The Fyft Treatise of the Sacrament of Penance
The Preface
AMONGST diuers euils that raigne in the world, one most to be lamented, is the manner that manie Christians doe vse in making the Confession of their sinnes. For som few excepted, the most part doe com to this Sacrament without anie repentance, and without anie examination of theire consciences. Hence it ensueth, that soone after their Confession, they returne to their wicked life, and to the same filth in which they wallowed before. This is a great contempt of God, of his ministers, & of his Sacraments; and it seemeth that these men com to confession onlie to dallie and mock with almightie God, for in confession they desire him pardon of theire sinnes, they protest an amendment of life, & yet out of hand beginne a fresh to offend him more then before.
The punishment that such persons deserue, is such as God for the most part permitteth: that is to leaue them in this euil state, al the daies of theire life, euen til the houre of death, when theire end wil be such as was theire life, that is without anie fruite. Yf therfore anie one haue desire to conuert him self earnestlie vnto almightie God, and to doe true penance, I shal heere declare what he ought to obserue concerning this matter. And because the Sacrament of Penance conteineth three principal parts, which be Contrition, Confession and Satisfaction, I wil breefelie declare what is to be donne in eche of these parts.
OF CONTRITION, AND OF THE two partes which it conteineth. CHAP. I
WHOE soeuer he be that mindeth to returne to almightie God, & to leaue his euil life, he must vnderstand, that the first gate, by which he must passe, is Contrition: which is one of the most pretious sacrifices, that we are able to offer vnto almightie God, according as the Prophet Dauid saith. A sorowful minde is a sacrifice to God, 1 a contrite and humble harte, thou o Lord wilt not despise.
This Contrition hath twoe parts. The one is a repentance for the sinnes past; and the other is a stedfast purpose of amendment in time to com. The reason of this is, because Contrition is a detestation of sinne, aboue al things that maie be hated, in regard that it offendeth the maiestie of almightie God. And because God is offended as wel with those sinnes that ar to com, as with those that ar past; therfore Contrition doth include the detestation of the one and the other; which is as much to saie, as that a man must be sory for his sinnes past, and must determine to eschewe such as maie com heere after. And heerehence it is, that the first thing in a true penitent, must be to haue sorowe for his sinnes, not principallie for that by them he hath deserued hel, and lost heauen (although to be sory for this cause be good also) but for that he hath lost God, and most grieuouslie offended his diuine maiestie. And as God deserueth to be loued aboue al things, so should we be more grieued for offending him, then for al other things whatsoeuer; albeit the mercie of our lord is such, that though the sorow be not fullie answerable to the sinne committed, yet the vertue of the Sacrament ioyned therewith (yf there be no impediment in him that receaueth the same) shal suffice to restore him againe to saluation.
Now heere it is to be noted for the scrupulous and weake persons, that this sorow which is required is not so of necessitie, that it be alwaies as other sensible griefes ar, but that our wil doe detest and abhorre sinne, aboue al things that maie be detested, which maie be without weeping or owtward sorowe.
The second thing requisite to Contrition, which is a most stedfast purpose neuer to offend almightie God, must likewise not principallie be intended for heauen, hel, or anie other particular interest of our owne, but for the loue of God: albeit to feare hel, or to desire heauen, ar not to be reproued, but ar verie laudable & profitable, yea and a gift of God also. And as a man must haue a resolute purpose to eschew sinnes that ar to com, soe must he leaue & forsake his present sinnes, otherwise his confession should be no confession, but a sacrilege. And therfore he that beareth anie hatred against his neighbour, must put it out of his mind, yea and speake to him also, yf anie scandale should be feared of the cōtrarie. He that withholdeth anie mans goods, against the will of the owner, must restore them vnto him forwith, in case he be able to doe it presentlie, although by this restitution he should cast him self far behind hand, especiallie when the dew owner standeth in such, or like necessitie of it him selfe. In like manner ought we to make Restitution of fame, and of honour, yf we haue published abroade anie grieuous, & secrete crime of our neighbour, or donne him anie iniurie by woord or deede. And this is that which apperteineth to the twoe principal partes of Contrition.
OF THE MEANES BY WHICH Contrition is obteined. CHAP. II
HE now that desireth to obteine this most pretious iewel of Contrition, must know that the first meane for the getting of it, is to demaund the same of almightie God, with al humilitie and instancie that is possible; because the same is a special grace and gift of almightie God and a work exceeding al the power and force of mans nature. The reason of this is, for that God created the nature of man vpright, and lifted vp vnto him self by loue, but sinne hath crooked it, and inclined it doune to her self, that is to the loue of visible things: & therfore as a man borne with a crooked backe from his mothers wombe, can not find anie natural remedie to restore him to his streightnes; so we being borne with this kind of spiritual crookednes through originall sinne, there is no thing that can streighten vs, but onlie the same lord that made vs. And because this streightnes consisteth in the loue of God aboue al things, which no man can haue but by God him self; so no man can haue sorowe for sinne aboue al things for the loue of him, but by the special loue of God him selfe, for somuch as the one foloweth of the other. If this then be a worke of God, and so greate a worke, it foloweth that we ought to demaund the same of him with al humilitie and instancie possible.
