CHAP. I. An Exhortation which God made to Men, and parti­cularly to Young People, to return to him by Penance.

IT is in the first Chapter of the book of Proverbs, which was dictated by the Holy Ghost chiefly for the instruction of young persons, where the divine wisdom speaks in this manner. Give ear, Theotime, to the voice of God, who addresses himself to you, and comprehend well, what he shall say unto you.

O Children, how long will you love infancy, and fools covet those things that are hurtfull, and unwise hate knowledge? Turn at my correction, behold I will utter my mind to you, and make you understand my words. Be­cause I called, and you refused; I have stretch'd out mine hand, and there was none that regarded. But you have despised all my Councells, and neglected my reprehensions. I will also Laugh at your destruction, and mock, when that shall come to you, which you fear'd; when sudden Calamity shall fall on you, and destruction, as a Tempest, shall be at hand, when tribulation and distress shall come upon you.

Then shall they call upon me, and I will not hear, they shall seek me early, and shall not find me: because they have hated knowledge, and not received the fear of our Lord, nor consented to my counsell, but despised all my correction. Therefore shall they eat of the fruit of their own ways, and be filled with their own devices. The a­version of little ones shall kill them, and the Prosperity of fools shall destroy them. But he, who shall hear me, shall rest without terrour, and shall enjoy abundance, fear of evills being taken away.

Hitherto are the words of God, which call men to their Conversion, and which press men to think on their Salvation. But I beseech you Theotime, be not satisfied with once reading them, offer not such an affront to the Speech, which God himself has made you, as to pass it over so slightly; but read it often, till you have perfectly understood it, and deeply printed it in your mind, and heart. Desist not from reading, untill you are resolved to obey, and perform what it requires; and to the end it may make a greater impression, and produce more plentifull fruit in your mind, read also these fol­lowing reflections.

CHAP. II. Reflections upon the Precedent Exhortation, and First upon the things, which it contains.

IF you consider well this divine exhortation, you shall find, that it contains five parts.

In the first, Almighty God, that he might make you reflect upon your self, gives you an amorous re­proach of your blindness, which moves you to run after your own destruction, and shews you, that you act not like a man, but like a child, one unwise and in a frenzy.

2ly. He exhorts you with a fatherly, and admira­ble goodness to depart from your blindness, and return to him by a true conversion.

3ly. Because you have heretofore sometimes re­sisted his divine admonitions, and interiour motions of his grace, he threatens you with his anger, and severest indignation, if you continue to despise his bounty.

4ly. He foretells the sad misfortunes, which shall befall you in punishment of your obdurateness: The only reading whereof is sufficient to make you tremble, and quake, with horror, and apprehension. In fine, He opposes to these misfortunes the favours, and blessings, which he heaps upon those, who hear­ken to his voice, and follow his admonitions, & live according to his holy will.

Weigh well, dear Theotime, all these things one after another, they are of great importance to you, if you regard them as in themselves; but more, if you consider them as they are propos'd by All­mighty God, and in his own proper words.

CHAP. III. The Second Reflection upon the Goodness of God in Exhorting us himself to our Conversion.

COnsider first, and weigh attentively, that God who invites you to return unto him by repen­tance, and a holy life, is he himself, whom you have most greivously offended, by neglecting his friend­ship, loosing his grace, & incurring his indignation. To God you are become an Enemy by your Sin, and he might justly destroy you for evermore. Yet never­theless he is the first that invites you to be recon­cil'd unto him, and urges you to return into his favour. He himself seeks after you, he prevents and exhorts you to reconcile your self unto him; and this moves you not at all!

Seek amongst men an example like this, of one, who being offended, goes to meet his Enemy and in­vites him to a reconciliation, and you shall not find any: And this example of God himself, who does in­finitely greater things for your sake, does not move you, so as to make you return unto him. Is this pos­sible? can there be an obdurateness like this?

But consider in the second place, the quality and greatness of the Person, who Exhorts you to return unto him, and enter again into his favour; which is no less then that of God himself. God who is infinite in Greatness, Power, and Majesty, before whom all the Grandeurs of the World are but dust and ashes: who makes the powers of Heaven and Pillars of the Firmament to tremble. This God, so great, so powerfull, doth humble himself so far, as to go and meet a wretched creature, an ungratefull and re­bellious [Page 7]man; who hath forgotten the favours of his Creator, despised his commands, and lost his friendship: this God seeks for such a man even in the bottom of the abiss, the state of mortal Sin, wherein he is, to exhort him to come forth, and offers him his hand to withdraw him from that mis­fortune: yet this insensible creature hearkens not at all, choosing rather to continue in his misery, then give ear to the voice of God, that would deli­ver him. This is you your self, Theotime, who treat in this manner almighty God, when you refuse to obey his voice, who calls you to your Conversion. If a King should shew such bounty towards a criminal, and that miserable creature should refuse the favour of his Prince, would it not be, a thing without ex­ample, and would not men say, that he had lost both his sense and reason? what ought you not to say, and judge of your self, who perform the same in re­spect of God?

Thirdly, if God did receive any benefit by your Conversion, this might something (tho' but little) diminish the esteem, which we ought to have for that excessive bounty, which he manifests by seeking us first. But the truth is, he can receive no advantage, for all that he seeks is your good, and not his own: He will not be more happy, when you shall be sav'd; nor less blessed; if you shall be damn­ed; for he is glorify'd as well by the actions of his justice, as by those of his mercy, Quid prodest Deo si justus fueris aut quid ei confers si immaculata fuerit via tua? what profit, saith Job, doth God receive from thy justice, or what advantage doth thy holy life yield un­to him? Job 22. All the advantage is to your self, and not to him; it is your happiness, and not his. It is true, he takes a great pleasure in shewing his mer­cy, [Page 8]and exercising his bounty towards those, who make not themselves unworthy of his favours: but then it is also most certain, that he is glorify'd by the punishment of the wicked. This is that which he himself hath declared by his Prophet Moyses, to his people of Israel. As our Lord, saith he, hath be­fore rejoyced upon you, doing good to you, and multiply­ing you, so he shall rejoyce, destroying and subverting you. Deut. 28.63.

Is it not then a strange blindness to resist the voice of God, who seeks after us out of his pure bounty, and for our only good? What can we say of our selves, Theotime, if we are so obdurate and in­sensible in the concern of our Salvation? Doubtless there is great reason to cry out with St. Hierome, O clementia Dei! O nostra duritia! dum post tanta sce­dera nos hortatur ad poenitentiam, & nec sic quidem vo­lumus ad meliora converti. O the meekness of God! and the hardness of humane heart! since after so many offen­ces his mercy exhorts us to repentance, and yet our heart is so obdurate, that it refuses to submit to the word of God, and be converted.

CHAP. IV. The Third Reflection upon the Injury which those do who refuse to be Converted, or defer their Con­version.

AS the Bounty of God towards Sinners seems not to be able to advance farther then to court and seek after their friendship; so the wickedness of man cannot reach to an higher pitch, or do a greater injury to God, then by despising and neglecting the wonderfull goodness he manifests in this occasion.

That we may rightly apprehend the greatness of this injury we shall make a small reflection upon the actions of God towards man, and upon the actions of man towards God.

The Divine Bounty performs that to man, which man denies to his fellow-Servant. It may sometimes happen, that the offender begs pardon of the offen­ded, submissively request a reconciliation, and a restitution to his favour; but upon what extrinsick Motives, proceeds this chance-acknowledgment of a fault, will easily appear; as either he is an Infe­rior, and may justly expect the ill consequences of prejudiced Power; or that an after thought fears a revenge from the provoked; or that Interest con­sulted, he seeks how advantageous his friendship may be for the future; or some like reason brings him to this act of a specious humility: But that a person, by his Inferior, nay and even his Crea­ture, most heinously offended against the strictest tyes of humanity and gratitude, and from whom he can neither expect a favour, nor fear an In­jury; as for example a Master, Superior, King or Benefactor; That this Person seek his friendship, by whom he had been grie­vously offended; This is that, which one man never performs to another: Yet this is that which God performs towards man, viz. a Ma­ster towards his Servant, a King towards his Sub­ject, a Judge towards his Criminal; and, that I may comprize all in one word, God toward his Rebel­lious and Ungratefull Creature. And in this he ma­nifests unto the world a goodness and love which only appertains unto himself. In hoc est charitas quo­niam ipse prior dilexit nos. 1. Joh. 4. It was in this point, saith St. John, that God made appear his [Page 10]goodness in loving us first, and even then, saith St. Paul, when we were his Enemies he reconciled us unto his friendship. Rom. 5. Was there ever any Bounty like unto this? See here how God behaves himself towards man in this occasion. Let us now see how man comports himself towards God.

You understand, Theotime, very well, what his duty is; it is, without doubt, to yield himself conquer'd by this admirable Love; and to cast himself into the arms of this infinite goodness, which invites him so amorously to receive him in­to his favour: But stand astonished at both his and your own actions after so long entreaty.

This God, whom you have grievously offended, seeks after you first, and exhorts you to return unto him, offering you pardon for your Sins. This God so great and so powerfull, who hath no need of you in any thing, invites you, and en­treats you to return unto his favour. He who can raise as much Glory to himself from your Dam­nation, in punishing you by his justice, as he shall receive from your Salvation, by making you par­take of his mercy. Yet nevertheless out of the sole desire, which he hath of your happiness, he abaseth himself even to invite, and urge you to your Con­version, and you will not hearken to him at all; you refuse, or defer to follow the invitation of his love, and perform what he requires of you for your own good. Can there be an affront like unto this?

Job in his miseries complained that even his Servants themselves did not regard him, and that they insolently scoft at the requests which he made them. Servum meum vocavi & non respondit mihi: ore proprio deprecavi illum. Job. 10. Judge [Page 11]then how God may blame you, and what com­plaints he will make of you, when you continue in your wicked life, and defer to obey his admo­nitions: will not he have reason to make the same complaint as he did in times past of the Jews? I have stretched forth my hands, saith he, towards that incredulous, and always rebellious people, which re­sists my words. Isai. 65. Tota die expandi manus meas ad populum incredulum. That which a Master will not do in respect of his Servant, which is a man like himself, God performs in regard of you, and you take no notice of it: but to speak plainer, God performs that for your sake, which a Servant would scarce do for his Master; he seeks you, as if he had need of you; he sollicites you, as if he had a want of you. O divine Love, when I con­sider thee, I cannot but exclaim according to the expression of an Author of these latter days.

O Love, O piety of God, who hast so great a care of our Salvation! O goodness how great art thou, that makest thy self a Servant of thy Servants!

But converting our consideration to our own obdurateness and ingratitude, and to the contempt we have of thee, I deplore our misery with the words of the same Author.

O Divine Love, O goodness, how little art thou reflected upon in our age! O bounty, it is true that thou art infinite, yet our Sins are become so great, that we have much reason to fear lest they should furmount thy goodness, and oblige thee to withdraw thy Mercy from us.

CHAP. V. The Fourth Reflection upon Gods anger, against those, who refuse to yield to these Exhortations.

THe injury of this refusal being such as I have said, or rather above all that we can think or imagine, it is certain that it highly moves Gods anger against those, who render themselves guilty: Quanta est haec injuria & quam graviter pu­nienda: cum vilissimus vermis clamantem ad se audire dedignatur creatorem? St. Bern. Sec. 23. de diversis. How great is this injury (saith St. Bernard) and what Chastizements ought it not to expect: when wretched man, who is less than a little worm of the Earth, is so impudent, as to refuse to hearken to the voice of his Cre­ator, who speaks to him for his Salvation.

Without doubt this refusal doth greatly pro­voke the anger of Almighty God, as it is a contempt of his divine words and admonitions: of all inju­ries, contempt is the most insupportable; and of all contempts there is none greater, then that by which one refuses a reconciliation with their So­vereign; principally when he offers himself, and expresses his desire: what will then the contempt be, which one shews on this occasion towards Al­mighty God himself?

He that would Seriously consider of it, would soon perceive how injurious and affrontive it is to Almighty God, and how much it provokes the in­dignation of God against those who render them­selves guilty: but that I may make you more clearly discern it, I shall give you here the judg­ment of God himself upon this subject, which he [Page 13]hath declared in many places of the Scripture; reade and consider well that which followeth.

In the 65. Chapter of Isaias God numbers up all the iniquities of his People, and after he had re­proached their enormous ingratitude, he saith, he will destroy them for all their crimes, and particu­larly, because they had contemned those mild ex­hortations, which he had so often made them for their conversion and Salvation. ‘ And you who have for­saken the Lord, who have forgotten my holy Mount, I will number you in the Sword, and you shall all fall by Slaughter, because I have called, and you have not an­swered, I spake, and you have not heard, and you did evil in mine eyes, and you have chosen the things that I would not, Isa. 65.’

In the following Chapter he repeats the same menaces, where he saith, that as the wicked take a delight in the things that displease him, so he will take a pleasure in bringing upon them all the evils that they feared; and then adds the reason, ‘ I have called and there was none that would answer, I have spoken and they heard not. Isai. 66.’

He speaks more effectually in the 7th Chapter of the Prophet Jeremy. ‘And now because you have done all these works, and I have spoken to you early rising, and speaking you have not heard: and I have called, and you have not answered: I will do to this house, wherein my name is invocated, and wherein you have confidence, and to the place, which I have given to you, and your Fathers, as I did to Silo: and I will cast you away from my face, as I have cast away all your Bre­thren, the whole seed of Ephraim. Jer. 7.’

And to shew how great his Indignation was a­gainst that people for contemning his sayings, and the exhortations which he had so often made them [Page 14]for their Conversion, he forbids his Prophet to pray for them, and to oppose himself by his pray­ers to the Design he had to punish them, and re­venge himself of them. Tu ergo noli Orare pro popu­lo hoc: nec assumas pro eis laudem & Orationem, neque obsistas mihi: quia non exaudiam te. Thou therefore pray not for this People, neither take unto thee Praise and prayer for them, and resist me not, because I will not hear thee.

Could God give a greater mark of his indigna­tion against them who refuse to be converted, then is express'd in those Words, since he refuses that o­thers should appease him by their prayers, by which they would endeavour to hinder the execution of his justice?

But if his anger were so high, against the Jews for this reason, how can we expect it should be less against Christians, & against us our selves, Theotime, who contemn no less his divine grace, and who continue in our disordered lives, and in our Sins after so many exhortations, and admonitions to leave them? This is the reflection which St. Hie­rome made upon this place, which we ought to con­sider and keep well in minde. ‘ Viz. that all that which God there spoke to the People of the Jews, ought to be understood of us, if we commit the same faults that the Jews did: Quidquid illi populo dicitur, intelli­gamus & de nobis si similia fecerimus. St. Hier. in c. 7. Jerem.’

CHAP. VI. Of the Great Punishment which God lays upon those, who refuse or defer their Conversion.

ALL the Passages which I have brought, do sufficiently shew, the heavy Chastisement which God sends to those, that contemn him in that manner: The Scripture contains a vast number of others. But we need not seek farther, then in this Exhortation of God, which we have spoken of above. Learn from God himself, what you ought to fear, and the misfortunes that will befall you, if you re­sist any longer the desire he hath of your Salvation.

The punishments are contained in these words. Ego vero in interitu tuo ridebo, & subsannabo vos. I will laugh at your Destruction, and mock at you: words full of terrour, which ought to make all those trem­ble, who are in mortal Sin. Dicat nunc qualiter fe­riat, quos ad se nullatenus revertentes tanta longanimi­tate sustentat. St. Greg. lib 18. moralium c. 7. It is for those, according to the advice of St. Gregory, to learn hence from the mouth of God himself, in what manner he will punish those, whose conversion he hath ex­pected a long time, without any effect on their part.

By these words God threatens to revenge him­self of those at the hour of their death, who conti­nue in their sins; to punish their wicked life with an unfortunate end, and treat them at that last hour, as they have dealt with him during their life. Is not this most just and reasonable? They abandon'd God during their Life, and God abandons them at the hour of their death. They refuse to hearken, when he speaks, and moves them to their Salvation; [Page 16]they contemn his admonitions, and will give ear to nothing, but their own Passions, and follow no­thing but their pleasures: They perform all their actions, as if they Mocked God; and God by a just but dreadfull punishment will act in respect of them as a provok'd Enemy, who Scoff's at his Conquer'd Foes, and Insults over their utmost miseries, with which he sees them overwhelmed.

He will behold them Surprized with some dread­full accident, or a mortal Agony which in a small time will carry them away: He will see them Searching all means to Escape, Overwhelmed with griefs; troubled with fear and trembling; tor­mented with the Remorse of their guilty Consci­ences; calling to him for their Succour and Deli­verance; but he will not hearken at all: He will become Deaf to their Prayers as they would not give ear to his admonitions: He will not hearken to their desires for their deliverance, as they would not hearken to his advices for their Salvation: He will not give them time for repentance, being they refused it when it was in their power, and when they were exhorted by God himself. Thus will they dye Miserably, seeing themselves constrained to abandon a mortal Life, with all the Pleasures which they lov'd more then either God, or their Salvation, to go and begin an Eternal Death; where for fleeting Pleasures they shall find immortal tor­ments, and an infinity of evils, which shall never end.

It is thus, Theotime, that God shall treat those who contemn his Favours, and refuse to hearken to his Voice, when he invites them to their Salvation; and thus will he punish them always; and that you may better comprehend this Chastizement of God, take notice of three great evils which compose it.

The First is an unprovided death, which he will send to those, that are impenitent, when they shall least expect it. Cum irruerit repentina calamitas, & interitus quasi tempestas, ingruerit.

The Second is an oppression of grief, and an­guishes in that dreadfull surprise, pains of Body and Senses, anguishes of Soul and Conscience: this is that, which is signified by those words of God, Cum irruerit super vos tribulatio & angustia.

The Third, which is the most dreadfull, is God's forsaking them in that last and deplorable extre­mity; a forsaking so great, that he will never more hearken to their prayers and crys, as he him­self saith in the following words, tunc invocabunt me & non exaudiam, &c.

And all these miseries will befall them in punish­ment of their obstinacy in their Sins, and refusal to be converted. Eo quod exosam habuerint discipli­nam, & sermonem Domini non receperint, &c.

I would to God, Theotime, this chastisement were as rare, as it is frightfull and terrible. But it happens too often by a deplorable misfor­tune, and is but a just effect of the divine justice, which frequently puts in Execution his threats against those, who so often contemn his holy in­spirations.

All the Christians, who are either dead, or dayly dye in Mortal Sin, (of whom the multitude is in­numerable) are witnesses of this truth; All those to wit, who are surprized by unexpected acci­dents, either of sickness, wherein they dye with­out Confession; or Confess, but in haste, without necessary dispositions: or having time to Confess, defer it to the last extremity of their sickness, be­ing more taken up with the grief and apprehen­sion [Page 18]of death, then moved with the thought of their Salvation and Conversion: Or else also those, who confess themselves in due time, yet have no true sorrow for their sins; but are sorry rather by reason of the Evils, that surround them, then upon any motive of the Fear, or Love of God; these also, altho' they have all the exteriour marks of true Penitents, as having duly performed all the exte­riour acts of Penance; (which makes us believe that they are truly Converted, and departed in the grace of God) Yet, in effect, they shall be damned for ever.

In fine, Theotime, it cannot be denied, but that there are a great number of Christians Damned: It is also most certain, that this doth not happen, but because they have not done true Penance for their Sins before their death: and why have they not done it? Except it were that death suprized them in the state of sin; and did not give them time, or means to do Penance, or at least perform it, as they ought. But how happened it, that they were so surprized? unless it were, that, by the just judgment of God, those menaces were executed a­gainst them, wherewith he so often threatned to punish their hard and obdurate hearts: by supri­sing them, when they thought the least of it, and abandoning them at the hour of their death.

O Theotime, they must be extremely deaf, and in a deep Lethargy, who are not awakened with these Thunder-claps: and they must be very in­fensible not to fear the dreadfull effects of these menaces of Almighty God; which happen dayly to many of the World. Be afraid then, and ap­prehend the severity of all misfortunes, that may attend you. That which happens unto many, may [Page 19]perhaps happen unto you; and if it should befall you, in what condition would you remain for all Eternity?

CHAP. VII. The Conclusion of this Exhortation.

AS this great Exhortation comes from God himself; it is proper also, that he himself should give us the Conclusion, and that we should learn from him, what we ought to conclude, and perform, after we have heard his voice, that calls us to our Salvation. We shall learn it from the Apostle St. Paul in his Epistle to the Hebrews, 3. Chapter, where he exhorts the Christians, not to be rebellious to the voice of God, and not to imitate the obdurateness and rebellion of the Jews, which God punished so rigorously: Hearken then to his words, and his conclusion: ‘ Wherefore (as the Holy Ghost saith) to day if you shall hear my Voice, harden not your hearts, as in the provocation, according to the day of the temptation in the Wilderness, where your fathers tempted me. Heb. 3.’

He pursues and urges strongly this advice, as well in this Chapter, as in the following; where he shews, that the Jews were not rejected of God, but for their incredulity, and resistance, that they made to his words. ‘ To whom did he swear, that they should not enter into his rest, but unto them that o­beyed not? so that we see, that they could not enter in because of unbelief. Heb. 3.18.’

He adds afterwards, how the Christians ought to fear the like Chastisement: Let us therefore fear, [Page 20](says the Apostle) lest at any time by forsaking the promise of entring into his rest, any of you should seem to be deprived— ‘ Let us therefore study to enter into that rest, lest any man fall after the same example of incredulity. Heb. 4.’

And about the End of this Epistle, in the 12 Chapter, he renews again this so important an Advertisement, by these words, which ought to be engraven in all the hearts of Christians. ‘ See that you despise not him that speaketh to you; for if they escaped not, who refused him, that spake on Earth; much more shall we not escape, if we turn away from him that speaketh from Heaven. Heb. 12.’

See, Theotime, the Advertisements, which the Apostle gives to all those, whom God has fa­vour'd so as to speak to them for their Salvation, and call them by his voice to their Conversion. Consider them attentively, with the reasons he al­ledgeth, and think well upon it, what you are to do. Assure your self, that it is to you that God addresses himself, when you have understood the above-mention'd pressing Exhortation, which he hath made for your Conversion. Be afear'd to fall into the dreadfull chastisements with which God hath punished the obstinacy of the Jews, and use all your endeavours to avoid them; you can­not by any other means escape them, then by se­riously complying with the desire which God hath of your Salvation, and making now a firm reso­lution to return unto him by Penance, and a per­fect change of your former life, for effecting whereof I propose the following means.

CHAP. I. What we are obliged to do in Vertue of the precedent Exhortation.

WE read in the Acts of the Apostles, that the Jews and other Inhabitants of Hieru­salem, having understood the first Sermon, which St. Peter made them of the Death and Resurrection of the Son of God, upon the day of Pentecost, were so lively touched, that they immediately de­manded what they should do to be saved. Now when they heard (saith the Scripture) this, they were moved in their hearts, and said unto Peter and the other Apostles; Men and Brethren what shall we do? The St. answered them in these terms, Do Penance, and be Baptised every one of you, in the name of Jesus Christ, for the remission of Sins, and you shall receive the Grace of the Holy Ghost. Acts. 2.

Dear Theotime, if the words, which you have read above, (which are Gods own words, whereby he Exhorts you to treat of your Salvation) have made that impression on your mind, which they ought to make; your heart will certainly be washed with sor­row and compunction; unless you be totally obdu­rate, & more obstinate then the Jews. Now I cannot [Page 22]believe this of you; wherefore, methinks, I hear you demand of me, what must I do, that I may obey the Voice of God, and become a good and real Convert, and a true Penitent?

