Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.

The Third Part of this Treatise of Penance, which is Confession.

HAving spoken of Contrition and the prepara∣tions necessary to obtain that Eminent Virtue; we now come to the Confession of Sins, which is the Second part of Pennance, as we have said above in the Second Chapter; which you would do well to read once more in this place, for it serves as a foundation to all, that we are a∣bout to say of Confession; which we shall treat with all possible brevity, yet not without giving you all the knowledge, which is necessary to make it well. But I beseech you, Theotime, read with at∣tention and Application of mind what we shall say.

CHAP. I. Of the Institution and Necessity of Confession.

THE first thing, which is necessary to be known in this place, is, who it was that in∣stituted Confession, and of what necessity it is for the Salvation of Souls.

We cannot better learn these two truths then from the Holy Church, which hath clearly ex∣plain'd them by the Council of Trent. Sess. 14. Chap. 1.

The Council saith, that Pennance was always necessary, before the law of Grace, for all those who had sinned Mortally, and that they could ne∣ver

receive the remission of their Sins, but by de∣testation and hatred of Sin, and a holy sorrow of mind for the enormous offence they had commit∣ed against God: Yet that this Virtue was not raised to the dignity of a Sacrament, before the coming of the Son of God, who instituted it on the day of his Resurrection, when being in the midst of the Apostles he breathed on them, as the Scripture saith, and said these words: Receive the Holy Ghost, whose sins you remit they are remitted, and whose sins you retain they are retained. Jo. 20.23.

By this so remarkable an action, saith the Council, and by those so distinct words, the Fathers with a com∣mon consent have always understood, that the power to remit, or retain Sins, was given to the Apostles and their Lawfull Successors, to reconcile those unto God, who had fall'n into Sin after Baptism. Con. Tred. Sess. 14. c. 1.

And in the fifth Chapter, treating of the in∣stitution, and necessity of the Confession of Sins, which is the Second part of this Sacrament, it speaks in these terms. Concerning the Institution of the Sacrament of Penance already explicated; The Ʋniversall Church hath always understood, that our Lord instituted the Entire Confession of Sins, and that it is necessary by divine right for all those who have fall'n into Mortall Sin after Baptism. Because our Lord Jesus Christ being ready to Ascend into Heaven hath left Priests in his place in Quality of Presidents and Judges, to whom all the Sins which the Faithfull had committed after Baptism, ought to be discovered, that they might give their Judgment, either of Absolution or Retention, by Vertue of that power, which was gi∣ven them.

From all this Doctrine of the Holy Church we

learn two truths: The first is, that Confession is is instituted by Jesus Christ. The second, that it is necessary by Divine right for the remission of Mortal Sins committed after Baptism, as Bap∣tism is necessary for the remission of Original Sin.

We must notwithstanding take notice that in case of necessity, and where Confession is impos∣sible, it may be supplied by Contrition, as Bap∣tism is also supplied by the same action in those, who are capable to make it, supposing that in this Contrition be included a will to receive Baptism, or make a Confession: But in this case it is necessary that the Contrition be perfect, and proceed from the pure love of God.

CHAP. II. What is Sacramental Confession?

THis word Confession is understood two ways in Scripture, for sometimes it signi∣fies the praise of God, sometimes the accusation of Sins; and the reason is, because that word signifies an avouching, and an acknowledgment; and to Confess signifies to avouch or acknow∣ledge any thing. When we acknowledge the greatness of God or his benefits, this is called Confession, which signifies as much as praise or benediction which we give to God: When we acknowledge the Sins we have committed, it is a Confession by which we accuse our selyes. This made St. Augustin say that Confession belongs not only to Sinners, who accuse themselves, but also

to him that praises God. Confiteri non solius pecca∣toris, sed etiam laudatoris. Aug. Serm. 8. de verb. Dom. And St. Bernard adds, that these two Con∣fessions are necessary, the one for Sinners, the o∣ther for the Just. Cum mala tua confiteris Sacrifi∣cium Deo Spiritus contribulatus; cum Dei beneficia, immolas Deo Sacrificium laudis: abs{que} confessione ju∣stus judicatur ingratus, & peccator mortuus reputa∣tur. Confessio igitur est peccatoris vita, justi gloria. Bern. Serm. 40. de diversis. Each one of these, says he, offers a Sacrifice to God, the one of Contri∣tion, the other of praise. Without the first, Sinners continue in Death, and the Just without the second are accounted ungratefull to God; and thus Confession gives life to Sinners, and glory to the Just.

We speak here in this place only of the Con∣fession of Sins, and of that only as it is a part of the Sacrament of Penance, which we define thus: An accusation of all the Sins one has committed which is made to the Priest as Vicar of Jesus Christ, to re∣ceive Absolution thereof.

In this definition we must particularly take notice of the word Accusation, which signifies much, but ordinarily is but little understood: for it doth not signify a simple recital of their Sins, as it happens to the greatest part of Peni∣tents, who Confess their Sins, as if they were recounting a Story: This word then betokens quite another thing, and means a declaration which the Penitent makes of his Sins to the Priest, as a Criminal to his Judge, that is, to denounce them, to acknowledge ones self guilty, and to blame ones self, to demand pardon for them, professing a regret or trouble of mind for having committed them, protesting not to offend any

more; and submitting ones self to the Conditi∣ons and Punishments the Judge shall please to im∣pose.

Behold what, properly speaking, Sacramental Confession is; which is much different from that which is frequently practised by Penitents.

It is rightly called, (saith the learned Catechism of the Council of Trent. de Penitent. n. 51.) an Ac∣cusation, because Sins are not to be so recounted as tho' we boasted of our wickedness; nor are they to be so told, as if for divertisement to some idle hearers we were telling a Story. But they are so to be declared by a mind accusing it self, as that we desire also to revenge them in our selves. That is, we must accuse our selves with the spirit, and disposition of a Cri∣minal before his Judge.

And the reason is manifest, because the Coun∣cil of Trent above-cited saith, that the Sacrament of Penance is instituted by the Son of God as a Tribunal and Judgment, where the Sins of the Faithfull must be discovered before the Priest; who ought to judge them, and where the Peni∣tent by consequence ought to appear as culpable: Now he cannot appear as such, if he be not ac∣cused, and he cannot be accused, but by himself: the declaration then of his Sins must be such an Accusation as we have spoken of, being it is made with this intent to obtain remission, and pardon.

CHAP. III. Of the Conditions necessary for a good Confession.

IT is easy to form a judgment of them from the precedent definition: For being it is an Ac∣cusation, it follows, that it ought to have two Conditions amongst others: It must be entire, that is, of all the Sins they have committed, and it must be made with sorrow for having com∣mitted them. He who accuses himself, that he may obtain pardon, must accuse himself of all the evils he hath done, and testify the sorrow he hath for his faults.

These two Conditions require or produce some others: for the Integrity requires it should be Clear and Short: the sorrow produceth a shame for having sinned, and a Submission to the will of the person offended, that he may obtain pardon upon what conditions he shall best think fit.

Thus one may put six conditions necessary for a good Confession. It ought to be Entire, Clear, Short, made with confusion and Shame of the Evil, with Sorrow for having committed them, and with Submission to the person offen∣ded; this Latin Verse will make you remeber them.

Integra, Clara, Brevis, Verecunda, Dolens, Humilis{que}

It ought to be Entire, that is, of all the Sins they remember, after a diligent and sufficient

Examen. This is to be understood of Mortal Sins; and without this condition the Confession is null. The reason is because Mortal Sins can∣not be pardoned separately one without another, being they are all and every one opposite to Sanctifying Grace, and any one amongst them remaining in the Soul, it is an hindrance, not permitting Grace to enter there; whence it follows, that if one conceal but one only Mor∣tal Sin in Confession, the Sacrament cannot pro∣duce its effects, which is the Sanctification of the Soul, by the infusion of Grace.