The second meane to obteine Contrition, is for a man to keepe a parliament within him self, & to consider such things, as maie prouoke and incline him to get sorow for his sinnes. For the more he shal consider the causes that maie moue him thereunto, the more clearelie shal he perceaue, how much it importeth him to bewaile his miserable state. For he that knoweth how to consider his sinnes, as they ought to be considered, knoweth also how to bewaile them, as they ought to be bewailed. Let a sinner therfore open his eyes, and fixe them first vppon the multitude of his sinnes, and afterwards vppon almightie God against whome he hath sinned; for eche of these considerations wil teach him, how good cause he hath to bewaile his sinnes.
Now to stirre vp thy sowle to this sorowe, thou must first of all set before thine eyes all the sinnes of thie life past, & withal how thou hast abused the benefites receaued of almightie God. And because sinne is a swaruing from the end, for which man was created, let him first consider this end, which was to knowe and loue God, and to keepe his commaundements, and therby to atteine to the chiefest felicitie: for by this he shal see more clearelie, how far he hath straied from this end. In consideration whereof God gaue him a Lawe to wit his Commaundements, wherein he should liue; and Grace whereby he might obserue his lawe; and Sacramentes by which grace be ministred vnto him; and Teachers that might instruct him therein; and Inspirations that might prouoke him thereunto; and finallie him self, to be the price and remedie of al his sinnes. Likewise for this end he gaue him the gifts of nature, which be Life, Health, Strength, The powers of the sowle, The senses, and membres of the bodie, to the end that he should applie all these in his seruice, whoe had bestowed them vppon him. And for this same end he gaue him also the goods, called the goods of fortune that with them he might susteine his owne life, and relieue the necessitie of others, and so merite the kingdome of heauen. These and manie others be the benifits and helpes, wich God hath giuen vs to emploie them in his seruice. Let a man therfore consider how he hath vsed these benifits, and he shall find, that he hath made weapons of them to sight against God; and with what things he was bound to doe him greater seruice, with the same he hath committed greater sinnes. He then that shall consider this, hath he not good cause to bewaile and lament his offences?
The second meane is to consider what is lost by sinne, whereof because we haue spoken sufficientlie in the third treatise pag. 236. it shalbe necessarie onlie to aduertise euerie man, that he consider with him self, whether he hath not good cause to be hartilie sorie, that hath lost so manie benifits as at there mentioned.
The third meane is to consider the greatnes of the maiestie, and goodnes of God, against whome thou hast sinned. For it is certaine, that the greater the personage is that is offended, the greater is the offence committed against him; and so the more that a man shal vnderstand the exceeding greatnes of the maiestie of almightie God, the more shall he penetrate the malice of his sinne. Consider then the nobilitie, the riches, the dignitie, the wisdome, the beutie, the glorie, the goodnes, the maiestie, the benignitie & power of this Lord, & how al creatures ar bound vnto him; and so calling to mind how thou hast offended him, thou shalt not onlie vnderstand the heynousnes of thy sinnes, committed against him, but also haue good cause to be sory and to lament.
The fourth meane is to consider the iniurie donne to almightie God by sinne. For as often as we sinne this iudgment passeth secretelie, in practise within our harts, though me perceaue it not; to wit, of the one side is set before vs the profit of sinne, which is the de[…]ite or commoditie that ensueth of sinne, and of the other the offence that we cōmit against God, & man being placed in the middest, resolueth with him selfe rather to leese the frindship & fauou[…] of God, then the cōmoditie which is to com by sinne. Now what can be more horrible, or more vnseemelie then this, to preferre so base a thing before God? or what can more resemble that wicked fact of the Iewes, whoe when choise was offered vnto them, whether they would haue Christ or Barrabbas, answered, that they would rather haue Barrabbas then Christ. Which things yf a man consider wel, he wil vndoubtedlie be ashamed of him self, and moued to sorowe.
The fift meane is to consider the great hatred, that God beareth against sinne, which is so great, as no vnderstanding is able to comprehend it. The reason is, for that the better a man is, the more he loueth that which is good, and abhorreth that which is wicked; and therefore God being infinitelie good, he must needes beare infinite loue towards goodnes, and infinite hatred towards sinne, and so he rewardeth the one with euerlasting glorie, and the other he punisheth with euerlasting paines. But because of this hatred against sinne, enough hath ben said in the third treatise pag. 237. procure by the consideration thereof, to abhorre sinne so much as is possible for thee to doe, and praie God to encrease in the this hatred of sinne, and sorow for the same, for therein consisteth a greate part of true penance.
The sixt meane is to call to remembrance the paines of hell, and the vniuersall last iudgment, as also the particular iudgment at eche mans death, which things wil moue vs to conceaue hartie sorow and feare for our sinnes, sith that eche one of them doth threaten such great terrible calamities to him, that shall be found guiltie of anie one deadlie sinne. And therfore bette it is now for euerie one, to enter presentlie into iudgment with him self for his sinnes, that he be not then iudged for them of almightie God; especiallie considering that the holie scripture assureth vs, 2 that in case we shall iudge our selues, we shall not be iudged.
The last meane is to consider the multitude of the benifits of almightie God, and especiallie of thy Creation, Conseruation, Redemption, Baptisme, Vocation, Diuine inspirations, Preseruation of thee from dangers and miseries, with other innumerable benifits. Now what thing is more to be lamented, then that thou hast liued so long time, in such a greate forgetfulnes and ignorance of such a louing Lord, in whome thou diddest moue, liue, & hadest thy being? what greater iniquitie could be deuised, then to offend him whoe hath trauailled for thy sake so manie waies, fasted so manie and so long fastes, shedde so manie teares, made so manie prayiers, suffered so manie iniuries, taken so greate paines, susteined so manie dishonours, so manie in famies, so manie, yea and so greate torments? For it is most certaine that al these he suffered for thy sinnes, as wel to satisfie for them, as to make thee vnderstand the hatred he beareth against them, sith he tooke such paines to destroye them. Consider therfore, whether thou hast not good cause to be sorie, and to resolue thy selfe wholie into teares.
