Now confession is an act of the virtue of penance. First of all it takes its origin in the horror which one conceives for the shamefulness of sin, and in this respect confession should be "full of shame," so as not to be a boastful account of one's sins, by reason of some worldly vanity accompanying it. Then it goes on to deplore the sin committed, and in this respect it is said to be "tearful." Thirdly, it culminates in self-abjection, and in this respect it should be "humble," so that one confesses one's misery and weakness.
By reason of its very nature, viz. confession, this act is one of manifestation: which manifestation can be hindered by four things: first, by falsehood, and in this respect confession is said to be "faithful," i.e. true. Secondly, by the use of vague words, and against this confession is said to be "open," so as not to be wrapped up in vague words; thirdly, by "multiplicity" of words, in which respect it is said to be "simple" indicating that the penitent should relate only such matters as affect the gravity of the sin; fourthly none of those things should be suppressed which should be made known, and in this respect confession should be "entire."
In so far as confession is part of a sacrament it is subject to the judgment of the priest who is the minister of the sacrament. Wherefore it should be an "accusation" on the part of the penitent, should manifest his "readiness to obey" the priest, should be "secret" as regards the nature of the court wherein the hidden affairs of conscience are tried.
The well-being of confession requires that it should be "frequent"; and "not delayed," i.e. that the sinner should confess at once.
Reply to Objection 1: There is nothing unreasonable in one virtue being a condition of the act of another virtue, through this act being commanded by that virtue; or through the mean which belongs to one virtue principally, belonging to other virtues by participation.
Reply to Objection 2: The condition "pure" excludes perversity of intention, from which man is cleansed: but the condition "simple" excludes the introduction of unnecessary matter.
Reply to Objection 3: This is not necessary for confession, but is a condition of its well-being.
Reply to Objection 4: Confession should be made not publicly but privately, lest others be scandalized, and led to do evil through hearing the sins confessed. On the other hand, the penance enjoined in satisfaction does not give rise to scandal, since like works of satisfaction are done sometimes for slight sins, and sometimes for none at all.
Reply to Objection 5: We must understand this to refer to tears of the heart.