It ought to be Clear, that is, in terms easy and intelligible, as much as the Penitent is able, who ought to have a sincere will to make him∣self understood by his Confessor, and therefore he must as much as may be avoid obscurity; at least he is obliged not to affect, or desire to be obscure; for this would be an evident sign that he hath a mind to conceal some Sins.

It must be Short, not to say any more then what is necessary to make himself rightly un∣derstood, and to avoid superfluous words, the repeating the same thing, and unprofitable Sto∣ries, which are but too frequent amongst Peni∣tents. He must simply tell his sins in this man∣ner. I accuse my self that I have committed such a Sin: and adding only that which is neces∣sary to make the Confessor understand the qua∣lity of the sin, or answering to the question he shall ask to inform himself.

It must be Shamefaced, that is, expressed with civil and modest words, and with an interior sentiment of confusion for having offended God. A confusion which makes us blush to see our

selves criminal in the sight of God; but with∣out making us by any means, conceal our sins; but rather making us ingeniously and humbly to declare them to him who hath the place of God. For the Penitent, who acknowledges himself culpable in the sight of God, hath no trouble to discover them before men: Justus prior est accusator sui. Prov. 18. The Just man, that is, he who desires to become just, is the first ac∣cuser of himself. And that other Sentence of Isaias, according to the Septuagint Version. Dic tu peccata sua ut justificeris. Isai. 43. Discover thy sins that thou mayst be justified.

It ought to be Sorrowfull, that is, with a senti∣timent of grief and regret for the Sins he accu∣seth himself of; otherwise it would not be an Accusation.

In fine, it must be Humble, that is, the Peni∣tent ought to acknowledge himself culpable, de∣clare that he deserves to be punished, and sub∣mit himself unto the Conditions the Judge shall appoint for the remission of his Sins.

CHAP. IV. Of the Defects in Confession.

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.

CHAP. V. Of the Conditions necessary to make the Confession entire.

ACcording to the Doctrine of the Church there are three: To declare the Species or Nature of the Sin, the Number, and the Cir∣cumstances that change the Species or Nature of it.

First, we must confess the Species, Sort, or Nature of the Sin: It is not sufficient to say in general terms, I have sinned, I have very much offended God; but we must tell particularly in what: I have, for example, committed Theft, or Blasphemy, or Detraction.

The reason of this rule is given by the Holy Council of Trent; because, says it, the Priests are constituted Judges in this Sacrament, to give a judgement of the sins of men. Now it is manifest they cannot exercise that judgment without the knowledge of the Cause; nor observe the necessary equity in the enjoining of the Penance, except the Penitents declare their Sins in particular, and not only in general.

Secondly, they must discover the number, that is, how often they have fall'n into each sort of Sin. This is also absolutely necessary, that the Confessor may judge aright: because he, who hath committed a Sin often, is much more Culpable, then he who hath done it but seldom.

Thirdly, we must explain the circumstances which change the Species or Nature of Sin, as the

same Council hath declared in express terms; and this is to be done for the same reason, that obligeth us to confess the Sins of different Spe∣cies, or sorts. Thus in Theft one must express the circumstance of a Sacred place, in which he robbed, or a Sacred thing, which he hath taken: because this circumstance changes the Species, and makes it a Sacriledge.

In the sin of impurity, one must discover the quality of the person with whom he hath sinned: whether it be a Single or Married Person, or re∣lation, for these circumstances make different sins, of Fornication, Adultery, or Incest.

In fine, Penitents, and particularly young peo∣ple are often defective in these three rules. For first, as to the Species, or nature of the Sin, it happens frequently, that they do not declare it at all. For example, concerning the sin of Impurity, they say no more then that they have willingly entertain'd evil thoughts, without mentioning in the least, whether they were accompanyed with any immodest touches of themselves, or o∣ther effects which follow; which are sins of ano∣ther Species, and more grievous then the thoughts. They will confess they have touched others unci∣villy, without discovering how, or what sort of persons. They will accuse themselves of Detra∣ction of their Neighbour, but not offer to de∣clare the thing they have said.

Secondly, as to the number it happens often, that telling the Species they are afraid to discover the number intirely, and therefore conceal some part, the number sometimes causing as much shame as the Species it self and quality of the sin. In which case the Confession is no less invalid

and Sacrilegious, then if they had concealed the very Species of the sin.

Thirdly, they frequently commit the same fault by the notable circumstances, which they are afraid to discover. For example, if they have robbed, or done some notable injury to their Neighbours Goods, or cheated him at play, they are afraid to tell the quantity, lest they should be obliged to restitution.

In all these occurrences when one willingly and wittingly conceals these notable circumstan∣ces, the Confession is null. Have a care, Theotime, to avoid these considerable faults, which often happen in Confession, for want of discovering the Species or kind of the sin, the number or no∣table circumstances.

CHAP VI. An observable Advice concerning the number of Sins.

I Have here an advice of great concern to im∣part unto you, dear Theotime, about the num∣ber of sins. That is, to avoid in Confession two extremes equally Vitious: the one is a Supine negligence; the other is too much exactness and scrupulosity.

There are some, who that they may not trou∣ble themselves with a just examen, discover no∣thing of the number of Mortall Sins, or if they do, that which is very uncertain: I have done it for example, twenty times more or less, or else in declaring a greater number then they are guilty

of, to comprehend therein the number they might have committed: this doth not satisfy the exactness which is necessary in Confession.

Others on the contrary are so much troubled in the search of their Sins, and the number of them, that they are never quiet, but vex them∣selves with continual doubts and anxiety of mind, never believing they have sufficiently examined their Sins. This makes them that they think of nothing but this examen, and little or nothing of the principal concern, which is Contrition.

These two faults must necessarily be avoided. For the first may render the Confession invalid for want of integrity; the other for want of Contrition.

Those who sind themselves guilty of negli∣gence, ought to remember what diligence is ne∣cessary to dispose themselves for a thing of such high concern, as is the obtaining the remission of their Sins; and since without confessing them all, as far as they are able to remember, that can∣not be acquired; it is necessary they should before∣hand apply, as much as possible, their mind and attention thereunto, to the end they may re∣member. This is the rule which the Council of Trent gives in this matter. Ses. 14. in the fifth Chapter of Confession. Ex his colligitur oportere a panitentibus, omnia peccata Mortalia quorum post diligentem sui discussionem conscientiam habent, in confessione recenseri, etiam si occultissima illa sint. It is necessary, saith the Council, that the Penitents must declare all their Sins they remember after a di∣ligent examen, even those that are most hidden.

And as to the others who trouble and disquiet themselves with the Examen of their Sins, they

are to be fully persuaded of this truth; that God requires no more of them in this, or any other occasion, but what they are able to perform; and that after they have done what morally speaking they are able to remember their Sins, they ought to satisfy themselves, to declare what they re∣member, and rest in quiet; it being most certain that other sins which they have forgot are to be comprehended in that Confession; and that they are pardoned them in the absolution they receive.

This also is a rule of the Holy Church in the Council of Trent, which condemns those of im∣piety, who say that the Confession of all their Sins, is an impossible thing, and a Torture or Hell of the Conscience: being it is certain, saith the Council, that the Church requires no more of the Penitents, but that every one after he hath made a carefull Examen and search into the bot∣tom of his Conscience, should Confess those Sins which occurr to his memory: and that other Sins, which, notwithstanding such an Examen, they do not remember, are esteemed generally to be comprehended in the same Confession: and it is of these Sins we say to God with the Prophet: Cleanse me from my hidden Sins, O Lord. Psal. 18.13.

Those who embrace this maxime of the Church will easily find quiet of mind, and banish the dif∣ficulties which arise from their Confessions. It is true, they are still in doubt, whether in their Examen they used that diligence which the Church requires: We shall tell you hereafter in the ninth Chapter wherein it consists; in the mean time I shall mind you of two things here for your comfort.

The first, that this great and obliging diligence

reaches only to Mortal Sins. As for Venial Sins, as we are not in rigour obliged to Confess them, so likewise we are not to make such an exact exa∣men of them: and as it is an excellent thing to make the best Confession we are able; so it is the part of a weak Soul to be troubled with scruples, and anxieties of mind.