OF CONFESSION, AND WHAT we ought to obserue in the same. CHAP. III
HAVING treated of the firste parte of Penance, which is Contrition for our sinnes, let vs now speake of the second, which is Confession, wherein a man ought to obserue these things that folowe.
The first is that he take som time before to examin his conscience, and to cal to mind al his deadlie sinnes past, especiallie yf he haue discontinued anie long time from Confession; in which examination he ought to attend with greate diligence and care, as in a matter of most great importance. This examinatiō is so necessarie, that when it wanteth (in case the Ghostlie father supplie not this want) the Confession is of no effecte; euen as that Confession should be, wherein the sinner doth willinglie leaue out of his Confession som deadlie sinne vnconfessed, and so is bounde toe make his Confession againe. Therfore to auoide this inconuemence a man ought to prepare him self, and to examin his conscience di[…]igentlie, by pervsing the ten Commaundements, and the deadlie sinnes, which he ought to consider euerie one, how often he hath sinned in eche of them by thought, woord, or deede, with al the circumstances that happened in the sinne; when the circumstances be such, as of necessitie ought to be confessed.
The second aduise is to declare in Confession the number of the deadlie sinnes. And in case he doe not remember how often he hath committed such or such a deadlie sinne distinctlie, yet let him giue a ghesse thereof, as neere as he can possiblie, more or lesse, or els declare vnto his Ghostlie father how long time he hath continued in the same deadlie sinne; or at the least let him declare whether he hath accustomed to offend in that kind of deadlie sinne as often as opportunitie was offered, or did some times vppon remorse of conscience refraine him selfe.
The third is to confesse and specifie the Circumstances, when they doe greatlie aggrauate the sinne, although the kind thereof be not thereby chaunged. For although the acte of deadlie sinne is but one thing, yet it maie be accompanied with som wickednes of such qualitie, that of necessitie it ought to be confessed. As for example; yf one had stollen armour, with intent to kill an other man, and take awaie his wife from him: it is heere manifest, that albeit this be but one on lie act, which is to robbe, and consequentlie but one sinne, yet this act hath twoe other offences annexed vnto it, which be, a wil to commit murther, & to commit adulterie. But this is a thing that apperteineth more to the ghostlie father, then to the penitent, except he be such a one, as is able to knowe these circumstances.
The fourth is to confesse the kind of the deadlie sinne, as thefte, fornication, adulterie or such like, without rehearsall of the wholehistorie as it passed, by onlie saying, I haue often times robbed, killed, committed fornication, adulterie, periurie, &c. Likewise it is not necessarie to specifie in what manner the sinne was committed, especiallie being a sinne of the flesh, but to declare the kind onlie. And albeit this matter be verie lothsome and filthie, yet it is to be noted, that a dishonest sinne maie be committed by thought, by words, or by touching, or by doing the verie deede. If the act be donne in deede, it is sufficient to tell the name of the act, as Adulterie, Incest, simple fornication, &c. If it were by touching, it is sufficient to saie, I haue touched such a kind of person, vnles there folowed som thing that might change the kind of the sinne. If it were by wordes, it shal suffice to saie, I haue spoken filthie words, and such as prouoked to sinne, or to delite mie self therein; and not to name the wordes.
The fift is, to confesse the sinnes of the thought, and heere I wildeclare how this ought to be donne. 3 It is then to be vnderstoode, that in an euil thought a man may behaue him selfe after one of these foure waies that folo[…]. The first is, when he endeuoureth speedilie to repell awaie the euil thought, in which case it is cleare, that, albeit this resisting & striuing should continue all a whole daie, yet therein is no sinne, but a merite and reward, and so it requireth no Confession. The second is, when he staieth himself in the euil thought for a short time; and then it is a veniall sinne, which is more or lesse grieuous, according as the staying in it was more or lesse. The manner to confesse it is to saie. I accuse mie self to haue had a dishonest thought, or of anger, &c. and haue staied in it longer then I should haue donne. The third is, when he giueth consent to the euil thought, and determineth to put it in practise, though afterwards he doe it not in deede, and it is manifest that this is a deadlie sinne, and of the same kind, as if it had ben executed in acte. The last is, when one continueth willinglie, or suffereth him selfe to continue in thinking, & taking delite in an euil thought, albeit he intend not to put it in execution; and this is also a deadlie sinne, called by the learned diuines a lingring delite; which is, as they arwonte to sa[…]e. Though I drinke not in the tauerne, yet I take delite therein.
Now that we haue vnderstoode these foure differences of thoughts, it shalbe easie to know how to confesse them, yf the penitent declare whether he staide him self in the euil thought, or consented thereunto, or whether he had anie lingring delite therein, by continuing willinglie in taking delite in the same euil thought.
