work ought to be done with a serenity and composure of soul, when the mind is more penetrating and quick in discovering all imperfections but if once disquieted or perplexed, it is no longer fit for acquitting itself of this duty; and therefore I cannot but consider such an excessive solicitude as a snare of the enemy; and whoever follows it, is certainly led astray by a wrong guide. But let not the careless Christian here mistake me, as if his sloth was here favoured in making his examen in a heedless and negligent manner.

It will be almost impossible to avoid this ́solicitude, if we are obliged to confess all our venial sins, they being so numerous, and mixed even with our best actions; tell me, therefore, are we bound to call to mind and confess all our venial sins ?

The Church obliges us only to confess our mortal sins; but with regard to such as are venial, she only declares it to be profitable and convenient to confess them, this being the most assured means to obtain grace for their amendment. But then there is a considerable difference between venial sins, and more reason to -confess some of them than others: and whoever obseryes this difference may easily avoid solicitude, both in his exami nation and confession.

What are these venial sins we have more reason to confess than others ?

Those that are habitual: for example, when a person observes in himself an ill nabit, or custom of failing into any sort of venial sins, I would advise him to confess it because, though it may be light in itself, yet being neglected and multiplied, it becomes very dangerous; for how many fall miserably into mortal sins, through their neglect in correcting venial ones? Now, as to the discovering this kind of venial sins, there is no difficulty whatever, it being morally impossible to have a bad custom, and not be sensible of it upon reflection. Venial sins may be reduced to three classes, viz., such as proceed from weakness such as are committed through inadvertency, or surprise-and such as we fall into deliberately, or by an affected or wilful negligence, so as to take no pains to amend them, or else from an irregular affection we bear to some creature. Now as to the last, into which we fall with the consent of our own will, it is but reasonable we should make insince quiry into them, and confess them; the salvation of our souls so much depends upon their amendment. But as to the two former, proceeding from weakness and surprise, though we ought

to avoid them as much as possible, yet on account of their being so numerous and secret, whoever goes about to call them to mind, must necessarily be perplexed with great solicitude, by indis creetly undertaking a work which it is not in their power to execute. And therefore, though it may be proper to reflect on them occasionally, and from such a view of our misery to humble ourselves in the sight of God, and seriously endeavour to amend them; yet to think of confessing them all would be a great hinderance, not a help to virtue. Hence it appears, that besides the obligation of confessing all our mortal sins, we ought also not slightly to pass over such venial sins as we either commit through habit, with full deliberation, or through wilful neglect, as the examining into and confessing them would greatly contribute towards our improvement in piety and virtue; and as these sins are easily discovered by such as carefully watch over their souls, I think it a task which might be accomplished without much trouble or anxiety.

Pray how can I examine and confessis my sins of thought?

Sins of thought, it is true, are to be confessed; for God, the searcher of all

hearts, sees and knows our most hidden thoughts, and will call us to an account, for such of them as are evil, if not cancelled by penance; for be assured, that whatever is a sin in word, or in deed, must likewise be a sin in thought, espe-, cially if entertained willingly and knowingly. A person therefore preparing himself for confession, is not to inquire, how many evil thoughts he has had in his mind; but how many he has admitted willingly and knowingly, without endeavouring to cast them off; and as many, as he discovers of them, so many sins. has he to repent of; mortal, if the thing thought of be mortal sin, otherwise but, venial.

What account then is to be made of such evil thoughts as he resists, and endeavours to cast out of his mind?

He must consider them as so many temptations or trials, for the exercise and improvement of virtue; and therefore, whoever finds himself assaulted with evil thoughts, though five hundred times in a day, and has as often withstood them, need not be troubled on their account, as thinking them so many sins, or matter of confusion, but rejoice and thank God for so many victories obtained over the enemy; for which he may one day hope

to be recompensed with a crown of glory. "Blessed is the man that endureth temptation, for when he is tried he shall receive a crown of glory," James i. 12.-— This is some comfort.

But tell me, is there no difference between sins of thought, besides those already mentioned?

Yes, there are three, viz., I. Compla cency: 2. A desire: and 3. A resolution to put the sin in execution: one greater than the other, but the last the greatest. N. B. The method of the examination of conscience may be seen at the end of these instructions. Instruction on the first Part of Penance, viz., Contrition.

When the sinner has recollected all his sins, may he go immediately to confession?

By no means: being as yet but half prepared, and that the lesser half too; for though he has truly examined his conscience, and recollects all he has to confess, still he must take time to beg pardon for his sins, stir up his heart to sorrow and contrition for them; and make firm resolutions of amendment for the time to come; without this, what benefit can be received by confession? which would be nothing but a fruitless ceremony if not accompanied by a change of heart, de testation of sin, and sincere purpose of amendment.