The second Advertisement is, that when, after a serious examen of our Sins, we cannot call to mind the number of them; as it happens in sins of habit or custom, which are frequently committed, as ill Thoughts, dishonest Words, Oaths, and the like, it is sufficient to discover, as near as one can, the time since he was first subject to it: and in that time to take notice, as much as may be, how often he may have fallen, if he have fallen often, as every day, every week, or otherwise; and af∣ter one hath declared what he can in this man∣ner, he ought not to concern or trouble himself any further.

CHAP. VII. An observable Advice concerning the Circumstances of Sins.

THE particular accidents which intervene, and are not of the substance of a deed, but only accompany it, are called the circumstance of an action, as the quality of the person who sins, the place, the time, the design with which he acted, the end which was proposed, the means that were made use of, the consequence and evil ef∣fects of an action, as Scandal or the like. All

which are comprehended in this verse.

Quis? quid? ubi? quibus auxilij? cur? quomodo? quando?

Amongst the circumstances there are some which are light, which render not an action worse then it is of it self, and of these we do not speak. There are others that are notorious and which aggravate exceedingly an action, and make it more heinous, which are those of which we treat in this place. Now of these there are two sorts.

Some which aggravate a Sin to that degree that they change the Species or nature of it: thus the circumstance of a Sacred place, or a Sacred thing which is stol'n, changes the Sin of theft into Sa∣crilege, which is a different Species or sort of Sin.

Others aggravate only the sin without chang∣ing the Species, and are called simply aggravating Circumstances.

As to the former there is no question, but it is necessary to declare them in Confession, as we have said above in the fifth Chapter. And for the o∣ther there are authors, who hold one is not in ri∣gour obliged to confess them.

Altho' this opinion may be true in Speculation, yet in practice it is very difficult to make use of it, as one ought, by reason that it is very hard to discern well the Circumstances which fre∣quently occur. And this is the reason why not sticking to this opinion, it is necessary that in practice we follow and observe these two Maxims.

The First, that it is always better and more se∣cure to declare in Confession the circumstances

which aggravate the Sin.

The Second, that it happens frequently that one is obliged to declare them, as in these follow∣ing examples.

1. When one cannot discern whether a cir∣cumstance, which one believes to be notorious, change the sin or no. And who is it except he be a very understanding person that knows this?

2. When it falls out that a circumstance makes a sin to be Mortall, which otherwise without it would be but Veniall. Thus to steal sixpence is but a Venial sin, but to steal sixpence from a poor man that had nothing else to live upon, is a Mortall Sin. He who strikes another and does him no hurt, commits but a venial sin; but if in striking him he had an intention to wound him notoriously, he commits a mortall Sin; and he ought to declare that intention, when he accuseth himself that he hath strook him.

3. One is also obliged to tell the aggravating circumstances, when it chanceth that a circum∣stance aggravates a mortall sin, not only notably but extreamly and with excess. For example: A man who hath robbed five pounds hath sinned mortally; another who hath stoll'n twenty thou∣sand pounds, hath also committed a Mortall sin, but imcomparably a greater. This excess ought to be expressed in Confession.

4. This declaration is ordinarily necessary, that the Confessor may understand the grievous∣ness of the sin, and the state of the Penitent, without which he can neither impose a conve∣nient Penance for the sins past, nor prescribe re∣medies to avoid them for the future.

In fine, to declare ingeniously his sins with all

their circumstances is a sign of a sincere and tru∣ly penitent heart, desirous to cure his Maladies, and save his Soul.

For this reason, Theotime, when you accuse your self of a sin, explicate distinctly and clearly the circumstances, which seem to render it more grievous in the sight of God. For example, how you did it; whether by passion or malice, whe∣ther with an intention to hurt another or dis∣please him; whether any scandal, or any other ill effect followed from the sin; whether it was in a holy place, or the like: And answer always with much sincerity to the questions which your Ghostly Father shall ask you concerning your sins.

CHAP. VIII. How great an evil it is to conceal a Mortal Sin in Confession.

I Would to God this evil were as rare and un∣heard of amongst Christians, as it is great in it self, and of most dreadfull consequence to those that commit it. But it happens by a strange mis∣fortune, that it is but too common amongst Pe∣nitents, and particularly amongst simple and young people, by reason they know not how grievous a sin it is, and the dreadfull consequen∣ces it draws after it. This is the reason why I treat of it in this place.

First then, Theotime, you must know, and hold as most certain, that to conceal willingly in Confession any Mortal Sin, or what you believe

is a Mortal Sin, is also a Mortal Sin: The reason is taken from the Command of our Saviour, who, as the Council of Trent above-cited says, giving to the Apostles and their Successors the power to remit or retain sins, hath also obliged the Faith∣full to Confess all the sins which after a sufficient Examen they remember. Thus to conceal a Mor∣tal Sin in Confession, is a formal disobedience to the Law of Jesus Christ in a matter of the highest concern.

Secondly, this Sin is a formal and positive un∣truth in a matter of the highest consequence, viz. The justification, and eternal Salvation of the Soul; an untruth not told to Man but to God, whose place the Priest holds in Confession: Now to tell a lye to God is a strange Crime. Remem∣ber the rigorous punishment which God by S. Peter laid upon Ananias and Saphira his wife, for having told an untruth in a thing of less importance, where they denied only part of the price of some goods they sold, which they concealed. You have not, said the Apostle, lyed to men, but to God. Act. 5.4. And at these words they fell down dead at his feet.

Thirdly, this Sin is not only a disobedience to the Law of God, and a base lye; but also a sin of Sacrilege, and that one of the greatest magni∣tude. Sacrilege is one of the heinousest sins one can commit; for it is an abuse and a prophanati∣on of a consecrated and holy thing, that is to say, of a thing dedicated to God, and which partakes of his sanctity. And as amongst holy things there are some more holy then others, so amongst Sacrileges there are some greater and more enormous then others, according to the

proportion of the thing that is prophan'd. Now the abuse and prophanation of the Sacrament of Penance, by him who conceals a Mortal Sin, is not only an abuse of a holy thing, but of a thing most holy. Because the Sacraments are not only exteriourly holy, like Churches, Altars, and ho∣ly Vessels, which are holy because they are Con∣secrated to holy uses; but they contain holiness in themselves, because they cause and bestow it upon men. If then it be a horrible Sacrilege to prophane a Church, overthrow an Altar, abuse a Chalice, judge what we ought to say of the a∣buse and prophanation of a Sacrament, and what a horrour we ought to have of such a Sacri∣lege.

Fourthly, consider the evil you do in abusing this Sacrament in particular, for this Sacrament is instituted to appease and pacify our Lord, and to reconcile us unto him. Now in making a false Confession, you provoke God to anger, by those very means, which he hath appointed to appease him: you make him your enemy, at the same time that you go to make your atonement with him; and you change the Sacrament which is a Judgment or Sentence of Absolution, into a Judg∣ment or Sentence of Condemnation. O how mi∣serable are you! are you not in dread of that Curse of the Prophet? Woe be to you, saith he, that turn judgement into wormwood. Amos. 5.7.

Fifthly, consider the great injury you do to the adorable Blood of the Son of God: for by this Sacrament the merits of that blood are ap∣plied to us for the remission of our Sins; and when the Priest pronounces the Sacred words of Absolution, he pours upon us that pretious

blood, which washes us, as St. John saith, 1. Jo. 1.7. from the spots and stains which we had con∣tracted by all our sins. But when you are so void of grace, as to make a false Confession, and having made it, to permit the Priest to give you Absolu∣tion, you frustrate the effect of the blood of the Son of God, which falling upon a Criminal and unworthy Subject, as you then are, is more pro∣phaned, contemned, and violated, then when the Jews shed it upon the Earth, and unworthily trampled it under their feet. Be afraid here of that menace of the Apostle in the Epistle to the Hebrews, 10.28. where he saith: He that despi∣seth Moyses his Law, dieth without mercy:—of how much more severe punishment, think ye, shall he deserve, who treadeth under foot the Son of God, and esteemeth the blood of the Testament, wherewith he was sanctified, as an unholy thing, and doth affront the Spirit of grace. Ponder well upon these three injuries: for all these you do by a false Con∣fession.