The sixte is, that the penitent be careful to preserue the good name and fame of his neighbour, confessing his owne sinnes in such order, that he discouer not the sinnes of others, nor speake of anie person by name, but let him onlie saie, I haue sinned with a maried wife, or with a single woman, &c. And in case the circumstance be such, as the ghostlie father maie therby know whome he meaneth, then ought he to seeke for that time som other ghostlie father that knoweth not the person. And yf he can not possiblie so doe (which yet he must endeuour as much as he maie) then (the ghostlie father being such a person) he maie wel confesse vnto him this circumstance.
The seuenth is, that in his confession he excuse not his owne sinnes, nor yet charge him selfe with more then is true; neither yet vtter that which is doubtful for certaine, nor such things as ar certaine for doubtful; but let him declare eche thing in his place as it was in deede, without adding or diminishing.
The last is, that he be careful to seeke out a good phisition for his sowle, as he would if he were sick for his bodie, for this is a matter of more importance: and to seeke out an ignorant ghostlie father, is as much to saie, as to seeke for a certaine guide to bring one to hell: for so much as if the blind leade the blind (as Christ saith) both fall into the diche. 4
IN WHAT CASES THE CONFESsion is of no value, but ought to be made againe. CHAP. IV
TO the end that euerie one may know of what importance the things before declared be, I shall heere brieflie expresse, in what cases the Confession is of no effecte, but must be made againe. The first is, when the penitent maketh a lie in confession, in a matter of deadlie sinne. The second is, if in confession he did willinglie conceale from his ghostlie father anie deadlie sinne, when he vnderstoode it to be a deadlie sinne. The third is, if being long time from confession, he hath not examined his conscience, before he commeth therunto: for in this case forgetfulnes excuseth not the penitent, but doth rather accuse him the more. The fourth is, when the penitent mindeth not to leaue the deadlie sinne, wherein he hath offended; or intendeth not to make restitution of such goods as he ought to restore. The fift is, when the penitent is excommunicated, and procureth not to be first ababsolued from the excommunication. The sixthe case is, when the Ghostlie father being ignorant, and the penitent him selfe is not learned, there ar notwithstanding greate matters to be discussed in his Confession: for in this case it can not be, but that som errors wil happen, that haue neede of a further cure.
But heere it is to be noted, that in euerie one of these cases, wherein it is necessarie to iterate the confession, if it be donne with the selfe same ghostlie father, it is not needeful to repeate al those sinnes a freshe, which he confessed before, in case the ghostlie father be mindful of them; but it shal suffice to saie, I accuse mie self of such sinnes, as at such a time I confessed to you mie ghostlie father, and besides I accuse mie selfe of such, and such a deadlie sinne, for which I am now bound to iterate mie confession.
Now for help of memorie it shall doe wel, that we laie doune heere a briefe memorial of deadlie sinnes, to the end that the penitent maie therebie more easilie examin his conscience, and prepare him self for this sacrament of penance, which is the first of the aduises that we haue before specified. Howbeit this we wil doe, not by discouering infinite kinds of exquisite sinnes, but by laying doune the most common sinnes that ar wont to happen, and leauing the rest to the penitent, and the Ghostlie father.
A MEMORIAL OF SINNES AS WEL TOVCHING THE TEN COMMAVNDEMENTS, as other matters wherein a man maie…
Of the first commaundement. Thou shalt honour God aboue all thinges
CONSIDERING that God is honoured with the three Theological vertues, Faith, Hope, and Charitie, let the penitent examine him self in these.
As concerning Faith, if he hath beleeued whatsoeuer the holie Catholique Romane Church beleeueth, or hath doubted, or with words, and outwarde signes hath made anie shew of infidelitie or heresie. If he hath ben ouer curious in searching the matters of faith. If he hath kept bookes of Heretiques, or such as ar forbidden by the Church. If knowing anie man to be infected with heresie, and incorrigible by other meanes, he hath not detected him to whome he ought. If he hath learned those necessarie things, which euerie Christian is bound to knowe, as ar the commaundements of God, and the principal misteries of oure faith. If he hath beleeued in dreames, enchauntments, deuinings, or anie sorts of superstition, or counseled others to credit them. If he hath caried about him superstitious writings for hauing his health, or for anie other end, or induced others to doe the like. If he hath blasphemed God or anie of his Saincts. If he hath ben angrie with almightie God, or murmured of him, for such aduersities and troubles, as he hath sent vnto him, as though he were vniust or vnmerciful. If in his rage he hath desired his owne death, or els wisshed that God would take him out of this life.
As concerning Hope. If in his troubles he hath had such confidence in God, as he ought. If he hath put more confidence in creatures, and in theire helpes, then in God. If he hath mistrusted to obteine pardon for his sinnes, or amendment of life. If hoping to haue pardon of his sinnes, he did perseuer in his euil life, or minded to differ his repentance vntil he waxed old, or vntil the houre of his death.
As concerning Charitie. If he hath not loued God aboue al things as he is bound to doe. If he hath persecuted, or iniuried with words such deuout persons, as doe frequent Confession, Masse, &c. Or if he hath mocked and scoffed at them; and in particular, if he hath dissuaded or hindered anie from going into Religion. If he hath exposed him self to anie daunger of mortal sinne, or taken delight of anie sinne donne before.
