society, the State, and the individual, feel more kindly towards the offender who confesses. Indeed, confession humbly and candidly made has often in it something of the heroic, and as such arouses sympathy.

If there are some who consider confession a too easy method of escaping penalty, others regard it too difficult. But, as I have already said, confession is imposed only on the guilty; and the guilty have no right to complain if painful demands are made of them. They ought to be happy that, even through this humiliating process, they may return to their Father's house.

A more serious objection is that people who confess, often fall back into sin, without having made any genuine struggle. This I freely admit. The evil occurs, either because there has been no real repentance, or because no earnest effort is made to strengthen the purpose of amendment, or because the occasions of sin are not shunned. Often, indeed, relapse occurs all too easily, through one or other of these causes. But does any one suppose that things would be better if there were no confession? And will any sane man hold that we are to abandon a good thing

because sometimes men abuse it? If this be necessary, how how many of all the things that bring us blessings will remain to us?

Instead of

neglecting the good because it is occasionally abused, let us bend our efforts towards guarding against the abuse. And, in the matter of confession, let us remember that it is God's way of restoring the sinner to His favor. This demonstrated, all argument ceases. But remember, when the Almighty demands confession, it is confession accompanied by sorrow and purpose of amendment. No other answers the purpose.

I conclude, then, confession always practiced in the Catholic Church, accepted by all the schismatic churches, and, in a modified form by many Protestants, is not only of divine origin, but is in every sense worthy of divine wisdom. Taking human weakness into consideration, it is the best conceivable method of reconciliation, bringing, as it does, man to a knowledge of himself, of his duties and of his errors. Chastened and purified through contrition, it starts him again on the road of hope to serve his Creator. The objections to it are based on ignorance or frivolousness. Intelligent and serious men must

know that if confession were universally practiced, and its requirements religiously obeyed, the world would become a paradise; strife would cease; property would be secure; justice and charity would rule the world.

Should this discourse fall into the hands of a Protestant, I would make to him this suggestion: You must have some Catholic friend whom you trust. If so, go to him (or her) and ask what he thinks of confession. If he goes to confession himself does he encourage his friends to go? Would he have his children go? To make such inquiry of a friend ought not to be difficult. Listen to his answer. I am willing to let the whole argument stand or fall with his reply.

Secondly: If Christ has instituted the Sacrament of Penance which demands confession, and if He has made it the ordinary means of restoring souls that have transgressed to His friendship, has He not also intended it for you? Can you then, if you have sinned, ignore it? Can you say "I have affiliated myself with a sect that does not believe in confession. Therefore, I too, must reject"? Can you put a sect above Christ, its teaching against His teaching? But you may

say, "I must become a Catholic to share in the blessing of the Sacrament of Penance." Yes, there is the rub.

FAST AND ABSTINENCE

Protestants, as a rule, neither fast nor abstain, except on medical advice. Self-denial is not for the children of the Reformation.

The Jews had their fasts; so have the Moslems. Ascetics existed and were esteemed among pagans. The pagans of to-day who constitute the vast population of India and China, fast as a matter of necessity. No advocate of self-denial would impose on them a discipline more severe than that which their own dread poverty imposes.

All churches of the Greek rite, as well as the Armenians, Copts, etc., impose fast and abstinence as a religious discipline. Protestantism, alone among the great isms, shrinks from the salutary practice. This fact helps to discredit the Protestant missionary to the Orient.

Fast and abstinence are both a remedy and a preventive. They are recognized generally as penitential. They constitute one of the ways of atoning for sin, insofar as man can atone for it. United with the great atonement they become