Sixthly, consider how little reason you have to commit so great evils in thus concealing your sins in Confession; this cannot proceed but ei∣ther out of fear or shame, which are the two in∣separable Companions of Sin; as Tertullian saith, in Apologet. Omne malum aut timore, aut pudore natura suffudit. As for fear, what is it that you can appre∣hend in this occasion? If you fear to be defamed, consider that you discover your sins but to one man alone, and so this cannot defame you; but besides, he is obliged to secrecy by all both Di∣vine and Humane Laws; and he cannot violate that secret but he makes himself worthy of death both before God and Man. So that there is no

danger of your honour. Are you afraid to be re∣prehended by your Ghostly Father? this is what sometimes hinders simple people; who yet in reality are not simple, but blind and stupid, to commit so dreadfull a sin for fear of so small an evil; and to be more apprehensive of the repre∣hension of a Ghostly Father, who doth not do it, but meerly out of Charity and for your good, then you are afraid of the offence of God, and to be reprehended and condemned by him, to be scoffed at by the Divels, and lost for evermore. Has not he lost his wit who makes such a choice? The same is to be said of those, who conceal their sins for fear of a great Penance, which is yet a more unsupportable stupidity and blindness; yet this happens sometimes, and chiefly amongst young and ignorant people. Let us now come to speak of shame, which is the second reason, why the Penitent conceals his sins in Confession, as vain as the former.

And first, I agree and acknowledge that Sin deserves we should be ashamed of it, and that he is not truly penitent that hath not this shame, and that he justly merits that reproch which God gave to a Sinner. Hierem. 33. Thou hast the fore∣head of a dishonest woman, thou wilt not blush for thy crimes. But I maintain, that shame ought not to hinder any one from discovering all their sins in Confession; that which with-holds us from such a declaration is not shame, but a weakness of mind, or to say better, a folly.

For Theotime, can there be a greater folly then not to desire to cure a great evil by another which is much less? then to chuse rather to damn ones soul for ever, then to save it by a

shame or confusion which lasts but for a moment? What would you say of a Criminall, who having deserved death should refuse the pardon offer'd him by the King upon this Condition; that he would discover his Crime in secret to a Judge, appointed by him? would not all cry out, that this man had lost his Wits? yet this is his case, who conceals any thing in Confession. Blind that you are, who chuse rather to dye and be lost E∣ternally then confess your sins to the Judge, whom God hath appointed to take cognizance of them; who will rather hide the wound that will cause your death, then shew it to the Chirur∣gion who will cure it without fail; who chuse rather to blush one day before God in the pre∣sence of Angels, Men, and the whole Court of Hea∣ven, then now to be ashamed, and blush but for one moment before your Ghostly Father. When you conceal your Sins from Men, do you think by that means to hide them from the sight of God? you fear the sight of Man, and appre∣hend not at all that God should know them. Is not this to disesteem the Divinity, and scoff at God.

In reality this shame is not so great a punish∣ment, if we do but make a true Judgment of it. But suppose it were a thousand times greater, consider that it is but a punishment for your sins, and that you have deserved it, yea, and a far greater confusion, and an eternal disgrace: why then will you not suffer it?

Behold the great advantages it will bring you, the remission of your Sins, the quiet of your Conscience, the friendship of God, and Eternal Salvation. O happy confusion! It is this of which

the wise man speaks. Eccl. 4.25. There is a con∣fusion that brings grace and Glory, as there is ano∣ther which brings Sin, which is that mischievous shame of which we speak in this place.

But in fine, consider one thing to which there is no reply, viz. That it is impossible you should ever be saved without confessing that sin which you are troubled to declare. Perform all the good work you please of Prayers, Austerity, or Alms∣deeds, as long as you retain any one mortal Sin in your heart without declaring it in Confession, there is no Salvation for you; and if you dye in that State you are lost for ever.

Do not tell me that you will confess it some day or other hereafter; but for the present that you cannot do it. Remember that the longer you defer it, the greater will your shame and confu∣sion be, and you will have more trouble to de∣clare it.

But in expectation of that day, I ask whether in the interim you will go to Confession or no? if you will, then you will commit so many sacri∣leges, as will make you a thousand times more Criminal in the sight of God; and which will draw upon your head the divine anger and ven∣geance. If you do not go to Confession; in what a disorder and confusion do you put your con∣science? and to what danger do you expose your Salvation? who hath told you that that day, or time will come which you propose to your self, and that you shall not dye before; and without Confession, being you would not confess, when you had both time and means to do it.

For Conclusion, my dear Theotime, if you be in that miserable State, I conjure you to look to

your self, open your eyes and awake from that Lethargy. Consider how it is the Devil that de∣ceives you, and raises in you that wicked shame, or that foolish fear, by which he would work your eternall Damnation, as he hath done to ma∣ny others of your age, and condition.

Call to mind that poor possessed person in the Gospell whom the Devil had render'd both deaf and dumb. His misery did in such a manner move the Son of God that he wept. Mark 7. Suspiciens in Caelum ingemuit, & ait Ephpheta quod est adaperire, & statim solutum est vinculum linguae ejus, & loquebatur recte. Raising up his eyes to Hea∣ven, saith the Gospell, he wept, and said, be open, and presently his tongue was untyed, and he spake plain. The miseries, which we consider in the bo∣dy of that possess'd man, are found dayly in the Soul, which the Devil hath possess'd by Sin; only with this difference, that the condition of this Se∣cond is far more dangerous then the first. They were the spiritual miseries represented in the bo∣dy of the deaf and dumb man, which drew tears and sighs from the Son of God. Take pitty on your self, and render not your self unworthy of the compassion he hath for you. Be no longer deaf to the commands he hath given you to de∣clare your Sins in Confession, nor to all those reasons which oblige you to it. Courage, make a strong resolution, and execute it readily, and have a care you be not remiss. The Son of God will assist you in it with his grace, he will open your mouth freely to confess your Sins, you will receive a thousand Consolations from him, and praising his holy name you will sing forth, bene omnia fecit, & surdos fecit audire & mutos loqui. He

hath done all things well, he hath made the deaf to hear, and the dumb to speak.

CHAP. IX. Of the preparation for Confession, or, Examen of Conscience.

THere is no doubt but we ought to prepare our selves for Confession; and being our memory, ordinarily speaking, is not so tenaci∣ous as to keep in mind things past, except we apply our selves to call them back; it follows that the same authority, which obligeth us to an entire Confession of our sins, doth oblige us also to make before-hand an examen of Conscience, that so we may remember the three things above-mentioned, viz. The Species, the Number, and the most notorious Circumstances. This made the Council of Trent say, that one is obliged to declare all their sins which they remember after a di∣ligent examen.

It is certain that no general rule can be prescribed for this preparation, which doth not depend upon the circumstances of the Person, of his capacity, of time, of necessity, and such like: for there is more time required to prepare ones self for an Annual then for a Monthly Confessi∣on: Those who have an ill memory, or who ob∣serve not their daily actions, or seldom examen their Consciences, have need of a longer prepara∣tion then others.

We must follow herein that most judicious method which the Catechism of the Council prescribes: In confessione summa illa eura & dili∣gentia ad hibenda est, quam in rebus gravissimis po∣nere

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solemus. Catechis. ad Parac. de Poenit. Sacram. n. 62. That is, to use the same diligence in this preparation we are wont to employ in affairs of greatest importance; wherefore as in those occasi∣ons every one applies himself seriously, and with all his power, and useth all imaginable diligence, and endeavours that nothing may be wanting, which is necessary to compass his design; we must do the same in this of Confession, where we do not treat of any temporal concern, but of the se∣curing our Eternal Salvation, by gaining the re∣mission of our Sins; a remission which cannot be otherwise obtained, but by means of a good Confession.