To which I answer with the chief of the Apo­stles, do Penance for your Sins, and receive the Sacrament, not of Baptism, since you have once received it, and it cannot without Sacrilege be repeated; but of Penance, to obtain hereby the remission of your Sins, and the Grace of the Holy Ghost, which will assist you to lead a new Life. Let us betake our selves to Holy Penance, which is a Second Baptism, a Baptism of tears and sor­row to cleanse therewith all our Sins. Baptisemus lachrimis conscientiam, qui peccatis inquinavimus Vi­tam. St. Ambr. Let us wash our Consciences with tears, who have defiled our Lives mith a great number of offences. Let us weep before God our Creator, and cast our selves into the arms of our Coelestial father, whilst yet he hath them open to receive us, and so lovingly calls us to him. Let us not delay, lest he may shut them in punishment of our in­credulity: Let us prevent his anger by having recourse unto his Mercy: and let us perform that, which the Apostle St. Peter exhorts us to do, in Conclusion of the above-mention'd admonition. Let us therefore, saith that Divine Apostle, go boldly to the Throne of Grace, that we may receive Mercy, and find Grace to help in the time of need. Heb. 4.

CHAP. II. What Penance is.

SInce we cannot return to God after Sin by any other way, but that of Penance; it imports us very much to know, what it is; and to understand well this means, which is of such importance, as that without it we can never be saved, according to that weighty sentnece of our Saviour. If you do not do Penance, you will all perish. Nisi paenitentiam habueritis, omnes simul peribitis.

This Penance so necessary may be considered two ways. As it is a Virtue, and as it is a Sacra­ment, for it includes both these excellent qualities.

First, it is one of the Christian Virtues, which hath for its object, and end, the destruction of Sin in him, that hath committed it, and the satis­faction of the divine justice by sorrow and good works.

Secondly, it is also one of the Seaven Sacra­ments of the New Law, being raised to that dig­nity by Jesus Christ, when he gave to his Apo­stles, and their Successors power to remit Sins.

As a Virtue, Divines define it thus. A Virtue or gift of God which makes us deplore and hate the sins, which we have committed, with a purpose to amend, and not offend any more for the future.

Its principal acts are Confession, Contrition, and Satisfaction.

Confession, that is a declaration or acknowledg­ment, that they have sinned before God, by which they owe themselves before him guilty, and wor­thy of punishment: it being certain that the first [Page 24]degree necessary to obtain pardon for a fault, is to acknowledge it, and declare our selves culpable. It was for this reason that David said, that he had confessed his sins before God, and had ob­tained pardon. Psal. 31.

Contrition, that is to say, a regret or sorrow for having offended God; because the declaration of the crime is not sufficient to obtain pardon; except we also testify and declare a regret and displeasure from our heart; without which it is impossible to obtain it.

Satisfaction, is a punishment which one lays on himself, to repair the injury he hath done to God by Sin, that he may more easily obtain par­don, and bear the punishment which his justice should impose: It being certain, that it is in the liberty of him, that pardons an injury, to par­don it on what condition he pleases, and reserve what punishment he shall think convenient for it. Hence it is that St. Ambrose in Psal. 37. said, that he, who does Penance, ought to offer himself to endure, and be chastised by God in this life that he may avoid eternal punishment; and St. Augustin begged of God with so much earnestness, that he would be pleased to chastise him in this world, so that he would pardon him in the next. Hic ure, hic seca, modo in aeternum parcas.

As these three acts compose the Virtue of Pe­nance, they also make the parts of the Sacrament, which Jesus Christ hath instituted upon this same Virtue. The words of this institution are these, which he spoke to his Apostles on the day of his Resurrection. Receive the Holy Ghost, whose sins you remit are remitted, and whose sins you retain are re­tained. John. 20.

By these words he hath given to the Apostles and their Successours the Power to remit, and re­tain the Sins of the faithfull; and by a necessary con­sequence he obliged the faithfull, that should fall in­to Sin, to put themselves in a state fit to receive that remission, and to have the dispositions with­out which a Sin cannot be pardon'd, neither by God nor men, which are Confession, Contrition, and Satisfaction: Confession, by which the delin­quents declare their Sins to him, who hath Power to judge, to wit, the Priest; because a judge can­not give Sentence of a Crime, if he know it not, or it be not brought before him to judge; Contrition, because a Sin cannot be remitted to him, who doth not declare some sorrow before the Judge: and Sa­tisfaction, because to receive a remission, one must be disposed to receive it upon the Conditions, that shall please him who gives it, and with that reason­able Chastizement that he shall think proper to im­pose, as is already said. So these three acts, serving as dispositions for the remission of Sin, serve also for the matter of the judgment, which the Preist makes, of the same Sin, and of absolution, which he pro­nounces in virtue of the power, which Jesus Christ hath given him.

And these two things joyn'd together, to wit the acts of the Penitent, and the absolution of the Priest, compose the Sacrament, which we call Pen­nance; whereof these acts are the matter, and the Absolution is the form; which are two parts neces­sary for a Sacrament.

Behold Theotime, what Penance is, and it is ne­cessary, that you should conserve in your mind this Idea, and the distinction, which we now made, as the ground-work of all that, which we shall say on this [Page 26]Subject: Because to make a true conversion, of which we speak here, Penance is requisite in both those two manners, both as a Virtue, and as a Sacrament. The Sacrament is necessary, because it is by its vir­tue, that one receives the remission of Sin: and the acts of this same virtue are likewise necessary, both before and after the Sacrament: Before the Sa­crament, to dispose one to receive it; and after ha­ving receiv'd it, to Satisfy God, and conserve ones self in Grace, as we have said above.

CHAP. III. What Contrition is.

I Begin to explain the acts, or parts of Penance with Contrition; because it is the most necessary of all; for without it, the others are of no value, and it may supply the want of the other in case of necessity, on condition that it include the will to confess, and satisfy when we are able. Wherefore read attentively, what follows.

The Council of Trent gives us a perfect Idea of this great action, when it defines it in these terms, to be A grief of mind and a detestation of Sin commit­ted, accompanied with a resolution not to commit it any more. Counc. Tre. Sess. 14. c. 4.

It says, that it is a grief of mind, that is, a regret and interiour displeasure, which is conceiv'd in the heart for having offended God. And a detestation by which word is meant a Hatred and an Aversion, which one hath to Sin, in looking on it, as a wicked thing and mortal Enemy to our Salvation, and the Glory of God. With a resolution not to Sin any more. [Page 27]This is a necessary consequence of the grief and ha­tred of Sin. For he who hath a regret for an evil, and truly detests it, he also hath a will to avoid it; if he hath not this will, it is certain, he hath neither sorrow, nor aversion.

By this definition you see, that Contrition is com­posed of three interior acts, a Sorrow, a Detestation, and a good Purpose. Detestation is the first Act, which is the ground-work, on which are raised the other two. For he who hath conceiv'd in his heart an hatred against Sin, hath a Sorow for having com­mitted it, and a purpose not to commit it any more. So that we must chiefly apply our selves to this de­testation or hatred; and this is what we must care­fully take notice off.

That we may arrive at this, we must perfectly understand the malice, that is included in Sin.: for we only hate and detest those things, which we know to be wicked.

Now there are in Sin two sorts of evils, the evil of the fault, and the evil of the punishment. The first is the Injury, which by Sin is done to God. The other is the damage, which the same Sin draws up­on Us in punishment of that injury, which we did to God. The one regards God, the other our Sal­vation: and both of them render Sin infinitely de­testable. The evil of the fault, because it offends God, and the evil of the Pain, because it makes us loose God, and become punishable by eternall Damnation.

In fine, Theotime, there is nothing more detesta­ble, and which ought to breed in us a greater hor­ror, then the cause which produceth these two e­vils, which are the greatest and most terrible of all mischiefs. Sin offends God so highly, and is such [Page 28]an injury done unto him, that all men and all An­gells together are not able to comprehend, how hei­nous it is, so grievous is it. Is there any evil more heinous & detestable? The same Sin, by this injury, which it does to God, separates us from him, makes us loose his Grace, excludes us for ever from his Glory, and makes us subject to eternal Damnation: And can we speak, or think, of an evil more dread­full, and which deserves more our hatred and detestation.

Let us raise our thoughts higher, and consider Sin not only in general, and as it is others; but as it is within our selves; and say to our own hearts; By the Sins which I have committed, I have offended my Creator, my Redeemer, my Benefactour, my All, God infinite in greatness, in Bounty, in Ho­lyness; without cause, without reason; by my malice alone, and blindness: Good God! how happens it, that I have not a horrour of my self and of the evils, which I have done.

By the same Sins I have lost the Grace of God, I am become his Enemy, I am deprived of Heaven, I am fall'n into the Slavery of the Devil, and made a Victim of Hell. O Sin, how horrid art thou! O siin, why have I committed thee! O Sin, I hate and detest thee with all my heart, and above any thing that is detestable in the world. Iniquitatem odio habui: & abominatus sum. Psalm. 118.

CHAP. IV. Of the qualities, or conditions, which true Contrition ought to have.

WE speak not here of perfect Contrition, (whereof we shall treat in the following Chapter) but more generally of the Conditions, which grief, necessary for the obtaining the remis­sion of Sin, ought to have, whether it be perfect or imperfect; and I say this Contrition must have four Conditions, to wit, it must be Interiour, Su­pernatural, Ʋniversal, and Sovereign: Take notice of these Conditions, for they are of great impor­tance, and many are deceived in them.

First, Contrition, or sorrow for Sin ought to be Interiour, that is to say, from the Heart; and when it is only in words and outward appearance, it is not Contrition, but an Illusion: The Heart must sincerely produce the Sentiment and Sorrow, which the words express: For this reason the Coun­cil said above, that it was a Sorrow of Mind, and a detestation of Sin: Now this detestation is an Act of the Will. The Scripture saith, that it is a Conversion, that is, a return of the Heart to God: Convert your selves to God with all your hearts. We must seek for God by Penance, and in seeking we shall find, if we seek for him with all our hearts, and with the sorrow and tribulation of our Souls. Deut. 4. God reprehended the Penance of the Jews, who made great Exterior Demonstrations, even to tear their Cloaths, as a mark of their sorrow, but they were not touched in their Hearts. Convert your selves to me (saith God to them) with all your hearts, [Page 30]in Fasting, in Tears, and Lamentations, and tear your Hearts, and not your Garments. Joel. 2.

In fine, Theotime, there is nothing more mani­fest both by Scripture and Reason, then this truth, that Penance oght to be in the Heart, that is in the Will: that as the Will was the cause of Sin, so also it may be the cause of Sorrow, and produce Pe­nance. The Heart must revoke the evil, which it hath wilfully committed, and detest Sin, which for­merly it had affected.

Secondly, It is not sufficient to detest Sin in the Heart; it must also be detested upon a good Mo­tive, that is upon a Motive sufficient to obtain Par­don for the Sin. This Motive, that it may produce that effect, must be Supernatural, that is one of those which God hath revealed, and which we know by Faith: The reason is, because an Action purely Natural cannot procure sanctification for the Soul, which is wrought by Grace, and is a thing above Nature. Hence we assigned the Second Con­dition of Contrition to be Supernatural, that is conceived upon a Supernatural Motive, and conse­quently by a Motion inspired by God.

This Supernatural Motive hath relation to two Heads: Viz. to that which concerns our Super­natural good, which is Eternal Happiness; and to that which regards the Glory of God. I say our Supernatural good, because the Natural goods, as Life, Health, Honour, Riches, are not able to raise such a sorrow for Sin, as might serve to obtain the Pardon from God. This we must take good notice of: Such was the sorrow of Saul, who did not grieve for his Sin; but for the loss of his Kingdom, which he saw God would deprive him of. Such was the sorrow of Antiochus, who did not weep for his [Page 31]Crimes; but because of the great Misfortunes he found himself overwhelmed with. Such many times is the grief of Christians, who demand pardon for their Sins, when they are surrounded with Afflicti­ons, which they resent more livelily, then the evils, which they have committed by their Sins, which move them little, or nothing. It is very true, that Afflictions make us return to God, and he himself sends them us for that effect: but there is a great deal of difference between the occasion, which makes us do an action, and the motive for which it is performed. Afflictions serve for an occasion to return to God, because they a­wake us from the sleep of sin, make us reflect up­on our selves, be sorry for the crimes, that caused them, and have recourse to God for our deli­verance: but they ought not to serve, as a mo­tive to detest our sins; because that would be only a pure natural sorrow, which avails nothing to restore us unto the grace of God. We must have a higher motive, and returning to God by affli­ctions, detest our sins; by reason of the danger, to which they exposed our Eternal Salvation; or the honour of God, which they have infinitely of­fended. Whosoever hath not these motives in view, or one of them, hath not the Contrition which disposes to grace.

In the third place, we have said, that Contrition must not be only supernatural, but also Sovereign, that is, most powerfull. The meaning hereof, is, that it doth not suffice to detest sin upon a super­natural motive, but that this motive should over­rule, and keep above the other, which come into our mind: so that we should rather detest the sin by reason of the damage it brings to our Salvation, [Page 32]or the injury done to God, then for any natural evils it may produce; and be resolved to suffer them all, rather then commit one Mortal sin. This is what Divines call detesting sin, supra omne detesta­bile, that is, above all that which in the world may stir up our hatred and detestation.

And the reason is most clear, because sin is the Sovereign evil, and the greatest of all evils. For if we consider the offence, there is none more hei­nous, then that which it commits against God; and if we cast our eye upon the punishment, there is none more Dreadfull. This is the reason, why one cannot detest it sufficiently, but by detesting it a­bove all naturall misfortunes.

Herein yet we must mark well, that this greater detestation, doth not consist in being more sensible, more lively, or more vehement then the hate and detestation of other evils; because that is not neces­sary, nor always in our power: but this is to be un­derstood of the esteem, or judgment, which we make of Sin, accounting it really the greatest of all evils, as in effect it is; and detesting it in this quality a­bove all others, and purposing firmly not to com­mit it any more, upon any account whatsoever.

But we are yet to observe, that to have that de­testation of Sin above all evils in our heart, it is not at all necessary, that every evil in particular should be proposed, as Death, Torments, Infamy, and the like; but it suffices, that they should be pro­posed in general. Likewise, it is not convenient they should be propos'd severally; lest their re­presentation should make the mind to waver in its Resolution, or make resolutions lightly, and with presumption of its own forces; which would not be perform'd; when occasions were offered: as it [Page 33]happened to St. Peter. It is sufficient to esteem Sin the greatest of all evils, which can ever befall us; To hate and detest it as such, to make a new resolution not to commit it any more, but rather to undergo whatever misfortune may happen to us, trusting in the mercy of God, and hoping he will either free us from those mischiefs, or that he will give us strength to support them by his Grace, then offend him.

The 4th condition of Contrition is, that it must be Universal in respect of all Mortal Sins: that is, by it we must detest all, without excepting any, and have a resolution never more to commit any one mortal Sin. The Holy Ghost pointed at this Condition, when he said, that we must do Penance for all the Sins we have committed. If the Sinner shall do Penance for all his Sins, he shall Live. Ezech. 18. We must convert our selves to God with all our hearts; that is, the heart must totally be offered to God, and not divided, so as to give one part to God, and the other to Sin. Their hearts (says he elsewhere) are divided, therefore shall they dye. Hosea. 10. The reason is evident, because Mortal Sins cannot be re­mitted but altogether, not one without the rest. Man cannot reserve in his heart an affection to any one Mortal Sin, but he will of necessity incur the hatred and displeasure of God. The Contri­tion, which one may think he hath of other Sins, if yet he affect any, cannot justify him in the sight of God; for it is absolutely false and imaginary; because if he really hates any, he hates all Sins, there not being any one which doth not cause his damnation, and infinitely offend God.

Hence it is, that those deceive themselves, who pretend to do Penance, and yet refuse to par­don injuries, or to be reconciled to their Enemies; [Page 34]those also, who will not restore the goods they have unjustly gotten, and those who are careless in avoi­ding the immediate occasions of Sin, and such other like: In a word, all those, whosoever they be, that have any willfull tye upon them to any particular Sin, which yet they are not fully resolved to break asunder, are imaginary, but not true Penitents.

CHAP. V. Of perfect and imperfect Contrition.

THis distinction is grounded upon that, which we said even now, of the two sorts of evils, which are found in Sin, to wit, the one of the in­jury done to God, and the other of the damage, which thereby we bring to our own Souls.

When we hate Sin by reason of the Supernaturall goods which it deprives us of, as of the Grace of God, and Life eternal, or because of the Punish­ment it draws upon us from Almighty God, it is an act of Contrition, but an imperfect one, by rea­son we consider nothing in it so much as our own Interest; and this act is called Attrition.

But when above this motive we raise our thoughts higher, and hate Sin by reason it is an af­front to the supreme goodness of God, which de­serves to be beloved above all things, which we ought to affect more then our selves, and which we are obliged to love, altho' there were neither Pa­radice, nor Hell; it is an act of perfect Contrition, which proceeds from Charity, and the pure love of God.

The first Contrition is good, and profitable; it is supernatural by reason of its motive, and be­cause it is an effect of the inspiration of the Holy [Page 35]Ghost; but it doth not restore man unto Grace, except it be assisted by the Sacrament; because it is not of it self, without the assistance of the Sacrament, an act of Charity, which can justify, but only an act of the Virtue of Hope, which is not able to confer Grace.

The Second is excellent and perfect, and re­stores the Soul to the grace of God, even be­fore the receiving of the Sacrament; but not without respect to the Sacrament; because it in­cludes a will, or disposition of mind, to receive it, when occasion serves.

In either of them both, there is a fear and love of God, but differently. For in Attrition there is a servile fear, and an imperfect love, which makes us only regard our own advantage. In Contrition there is a filial fear, and a perfect love or Charity; which makes us consider the honour of God, more then our own concern.

By the one and the other we hate sin: but by the first we hate principally the punishment of sin, and we fear that more, then the fault, or offence of God. By the Second we detest prin­cipally the offence of God, and we fear that more, then the punishment.

But here we must take notice of a point of great concern: when we say, that in Attrition we fear more the pain, then the offence; this more, or this excess, is not to be understood of a Positive preference, or esteem, which one may have, whilst he compares the punishment with the offence. For he, who comparing these two together, should say, either expressly, or tacitly, that he fears more to be damn'd, then to offend God, would commit a Mortal Sin; but this is to [Page 36]be understood only of, as we may call it, a Ne­gative, or abstractive preference; which we un­derstand, when one thinks of the punishment of sin without reflecting on the offence of God, which because it occurrs not to his mind, he doth not think of; but stops as it were only at the punishment which occurrs, as being more sensible, and without advancing farther, conceives a horror of sin, and detests it upon that account, without rising higher, or thinking of the offence.

But if it chance that any one think expresly both of the punishment of sin, and the injury, which thereby is done to God, comparing the one with the other; such a person would be obliged to detest them both, according to their merits, that is, the offence more then the punishment. I say more, not as to the greatness, or vehemency of the fear and detestation, but as to the preference and esteem, which the will makes of the one above the other, that is, of the offence above the punishment.

In the practice, Theotime, consider, that it is fitting, we always endeavour to have them both; for to content our selves only with the imperfect Contrition is the part of a mean spirit, and a token of a servile and mercenary soul; besides, that this manner of treatment is apt to raise doubts of Conscience, and troubles of mind: on the other side, an act of perfect Contrition is an act of the highest perfection, and to perform it is a very difficult thing; it is not usual, nei­ther can we, ordinarily speaking, ascend at one step to the highest and most perfect acts of a Virtue: wherefore we must begin with those of the lower rank, and by them mount up to those [Page 37]of an higher classe; this we see, that nature her self teacheth us in all her productions. But which is very observable, it frequently happens, that we are deceived in this occasion; for many are persuaded that they have perfect Contrition, as soon as they have pronounc'd these words, I detest my sins, because God who is infinitely good, is offended by them. But there is a great difference between saying these words, and conceiving in our heart the true sense, which they import.

First then, we must begin with imperfect Contrition; after that we have considered the great and lamentable mischiefs, which by sin are heapt upon us; the privation of the grace of God; the loss of Paradise; Eternal Damna­tion; then we must proceed to hate and detest it with all our heart; as our most mortal Ene­my: Next considering that sin, must needs be a horrible evil in it self, and strangely offensive to the Divine bounty, since he punisheth it with so much rigour, we must go on to the hatred of sin it self, by reason of the injury it doth to God. An injury which derives its greatness from the Supreme, the infinite Bounty, Sanctity, and infinitely adorable Majesty of God, whom there­fore it infinitely offends, and consequently be­comes infinitely detestable, and which ought to be hated and detested with a supreme, and, if possible, infinite hatred, altho' there were nei­ther Paradise, it could deprive us of; nor Hell to punish it.

CHAP. VI. Of the means to obtain Contrition.

IF it were either the same thing to have Contrition, and to know it; or the knowledge of it were sufficient, to have it; there would be nothing more required, then what we have said, to per­form the Act. But it is far otherwise, Theotime, this great and important action is not so easy, as they imagine, who believe, they have power to produce it every moment. It is a fruit, which is not of our growth; it is a plant, which our Earth, now dry and barren by means of sin, cannot bring forth, except it be watered from above, and prevented by the blessing, or grace of God. God, (saith the Prophet) must give his benediction, and then our Earth, that is our Heart, will produce its fruit. Dominus dabit benig­nitatem, & terra nostra dabit fructum suum. Psal. 84.

It is not so facile to clear ones self of sin; as it is easy to fall into it. A man may quickly cast himself into a deep pit by his own fault; but he cannot get out without trouble, and the as­sistance of another. We sin by our own free will alone, but by this alone we cannot free our selves from the guilt of sin; it is necessary that the grace of God assist and withdraw us from it. Our ruine proceeds from our selves; but our Salvation comes from God; he alone can succour, or redeem us. Perditio tua ex te, tantummodo in me auxilium tuum. Host. 13. This is an Article of Faith, which hath always been believed in the Church, and which the Council of Trent [Page 39]hath defined of new. If any one says, that without the preventing inspiration of the Holy Ghost, and his suc­cour, a man can believe, hope, love, or be sorry for his sins, as it is necessary to receive justifying grace, let him be anathematized. Conc. Trid. Sess. 6. Canon. 3.

With what fear and trembling ought not those Souls to be seized, whose conscience tells them, that they are in the unfortunate state of Mortal Sin? What horror ought they not to conceive, when they seriously make this reflecti­on; that their Salvation depends upon God a­lone; and that they cannot of themselves be freed from the danger they are in, except by his only hand, whom they have so grievously offended, and who is their professed Enemy, as long as they shall continue in that State?

But that which yet ought still to augment their fears, is that there is nothing due to them from God, as long as they are, in that deplorable state, his enemies: that he is not obliged to relieve them, having never promised it to any person: but that he may most justly leave them in that condition; because as St. Augustin saith, God who hath promised pardon to him that shall do Penance, hath not promised Penance to any one. O God! Theotime, what considerable reasons of fear, and trembling are there, to see ones self, in such a lamentable state, wherein he may be justly aban­doned by Almighty God, and left as a prey to the sworn Enemies of his Salvation? What good things ought he not to do, who considers him­self in this danger? or rather, (I will not say what Evil, but even) what indifferent things ought he not to deny himself? that, by doing good, and avoiding evil, he may both prevent [Page 40]the misfortunes, which environ him at present; and avoid the eternal loss of his Soul, which threatens him for the future.

Without question you see clear enough what he should do; first that he should seek all means possible to appease the divine anger, & regain his favour; which cannot be otherwise effected, but by ceasing to offend him, by performing acts of condign Penance, and by pouring forth his Soul in hearty prayer, that he may obtain from God the grace of Holy Contrition.