Of the second commaundement. Thou shalt not take the name of thie Lord God in vaine
IF he hath sworne falslie, knowing it was false, or doubting it to be soe, or being careles what he sware. If swearing he did promise anie lawful thing, and not fulfil it, nor hath intention to performe it. If he hath ben cause that anie did sweare false, or not keepe theire lauful oth once made. If he hath sworne in manner of cursing, to wit; if I doe not such a thing, let such euil happen vnto me. If he hath sworne to doe anie sinne, or euil, or not to doe that which is good. If he hath made anie vowe with a mind of not fulfilling it. If he haue differred the fulfilling of his laufull vowe anie long time. If he hath vowed to doe anie wicked acte, or not to doe anie good deede, or to doe a good thing for an euil end, for such vowes bind not.
Of the third commaundement. Thou shalt keepe holy the Sabboth-daie
IF he hath not kept the holiedaies, but either hath donne, or commaunded to be donne anie seruile worke vppon the same daies, vnles it were som litle thing. If he hath omitted to heare masse throughout euerie Sondaie and holidaie, without lauful cause. If being present at masse vppon anie holidaie, he hath ben for anie notable time voluntarilie distracted, by talking, laughing, or busying him self in impertinent things. If he hath not procured that such as be vnder his charge, should heare masse vppon the holidaies. If he hath not gone to Confession at the lest once a yeere, or hath gone without due examination of his conscience. If euerie yeere at Easter he hath receiued with due disposition, or rather with a conscience or doubt of mortall sinne. If he hath fasted the lent, vigils and Ember daies being bound thereunto, or hath eaten forbidden meates. If he hath spent all the Holidaies in pastimes, gamemings and vanities. If being excommunicated he hath ben present at Catholique diuine seruice, or receiued anie Sacrament during that time, or hath conuersed with excommunicate persons, or such as were suspected of heresie. If being bound to saie his office, he hath omitted or all, or anie part thereof, or in the saying of it hath ben voluntarilie distracted.
Of the fourth commaundement. Thou shalt honour thy father and thy mother
IF he hath despised or not honoured his father and mother, or hath offended them in deedes or words, or not obeied them in matters that were iust, and such as might result to notable detriment of theire familie, or of theire owne sowle. If he hath not succoured his parents in theire necessitie when it was in his power. If he hath ben ashamed of them, by reason of the basenes of their familie, or poore estate. If he hath desired the[…]re death, to enioie theire lands or goods. If he hath performed theire testaments and last wills. If he hath so loued them, that for theire loue, he cared not to offend God. If he hath not obserued the iust lawes, and decrees of his Superiours. If he hath detracted, or spoken euill of Superiours, Ecclesiasticall, or Secular, of Religious persons, or Priestes, or Teachers, &c. If he hath not succoured the poore, if he could, especiallie in extreme or grieuous necessitie, or if he hath ben cruell vnto them in woords or deedes. If those which be fathers and mothers haue cursed: or wished euill vnto theire children. Also if they haue brought them vp as they should, teaching them theire praiers. and Christian doctrine, and reprehending and correcting them, especiallie in matter of sinne, and occupying them in som honest exercise, to the end they be not idle, and take som euil course. And that which is said of Children, is to be vnderstoode also of seruants, and others of the familie, of whome care is to be had, that they know things which be necessarie, and obserue the commaundements of God, and of the Church.
Of the fift Commaundement. Thou shalt not kill
IF he haue spirituallie slaine his neighbour, by peswading him to Scisme or Heresie, or by prouoking him, or giuing him counsaile, or occasion to sinne deadlie. If he hath caried hatred towards anie person, desiring to be reuenged, and how long he hath staied therein. If he hath killed, or procured, or desired the death of his neighbour, or anie other greate euil or domage, as wel in his bodie, as in his good name, honour, temporal and spirituall goods, or geuen counsaile, aide, and fauour thereunto. If hauing offended others by woord, or deede, he hath refused to aske pardon or reconciliation, either by him self, or som other; or hath not sufficientlie satisfied for the offence; or hath not forgiuen such, as haue humblie desired pardon of him. If he hath ben occasion of factions, or fauoured them, or threatned anie with euil speeches, not being vnder his gouernment. If he hath refused to speake to anie, or to salute them, and hath thereby giuen scandall, or offence to his neighbour. If in aduersities and misfortunes he hath desired death, or with furie strooken & cursed him self, or mentioned the diule. If he hath cursed others either aliue, or dead, and with what intention. If he hath sowed discord, or caused enimitie betwene others, and what harme hath com thereof. If for hatred or enuie, he hath ben immoderatlie sorie for the good, and prosperitie of others, as wel Temporal as Spiritual, or hath reioiced at anie harme, or notable domage of his neigbour, manifesting anie secrete fault of his to discredit him, or cause him other harme. If he haue strooken iniuriouslie anie ecclesiastical person, wherein also there is Excommunication.
Of the sixt and ninth commaundement. Thou shalt not commit fornication
IF he hath had anie dishonest and vncleane thoughts, and voluntarilie hath staied and taken delite in them, or not resisted them sospeedilie as he ought. If with deliberate mind he hath desired to sinne with anie man or woman, which sinne is of the same kind, of which the woork it self woold be. If with libidinous intent he hath beheld women, or other persons. If he hath spoken lasciuious and dishonest woords, with intention to sinne, and to prouoke others; or hath willinglie and with delite heard such speeches. If he hath actuallie sinned with anie woman, and of what qualitie she was; or with anie person against nature. If he hath vncleanlie touched him self or others, or permitted the same; & whether at that time he thought of anie person with vnlauful desire: for in this case there be twoe mortal sinnes. If with desire of sinne, he hath sent letters, messagers, orpresents, or hath kissed others; or hath ben a meane to induce others vnto sinne, or giuen counsel or ayde thereunto. If he hath gone to anie place with euil intention, or passed by the same, or decked him self to som euil end; where he must tel of dangers of sinne, to which he hath exposed him self, and of the occasions which he hath not auoided. If he hath had pollution in sleepe, or awake, or hath giuen anie cause, or voluntarilie taken delite therein: or reade anie bookes that might prouoke to fleshlie sinne. If he hath borne carnal loue to anie person, with desire of sinne, and how long he hath perseuered in the same, and yf by his occasion, such persons hath ben noted with anie infamie. Those that be maried must examine them selues in particular, if in theire mind thinking of other persons, or with intention not to beget children, but onlie for carnal delite, or with extraordinarie touchings and meanes, they haue sinned against the end, and honestie of mariage.