To practice well this general rule, we must perform these three things.

First, we must pray to Almighty God, and beg of him he will vouchsafe his Divine Light, whereby we may see our sins: this is a means which we must never forget, and which we may say, is absolutely necessary. The heart of man is so secret, that he himself oftentimes doth not know himself, and none but God can search it to the bottom. Our Conscience is sometimes so darkened, and so obscured, that we are not able to see into it, either by means of our memory or knowledge; only God by his grace and inward light, which he communicates to the Soul, is a∣ble to dissipate and disperse that darkness; which when he doth, we easily discover many spots, which before we did not see; as we see in the rays of the Sun many things, which, when we had only a lesser light, were hidden from our eyes. Wherefore, Theo∣time, in this preparation you must never desist,

but continually pray to God for this heavenly light. Psal. 17.29. Deus meus illumina tenebras meas: O my God clear the darkness of my Soul, that I may discover my sins: Come O Holy Ghost, & dart me from heaven a ray of thy divine light.

Secondly, you must observe some method in searching out your sins, that so you may not forget any: the best is to run over in order the Commandments, of God and of the Church, with the seven Deadly Sins: For being every sin is a transgression of the Law of God, we cannot more easily fall into the account of the sins we have committed, then by running over his Com∣mandments, and examining upon every one by it self, whether we have transgressed against it, in what? and how? and being one may offend a∣gainst them, not only one, but many ways, it is necessary that we know the divers Sins which may be committed against each, either to learn them by books which treat thereof, or by the in∣struction of some understanding Person: We shall set down hereafter an exact Examen.

Thirdly, to make yet better this examen of your Conscience, you must retire into your self, there to take cognizance of your inclinations; your chief passions; the Sins which you most or∣dinarily fall into; the occasions you have to offend God; the persons you converse with; the places you have frequented; the affairs you have been concern'd; in the particular obligations of your state; the omissions you are guilty of, and many other such like things.

If you practise well these three means Theotime, you comply with the diligence, which God re∣quires at your hands in this preparation; but

practice them with serenity and quietness of mind, without racking or torturing your Soul; for disquietness and anxiety of mind, are so far from being an help, that they are an hindrance to Confession.

Remember that God requires nothing from you but what you can perform; perform it then orderly and faithfully, and when you have done, concern not your self any more about your exa∣men, but beg pardon of God for your Sins.

CHAP. X. Of the distinction which must be made between Mortal and Venial Sin.

IN this examen of Conscience we must not on∣ly employ the memory to remember the Sin, but also the judgment to discern the quality and grievousness of them; it being certain, that all Sins are not equal, or alike.

The first, and the most signal difference, which ought to be observed, is that of Mortal and Venial: the knowledge of this distinction is ab∣solutely necessary in this place; because Mortal Sin depriving us of the grace of God, cannot be remitted but by a penitential sorrow; it requires an entire Confession, a far greater sorrow and another kind of satisfaction then Venial, which doth not destroy the grace of God in a Soul, may be forgiven without the Sacrament, and doth not require necessarily to be Confessed, altho' it be always very good to do it.

That you may understand this difference right, you must know,

That every Sin is a trangression of the Law of God; but with this difference, that it is some∣times heavy, or heinous, and sometimes light.

It is heavy, when it is acted in a matter of concern, with knowledge and consent.

It is light, when it wants either all or any of these three conditions: That is, either when the thing it self is light, or being heavy is without sufficient consent; or with consent, but without knowledge of the evil; so that it be not an af∣fected, wilfull, or voluntary ignorance.

The first is called Mortal, taking it's name from it's effect; by reason of the death it causeth in the Soul, by depriving her of the grace of God, which is its Life.

The second is call'd Venial, because offending God but lightly, it is more pardonable.

The heavy Trangression offends God grie∣vously, it makes one incurr his displeasure, robs the soul of Grace, makes it lose the right it had to Heaven, which is the inheritance of the Chil∣dren of God, and renders it subject to Eternal Damnation.

The light Transgression offending God but slightly, doth not make the Soul incurr his abso∣lute displeasure, but only it causes some small di∣minution of the love, which God hath for her.

All that, which the Scripture says of the ill ef∣fects of Sin, is to be understood of the first trans∣gression, as Jac. 1.15. That it causeth death. Isa. 59.2. That it sets God and man at a distauce: And in a word, all that which we have said above in the Second part. Chap. 10.

And that which the Scripture says, that Prov. 24.16. The Just Man falls seven times a day, that

Jac. 3.2. All of us offend God many ways, that 1. Jo. 18. If we say we have no Sin we deceive our selves, Is all to be understood of the Second.

As these two sorts of sins are much different as well in their weight or enormity, as effect; so also are they very unlike in their remission: for Mor∣tall sin cannot be pardoned, but by the Sacrament of Penance, or perfect Contrition out of the Sacra∣ment, but always with relation to the Sacrament, and an obligation to receive it: whereas veniall sin may be remitted by the only remorse for ha∣ving committed it, accompanied with a resoluti∣on of amendment.

For this reason in Confession we must take great notice of the Sins which are Mortal, or which we believe to be so, that we may Confess them exactly and entirely, without concealing any, deplore them in the sight of God, and do the Penance they shall deserve.

CHAP. XI. Of the Confession of Venial Sins.

AS for Venial Sins, the Council of Trent hath given us two rules to follow.

The first is, that to obtain the remission of them, it is not absolutely necessary to Confess them, and they may be forgiven by only Con∣trition, and a sorrow for having committed them. The reason which the Council of Trent gives, is, because Venial Sins do not at all destroy Sanctifying grace: and so it is not necessary they should come under the Jurisdiction of the Sacra∣ment

of Pennance, which is Instituted to restore that Grace to those who have lost it.

The Second rule is, that although there be no necessity, yet it is very profitable and wholsome to Confess the Venial Sins, for many reasons. 1. Because by the Sacrament of Penance they are pardon'd both with more certainty, and more Grace. 2ly, By confessing them one learns bet∣ter to know, and correct them. 3ly, It is a very profitable means to avoid Mortal Sin, as well by reason of the Grace which one receives by the Sacrament, as also because he that hath a care to cleanse his Soul from lesser Sins, will be more so∣licitous and apprehensive how he falls into grea∣ter, according to that sentence of our Lord, in modico fidelis in majore fidelis erit. Luc. 16.10.

Now there are two things which are to be ob∣served in the Confession of Venial Sins.

The first is therein to avoid Scruples and disquiet or anxiety of mind; an errour which many commit, who examen themselves of their veniall Sins with the same trouble or concern, as if they were Mortal, and spend so much time in that examination, that they think little or no∣thing of the means how to amend them.

The Second thing to be observed is, that when they confess veniall Sins, they always conceive a sorrow for having committed them, and make a Resolution to amend them. Without these two acts, it is to no purpose to confess them; they are not forgiven, although they receive Absoluti∣on of their other Sins, whereof they had Con∣trition.

Nay, and I tell you more, that if it happen that one have no other but Veniall Sins to Con∣fess,

and have not sorrow or remorse for any of them, the Absolution would be null; and such a person would commit a Sacrilege, by reason the Sacrament would want one of its essential parts, which is Contrition. This is a thing we must have a great care of, for it may happen very easily.

But when I say we must resolve, or have a will to amend our Venial Sins, I speak of a real and sincere will, which may be effectuall, and not of a perpetual relapse, as it frequently falls out.

You will say that this is very hard, and that it is impossible to be without Venial Sins. To this I Answer, and it imports you to observe it well, viz. That there are three sorts of venial Sins, some which proceed from weakness, others that are committed by inadvertency and surprize, o∣thers which we call Sins of Malice, that is, which spring from our sole will with a perfect know∣ledge. Such are those which are committed on set purpose, or by an affected negligence: which one will not at all amend, or which happen by some tye or irregular affection which he hath to any thing.