In the Second place, that he should apply himself to consider the sins he hath committed, meditate upon the motives which are capable to imprint in his Soul an horror of them; then he should propose to himself the examples of true Penitents; imitate them in their Penances, and conquer Heaven by the force of tears and Contrition, as they have done.

We shall discourse of these two general means in the following Chapters.

CHAP. VII. Of the first means to obtain Contrition, which are three, avoiding sin, works of Penance, and Prayer.

I Put these three means togeher, because they are so inseparable, that they seem to make but one.

The first is to forsake sin, or cease from of­fending God; for how can you expect to gain the Spirit of Contrition, or the Holy Virtue of Penance, whilst you persist actually to offend [Page 41]him, and resist his grace? and how can you have in your heart a true sorrow, and detestation of sin, when you take pleasure to commit it? This is impossible. Sin is the destruction of divine grace; it roots out of the Soul all pious thoughts; it banisheth all holy inspirations, and disperses them at their first appearance, like a blasting North-wind, by its cold and dryness; it scatters the Clouds, disperses the Rain, or dew of Hea­ven, and parches up the Earth. This is what theWise man would signify by those mysteri­ous words of the Proverbs. Ventus Aquilo dissipat plavias: Auster congregat dissipatas. Prov. 25. It is sin, which locks up the Heavens, and hinders the rains of Grace from showring upon men, when they need it most; whilst they stand ob­noxious to his wrath. On the contrary, the fear of Gods Judgments, which seizeth upon Sin­ners, is like the favourable South-wind, which ga­thers the Clouds, dissolves them into Rain, and pours them upon the Earth: this fear is a gentle gale that breaths into the Soul the thoughts of Penance; it moves us to conceive true sorrow for our sins, and at last brings us to the so much to be desired Port, perfect Contrition.

The Second means is to abridge ones self of pleasures, and perform the works of Penance: next to sin, there is nothing more opposite to Contrition, (which is the fruit of sorrow) then pleasures. Contrition is not found but in afflicti­ons and miseries, of which the heart is incapable in the time of pleasure. Job, speaking of Wis­dom, says, it is not found in the houses of plea­sures and delights. Job 28. Non invenitur in terra suaviter viventium. Much less Contrition, which [Page 42]is the beginning of Wisdom. Contrition is the off-spring of an afflicted heart ruminating on all his sins in the bitterness of his Soul; and can this be found amongst divertisements and plea­sures? No, no, It is most certain, that he who resolves to be Penitent and contrite, ought to banish far from his thoughts divertisements and pleasures, and betake himself to the works of Penance, as Fasting, Alms-deeds, and the like.

The Third necessary means is Prayer, because Contrition being, as is above declared, a gift of God, a gift which is not due unto us, but proceeds from his pure bounty; it is certain, we have great need to demand, pray, or beg it of him very earnestly; need to acknowledge our own misery, and the absolute dependance we have upon his mercy. Upon this occasion it is, that we ought to re-enter perfectly into our selves, and humble our selves in the presence of God, in a profound acknowledgment of the mi­sery, to which we are reduced by this state of sin. It is upon this occasion we ought to employ those excellent Sentences of the Prophet Jeremy; Ego vir videns paupertatem meam in virgâ indig­nationis ejus. It is true, O my God! I acknow­ledge the extreme misery, whither thy anger hath justly reduced me. I am now in the dark­ness of sin, instead of the light of thy grace, which I formerly enjoyed. Thou hast turned thy hand against me; thou hast taken away all my forces, and environ'd me with bitterness and pain; my Life is fall'n into an abiss, out of which I cannot get out. Considering my self in this state, I said, I was lost: but I had recourse unto thee, O my God, I invoked thy Holy [Page 43]Name from the depth of my misery. Thou hast graciously hearkned unto me, do not turn away thine Ears from the lamentations which flow from my heart, from the clamours, which I make, to obtain thy mercy.

CHAP. VIII. Of the Motives of Contrition, and first of the grievousness of sin.

WHen you demand of God, Contrition by Prayer, and works of Penance, you must not be wanting to your self, but endeavour on your part to procure it. This endeavour consists in weighing attentively the motives, which are capable to raise this sorrow in your heart, and in meditating upon the grievousness of sin, and the reasons which may move you to an horror and detestation of it. This practice is absolutely necessary for him, who desires to be truly converted; But is not much in use; as God himself complains by his Prophet. There is none, says he, that repents himself of his sins, saying, what have I done? Jer. 8.

Do it then, as you ought, dear Theotime, and with all the attention of your heart, whilst you read what I shall here propose unto you; and beg of God, that he will make you comprehend, and understand this so important a concern; for it is impossible without grace to know it exactly right.

You must then suppose, that the grievousness of sin is so great, that it is incomprehensible, or [Page 44]unconceivable; and this truth alone, may make you judge of the greatness of it. To compre­hend this grievousness, you should have a full Idea, or true definition of sin, which might perfectly explain it's nature; But this is im­possible. The sovereign good, which is God, cannot be defined, because it is infinite; nei­ther also can sin, which is the supreme evil. That is infinite in goodness; this is infinite in malice: That possesses all perfections; this is the accom­plishment of all mischiefs. And as no created Spi­rit can comprehend the Greatness, Bounty, and Perfections of God; so none, but God, can under­stand the grievousness, malice, & miseries of Sin.

And the reason is very evident, because to understand well the grievousness of sin, and the injury it does to God, we must know how great, how holy, how good, how perfect God is; be­ing that sin takes it's grievousness from the op­position it hath with the Greatness, Bounty, and Holiness of God. To know the greatness of an offence, we must know, and well under­stand, the greatness and dignity of the person offended. For this reason to compehend the grie­vousness, and the injury it does to God; we must measure the greatness of God; but where is the measure of this accomplishment of goodness and perfections, so much raised above us? certainly we can never find it, nor by con­sequence the measure of that Abyss of malice and misery, of which we speak here. Altitudinem Coe­li & profundum abyssi quis dimensus est? who can ever measure, saith Ecclesiasticus, the height of Hea­ven, or the depth of the Sea? Eccles. 1. Much less can the greatness of God and the grievousness of [Page 45]sin be measured. If God be so high in dignity & Ma­jesty, that no created Spirit can reach him, it is true to say, that sin is so profound in malice and un­worthiness, that it is impossible to comprehend it.

Yet nevertheless we must not despair to have an act of Contrition; altho' we cannot conceive the grievousness of sin. For in that alone, which we said, that we cannot comprehend its grievousness, there is all the imaginable reason intirely to abhor and hate it; and lament, when we are so unfor­tunate, as to fall into it. Sin then is so great an evil, that no created Spirit can conceive its enor­mity; that to understand it, we must know God clearly face to face, which only God himself can fully comprehend. What horror? what de­testation ought not we to have for so great and horrible an evil? and what sorrow ought we to have, to see our selves, by our own ungra­cious will, become guilty of it?

Ponder this well, Theotime, and do not pass over lightly this consideration; for it is admi­rable. I say again once more, there is nothing that can make us hate sin, more then to know that we cannot comprehend it's grie­vousness; and it is easy to shew it by a contrary reason, but very evident: viz. That there is no­thing which is more capable to raise in us a love and respect towards God, then when we are fully persuaded, that he is so great, so perfect, and so amiable, that his greatness and perfections do infinitely surpass all that, which we can conceive of him. Let us apply the same to the grievous­ness of sin, and the evils, which it includes in it self; and we shall find, how detestable it is. O sin! is it true then that thou art so great, that I [Page 46]cannot at all comprehend the heinousness of the injury thou dost to God? and not only I but all the men and Angels together. Now if thy enor­mity be so prodigious, how can I but hate thee? is not this sufficient to move a horour of thee? O monster of wickedness! he must needs be blind that flys not from thee; O abiss of misfortunes! how ought I to fear, lest I should fall into such deep precipices.

CHAP. IX. Of the same Subject, of the grievousness of Sin.

LEt us however attempt to gather some know­ledge at least, of the grievousness of Mortal Sin; and although we cannot Comprehend it as it is in it self, let us learn, what the Holy Ghost has been pleased to let us know by the Sacred Scripture. Read, Theotime, and be attentive.

What is Sin? It is a rebellion of the creature against his Cre­ator; a resistance against his commandements, by which it refuses to obey him, and be subject to his holy will. This is what we learn from that wonderfull reproach, which God made to Sin­ners by Jeremy. From the beginning thou hast bro­ken my Yoke, thou hast burst my Bonds; Jer. 2. That is, all the considerations, which kept thee ty'd to my Service, and thou hast said I will not serve. Behold, what Sin is, and what you have committed, as often as you have Mortally offended God. Con­sider well this definition; but this is not all.

What is Sin? It is a horrible ingratitude committed against God, and a forgetfullness of all his favours. Who is it that says this? It is he himself by his Prophet. I have brought up Children, and exalted them: but they have despised me. The Oxe hath known his owner, and the Asse his masters Crib: but Jsrael hath not known me, and my People hath not understood. Isa. 1. and in another place, The beloved was made grosse, that is, he hath enjoyed abundantly the goods which I have sent him, and Spurned against me, he left God his maker, and departed from God his Salvation. Deut. 32.

What is Sin? It is a Contempt of God, and his Commande­ments, by which one declares, that he makes no account of his Greatness, nor power, of his Pro­mises, nor Threats. This is what he himself saith above. My Children have despised me. Jer. 3. And by another Prophet he complains. But as if a Wo­man should contemn her lover, so hath the house of Is­rael contemned me. Ezek. 5. And by another he says, She hath contemned my judgments, so that she was more impious, then the Gentiles, and my precepts more then the lands about her. For they have cast away my judgments, and in my precepts they have not walked. And yet by another Pro­phet he reproaches Sinners with their contempt. The Son honoureth the Father, and the Servant his Lord; if then I be Father, where is my Honour, and if I be the Lord; where is my fear? Mala. 1.

What is Sin? It is an injury done to God in his own person, and before his own face; knowing well that he beholds us; and without respect to his greatness, and Sanctity. What is it, saith he, that my beloved hath done in my house much wickedness? Jer. 11.15. and the Prophet Isaiah saith, For Jerusalem is gone to ruine and Juda is fall'n: because their tongue and their inventions were against our Lord, to provoke the Eyes of his Majesty. Isai. 3.8.

What is Sin? It is a revolting from God, and a renouncing of his friendship, and grace, to follow ones own will, passion, pleasure, interest, and the like. For this reason Divines, after a serious consi­deration of the nature of sin, have thought, that they could explicate it no better, then by saying it was a turning away from God, and a turning to, or embracing the creature. Aver­sio a Deo, & conversio ad creaturam. Behold, what is done by sin. Hearken to the judgment and complaint of God himself. Be astonished, (saith he) O Heavens upon this, and O Gates thereof be ye desolate exceedingly; for two Evils have my people done; Me they have forsaken, the fountain of living water, and have digged to them­selves Cisterns that are not able to hold water. Jer. 2. The meaning is, that he who sins, seeks his good and happiness in the creatures, where he shall never find it. What greater blindness then this? See what they do, who offend God mortally; and it is in this preference or esteem, which we make of the creature before God [Page 49]himself, wherein Mortal Sin and its greivousness doth consist. For as the love of God above all things consists in preferring him before all, that is before ones proper will, passions, pleasures, ho­nour, interest: So Mortal Sin, which is direct­ly opposite to Charity, consists in preferring all things, or any thing before God, and choosing ra­ther to lose the Friendship of God, then deprive ones self of those apparent goods, which in reality are true Miseries. And he who resolves to commit a Mortal Sin, performs this in effect: as if he should place on one side the greatness of God, all his favours, all his promises, and all his menaces; and on the other side his own Passion, his Plea­sure, his Honour, or his Riches: and having compared these two, so opposite objects together, says within himself; I make more account of these miserable things, then of the greatness of God, of his friendship, of his promises, and of his threats: and I renounce all that, so I may con­tent my Passions, my Pleasure, my Ambition, my Avarice, &c. Consider this well, Theotime, and you may Comprehend something of the grie­vousness of Sin, and the evil you have done to your self, when you have been so blind, as to fall into it.

CHAP. X. A Further illustration of the grievousness of sin.

ALL that which we have said, is more then enough to give a judgment of the heinous­ness of Mortal Sin; but because the more we sink [Page 50]into the matter, the more copious is the Subject; behold yet one more consideration to discover its enormity.

Sin is a resistance to the Divine will, or as St. Ambrose hath very well defin'd, it is a Swerving from the Law of God, and a disobedience to his Divine Commandements. Proevaricatio divinae le­gis, & coelestium inobedientia mandatorum. This disobedience offends God, and injures him so, as to violate the right, which God hath to be obey'd, and loved by his Creatures. It's also necessarily accompanied with all those indignities, which we have said above are found in Sin, viz. Rebellion against God, Ingratitude, Contempt of him, Vi­olence committed in his Adorable Presence, and Esteem and preference of the Creature before God, a Renouncing of his Friendship, and ma­ny other Indignities: And this it is, which makes the injury done to God by this Disobedience, most Heinous, and far surpass all that one can imagine.

And being that this vile and base injury is of­fered to a Person the most Eminent and of high­est Dignity, whose Authority is Boundless, and infinitely raised above all that is great. Hence it is, that this affront is so immence, that it infinitly surpasses all the abuses, and wrongs, that can be offered unto man: it being a certain Rule, that an offence takes its heinousness from the great­ness of the Person that is offended: And thus an affront offered to a Prince, doth far Surmount that done to one of base condition. Now being that God is infinite in Greatness and Majesty, it follows that an injury offered to him is also infinite.

Add all these things together, an Infinite of­fence committed against the Infinite Greatness of God, accompanied with all those Indignities we have spoken of, with Rebellion, with Ingra­titude, with Contempt of God, with Prefe­rence of a creature before his Friendship, with In­fidelity: and judge what we ought to say of the greatness of the Injury, which Sin offers to God. But above all consider the Sin, as committed by a Wretched creature, by a Miserable servant, by a worm of the Earth, which before God is less then nothing; Judge then I say, if you can, but you can never arrive at a perfect Judgment, al­though all the knowledge of both Men and An­gels were united in your understanding.

An affront so great, that it made St. Augustine, and other Divines after him to say, that it were far better the whole frame of the world should perish, that is Heaven, and Earth, and all contain'd therein, then that a man should commit any one mortal sin against God. Pecca­tum est inhonorare Deum, quod non debet facere homo, etiamsi totum pereat quod non est Deus. Sin, saith that Holy Doctor, is to dishonour God, which a man ought not to do, altho' all things, except God, be destroyed.

An injury so horrible that it made St. Anselm say, That if he should see on one side Hell open with all its flames; and on the other side, one sole Mortal Sin to be Committed; and that he were for­ced to make choice of the one, he would rather choose to cast himself into hell, then sin mortally. S. Anselm de similitudinibus. c. 190. And he adds the reason. Because, said he, I should rather desire, being innocent and without sin, to enter into Hell, then enjoy Para­dise, [Page 52]being defiled with sin; for it is most certain, that only the wicked are tormented in Hell, and only the just are blessed in Heaven. Altho' this necessity of choice can never happen; yet the supposition, which this great Saint makes, doth manifestly shew the grievousness of Mortal sin, & the injury which by it is done to God: and it is grounded upon this manifest truth in Divinity; that the evil of the fault is infinitely greater, and more to be feared, then the evil of the punishment.

A wrong so heinous, that Divines with one accord agree, that if all the men in the world, and all the Angels in Heaven, should unite their forces, to deplore the injury offered to God by any one mortal sin, to do Penance, and give Satisfaction to God for it; they could not all together in the least perform that which it deserves.

A damage so great, an abuse so detestable, that only God himself was able to repair it, only God himself could satisfy for it to the full; and to perform this, it was necessary, that God should put himself in a state to satisfy, that he should humble himself so as to become man, to offer himself in Sacrifice to the Divine justice: a Sacrifice, which equalled the price, and also far surpass'd the grievousness of Sin; and in which two things were admirably conjoyned, the Di­vinity, and Humanity, this to be offer'd, and that to give infinite value and merit to the offer­ing; as a Father of the Church said excellently well. De nostro obtulit Sacrificium, de suo contulit pretium. Euseb. Emis. hom. 6. de Pascha.

In fine, an injury so offensive and enormous, that the Flames of Hell, which it hath kindled, [Page 53]can neither purge it for all Eternity; nor ap­pease the Divine wrath, which it hath incens'd, against those, who neglective, whilst they lived, to apply to themselves the Satisfaction made by the Sacrifice offered by the Son of God upon the Cross, are dead in Mortal Sin.

Weigh well all these Considerations, Theotime, read them often, and endeavour by frequent Me­ditation, to imprint them in your mind.

CHAP. XI. Of the deplorable effects of Mortal Sin, to discover better the grievousness thereof.

SInce it is most certain, that the best way to know a cause, is to consider its effects; doubt­less the best means to discover the grievousness of Mortal Sin, is to reflect on the Sad effects which followed from it.

We have said before, that we could not per­fectly know Sin in it self, because it is the Su­preme evil, which is infinite: no more then we can understand in it self the Supreme and Sove­reign good, which is God. But as by the effects, which we see of his Power, of his Wisdom, of his Goodness, we arrive at some knowledge of God: So on the Contrary, we may find out in some sort the heinousness of Sin, if we do but consider attentively the Dreadful effects, it causes, and the horrible misfortunes which it carries with it. And all these effects are, as so many Pow­erfull motives of Contrition, to make us detest, and abhor Sin.

To discover it the better, we shall observe some order, and search for it in several places, viz. in our selves, in Heaven, in Hell, in God himself, and in his Son Jesus Christ.

CHAP. XII. The practice of Contrition upon the Precedent Motives.

LEt us now resume all that, which we have said concerning the Motives of Contrition, since the Eighth Chapter, that we may come to the practice of this great Virtue, without which it is impossible to be justifyed in the sight of God.

We have said that to have Contrition, we must know the enormity or grievousness of Mortall Sin, and we have made that Enormity appear from several heads.

First, because it is incomprehensible in it self, as we shewed in the Eighth Chapter.

2dly, From the knowledge we have of it from the Sacred Scripture, which discovers unto us the several Signal and most enormous indignities of Sin; whilst it treats of it, as a Rebellion a­gainst God; a detestable ingratitude; a con­tempt of his Holy will, a postponing the Creator to the Creature, and a preferring of our own, be­fore the will of God; which we spoke of in the 9th, Chapter.

3dly. From the horrid offence or injury which by Sin is done to God; an injury really infinite, and so great, that no pure Creature, either Man, or Angel is capable by himself to make satisfaction for it; As we have seen in the 10th. Chapter.

4ly. From the dreadfull effects, which by sin are caused in all places and in all sorts of Sub­jects; in Heaven, in Earth, in Hell; in the An­gels, [Page 88]in Man, in God himself, and in his Son Jesus Christ; as we have shewed in the several Arti­cles of the 11th, Chapter.

After all these Motives thus treated, to give you an insight into the nature of that sorrow, which is called Contrition of your Sins, you must read over these same Motives with much attenti­on again and again, not once or twice, but many times; you must begg continually of God that he will vouchsafe to grant you his Grace to un­derstand them well, and that your Soul may be moved with them: in reading them you must pause some time upon those which touch you most; you must weigh them well, and imprint them in your heart: and having understood them, cast your self upon your knees, and deplore your Sins in the presence of God, upon those motives which you conceived best, and which affected you most; demand of him pardon, and beseech him to shew his mercy toward you, making use of this, or the like prayer.

O my God! have pitty on me, and let me partake of the effects of thy great mercy. I ac­knowledge now the evil, which I have done, and apprehend the grievousness of my Sins. Thou art he, O my God, whom I have offended; whom I have attacqued, rebellious, ungratefull, and perfi­dious Creature, as I am. Thee have I aban­doned to follow my pleasures and passions; I have lost thy grace; and I, who have been created to thy Image and likeness, by my Sins have made my foul like unto those monsters of ingratitude, the Devils. I have lost Heaven my blessed Coun­try; I have merited Hell and Eternal Damnati­on, which I shall never be able to avoid without [Page 89]the assistance of thy great mercy. But above all I have infinitely offended thy bounty. The injury which I have offered it, is so great, that it caused thy Son Jesus Christ my Saviour to suffer death. O my God! how can I worthily deplore so great an evil! who will give water to my head, and a fountain of Tears unto my eyes to deplore night and day my misery and malice, and to do Penance for my sins?

Make this or the like prayer; but make it from the bottom of your soul; make it with an hum­ble and contrite heart in the presence of God, in acknowledgment of your sins and misery. Run it not over briefly; take time to make it; make it long, and for many days: Put your self in the State of a true Penitent in the sight of God, and, that you may perform it better, make use of this means, which I shall give you.

CHAP. XIII. Of Examples of Penance taken out of Holy Writ.

ALltho' what we have said may be very effe­ctual to excite Contrition, and a true sorrow for our Sins; yet we will add in this place another means, which without question must needs be more efficacious. They are some Examples of true Peni­tents, which we find in the Holy Scripture, as well in the Old, as New Testament. These are the true models, by which we may frame ours, and learn what is true Penance, and how to pra­ctice it. Reade then, Theotime, and attend.

Consider David after his Sin, how full of interi­our trouble and concern he was for the evil he had done; bedewing, as he saith, his bed with his tears, and having always his Sins before his eyes, demanding mercy of God, and beseeching him to turn away his eyes from his Iniquities, not to take away from him his Holy Spirit; not to contemn the Sacrifice, which he offer'd him, of an afflicted mind, of an humble and con­trite heart. Behold a true Penitent, behold what true Contrition is. Vade & fac similiter. Imitate this Example, and you are a true Penitent. You will find these excellent dispositions of a penitent mind in the seven Penitential Psalms, if you reade them wth attention. Behold King Ezechias weeping and lamenting in the presence of God, and promising him to pass again over in his heart, and in the bitterness of his Soul all his mis­spent years, to bewail his Sins, and obtain re­mission of them. Reade his Canticle which begins Ego dixi in dimidio. Esai. 38. Cast your eyes upon the good Israelites, who were sent Captives into Babilon after the taking of Jerusalem, doing Pe­nance for their Sins, which had thrown them in­to that miserable state; crying out to God from the bottom of their hearts, Baruch. 2. We have sinned against the Lord our God in not obeying his word. To the Lord our God belongs justice and up­rightness; but to us nothing but shame and confusion, which our iniquities have deserved: We have sinned, we have done evil, we have dealt unjustly, O Lord our God, in all thy Commandments. Turn from us thy anger; hear, O Lord, our Prayers, and our Pe­titions; open thy eyes and consider that the dead praise thee not, but the Soul which is sensible and afflicted [Page 91]with the greatness of the evils she hath done, and per­forms due Penance for them.

Consider Manasses also in his Conversion groaning under the weight of his Sins, and la­menting his Iniquities with such a sorrow, that he acknowledged himself unworthy even to lift up his eyes towards Heaven; so great, he confest, were his offences! You will perceive these words to proceed from a truly penitent Soul, over­whelmed with sorrow for his Sins. Oratio Manasses. 'Tis true, O Lord, I have infinitely offended thee, and my Sins are more in number then the Sand of the Sea; I am unworthy to lift up my eyes towards Heaven to demand thy mer­cy, having provoked thy anger, as I have done, by my Iniquities: But now, O my God, I pro­strate my self from my heart before thee to beg thy mercy. I have sinned, O my God, I have sinned: I acknowledge all the evil I have done, pardon, O Lord, pardon. I beg of thee, and ear­nestly beseech thee, do not destroy me with my Iniquities; do not reserve me to the utmost ri­gour of thy Justice; do not condemn me for e­ver unto the fire of Hell: Remember that thou art my God; the God of Penitents, and thy im­mense bounty will best appear in me, whilst it makes thee to save a miserable Sinner unworthy of thy grace, and gives me occasion to praise thee eternally for thy infinite goodness.