Of the seuenth & tenth commaundement. Thou shalt not steale
IF he hath taken anie thing belonging to others by deceite or violence, expressing the quantitie of the theft, and if he hath taken anie sacred thing, or out of anie sacred place. If he hath holden ought without the owners consent, and hath not restored it being able. If for not paying of his debts, his creditours haue sustained anie domage. If he hath not made restitution of such things as he hath found, or came to his hands, knowing them to belong to others. If buying, or selling he hath vsed anie deceite in the ware, in the price, measure, or weight. If he hath bought of those that could not sel, as ar slaues, or children vnder age. If onlie in respect of selling vppon credit, he hath sold aboue the iust price, or bought for lesse then the iust price, in respect of paiment made before hand. If he hath had a determinate will to take, or retaine anie thing of others, and this by right, or by wrong. If he hath committed anie vsurye, or made anie vsurarious contract, or entred into anie vniust trafficke of marchandise or partnershippe. If he hath reteined the wages due vnto others. If hehath plaied at prohibited games, or in playing vsed anie deceite, or plaied with persons which can not alienate, as ar children vnder age and the like. If he hath defrauded anie iust impost or tolles. If he hath committed symonie in anie sort. If he hath not trulie paied his tythes vnto the Church. If by vnlawfull meanes he haue goten anie thing that was not due vnto him; or hath vniustlie hindred others, from the obteining anie benifit or commoditie. If he hath giuen anie help or counsel, or by anie other meanes abetted to such as haue taken other mens goods, or (being able and bound thereunto) hath not discouered or hindered anie theft.
Of the eight commaundement. Thou shalt not beare false witnes
IF he hath borne anie false witnes in iudgement, or out of iudgement, or induced others to doe the like. If he haue spoken anie vntruthe, with notable preiudice or hurt of his neighboure. If he hath detracted from the good name of others, imposing falslie vppon them anie sinne, or exaggeratinge theire defects. If he haue murmured against anie other mans life and conuersation, especiallie in naughtie matters, and of qualified persons, as Prelates, Religious, and women of good name. If he hath disclosed anie greeuous and secrete sinne of others, where-vppon hath insued Infamie: which although it were true, & not spoken with euill intention, yet is the speaker bound to restore the good name. If he hath vttered anie secrete which was committed vnto him, or which secretlie he came to see or heare, in which case he is bound to restore all domages, that afterwards happen by such reuelations. If he hath opened other mens letters vnlawfullie, or with anie euil intention. If he hath rash[…]e iudged the deedes or speeches of his neighbour, taking in euil part that, which might haue ben wel interpreted, and condemning him in his heart of mortal sinne. If he hath promised anie thing with intention to bind him self; and afterwards, without lawful cause, hath omitted to obserue the same; for it is a mortall sinne, when the thing which is promised is notable, or when, for want of performance of the promise, our neighbour hath had anie losse, or domage temporall, or spirituall.
Of Pride
IF that good which he hath (be it of the Sowle, of the Body, or of fortune) he hath not acknowledged as of God, but presumed to haue it of him self, or by his owne industrie, or if of God, vet by reason of his owne merites. If he hath reputed vainelie to haue anie vertue, which he hath not; or to be that, which he is not; or gloried in anie thing, which is mortall sinne. If to be esteemed for a person of value he hath vaunted of anie good, or euil, which he hath donne, with the iniurie of God, or his neighbour, & whether trulie or falslie.
Of other mortal sinnes heere is nothing saied; because enough hath ben spoken alredie in the Commaundements. Onlie such as haue anie special Office, degree or charge, must examin them selues of the defects and sinnes, which in like Estates and Exercises maie particularlie happen, according vnto the obligation, which euerie one hath.
A GENERALL ADVERTISMENT to discerne, which is a deadlie sinne, and which a veniall. CHAP. V
BECAVSE we ar bound of necessitie to confesse al deadlie sinnes, but not venial sinnes vnles we wil; and for so much as this thing, to wit, which is a deadlie, and which a venial sinne, can not be wel declared in few woords, it shal suffice to giue som general aduertisment concerning this point, for which there ar wont to be giuen two Rules.
The first and most generall Rule is, that whatsoeuer is contrarie to Charitie, that is to the loue of God, and of our neighbour, is a deadlie sinne. And so by this Rule, whatsoeuer is against the honour of God, or the profit of our neighbour, in anie matter of importance, be it thought, woord, or deede, is a deadlie sinne; for this quencheth Charitie, wherein consisteth the spirituall life of the sowle. But whatsoeuer is not against Charitie, but besides the same, is a veniall sinne; as idle woords that hurt no man; or som kind of little vaine glorie, of anger, of negligence, &c.
