thou knowest profanes or defiles this thy temple destroy and eradicate all that displeaseth thee, and lay thereins the foundation of a new life. saltsbau of yd I confess I have sinned; but, if thou wilt, thou canst make me whole. Healj most loving Father, this my soul.dr snob

O that I were free from all vice! that I could regulate my senses, govern my thoughts, aud moderate my affections O that I were truly composed and or derly both within and without! But when shall I be thus happy, when thus pure in thy sight! Lord, I will labour and take pains to reform myself, and I beg thy assistance for this work: but if I find not that good effect Ladesire, af will still persevere in my duty, and wait with patience and humility till thou shalt please to give a blessing to my en deavours. Help, me, O Lord, my God, and have compassion on my sinful soul

Amen.

When a penitent has proceeded thus far, and has reason to hope that he is truly sorry for and detests his sins, may he then go to confession?

Yes; after renewing his purposes and resolutions of amendment; and for this end let him consider, how strict a watch and great diligence is necessary for this

work; let him also reflect on the locoas sions of his sins, and resolve effectually to avoid them; for it is extremely rash to undertake a work, and at the same time not consider on the means whereby it is to be effected. Having seriously done this, let him then go to confession. 3. Of the second Part, viz., Confession.

Are there any particular directions you would have the penitent observe with respect to this part of the Sacrament ?\)

There are some recommended by St. Francis de Sales, in his Introduction to a Devout Life, which he ought to remember, viz., not to make his confession consist in negative or general failings, as is the custom of some, saying: "I have not loved God as I ought; or I have not prayed with so much devotion as I ought; I have not been so patient as I ought" for in these general accusa tions there is no particular sin mention→ ed; nor any thing by which the confessor can possibly understand the state of the penitent's conscience, since all men on earth might say the same therefore he ought to consider what particular reason he has to make these general accusations; and having discovered where the fault lies to accuse himself of it in particular: so that instead f accusing himself of not having prayed

with as much devotion as he ought, let
him see whether the fault lay in admitting
voluntary distractions, or in not choosing
a convenient time, place, &c., and as he
shall find himself to blame, so let him
accuse himself. Let him also explain
the motive or occasion of his sins; in the
case of untruths, for example, let him
accuse himself not only of lying, but
declare whether it was out of vanity, or
in excuse, or for the doing a prejudice,
&c. and so of his other sins; for by this
means he clearly lays open the state
of his soul, and the confessor knows
how to prescribe proper remedies for
his sins. With respect to mortal sins,
he must discover how often he has
fallen into each, for otherwise his con
fessor can form no judgment of the state
of his soul, there being a considerable
difference betwixt committing a sin
twice or thrice, and twenty or thirty
times. And if he cannot exactly recol
lect himself as to the number, let him,
upon reflection, make the best guess he
can, and sincerely confess as near to the
'truth as he is able. But if the penitent
has lived in a sinful state for any length
of time, and frequently fallen into any
particular sin, he need not then think of
mentioning the number of his offences,
but rather the length of time in which

he has lived in that sinful state. As in the case of a highwayman, who has spent many years in that wicked course of life, it would be impossible for him to recollect the number of his crimes; and therefore the most certain method of letting his confessor see the state of his conscience, will be to declare how many years he has lived in that sinful practice; and so likewise of those who have lived in the habit of any other sin. He must also explain such circumstances as change, or at least considerably aggravate the nature of the sin; for as there is a considerable difference between robbing a church and another place; betwixt cheating or stealing five shillings, and five hundred pounds; betwixt married and single persons in sins of impurity; betwixt defaming a neighbour out of malice or by heedlessness, in a matter of little or great concern; betwixt quarrelling with a stranger and a father; betwixt remaining in a sin, as of anger, revenge, &c., a quarter of an hour, five hours, a day, or a year; therefore the penitent ought in confession to explain these circumstances as distinctly as he can; and should he willingly conceal any of them, his confession becomes void, by not sincerely laying open the state of his soul. He ought also to avoid a detail of

circumstances which have no relation to the sins he confesses, and which are therefore unnecessary. He must also be careful not to declare the fault of a thirds person; for though he does well to con-s sider his own sins, yet he ought not to accuse others. Finally, let him not fail to make an entire confession of all hist mortal sins, which upon a due examinara tion he can recollect, be they ever sød secret or infamous, whether in thought, word, or deed; for should he wilfully conceal but one, either through shame or malice, his whole confession becomes s not only void, but sacrilegious, by abu sing the sacrament, and lying to the Holy Ghost.i só max 979dt I think these directions necessary to be observed; but when I consider the natural aversion we have to confess our hidden faults, I cannot but think that many, through shame, delay going to confession. or when they go, are tempted to make im perfect and sacrilegious confessions; what then have you to say to such as labour, under this temptation? d: ni yor When their case is properly con sidered, I can discover no cause for shame; because though there be shame in the sin, yet there is no reason to bel ashamed of the repentance and amendu

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