Go to the Gospel, and there you will find more pressing examples of Penance and Con­trition.

There you may see a holy Penitent, moved to that degree with sorrow for her Sins, that she seeks the Son of God, and having found him, [Page 92]casts her self at his feet, washes them with her tears, (such was the compunction of her heart, and so abundantly did they flow) wipes them with her hair, and annoints them with precious Ointment: thus consecrating these Riches, that Hair, those Tears to pious uses, which till then she had employ'd in vanity. And thus that sorrow, she had so happily conceived, broke forth into all the Signs of the love of God, and spared nothing to serve him, from whom she expected the remission of her Sins. So that She deserved to hear from the mouth of our Saviour. Luc. 7.47. that her Sins were forgiven her, because she loved much.

There you shall find the head of the Apostles unfortunately fall'n, denying his divine Master three several times. But he had scarce ended his last denial, when our Saviour by a glance of his eye which penetrated Peters heart, makes him to remember himself, acknowledge his fault, and conceive so great a grief, that going out he wept bitterly for the Sin. Egressus foras flevit amare. Mat. 26.75. And the grief continued all his life.

You will find in the Gospel two other exam­ples of true penance, which the Son of God him­self proposed in two parables, which he set forth for that intent.

The first is in the person of the Prodigal Son, under which figure he sets before our eyes a per­fect pattern of a Sinner returning again to God by means of Penance. Luk. 15. This poor strayed young man after he had spent all his Estate, is forced by the sense of his miseries to reflect, or return to himself, and say; O how many hired Servants are there in my Fathers house, who abound with bread, and live at case, and I miserable wretch am ready to starve [Page 93]with hunger. I will arise, and go to my Father, and say, Father I have sinned against Heaven and a­gainst you, I am not now worthy to be called your Son, permit me only to be like one of your hired Servants. He had no sooner spoke these words, but pre­sently without delay he puts them in execution; Leaves the place of his misery, comes and casts himself at his Fathers feet, to beg pardon and mer­cy at his hands; and such and so great was this his repentance; that whereas he only demanded a place amongst his Servants, he was admitted unto that of his Son which he had lost.

Consider well this pattern, Theotime, imitate it in your Repentance, and return to God.

First, Practice well that, which is signified by these words, in se reversus; returning into himself; for one must return into ones self to return to God; that is to say, one must acknowledge the miserable condition, to which he is reduced by Sin; the distance from God, the loss of his grace, the lack of Spiritual favours, and parti­cularly of Divine Inspirations; and above all, the continual danger of Damnation, wherein one is.

Secondly, in this view of your misery, con­ceive a horrour of it, and form in your heart a prompt and firm resolution to return unto your Heavenly Father, in those words of the Prodigal Son, Surgam & ibo ad Patrem: I will rise from my misery, and I will go towards my Eternal Fa­ther; I will declare my fault, and ask him par­don, submitting my self in all things to his will.

Thirdly, do not deferr, no more then the Prodigal Son, the performance of your resoluti­on; begin immediately and in earnest to do Pe­nance for your Sins: Prostrate your self in the [Page 94]presence of God, and beg his pardon, prepare your self for a good Confession, using all the necessary means to make it well: and in this Confession, or even before, make use often of those words of the Prodigal. Pater! peccavi in Coelum & coram te, jam non sum dignus vocari filius tuns: fac me sicut unum de mercenariis tuis. But ponder well what they signify; for by those words you profess to God that you have grie­vously offended his Fatherly bounty; that, as a degenerate Child, you have abused all his graces; that you have not been ashamed to affront him even in his prefence, and in the sight of the whole Court of Heaven; that you acknowledge your self unworthy to appear before him, or from thence forward to be treated by him, as his Child; that you only implore his mercy and the pardon of your Sins, protesting to serve him faithfully from henceforward, to do Penance and accomplish all his Commands, as a good and faithfull Servant. O what an excellent pattern is this, Theotime, if you did but know how to imi­tate it well.

The other example is that of the Publican; in whose person the Son of God hath again repre­sented to the life, the dispositions, which he re­quires in a true Penitent: And that he might set it forth to the best advantage, behold over against him a false or feigned Penitent, who had nothing in him, besides an appearance or a de­ceitfull shew of Penance.

Two men (saith he, Luke 18.) went up into the Temple to pray, the one was a Pharisee, the other a Publican; the Pharisee standing prayed thus with himself: O God, I give thee thanks, that I am not [Page 95]like other men, Thieves, Adulterers, Ʋnjust, as also this Publican; I fast twice a week, I pay exactly the tenths of all my goods. Behold an example of a feign'd Penitent, who hath no sorrow for his own sins, but who looks more into the sins of others, then his own; who justifies himself by the sins he hath not committed, instead of con­demning himself for those he is guilty of: who esteems himself just before God, when he is ex­empt from some certain sins, altho' he commit others, and sometimes greater. Who thinks he sufficiently satisfies for his sins by some exterior good works, as fasting, and the like, neglecting in the mean time, Penance of heart, and amend­ment of life. Behold the Idea of a false Penitent, which is but too frequently found amongst Chri­stians. Look now upon the Picture of a true one.

On the contrary, saith our Saviour, the Publican standing afar off would not so much as lift up his Eyes to Heaven; but knockt his breast, saying, God have mercy upon me Miserable Sinner. In this Ex­ample are set forth all the dispositions of a true Penitent.

First, a profound humility, which made him stay below in the Temple at a distance, and se­parated from others, as if he apprehended him­self by reason of his sins unworthy to approach to God, or intermix himself amongst the just. But by how much he retired farther off in himself, by so much, saith St. Augustine, he approached nearer to God. Publicanus autem, de longinquo stabat, & Deo tamen ipse propinquabat; cordis conscientia re­movebat, pietas applicabat. Serm. 36. de vers. Dom.

Secondly, the shame and confusion he had to appear before God with a Conscience loaden [Page 96]with sins: a confusion so great, that it hindred him from raising his Eyes towards Heaven.

Thirdly, the sorrow he had in his heart for having grievously offended God, in token where­of he knocks his breast, denoting by that action, (saith St. Ciprian) the sins concealed within. Sed percutiebat pectus suum, ut peccata intus inclusa testaretur. De Orat. Dominica.

Fourthly, the pardon he emplored of God, as a true Penitent, having no other motive but his own unworthiness on the one side, and on the other the pure mercy of God, by which alone he hoped for pardon, and not by his own Merits.

Behold, Theotime, Examples and patterns of true Penance, by which we ought to form and model ours. They are proposed to us by the Holy Ghost for that end: and the two last were drawn, and formed by the Son of God, to teach us how to behave our selves in that great action. For this reason if you resolve upon Penance, and a serious Conversion; you must read them attentively; Consider exactly all and every one of their actions, so to conform your self to them, as near as you can. And as you have imitated those Penitents in their Sins and extra­vagances; so also imitate them in their Penance. As St. Ambrose said to a great Emperour: Qui secutus es errantem, sequere poenitentem.

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 in­stituted 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 ex­plain'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 ne­ver [Page 98]receive the remission of their Sins, but by de­testation and hatred of Sin, and a holy sorrow of mind for the enormous offence they had commit­ed 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 com­mon 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 in­stitution, 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 gi­ven them.

From all this Doctrine of the Holy Church we [Page 99]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 Bap­tism is necessary for the remission of Original Sin.

We must notwithstanding take notice that in case of necessity, and where Confession is impos­sible, it may be supplied by Contrition, as Bap­tism 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 signi­fies 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 acknow­ledge 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 [Page 100]to him that praises God. Confiteri non solius pecca­toris, sed etiam laudatoris. Aug. Serm. 8. de verb. Dom. And St. Bernard adds, that these two Con­fessions are necessary, the one for Sinners, the o­ther for the Just. Cum mala tua confiteris Sacrifi­cium Deo Spiritus contribulatus; cum Dei beneficia, immolas Deo Sacrificium laudis: abs (que) confessione ju­stus judicatur ingratus, & peccator mortuus reputa­tur. 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 Contri­tion, 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 Con­fession 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 re­ceive 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 Peni­tents, 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 [Page 101]more; and submitting ones self to the Conditi­ons and Punishments the Judge shall please to im­pose.

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 Ac­cusation, 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 Cri­minal before his Judge.

And the reason is manifest, because the Coun­cil 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 Peni­tent by consequence ought to appear as culpable: Now he cannot appear as such, if he be not ac­cused, 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 Ac­cusation, 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 com­mitted 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 offen­ded; this Latin Verse will make you remeber them.

It ought to be Entire, that is, of all the Sins they remember, after a diligent and sufficient [Page 103]Examen. This is to be understood of Mortal Sins; and without this condition the Confession is null. The reason is because Mortal Sins can­not 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 Mor­tal Sin in Confession, the Sacrament cannot pro­duce 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 him­self 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 un­derstood, and to avoid superfluous words, the repeating the same thing, and unprofitable Sto­ries, which are but too frequent amongst Peni­tents. He must simply tell his sins in this man­ner. I accuse my self that I have committed such a Sin: and adding only that which is neces­sary to make the Confessor understand the qua­lity 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 [Page 104]selves criminal in the sight of God; but with­out 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 ac­cuser 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 senti­timent of grief and regret for the Sins he accu­seth himself of; otherwise it would not be an Accusation.

In fine, it must be Humble, that is, the Peni­tent ought to acknowledge himself culpable, de­clare that he deserves to be punished, and sub­mit 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 Conditi­ons required, so also it is manifest that there are six Defects. The want of Sorrow, Clear­ness, &c. It is notwithstanding true, that every one of them do not make the Confession null; but only the want of those Conditions absolutely ne­cessary, which are Integrity, and Contrition; [Page 105]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 Sor­row: and this is a certain Maxime, which we must hold in this matter: that there are two things necessary in the Penitent; entire Confes­sion, 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 Con­ditions; Integrity or Sorrow. Thus the defect of clearness may be such, that it makes the Con­fessour not understand all the Mortal Sins: and in that case it renders the Confession null; and especially if that obscurity be affected and on pur­pose; 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 of­ten to young people.

The third, when one hath not made a sufficient Examen of his Conscience, but goes presently [Page 106]to Confession, knowing well enough he is not sufficiently prepared: For altho' there be diffe­rence between concealing and forgetting a Sin in Confession; and that forgetfulness doth not make the Confession invalid; yet this is to be under­stood only, when the forgetfulness is not volun­tary 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 de­gree, that the Sacrament is null thereby.

First, when one has made no act, neither be­fore nor during Confession, nor before he re­ceives Absolution: In this case the Confession is invalid, altho' it may proceed from a pure for­getfulness, that they did not perform that acti­on; because it is essential and absolutely necessa­ry for the Sacrament, and which cannot be sup­plied by any other action.

Secondly, when one makes those acts, but without due conditions: as without supernatu­ral motives, or with a reserve or exception of some Mortal Sin, for which one hath a complai­sance or affection; in a word, without the Con­ditions we have spoken of before in the second Part, fourth Chapter; which you must reade o­ver again in this place.

Thirdly, when one hath not a sincere resolu­tion 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 Cir­cumstances 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 [Page 108]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 Spe­cies, 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 re­lation, for these circumstances make different sins, of Fornication, Adultery, or Incest.

In fine, Penitents, and particularly young peo­ple 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 o­ther effects which follow; which are sins of ano­ther Species, and more grievous then the thoughts. They will confess they have touched others unci­villy, without discovering how, or what sort of persons. They will accuse themselves of Detra­ction of their Neighbour, but not offer to de­clare 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 [Page 109]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 circumstan­ces, 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 no­table circumstances.

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

I Have here an advice of great concern to im­part unto you, dear Theotime, about the num­ber 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 trou­ble themselves with a just examen, discover no­thing 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 [Page 110]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 them­selves 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 negli­gence, ought to remember what diligence is ne­cessary 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 can­not be acquired; it is necessary they should before­hand apply, as much as possible, their mind and attention thereunto, to the end they may re­member. 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 di­ligent examen, even those that are most hidden.

And as to the others who trouble and disquiet themselves with the Examen of their Sins, they [Page 111]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 re­member, 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 im­piety, 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 bot­tom 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 dif­ficulties 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 [Page 112]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 exa­men 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 af­ter one hath declared what he can in this man­ner, 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 ef­fects of an action, as Scandal or the like. All [Page 113]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 Sa­crilege, which is a different Species or sort of Sin.

Others aggravate only the sin without chang­ing 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 o­ther there are authors, who hold one is not in ri­gour 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 fre­quently 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 se­cure to declare in Confession the circumstances [Page 114]which aggravate the Sin.

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

1. When one cannot discern whether a cir­cumstance, 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 circum­stance 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 thou­sand 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 grievous­ness of the sin, and the state of the Penitent, without which he can neither impose a conve­nient Penance for the sins past, nor prescribe re­medies to avoid them for the future.

In fine, to declare ingeniously his sins with all [Page 115]their circumstances is a sign of a sincere and tru­ly 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, whe­ther with an intention to hurt another or dis­please 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 un­heard 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 mis­fortune, that it is but too common amongst Pe­nitents, and particularly amongst simple and young people, by reason they know not how grievous a sin it is, and the dreadfull consequen­ces 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 [Page 116]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 Faith­full to Confess all the sins which after a sufficient Examen they remember. Thus to conceal a Mor­tal 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 un­truth 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. Remem­ber 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 magni­tude. Sacrilege is one of the heinousest sins one can commit; for it is an abuse and a prophanati­on 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 [Page 117]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 ho­ly Vessels, which are holy because they are Con­secrated 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 a­buse and prophanation of a Sacrament, and what a horrour we ought to have of such a Sacri­lege.

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 Judg­ment or Sentence of Condemnation. O how mi­serable 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 ap­plied to us for the remission of our Sins; and when the Priest pronounces the Sacred words of Absolution, he pours upon us that pretious [Page 118]blood, which washes us, as St. John saith, 1. Jo. 1.7. from the spots and stains which we had con­tracted 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 Absolu­tion, 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 pro­phaned, 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 despi­seth 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 Con­fession.

Sixthly, consider how little reason you have to commit so great evils in thus concealing your sins in Confession; this cannot proceed but ei­ther out of fear or shame, which are the two in­separable 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 appre­hend 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 Di­vine 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 [Page 119]danger of your honour. Are you afraid to be re­prehended 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 repre­hension 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 fore­head 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 [Page 120]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 E­ternally 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 Chirur­gion who will cure it without fail; who chuse rather to blush one day before God in the pre­sence of Angels, Men, and the whole Court of Hea­ven, 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 appre­hend 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 punish­ment, 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 [Page 121]the wise man speaks. Eccl. 4.25. There is a con­fusion that brings grace and Glory, as there is ano­ther 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 Alms­deeds, 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 confu­sion be, and you will have more trouble to de­clare 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 sacri­leges, 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 ven­geance. If you do not go to Confession; in what a disorder and confusion do you put your con­science? 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 [Page 122]your self, open your eyes and awake from that Lethargy. Consider how it is the Devil that de­ceives 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 ma­ny 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 Hea­ven, 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 bo­dy 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 Se­cond is far more dangerous then the first. They were the spiritual miseries represented in the bo­dy 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 de­clare 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 [Page 123]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 tenaci­ous 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 di­ligent 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 Confessi­on: Those who have an ill memory, or who ob­serve not their daily actions, or seldom examen their Consciences, have need of a longer prepara­tion then others.

We must follow herein that most judicious method which the Catechism of the Council prescribes: In confessione summa illa eura & dili­gentia ad hibenda est, quam in rebus gravissimis po­nere [Page 122] [...] [Page 123] [...] [Page 124]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 occasi­ons 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 se­curing our Eternal Salvation, by gaining the re­mission 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 a­ble 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, Theo­time, in this preparation you must never desist, [Page 125]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 Com­mandments, and examining upon every one by it self, whether we have transgressed against it, in what? and how? and being one may offend a­gainst 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 in­struction 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 or­dinarily 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 re­quires at your hands in this preparation; but [Page 126]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 exa­men, 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 on­ly 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 ab­solutely 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 some­times 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 af­fected, 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 grie­vously, 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 Chil­dren of God, and renders it subject to Eternal Damnation.

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

All that, which the Scripture says of the ill ef­fects of Sin, is to be understood of the first trans­gression, 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 [Page 128]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 Mor­tall sin cannot be pardoned, but by the Sacrament of Penance, or perfect Contrition out of the Sacra­ment, but always with relation to the Sacrament, and an obligation to receive it: whereas veniall sin may be remitted by the only remorse for ha­ving committed it, accompanied with a resoluti­on 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 Con­trition, 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 Sacra­ment [Page 129]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 bet­ter 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 so­licitous and apprehensive how he falls into grea­ter, 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 ob­served 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 no­thing 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 Absoluti­on of their other Sins, whereof they had Con­trition.

Nay, and I tell you more, that if it happen that one have no other but Veniall Sins to Con­fess, [Page 130]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, o­thers which we call Sins of Malice, that is, which spring from our sole will with a perfect know­ledge. 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 dan­gerous.

These Sins, Theotime, although they seem light, produce very ill effects. They are light if they be [Page 131]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 with­draws the graces and assistances which he vouch­safes us in all our Spiritual necessities: And thus having less strength we more easily fall into Mor­tal 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 interiour­ly, 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 re­venge 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 [Page 133]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 car­ried away voluntarily to an evil thing; and we see it is forbidden by the two last Command­ments of the law of God. Now if you would know what is meant by a desire; Desire is a Con­ditional 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, [Page 134]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 com­mits 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 com­mand some good; as those, Thou shalt love the Lord thy God, Keep holy the Sabboth day.

Each Commandment in reality is both posi­tive 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 dis­pleases him: And the Commandment that pro­hibits [Page 135]us from robbing, obligeth us to make re­stitution 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 acti­ons 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 here­after, we shall put the Sins of Omission together with the others upon every one of the Command­ments 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 a­gainst which one Sins very frequently, by noto­rious 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 qua­lity 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 Passi­on, 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 re­tained 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 ei­ther upon account of their ignorance, or weak­ness, which is but too ordinary amongst young people. It is true there is sometimes ignorance [Page 137]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 all­ways 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.

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 exam­ined 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, per­formed 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 erro­neous Conscience obliges, that is, when one be­lieves 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 [Page 147]thus by errour, which happens but too often to young people, who believe frequently that acti­ons or omissions are sins, when they are not; yet nevertheless commit them; and you ought firm­ly 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 whe­ther it were a Mortal sin in it self or no? but whether you did not verily believe it was a mor­tal sin? for then it must be Confesied, as if it were a Mortal sin.

Perhaps you will draw from hence a conse­quence 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 inno­cent 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 a­rise from a culpable ignorance, and because we would not be better informed, as it often hap­pens; 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 be­twixt [Page 148]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 be­twixt 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 o­mission 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 con­trary credence by which one believes there is no sin in it.

As for the doubt which is in the middle be­twixt 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 acti­on 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 suppo­sed 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 [Page 149]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 wick­ed, 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 Soli­citing to Sin by Entreaties, Threats, &c.

The One and the Other of these ways are ve­ry 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 Scan­dale; 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 neigh­bour 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.

CHAP. I. What Satisfaction is.

IT is the third part of Penance, which consists in doing or suffering something to repair in some manner the offence or injury, which is done to God by Sin.

I say to repair in some manner, because the great reparation for Sin was performed by the Son of God; who by his Precious Blood and Death, hath exactly repaired the injury which Sin did to God, and merited a generall Pardon of all the punishment, which the Divine Justice could require.

This reparation hath opened and facilitated a way to a reconciliation with God after Sin. For as much as the merits of our Saviour being ap­plyed to us, as they are, by the Sacraments of Baptism and Penance, restore us again to the Grace of God, which we had lost, and make us re­ceive the remission of the eternall Punishment due to our Sins: All this through the merits of Jesus Christ, and by the vertue of the Satisfacti­on, which he hath given to God the Father for the same Sins. A satisfaction, without which we should always have remained uncapable of satis­fying God, and by consequence of ever return­ing [Page 152]again into his Grace and Favour.

But as it is in his power, who receives him a­gain into his favour, by whom he hath been of­fended, to admit him on such conditions as him­self shall think sit; and either to remit him all the punishment, or to oblige him to undergo on­ly part of it; it hath pleased the Divine wisdom in respect of us to make use of both the one and the other of these two ways of reconciliation; tho' more ordinarily of the second.

For in Baptism he receives us into his Grace, and remits us all the Punishment due to our Sins. But in Penance he remits us indeed the Eternall punishment, but still reserves some Temporall pains to be imposed upon the Penitent, to the end he, the Penitent, may satisfy on his part according to his power, and for other reasons, which we shall speak of.

In the undertaking of this Temporall punish­ment, consists the satisfaction whereof we speak in this place, which is the third part of Penance.

CHAP. II. That God pardoning the Sin obliges to a temporal Punishment.

THis is a fundamental truth in the matter of satisfaction, and it is very necessary to un­derstand it well, that we may know what satis­faction or a Penance, is, and how much it imports us to comply with it.

I said above that God ordinarily makes use of the second sort of reconciliation, which im­poseth [Page 153]an obligation at least to suffer some pu­nishment for sin: which is easy to be proved.

He hath always practiced this in the Old Testament; Nay even from the beginning of the World.

When he pardoned the first man his sin, it was upon condition to do Penance by labour, to which he condemned him; and in effect it was a very severe Penance, which continued all his Life.

When he pardoned David his sins of Adultery and Murther, he told him by his Prophet, that he should be chastised by the death of his Child; and he remitted him nothing of all the menaces with which he threatned him by the same Prophet; That he himself should see the dishonour of his house: the dissention amongst his Children, and other misfortunes which were foretold him, and all which came to pass.

For this reason the Penitents of the Old Testament, when they begged of God pardon of their sins, they never as much as ask'd to be exempt from all punishment, but only not to be chastised according to the rigour of the di­vine justice; they desired to avoid his fury, and the more fignal effects of his wrath, but they submitted themselves to the fatherly correction he should be pleased to impose upon them. Re­prehend me not O Lord said David Psal. 27. in thy Fury, nor punish me in thy Wrath. And a little af­ter he declares that he is ready to do Penance and to suffer for his Sins, ibid. v. 18. Ecce ego in flagella paratus Sum; I am prepared saith he for Scourges. Another begs of God that he will Chastise him, but not in his Fury. Corripe me Domine, veruntamen [Page 154]in judicio non in furore. Hierem, 10.24.

There are a vast number of the like examples in the old Testament, which shew evidently that God doth not pardon Sins, but with an obliga­tion to do Penance; and that the Penitents of that time never pretended, nor required to be exempt from suffering for their Sins.

Yea even there have been some of the most il­luminated amongst them, who have sounded in­to the depth of the punishment, which God hath reserved to himself in the other Life, and who knew that God punished after death the Sins of the just, which had not been sufficiently expia­ted during Life. So Judas Machabeus, not only a great Captain, but also high Priest of the Law, after a signal Victory sent orders to Jerusalem to offer Sacrifice for the sins of the faithfull, who had been slain in that fight. And the Scripture 2. Mach. 12.46. approves that action, as an holy and wholsome thought; assuring us that by prayers and Sacrifices the dead are released from their Sins. But this cannot be understood of Sin, as to the fault, or the eternall punishment, which can­not be remitted after Death, no more then the fault from whence it springs. It must then be un­derstood of the Temporall punishment which the dead ought to satisfy for in the other Life, and from which they may be released by the Prayers and Sacrifices of the Living.

As to the new Law, here also God hath still continued the same manner of receiving Christi­ans into his Grace, in obliging them to satisfa­ction by temporal punishment; and that with so much more reason, as the Law they profess is more holy and more perfect.