The second Rule is more speciall; to wit, that whatsoeuer is contrarie to anie one of the Commaundements of almightie God, or of the Catholique Church, is a deadlie sinne. But heere it is diligentlie to be noted, that that which is of his owne nature a deadlie sinne, maie be a veniall sinne, by one of these two waies; either because the matter is of small importance (as yf one should steale a pinne, or a point) or because the work is imperfect, by reason that it wanted a ful consent, as it maie happen in euil thoughts, without anie consent giuen vnto them, but yet euil resisted.
Likewise it is to be considered, that the Commaundements be of three kinds. Som ar negatiue as Thou shalt not kill &c. Which doe bind vs for euer and euer, that is in euerie time, and at all times. Others be affirmatiue, as to giue almes, to haue contrition for our sinnes, &c, and these doe bind vs euer, but not in euerie time, but in time of necessitie, and then we ar bound of dutie to doe them. There be other compounded of both, to wit of negatiues, and affirmatiues, as to restore other mens goods. For this commaundeth to restore, and also not to withhold our neighbours goods. And these commaundements doe bind vs to obserue them, in both manner of waies, to wit euer, and at all times.
A BRIEFE MANNER OF CONFESsion, for such as be wont to confesse often. CHAP. VI
MANIE deuoute persons be sore vexed & troubled with scruples, because in examining theire consciences, they find not, som times, whereof to make theire Confession. For as on the one side they know, and beleeue certeinlie that they ar not without sinnes, and on the other side, at the time of confession, they find them not, they ar in great perplexitie, and doe fullie perswade them selues, that they ar neuer rightlie confessed.
Of this wee may gather two thinges. The one is, that it is in deede a verie hard matter for a man to know him selfe, and to vnderstande throughlie all the secrete corners of his conscience, in so much that the Prophet said not in vaine, 5 whoe is he that knoweth his sinnes? deliuer me, o Lord, from my secrete offences. Another is, that the sinnes of iust persons (of whome the wise man saieth, 6 vhat they fall seuen times in the daie) ar rather sinnes of omitting then of committing; which kinde of sinnes ar hard to be knowen. For vnderstanding whereof, it is to be noted, that all sinnes ar committed by one of these two waies, to wit, either by waie of Committing (that is by doing some wicked thing, as by robbing, killing &c. or by waie of Omitting (that is by leauing some good thing vndonne, as for not louing God, not fasting, not praying &c.) Now of these two kind of sinnes, the first (because they consist in doing) ar verie sensible and easie to be knowen; but the second (which consist not in doing, but in leauing vndonne) ar much harder to be knowen; because that thing, which is not, hath no meane to shew it self. Wherfore it is not to be maruailed at, that spirituall persons (especiallie if they be simple) doe not find, som times, anie sinnes, wherof to accuse them selues. For as these persons fall not so often into those sinnes of Committing, of which we haue spoken, and the others, which be of Omitting, ar not so easie to be vnderstoode: hence it cōmeth that they know not wherof to confesse them selues, and therfore ar so much vexed.
Wherfore, for remedie of this, I haue thought good to ordeine this Memorial, for such persons, wherein is chieflie treated of this kind of sinnes, which cōcerne Omitting. And because these sinnes maie be either against God, or against our selues, or against our neighbours; therfore is this Memorial diuided into three parts, which doe treate of these three kinds of negligences. And for this end we must vnderstand, that there is a difference betwixt imperfections, and venial sinnes, wherof it ensueth, that som things maie be imperfections, which be not sinnes, as it chaūceth when we leaue to doe som good works, which we might haue donne, to which wear not alwaies bound. For it maie be, that one might bestow more almes, then he doeth, and praie more then he praieth, and fast more then he fasteth, and so in other things; and to leaue these things is not sinne, but it is a fault and imperfection, because by doing them, a man might auance him self, and profit much, which he doth not in leauing them vndonne. Yet let no deuout person leaue to accuse him self for this of such things, as wel because som times they maie be venial sinnes, as also to acknowledge his imperfections, and so to humble him self before the Vicar of God, and to endeuour to get out of them. Howbeit this is not conuenient to be donne at al times, but at certeine times, (and especiallie vppon principall feastes) to the end they wearie not theire ghostlie fathers with theire superfluous length: but at anie other ordinarie times, euerie one maie heere take his choice of that, which he shal thinke best for the discharge of his conscience.
Of that wich goeth before Confession
AT the beginning of his Confession, let a man accuse him selfe of that which foloweth. First, for that he cōmeth not to this Sacrament with such sorow & repentance for his sinnes, and with so sted fast a purpose to forsake them, as he ought; and that he hath not so wel examined his conscience, as reason would he should haue donne. Let him accuse him self, that the daie of his last Communion, he was not so deuout nor recollected, as was necessarie for so soueraigne a ghest; and that now he commeth not prepared as he ought to communicate, nether with such feare and reuerence, as to so excellent a Sacrament is required. Also of the smal amendment of his life, and that he doth not profit in the seruice of God more one daie then an other.
