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AS we have said, that there are six Conditi∣ons required, so also it is manifest that there are six Defects. The want of Sorrow, Clear∣ness, &c. It is notwithstanding true, that every one of them do not make the Confession null; but only the want of those Conditions absolutely ne∣cessary, which are Integrity, and Contrition;
which we told you above were the two general Conditions from whence the others spring.
The want of Integrity renders the Confession null, as also the want of true and necessary Sor∣row: and this is a certain Maxime, which we must hold in this matter: that there are two things necessary in the Penitent; entire Confes∣sion, and true Contrition. If one of these are wanting by the Penitents fault, the Sacrament is null, and the Confession Sacrilegious.
The want of the other Conditions render the Confession imperfect, but not invalid; except they be such as destroy one of those two Essential Con∣ditions; Integrity or Sorrow. Thus the defect of clearness may be such, that it makes the Con∣fessour not understand all the Mortal Sins: and in that case it renders the Confession null; and especially if that obscurity be affected and on pur∣pose; the want of obedience may be so great, that it destroys Contrition; and so of others.
Now there are three Cases, where Integrity makes the Confession defective. The first, when willingly and knowingly one conceals a Mortal Sin for shame, fear, negligence, or otherwise.
The second, when one conceals it indirectly; as when one accuses himself in terms obscure, or ambiguous, with design that the Confessour should not understand all that he would say, or at least perceiving he did not understand every Mortal Sin; or when one accuses himself by halfs, leaving the rest to be guess'd at, or to be asked by the Confessour, which happens of∣ten to young people.
The third, when one hath not made a sufficient Examen of his Conscience, but goes presently
to Confession, knowing well enough he is not sufficiently prepared: For altho' there be diffe∣rence between concealing and forgetting a Sin in Confession; and that forgetfulness doth not make the Confession invalid; yet this is to be under∣stood only, when the forgetfulness is not volun∣tary or caused by our negligence: for when we are the cause of such forgetfulness, it is certain it is a Sin, which renders the Confession null, by the rule that he who desires the cause, is judged also to desire the effect, which infallibly follows it.
As to the sorrow for Sins, there are many cases wherein the Penitent may want it to that de∣gree, that the Sacrament is null thereby.
First, when one has made no act, neither be∣fore nor during Confession, nor before he re∣ceives Absolution: In this case the Confession is invalid, altho' it may proceed from a pure for∣getfulness, that they did not perform that acti∣on; because it is essential and absolutely necessa∣ry for the Sacrament, and which cannot be sup∣plied by any other action.
Secondly, when one makes those acts, but without due conditions: as without supernatu∣ral motives, or with a reserve or exception of some Mortal Sin, for which one hath a complai∣sance or affection; in a word, without the Con∣ditions we have spoken of before in the second Part, fourth Chapter; which you must reade o∣ver again in this place.
Thirdly, when one hath not a sincere resolu∣tion of amendment, altho' he believes he hath; this is judged to happen, when the Penitent will not leave the occasion of Sin, practice the necessary remedies, obey his Confessour in reasonable things.