As to the Sins of weakness, or surprize, it is true, we can never be totally exempt from them; and for these it sufficeth to have a good will to amend as well as one can.

But as for Sins which proceed from our will, it is in our power to amend, and we are strictly obliged to it, because they very much displease God, and the consequences are extreamly dan∣gerous.

These Sins, Theotime, although they seem light, produce very ill effects. They are light if they be

considered each one by themselves, but being neglected and multiplyed, they become very dangerous. They do not destroy Sanctifying Grace; but they dispose us very much to lose it. All together they do not make a Mortal Sin; but they dispose the Soul to fall into it. They do not directly cause Death; but they cause weakness and maladies which bring Death along with them, that is, which make us fall into Mortal Sin. In a word, although these Sins do not break the league and amity betwixt God and the Soul, which is in Grace, yet by little and little, they diminish it, and by this diminution Charity is weakened in us, and God also by degrees with∣draws the graces and assistances which he vouch∣safes us in all our Spiritual necessities: And thus having less strength we more easily fall into Mor∣tal Sin, when Temptation comes. Alas, Theotime, how many are there, who have, and dayly do lamentably fall, the first source whereof was their neglect in correcting venial Sins.

Take great care of this resolution to amend them; whether it be, that you are in the State of Grace, that you may conserve it, by avoiding these sorts of Sin; or you are not, lest you make your self more unworthy by your neglect of them.

CHAP. XII. Of Interiour and Exteriour Sins, or of the Sins of Thought and Action.

IT is also very necessary, and to be observed in Confession & examination of Sins, to know that there are Sins that may be committed interiour∣ly, or by a voluntary or willing thought only, and others which proceed even to the exteriour action. Thus to take Pleasure in a thought of re∣venge or to desire it, is an interiour Sin, or a Sin of thought; actually to put in execution the same revenge, is an exteriour Sin, or a Sin of action.

It happens frequently that Penitents who are not well instructed, confess exteriour Sins, when they have committed them, but say nothing of interiour Sins and those of thought, when they have not proceeded unto action or effect.

However it is most certain, that interiour Sins are the first Sins, and very Criminal in the sight of God; and even exteriour Sins are not Sins, but because they proceed from the heart, that is from the will, which is the source of the Good and Evil which we do. It is that which causeth all the Evil which is in our Actions; and they are not wicked, but in as much as they are order'd and consented to by the will.

This was the reason why our Saviour said, that the heart is the Fountain of all our Sins. Mat. 15.18. From the Heart (says he) come Adultery, Fornications, Evil Thoughts. And the wise man saith, Prov. 6.18. that God hath in Abomination the Heart

that contrives evil thoughts. And in another place, Wisd. 1.3. that Wicked thoughts seperate us from God.

You must have a care then, Theotime, when you Confess, to accuse your self of the Sins of Thought, when you have committed them; altho' you have not put them in execution; nay even when afterward you have retracted them in your heart, for this retractation does not hinder the evil from having been consented to in thought; and altho' it would have been far greater if you had actually put it in Execution, yet however to have only desired it ceaseth not to be very heinous.

Now I would have you observe that there are three degrees in these Sins of thought: The first is Complacence, the second Desire, and the Third the Resolution.

Complacence in an evil thought is a Mortall Sin, if it be voluntary or or with a willing mind, and if the thing one thinks on be in it self a Mortall Sin; as an impure Action, a Notorious Revenge, or the like.

The Desire, which frequently follows the Complacence, is also a Mortal Sin in the two Circumstances above-mention'd, when it is car∣ried away voluntarily to an evil thing; and we see it is forbidden by the two last Command∣ments of the law of God. Now if you would know what is meant by a desire; Desire is a Con∣ditional will, or a will to do the evil if it lay in our power, and if we had an occasion.

The Resolution to do the evil is also a Mortall Sin, and greater then the other two, and must be confessed altho' it were not put in Execution,

and even altho' he have retracted and changed his resolution, as we said before.

CHAP. XIII. Of the Sin of Action, and of Omission.

THis difference of Sins is also very necessary to be known, as well for Confession, as for the Conduct of a Christian Life.

Sins that consist in Action are easily known, confess'd, and avoided; but Sins of Omission are hardly understood, seldom Confessed, and scarcely avoided; being it is hard to know when one is wanting to this obligation.

Yet this Sin is often as great as that of action: and a man shall be Damned for not doing that which he is obliged to do, as soon as he that com∣mits the evil which is forbidden him.

For the Law of God, Theotime, whereof Sin is a transgression, doth not only forbid evil, but also commands good. There are some of these precepts which are negative, and forbid evil; as those, Thou shalt not Kill, Thou shalt not Steal; and others are conceived in positive terms, and com∣mand some good; as those, Thou shalt love the Lord thy God, Keep holy the Sabboth day.

Each Commandment in reality is both posi∣tive and negative: for those which command a good, forbid the opposit evil, and those that prohibit an evil, command the contrary good. For example, the precept which commands us to love God, forbids us to do any thing that dis∣pleases him: And the Commandment that pro∣hibits

us from robbing, obligeth us to make re∣stitution of the goods, to him whom we had robbed: and thus of others. And there is never a Commandment against which one may not Sin both by Commission, and Omission.

This being so, it is of great concern when one is to go to Confession, that he examen himself of the Sins of Omission, as well as those of Action, and that he accuse himself not only of evil acti∣ons which he hath done, but also of the good works he has not done, when he was obliged.

In the examen which we shall give you here∣after, we shall put the Sins of Omission together with the others upon every one of the Command∣ments of God.

But chiefly we must examen carefully these Sins of Omission, when we search into the Sins which belong particularly to our state: For each state and condition hath peculiar obligations a∣gainst which one Sins very frequently, by noto∣rious Omissions, which are very great Sins, and which are not always observed, as they should be, by those who often fall into them. From hence it is that we do not amend them, and that at the hour of Death we find our selves far more charged with Sins, then ever we imagined during our life.

CHAP. XIV. Of the Sins of Ignorance, Passion, and Malice.

I add here also this distinction, or these several branches of Sins, because they conduce very much toward the making us understand the qua∣lity of them, and how to form a better judgment of their enormity.

This distinction springs from the Nature of Sin, which is a voluntary, and free action: As it is voluntary it must be perform'd knowingly: as it is free it must be done in such a manner, that the will might not have done it. Knowledge is hindred by Ignorance; the power not to do it, is hindred by Passions, which carry the will on to do evil, or withdraw it from good: I say hindred, that is, either diminished, or totally taken away. When Knowledge is wanting, it is a Sin of Ignorance; when the power not to do it is hindred by Passi∣on, it is a Sin of Passion; but when we are free both from the one and the other, Passion as well as Ignorance, then it is a Sin which proceeds from the will alone, and is called a Sin of Malice, that is, of the will acting with full knowledge, and of her own accord, without being push'd on or re∣tained by any Passion.

It imports you much that you should be well instructed in this Point, Theotime, because the greatest part of the world excuse their Sins ei∣ther upon account of their ignorance, or weak∣ness, which is but too ordinary amongst young people. It is true there is sometimes ignorance

or passion found in their Sins: but they must not excuse themselves for that: for I shall make it out, that neither Ignorance nor Passion do all∣ways diminish them; and that the greatest part of their Sins are Sins of Malice. And for the greater facility we shall divide this Chapter into Articles.

ARTICLE I. Of the Sins of Ignorance.

IT is call'd a Sin of ignorance, which one hath committed for want of sufficient knowledge either of the action that he hath done, or of the evil which there is in such an action.

Ignorance of the action is called ignorance of the Fact. Ignorance of the evil which is in the action, is called ignorance of the Law; of which we may be ignorant two ways, either totally, or in part: Totally, when we believe there is no ill in the action; in part, when we believe, indeed there is some, but not so much evil in it, as in effect there is. Either of these ignorances may happen two ways, either by our fault and our will, or without any fault or will on our side.