Towards God
LET him accuse him self for not louing God with all his hart, with all his soule, and with al his forces as he was bound. For that he hath not giuen him thankes for the benifits receaued, and those which he doth dailie receaue, especiallie for hauing redeemed him, and giuen him knowledge of himself, as he was bound. For not doing that which apperteined to his seruice, with that puritie of intention, nor with that feruour and deuotion, which he ought, but rather sluggishlie & coldlie. For not answering of his parte to the good inspirations of God, and to the holie resolutions which he doth send him, and to the preparations & opportunities, which he gaue him to liue wel; by al which he might haue profited him self much more, yf it had not stoode by his owne greate negligence. For not hauing assisted at masse, and at the diuine seruice, and in halowed places in the presence of the most blessed Sacrament, with such Deuotion, Attention, Feare and Reuerence, as the presence of so greate a maiestie demaunded.
Towards him self
A MAN consisteth of manie parts; for he hath a bodie with al his senses; and a sowle with al her appetites, and a spirite with al his powers, which ar Vnderstanding, Memorie and Wil; and so he maie offend against the order, which he ought to keepe in euerie one of them. Let him then first accuse him self, for that he hath not gouerned his bodie with such rigour, and seueritie as he should haue donne, as wel in eating, drinking, clothing, and sleeping, as in al other things. For that he hath not his imagination, and other exterior senses so recollected, as he ought, but hath suffred them to range, and wander abrode, in hearing, seeing, talking and imagining manie things which were idle, and not to the purpose. For that he hath not mortified his appetites, and resisted his owne wil, as he ought to haue donne. For that he is not so humble in his hart, and woorkes, as he should be; nor esteemed him self for so vile, and miserable as he is, nor handled him self as such a one hath deserued. For that he hath not procured anie litle deuotion, nor geuen him self so much to praier, nor hath ben in the same with such closenes of mind, and diligent attention, as was requisite, but rather hath ben slow, to rise at dew time to praier.
Towards his neighbour
LET him accuse him self, for that he hath not loued his neighbours with such loue, as he would that others should loue him, as God hath commaunded. For that he hath not succoured them in theire necessities, with the help and reliefe that he might, or with the counsel that he ought. For that he hath not had such compassion vppon theire miseries, and praied God for them, as he was bound to doe. Of the publique Calamities of the Catholique Church, such as be Heresies, Captiuities and the like; for that he hath not had such inward feeling of them, as reason required, nor so recommended them vnto almightie God, as they deserued to be commended. Such as haue Superiours, let them accuse them selfes, for not hauing obeied them, nor borne them such reuerence, nor succoured them as in deede they ought. And those that haue subiects, children and seruants, for not hauing taught, and chastised them, & prouided for them such things as were necessarie, and ben so careful of them as reason would they should.
Of sinnes of Committing
AFTER that the penitent hath so accused him selfe of the sinnes of Omitting, then let him accuse him self of those of Committing, running ouer the ten commaundements, and seuen deadlie sinnes, accusing him self of that in eche one, wherein his conscience shall find remorse. And yf he wil goe more briefelie to worke, he maie examin his thoughts, words, and deedes, wherein he shal think he hath offended, and so accuse him self of the same. After all this he must accuse him selfe, of all such sinnes as apperteine to the state and office that he is of, declaring wherein he hath sinned against the lawes and dewties of his state. As if he be a Religious person, of his three vowes, or anie other thing belonging to his Rule. If he be a Iudge, Phisition, or marchaunt, of such things as apperteine to his office. If a Prince, of that which concerneth his gouernement. When he hath ended all these accusations, let him then conclude as foloweth, saying. Of al these sinnes, and of all others wherein I haue offended in thought, woord, or deede I, grieuouslie accuse mie self, and doe acknowledge mie fault before God, mie fault, yea mie most grieuous fault, and desire you mie ghostlie father to giue me penance and absolution.
Of Satisfaction the Third Part of Penance. Chap. VII
SATISFACTION is a ful & intiere paiment, of that which a man oweth for his sinnes committed. Now sinne bringeth with it twoe euils. The one is the spot or fault; the other is the paine and punishment due to the fault. In Confession by the vertue of the bloud of Christ, which worketh in this Sacrament, we ar clensed from the spot or filth of sinne, and the fault is forgiuen vs, and so we ar deliuered from euerlasting paine, due vnto mortal sinne. But because all Temporall paine is not alwaies released, when the fault is pardoned, therfore Satisfaction is necessarie, which must be made or heere, or in the life to com, in the paines of Purgatorie, which (as S. Augustine affirmeth) ar so greate, that they exceede all the torments, which the holie martyrs suffered in this life. Now al sortes of Satisfactions ar reduced vnto these three onlie: Fasting or other corporal austerities, Almes, and Praier, which be correspondent to the goods of the Sowle, of the Bodie, and of Fortune; and by Almes a man offereth to God his external goods; by Fasting he maketh a Sacrifice of his proper flesh, and by Praier he offereth to God his mind, & so consequentlie doth sacrifice to God him self, and al that which he hath.
And although this Satisfaction maie be made in twoe manner of waies; as first when a sinner voluntarilie, and of his owne deuotion doth anie of these works; or secondlie when he doeth the same being enioined him by his ghostlie father in Confession; yet the Satisfaction which is made for Obedience of the Confessor, in respect of the Sacrament, is much more fruiteful. Finallie al manner of scourges, and chastisements, which almightie God sendeth vs, as Sicknes, Pouertie, and the like, yf they be borne with Humilitie and Patience, ar of greate force, not onlie to satisfie for the temporal paines, dew for our sinnes, but also for increase of Grace and mercie.
Footnotes
Chapter 22 of 23