neuer cast forth The Praier WITH verye great reason sweete LORD that holye Prophet astonished at thy great goodnesse and at thy exceding loue which thou bearest towardes man spoke those wordes Quid est homo quia magnificas eum aut quid apponis erga eum cor tuum What am I O my God of what worth or merite that thou the most blessed most glorious God who hast no neede of me nor of anye thing of mine shouldest haue me in such estimation procure in all manner possible to exalt me and magnifie me communicate thy selfe what soeuer is thine so liberallye vnto me What am I but a little dust and ashes And if I will compare my selfe vnto the height of thy Godhead I shal vtterly fail in my sight knowe my selfe altogither to be nothing And yet notwithstanding behold thou inclinest the heauens and voutfafest to come vnto me to repaire the ruines of my Soule and to washe awaye not with the water of the Red-Sea but with thy owne Blood my filthinesse to satisfy my deadly hunger not with the Manna of the desert but with thy owne supersubstantiall most Diuine fleshe If that good Centurion whose faith thou preferredst before all Israell vnderstanding that thou wert comming vnto him thought not himselfe worthy that thou shouldest come neere vnto his house and thy holy Forerunner which was sanctified before hee was borne then whom amongst all men there was not a greater when hee sawe thee come vnto him did prostrate himselfe with so great humility at thy feete saying Tu venis ad me How much more I miserable wretche all borne in sinne and of so many seuerall ingratitudes and offences towardes thee as haue beene thy benefites towardes me which I haue repaied with so vnworthy exchange I which for my wickednesse am not worthy to lifte vp my eies vnto Heauen nor that the earth should vpholde me and if thou wouldest enter into iudgement with me all the paines of this and of the other life were not sufficient for to punishe the thousand part of my demerites thou comming with so great loue and gentlenesse vnto me ought to prostrate my selfe vnto the earth yea if it were possible to lay my selfe vnder the earth with farre greater reason and maruaile crye out Domine tu venis ad me O LORD dost thou come to mee I am not worthy that thou enter into my House but speake but one only Worde my Soule shall be safe