It happens by our fault, when we are willing to be ignorant of a thing, whether expressly and on set purpose, or implicitly by a certain affect∣ed negligence, willfully neglecting to learn what we do not know.

It happens without any fault of ours, when there is neither an express will, nor any notori∣ous negligence on our part, and it doth not be∣long

to us to know it, or to be instructed in it.

This being supposed, it is easy to tell when it is, that ignorance diminisheth the Sin; when that it takes it away totally; and when not at all.

First, when ignorance doth not proceed at all from our fault neither directly, nor indirectly, it is certain it takes away the Sin totally, and that the action which we do is not a Sin; the reason is because there is no Sin without a will, and there is no will where there is no knowledge. Thus when Noe by drinking Wine at first was over∣seen, his excess in drink was not a Sin, because he knew not then the force of wine, nor could know it.

Secondly, when ignorance proceeds from our fault by an express will, or grosse and affected ignorance, it neither takes away, nor diminishes at all the Sin; on the contrary it rather augments it. The reason is, because he that desires the cause desires also the effect. If then I desire to be igno∣rant of the evil that is in an action, and it hap∣pen by that ignorance that I Sin more freely, and without remorse; I am the voluntary cause of the Sin whose enormity I would not know. Such was the ignorance of the unchast old men in the History of Susanna, of whom it is said, Dan. 13.9. That they cast down their Eyes, that they might not see Heaven, nor remember the Judgments of God. Such is the ignorance of those that will not be in∣structed in what they ought to know, nor adver∣tised of the evil they do, and who will not un∣derstand to do well. As the Prophet saith, Psal. 35.4. This is what frequently happens to young People.

Thirdly, as the total ignorance of any evil in

an action, taketh away all the Sin, when it doth not proceed from our fault; so the ignorance of the part of the evil in which is a Sin, takes away part, that is, diminisheth the Sin: This is to be understood of that ignorance which doth not proceed from our fault, nor is it in our power to be better instructed. Such is the ignorance of young People when they begin to fall into Sins of impurity, for they know well enough that there is ill in it, which appears by the doubts they have in their Conscience, and by the shame they have to Confess: But they do not under∣stand that the ill is so great as in reality it is, un∣till such time as they are instructed, and till then their Sins are not so great, altho' they be almost always Mortal Sins.

ARTICLE II. Of Sins of Frailty, or of Passion.

THe Sins of frailty are those which proceed from the will moved with some passion.

Passions are actions of the sensitive Appetite, which is an inferiour part of the Soul, and moves towards things forbidden by the law of God; such as are Love, Hatred, Sadness, Fear, Anger.

Some push on the Soul to do that which is for∣bidden it, as Love, Hatred, Joy, Choler: others withdraw it from doing the good which is com∣manded as Fear, Sadness, Despair: Those cause the Sins of Action, These the Sins of Omission.

Passions diminish the liberty of the will, because being push'd on, or withdrawn by other causes

then by her self, she doth not act with all the li∣berty she hath in that action, either to do, or not do what she will. Besides, these Passions dimi∣nish also the judgment hindring the understand∣ing, which guides the will, from judging of things so clearly, as otherwise it would.

They diminish by consequence the Sin, which is found in an action, or omission, and this dif∣ferently: sometimes less, sometimes more, and sometimes totally, and othertimes they diminish them not at all, but rather augment them.

They diminish sometimes but little, when they are but light, and the will may easily overcome them.

They diminish the Sin much, when they are strong and violent; because for that time they notoriously diminish the judgment and liberty; however as long as they leave man with the knowledge of the evil which he does, the Sin con∣tinues still.

They totally take away the Sin, when they are so violent, that they totally cloud the reason, so that one doth not perceive at all that there is a Sin; which never happens, but in the first mo∣tions of passion; which being a little appeas'd, the mind returns to it self, and knows what it has done, and from thenceforward he Sins if he con∣tinues in his Passion.

In fine, Passions do not at all diminish the Sin when they are voluntary; and this happens when they are willingly excited, or when one enter∣tains them, and endeavours to augment them, as it happens too often; and in this case they are not Sins of Passion, but of malice.

ARTICE III. Of Sins of Malice.

BY Sins of Malice we do not understand here, Sins which are maliciously committed, whe∣ther purely to displease God, or for the sole plea∣sure which one takes in doing ill: These Sins are rather Sins of Devils, then men, and those who are so unfortunate, as to Sin thus, begin in this world to live the life of Devils, which God of∣ten punisheth also with the punishment of Devils, which is Obstinacy and Impenitence. These are the Sins which our Saviour calls Mat. 12.32. Sins against the holy Ghost which are neither forgiven in this world nor the next.

Sins of Malice, whereof I speak in this place, are those, which are committed without Igno∣rance and without Passion, that is with full know∣ledg and entire liberty; and they are called Sins of Malice, because being commited neither out of ignorance nor passion, they proceed only from the ill inclination of the will, which scruples not to offend God, upon condition it may compass the enjoyment of its Pleasures or other sensible content, which it seeks by Sin.

These Sins are very great, and highly dis∣pleasing in the sight of God, being they have no∣thing to excuse them, as the two former had. These must be Confessed very exactly, declaring fully this circumstance, that they committed them knowing well what they did, and on set purpose; and it is necessary that they do great pennance for them.

As these Sins are great, so they ought to be rare and unheard of amongst Christians; but it happens by a sad misfortune that there is nothing more common. And if the lives of men were well examined, the greatest part of Sins would be found to be Sins of Malice.

For as concerning Ignorance, tho' much of it is found amongst the ordinary Sins of men, and for that reason it is said, that every man that Sins is ignorant: How often doth it happen that the ignorance with which they Sin is affected and voluntary? one searches after it expressly and with design; he will be ignorant of that which he is obliged too know; he will not be instructed; he fears to look too narrowly into his own acti∣ons, and he obliged to the good by the know∣ledge which he shall have of it. To do thus, is it not to desire the Sin upon set purpose and out of malice? for this reason they fly all those things that may instruct them, as reading of Books, Ser∣mons, or amongst Preachers they care not for those that reprehend vice, or discover the ablest Ghostly Father; They seek the less understand∣ing and most indulgent; They do not consult at all about the doubts of Conscience, or if they do, they discover not all, they seek after favourable re∣solutions to indulge themselves in remiss & false opinions, they frame a Conscience to Sin with more liberty. What is this but wilfully to run into a precipice, and shut their eyes, that they may cast themselves headlong more freely, and without fear?

As for Passions, we must say the same of them, as of Ignorance: It is true they diminish Sin, when they are not voluntary; but when one

seeks them on design, or is pleased to cherish or increase them, these are not Sins of Passion; but of Malice: Now how ordinary is this amongst men? He that has a desire of revenge, does he not endeavour to nourish his hatred and indig∣nation against his enemy? He speaks against him on all occasions, and is ravished with delight to hear one speak against him.

He whose heart is possest with impure love does all he can to cherish it; he applies his care and thoughts that way; all his Senses are em∣ploy'd therein, as his Eyes, Ears, Tongue, Touch; he loses no occasion, he searcheth af∣ter them with much care and sollicitude; he fol∣lows all the motions of his Passion without re∣sistance, or any the least constraint upon himself. What is this but to Sin on set purpose and ma∣lice? And thus running over the greatest part of the Sins of men, we shall find that they princi∣pally spring from the will, and men are vicious because they will, or have a mind to be so.

For this reason, Theotime, do not use to flatter your self in your. Sins, because you are young; do not excuse your self with the ignorance of your youth, nor with the passions which push it on: remember that often and often again you make your ignorance and passion voluntary or wilfull; and that your Sins proceed from the inclination you have to ill, which you will not correct, and thus the greatest part of your Sins are Sins of Malice.

ARTICLE IV. Of Sins which spring from a Vicious Habit.