This is the Reason why our Saviour hath said Mat. 12.35. that at the day of Judgment we must give account of the least Sins, as idle words: This sentence shall be given after death: There we shall give an account of our sins, there to receive the punishment: This shall not at all be an eternall punishment, for they will not at all deserve it; it must then be a temporall punishment, which must be undergone, and by which we must satis­fy in the other Life, if we have not satisfyed during this.

Hence also it is that the same Son of God by giving to his Apostles power to remit and retain sins, hath also given that of binding and loosing Sinners. This power of binding reacheth to ma­ny things: but amongst others it contains the Power of obliging Penitents to make satisfacti­on for their sins; and in releasing them from the bonds of the guilt and eternall punishment, it imposes upon them a temporall pain, for the sa­tisfaction of the Divine Justice. Thus the Church hath always urderstood that power of binding, as the Council of Trent hath declared Ses 14. c. 8. adding Can. 15. an Anathema to those that hold the contrary.

This is the cause, why the same Church which is infallible in the interpretation of the senti­ments of her Spouse, hath always made use of this power from the Apostles even unto this present time, having always received Sinners unto the Sacrament of Penance, by imposing upon them wholsome penances for their sins. For which she her self hath made rules and Canons, prescribing different penances for different sorts of Sins.

CHAP. III. Excellent reasons out of the Council of Trent to shew why God, remitting the Sin by Penance, obligeth the Penitent Sinner to a Temporal Punishment.

THe holy Council of Trent treating of Pe­nance, brings so efficacious and moving rea­sons to evince this truth, that to omit them here, Theotime, would be to deprive you of a signal sa­tisfaction.

It draws the first from the great equity of the Divine Justice, which treats those in a different manner who are differently or unequally guilty; as those are who have sinned before Baptisme, and those, who have offended after they have received it. For as concerning the former, as they have sinned with more ignorance, and without ha­ving received so many graces as Christians have, God remits them by Baptisme not only all their Sins, but also all the punishment which he might justly exact in satisfaction for them; granting them an absolute and entire pardon or an act of oblivion and indemnity of all that is passed in fa­vour of their entrance into Christian Religion. But he treats otherwise with them who relapse into sin after Baptisme, whose faults are infinitly greater, because then they have a clearer know­lege of the sin, and offend after they have been delivered from the Slavery of Sin and the Devil: After they have received the grace of the Holy Ghost, by which there Soul became the dwelling place of God, so that by sinning they violate the [Page 157]Temple of God, and contristate the holy Spirit, which they banish from their Souls. These rea­sons, which so much aggravate the sins of Chri­stians, are also the cause why God doth not par­don them with so much indulgence, but obligeth the Penitent after the remission of the fault, to some satisfaction for the sin.

Certainly, saith the Council, Ses. 14. c. 8. the equity of the divine justice requires that he should deal otherwise with them, who before Baptism have sinned by ignorance, then with them who by Holy Baptism have been delivered from the servitude of sin and the Devil, and after they have received the gift of the Holy Ghost have not been afraid to violate the Temple of God and contristat his holy Spirit. Sanè & divinae justitiae ratio exigere videtur, ut aliter ab eo in gra­tiam-recipiantur, qui ante Baptismum per ignorantiam deliquerint; aliter verò qui semel a peccati servitute liberati, & accepto Spiritus sancti dono, scienter Tem­plum Dei violare, & Spiritum sanctum contristare non formidaverint.

From thence the Council descends to the se­cond reason, which they derive from the good­ness of God, which imposes these punishments for our advantage, as followeth. Et divinam cle­mentiam decet, ne ita nobis abs (que) ulla satictfactione peccata dimittantur, ut occasione acceptâ peccata leviora putantes, velut injurii & contumeliosi S. Sancto in graviora labamur, thesaurizantes nobis iram in die irae.

It is very agreeable to the divine bounty not to remit our sins without obliging us to some Satisfaction, lest by occasion of too much mildness we should think our sins less then they are; and from thence take oc­casion to fall into greater, and to become injurious and contumelious to the Holy Ghost; and draw upon us [Page 158]the divine wrath in the day of Anger.

Proculdubio enim magnopere a peccato revocant, & quasi fraeno quodam coercent hae satisfactoriae paenae, cautiores (que) & vigilantiores in futurum poenitentes effici­unt; medentur quo (que) peccatorum reliquiis, & vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt. For without doubt these satisfactory punishments have a wonderfull Vertue to divert Peni­tents from Sin, and serve as a Bridle to withdraw them, and teach them to have a greater Guard for the future: besides they cure those reliques and disorders which sin had left in the Soul, and root out the Vicious habits contracted by a disorderly way of living.

In these last words the Council comprehends a third reason, which they draw from the whole­some effects, which follow from Satisfaction, which are the correction of past faults, and a­mendment of Penitents for the future.

They add yet two more, viz. That the works of pennance duly performed are a powerfull means to avert the punishment, which the divine Justice hath prepar'd in readyness to throw up­on us. And that by these pains, which we suffer for our sins, we become more like and better re­semble our Saviour Jesus Christ who hath suffered for our Sins; and from whose merit our satis­factions derive all their force or merit; And we are assured, Rom. 8.17. that if we have a part in his sufferings, we shall also partake of his Glo­ry.

The words of the Council are, Ibid. Ne (que) vero in Ecclesia Dei unquam existimata fuit ad amo­vendam imminentem a Domino paenam, quam ut has paenitentiae opera homines cum vero animi dolore fre­quentent.

Accedit ad haec quod dum satisfaciendo patimur pro peccatis Christi Jesu, qui pro peccatis nostris satisfe­cit, ex quo omnis nostra sufficientia est, conformes ef­ficimur, certissimam quo (que) arrham inde habentes quod si compatimur, & conglorificabimur.

CHAP. IV. Wherein Satisfaction consists, and whether it be Essential to the Sacrament of Penance.

WE have already said that it consists in doing or suffering some painfull thing to recompence the Temporal punishment, which God hath reserved after the remission of sin.

This satisfaction may be performed two man­ner of ways, either in Vertue of the Sacrament by the impaition of the Priest, or out of the Sacra­ment by the sole Devotion of the Penitent.

That only which is imposed by the Priest is Sacramentall, and makes a part of the Sacrament of Pennance.

That which the Penitent performs upon his own free motion is an effect of the virtue of Pe­nance, with which his heart is fill'd; and altho' it do not make a part of the Sacrament, it is ne­vertheless very profitable and wholsome; yea often very necessary to supply the defects of the Penance imposed by Confessours, which ordinari­ly come very short of the punishment which their Sins deserve in the sight of God.

It may be ask'd whether Sacramental Satisfa­ction be essential to the Sacrament of Penance? that is to say, whether or no, it be so necessary, that without it the Sacrament would be in valid as [Page 160]to the remission of Sins?

To which it is necessary that we answer under a distinction betwixt Satisfaction effectual or actual, and affective only, which is a sincere will to satis­fy. For the first is not at all of the essence of the Sacrament, so as without it the Absolution should be null: for it is certain, that Absolution may be given to a Penitent before he hath actually made any Satisfaction imposed by the Priest; which is evident from the practice of the Church, which frequently gives Absolution before Satisfaction be actually perform'd.

But as to the will of fatisfying God, it is so necessary, that without it the Absolution would be of no effect: The reason is because that will is inseparable from true Contrition; and he who hath it not at all, cannot have the necessary sor­row for his Sins, nor be truly Penitent: because it is the proper effect of Penance to endeavour to destroy Sin, and repair the injury it doth to Al­mighty God, as St. Thomas saith, 3. p. q. 85. a. 2. In Poenitentia invenitur specialis ratio actus laudabilis: viz. operari ad destructionem peccati in quantum est offensa Dei.

Besides as it is not the intention of God to for­give the Sin, but by obliging the Sinner to a Tem­poral Punishment, so neither can it be, that he who will not, or doth not design to undergo that pain, receive the remission of his Sins, which is not given him but upon condition to endure it. Moreover by that resistance to the Divine Will he commits a Sin in his very Confession, and by consequence renders himself uncapable of Absolution. This Conclusion we shall see more clearly hereafter in the Chapter.

CHAP. V. Of the Conditions Satisfaction ought to have on behalf of the Ghostly Father.

PEnance depends upon two persons, the Priest that imposes it, and the Penitent who accept­eth and performs it. There are certain Conditi­ons which it ought to have on either side. I shall speak briefly of the one and the other, that not only the Penitent may know what he ought to do to acquit himself of it with advantage, but al­so what the Confessour on his side is obliged to do, that he the Penitent may receive with great­er submission and more obedience the Pe [...]ance which shall be enjoyn'd him.

The Penance then, which is enjoyned by the Confessor, must have three conditions: It must be Just, Charitable, and Prudent: that is, impos'd with justice, with charity, and with Prudence. with Justice, in regard to the Honour and Inte­rest of God; with Charity in respect of the Sal­vation of the Penitent; with Prudence in order to the forming a right judgment of the quality of the Penance, that the foresight of the effects may follow.

These three conditions correspond to the three Characters of a Confessour in the Sacra­ment of Confession, of a Judge, of a Father, of a Physician: he ought there to behave himself as a just Judge, as a charitable Father, and as a wise Phisician.

First it must be Just, that is proportion'd to the [Page 162]Sins, as well in respect of the enormity, as the number; for if the Penance be too rigorous, it is an injustice in respect of the Penitent: if it be too light or easy, it is an injustice done to God. The first happens very seldome, but the second frequently, and renders the Confessours very of­ten extreamly culpable in the sight of God: which are the reasons why God, as S. Ciprian saith, doth not receive from Penitents the Satisfaction which is due unto him. Laborant, ne Deo satisfiat lib 1. ep. 3.

This proportion of the Penance with the Sin is not to be understood of an exact and rigorous proportion; for that cannot possibly be observed by man, none but God knowing the Punishment which each Sin deserves. But it is to be under­stood of a Morall and prudent proportion; so that a greater proportion be assigned to greater or more numerous Sins; and a lesser, for less heinous and fewer Sins: All this must be enjoyn­ed according to the ability of the Penitent, which depends upon the strength of their bodys, the disposition of their minds, their age, their sex, their state, and the like.

And in this the Confessors ought to proceed with much circumspection, remembring that they are not the absolute Masters and Arbiters in the im­posing of Penances, as they please; but that they act as Ministers of Jesus Christ: and that it doth not appertain to the servant to dispose at his pleasure of what belongs to his Master.

For this reason the Council of Trent speaking of Satisfaction, gives this advertisment to Con­fessours, worthy to be observ'd, and which they ought always to have before their eyes: I shall [Page 163]cite it in this place not only for the Confessours, but also for the Penitents sake; that they may know in this point the obligations heir Confes­sours have; and that they may understand, that they are not absolute masters of the Penances they enjoyn,

The Preists of our Lord, saith the Council ses. 14. c. 8. ought, as far as the Holy Ghost and Pru­dence shall suggest unto them, to enjoyn convenient and wholsome penances, having regard to the quality of the Sins, and the ability of the Penitents: for fear lest if they should connive at their Sins, and use them too indulgently, enjoyning some light works for most hei­nous crimes, they may become partakers of others Sins: and afterwards they add, That they have a particular care that the Penances they impose be not only a means to conserve the Penitents in Grace and cure their infirmities, but also serve to punish their past offences. Debent ergo Sacerdotes Domini, quan­tum Spiritus & prudentia suggesserit, pro qualitate cri­minum & poenitentium facultate, salutares & conveni­entes satisfactiones injungere; ne si forte peccatis con­niveant, & indulgentiùs cum penitentibus agant, levis­sima quaedam opera pro gravissimis delictis injungendo, alienorum peccatorum participes efficiantur. Habeant autem prae oculis ut satisfactio quam imponunt, non sit tantùm ad novae vitae custodiam, & infirmitatis medi­camentum, sed etiam ad praeteritorum peccatorum vin­dictam, & castigationem.

If Penitents would but consider well this ad­vertisement, and the obligation which their Confessours have to weigh well the penances they enioyn them; they would not complain, as fre­quently they do, that their penances are too se­vere, whereas they are far inferiour to what they deserve.

Next to Justice, Charity is necessary in enjoyn­ing of Penance, where the Priest ought to be mindfull, that he is a Father of his Penitent, to communicate unto him the life of grace. Now this is to be understood of a true & reall Charity and according to the will of God, which is the Salvation of the Sinner, and which consequent­ly ought to make him only solicitous for the Sal­vation of the Penitent, using to that end both mild and severe remedies as he shall judg most proper and most convenient.

Thus Charity avoids two extreams, the one of too severe Confessours, who behave themselves in regard of their Penitents, as some Fathers do towards their Children; whom they treat always with so much rigour, that they rather ruin them, then amend them. The other is of too soft and indulgent Confessours, who either following their own facil and complaisant nature, or negli­gently performing that dreadfull Office, treat all their Penitents with an equall, but less discreet, sweetness, enjoyning ordinarily but slight pe­nances for Mortall Sins, how great or how nu­merous so ever they be.

These two extreams are vicious, and have fre­quently very ill consequences, for the former renders Confession troublesome and tedious, and discourageth Penitents. The other makes it un­profitable, or of little or no effect for their a­mendment. This indiscreet mildness fausters them in their vices, without putting them to the trou­ble to correct them; as we see by too frequent experience, and the acknowledgment of Peni­tents themselves, who frequently avouch that this excessive mildness hath been very prejudici­all [Page 165]to them; and indulged them in their Sins.

Those Ghostly fathers ought first to remember that by this their mildness, they become guilty of others Sins, according to the above ci­ted advertisement of the Council of Trent in the 3. ch. Secondly, they wrong their Penitents in an high degree whilst they think to favour them. They hinder them from doing Penance, and from satisfying God by their good works, and are the causes why they relapse into their Sins. This is the Doctrine which St. Cyprian de­livers in his 14. Epist. Haec qui subtrahit fratribus, decipit miserios, ut qui possunt agere poenitentiam ve­ram, & Deo patri & misericordi precibus & operibus suis satisfacere, seducantur ut magis peccent. And moreover they ought to consider that they are no less injurious to the Sacrament of Penance, and to other Confessours, who administer that Sa­crament, as they ought, with more exactness. For the Penitents accustomed to this great indul­gence cannot endure Confessours, who are more exact in their duty, altho' they treat them with all the prudence imaginable, & with much Charity. They complain of them, they condemn them, they fly from them, and seek out the most indul­gent, and most commonly the most negligent in the performance of their duty.

There is a mean to be observed betwixt seve­rity and sweetness; we must mingle and temper the one with the other; as well in the reprehen­sions, which are proper to be given them, as in the penances one ought to enjoyn: And all this conformable to the dispositions of the Penitent; for we must act with more sweetness, with an humble and contrite Spirit, and with more Se­verity [Page 166]with him, who is void of these good quali­ties: we must employ mildness towards time­rous Souls, and Severity towards those, who are hard and difficult to be moved; and so of others.

Thirdly, there remains Prudence, which is the third condition which Penance ought to have. This is that which governs and directs the two prece­dent Conditions, Justice & Charity, & which ap­plies them in their proper place, & as they ought to be. Now this is not meer humane Prudence only, but a Prudence inspired by God, and which we ought to beg of him. Wherefore the Council said above, As much as the Holy Spirit and Prudence shall suggest unto him.

This Prudence in the enjoyning of Penance consists in the observance of many things, but particularly three. viz. that the Penitent be able to comply with the penance; That it be advan­tageous to him; And that it be secret for secret Sins.

The Confessour must foresee whether or no the Penitent be able to perform the penance en­joyn'd him; he must enquire of him whether he can comply with it; and know whether he un­derstand the reasons he alledgeth; and he must either shew him the means how to perform it, or give him another penance.

He must, as much as possible, enjoyn such a pe­nance as may be for the Salvation and amend­ment of the Penitent, so that making satisfacti­on to the divine Justice, he may be confirmed in his grace and in the way of virtue. This is done excellently by the imposition of such satisfacto­ry pains, as serve also for a remedy against the Spirituall distempers of the Penitent. For ex­ample, [Page 167]Fasting against intemperance and Luxu­ry; Alms-deeds against Covetousness and Pro­digality, and so of the rest.

In fine, the Penance must be Secret; that is, such as may be secretly performed, and without being taken notice of by others; so that there be no rational fear, that by the Penance the Penitent may be judg'd to have committed some notorious Sin, from whence Scandal may arise to others, and infamy to the Penitent.

This is to be understood, when the Sin is Se­cret, and the Penitent is in good repute amongst those with whom he lives; for if the Sins are publick or known to others, or if he be not ac­counted a very good and virtuous man, it is not only no harm, that the Penance be known to o­thers; but it is often very proper and some­times necessary, that he may edify those by his Penance and Coversion, whom he had scanda­lized by his wicked way of living.

CHAP. VI. Of the Conditions of Satisfaction in respect of the Penitent.

THE Penitent contributes two things to the Sacrament of Penance, the acceptance of it; and the putting it in execution; which is the rea­son why the conditions which it requires of him are, that it be well accepted, and duly performed.

First, the Penance must be well accepted, and before the acceptance it is no part of the Sacra­ment; because, as the Council of Trent hath it, [Page 168]the Sacrament is composed of three actions of the Pentient, Contrition, Confession, and Satis­tisfaction. Now Satisfaction begins to be an acti­on of the Penitent by acceptance.

Secondly, it is not only necessary that the Pe­nance be accepted, that so it may be a part of the Sacrament; but the Penitent also is obliged to accept it, if he intend to receive the Sa­crament.

This Second follows out of the foregoing truth; for the non-acceptance of the Penance would render the Sacrament defective at least in the integrity of its parts; nay, more, it would signify that he hath no mind to satisfy the Divine justice, and yet this mind or will is essential to the Sacrament, and necessarily included in Con­trition; as is above declared.

Thirdly, the Penitent is not only obliged to receive such a Satisfaction as himself thinks fit, but such an one as the Priest shall judge reasona­ble. And the reason is, because the Priest is his Judge having power to oblige him to the pu­nishment at the same time he remits his sins; and by consequence the Penitent ought to follow, and submit himself to the judgment of the Priest: and if he refuse the Priest may deny to give him Absolution.

The Catechism of the Council of Trent, de Penit. Sacram. n. 29. declares this truth in terms very proper to be cited in this place, to convince the Penitents of this their obligation. See how it speaks.

Penitentia est veluti quaedam delictorum compensa­tio, ab ejus Voluntate profecta, qui delinquit, ac Dei arbitrio in quem peccatum commissum est, constituta. [Page 169]Quare & voluntas compensandi requiritur, in quo maxime contritio versatur, & Penitens sacerdotis judicio, qui Dei personam gerit, se subjiciat, necesse est; ut pro scelerum magnitudine paenam constituere in eum possit.

Penance is a certain Compensation or recompence for Sins, that is, a vertue or action by which one gives to God in some sort the honour which he had taken from him, proceeding from the will of him who hath offended; and appointed by the will of God against whom the Sin was committed: wherefore the will of making recompence is also required in Pe­nance, as being the cheif part of Contrition: and it is a necessity incumbent upon the Penitent, to submit him­self to the judgment of the Priest who represents in that place the person of God, that he may ordain a pu­nishment according to the greatness of the Sin.

By this Authority Penitents may see the obli­gation they have to submit themselves to their Confessours, and accept of the Penance they en­joyn, in which Confessours also ought to pro­ceed with much discretion, as we have said, re­garding always what is most expedient for the Salvation of the Penitent.

In fine, that this acceptance of the Penance may be well performed, it must be done with these three conditions, humbly, willingly, and sincerely.

Accept it then humbly Theotime, that is, with respect, submitting your self to the judgment of your Confessor, as your Judge, your Father, and your Physician, and of him that holds the place of God: if you find any difficulty in what he shall ordain, declare it modestly and follow his directions.

Accept it willingly, acknowledging that you [Page 170]deserve a greater punishment, and that this chastisement is far less than what you owe to the Divine justice.

Accept it sincerely, that is, with a good and steddy will fully to perform all he shall Com­mand you.

As to the performance of the Penance, it ought to be exact and faithfully complied with: there is an obligation to discharge ones self of this Duty. First, because it is a part and belongs to the perfection of the Sacrament: 2ly, because it is enjoyn'd by an authority, which hath power to oblige, since God hath declared, that to be bound in Heaven which the Priest binds upon Earth. 3ly, because it is in vertue of that accep­tance one receives absolution.

There is then an obligation of complying with that penance, which one hath accepted; and he who on set purpose, or by willfull negligence fails to perform it, commits a Sin and an of­fence against God: and this more or less grei­vously, according as the omission is more or less considerable; for if it be but a slight omission, it is but a venial Sin; but if it be a notorious omis­sion, as of the whole penance, or the greatest part of it, it may be a mortal Sin: which is to be un­derstood if the Penance was enjoyn'd in satisfa­ction for a Mortal Sin.

Acquit your self then faithfully, Theotime, of your Penance, as obeying God in the person of your Confessour; discharge your self of the pro­mise you have made him, and compleat the Sacrament.

But remember to perform it willingly, de­voutly, and secretly.

Willingly, to avoid the fault which those com­mit who never perform it but with pain and trouble, whereby they loose the greatest part of the merit they might otherwise have. It is a strange thing that men should run after Sin with so much earnestness and pleasure, and should have such an Aversion and Horrour against Penance which is a remedy against it: And this is the complaint which Tertullian makes of his time. Nauseabit ad antidotum qui hiavit ad venenum. We nauseate the Remedy, and love the Poyson.

Perform it also devoutly, but especially with a true Spirit of repentance, and an acknowledg­ment that it is a certain satisfaction you make to God for the injury you have done him by your Sins. Place them always before your eyes, de­plore them as David did, iniquicatem meam ego cog­nosco, & peccatum meum contra me est semper. Psal. 50.4.

In fine, perform your Penance secretly, if it be great, and if it be given you for great Sins, but which are altogether unknown to those amongst whom you live; that you may neither scandalise any one, nor defame your self: It was for these two reasons, we said in the precedent Chapter, that the Preist ought to enjoyn such a penance that may be secretly comply'd with when the Sins are wholly secret; and the Penitent also must keep his Penance secret, that he may avoid the same inconveniences.

And yet this is a thing wherein Penitents and particularly young people are frequently faulty, declaring indiscreetly their penances to others, which cannot but be of very ill consequence, when [Page 172]their penances are signall and notorious.

If the penance be enjoyn'd you for Sins that are known to others; as you ought not to affect to publish it, so neither ought you to avoid the making of it known; being it may serve for the edification of others, and satisfy for the scandal, which your Sins have caused.

CHAP. VII. Of the Works which may be enjoyn'd for Penance.

THe most ordinary works of Penance are prayer, fasting, almsdeeds, and whatsoever may have a relation to any of these three: such as in respect of Prayer, are reading pious books, Meditation, Confession, hearing Mass.

In respect of fasting, all the Mortifications of the body, Labour, retrenching our selves even of lawfull Pleasures, Abstinence from things either Hurtfull, or Dangerous.

In regard of Alms, all the Helps and Assi­stances one can give to their Neighbour.

These three sorts of works are very proper for Penance, and agree with it admirably well.

For first, by these three works we submit to God all the goods which we possess, the goods of the Mind, those of the Body, and of Fortune. The goods of the mind by Prayer, which sub­jects the Spirit to God; those of the Body by Fast­ing and other Mortifications; and those of For­tune by Almsdeeds.

Secondly, because almost all our Sins consist in [Page 173]the abuse of some of these three things. Pride proceeds from the abuse of the goods or advan­tages of the mind; Luxury, from those of the goods of the Body; and from the abuse of our Riches proceeds Covetousness: We repair that abuse by the three above-mentioned works. Prayer humbles the mind, Fasting tames the bo­dy, and Alms makes good use of Riches.

These three works are highly praised and com­mended in the Scripture, as having a wonderfull force to appease Gods anger after Sin, and ob­tain of him all manner of favours.

It is said of prayers, Judith. 9.16. That the Prayers of the humble and good have always been pleasing to God. Eccle. 35.21. That the Prayer of him that humbles himself penetrates the Clouds. Peir­cing, as I may say, the Heavens to mount to the Divine Throne and make it self be understood and graciously heard. This made St. Augustine say, that it is the same for Prayer to ascend unto Heaven, as for Mercy to descend from thence. Ascendit Oratio, & descendit miseratio. And he adds elsewhere, th [...]t to make Prayer mount more easi­ly up to Heaven, it is good to give it two wings, viz. Fasting and Alms.

As for Fasting, it is said, Tob. 12.8. That Pray­er is good with Fasting. That the Fasting and Pe­nance of the Ninevites appeased Gods wrath a­gainst them. When God exhorts his People to penance, he assignes fasting as one of the most efficacious means. Convert your selves to me in Fasting, Tears, and Lamentations. Joel. 2.13.

And as for Alms, it is said, Tob. 4.11. That it delivers from Sin and Death. And that it will not per­mit that the Soul which gives it should be lost. That [Page 174]Dan. 4.24. by it we must redeem our Sins. That Eccl. 29.15. we must hide our almes in the bosome of the poor, and it will Pray and obtain of God an ex­emption from all evil for him that does it.

There is a great number of other passages in the Holy Scripture to shew how powerfull these three works are to obtain the mercy of God, and remission of Sins.

These three works have each of them three singular qualities, which render them more ami­able, and commend them to our more frequent practise. For they are Satisfactory, Meritorious, and impetratorious.

They are Satisfactorious in respect of the tem­poral punishment, by reason of the trouble which they give of Sins past, either to the Body or Mind; and by these pains or trouble willingly undergone, one Satisfies for the punishments which are due to the Sins he hath committed.

They are meritorious in respect of grace and glory; which is common to all good works per­formed in the state of Sanctifying grace.

They are impetratorious, that is they have a particular vertue whereby to obtain of God the favours which we demand, and that according to the intention of those who do them: and by how much better, that is, with more Fervour, and with a more Humble & Contrite Spirit they are performed; by so much more easily they ob­tain what they demand.

In fine, with all these admirable qualities, they have yet another of no less note, which in all rea­son should make them more lovely & more desira­ble. And it is this, they are good against the ma­ladies of the Soul; and serve not only as a reme­dy [Page 175]to cure past Sins, but also as a preservative against them for the future.

CHAP. VIII. That the Penitent who truly desires to work his Sal­vation, ought not to satisfy himself with the Pen­nance enjoyned him in the Sacrament, but he ought to perform others, and how.

IT is a great errour and very common amongst Penitents to satisfy themselves if they comply with the Penance that is enjoyned them, and to believe that they have done enough, when they have performed the Penance such as it was, tho' frequently far inferiour to what it ought to be. This abuse is the cause of many evils, and par­ticularly above the rest of the small progress one makes in vertue, of loose living, and relapses in­to Sin; it being certain that if we did Penance as we ought, for our past offences, we should not so easily fall into other sins.

Mistake not then Theotime, but be perswaded that you ought to do other Penances besides those that are enjoyned you in your Confessions, and this for several Reasons.

First the better to satisfy the Divine Justice for your past Sins, and by little and little to diminish the punishment, which yet remains due from you to be payed. 2ly, to make you more gratefull and acceptable in the sight of God after your Sins, and to merit at his hands those graces, which by your former crimes you had justly lost. 3ly. To restrain you from offending God, and [Page 176]relapsing into those Sins, for which you see your self obliged to suffer. 4ly. To cure the vicious and wicked inclinations of your Soul, by exerci­sing the acts of contrary virtues.

All these are the reasons of the Council of Trent cited above in the 5th Chapter; to which I refer my self.

This is the cause why the same Council hath said, Ses. 6. c. 13. That the Life of a Christian ought to be a perpetual Penance: and that the just ought to work their Salvation with fear and trembling, by Labour, by Watchings, Almsdeeds, Prayers, Fast­ings, and by Chastity. And these maxims are drawn from the Gospell, & the Doctrine of Jesus Christ, and his Apostles so that there is not the least ground to doubt of the truth thereof.

Wherefore, dear Theotime, I exhort you to re­flect seriously upon this truth, and convince your self, that it is necessary for you to do Penance in whatsoever state you are, if you intend to live like a Christian. It is a great errour to beleive that Penance belongs only to Religious, it is the duty of all Christians, and of all those that hope to save their Souls. But you will ask me how it is to be done? Behold the most easy means can be imagined.

Penance consists in two things, in a detesta­tion of Sin, and in suffering in order to satisfy for the injury it hath done to God. One of these is in the heart, the other in action; Comply with them both, and you will perform a very profi­table Penance.

First, conserve always in your heart a true re­gret or sorowfull sense for having offended God. And to conserve it better accustome your self [Page 177]dayly to renew it, & elicit acts of sorrow in your prayers, as at Morning and Night, demanding of him pardon for your Sins, and detesting them from the bottom of your heart.

Secondly, suffer for your Sins, and that two ways: first, by imposing upon your self some action of Penance to perform every day. One while a recital of some prayers, otherwhile a di­stribution of almes, sometimes mortification, as abstinence, or retrenchment of some lawfull pleasures, as divertisements, or the like. But all this must be done upon the motive of making sa­tisfaction for injurys done to God, which is the Spirit of Penance. 2ly. accepting willingly and with the same spirit of Penance, and satisfacti­on all the pains and evils which dayly befall you; As the inconveniences of Life, the disorders of Body, the troubles of mind, disgusts, loss of goods, poverty, necessities, afflictions either private, or publick; and generally all the evills which occur, and whereof this life is so fertile, and abounding: But especially the particular pains and hardships, which you are forced to suf­fer in the state and vocation where God hath placed you, there not being any where one is not obliged to labour and take pains.

All these afflictions and troubles we may make use of to do penance and satisfy for our Sins, up­on condition we suffer them with patience, (as the Council of Trent hath declared, sess. 14. c. 8 &. 9.) and with sorrow for our offences. Whereas on the contrary when we undergo them without patience, and without offering them up to God, for the remission of our Sins, and for satisfaction of the punishment which we have deserved, our [Page 178]sufferings are not only not mitigated, but also render'd unprofitable, without bringing either any benefit for the future, or any Comfort for the present; which is a thing which we ought to ob­serve well in this place.

CHAP. IX. Of Sacramentall Absolution. What it is. Wherein it consists, and what are its Effects.

ALtho' Absolution be a part of the Priests of­fice, yet it is very fitting that the Penitents should be instructed in it, to the end they may receive it with respect and sutable dispositions.

First, he must know, that as in every Sacra­ment there are two parts, whereof one is called the matter, the other the form. Absolution is the form of the Sacrament of penance, and with­out it there is neither a Sacrament, nor remissi­on of Sins by vertue of it.

This Absolution is a juridicall sentence pro­nounced by the Priest upon the Penitent, by which, after that he hath taken cognisance of the Sins which the Penitent hath confessed, and of his good disposition to receive the remission of them; and after that he hath enjoyned him a con­venient Penance, he remits his Sins on the behalf of God and by the authority which he hath given him.

It consists but in these three words, which are essentiall to it. I absolve thee from thy Sins, all the other which the Priests says before and after [Page 179]them, are Prayers which the Holy Church hath instituted to implore the Grace and Mercy of God upon the Penitent; and which may be o­mitted in case of necessity.

The effects of the Absolution are to remit the Sin as far as concerns the fault or offence of God, and the Eternall punishment: and blot out the stains which Sin had caused in the Soul; and re­cover the favour and freindship of God by the means of sanctifying Grace, which it bestows upon him; and revive in him all the precedent merits, which were mortifyed and lost by sin.

It produceth all these effects in the moment that it is pronounced. And in that happy moment is wrought this wonderfull change of a Soul, which is translated from the state of Sin to that of Grace, and from the slavery of the Devil, to the Blessed liberty of the Children of God.

O Blessed moment! Theotime, O Fortunate change! If we knew how to conceive it right, how should we bless God, qui dedit talem potesta­tem hominibus: who hath given such power to men? and what high esteem should we have of this Divine Sacrament?

CHAP X. Of the dispositions necessary to receive Abso­lution, and of the cases where it ought to be denied or deferred.

THis is a point in which it is truly necessary that Penitents be well instructed. For the greatest part of them imagin, that when they [Page 180]have confessed their Sins, there remains nothing more then to receive absolution, and that the Confessor without further difficulty is obliged to give it them; which is a very great errour, because the Confessor ought to know the dispositions of the Penitent, and judge whether or no he be in a fit state to receive it: without which he would commit a Sacrilege, absolving one unworthy, in stead of conferring a Sacrament; of which he ought to be very carefull.

He must then know & judge whether the Pe­nitent be sufficiently disposed to receive the ab­solution. And being these dispositions consist in two things, to be well Confess'd, and to be tru­ly Contrite for his Sins, he must judg of them both, and if he know him to be deficient in ei­ther of these two, or justly doubt that he is, he ought to deny the Absolution, or defer it till a­nother time.

First as to the Confession, He must judg whe­ther it be entire and true, and made with requi­site preparation. If he perceive that the Peni­tent hath not examined his Conscience, he must oblige him to take more time to call to mind his sins. If he judg that he doth not declare all his sins and conceals any one, he ought discreetly to dismiss him, provided he have a just ground to form that judgment. For example, if he see that the Penitent confesses himself with trouble, and that he is very much ashamed to confess his Sins. If he know by some other way, that he hath committed some Sin, whereof he doth not accuse himself, provided that he know it not by anothers Confession, which is a knowledg where­of he can make no use.

As to Contrition. The Confessour ought to understand whether the Penitent have that which is sufficient; and if he judge that he hath not, he cannot absolve him.

This judgment may be made one of these two ways, certainly, or under a doubt only, but that well grounded. In the first case he ought to deny absolution, in the second it is his duty to defer it. The Confessour judgeth with certain­ty, that Contrition is wanting in these three following cases.

First, when the Penitent gives not the least ex­teriour sign of it, but is dull and insensible to all that the Confessor tells him. In that case, saith the Catechism of the Councill, the Confessour seeing that the Penitent is not at all moved with compunction of his Sins, must mildly and with sweetness dismiss him.

Secondly, when either the Penitent doth not seriously promise amendment, or when he doth promise it, but will not perform what is necessa­ry to effect it, such as are to quit the immediate occasion of Sin, the company of one who makes him offend God, naughty, depraved, or mis­chevious books, play or games that make him swear.

Thirdly, when he will not perform these things to which he is obliged, as to restore ill­gotten goods, pardon his enemies, and be re­conciled to them.

In these three cases the Confessour ought to deny absolution, because the Penitent is not at all in a state fit to receive it.

He must also deny it, when the Penitent is guilty of any sin, reserved to a Superiour. be­cause [Page 182]in this case, he hath not power to absolve him.

There are other cases where he cannot so cer­tainly judge of the want of true Contrition; but where however he may reasonably doubt it. And this frequently is the cause of much trouble to the Confessour, who considers on the one side that he is obliged in conscience to deny absolu­tion to him that is unworthy of it, as he hath reason to judge that such a Penitent is; on the other side findes himself press'd by the Penitent to give it, who judges always in his own favour, and ordinarily believes himself better disposed then in reality he is.

This difficulty and this doubt happens upon several occasions, which it would be hard and too long to recount here in particular, but one above the rest is very ordinary; that is, when the Penitent after his Confessions relapses fre­quently into his mortal Sins, without any a­mendment of his Life. For altho' every time he confesses, he testifies his sorrowfull sense for his sins, and promises to amend; yet neverthe­less having already failed so often in his promise, one may reasonably doubt, whether this last re­solution of amendment be reall and sincere, or no.

CHAP XI. Of the choice of a Confessor.

COuld I but see Penitents with the same care and Sollicitude, endeavouring to cure the present and obviate the future diseases of their [Page 183]Soul, that divine particle; as I see them curi­ous in repairing and occurring to the infirmities of the Body, that frail peice of Mortality; how unexcusable, O God, should I think any advice upon the Subject of the election of a Confessour.

But, alas, when the body is concern'd there is not any one, who is satisfyed with the Physi­tian who is next at hand; much less doth rely upon him whom he thinks unskillfull. None was ever heard to say in a greivous sickness; any one so he be a Physitian is good enough for me; It is not then the sole Character can satisfy the curi­osity of the Patient; it is not the bare profession (with let his arrogance be punished; if he know no better) which puts a stop to his inquisitive concern in point of health.

No no, Theotime, in the urgent necessity of a dangerous sickness, the Illiterate, Unskilfull, or unexperienc't Physitian is not sought for; nei­ther would he be thought less then mad, who should prefer the judgment of the unlearned, when his malady required the most knowing artist.

Whereas this is the preposterous method Pe­nitents ordinarily take in choosing a Confessour the Physitian of their Souls: when they ly lan­guishing in that fatal disease of Mortal Sin; when upon the recovery depends eternal health or mi­sery: that Doctor is thought to have skill enough, who dares profess his function, for if, say they, he did not know his duty, he would not expose himself. And then it is that the first may be per­haps most wellcome.

And thus it is with many, who seem fond to delude themselves with such specious pretenti­ons, [Page 184]and appear even to be convinc't with a gloss of reason in things of the greatest moment, whilst the best of arguments are all too little in matters of less concern; as in the sickness of the Soul they seek no furthet then barely the profession; but when the Body is afflicted you shall have nice distinctions betwixt Physitians and Physitians, Sickness and Sickness; all indeed may be Physi­tians, but they are not all equally endowed with natural parts, Learning, and Experience; and there are some Sicknesses more dangerous then others, that require the most eminent Doctors; many frequently dy in the hands of the unskill­full, and how do I know, what my infirmity may be? I grant they proceed upon good grounds; in this their care of the Body; and desire no more but that they will do the same in the distempers of the Soul, and the choice of a Confessor.

But there are some, which is lamentable to think on, so far from this and so blindly foolish, as to reject the better, and apply themselves to those whom they know less able either to discern their malidies or to correct the vitious humours, or to let them see the number, greatness, and e­normity of their past Sins, to create in their Souls an horror of them, or make them sensible of what the malignity may grow to, if not pre­vented by timely repentance. They choose those who are less prudent in their prescriptions, and less capable to give suitable admonitions, neces­sary advices, and other remedies against the ma­ladies of the Soul; the most indulgent in their Penances, the most facile in resolution of cases of conscience, those in fine who dive least into their consciences, who pass slieghtly over all [Page 185]things, are least troublesome in questions, give little or no advice, and that which they give on­ly in a generall without descending to particu­lars, who satisfy themselves with what is told them and from a slight Penance pass over to ab­solution. And these are the Confessors not on­ly most followed, but most sought after.

Now is not this a deplorable blindness? Is not this willingly to extinguish the light of reason, that they may more freely and without remorse of Conscience fall into the pit of Hell.

Are not Christians miserably unfortunate in verifying by their practises that greivous com­plaint which God once made against the Jews. Isay. 30.9. This people said he, continually provokes my Wrath, these are deceitfull Children that will not hearken to the Law of God, who say unto the Seers, see not, and to the wise, search not good things for us; but speak pleasing things unto us; entertain us with errours and falsities?

But what disorders accrue to poor penitents by the remissness of such Confessors. Their Con­fessions become purely customary, not prompt­ed by the spirit of Penance. The reiteration takes off the shame and confusion due to their Sins; want of reprehension continues them in their te­pidity, and by their frequent relapses at last they deserve to be thrown headlong down the eter­nall precipice of Damnation.

And whence all this? But from negligent, ignorant, loose, or obsequious Confessors; who resemble those Prophets of the Jewish people to whom Jeremy doth attribute the cause of the de­solation of Jerusalem, Thren. 2.14. Your Prophets have declared unto them Falsities and fooleries, nei­ther [Page 186]have they made you know your iniquities, to move you to do Penance.

But if by this plea such like Confessors are found guity of the damnation of Christians; by the same certainly such Penitents will be Con­demned, who please themselves in the choice of such Confessors.

Therefore O Theotime, be not so far guilty of your own eternal ruin, as blindly to seek a di­rector by whom you may be blindly led; sooth not your self into your own destruction: But as you aim by your Confession to set your self in the right way to Heaven; so also let the choice of your guide be such, that you may reasonably expect by his means to obtain what you design; to be withdrawn from Vice, encouraged in Vir­tue; and securely conducted in your way to e­verlasting life. We have told you in the Instructi­on of Youth, what you are to do in the choice of a Director in the Second Part, Chap. 5. which you will do well to reade attentively.

CHAP. I. Of the Importance of this Subject.

I Treat here of this Subject because I find it of great importance, and yet seldom expressly handled in other Treatises of Penance.

The Importance is sufficiently evinc't in that the very Fruit and end of the Sacrament depends upon it, the Conversion of Sinners, and the Sal­vation of Souls.

Is it not in reality an unexpressible benefit for a Sinner to be restored to the grace of God, to be rankt a-new in the number of the Elect, and resetled in the Inheritance of the Kingdom of Heaven, after he had wilfully prescrib'd his Ti­tle and Right, and justly deserv'd to be for e­ver rejected?

But if this happy restauration, that was gained with trouble, be not preserv'd with care, but easily lost for want of compliance with our du­ty, what will it avail us? or rather what dire effects may we not expect from thence, from the wounds on the one side of a guilty Conscience, and on the other from the vengeance of an offen­ded God.

Where is there a Malefactor to be found, who, having been once pardon'd of a Capital Crime purely by the Clemency of his Prince, dare by a repetition of his offence provoke the Justice of an injur'd bounty?

Or where a Person, but even now freed from a dangerous Sickness, that doth wilfully renew the declining Malady, or rather who doth not with all the Sollicitude imaginable prevent the fatality of a worse relapse?

But, alas! it is only where the greatest con­cern is, that there the least care is found. When Eternal Life in the next depends upon the good State of the Soul in this; 'tis then only that the danger of a relapse, which is always worse then the Original Disease, is not regarded; 'tis only in this case that the Patient stands obstinately deaf to the advice of his Physitian.

Christians attempt that against God the Crea­tor of Heaven and Earth, which either the fear of a Temporal Power would deter them from, or the Sacred name of Friend make them asham'd of. For who is there that after reconciliation is not afraid to repeat continually the injuries of his Friend? and who is there that would not reasonably judge that man a Cheat and Impostor, who should pretend to the name of Friendship, and yet by a repetition of new offences continue to urge the good nature of his Friend; and by frequent relapses make his patience the only Sub­ject of their mutual amity, and his Facility in pardoning matter of ridiculing him to all the world.

Yet thus it is that Sinners treat with God. They confess their Sins, ask pardon, and time [Page 189]after time make their reconciliation with him by the Sacrament of Penance; and for some few days they curb their evil inclinations; but alas! they count not many from the time they return'd unto his favour, before they return to the offences by which they lost it.

Thus they pass all their Life Confessing from time to time, and continually returning to Mor­tal Sin after Confession; So that their whole life seems to be but one, as it were, continued Series or Succession of Confession and Relapses into Mortal Sin: Now and then to Confess, to give their Conscience a little ease and free it from some heinous Crime, by this way of proceeding seems to be only a disposition to enslave it in some other yet more enormous Sin; As if the Sacrament were instituted only for the remission of past Sins, and not at all to give us strength to avoid them for the future,

Good God, Theotime, Is it possible that Chri­stians, believing Christians, should be guilty of this disorder? That men endued with the light of Faith should treat God after this unreasona­ble and unworthy manner? Is this to under­stand the nature of the Sacrament of Penance, what it is? Is this to believe that it is a Sacra­ment of reconciliation with God, not only by way of truce or for a time, but after the manner of a perpetual or eternal peace? is this to form a right judgment of his unlimited power, not to value his favour and Friendship? or do they (as indeed their repeated and customary offences speak it) believe him only infinite in his attribute of Mercy, but not of Justice, so easily to with­draw themselves from that Grace, to which [Page 190]by his only Mercy they have been admit­ted?

Did God only seldom and with much difficulty receive us again into his favour after we had of­fended him, every one would stand upon his guard; one would be afraid to fall again into his dis-favour, and to hazzard his Eternal Salva­tion by an unfortunate relapse. But being we think we shall be re-admitted into his favour when we please, and that there is no more to be done than to present our selves to him in the Sa­crament of Penance to receive remission of our Sins, we take the freedom to offend him on all occasions. Thus we treat our God; and thus we take a motive from his goodness to continue to offend him; and to neglect that Sacred tye of his Friendship to that degree, as every moment to break its bonds. An affront one would not offer to the most contemptible Person living.

See then, Theotime, and consider well of what great consequence this Subject is; and how it de­serves to be solidly treated, and requires also your serious reflection.

CHAP. II. How the relapse into Sin is a very great evil.

ALL what I have said doth sufficiently evince the greatness and enormity of this evil; yet that you may be the more fully persuaded of it, it is necessary that you learn it from the Ho­ly Ghost himself, and by those lights he hath vouchsafed to shew us in Holy Writ.

First, the Wise Man in the 26th Chapter, verse 25 of Ecclesiasticus considering the greatness of this evil, declares, that he cannot behold it without a just indignation. He saith then, that there are two things, which when they happen grieve him very much; the one to see a great Warriour, after he hath served a long time in the Campagne, reduc't to Poverty: the other to see a Wise Man despised, instead of being e­steemed, according to his merit: But he adds, that the third he is not able to endure; and that it causes in him a transport of the highest wrath; that is to see a man who falls from the State of Ju­stice and Sanctity, to that of Sin, and who aban­dons Virtue to follow Vice; and he assures us that God will make that Person feel one day the effects of his Justice.

In another place he exclaims against those who forsake the path of Virtue, and give them­selves over to Vice. Eccle. 2.16. Woe be to you who have forsaken the right; and have declined into perverse ways; what will you do when God shall exa­mine your ways and all the actions of your Life?

The Apostle St Peter, 2. Ep. 2.20. inveighs with much zeal against those who return to sin after they have renounc't it by the Profession of Christianity, and declares that they fall back into a far worse State or Condition than the former, from whence they were deliver'd by their Conversion, which was a State of darkness and Sin. That it had been better for them they had never known the Truth, than to have forsaken it, after they had known it. That their relapse into Sin makes them resemble the Dog, which returns to his vomit, and the Hog. which, after he hath been wash'd, wallows in the mire. [Page 192]What could be more emphatically said against the relapse into Sin? yet it is the Holy Ghost himself who speaks it.

Add also that which he hath spoken upon this Subject by the Council of Trent in those excel­lent words, which we cited above in the Fourth Part, the third Chapter, in which he describes with much energy the enormity of their fault, who relapse into Sin after Baptism. He remarks four notorious circumstances, which aggravate their first relapse. The first is that they sin after that they have been once delivered from the Sla­very of Sin and the Devil. Mark this word Once. 2. That they sin after they have received the Grace of the Holy Ghost. 3. That they sin with knowledge, or knowingly. 4. That in sinning they violate the Temple of God, and contristate his Holy Spirit.

CHAP. III. Of three great indignities which are found in the Sin of relapse; The Ingratitude; The Perfidious­ness, and the Contempt of God.

THis is to shew you yet more clearly the grie­vousness of the Sin of relapse from three circumstances which it includes, and which ren­der it most enormous.

The first is a prodigious Ingratitude which it discovers towards God in offending him over and over, after innumerable benefits received from his hand; and above the rest after he hath been by God's pure Mercy deliver'd not only once or [Page 193]twice, but many times, from Sin and eternal death.