I Add here this fourth Article, forasmuch as next to ignorance and passion, there is ano∣ther cause which draws the will to Sin, and seems to diminish it; viz. A vitious habit; that is, an inclination or facility to fall into a Sin, which facility is contracted by often repeated actions of the same Sin; for it is the property of actions to produce sutable habits.

When this habit is strong and inveterate, it causes one to fall into Sin without ignorance and without passion; witness those, who Swear up∣on all occasions, who have their mind always full of evil thoughts, who have nothing in their mouth, but immodest words, and so of others.

This inclination is sometimes so great, that it draws after it a kind of necessity to fall into the evil: as St. Augustine says in his Confessions, de∣ploring the unfortunate experience he had of it. Ex voluntate perversâ facta est libido, & dum ser∣vitur libidini, facta est consuetùdo, & dum consuetu∣dini non resistitur, facta est necessitas. S. Aug. l. 8. Confes. c. 5. The will, says he, that is once depra∣ved, begets an inclination to ill: the inclination produ∣ces a habit; a habit when not resisted brings a necessi∣ty: Yet this necessity doth not take away the sin, because it doth not take away the liberty of the will, which is always Mistress of her habit; and which by means of grace may overcome it. If you ask, whether a vitious habit diminish the Sin?

I answer, that of it self it doth not diminish it at all, because it was freely contracted by the will, and it is in her power to overcome it.

Hence to judge whether a vicious habit dimi∣nish the Sin, we must consider how the will be∣haves her self in respect of the habit, that is, whe∣ther she be displeas'd, whether she be afflicted, whether she make any endeavours to correct her self, and be delivered of it. For in this case the habit without doubt lessens the Sin, and when one falls therein, he is more excusable in the sight of God; and if the Sin be Mortal, it is less grie∣vous then if it were committed without a habit.

But if he who hath contracted a vicious habit doth not strive to amend; his Sins are nothing less for being committed by a habit, and then they are no more sins of frailty, but become sins of malice; because he willingly nourisheth the cause that produceth them. And being he doth not ef∣ficaciously desire to correct his vicious habit, he is rationally supposed to consent to all the Sins, that spring from thence.

Take good notice of this rule, Theotime, that you may be able to judge aright of the quality of the Sins which you commit by habit, and do not easily excuse your self upon this account; They frequently proceed from your own fault and will.

CHAP. XV. Of the Sins that are committed by Error, or by Doubt.

THese also are two other Fountains of Sin, which are necessary to be known and exam∣ined by reason of the great number of Sins, that spring from them.

We call it error in this place, when one believes there is a Sin in the action or omission, when in reality there is none, or that it is a Mortal, when it is but a venial Sin.

I Enquire, whether an action or omission, per∣formed in this errour is a Sin? without doubt it is, and ought to be confessed, and one ought to have a diligent care of himself for the future, in regard to the like occasions.

The reason is because Sin consists in the Will, and the will acts not but as it is guided by the judgment. When the judgment proposes a thing as ill, whether it be an action or omission, if the Will embraces it, she consents to it as bad, in as much as she knows no other quality; and Sins, as if the thing were evil in effect; because the sin doth not consist in the effect, but in the affection. And this is the reason why we say that an erro∣neous Conscience obliges, that is, when one be∣lieves that it is ill to do, or omit, an action, he is obliged to follow that belief, although false, till such time as he shall be informed of the truth.

You must mark this well, dear Theotime, for two reasons. First, that you may avoid sinning

thus by errour, which happens but too often to young people, who believe frequently that acti∣ons or omissions are sins, when they are not; yet nevertheless commit them; and you ought firm∣ly to hold and follow this rule, never to perform an action, or omission, which you believe to be a Sin.

Secondly, that you may apply this truth to your Confession, in which you ought to examin the Sins you have committed in this errour, and to judg of the sins you have committed, whether action, or omission: do not only examin whe∣ther it were a Mortal sin in it self or no? but whether you did not verily believe it was a mor∣tal sin? for then it must be Confesied, as if it were a Mortal sin.

Perhaps you will draw from hence a conse∣quence in your favour. If then, you will say, I judg either an action or omission to be lawfull and exempt from sin, altho' in effect it be not, it follows, that I shall not sin at all in committing it.

I answer, that this is sometimes true, when this erroneous judgment proceeds from an inno∣cent ignorance, or where there was no sault at all of ours, or that it was not in our power to be instructed in the contrary: But if this errour a∣rise from a culpable ignorance, and because we would not be better informed, as it often hap∣pens; in this case it doth not at all excuse the sin; as 'tis above said.

As concerning doubt, this also is very often the cause of sin, and it concerns us to know it: We call that a doubt, when one is uncertain whether an action, or omission be a sin or no. This doubt is either very great, or small, or be∣twixt

both: it is very great, when it inclines the judgment to determine that it is a Sin: light, when it rather resolves that it is not: mean or be∣twixt both, when it hangs in suspence, and we know not on which side to incline the ballance: Hence it is easy to tell when a doubt causes a Sin, and when not.

A very strong doubt makes an action, or o∣mission a sin; because it is esteemed, as much as a judgment.

A light doubt doth not make a thing to be a sin, in as much as it doth not at all destroy the con∣trary credence by which one believes there is no sin in it.

As for the doubt which is in the middle be∣twixt these two, and which leaves the judgment in a totall uncertainty neither being able to affirm nor deny, it is so far from excusing from sin, that he, who in this doubt resolves to do an acti∣on or omission, which he doubts whether it be a Mortall sin or no, sins Mortally: The reason is, because acting in that formall doubt he is suppo∣sed to desire it such as it might be in it self, and as it might be evill, he was resolved to do it in case it were so. This deserves to be carefully remembered.

CHAP. XVI. Of the Sins which we Commit in others.

WE are not only guilty of those sins which we commit by our selves, but also of those which we commit by others, that is, of

sins which others commit through our fault.

These Sins are often very heinous and of great consequence. These are those of which David speaks when he says Psal. 18.13. Cleanse me O Lord from my hidden Sins, and pardon thy Servant from those which I commit in others. Yet there is nothing more common amongst men, nor of which they take less care, for want of sufficient knowledge, or understanding of the different ways by which one may concur to anothers Sin. Wherefore I shall here treat of them breifly.

To sin by another, is to be the voluntary and culpable cause of the Sin, which another commits. I say voluntary and culpable; because if we are the cause of the sin of another, without our fault, we do not Sin,

Now we may be the cause of the sin of another two ways, positively, and negatively; by action or by omission. By action, when we do or say something, which induceth our neighbour to sin. By omission, when we are wanting to say or do something, that might hinder our neighbour from offending God.

I said when we do or say, to denote two ways, whereby we may cause sin in another positively. viz. by our actions, and by our words. By our actions, which give ill example to our neighbour, or an occasion to offend God. By words, which induce others to evil.

The first way is called the sin of scandall, the second inducement to evil. The first happens as often as we do any action, which is either wick∣ed, or esteemed so, which we know or ought to know, that it will be the cause that our neighbour will offend God.

The second happens different ways, viz. by Teaching, Commanding, Concealing, and Soli∣citing to Sin by Entreaties, Threats, &c.

The One and the Other of these ways are ve∣ry common amongst men, and probably are the cause of the greatest part of those sins, which are dayly committed. The Son of God saith Mat. 18.7. Vae mundo a Scandalis; necesse est enim ut veniant Scan∣dale; Veruntamen vae homini illi per quem Scandalum venit, &c. That it is a great misfortune, that the world should be so filled with scandalls, as it is, and that this cannot otherwise be then a most lamentable case for him who causeth the scandall, and that it were better for a man to have a Millstone tyed to his neck and cast into the bottom of the Sea then to give Scandall unto his neighbour, that is, then to make him fall into sin.

Besides this way of positively contributing to the sin of another by actions, or words, there is another, which we may call negative; which happens when any one refrains from doing or saying something, which might hinder our neigh∣bour from offending God. For not to hinder one from sinning, when we may, is to be the cause of the Sin of another. This happens in many cases, of which we shall discourse hereafter at the end of the examen of Sins.