Ponder well upon this ingratitude, Theotime, & judge what it is for a Slave to be ungratefull to his Lord, his Redeemer, to him to whom he owes all he hath, in fine to God himself: If the Councill of Trent exaggerate with such vigour the first sin, which one commits after Baptism, upon this only account that it offends God af­ter one hath been once deliver'd from the capti­vity of Sin and the Devil; Semel a peccati & Dae­monis Servitute liberate. What would they say of those, who fall back into sin after they have been delivered from it, not once, but many times, only by the Sacrament of Penance? Was there ever an ingratitude parallel to this? Deut. 32.6. Haeccine, reddis Domino Popule stulte, & insipiens? O Christian Souls! is it thus that you treat your God?

Must you not have lost all your judgment and understanding to be thus forgetfull of the infinite favours of your Creator; and who after you have been admitted into his grace and favour conti­nue to offend your maker?

But mark well, that he never accepted of that reconciliation but upon condition of a sorowfull sense, which you protested that you had to have offended him; and upon Promise, which you made to be faithfull to him not to offend him any more. So that you are not only ungratefull in offending anew, after he had pardon'd you; but also a perfidious man and a traytour, which is the second indignity, which aggravates the Sin of a Relapse. Perfidious, because you acted con­trary to your word, and contrary to the Solemne promise, which you made to God, that you [Page 194]would serve him for the future. A promise which you made not to a man, but to God himself So­lemnly in the hands of the Church, and in the presence of Angells. You would blush for shame, if you should fail in your word to a man; and you make a custome of it to be false to God, to whom nothing is more displeasing then a promise slightly made, and ill comply'd with. Eccles. 5.3. Displicet Deo infidelis, & Stulta promissio.

Moreover you are not only perfidious, but your perfidiousness is a certain treason which you commit against God; because you rebell and desert him to yield your self over to his Enemy the Devil, and serve him anew against God him­self. This is that Sin, which Tertullian exagge­rates so strongly in the Book of Penance; where he saith, that he who after he hath renounc'd the De­vil by Penance, returns again to Sin, gives occasion to the Enemy to rejoyce upon his return, and triumph against God, saying, I have regain'd the prey, which I had lost. He subjoyns, that this is manifestly to pre­fer the Devil before God himself, when it being in his choice whether he will be for the one, or for the other, he so easily deserts the Service of God, to deliver him­self up to that of his Enemy: and that by relapse into Sin, he who before had a design to appease God, by his Penance, as if he repented himself of that good action, becomes willing to make full satisfaction to the Devil by revoking his Penance, and doing Penance for that he hath done Penance for his Sins: rendring himself by this fatal change as hatefull in the sight of God, as he will be wellcome to his enemy the Devil.

Weigh well these reflections, Theotime, and you will find they are all absolutely true, not only for the ingratitude, and persidious treachery, which [Page 195]one is guilty of in regard of God, when after Penance he returns again to Sin; but also for the enormous contempt, which one shews, of his graces, and of God himself. For what greater affront can a person offer to God, to make less esteem of his friendship, then of all those trifling things for which one so easily relapses into Sin? Is not this to esteem and make great­er account of those things, then of the grace of God: or as Tertullian hath it, to prefer the Devil who presents them, before God who forbids them. Nonne diabolum Domino praeponit?

And that I may make you truly sensible of the greatness of this contempt; I ask whether there can be a greater affront offer'd to a person, then not only continually to neglect his correspon­dence, and all signes of amity, after he hath been honoured with his friendship; but dayly to of­fend him anew after his reconciliation; to be al­most constantly at distance with him, in hopes to be restored to his favour when one pleases? Would not every one say, that he who should deal thus with his friend, would take him for a stupid, and a senseless man, who had not the least sense to see himself so slighted; and his friendship set at nought; his favour, or dis­pleasure equally regarded? never was there seen an affront or contempt comparable to this. And yet this is that with which one treats Al­mighty God, when he repeats his relapses into Sin after confession; a contempt which ought to make those who are guilty of it tremble, at the just judgments of God. And this is what we are about to speak of.

CHAP. IV. That those, who relapse frequently into their Sins, ought to dread their Salvation.

THe generality of Christians, who live habi­tuated to Relapses into Sin, are wont to say, that God is good and mereifull, and to take oc­casion from this hope in his Mercy never to a­mend their lives. Which is so intollerable an er­rour, that it can never be sufficiently refelled.

And first, it is in this that the greatness and the excess of the contempt which is offer'd to God consists, that one takes occasion from his good­ness and Mercy more heinously to offend him; and never continue long in his favour, since he believes it so easy to regain his Grace.

But in the next place, those who make use of this pretext, reason and discourse very ill, and deceive themselves most shamefully; for though it be very true, that God is infinitely good and his mercies have no bounds; where did they ever find, that God is good to those who despise him, and who trust so much to his goodness, as not to apprehend, but slight his displeasure? Holy writ tells us, that God is good to those that are good: that he is good to those that hope in him, and seek after him; that he shews mercy to those who return unto him. But it is not any where said, that he is good to those that contemn and slight him: On the contrary he threatens them with dreadfull punishments. 1. Reg. 1.30. Qui contemnunt me erunt ignobiles: It is said indeed, [Page 197]that God shews mercy to Sinners who return un­to him by repentance; but it is no where said, that he hath promis'd mercy to all Sinners that they shall return. We are assured that God re­ceives all those, who truly converted from their Sins return unto him; but where is it ever said that he receives those who return not to him but with this restriction, for a time, upon occasion of some great Solemnity; and then after a little time willingly fall back into their Sins?

This is not found in any place of Holy writ: But on the contrary we find there dreadfull and terrible menaces against those, who treat God with such infidelity, and so great contempt. I shall produce two remarkable passages of this kind; the one out of the Old, the other from the New Testament.

The first is drawn from the People of Israel newly departed out of Egypt. This chosen peo­ple of God was fallen into Captivity, and under the Tyranny of the Egyptians; under which they had groan'd for a long time overwhelmed with labours, and miseries. God by a peculiar mercy withdraws them from it, working many prodi­gies and great miracles in their favour; and a­mongst the rest the death of the first-born of the Egyptians; the passage through the Red Sea, as up­on dry land, so to free them from the Persecu­tion of their Enemies, who pursued them with a Powerfull Army. He conducted them all that way by means of a Pillar of Fire, which marched before them: he fed them with Manna, which he shower'd from Heaven every morning. This dull and ungratefull people in the midst of all these favours and divine caresses revolt from God, [Page 198]repenting themselves, that ever they had forsa­ken Egypt (where they had lived so long op­press'd with so much misery) wishing every mo­ment to return back thither; murmuring against God upon every the least occasion, and distrust­ing in his Providence, and Almighty Power. God is often inconsed against them, and punisheth them so severely, that many times this people taught by afflictions, returned to the duty, and obedience due to their God, and their Redeemer. But this their Repentance lasted not long; for upon every first occasion they fell back to their wonted infidelity.

One there was, the height or chief of all the rest, which was the occasion of their utter ruine. It was when approaching to the land of Pro­mise they refused to enter there, giving more credit to the false reports raised by Male-con­tents, then to the word of God, and the assuran­ces he had so often given them of the goodness & Excellency of that agreeable abode: This pro­voked Gods wrath to that degree, that he swore that not any of all those, who had been incredu­lous to his word, should enter into the place of repose and rest, the Land of Promise, which he had prepared for them.

The words, in which he expresseth himself, are very remarkable upon this Subject. Num. 14.21. As I live, all the Earth shall be fill'd with the Majesty of the Lord: but all those who have seen my Glory, and the worders I have done in Egypt, and in the Desart, and who have already Tempted me T [...] Times, and have been Rebellious and Disobedient to my Voice, shall never see the Land, which I have Pro­mis'd their Fathers with an Oath; and not one of [Page 199]them, who have Murmur'd against my Promises shall ever Enter there.

This Menance was not like the former, with which he had threatned that People: For it was, accomplish'd to a Tittle, and not one of them that Murmur'd entred there. They all dyed in the Desert, where they continued near Forty years, and their Children had the Happiness to possess it in their place.

From this passage we discover two things; the first the Method which God used with those, who relapsed so often into their Former disobe­dience, and who by their Faithless promises wea­ried out his Patience: The Second how he com­ports himself towards Christians, who continu­ally do little else, but abuse his favours, by re­turning to their Former Sins. For that, which he did to the Jews, is a Figure and a lively repre­sentation of that, which Christians may expect.

This is the remark and Advertisement of Saint Paul upon this same Subject, and upon this pas­sage; whose words deserve to be related in this place, and ponder'd with Attention.

It is in the First Epistle to the Corinthians the 10th Chapter, where he delivers himself in this manner, I would not that you should be Ignorant Brethren, that all our Fathers, who are the Israelites, were under the Cloud, and all passed thro' the Red Sea, all in Moses were Baptized in the Cloud and in the Sea, and did all Eat the same Spiritual Meat, and did all drink the same Spiritual Drink; for they drank of the Spiritual Rock that followed them, and the Rock was Christ. But all did not receive equal benefit from these Blessings, for with many of them God was not pleased; for they died in the Wilderness. Now [Page 200]all these things happen'd Literally to them, but by way of Figure in respect of us. This is, to re­present unto us, as far as may be, what will befall us, and admonish or forewarn us, that we do not lust after things, as they did. Nor Tempt our Savi­our Jesus Christ with our perfidious infidelity, as some of them did. And all these things happen'd to them in Figure and are Written for our Instruction. Wherefore concludes this Divine Apostle, Let him who seems to himself to stand, take heed that he do not fall. Which is as much as to say, that every one take great care to conserve himself in the Grace of God, when once he hath had the blessing to receive it.

All this is more then enough to demonstrate the truth, we have advanc'd, of the extream dan­ger to which our Salvation is expos'd by frequent relapses into mortal sin. But behold yet a more express text of the same Apostle St. Paul in his Epistle to the Hebrews, ch. 6.7. who speaking to those who fall back into Sin after they have been once reconcil'd to God, describes what they may expect under the metaphor of an ungratefull Soil, which being carefully till'd however brings forth no fruit.

The Land (saith he) which is water'd with fre­quent rains, and which brings forth to the Husband­man its fruit in due season receiveth Blessing of God. But if it bring not forth but only thorns, and bryars, it is given over to be accurs'd, and at the end to be con­sumed by fire. Terra enim saepè venientem super se bibens imbrem, & generans her bam opportunam illis a qùibus colligitur, accipit benedictionem à Deo. Proferens au­tem spinas ac tribulos, reproba est, & meledicto proxi­ma, cujus consumatio in combustionem.

These words have no need at all of explication, Theotime, but only of reflection; putting in stead of the word ungratefull Soil, that of a Soul unfaith­full and perfidious to her God; who by returning to her usual Sins continually abuses the graces she receives in the Sacraments, without bringing forth any of the fruits of true repentance; And you will find that this is, what she ought to fear from the hand of God, and what you your self if you be such, ought to stand in dread of, viz. lest you be rejected by God, be cursed by him, and abandoned to eternal fire.

These three miseries, which are the greatest of all those which one can fear, are those which make up and accomplish the eternal damnation; and they are the very same express'd in the sen­tence, which God shall pronounce against the damned. Go ye Accursed into everlasting fire. See what we have said upon this subject in the second part, the 11th Chapter, and third Article.

CHAP. V. A further confirmation of this truth from other proofs, and first from the uncertainty of their Con­fessions, who relapse frequently into their Sins.

THere are other authorities we might bring, and a vast number of reasons that evidently make out the extreme danger to which this fre­quent relapse into sin after Confession exposeth the Salvation of those, who do not at all amend. I will alledge some few in this place.

The first is, that the Salvation of those who [Page 202]are in Mortal Sin depends upon true Penance, and a good Confession; Now it is very difficult for those, who live in this ordinary relapse, to be truly Penitent, when they come to Confes­sion, and by consequence it is very hard for them not to make frequently invalid and null Confes­sions, whereby they receive no Absolution of their Sins.

For first, it is certain that those, who live in this manner, do not ordinarily confess, but by course and custom upon occasion of some great Solemnity, or for some other reason of decency, and apparent piety: They seldom or never do it with a true Spirit of repentance, and a real desire to amend, and break themselves of their vi­cious habit. And by this means how many inva­lid Confessions do they make?

Secondly, how can it be thought, that those, who relapse ordinarily into the same Sins after their Confessions, should have true Contrition, when they make their Confessions? For true Contrition requires a great, and that sorrowfull, sense of what is past, with a firm and constant resolution for the time to come. Now who can believe, that they detest those Sins from the bot­tom of their hearts, which they resume again so easily and so soon? how can it be thought, that they have a firm resolution to do, what they wellnigh never go about to do; that is, to amend their Lives? How can it be, that in all their Confessions they have a firm resolution to leave the Sin, which yet they never forsake? or ne­ver leaving it at all, can it be believ'd, that they have always a true resolution to forsake it? This is what cannot be conceiv'd; and which never [Page 203]happens in Temporal concerns, where a firm re­solution never scarcely but takes effect, and is follow'd with performance.

Certainly there is not any more infallible sign of false Repentance. For as St. Augustin saith, se poenitens es, poeniteat te; si poenitet te, noli facere; se adhuc facis, poenitens non es. If you are Penitent, you ought to repent your self of your Sin; if you be sorry for it, do not commit it; if yet you commit it, you are not penitent at all. And St. Ambrose saith excellently well, that he, who is asham'd of the evil he hath done, will take great care to avoid, what may make him blush anew.

Some are wont to answer, that this relapse in­to Sin doth not proceed from any want of reso­lution, and repentance, but from humane frail­ty, which inclines to evil.

This excuse is as false and ill grounded, as it is common amongst men, who flatter themselves in their Sins, which they will not leave.

For first, can it be said, that this is an effect of Frailty, when one willfully returns to Sin, knowing full well the evil he doth, and when he hath all the means necessary to preserve himself from it? Is not this, what we call the Sin of Ma­lice, and not of Frailty? as we have shewn above in the Third Part, Chap. 14. And yet this is the case of the greatest part of all those, who relapse ordinarily into Sin after Confession.

Secondly, Can it be call'd an effect of Frailty, when one returns to Sin, because he will not take pains, or do any thing, which may withdraw him from it; he will not avoid the occasions; nor remove the causes of it; nor take counsel; nor use any means to that effect? Is not this [Page 204]clearly to deceive ones self, to treat in this man­ner; and yet to attribute his frequent relapse to Humane Frailty?

Thirdly, However were not this frailty assisted by divine grace, the excuse might pass: But being strengthened as it is, abundantly by the helps, which God bestows upon us in our necessities; we cannot lay the fault of our relapses into Sin upon our own frailty, but we shall accuse our selves, either of not demanding the grace of God in our prayert, or of not being faithfull in co­operating with his grace.

Wherefore to speak the truth, we ought not here to accuse humane frailty, but the weakness of our repentance & contrition; the faint regret or sorrow for Sins past, and the weak and very imperfect resolution we have to avoid them for the time to come.

I do not say, that the relapse into Sin is al­ways an effect of a false repentance: for that is not true; and it is certain it may happen, and happens dayly that one falls back into those Sins, of which he was truly penitent. But I speak of a frequent, and ordinary relapse; and I affirm, that morally speaking, it is impossible, that those who live in this manner, do not make very fre­quently invalid and null Confessions, for want of contrition; and that they often believe them­selves to be, when they are not, truly Penetent for the reasons above-mention'd; which evinces the truth of that excellent saying of St. Clement of Alexandria, to demand frequently pardon for faults which one frequently commits, this is not to be a Pe­nitent, but only to have a shadow and appearance of Penance. Ponder well these words.

CHAP. VI. An excellent Advertisement of St. Gregory upon the false repentance of those, who return to their Sins.

I Cannot omit in this place an advertisement of main concern, which St. Gregory the great in his Pastoral 3. p. c. 3. gives to those, who after they have performed their Penances do not a­mend their lives; which is, that they ought to take heed lest their repentance be not very of­ten false and only in outward shew: Of which he gives a considerable reason in these words. We must admonish those, who do Penance for their past Sins, and who nevertheless relapse into them, that they carefully consider one thing; which is, that many times it happens to Sinners, that they find within them­selves motions, which carry them on to Virtue, but unprofitably and without fruit; as it happens many times to the Just to be tempted and sollicited to Sin, but without effect. He adds, that as the Temptations, to which the Just do not at all consent, serve to confirm them more in Virtue; so these imperfect motions towards Virtue serve to detain the Sinners in their Sins, and to give them a pre­sumptuous considence of their Salvation in the midst of their Sins, which they commit so freely without remorse: And he observes, that this presumption is a punishment of their reitersted and repeated Sins.

He produces consequent to this discourse two opposit examples of Balaam and St. Paul. Ba­laam, [Page 206]saith St. Gregory, seeing from the top of a Mountain the people of God encamp'd in the Desart, conceived some pious and strong desires of his conver­sion, languishing away in wishes to dye the death of the Just, and to resemble that holy People in his death. But immediately after he gave pernicious Counsel to destroy those very People, whom he had so much wished to resemble in his death. St. Paul on the contrary feels within himself the motions, which sollicite him to Sin, and these Tomptations confirm him more in Virtue.

Whence comes this St. Gregory asks the que­stion? Balaam is touched with motions of repentance, and is not justified: St. Paul is incited to Sin, and the temptation doth not defile his Soul: But to convince us, that good works begun and not perfected, do not con­duce at all to the Salvation of the wicked, no more then the first motions to evil do render good and Virtuous Souls culpable in the sight of God.

This Animadversion deserves to be well con­sidered, and so much the more for that it re­marks a very particular reason of the false repen­tance which is customary to those, who do not at all amend then Lives; viz. that it often happens they have only a beginning of repentance by some good motions they seel in their heart, with­out proceeding further. They conceive indeed some disple sure against their Sins, but not a per­fect hatred and detestation of them; they feel some faint desires, but they have not at all an entire and true resolution to forsake them.

There is yet one thing more very remarkable in this Advertisement upon the example of Ba­laam and his false repentance: For this wicked Prophet in the motion he had of repentance, desi­red indeed to dye the death of the Just; but he [Page 207]saith not one word of living as they did; he de­mands the blessing to resemble them in his death; but not to be like unto them in his life. Let my Soul, saith he, Num. 23.10. dye the death of the Just, and let my end be like unto theirs. Thus his re­pentance was not true but false; because he did not desire to forsake his Sins, and amend his life; but only to be sav'd at the hour of death. Which is properly to desire to live ill, and yet dye well, and so not be punish'd for it. Now this kind of repentance is found but too often amongst Chri­stians, and peculiarly amongst those who live in this customary relapse, of which we speak. For there is not one single man of them, who desire not to dye in the grace of God, and save their Souls. And for this reason they go to Confession now and then to discharge themselves of their past Sins, that they may not be troubled with remorse of Conscience at the hour of death: But they seldom or never desire to live holily; or at least they have not an effectual and efficacious will to do it, as by their frequent relapses it doth but too evidently appear.

CHAP. VII. That by returning back to Sin we lose great part of the fruit of our precedent good Confessions.

THis is another efficacious reason to demon­strate the danger to which one exposeth his Salvation by returning back to Sin. That it doth not only render abundance of Confessions invalid and nall; but it also makes us lose the [Page 208]fruit of those good Confessions we have made.

Two fruits there are of the Sacrament of Pe­nance. The first is the Remission of Sins. The second the Recovery of the friendship of Almigh­ty God, and many other Graces and Assistances, which he grants by vertue of the Sacrament to those, who perform the Penance their Sins de­serve. Tho' these two effects be produced at the same time, and inseparably the one from the o­ther; yet one may be lost without the other. For by relapse into Mortal Sin one doth not at all lose the Remission, which he hath receiv'd of precedent Sins by good Confessions; it being most certain, that a Sin once pardon'd doth never revive again: Forasmuch as the Apostle hath it, Rom. 11.29. The gifts of God are without repen­tance. But as to the Friendship of God, and the special assistances of his Grace, which one me­rits by means of the Sacrament, it is certain they are entirely lost, when one relapses into Mortal Sin: and this mischievous fall causeth a deplora­ble ruine in his Soul, who yields himself over to it.

God himself threatens this by his Prophet. Ezech. 3.20. If the Just Man, saith he, with­draws himself from his Justice to return to his former iniquity, I will forget all the good, he hath done.

And the Wise Man saith upon this Subject, Eccl. 34.30. What doth it avail a man, who hath touched a dead body to have washed himself, if again he defile himself and touch it?

This is the reason, why God saith to Sinners by his Prophet; wash and be cleansed: he doth not only say that they wash themselves from their iniquities, but that they be also cleansed; foras­much [Page 209]as Saint Gregory observes, it is to no purpose to be washed, if one do not conserve himself clean. Without this one doth no more then those un­clean Animals, which wash themselves, and pre­sently return to wallow in the dirt.

This obliged St. Peter and others, when they spoke of Penance to advertise Penitents, that Pe­nance avails them nothing, who, after they have performed it, return to Sin; except it be for their greater ruine. 2. Pet. 2.

Those, saith St. Gregory above-cited, who do Penance, and do not amend their Lives, are to be ad­monished, that it is to no purpose to cleanse themselves from their Sins by tears; if afterwards by their e­vil actions they defile their Souls: And that they seem only to cleanse themselves, to the end that after they are washed they may return to their former filth.

CHAP. VIII. That by frequent relapse into Sin one allways falls into a worse condition, then before.

THis truth our Saviour himself hath taught us upon occasion of a possessed person, whom he had delivered from that miserable condition. It happens, saith he, that the wicked Spirit be­ing cast out of a man, useth all his endeavours to return to his former dwelling, and calling o­thers to his assistance at last he re-enters there, & this second possession is much more prejudicial then the former. Mat. 12.45. and the last of that man be made worse then the first.

By this example of a person whose body is [Page 210]possessed, we are instructed in what passes in the Soul, when one unfortunatly relapses into Sin; as the Apostle St. Peter hath explained it in these words, 2. Epistle cited in the second Chapter. If after they are retired from the disorders of the world they suffer themselves yet to be intangled and overcome: thereby they fall back into a worse condition then before.

Now if this be true of the first relpse, what will it be of the Second, of the Tenth, of the Twentieth, and of all those, which befall them, who do nothing else all their life time, but rise and fall, repent and then as often return to the Sins they had repented of? It is evident that they fall at last into a most deplorable State, e­ven almost into an impossibility ever to save their Souls.

This is certain, and if you doubt it; answer if you can, this proof and demonstration.

By this ordinary relapse, three things which put his Salvation in the utmost danger, befall the Sinner. First, ill habits encrease, and grow stronger and stronger. 2ly. The light and graces of God diminish in an high degree. 3ly. The De­vil comes with more strength, and power to de­stroy him, whom he sees so deeply engaged in wickedness.

Behold three things, which without doubt when they happen, endanger Salvation in an high degree: Now it is certain they befall all those, who frequently return to Sin.

For first as to vicious habits; it cannot be doubted but they are so fortifi'd by frequent re­lapse, that they become at length invincible. The reason is clear, and the experience but too certain; as was evidently shewn in the Instru­ction [Page 211]of Youth in the first part. Chap. 10.

As to the Graces, or special favours of God, there is not any thing more apt to diminish them then customary relapses accompanied with such and so many Ingratitudes, perfidious Infideli­ties, and contempts, as have been above declar'd. But that which most of all impairs them, is the abuse of the Sacraments, which one is guilty of during these frequent relapses. For of two, the one, either the Confessions which they make, and the Communions they frequent, are good or bad: if had; then they are so many Sacriledges; which provoke Gods wrath against us, which banish his grace from our Souls, and render us infinitely unworthy in his sight. If good; then they are so many benefits, and divine fa­vours, which by relapse into Sin, are render'd useless, nay most miserably trampled under our feet. What? are so many divine favours, so ma­ny illuminations, good thoughts, and pious mo­tions, which one had received in the Sacrament, slighted and lost by one relapse? No question but they are: How can it then be, but that those cast away and neglected favours should be the cause of the loss of many others, according to that Sentence of our Saviour. Mat. 13.12. He that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away, that also which he hath.

Now if the divine graces and favours be lost and diminished by these ordinary relapses, the third effect, which is the encrease of the strength of our Ghostly enemy, must follow of necessity. For as God is no sooner departed from the Soul, but the Devil presently takes possession of it; so [Page 212]also, according to the measure of his removal, the Devil becomes more powerfull to destroy us. This is a necessary and infallible consequence; and this is the reason, why God pronounced this Dreadfull Sentence, Osea. 9.12. Wo be to them, when I shall depart from them. Well knowing that nothing but miseries and misfortunes could at­tend them, whom he had forsaken. And the greatest of these misfortuues is, that the Devil becomes master of the Soul, and reduces her to such a slavery, as to oblige her to do his will, as St. Paul hath it 2. Tim. 2.26. by whom they are kept captives at his will or beck.

CHAP. IX. That frequent relapse into Sin leads to final Im­penitence, and an evil death, or to dye in Mor­tal Sin.

THis Proposition is the result of all the for­mer, and more immediately follows from the three last; for if this customary return to Sin be the cause of a great number of ill confessions, and deprive us of the fruit of those we had made well: if in the way of Salvation it make a man always fall from bad to worse; it evidently fol­lows, that it leads to the broad way of Impeni­tence; and that it may often come to pass, that those who live in this ordinary relapse, end their lives in mortal Sin.

And I would to God this Proposition were not so absolutely true, as indeed it is; but be­sides the former reasons, behold yet others, which put it out of doubt.

First, because those, who live in these customa­ry relapses intermingled with Confessions, be­lieve themselves to be in a good way, whereas in reality they are far from it. They rely much up­on the confessions, which they make from time to time, and never consider how faulty and de­ficient their relapses make them in the sight of God. Hence it befalls them, what S. Gregory above­cited, cap. 31. speaks of. That performing lamely some good works, which they begin, but do not perfect; they live in a proud presumption, that they shall be saved in the midst of the evils which they commit, and accom­plish, to the full; hence it is, that not at all mis­trusting their wicked state, they dye without re­pentance of their Sins.

Secondly, because being often subject to make false Confessions, they are in great danger lest the last they make be like the former: and that in this last important occasion, they should sup­pose themselves to have true Contrition, when they have but a false one, & what is apparent only, as they had in many precedent Confessions. This happens very easily, especially if at that last time they confess themselves to their accustomed Ghostly father, who hath entertain'd them in their ordinary relapses, and cherished them in their perpetuall impenitences.

Thirdly, by reason that those who live in these relapses, intermixed with admittance to the Sa­craments, become obdurate to all things which might move them, hardened against all the mo­tives which one can offer them, of Fear, of Hope, of the love of God. They are accustomed to hear all these things in their Confessions, and elswhere, This makes them, that they are not moved at all, [Page 214]when such motives are offer'd to them in the most pressing occasions: Because whatsoever is familiar to us, makes no impression upon us. Ab assuetis non fit passio.

In fine, the last reason is, that those who live in this manner have great grounds to fear, that God will forsake them at that last hour, in pu­nishment of their repeated Infidelities, of the A­buses which they have offered to the Sacraments, and divine graces which they have therein received; and also in chastisement of a tacit presumption they have had of themselves, that they were able to raise themselves from sin, whensoe're they pleased.

A presumption however common, yet highly offensive in the sight of God; and so much the more for that it is the cause of all the relapses one falls into after confession. Because they believe they shall always rise again well, as hitherto they have done, therefore they are so far from being affraid to offend again, that hence they take occasion to sin more freely; but it frequently falls out that they find themselves deceived; and that God by a just judgment pu­nisheth them at the hour of their death, by for­saking them and leaving them then to themselves in their greatest need, who before had continu­ally abused his graces; and yet were so rash and confident, as to account themselves secure.

the History of Sampson is very remarkable upon this Subject. God had endowed him with an extraordinary and miraculous strength of body: he employ'd it many times against the Philistines his Enemies, whom he had often overthrown and put to flight; and particularly upon some occa­sions, [Page 215]wherein his Wife, who was of that Nati­on, supposing she had got out of him the secret of his strength, had attempted to deliver him in­to their hands; He had dicomfited them with much ease: and upon this confidence he comes to tell her, that the secret of his Strength lay in his Hair, not believing perhaps that what he said was true. She called his Enemies to fall upon him, and after she had cut off his hair, whilst he was asleep, she delivered him over into their hands. He awakes with the noise, and the Scrip­ture remarks that awakening he said; Egrediar sicut ante feci & excutiam me, Jud. 16.20. I will go out, as I have done, and I will disengage my self as heretofore: but it adds that he was deceived in his hopes; nesciens quod recessisset ab eo Dominus, not knowing, saith the Scripture, that God had a­bandoned him. In consequence whereof, he falls in­to the hands of his Enemies, who pull out his eyes and send him into their Country, where he, who but a while before was a terrour to his Ene­mies, is now become their pastime and the ob­ject of their scorn.

Behold a figure and lively representation of what befalls Christian Souls, who abuse the gra­ces of God, and allways return unto their Sins, in hopes to clear themselves of them, as they have done heretofore; for God many times gives them over to an obdurate heart, and to final im­penitence; whether it be in denying them time to do Penance, or in depriving them of the means and grace to perform it well: since that, as St Au­gustin saith, Altho' he hath promised pardon to peni­tent Sinners, he hath not promised Penance to any one. Qui poenitenti veniam promisit, nulli promisit poeniten­tiam, [Page 216]a truth not to be doubted of, and which deserves to be well considered, to teach men not to presume or conside too much in the divine Mercies, and not render themselves unworthy of them at the hour of death; wherein as he him­self hath said, he will scorn those, who have despi­sed his Counsels, and neglected the admonitions he gave them to return unto him. Because, saith he, I call'd, and you refused, I stretched out my hand and there was none that regarded: You have despised all my Counsels, and slighted my reprehensions. I also will laugh at your destruction; and will scorn when that shall come unto you, which you feared. Prov. 1.24.

CHAP. X. Of the remedies against the relapse into Sin.

I Should not easily make an end, if I should write all which offers it self to be said upon this Subject. But it is time to speak of the re­medies, and after you have seen the greatness of the evil, to shew you the way to cure what's past, and for the future to avoid the like.

We cannot better find them out then by searching for them in the resemblance they bear to Corporal Infirmities, and from the proportion they have to those remedies, which are necessary to avoid relapses, which are oftentimes more dangerous then the first Disease.

And first, as in Corporal Distempers the Re­medies depend upon two Persons, the Physitian, who prescribes them, and the Patient who takes them for his Cure; the same is to be understood [Page 217]of the Infirmities of the Soul, which depend partly upon the Confessors, who are the Physi­tians, and partly upon the Penitent, who must labour to save his Soul. This is what obliges us to speak something here of what both the one and the other are bound to contribute on their part; and to treat in this Chapter of what de­pends upon the Confessors.

Now as in Corporal Sickness the relapses may spring from the Physitians fault; either because he hath not sufficient Skill to know the proper Remedies of that Distemper; or prudence e­nough to apply them in due season; or sufficient resolution and constancy, notwithstanding his resistance or impatience, to make them be put in execution by the Patient: So when Penitents ea­sily relapse into their Sins, one may often truly say, that it proceeds from the Confessor's fault, who is deficient in one of these three things; either not having sufficient knowledge of the na­ture of the disorder, or of the remedies it re­quires; or wanting Prudence to apply them right; or at least (which is most ordinary) not resolution enough to oblige the Penitents there­to when they appear, as but too often they do, un­willing: A resolution, which is an effect of Charity, which they ought to have, towards their Penitents, whose Salvation they should ra­ther seek after, then accommodate themselves to their inclinations, when they are contrary to their good.

It is most certain that were Confessors suffi­ciently endowed with these three qualities, and used them well, as they are obliged to do, they would prevent a vast number of relapses; and [Page 218]put their Penitents into the way of a truly Chri­stian Life.

For first, their Skill giving them a perfect in­sight into the obligation which Christians have to live in the grace of God, and of the danger to which by these relapses their Salvation is ex­posed, they would make a more strict enquiry in­to the most proper means to cure their Penitents of their Vices.

Secondly, their Prudence would make them in­quisitive to understand the present State of the Penitent; in which they ought especially to ob­serve two things. 1. Whether he be in a State ca­pable to receive Absolution; and, 2ly, Whe­ther there be any hopes of his amendment.

Thirdly, by their resolution they should ob­lige the Penitent to perform what they shall judge necessary for these two things, viz. To receive the Sacrament as he ought; and thereby to im­prove himself.

The Confessor then, as a good Physitian of Souls, is obliged to have these three qualities; and to employ them for the good of his Penitent, and the better discharge of his own Conscience.

This good of the Penitent consists in two things. First, that he be restored to health, that is, to the grace of God. Secondly, that he do not relapse into his former Sickness, Mortall Sin. For as St. Augustin observes well in Psal. 8. there are two parts in Physick; the one to cure the Disease; the other to conserve the health.

The Confessor is obliged to procure both these goods for the Penitent, and to employ for that end all what lies in his power, his knowledge, his prudence, and his charitable Resolution. He [Page 219]must not content himself to have restored his Penitent to health; but he must labour also to conserve it; if he design to comply with the du­ty of a worthy Minister of Jesus Christ, and a true Cooperatour with the Grace of God; which as the same St. Augustine adds, ibid. Si ergo Deus medicinam exhibet, quâ sanemur infirmi, quanto ma­gis eam, quâ custodiamur sani, doth not satisfy himself to remit our Sins by justification, but moreover grants the assistance of his Grace to conserve us in that happy state. That he may make him pertaker of the former good, he is ob­liged to examin strictly whether the Penitent be capable of Absolution, and to this end it is ne­cessary to examine two things. The one, whe­ther he have any of the impediments above-men­tioned in the 4th Part, Chap. 10. and the other whether it be usuall for him to return to his mor­tal Sins after confession. For in this case, there is no reason why you should easily believe the Penitent, tho' he tells you that he is truly sorry that he hath offended God, and promises to a­mend: He often indeed speaks these words, but they come not from his heart. Or if they proceed from a sense of his Sins, it is but lightly, and by way of habit, without having seriously thought of his amendment. He believes he hath contriti­on, but hath it not. This is what happens fre­quently, and then the Confessor cannot give ab­solution, without putting himself in danger to commit a Secrilege. He ought to defer it, and give time to his Penitent, to think as he ought, of his amendment, and render, himself a subject worthy of Absolution.

This procedure surprises the Penitents, when [Page 220]they find the Confessors treat them, as they are obliged to do; but these are in name only and not Penitents in effect; who believe that Con­fession consists only in a declaration of their Sins, and that when once they have declared them, they have a right to receive Absolution, and to oblige the Confessor to it. They will be believed upon their single word, when they say they are truly sorry for their Sins, and that they will not commit them any more for the future: although in their former Confessions they have always said the same, and without effect.

These Penitents most grossly deceive them­selves: For they will judge their judges, and teach their Physitians. It belongs to the Confes­sor to judg of the state of the Penitent, and see whether he be sufficiently disposed to receive ab­solution, and whether or no he can securely give it. This care is his duty, as being oliged to give an account of this his function in the pre­sence of Almighty God. It is the Bloud of the Son of God, which he applys in the Sacrament; and God will require an exact and rigourous account of him, if he did distribute it to those that are unworthy of it.

Now judge Theotime, whether the Penitent be not very unreasonable, who would oblige his Confessor to give him Absolution, when he the Confessor either doth not find him at all duly dis­posed, or hath good grounds to doubt whether he be worthy of it. Is not this to go about to damn himself and his Confessor too?

But if the Penitent be blamable in this occasi­on; the Confessor is much more in fault, when he yields so easily to the importunities of his Pe­nitent, [Page 221]as to give him a doubtfull absolution; and which may be rather hurtfull then profitable to him. He ought to remember, that there are some cruel mercies, hurtfull both to those to whom they are shewn, and to those, who shew them; and that the good Physitian doth not desist from applying his remedies, when he judges them necessary, notwithstanding all the opposi­tion his Patient makes. He lets him cry out and complain, being assured that what he does is ne­cessary for the Patient; who when he shall have recovered his health will not only be well con­tented to have suffered, but also acknowledge the kindness his Physitian did him.

Saint Augustin says excellently well upon this Subject, Epist. ad Vincent. He is not always a Friend, who spares or is favourable to us; nor he always an Enemy, who chastizeth; the Physitian, who com­mands a Lunatick to be bound, and awakes one in a Lethargy, is troublesome to them both; but it is be­cause he loves them, and by tormenting them he cures them. The one and the other, as long as they are sick, are angry with him; but as soon as they are cured, they hold themselves much obliged to him for that he did not spare them. Ambobus molestus, ambos amat, ambos sanat. Ambo quamdiu aegri sunt indignantur. sed ambo sani gratulantur.

It is true, that a Confessor ought so to employ his Resolution, as not to forget his sweet and ob­liging mildness, but, that he ought, as much as possible, to make the Penitent approve of what he ordains, sweetening all things by the testi­mony of his affection; and convincing him, that what he advises is to acquit himself of his obliga­tion, and for the Salvation of his Soul. This is [Page 222]the Oyle of the Gospel, Luc. 34. which he must employ with the Wine, when he dresses the wounds of others Consciences, endeavouring by Charity to sweeten the sharpest remedies which he is obliged to use therein.

Behold here the first good, which the Con­fessor ought to have in view, viz. to secure the Sacrament, and to restore the Penitent to the grace of God. But yet there is a second which he is obliged also, as far as he is able, to procure, viz. the amendment of the Penitent. The Cure is good for nothing, which is followed by a Re­lapse, and the Physitian who is not concerned to prevent it, complies but with half his duty; and becomes himself guilty of the harm into which the sick man falls again, and even of death it self if it befall him.

This is the reason why the Confessor is obli­ged not only to advertise the Penitent not to re­turn to his Sins; but also to shew him the means how to avoid them, and to engage him to put them in execution.

These means are Penance, Prayer, satisfacto­ry Works, as Fasting, Alms-deeds, Mortificati­on, and others which we have handled above in the Fourth Part, and whereof we shall yet speak in the following Chapter.

To which may be added certain conditional Penances, that is some painfull things to be per­formed, or suffered by the Penitent in case he return again unto his Sins; and as often, as he shall relapse therein: as to Fast, to give Alms, or some other painfull work for each relapse. The apprehensions of these sort of Punishments serve frequently, as a Bridle to with-hold the [Page 223]Penitents, when they are tempted to offend God. And lastly, the deferring of Absolution, when the Penitent doth not at all correct him­self, is frequently a very good remedy to make him amend his Life. This makes the Penitent think seriously of amendment, and labour to re­form his Vices, which make him unworthy of so great a good, and punctually to comply with all that he the Confessor shall ordain him, to the end he may be worthy.

This means ought to be applied with much Prudence; and especially it behoveth the Con­fessor to make a vast distinction between Peni­tents, who relapse into their Sins through frail­ty; and those who return through malice, that is to say, either on set purpose, or through an affected negligence.

He will know the former, when he shall find, that they are extreamly troubled to see them­selves subject to those relapses: that they use all their endeavours to abstain from Sin: that they practice what means their Confessor appoints them. And towards these he must use a far greater sweetness, support their weakness, Ab­solve them more easily, seeing they continue to labour on their part to amend their Lives.

The latter are those, who not only continue in their wickedness; but do either nothing at all, or very little to refrain from their Sins. And towards these one must use more severity: And as they allways promise to endeavour their a­mendment, without doing almost any thing, it is often not only profitable, but necessary to de­ser their Absolution, untill such time as they have given sufficient signs of their Conversion by ab­staining [Page 224]from their Sins, and practising faith­fully what is appointed them for that end.

CHAP. XI. Of the means which Penitents ought to observe to avoid the relapse into Sin.

COntinuing the comparison of a Penitent with a sick person, I affirm, that there are four things which the Penitent ought to observe that he may not relapse in mortal Sin.

The first is, that he understand perfectly the greatness of his evil, and the eminent danger to which he exposes his Salvation: For the Sick man who hath no apprehension of the ill consequences of his disease shall never be cured: and there­fore he must be fully convinc'd of two things: first, that to fall into mortal Sin, of all misfor­tunes is the greatest. Secondly, that the relapse into sin exposes the eternall salvation to an ex­tream hazard; and that one finds himself sur­priz'd, when he least thinks of it.

The next thing he ought to do in consequence to this knowlege, is to avoid all those things which have been the causes of this misfortune, or which may make it return. This is an indispensable obligation; this is also the first mark of a Peni­tent Soul and desirous to recover her former health. We laugh at a sick man, that will not abstain from such meats, or actions, as are ap­prehended prejudiciall to him: we say, that he loves his pleasures more then his health, and that he is his own murderer. The like is to be said [Page 225]of a Penitent, when he doth the same. Prov. 1.22. How long will Fools desire, what is hurtfull to them?

The third is, the choice of a good Physitian: that is, he must always address himself to the best Confessors, to those whom he believes en­dowed with the three above-mentioned quali­ties: and above all to those who are not in the least neglective of the recovery of their Peni­tents, but apply themselves seriously and with much care to that effect. The Penitent who de­sires his health, must seek out such Physitians. If he do not it is an infallible proof that he doth not desire to amend. He is afraid lest the Confessor should make him sensible of his misery, and put a stop to the disorders of his Conscience: a cer­tain sign that he is not willing to be cured. Do not you do thus Theotime, remember that excellent sentence of St. Augustin, Non timet reprehensorem, qui veritatem amat; He that loves truth, that is his Salvation, is not afraid of a monitor, or to have his defects laid open before his Eyes.

The 4th is, faithfully to apply the remedies, which are necessary to cure the Soul & preserve it from Sin: whether they be those, which the Physi­tian prescribes, or those which by other ways one comes to know. None doubts but that this way is absolutely necessary: yet few practise it so ea­sily, as they believe it. Many Penitents there are, who could wish to amend their lives, but would do it at their ease without pain or trouble. The sight of the remedies is a trouble to them; and when they should put them in execution, their heart fails them, and they will do nothing at all. Is not this to desire an impossible thing, to seek the end without the means to obtain it, the cure [Page 226]without the remedies, and Salvation without trouble? This is to act like the slothfull man who will and yet will not: Prov. 13.4. This is a faint and imperfect wish to be deliver'd from their e­vils, but in reality it is an effectual desire to con­tinue in them, and never to be cured.

You will do otherwise, Theotime, if you are truly Penitent, and desirous of your Salvation. You will with much care seek after the remedies against your Sins, and apply them with no less exactness. Behold here some few.

The First is, that you have a special care to conserve in your Soul the Spirit of Penance, which you were made partaker of in your Con­fession, viz. an Hatred of Sin, a Sorrow to have Committed it, and a Resolution to offend no more. Now to conserve this spirit it is necessary you renew these acts every day: which may easi­ly be done.

The Second is to perform with this Spirit the works of Penance, as well those that are en­joyned in the Sacrament, as others which you im­pose upon your self. These works as the Council of. Trent declares, conduce very much to divert and deter us from our Sins.

The Third remedy is Prayer, For as all our strength is from God, it is but just we make our addresses to him, that he will vouchsafe to assist us powerfully with his grace. This is a means absolutely necessary, without which it is impos­sible to cure the distempers of the Soul. Ask, saith our Lord, Luc. 11.9. and you shall receive, which is as much as to say, what you do not demand, you shall not receive at all. But as this means is necessary, so also it is most powerfull, and never [Page 227]fails of its effect: According to that Sentence of the wise man, Eccle. 2.11. No one hath ever hoped in God, who hath been Confounded, or fru­strated of his desires. But this Prayer must be frequent, and serverous, as we have need every day, so also we must always pray. Luc. 18. And as we beseech him to vouchsafe his mercies that we may be sav'd; so it is but just that we de­mand them with a great and ardent desire, to the end we may be worthy of them.

The Fourth remedy is frequent Confession. This also is a necessary means, without which it is morally impossible to be freed from a vicious ha­bit, when once one is engaged therein. It is a Sacrament which remits sins past; which gives grace to avoid them for the future: There one renews his sorrow for having offended God, and his resolution thence-forward to be faithfull to him; one there receives advices, and means to that effect; one is thereby reduced into the path, who had lost his way, encouraged when he is re­miss, and fortified against the difficulties which occur. They who neglect this means, will never be freed from their habitual Sins; but those who thirst after their Salvation will embrace it with much affection. It is very convenient we make them often, and ordinarily speaking to the same select Confessor, and who is endowed with the qualities above-mention'd.

The holy Communion is also a very efficaci­ous remedy against relapses. It gives strength a­gainst temptations: It weakens our ill habits: it makes us avoid many venial Sins, which lead and dispose to mortal. But this is to be understood, when the Communion is performed with all ne­cessary [Page 228]dispositions; and it produceth all these effects proportionably to the greater or less de­votion with which we approach that holy Ta­ble. Be very diligent and carefull, Theotime, in the use and application of this divine remedy; and to that end reade that which hereafter we shall say of it.

The reading also of good Books is a most pow­erfull means to conserve and keep us in the straight path of virtue. We treated of this in the Instruction of Youth. 2d. Part. Chap. 16. which I exhort you to read once more upon this occasion.

All these are general remedies and common to all sort of Sins. There are others more particu­lar against each Sin considered in its kind, which it would be too long to declare in this place; as also it would be useless, since we have treated of them elsewhere: as for example, the remedies a­gainst idleness in the 3d. Part. Chap. 7, and a­gainst impurity in the 8th and 9th Chap. and in all the 4th. Part. Where we have treated of Chri­stian virtues, and the means to resist contrary vices.

CHAP. I. Of Faith.

FOR your greater ease, we shall treat of this Subject by way of Question, and Answers immediately subjoyn'd.

CHAP. II. Of the things we are obliged to believe.

WE shall reduce them to four heads. 1. The Divinity or what we are obliged to believe of God. 2. The Incarnation, or the Humanity of the Son of God, which shall com­prehend what we are to be believe of Jesus Christ. 3. The Church. 4. The Sacraments. These four things are all contained in the Apostles Creed.

CHAP. III. Of the Holy Eucharist.

ALL what we have said hitherto, whether of Faith in general, or in particular of the Divinity it self, of the Incarnation of the Son of God, of the Holy Church, and of the Sacraments, serve only as so many steps or dispositions to the belief of the Blessed Sacrament of the Al­tar, and to render the understanding of this a­dorable Mystery more easy to us; which there­fore we shall here endeavour to explain as brief and short, as possibly we may.

I shall reduce all whatsoever we are obliged to know concerning it into four heads. 1. The re­al prefence of the Son of God in the Sacrament. 2. The Wonders inseparably annext unto it. 3. The effects, which it is capable to produce. 4. The dispositions necessary to receive it.

CHAP. I. Of Faith inasmuch as it serves for Communion.

CHAP. II. Of Hope, the second disposition for Communion.

HAving not as yet said any thing of this Vir­tue, farther then what concern'd the Exa­men upon the First Commandment, where I re­lated the Sins, which are opposite unto it, I shall treat of it in this place so far, as may be necessary to make it well known to all those, who are not yet sufficiently instructed in it.

CHAP. III. Of Charity the third disposition for the worthy receiving the blessed Sacrament.